Worship service 10/18/26.
Greetings and call to worship.
—Greetings and good morning, saints and fellow Christians. Grace, mercy and peace be with you and follow you through the righteousness and love of our Lord Jesus Christ. We are gathered together once more on His holy Sabbath day to demonstrate our devotion and service towards his name in opposition to the heresy, depravity and wickedness of the thankless world we live in. Phil. 2:14-16 says, “Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.” Inasmuch as we are called on this day to worship the Lord in public and private, sanctifying the whole day and nothing less than the whole day, let us do so without murmuring, for that we know it pleases God and that we might prove ourselves to be His children.
A Christian minister writes,
—The rest of God, from the work of the creation, was a type of a far more glorious rest of God from the work of the glorification of the whole universe. When God had created the first world, so as to be a commodious habitation for man during his probation, and an illustrious theatre of the perfections of the Creator; he took pleasure in this his work, and rested with delight. For he bestowed upon it all the perfection which was requisite to complete that state. But he had resolved, one day, to produce a far more perfect universe, and, by dissolving the elements by fire, to raise a new heaven and a new earth, as it were, out of the ashes of the old: which new world, being blessed with his immutable happiness, was to be a far more august habitation for his glorified creatures; in which, as in the last display of his perfections, he was for ever to rest with the greatest complacency. And besides, as God, according to his infinite wisdom, so wisely connects all his actions, that the preceding have a certain respect to the following; in like manner, since that rest of God after the creation was less complete than that other, when God shall have concluded the whole, and which is to be followed by no other labour or toil; it is proper to consider that first rest of God as a type, and a kind of prelude of that other, which is more perfect. In fine, because it tends to man’s greatest happiness, that the whole universe be thus glorified, and himself in the universe, that God may altogether rest in him, as having now obtained his last degree of perfection, he is said “to enter into the rest of God,” Heb. 4:10.
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
full of all glory, justice, mercy, and truth;
faithful and righteous, who will by no means clear the guilty,
yet thou showeth mercy unto thousands that love thee and keep thy commandments:
We come before thee in all holy reverence,
as those whom thou hast chosen in Christ,
redeemed by His precious blood,
called out of darkness,
and brought into the fellowship of the gospel,
We bow before thee in all humility,
acknowledging the severity and holy requirements of thy law,
Thy right to punish the breakers thereof,
and our own poverty, uncleanness and unworthiness
to draw near unto thee in worship and supplication.
We confess, O Lord,
that apart from the grace and righteousness of our Lord Jesus Christ
we are worthy of thy wrath and curse,
without hope, and without access to the covenant promises.
For we are guilty and polluted by sin,
unable of ourselves to repent, believe, or return unto thee.
Therefore, acknowledging our sin, we call upon thee for grace and mercy through Him:
Pardon our iniquities,
cleanse us by the blood of Christ,
sanctify us by thy truth,
strengthen our faith,
subdue the lusts of the flesh,
and enable us to perform this holy service
in the strength which thou dost so freely supply.
And now, as we come to the reading of thy holy word,
grant a special blessing upon this portion of Holy Scripture.
Make it effectual by thy Spirit
to build up thy Church,
and establish thy kingdom.
Open our hearts to receive the word with meekness;
give us eyes to see and ears to hear;
and cause us by thine own grace to live by it,
that we may be built up a holy temple in the Lord—even through Jesus Christ.
Our Captain, Governor, and Deliverer,
Our Prophet, Priest, and King. The Author and Finisher of our faith.
In His most worthy name we pray,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 30 [3]: 1 When David was delivered, from great danger, he rendered thanks to God, exhorting others to do the like, and to learn by his example, that God is rather merciful than severe and rigorous towards his children. 7 And also that the fall from prosperity to adversity is sudden. 8 This done, he returneth to prayer, promising to praise God forever.
A Psalm of David.
1 I will magnify thee, O Lord; for thou hast lifted me up, and hast not made my foes to rejoice over me.
2 O Lord my God, I cried unto thee, and thou hast restored me.
3 O Lord, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.
4 Sing unto the Lord, O ye saints of his, and give thanks at the remembrance of his holiness.
5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning.
