The first fruit of the Spirit mentioned in Galatians 5:22 and 23 is love. Wherever the Holy Spirit has wrought a good work in the soul of any sinner this grace is found. Just as the seed of every sin is found in the natural heart of fallen men, so the seed of every grace is found in the heart of regenerated men. The grace of love, like the other graces, is subject to growth or decay. At times it may be more in exercise than at other times, yet it can never be wholly extinguished or the soul would die. It is not kept alive by the power of man but by the Spirit of the living God who will not suffer it to perish. Its waxings and wanings are regulated by the near or distant relation it sustains to the Sun of righteousness. As the soul bathes in the love of God in Christ Jesus, this grace cannot but be in lively exercise. As the soul is under the hidings of the light of the Lord’s countenance, it cannot but grow more feeble and dim, though such seasons are often used to stir up the soul to seek after God and renewed communications of His love.
Where sin gets a place in the heart we cannot expect the grace of love to be much in evidence. Sin brings clouds of separation between the soul and its God. Not until sin is repented of do these clouds break and healthful rays of the love of God in Christ Jesus break through, melting the soul down under a sense of undeserved mercy and favour. It is then that the soul overflows with love to God — a God revealing Himself in Jesus Christ.
Christian love is not a sentimental love but a pure holy love. It does not condone sin but shrinks from it. It is a love which has regard for the purity and holiness of God. As it is exercised toward God it fastens on all the glorious attributes of God drawing strength and life from them. Particularly is it exercised on those attributes of God which are displayed so prominently in the Lord’s dealings with men, such as the mercy of God on which man’s hope depends.
As Christian love is exercised toward men, it takes a different form depending on whether the person towards which it is exercised is a Christian or not. If the person is a true believer, love is exercised towards that person as one with them in Christ Jesus. True believers are united to one another in love. This is the fruit of the love of God shed abroad in the heart by the Holy Spirit. As sons of God, believers belong to one family which is bound up in the bundle of life with Christ Jesus. On the other hand, if the person towards whom the love is exercised is still outside the kingdom of Christ, the love exercised towards that one is a love of compassion which would gather the sinner into the fold of the Good Shepherd.
The exhortation of God’s Word to believers is: “Grow in grace and in the knowledge of the Lord Jesus Christ.” This includes growth in the grace of love. How far short the believer comes in this grace is something of which he or she is poignantly aware. The believer would desire to love Christ more and also to display more conspicuously than he or she does the grace of love in his or her life.
For the increase of grace there is no other way than by coming to the storehouse of grace. If we are to manifest the grace of love more, then we must come to Him in whom is the fountain fullness of all grace. There in Christ all our needs can be fully met. Lacking though we be in the exercise of so many of the graces of the Spirit yet in Christ can all our deficiencies be supplied through the Spirit of all grace and we, as a consequence, grow in all the graces but especially in this grace of love.
Notes of a Sermon
by Rev. M. MacSween, M.A., Oban
(Preached in St Jude’s Church, Glasgow, on Tuesday, November 2nd, 1976, at the Ordination of Rev. J. M. Brentnall, B.A., and his Induction to the pastoral charge of the Dumbarton Free Presbyterian Congregation.)
“Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ.” Eph. 3:8.
Paul was the founder of the Church at Ephesus. His first visit (A.D. 54), was very short, but afterwards he spent three years of intense activity there, as we see from Acts, Chapters 19 and 20. This Epistle was written during Paul’s first imprisonment at Rome, about ten years afterwards, and in it he soars from the depths of ruin to the heights of redemption. The distinctive teaching of the Epistle is with respect to the Church as the body of Christ and to believers as members of that body. The Epistle gives three distinct figures of the body of Christ:—1. As a Temple; 2. As a human body; 3. As a Bride.
The teaching in this Chapter, 3, shows that the Gentiles have a portion and place in the body of Christ. This teaching with respect to the Gentiles was specially revealed to Paul by the Lord, and the preaching of it was the cause of his imprisonment. We see this in the first part of this Chapter, in which Paul gives an account concerning himself to the Ephesians as he was appointed by God to be the Apostle of the Gentiles.
Then from Verse 14 to the end, Paul prays to God for the Ephesians, thus giving an example which all ministers of Christ should copy after, even that the effectual operations of the Holy Spirit may attend their ministrations. Thus we read in Psalm 127, verse 1:—
“Except the Lord do build the house, the builders lose their pain:
Except the Lord the city keep, the watchmen watch in vain.”
Now, we have in our text three matters for our consideration:—
- The Apostle’s character as given here: “Me, who am less than the least of all saints.”
