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1 TIMOTHY i. 12--14.
"And I thank Christ Jesus our Lord, who hath enabled me, for
that he counted me faithful, putting me into the ministry [R. V.:
to his service, eis diakonian]; who was before a blasphemer, and a
persecutor, and injurious: but I obtained mercy, because I did it
ignorantly in unbelief. And the grace of our Lord was exceeding
abundant, with faith and love which is in Christ Jesus."
THE advantages arising from humility are generally acknowledged, and
yet it is a thing not easily to be met with. There is affectation of
humble talking enough and to spare, but humbleness of mind is nowhere
to be found. This quality was so cultivated by the blessed Paul,
that he is ever looking out for inducements to be humble. They who are
conscious to themselves of great merits must struggle much with
themselves if they would be humble. And he too was one likely to be
under violent temptations, his own good conscience swelling him up like
a gathering humor. Observe therefore his method in this place. "I
was intrusted," he had said, "with the glorious Gospel of God, of
which they who still adhere to the law have no right to partake; for it
is now opposed to the Gospel, and their difference is such, that
those who are actuated by the one, are as yet unworthy to partake of
the other; as we should say, that those who require punishments, and
chains, have no right to be admitted into the train of philosophers."
Being filled therefore with high thoughts, and having used magnificent
expressions, he at once depresses himself, and engages others also to
do the like. Having said therefore that "the Gospel was committed to
his trust"; lest this should seem to be said from pride, he checks
himself at once, adding by way of correction, "I thank Christ
Jesus our Lord, who hath enabled me, for that He counted me
faithful, putting me into the ministry." Thus everywhere, we see,
he conceals his own merit, and ascribes everything to God, yet so far
only, as not to take away free will. For the unbeliever might perhaps
say, If everything is of God, and we contribute nothing of
ourselves, while He turns us, as if we were mere wood and stone,
from wickedness to the love of wisdom, why then did He make Paul such
as he was, and not Judas? To remove this objection, mark the
prudence of his expression, "Which was committed," he says, "to
my trust." This was his own excellence and merit, but not wholly his
own; for he says, "I thank Christ Jesus, who enabled me." This
is God's part: then his own again, "Because He counted me
faithful." Surely because he would be serviceable of his own part.
Ver. 13. "Putting me into his service, who was before a
blasphemer, and a persecutor, and injurious; but I obtained mercy,
because I did it ignorantly in unbelief."
Thus we see him acknowledge both his own part and that of God, and
whilst he ascribes the greater part to the providence of God, he
extenuates his own, yet so far only, as we said before, as was
consistent with free will. And what is this, "Who enabled me"? I
will tell you. He had so heavy a burden to sustain, that he needed
much aid from above. For think what it was to be exposed to daily
insults, and mockeries, and snares, and dangers, scoffs, and
reproaches, and deaths; and not to faint, or slip, or turn
backward, but though assaulted every day with darts innumerable, to
bear up manfully, and remain firm and imperturbable. This was the
effect of no human power, and yet not of Divine influence alone, but
of his own resolution also. For that Christ chose him with a
foreknowledge of what he would be, is plain from the testimony He bore
to him before the commencement of his preaching. "He is a chosen
vessel unto me, to bear my name before the Gentiles and kings."
(Acts ix. 15.) For as those who bear the royal standard in war
require both strength and address, that they may not let it fall into
the hands of the enemy; so those who sustain the name of Christ, not
only in war but in peace, need a mighty strength, to presence it
uninjured from the attacks of accusers. Great indeed is the strength
required to bear the name of Christ, and to sustain it well, and bear
the Cross. For he who in action, or word, or thought, does
anything unworthy of Christ, does not sustain His name, and has not
Christ dwelling in him. For he that sustains that name bears it in
triumph, not in the concourse of men, but through the very heavens,
while all angels stand in awe, and attend upon him, and admire him.
"I thank the Lord, who hath enabled me." Observe how he thanks
God even for that which was his own part. For he acknowledges it as a
favor from Him that he was "a chosen vessel." For this, O blessed
Paul, was thy own part. "For God is no respecter of persons."
But I thank Him that he "thought me worthy of this ministry." For
this is a proof that He esteemed me faithful. The steward in a house
is not only thankful to his master that he is trusted, but considers it
as a sign that he holds him more faithful than others: so it is here.
Then observe how he magnifies the mercy and loving-kindness of God,
in describing his former life, "who was formerly," he says, "a
blasphemer, and a persecutor, and injurious." And when he speaks of
the still unbelieving Jews, he rather extenuates their guilt. "For
I bear them record that they have a zeal for God, but not according
to knowledge." (Rom. x. 2.) But of himself he says, "Who
was a blasphemer and a persecutor." Observe his lowering of himself!
So free was he from self-love, so full of humility, that he is not
satisfied to call himself a persecutor and a blasphemer, but he
aggravates his guilt, showing that it did not stop with himself, that
it was not enough that he Gas a blasphemer, but in the madness of his
blasphemy he persecuted those who were willing to be godly.