6 And in my prosperity I said, I shall never be moved.
7 Lord, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled.
8 I cried to thee, O Lord; and unto the Lord I made supplication.
9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth?
10 Hear, O Lord, and have mercy upon me: Lord, be thou my helper.
11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness;
12 Therefore shall my tongue praise thee and not cease. O Lord my God, I will give thanks unto thee for ever.
Exposition:
—We marked before the praise due unto God for His remarkable acts of deliverance on behalf of His people, who are constantly exposed to danger and affliction. And this we must bear in mind, seeing that it is righteous for the Lord to chastise His people. For when He would demonstrate His displeasure against sin, He smites us with the rod, that we might return to His fear and the keeping of His law and so, not perish with the wicked. And when He would demonstrate His lovingkindness, He delivers us from such affliction, that we might not be overcome by it. Therefore the Christian has ever matter for praise, even for the rod which smites him, inasmuch as it is salutary and not destructive, though it stings; and likewise for the deliverance which proceeds from His mercy and pity.
And this is what we gather from the next verse, wherein David produces another occasion for praise in the restoring power of God. Previously he praised God for His public deliverance; now he praises Him for inward restoration through the ordinance of prayer.
For we must remember that restoration, as much as instruction, comes through appointed means. If we would learn, God has provided ministers to teach His people and convey the truth unto them, both by writing and by speech. By writing, through those ministers who have laboured in the study of Holy Scripture and produced excellent treatises and godly works, well worthy of study and contemplation; and by speech, through the ordinary ministry of the Word, expounded and explained by those whom He has called by the mighty operation of His grace.
So also, if we would be restored, we must attend upon the ordinary means appointed for that purpose, and here particularly, prayer. David does not say merely, “O Lord, my God, thou hast restored me,” but, “I cried unto thee and thou hast restored me.” Here we have the antecedent and the consequent: the cry unto God, and the restoration which follows it.
Now, we do not learn from this that our prayers merit God’s ear, or that we have earned anything by our cries, but rather that if we would expect to be heard and restored, we must seek Him through prayer. God ordinarily accomplishes His purposes through appointed means, and therefore requires our attendance upon them that we may receive the benefit which flows from them. As we cannot expect to grow in grace and knowledge whilst neglecting the preaching of the Word, which is an ordinary means of grace, so neither ought we to expect restoration of soul and spirit whilst neglecting prayer.
First, we must be convinced that we are in need of saving. For unless a man knows his misery, why should he cry for deliverance? So David says in another Psalm, “Arise, O Lord; save me, O my God… Salvation belongeth to the LORD.” And the prophet says, “For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us.”
Secondly, our very heart and affections must be stirred, that the knowledge of our need might produce an earnest and willing cry. For the acknowledgement of our misery does not produce an indifference to our deliverance. As it is written, “My heart was hot within me, while I was musing the fire burned: then spake I with my tongue”.
Finally, the cry itself must come forth, and we must petition God for the grace and restoration which we require. For we are not left to ourselves, as the world is, to imagine that we are whole and have no need of saving; but God makes known unto us our want, that He might Himself supply it. He discovers our misery, awakens our affections, and teaches us to cry unto Him that He might be everything to us and for us.
Let us therefore continue in this pattern of prayer to God as Jacob, not letting Him go til we receive the blessing: first, acknowledging our sin and misery; secondly, stirring ourselves up to seek Him with earnest and affectionate pleas; and finally, crying unto Him who alone can deliver us, who does deliver us, and who restores our souls, that we might enjoy His peace amidst the many afflictions which trouble our spirits.
Manton— “The scripture showeth us the true doctrine about afflictions, and discovereth to us the author, cause, and end of all our afflictions. The author is God, the cause is sin, the end is to humble, mortify, and correct his children, that they may be more capable of heavenly glory. God is the author; not fortune, or chance, or the will of man; but God, who doth all things with the most exact wisdom, and tender mercy, and purest love. The cause is just: Micah vii. 9, ‘I will bear the indignation of the Lord, because I have sinned against him.’ The end is our profit, for his chastisements are purgative medicines, to prevent or cure some spiritual disease. If God should never administer physic till we see it needful, desire to take it, or be willing of it, we should perish in our corruptions, or die in our sins, for want of help in due time: 1 Cor. xi. 32, ‘But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.’ Now, should we not patiently and comfortably endure those things which come by the will of our Father, through our sins, and for our good?”