- The office he was called to execute — “That I should preach among the Gentiles the unsearchable riches of Christ.”
- The source from which that office was derived — “Unto me is this grace given.”
1. The Apostle’s character as here given.
“Me, who am less than the least of all saints.” In I Corinthians, Chapter 15, Verse 9, Paul says, “For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God.” Paul took the lowest place — “Me who am less than the least.” This is a remarkable expression. “Less than the least” is one word in the Greek and is a very strong and emphatic word, an unusual comparative formed from the superlative. The force of the original can scarcely be conveyed in the English language. It strongly expresses the Apostle’s deep and abiding sense of his own unworthiness and his unspeakable esteem of the Lord Jesus Christ. Paul does not put himself outside of the Lord’s people here, but the thought of his personal unworthiness is constantly connected in his mind with that of his ministry, and calls up a feeling of self-abasement and humility which seeks out unusual and anomalous forms of words in order to express itself. It is as though we should say “leaster than all saints.” Paul looked upon himself as the greatest sinner after the least of the saints. “Less than the least” reminds us of what he says in I Timothy, Chapter 1, Verse 15 — “This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief’ — ‘of whom I am chief’ or first, — the superlative sinner, the first in unworthiness. The Holy Spirit convinced him that he was fallen and lost in Adam, and of how wicked he had once been, and of his present corruption, and of how unworthy he still was.
The late Rev. D. MacFarlane, of Raasay and Dingwall, in one of his sermons on I Corinthians, Chapter 1, Verse 30 — “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption . . .” says something to the following effect:—”When did Paul call himself the chief of sinners? When he was almost ripe for heaven. In the history of Paul we find three stages of growing in grace:—1. When he compares himself to the other Apostles and considers himself the least of them; 2. When he compares himself to saints and reckons himself less than the least of them; 3. When he compares himself to sinners that are saved, and calls himself the chief of sinners.”
But, O, how highly on the other hand did Paul esteem and exalt the Saviour! “Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord . . .” Indeed, Paul was never done speaking of Christ. Says Mr MacFarlane in that same sermon:—”The late Rev. D. MacDonald told us that he once had a dream, in which he dreamt that he was at a Question Meeting. After several had spoken to the Question, he was asked to speak and in doing so he said:—’The Question you have is very dark. I will leave it to yourselves, and go to Christ.’ Said Mr MacFarlane, “Although you were awake, you could not do better.” Mr MacFarlane went on to say further:—”I said to him on another occasion, ‘Can you not preach without speaking of Christ?’ ‘No,’ he said. ‘But what would you do if Christ was not in your text?’ If Christ was not in my text, I would bring him into it by a back door.” Paul is a pattern of humility and more especially to all Gospel ministers. Indeed, Gospel ministers have many things that ought to keep them low in their own eyes. As we mention this we hear Paul’s own cry:—”O wretched man that I am! Who shall deliver me from the body of this death?” Romans, Chapter 7, Verse 24. But, while Paul debases himself, he magnifies his office.
2. The Office he was called on to execute.
“That I should preach among the Gentiles the unsearchable riches of Christ.” To preach is to announce the glad tidings — the Gospel, the unsearchable riches of Christ. In preaching the Word, Gospel ministers preach three doctrines in particular:—1. Man’s Ruin by the Fall; 2. Redemption by the blood of Christ; 3. Regeneration by the Holy Ghost. Gospel ministers carry the Gospel into the pulpit like heralds making a proclamation in the Market-place. They carry it to the home, the house, the sickbed, the hospital, the school, and so on. The glorious Gospel was to be preached to the Gentiles as well as to the Jews, yea, to all nations. Gospel ministers are to warn sinners of sin and of the wrath of God, that they might flee from the wrath to come, to the great Refuge, the Lord Jesus Christ. But, Paul was commissioned to preach “the unsearchable riches of Christ.” The word “unsearchable” in the Greek means that which cannot be stepped out, or traced out: so that none can ever say, “I have come to the end of Christ’s riches.”
Gospel ministers preach:—1. The Deity of Christ; 2. The true Humanity of Christ; 3. Christ’s atoning sacrifice once offered on Calvary for His people, for all their sins. Says Paul:—”But we preach Christ crucified”; 4. They preach Christ as the exalted Saviour, exalted to give repentance to Israel and forgiveness of sins; 5. They preach the necessity of the New Birth and of faith in Christ for salvation; 6. They preach the Benefits of Salvation in Christ. Surely these may be called “unsearchable riches?” In Him are Pardon, Acceptance, Communion, Holiness, Guidance, Comfort, Peace, Rest of soul in heaven, a Glorious Resurrection and Eternal Happiness. In the Gospel there are the unsearchable riches of the righteousness of the Saints. This is preached. By this righteousness, “the fine linen, pure and white which is the righteousness of the Saints,” the imputed righteousness of Christ is to be understood and preached. Revelation, Chapter 19, Verse 8.
