[January 19th, 1862.]
Paul had been a proud, self-righteous, malignant, persecuting man, hating Christ and Christians. He became just the opposite. That is, he became a new creature. This is not, 1. A mere change of opinion or of faith. 2. Nor of mode of life. 3. Nor of ecclesiastical connection; but an inward, radical change of character; a change of course for the better, as (kainos) itself teaches, and as the nature of the case demands.
The prominent points in this change, as presented in the context, are, 1. A change in his views of Christ. He once regarded him , (kata sarka). He had no faith in him as the Messiah, as the Son of God, or as his Saviour. He had no reverence for him even as a good man, much less as a divine person. He had no love for him and no zeal for his glory or for the advancement of his kingdom.
- A change in his governing motives and in the object of his life. He was selfish. He regarded his own happiness and interests as the first and dearest object. The motive which governed him was the desire to advance his own interests as connected with those of the nation to which he belonged. The object of pursuit with him was worldly, a worldly church, a theocratical kingdom which differed in nothing from the kingdoms of this world, save that God was its ruler and the immediate author of its security and grandeur.
From this state of mind he was so converted that, 1. His views of Christ were changed. He came to regard him as God manifest in the flesh, to reverence and love him supremely, and to desire above all things his glory and the advancement of his kingdom.
- His object now was not self. He no longer lived for himself but for Christ. The motive which governed him was not self-love, but the love of Christ, not to him, but his love to us.
This is a portraiture of conversion drawn by an inspired man. It must be, therefore, correct. It is not individual, peculiar to one case. It is declared to be general, i.e., designed to set forth what is the experience of every Christian. The converse of the proposition contained in the text must be true. If a man is not a new creature, he is not in Christ, and if not in Christ, he is none of his, has no part in his salvation. How then, brethren, is it with us? Let us not deceive ourselves. It is easy to say, Lord, Lord; to profess his name; his doctrines; to live so as to escape the discipline of the Church, and even the condemnation of men. But are we new creatures? Does the love of Christ constrain us? Is the governing motive of life with us, love for him? and the great object for which we live the glory of his name and the advancement of his kingdom.
We may be amiable, just, benevolent, correct, devout, without being Christians. The only evidence of our being in Christ is that we live for him who died for us, and because he loved us and gave himself for us.
Great things are said of those who are in Christ.
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They are reconciled unto God. There is no condemnation to them.
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They are the sons of God. 3. They are made in the righteousness of God. 4. He is their wisdom, righteousness, sanctification and redemption. 5. They are partakers of his life, of his kingdom and glory. 6. They are new creatures.
Union with Christ therefore determines not only our relations, but our subjective state, not only our relation to the law and justice of God, and our external circumstances, but our inward character and life. This of itself proves that being in Christ cannot be anything merely formal or outward. Union with him must be of such a nature as to account for all these wonderful and glorious effects. What then is it to be in Christ?
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It is to be in him by covenant, to be of the number of those given to him from eternity, for whom he assumed our nature, obeyed and suffered, and thus satisfied in their behalf all the demands of justice. Thus they are made righteous and heirs of his kingdom.
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It is to be in him as a branch is in the vine, so that they are partakers of his life, i.e., of the Holy Spirit, who is the source of all life.
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It is to be in him by faith, conscious of our covenant and spiritual union. From the second flows our holiness, and from the third especially, our joy and peace.
The method of salvation, therefore, is not, 1. Reformation. 2. Nor merely turning unto God. 3. Nor turning from self-love to loving the universe. 4. Nor making God our portion. All these leave Christ out of view. It is simply receiving Christ, becoming united to him, embracing him. If we do this, then it is proof that we are in him by covenant and by the indwelling of his Spirit.
We can do this as well as we can do anything else which is said to be necessary, turning to God, making ourselves a new heart. It is all we can do. We must fall into the arms of Christ. If not willing to do this, it is our own fault. If we do this, we are saved.
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