Manton— “Those whom God suffereth to go on in their sins to their own eternal undoing, they have not the privilege of sons, and therefore not the discipline of God’s family; they are bastards. Νόθοι there doth not bear the notion of an illegitimate, but a degenerate son. Many profess themselves the children of God, but they are not owned as such. It is a sad and woful thing for a child to be left to himself, and to be suffered to go on in untoward courses; but far more sad it is for a man to be suffered to go on in sin without any chastisement and correction. God seemeth to cast them off, and to leave them to their own lusts, that they may perish for ever. Children, though they take it ill at the hands of others, yet take it patiently when beaten for their faults by their own parents, who under God are the cause of their being, and maintain and love them, and even in correcting seek their good, much more their souls’ good hereafter. Earthly parents may err by wanting wisdom, and out of passion and rashness their chastisements may be arbitrary and irregular, but God never mingleth passion with his rod; there is more of compassion than passion in it; it is but only medicinal. His chastisements flow from the purest love, and are regulated by perfect wisdom, and tend to and end in holiness and happiness.”
Manton— “Because prayer is one of the means by which God hath decreed to fulfil his promises; and therefore we must obtain mercies in his own appointed way. God saith, I will do thus and thus for you: Ezek. xxxvi. 37, ‘But I will be inquired after by the house of Israel for this very thing.’ God will do it, but prayer must give a lift; he will be sought to: Jer. xxix. 11, 12, ‘I know the thoughts which I think to wards you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end,’ that is, such an end as yourselves hope for and desire; ‘then shall ye call upon me, and go, and pray to me, and I will hearken unto you,’ that is, you must address and set yourselves seriously to this work. When the promise is urged by the believer, it will be performed by God. So when Daniel understood by the books and writings of the prophets that the time was come wherein God had promised to deliver his people, then he falleth a-praying in a serious manner, Dan. ix. 3. When God hath a mind to work, then he sets the spirit of prayer awork, for he will have all things accomplished in his own way.”
Opening Prayer.
—
Amen.
Lesson 105. [1.2.78.] The Contents of Holy Scripture: The Gospels. John. The Gospel of the Son of God. Part 4. The World Hateth the Righteous Judgment of God.
Westminster Confession of Faith 1.2.
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis—Luke. John.
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
John 7.
Lesson.
The world cannot hate its own, but it hateth Christ, because the world is governed by worldly inclinations, whereas Christ by the will of His Father. His brethren would have Him act according to their judgment and timing, but He rebukes their counsel, putting them in mind that His time is appointed of God. So also the Christian, though bound by natural and familial obligations, must never suffer these to overthrow his higher duty towards God. Christ ever directed His actions unto that work for which He was sent. John 7:6–8; 2:4; 4:34.
Calvin— The world cannot hate you. When he says that the world cannot hate them, he reproves them for being altogether carnal; for peace with the world can only be purchased by a wicked consent to vices and to every kind of wickedness.
But me it hateth, because I testify. The world here denotes men who are not born again, who retain their natural disposition; and accordingly he declares that all who have not yet been regenerated by the Spirit are Christ’s adversaries. And why? Because he condemns their works And if we acquiesce in the decision of Christ, we are under the necessity of acknowledging that the whole nature of man is so sinful and wicked, that nothing right, or sincere, or good, can proceed from it. This is the only reason why any of us is pleased with himself, so long as he is in his natural state.
Because I testify of it, that its works are evil. When Christ says that the world hateth him on this account, he means that the Gospel cannot be faithfully preached without summoning the whole world, as guilty, to the judgment-seat of God, that flesh and blood may thus be crushed and reduced to nothing, according to that saying,
When the Spirit shall come, he will reprove the world of sin,(John 16:8.)
We learn from it also, that so great is the pride natural to men, that they flatter and applaud themselves in their vices; for they would not kindle into rage, when they are reproved, were it not that they are blinded by excessive love of themselves, and on that account flatter themselves in their sins. Even among the vices of men, the chief and most dangerous is pride and arrogance. The Holy Spirit alone softens us, so as to endure reproofs patiently, and thus to offer ourselves willingly to be slain by the sword of the Church.”