This is that white raiment which Christ counsels the Laodiceans, and ourselves, to buy of Him, “that the shame of thy nakedness do not appear.” Revelation, Chapter 3, Verse 18. This righteousness is brought forth and brought near to sinners in the Gospel-revelation, and especially in the preaching of it. Says Paul, “For I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth . . . For therein is the righteousness of God revealed from faith to faith.” Romans, I:16, 17. O, let poor, guilty, naked sinners come and buy gold tried in the fire, that they may be rich, and white raiment to cover them for eternity! O, the garments of salvation are free to us, without money and without price, for Christ’s righteousness is a gifted righteousness. “For if by one man’s offence, death reigned by one: much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by One, Jesus Christ.” Romans, Chapter 5, Verse 17. But, in preaching the unsearchable riches of Christ from the Word of God, Gospel ministers hold forth noble securities for life and godliness, for time and for eternity. The Gospel Covenant is a large charter under the seal of heaven for the whole inheritance of glory and all that pertains thereunto. The Promises of the Covenant are so many particular clauses of the charter, whereby all blessings are secured, and all these yea and amen in Christ. This is “an everlasting Covenant, ordered in all things and sure.” “For the mountains shall depart and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee.” Isaiah, Chapter 54, Verse 10.
But further, in this Gospel are preached all the unsearchable riches of the Land of Glory, that lies on the other side of the Jordan of death. The New Jerusalem with all its splendour and glory is brought down from God out of Heaven in the dispensation of the Gospel. In Revelation, Chapter 21, Verses 1-3, and from Verse 10 to Verse 21, we have a map of the Heavenly Jerusalem unto which the redeemed from among men shall be admitted when they have finished their work and pilgrimage in this lower world. Thus we see a little of the unsearchable riches which the Gospel brings to sinners. How well then the Gospel is called, “the glorious Gospel of the blessed God, which is committed to our trust.” I Timothy, Chapter 1, Verse 11.
3. The Source from which that Office — that of the Christian Ministry — was derived. “Unto me is this grace given.”
- It was from God that Paul was given his commission to preach. 2. It was by God that he was furnished with grace and gifts for that work, until he said:—”I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love His appearing.” 2 Timothy, Chapter 4, Verses 6-8.
But, again, the Apostle’s words in our Text suggest that it is a great privilege for a man to hold the office of the ministry. Some of us may be ready to say, “Is the ministry not the most responsible, painful and laborious office?” And, “Who is sufficient for these things?” All that is very true, and yet if the office has its cross it also has its crown. Although a Gospel minister may seem to be — to himself at least — unprofitable and unsuccessful, yet we find it written:—”Though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength.” Isaiah, Chapter 49, Verse 5.
O, friends, shall we not be gathered unto Him to whom the gathering of the people shall be? God in the Gospel, and the ministers of Christ unite in inviting sinners to the Saviour and His unsearchable riches. Now then, “We are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God. For He hath made Him to be sin for us, Who knew no sin: that we might be made the righteousness of God in Him.” 2 Corinthians, Chapter 5, Verses 20 and 21.
Christ Is All
by Dean Henry Law
19. THE FEAST OF TRUMPETS
“Speak unto the children of Israel, saying, in the seventh month, in the first day of the month, shall ye have a Sabbath, a memorial of blowing of Trumpets, an holy convocation.” Lev. xxiii. 24.
Israel’s civil year was ushered in with animating notes. — Trumpets welcomed the earliest light. Throughout the day the same clear voice resounded. A day-long cry aroused all ranks.
The Lord ordained this rite. It is a mine, then, full of teaching wealth. We see at once, that these long echoes were designed to wake each slumbering mind. Is there not need? How many perish, because thought sleeps! Life is dreamed through. It is a careless passage down a rapid stream. Eyes are fast closed. Realities are never seen. It is rich mercy, then, to break these bands. Therefore at solemn seasons — and when each month commenced — but mainly when the new-year dawned, God bids the Trumpets to send forth this clang.
