592. ACT 17:30, ACT 17:31. IGNORANCE OF THE HEATHEN, AND THE CONDUCT OF GOD TOWARDS THEM
Act_17:30, Act_17:31. Ignorance of the Heathen, and the Conduct of God Towards Them
By The Rev. Greville Ewing, M.A., Of Glasgow.
"And the times of this ignorance God winked at; but now commandeth all men everywhere to repent: because he hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."’97Act_17:30, Act_17:31.
The words of our text, which were so well suited to introduce the doctrines of the gospel to a heathen audience, may serve also to explain the motives of those who attempt to propagate those doctrines throughout the world; and, by the blessing of God, which we earnestly implore, a serious consideration of them may, at this time, animate and confirm our zeal in prosecuting the important object of our institution, as a Missionary Society.
In discoursing from them we shall consider,
I. The ignorance of the heathen.
II. The divine procedure with regard to it.
III. The reason of this procedure.
IV. The evidence by which this reason is confirmed.
I. Let us consider the ignorance of the heathen.
The charge of ignorance which the apostle brought home to his audience at Athens, is by no means to be understood as confined to them. He speaks in general of the ignorance of the nations, and of times, or ages, during which that ignorance had been permitted to reign. It is a truth which divine revelation and universal history unite in attesting,
1. That wherever men have not been blessed with the Holy Scriptures, they have, time immemorial, been grossly mistaken with respect to the character of God, the situation of man, the way of salvation, and the hopes and fears of a future state. These mistakes undoubtedly originate in that alienation of the heart from God, which followed as a consequence of the first transgression. Having offended the Almighty, fallen man did not like to retain him in his knowledge; yet the fear of punishment, and probably the example of those whom God separated from the beginning for his service, prevented a total dereliction of worship. But it is not by the idolatry alone of the heathen that their ignorance is betrayed.
2. It is rendered at least equally conspicuous by that vain and deceitful philosophy, those "oppositions of science falsely so called," which in countries not blessed with the gospel (and in other countries also), have been extolled as the utmost efforts of human understanding. What else do we learn from the jarring systems of the Epicureans and Stoics, with whom the apostle, at Athens, was called to contend?
3. Further. The ignorance of the heathen appears not only in the positive errors which they hold, but in their indifference, insensibility, and prejudice with regard to all things spiritual; while they are wholly occupied with worldly pursuits and sensual indulgence. The superstition they have been accustomed to, they cherish with bigoted attachment; but they are unwilling to give ear to any thing else of a religious kind. In them are verified the words of the apostle, "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned," 1Co_2:14.
II. Let us consider the divine procedure with regard to the ignorance of the heathen.
"The times of this ignorance God winked at, but now commandeth all men everywhere to repent." The word rendered "winked at," intimates nothing respecting the merits of the case; but seems simply to signify, the suspension of decisive measures, either in way of remedy, or of punishment. Thus, in Lev_20:4, a similar phrase, which the Septuagint renders by the same word as that in the original of our text, is used to express the non-execution of punishment’97"If the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not." Again. In Deu_22:1, it supposes the non-application of a remedy’97"Thou shalt not see thy brother’s ox or his sheep go astray, and hide thyself from them: thou shalt in any case bring them again unto thy brother." In our text, both uses of the word may be included. The apostle speaks of the divine forbearance towards the heathen, during the ages which preceded the gospel dispensation; neither cutting them off in their ignorance, nor yet immediately applying the effectual remedy. His words may be illustrated by a parallel passage in Act_14:16-17’97"Who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."
III. Let us consider the reason of this procedure respecting the ignorance of the heathen.
1. Perhaps heathen ignorance was permitted to continue so long, that the necessity of divine revelation might experimentally appear. "For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe," 1Co_1:21.
2. God did not approve of it. From the very beginning, a preparation was going on for removing that ignorance, by the blessed dispensation which now obtains.
IV. Let us consider the evidence by which the reason for commanding men to repent is confirmed.
"He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead."
1. The proof that God hath appointed a day of judgment to he executed by a man, is the resurrection of that man from the dead. This proof is held out to all men; for it forms an essential part of the gospel which is preached to all. "I delivered unto you first of all," says the apostle to the Corinthians, "that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures," 1Co_15:3, 1Co_15:4. These truths are intimately connected with the future judgment.
2. The fact that Christ rose from the dead, is well fitted to excite universal attention. The bare possibility of a resurrection from the dead, is a most interesting discovery to the human race. How much more, then, to hear that such an event has actually happened, and happened to one who is said to have "died for our sins," and to have promised his disciples a share of his glory!
3. This fact is supported by evidence universally intelligible and convincing. It depends not on vague tradition, on popular prejudice, or natural peculiarities; we have an authentic history of it, published in the Holy Scriptures, containing the plain, consistent testimony of credible witnesses, who little expected what they saw; who, nevertheless, could not be deceived; who had no possible motive to deceive others; and whose success in preaching the gospel is a manifest token of the divine favor sealing their veracity.
4. This fact naturally confirms us in the belief of a future judgment, and of such a judgment as the gospel foretells. It is an example of future life, of the reversal of iniquitous human decisions, and of victory to the righteous over every foe. It establishes the whole doctrine of atonement, the necessity and reasonableness of which are implied, even in the rites of pagan worship. It declares the man Christ Jesus to be the Son of God with power. It shows the acceptance of his sacrifice, and his ability "to save them to the uttermost that come unto God by him." When it is once admitted, that "Christ both died and rose and revived," it cannot be thought incredible that he should be "Lord both of the dead and living," Rom_14:9; that now he should be exalted to govern the universe, and to judge the quick and the dead at the great day.
The proof, then, which God hath given to all men of the judgment of the world, though not admitted by all, is sufficient for the conviction of all, and leaves those who reject it, without excuse: it is a striking, an apposite, an unanswerable proof. That judgment, again, is a most powerful reason at once for publishing and obeying the command to repent. That command is the grand display of divine mercy to perishing men; and, however great and prevalent and long borne with their ignorance hath been, it is the revealed will of God, that now, at last, it should be effectually removed.
Autor: JABEZ BURNS