Hence we learn: (a) A Christian may seasonably rebuke even those who possess authority over him, provided it be done with due reverence and in obedience to God. Acts 5:29; 1 Tim. 5:19–20. (b) A Christian is not to be compelled by worldly expectations or the demands of men contrary to the will of God. Gal. 1:10. (c) The Christian is hated by the world because he testifieth, by his doctrine and life, that its works are evil. This proceedeth from the corruption of man’s nature, which is contrary unto God and His righteousness. John 7:7; 15:18–19; Rom. 8:7–8; John 3:19–20. (d) The Christian is not bound by the world’s customs concerning feasts and celebrations. Christ did afterwards attend the feast, but not according to His brethren’s counsel or timing (John 7:10). Thus common festivals may be observed, as lawful, civil or familial occasions, where conscience permitteth, provided no sinful practice be admitted, nor any human institution imposed as necessary divine worship. But Christmas being a Papist, and pagan holiday may not. Rom. 14:5–6; Col. 2:16–17; 1 Cor. 10:31.
- It matters nothing towards the salvation of men whether they speak well or evil of us, if they receive not the doctrine which we faithfully declare. Some said of Christ, “He is a good man”; others, “Nay; but he deceiveth the people.” Yet praise does not constitute true faith. Men may commend character, learning, eloquence, or good intentions in a minister, and reject the Word of God which he preaches. The minister ought indeed to maintain a good conscience and an honest reputation, but neither the applause nor the contempt of men is the standard by which we judge the verity of his ministry. The question is whether Christ and His doctrine are preached. John 7:12; 5:39–40; Gal. 1:10; 1 Tim. 3:7.
Henry— “Some said, he is a good man. This was a truth, but it was far short of being the whole truth. He was not only a good man, but more than a man, he was the Son of God. Many who have no ill thoughts of Christ have yet low thoughts of him, and scarcely honour him, even when they speak well of him, because they do not say enough; yet indeed it was his honour, and the reproach of those who persecuted him, that even those who would not believe him to be the Messiah could not but own he was a good man.”
Calvin— “Godly, upright pastors, will always find it necessary to contend with the offenses of those who choose that, on all points, their own wishes shall be gratified.”
Manton— ““Those that have anything to do for God in the world should be tender of their credit, especially those that are called to public office.”
Watson— “The greatest honour you can put upon your spiritual fathers, is to believe and obey their doctrine.” - The Christian, being instructed by the Word of God, is furnished with wisdom whereby he may refute the errors of the doctors and scholars of his age, notwithstanding their superior learning and reputation. The Jews marvelled that Christ knew letters, having never been instructed in their schools; yet He possessed that divine wisdom from which all true knowledge of God proceedeth. The authority of truth therefore rests not upon human study and learning, but divine revelation. The preaching of the cross is foolishness unto them that perish; and men must become as little children to enter the kingdom, and fools in their own estimation that they may be wise. Thus God confounds the wisdom of the world by that doctrine which its wise men despise. This doth not condemn learning itself, but rather learning exalted against the Word of God. John 7:15–16; 1 Cor. 1:18–29; 3:18–20; Matt. 11:25; 18:3; Ps. 119:98–100; Acts 4:13.
Calvin— “Christ shows that this circumstance, which was an offense to the Jews, was rather a ladder by which they ought to have risen higher to perceive the glory of God; as if he had said, “When you see a teacher not trained in the school of men, know that I have been taught by God.” For the reason why the Heavenly Father determined that his Son should go out of a mechanic’s workshop, rather than from the schools of the scribes, was, that the origin of the Gospel might be more manifest, that none might think that it had been fabricated on the earth, or imagine that any human being was the author of it. Thus also Christ chose ignorant and uneducated men to be his apostles, and permitted them to remain three years in gross ignorance, that, having instructed them in a single instant, he might bring them forward as new men, and even as angels who had just come down from heaven.”
Manton— “I have more understanding than all my teachers: for thy testimonies are my meditation.—Ver. 99.