Reader, the theme shakes drowsiness away. Let all that is within us now take heed. Observe, these Trumpets sound the knell of a departed year. They dig the grave of days and months for ever fled. They warn, that time once present, is now gone. The question follows, What is its record? What is the witness, which its pen engraves? Who can reply, without the sigh of shame?
There is no talent so misused, as time. Its golden moments offer space to trade for heaven — to seek God’s face — to glorify His name. But this is not their one employ. Man rather seeks his own — his ease — his pleasure, and his gain. The dying saint oft weeps his opportunities unused. The lost are lost, because life’s course was not improved. Who can look back without a penitential tear?
The Trumpets tell of a new period’s birth. God in His mercy gives a respite. Sinner, another day now dawns. You live. You yet may turn in penitence to God. You yet may gain heaven’s bliss. You yet may flee the coming wrath. Say, can you doubt, or hesitate, or pause? The opportunity is in your hands. But, while you read, it flees. Oh! grasp it, use it. Turn it to salvation. May it now hear your inward cry, Jesus have mercy. Wash me from my every sin. Convert me to Thyself. Receive me to Thine arms of love. Pluck me, as a brand from hell! The Trumpets warn, lose not another day.
Child of God, your life too is prolonged. It is your only time to show your gratitude, and to work for Christ. Vast is your debt. He gave Himself — His life — His blood, for you. Will you not give this day — each day to Him? Vast is your privilege. You may do more for Him on earth, than all the angels, who surround the throne. Let no more sands fall through unused. Discern their worth. The night draws near. Next new-year’s Trumpet may find your ears locked in the grave. Be wise. Thus the shrill Trumpets teach: Time was — time is — Repent — Amend.
Next they bring Sinai’s mount to view. They had grand part in earth’s most awful scene. It was a fearful day, when God descended to renew His Law. The air was one appalling crash. “When the voice of the Trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice.” Ex. xix. 19.
Reader, there is the deepest need, that man should often revisit Sinai. The Law is rarely read aright. Thick darkness hides its nature and its end. When truly seen, when truly heard, it cries, Behold the will of God — mark well, what all must be, who would see Him. Its terms are simple. Love — perfect love — in every movement of the soul, from earliest to latest breath. This do, and life is purchased — heaven is won. If you thus share His holiness, you may ascend His throne — the law presents no interdicting debt — the lips of Satan can prefer no hindering charge. But if you fail, then hope from self for ever dies. The broken Law frowns terribly. It claims its payment. It utters its inexorable curse. Perfect obedience is its due. One breach makes it a foe for ever.
Reader, heed then this Trumpet’s voice. Obey and live. Transgress and die. You cannot stand the scrutiny. Your every moment is transgression. The curse cries loudly for your life. Bind him hand and foot — cast him into the quenchless lake, is the Law’s sure decree. See then the state of all, whose trust is in the Covenant of works. They lean upon a broken reed. They clasp a sinking plank. Their vessel leaks, and soon must sink. Their robe is nothing, but a filthy rag. Their best is sin. Their plea is false. Hence clear rejection stands before them. Their everlasting home must be without. But without heaven is within hell. Their never-ending cry must be, Undone — undone. Thus the Law cries, Flee hence. No sinner finds a refuge here. Happy they, who learn this lesson from the Trumpet’s roar.
But there is sweeter music in this rite. The Trumpet is assuredly a Gospel-sign. The Prophet, who saw most of Christ, thus sings, “The great Trumpet shall be blown.” Is. xxvii. 13. John witnesses, “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a Trumpet.”
Thus faith is led to keep a constant Trumpet-feast. The notes of grace always send melody from Zion’s hill. They call attention to Salvation’s scheme. The world indeed is lost through sin. Its inmates are a rebel-race. They follow only their own heart’s desires. Vengeance might justly sweep all to the fathomless despair. But no. God sends His Son with healing on His wings. And now a tender voice, with Trumpet-clearness, cries, a remedy is found. “This is my beloved Son, hear Him.”
Reader, come listen to these clarion notes.
Your sins need pardon. It is all prepared. His blood has mighty virtue to wash all away. Its worth is boundless, for it flows from a God-man. If all the sins, which ever were, or can be, centred on your soul, they vanish in this stream. No case exceeds its power. No vileness is too vile. No blackness is too black. Whosoever will, let him wash, and he is whiter than the whitest snow. Sweet are these Trumpet-tidings.
You tremble at hell-pains. You hear of fire ever-burning, — darkness ever dark, — the worm, which never dies, — the misery, which finds no ease. These are sin’s wages. But Christ saves from all. His suffering death extracts the sting. The Jailer cannot touch — the dungeon cannot hold — the chains cannot detain. This is a precious note. It calls from agony’s extremest pang.