"But I obtained mercy because I did it ignorantly in unbelief."
Why then did other Jews not obtain mercy? Because what they did,
they did not ignorantly, but willfully, well knowing what they did.
For this we have the testimony of the Evangelist. "Many of the
Jews believed on Him, but because of the Pharisees they did not
confess Him. For they loved the praise of men more than the praise of
God." (John xii. 42, 43.) And Christ again said to them,
"How can ye believe, who receive honor one of another" (John v.
44)? and the parents of the blind man "said these things for fear
of the Jews, lest they should be put out of the synagogue." (John
ix. 22.) Nay the Jews themselves said, "Perceive ye how we
avail nothing? behold, the world is gone after Him." (John xii.
19.) Thus their love of power was everywhere in their way. When
they admitted that no one can forgive sins but God only, and Christ
immediately did that very thing, which they had confessed to be a sign
of divinity, this Could not be a case of ignorance. But where was
Paul then? Perhaps one should say he was sitting at the feet of
Gamaliel, and took no part with the multitude who conspired against
Jesus: for Gamaliel does not appear to have been an ambitious man.
Then how is it that afterwards Paul was found joining with the
multitude? He saw the doctrine growing, and on the point of
prevailing, and being generally embraced. For in the lifetime of
Christ, the disciples consorted with Him, and afterwards with their
teachers, but when they were completely separated, Paul did not act
as the other Jews did, from the love of power, but from zeal. For
what was the motive of his journey to Damascus? He thought the
doctrine pernicious, and was afraid that the preaching of it would
spread everywhere. But with the Jews it was no concern for the
multitude, but the love of power, that influenced their actions.
Hence they say, "The Romans will come and take away both our place
and nation." (John xi. 48.) What fear was this that agitated
them, but that of man? But it is worthy of enquiry, how one so
skillful in the law as Paul could be ignorant? For it is he who
says, "which He had promised before by His holy prophets."
(Rom. iv. 2.) How is it then that thou knowest not, thou who
art zealous of the law of their fathers, who wert brought up at the
feet of Gamaliel? Yet they who spent their days on lakes and rivers,
and the very publicans, have embraced the Gospel, whilst thou that
studiest the law art persecuting it! It is for this he condemns
himself, saying, "I am not meet to be called an Apostle." (1
Cor. ix. 9.) It is for this he confesses his ignorance, which
was produced by unbelief. For this cause, he says, that he obtained
"mercy." What then does he mean when he says," He counted me
faithful"? He would give up no right of his Master's: even his own
part he ascribed to Him, and assumed nothing to himself, nor claimed
for his own the glory which was due to God. Hence in another place we
find him exclaiming, "Sirs, why do ye these things to us? we also
are men of like passions with you." (Acts xiv. 15.) So again,
"He counted me faithful." And again, "I labored more abundantly
than they all, yet not I, but the grace of God which was with me."
(1 Cor. xv. 10.) And again, "It is He that worketh in us
both to will and to do." (Phil. ii. 13.) Thus in
acknowledging that he "obtained mercy," he owns that he deserved pun
ishment, since mercy is for such. And again in another place he says
of the Jews, "Blindness in part is happened to Israel." (Rom.
xi. 25.)
Ver. 14. "And the grace of our Lord was exceeding abundant with
faith and love which is in Christ Jesus."
This is added, lest hearing that he obtained mercy, we should
understand by it only, that being deserving of punishment, as a
persecutor and blasphemer, nevertheless he was not punished. But
mercy was not confined to this, that punishment was not inflicted;
many other great favors are implied by it. For not only has God
released us from the impending punishment, but He has made us
"righteous" too, and "sons," and "brethren," and "heirs,"
and "joint-heirs." Therefore it is he says, that "grace was
exceeding abundant." For the gifts bestowed were beyond mercy, since
they are not such as would come of mercy only, but of affection and
excessive love. Having thus enlarged upon the love of God which, not
content with showing mercy to a blasphemer and persecutor, conferred
upon him other blessings in abundance, he has guarded against that
error of the unbelievers which takes away free will, by adding, "with
faith and love which is in Christ Jesus." Thus much only, he
says, did we contribute. We have believed that He is able to save
us.
MORAL. Let us then love God through Christ. What means
"through Christ"? That it is He, and not the Law, who has
enabled us to do this. Observe what blessings we owe to Christ, and
what to the Law. And he says not merely that grace has abounded, but
"abounded exceedingly," in bringing at once to the adoption those who
deserved infinite punishment.
And observe again that "in" is used for "through." For not only
faith is necessary, but love. Since there are many still who believe
that Christ is God, who yet love Him not, nor act like those who
love Him. For how is it when they prefer everything to Him, money,
nativity, fate, augury, divinations, omens? When we live in
defiance of Him, pray, where is our love?
Has any one a warm and affectionate friend? Let him love Christ but
equally.