DAVID had spoken of his affection to the word of God, and then mentioned one special ground thereof, which was the wisdom that he got thereby; now this wisdom is amplified, by comparing it with the wisdom of others. Three sorts of men he mentioneth—enemies, teachers, ancients. The enemies excel in policy, teachers in doctrine, and ancients in counsel; and yet by the word was David made wiser than all these. Malice sharpens the wit of enemies, and teacheth them the arts of opposition; teachers are furnished with learning; but ancients, they grow wise by experience: yet David, by the study of the word, excelled all these.”
- They who sincerely desire to do the will of God shall be enabled to discern the doctrine which proceedeth from God, and distinguish it from that which men devise for their own glory. Even among those who profess to hold to Reformed doctrine, it is easy to see when their doctrine is for their own glory and not God’s. They do not preach against the bishops, sins of the day. John 7:17
Tyndale— “The preaching of God’s word is hateful and contrary to them. Why? For it is impossible to preach Christ, unless you preach against antichrist. That is to say, with their false doctrine and violent sword, they quench the true doctrine of Christ with force. Just as you cannot heal any disease unless you begin at the root; even so you cannot preach against mischief, unless you begin with the bishops.”
Calvin—”He anticipates the objections that might be made. For since he had many adversaries in that place, some one might readily have murmured against him in this manner: “Why dost thou boast to us of the name of God? For we do not know that thou hast proceeded from him. Why, then, dost thou press upon us that maxim, which we do not admit to thee, that thou teachest nothing but by the command of God?” Christ, therefore, replies that sound judgment flows from fear and reverence for God; so that, if their minds be well disposed to the fear of God, they will easily perceive if what he preaches be true or not. He likewise administers to them, by it, an indirect reproof; for how comes it that they cannot distinguish between falsehood and truth, but because they want the principal requisite to sound understanding, namely, piety, and the earnest desire to obey God?
This statement is highly worthy of observation. Satan continually plots against us, and spreads his nets in every direction, that he may take us unawares by his delusions. Here Christ most excellently forewarns us to beware of exposing ourselves to any of his impostures, assuring us that if we are prepared to obey God, he will never fail to illuminate us by the light of his Spirit, so that we shall be able to distinguish between truth and falsehood. Nothing else, therefore, hinders us from judging aright, but that we are unruly and headstrong; and every time that Satan deceives us, we are justly punished for our hypocrisy. In like manner Moses gives warning that, when false prophets arise, we are tried and proved by God; for they whose hearts are right will never be deceived, (Deuteronomy 13:3.) Hence it is evident how wickedly and foolishly many persons in the present day, dreading the danger of falling into error, by that very dread shut the door against all desire to learn; as if our Savior had not good ground for saying,
Knock, and it shall be opened to you, (Matthew 7:7.)
On the contrary, if we be entirely devoted to obedience to God, let us not doubt that He will give us the spirit of discernment, to be our continual director and guide. If others choose to waver, they will ultimately find how flimsy are the pretences for their ignorance. And, indeed, we see that all who now hesitate, and prefer to cherish their doubt rather than, by reading or hearing, to inquire earnestly where the truth of God is, have the hardihood to set God at defiance by general principles. One man will say that he prays for the dead, because, distrusting his own judgment, he cannot venture to condemn the false doctrines invented by wicked men about purgatory; and yet he will freely allow himself to commit fornication. Another will say that he has not so much acuteness as to be able to distinguish between the pure doctrine of Christ and the spurious contrivances of men, but yet he will have acuteness enough to steal or commit perjury. In short, all those doubters, who cover themselves with a veil of doubt in all those matters which are at present the subject of controversy, display a manifest contempt of God on subjects that are not at all obscure.
We need not wonder, therefore, that the doctrine of the Gospel is received by very few persons in the present day, since there is so little of the fear of God in the world. Besides, these words of Christ contain a definition of true religion; that is, when we are prepared heartily to follow the will of God, which no man can do, unless he has renounced his own views.”