You hear the Law’s terrific threat. Its thunder peals above your head. But there is shelter in Christ’s wounded side. They, who are nestled in that safe retreat, smile at its wrath. The curse exhausted is a blunted shaft. The edge is gone. It can inflict no wound. This sound is precious to a sin-crushed worm.
You hear of heaven, and its pure delights. It is the home of God. None are admitted, who have not fit robes. You pant for the pure rest. But you possess no passport of your own. You have no raiment for the royal court. But look to Jesus. His hands have wrought a wedding-dress. He stretches out a righteousness divine. God’s eye desires no more. Its beauty far outshines the sun. Its purity makes angels dark. Reader, believe, and it is yours. Sweet is this Gospel-note.
You look within. Your heart is vile. Who can turn back the current of these rushing lusts? Can there be power to cause old things to pass away, and all things to be new? Look up to Christ. He is an ocean full of sanctifying grace. He speaks the word — the mighty Spirit comes — iniquity recedes — pure holiness takes root, — the newborn soul receives a newborn life. This is a happy Gospel-note.
But fears live long. There is no saint, who mourns not daily falls. The wounded conscience takes alarm, lest Christ provoked should turn away. It would be so, If He were man. But He is God. Christ is not Christ, unless He be unchangeably the same. His word, too, is gone forth. “My sheep shall never perish.” Thus faith has an imperishable strength. While it endures, the soul can never die, and it endures because its Giver is, “I am.” “Because I live, ye shall live also.” This Trumpet has a cheering note.
But trials thicken — temptations threaten, — and affliction’s tide runs strong. Death, too, draws near, and shows a chilling form. But still take comfort. He, who is with you, has an arm of power — a heart of tenderness — and a voice of love. In deepest billows, He will hold you up. And the last wave will waft you safe to Canaan’s shore. Thick blows may batter, but will not beat down. The last blow breaks the gates of flesh, and sets your happy spirit free. Christ is this sure and present help. Be thankful for this Trumpet-note.
Reader, there is no need in life — in death — in present or in future days — for which Christ is not all-sufficient succour. Behold Him. He is life for the dead — sight for the blind — feet for the lame — strength for the weak — joy for the sad — cleansing for the filthy — freedom for the bound — raiment for the naked — purity for the unclean — redemption for the captive — a God without to save — a God within to cheer — a God above to bless — a God, who came in flesh to die — a God, who reigns in power to help — a God who comes in glory to receive.
Bring me your misery, and I will show you its relief in Christ. He loves, as God. He aids, as God. He saves, as God. God is not full, if there can be deficiency in Christ. But God is full, and all His fulness is in Christ for His beloved flock. Reader, this is a glorious Gospel-note.
Say, can you alight this Trumpet-call? Hark, yet again it calls you to the cross. Past disregard has not closed mercy’s gate. Yet you may enter in. All joy and peace may yet be yours. The plank across the fearful gulf is not removed. Hope is not dead, while yet you hear the Gospel-cry.
But linger not. Another Trumpet is about to sound. The great white throne will soon be set. “The Lord Himself shall descend from heaven with a shout, with the voice of the Archangel and with the Trump of God.” 1 Thess. iv. 16. The Trumpet will sound — the graves will open — all the dead will rise — among them you must take your place.
Oh! realise this solemn scene. The world would fain ignore the dread account. But it comes — it quickly comes — and you must bear your part. Is your plea ready? Can you appeal to Christ, that you are His? Can you establish evidence of interest in all His work? Faith can. It humbly reasons with the Judge, I may not die, for you have died for me. My condemnation is long past, it fell at Calvary on you. This plea is sure. I ask again, Is this plea yours? The Gospel-trump still offers it. The Judgment-trump will soon demand it.
These notes were sounded by the priests. Such was the office of the Tabernacle servants.
Ye Ministers of Christ, this work has now devolved on you. The charge is solemn. If notes are muffled, ruin follows. Flocks may rush hellward, following pulpit voice. Your teaching should be clear, as liquid words from Jesu’s lips. The faithful herald has no yea and nay. His teaching is no shifting line. He shows not Christ to-day, and hides Him on the morrow. He builds not with one hand, and with the other pulls all down. He frames not a joint covenant of grace and works. He tells of no conditions, but man’s need — no plea for welcome, but a ruined state. One only refuge is proclaimed. One only name is magnified. There is but one foundation laid. None but Jesus. “Christ is all.” They, who thus preach, call to the Trumpet-feast.