So, if no more, let him love Him who gave His Son for us His
enemies, who had no merits of our own. Merits did I say? who had
committed numberless sins, who had dared Him beyond all daring, and
without cause! yet He, after numberless instances of goodness and
care, did not even then cast us off. At the very time when we did
Him the greatest wrong, then did He give His Son for us. And
still we, after so great benefits, after being made His friends, and
counted worthy through Him of all blessings, have not loved Him as
our friend! What hope then can be ours? You shudder perhaps at the
word, but I would that you shuddered at the fact! What? How shall
it appear that we do not love God even as our friends, you say? I
will endeavor to show you--and would that my words were groundless,
and to no purpose! but I am afraid they are borne out by facts. For
consider: friends, that are truly friends, will often suffer loss for
those they love. But for Christ, no one will suffer loss, or even
be content with his present state. For a friend we can readily submit
to insults, and undertake quarrels; but for Christ, no one can
endure enmity: and the saying is, "Be loved for nothing--but be
not hated for nothing."
None of us would fail to relieve a friend who was hungering, but when
Christ comes to us from day to day, and asks no great matter, but
only bread, we do not even regard him, yea though we are nauseously
over full, and swollen with gluttony: though our breath betrays the
wine of yesterday, and we live in luxury, and waste our substance on
harlots and parasites and flatterers, and even on monsters, idiots,
and dwarfs; for men convert the natural defects of such into matter for
amusement. Again, friends, that are truly such, we do not envy,
nor are mortified at their success, yet we feel this toward (the
minister of) Christ, and our friendship for men is seen to be more
powerful than the fear of God, for the envious and the insincere
plainly respect men more than God. And how is this? God sees the
heart, yet man does not forbear to practice deceit in His sight; yet
if the same man were detected in deceit by men, he thinks himself
undone, and blushes for shame. And why speak of this? If a friend
be in distress, we visit him, and should fear to be condemned, if we
deferred it for a little time. But we do not visit Christ, though
He die again and again in prison; nay, if we have friends among the
faithful, we visit them, not because they are Christians, but
because they are our friends. Thus we do nothing from the fear or the
love of God, but some things from friendship, some from custom.
When we see a friend depart on travel, we weep and are troubled, and
if we see his death, we bewail him, though we know that we shall not
be long separated, that he will be restored to us at the
Resurrection. But though Christ departs from us, or rather we
reject Him daily, we do not grieve, nor think it strange, to
injure, to offend, to provoke Him by doing what is displeasing to
Him; and the fearful thing is not that we do not treat Him as a
friend; for I will show that we even treat Him as an enemy. How,
do you ask? because "the carnal mind is enmity against God," as
Paul has said, and this we always carry about us. And we persecute
Christ, when He advances toward us, and comes to our very doors.
For wicked actions in effect do this, and every day we subject him to
insults by our covetousness and our rapacity. And does any one by
preaching His word, and benefiting His Church, obtain a good
reputation? Then he is the object of envy, because he does the work
of God. And we think that we envy him, but our envy passes on to
Christ. We affect to wish the benefit to come not from others, but
from ourselves. But this cannot be for Christ's sake, but for our
own: otherwise, it would be a matter of indifference, whether the
good were done by others or ourselves. If a physician found himself
unable to cure his son, who was threatened with blindness, would he
reject the aid of another, who was able to effect the cure? Far from
it! "Let my son be restored," he would almost say to him,
"whether it is to be by you or by me." And why? Because he would
not consider himself, but what was beneficial to his son. So, were
our regard "to Christ," it would lead us to say, "Let good be
done, whether by ourselves or by any other." As Paul said,
"Whether in pretense or in truth Christ is preached." (Phil. i.
18). In the same spirit Moses answered, when some would have
excited his displeasure against Eldad and Modad, because they
prophesied, "Enviest thou for my sake? Would God that all the
Lord's people were prophets!" (Num. xi. 29.) These jealous
feelings proceed from vainglory; and are they not those of opponents
and enemies? Doth any one speak ill of you?
Love him! It is impossible, you say. Nay, if you will, it is
quite possible.
For if you love him only who speaks well of you, what thanks have
you? It is not for the Lord's sake, but for the sake of the man's
kind speech that you do it. Has any one injured you? Do him good!
For in benefiting him who has benefited you there is little merit.
Have you been deeply wronged and suffered loss? Make a point of
requiting it with the contrary. Yes, I entreat you. Let this be
the way we do our own part. Let us cease from hating and injuring our
enemies. He commands us "to love our enemies" (Matt. v. 44):
but we persecute Him while He loves us. God forbid! we all say in
words, but not so in deeds.
So darkened are our minds by sin, that we tolerate in our actions what
in words we think intolerable. Let us desist then from things that are
injurious and ruinous to our salvation, that we may obtain those
blessings which as His friends we may obtain. For Christ says, "I
will that where I am, there My disciples may be also, that they may
behold My glory" (John xvii. 24), which may we all attain,
through the grace and love of Jesus Christ.
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