5. Hypocrites and Pharisees are often most zealous that others should observe the law, while they themselves violate its plainest teaching. The Jews condemned Christ for healing upon the Sabbath, appealing to their traditions concerning its observance, while at the same time seeking His death in direct violation of the sixth commandment. Thus they would forbid a work of mercy under pretence of honouring God, yet commit themselves wholly to the sin of murder refusing to acknowledge their own wickedness. Christ exposes, therefore, their inconsistency by appealing to circumcision upon the Sabbath and exhorting to judge righteous judgment. Such is the nature of hypocrisy: great severity towards the supposed transgressions of others, joined with indulgence towards one’s own more grievous sins. John 7:19, 21–24; 5:16–18; Matt. 12:7; 23:23–28; Rom. 2:21–23.
GNV— “None do more confidently boast themselves to be the defenders of the Law of God, than they that do most impudently break it.”
Calvin— “Blind guides. This is a proverbial saying, by which he beautifully describes the affected scrupulousness of hypocrites about trifling matters; for they utterly shrink from very small faults, as if a single transgression appeared to them more revolting than a hundred deaths, and yet they freely permit themselves and others to commit the most heinous crimes. They act as absurdly as if a man were to strain out a small crumb of bread, and to swallow a whole loaf.
Straining out a gnat, and swallowing a camel. We know that a gnat is a very small animal, and that a camel is a huge beast. Nothing therefore could be more ridiculous than to strain out the wine or the water, so as not to hurt the jaws by swallowing a gnat, and yet carelessly to gulp down a camel. But it is evident that hypocrites amuse themselves with such distinctions; for while they pass by judgment, mercy, and faith, and even tear in pieces the whole Law, they are excessively rigid and severe in matters that are of no great importance; and while in this way they pretend to kiss the feet of God, they proudly spit in his face.”
Hypocrites are unwilling to have the secret sins and corrupt affections of their hearts exposed, and will often seek to discredit the reprover rather than submit unto the reproof. John 7:20
Manton— “They which love the word of God, love the whole word, even that which thwarts their natural desires, and discovers their sin to them. Paul saith, Rom. vii. 12, ‘The law is holy, and the commandment holy and just and good.’ What is the meaning of this disjunctive, the law and the commandment? By the commandment he means that particular law which had so strangely affected him, that had wrought such tragical effects upon his heart, made sin revive, disturbed him, discovered himself to himself; he loves that law which broke in upon his heart with so much power and evidence, and stirred up his affections. Carnal men love the comfortable part of the word, to be feasted with privileges; but that part which urgeth them to unpleasing duties, or discovers their sins, they love not: 1 Kings xxii. 8, ‘He doth not prophesy good concerning me, but evil:’ therefore I will not hear him. Though he was a prophet of the Lord, and came with the word of the Lord, yet, He never prophesied good to me; that is, such things as did please him. Do you think that was the temper of that wicked king alone? No; it is the temper of every wicked man’s heart: Amos v. 10, ‘They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.’ All wicked men have such a disposition; they hate that part of the word which doth stir up their fears, revive their doubts, and is contrary to their lusts. It is their general disposition: John iii. 20, ‘Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.’ They shun that part of the word whereby they might come to know themselves; either they could wish such things were not sins, or that they did not know them to be sins: 2 Peter iii. 5, ‘For this they willingly are ignorant of.’ A guilty soul hath a secret enmity to the word of God, being loath to read his own doom there, and be much occupied and employed in that which condemns and accuseth him; as a man that hath light ware is loath to come to the balance, or a man that hath counterfeit coin is loath to come to the touchstone; so they are loath to come too close and near the word of God, that their whole course may be discovered to themselves. None 478but a pure sincere heart can have such a universal love to God’s law.”
7. The Holy Spirit is given unto them that believe, not as a reward merited by faith, nor as though the Spirit first began to regenerate sinners after Pentecost, but as the promised gift of Christ glorified, communicating unto His people the abundant blessings of His accomplished redemption. Thus the sealing of believers with the Holy Spirit of promise, spoken of in Eph. 1:13, is not to be understood as a recompense for faith, nor as the first cause of regeneration, but as the gracious work of God whereby believers are marked as His own and assured of their inheritance in Christ. The Spirit who first giveth life also sanctifieth, comforteth, and establisheth those who believe. John 7:37-39, Eph. 1:13, Eph. 1:13–14; 2 Cor. 1:21–22; Rom. 8:9, 15–16; 1 Pet. 1:2–5.
Flavel— “ The giving of the Spirit to us, or his residing in us, as a sanctifying Spirit, is everywhere in scripture made the pledge and earnest of eternal salvation, and consequently must abundantly confirm and prove the soul’s interest in Christ, Eph. 1:13, 14. “In whom also after that ye believed, ye were sealed with that holy Spirit of promise; which is the earnest of our inheritance,” &c. So, 2 Cor. 1:22. “who has also sealed us, and given the earnest of the Spirit in our hearts.“”
Calvin— “Having maintained that the gospel is certain, he now comes to the proof. And what higher surety can be found than the Holy Spirit? “Having denominated the gospel the word of truth, I will not prove it by the authority of men; for you have the testimony of the Spirit of God himself, who seals the truth of it in your hearts.” This elegant comparison is taken from Seals, which among men have the effect of removing doubt. Seals give validity both to charters and to testaments; anciently, they were the principal means by which the writer of a letter could be known; and, in short, a seal distinguishes what is true and certain, from what is false and spurious. This office the apostle ascribes to the Holy Spirit, not only here, but in another part of this Epistle, (Ephesians 4:30,) and in the Second Epistle to the Corinthians, (2 Corinthians 1:22.) Our minds never become so firmly established in the truth of God as to resist all the temptations of Satan, until we have been confirmed in it by the Holy Spirit. The true conviction which believers have of the word of God, of their own salvation, and of religion in general, does not spring from the judgment of the flesh, or from human and philosophical arguments, but from the sealing of the Spirit, who imparts to their consciences such certainty as to remove all doubt. The foundation of faith would be frail and unsteady, if it rested on human wisdom; and therefore, as preaching is the instrument of faith, so the Holy Spirit makes preaching efficacious.
But is it not the faith itself which is here said to be sealed by the Holy Spirit? If so, faith goes before the sealing. I answer, there are two operations of the Spirit in faith, corresponding to the two parts of which faith consists, as it enlightens, and as it establishes the mind. The commencement of faith is knowledge: the completion of it is a firm and steady conviction, which admits of no opposing doubt. Both, I have said, are the work of the Spirit. No wonder, then, if Paul should declare that the Ephesians, who received by faith the truth of the gospel, were confirmed in that faith by the seal of the Holy Spirit.”
Hypocrites are accustomed to judge the truth and success of religion by the number and worldly reputation of those who profess it, rather than by the authority of the Word of God. The Pharisees demanded, “Have any of the rulers or of the Pharisees believed on him?” as though the unbelief of learned and honourable men were sufficient proof against Christ. When the multitude followed Him, they despised the multitude as ignorant; when their rulers rejected Him, they gloried in the authority of those rulers. Thus the judgment of men is made the rule of truth, and the reputation of persons is preferred before the testimony of God. But the truth of Christ is neither established by the multitude nor overthrown by the contempt of the learned. God hath chosen the foolish things of the world to confound the wise, that no flesh should glory in His presence. John 7:48–49; 12:42–43; 1 Cor. 1:26–29; James 2:1–5; Acts 17:11.
Manton— “That respect of persons in religious matters is a sin. We maybe many ways guilty of it:—(1.) By making external things, not religion, the ground of our respect and affection. The apostle saith, 2 Cor. v. 16, `Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet henceforth know we him no more., Knowing after the flesh is to love and esteem any one out of secular and outward advantages. Paul, when a Pharisee, looked for a Messiah coming in outward pomp and glory; but being converted, he had laid aside those fleshly thoughts and apprehensions. It is true what Solomon saith, `Wisdom with an inheritance is good., When grace and outward excellency meet together, it maketh the person more lovely; but the ground and rise of our affection should be grace. Love to the brethren is an evidence, but we should be careful of the reason of that love, that we love them qua brethren, because of that of God which we see in them. That saying of Tertullian is usual, We must not judge of faith by persons, but of persons by faith. (2.) When we do not carry out the measure and proportion of affection according to the measures and proportions of grace, and pitch our respects there where we find the ground of love most eminent. David’s delights were `to the saints, and the excellent of the earth, Ps. xvi. 3; that is, to those which were most eminent among them. Some prefer a cold, neutral profession before real grace, will not own mean Christians by any familiarity and converse, though the power and brightness of God’s image shine forth most clearly in them. The apostle saith, 1 Cor. xii. 23, `We bestow most honour on the uncomely parts., Those who have least of worldly pomp and grace, if they excel in Christ, should have most of Christian respect and honour. (3.) When we can easily make greatness a cover for baseness, and excuse sin by honour, whereas that is the aggravation; the advantage of greatness maketh sin the more eminent and notable. It is good to note with what freedom the scriptures speak of wicked persons in the highest honour: Dan. iv. 17, he giveth kingdoms `to the basest of men;, the world cannot think as basely of the children of God, but the word speaketh as basely of them. The Turkish empire, as great as it is, saith Luther, it is but a morsel, which the master of the house throweth to dogs. David maketh it a description of a godly man, Ps. xv. 4, `In whose eyes a vile person is contemned, but he honoureth them that fear the Lord;, let him be what he will be, if he be a wicked person, he is to them a vile person. How low was that evil king in the eyes of the holy prophet! 2 Kings iii. 14, `Were it not that I regarded the presence of Jehoshaphat, the King of Judah, I would not look towards thee, nor see thee, (4.) When we yield religious respects, give testimonies to men for advantage, and, under pretence of religion, servilely addict ourselves to men for base ends; this Jude noteth in that expression, Jude 16, `Having men’s persons in admiration because of advantage., The apostle speaketh of some heretics that were otherwise proud, but yet for advantage fawning and servile, as usually none so base-spirited as the proud are, when it may make for their worldly profit. It was observed of our late bishops, by one of their own party, that (though they were otherwise of a proud, insulting spirit) they were willing to take Ham’s curse upon them, that they might domineer in the tents of Shem; to be servi servorum, slaves to great men-servants, that they might bear rule over the tribe of Levi. But to return; this is a clear respect of persons, when men keep at a distance, and are proud to the poor servants of God, but can crouch, and comply, and do anything for profit and advantage. It was a brave resolution that of Elihu, Job xxxii. 21, `I cannot accept any man’s person; I know not to give flattering titles, (5.) When church administrations are not carried on with an indifferent and even hand to rich and poor, either by way of exhortation or censure. By way of exhortation: Christ died for both, and we must have a care of both, Exod. xxx. 15; the poor and the rich were to give the same atonement for their souls; their souls were as precious to Christ as those that glitter most in outward pomp. The apostle saith, `We are debtors both to the bond and free., Rom. i. 14. Christ saith to Peter, `Feed my lambs, as well as `Feed my sheep, John xxi. So for censure: Micaiah feared not Ahab, nor John Baptist Herod and the Pharisees. It was an excellent commendation that which they gave to Christ, Mark xii. 14, `Thou carest for no man, and regardest the person of no man, but teachest the way of God in truth., Ah! we should learn of our Lord and Master. We are never true ministers of Jesus Christ till we deal alike with persons that are alike in themselves. (6.) When we contemn the truths of God be cause of the persons that bring them to us. Usually we regard the man rather than the matter, and not the golden treasure so much as the earthen vessel; it was the prejudice cast upon Christ, `Is not this the carpenter’s son?, We look upon the cup rather than the liquor, and consider not what, but who bringeth it. Matheo Langi, Archbishop of Saltzburg, told every one that the reformation of the mass was needful, the liberty of meats convenient, and to be disburdened of so many commands of men just; but that a poor monk (meaning Luther) should reform all was not to be endured. So in Christ’s time the question was common, `Do any of the rulers believe in him?, Thus you see we are apt to despise excellent things, because of the despicableness of the instrument: `The poor man delivered the city, (saith Solomon) `but he was forgotten, Eccles. ix. 15, 16. The same words have a different acceptation, because of the different esteem and value of the persons engaged in them. Erasmus observed, that what was accounted orthodox in the fathers, was condemned as heretical in Luther. Thus you see how many ways in religious matters we may be guilty of respect of persons.”
Conclusion.
Closing Prayer.