638. ROM 10:1-4. APOSTOLIC BENEVOLENCE

Rom_10:1-4. Apostolic Benevolence

By Rev. Edward Williams, D. D.

"Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. For I bear them record, that they have a zeal of God, but not according to knowledge. For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth."’97Rom_10:1-4.

Here, my Christian friends, we have a pattern highly worthy of our imitation. And with a view to recommend it, I call your attention to reflect with me on,

I. The proper nature of that benevolence which was exemplified by the apostle Paul, and which is now recommended to your notice.

It was not a transitory flash of light, without heat; it was not a weak wish, devoid of energetic efforts; it was not a selfish desire to acquire fame, or to increase a party; nor was it hasty and abrupt, liable to be shaken with every blast of opposition, either from those whose best interests it sought, or from others who took wrong views of the subject. But the temper of mind now recommended had the following characters:

1. It was deeply seated in the heart. A benevolence which is not a rooted principle, will finally die away. Love, benevolent love, is the very essence of all real religion, and of all true virtue.

2. It was the effect of knowledge. The wise king of Israel observes, "That the soul be without knowledge, it is not good," Pro_19:2. No specific truth can be loved, while we remain ignorant of its character. Conviction is the fruit of knowledge; and so is all acceptable devotion. When the mind is divinely enlightened, and consequently well informed, the religious tenets we contemplate appear in their due proportion and importance.

And thus, my brethren, let it be our constant endeavor to possess more Divine light, that all our efforts may be strengthened by knowledge, derived from the Spirit and word of God, and directed by that wisdom which is from above.

3. It was an operative principle, manifesting itself in substantial acts of kindness. This principle, resembling its Divine Author, not only partakes of goodness, but also imparts it. Christian benevolence cannot manifest bitterness and wrath, envy and strife. The kindness exercised is like that of a faithful shepherd to a wandering sheep; like that of a firm friend in a season of adversity; or like that of a loving parent interested for the welfare of his child.

4. It was a disinterested and self-denying principle. As this is the proper nature of Christian benevolence, so it is an eminent part of its excellence. It stands directly opposite to that odious vice called selfishness. It is indeed perfectly consistent with some regard, to ourselves, but it does not rest there. A man without real religion, would fain bring every ray to centre in himself, as the common focus; but benevolence moves in a contrary direction’97love and kindness diffuse themselves as from a radiant point, to enlighten and to cheer every capable object. Selfishness is a vortex in which everything within its power is ingulfed; but benevolence expands itself, like circling waves.

5. It was a patient and persevering principle. It was not only kind, as exemplified by Paul, but it "suffered long," it was not weary in well-doing; it coped with unparalleled difficulties, and surmounted stupendous obstacles. He endured all things for the elect’s sake, that they also might obtain eternal salvation, which he knew could be obtained only in Christ Jesus, 2Ti_2:10. We come now to consider,

II. The peculiar objects of that benevolence which was exemplified by Paul, and which is now recommended for imitation.

Though in its aim it was unbounded, and the Gentile world was Paul’s peculiar province, while his brethren in the apostleship labored professedly among the Jews; yet his kinsmen, however disaffected to him, had the warmest affections of his heart. "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed," or excommunicated "from Christ (i. e. the Christian assembly), for my brethren, my kinsmen according to the flesh," Rom_9:1-3.

1. The persons he had peculiarly in view were the Israelites, or Jews. Of these none were excepted; his loving heart included them all: the learned and the ignorant, the rich and the poor, the old and the young.

2. Their highest, their eternal welfare. "My heart’s desire and prayer to God for Israel is, that they might be saved." Paul had thoroughly learned, that all men, through sin, are become obnoxious to the curse denounced on transgressors by the righteous law of God; and that if Christ be rejected, "there is none other name under heaven given among men whereby they can be saved," Act_4:12. Heaven or hell must be the final receptacle of all mankind. Paul felt the momentous influence of such considerations.

III. The powerful obstacles which the benevolence of Paul, when directed to the Jews, had to encounter.

1. The prejudices of education. God had revealed himself to Abraham, Isaac, and Jacob, their ancestors, and especially to Moses and the prophets, in a very signal manner. They were strenuous in maintaining that the Jewish religion was a temple, while the Christian was a needless appendage to it; or, rather, an insulting and injurious altar against altar. But Paul, on the contrary, was fully convinced that Judaism, in its Divine institution, was but a porch, leading to the Christian temple; and that all the Levitical and Mosaic institutions were but shadows of better things.

2. Another powerful opposition arose from their zeal and jealousy for the peculiarities of their profession, which is common to all religious parties prior to impartial examination. Witness the Egyptians, in favor of their idols; the Philistines in favor of Dagon; the Ephesians for their Diana; the Romans for their demigods; and the Mohammedans for their pretended prophet. In fact, a strong and resolute adherence to the religion in which we are brought up, is no certain test of either truth or falsehood.

These principles, common to all mankind while governed by example and selfish interests, at the expense of reason, of reflection and of truth; in connection with higher pretensions’97pretensions, indeed, well established’97of a revelation from heaven contained in the Hebrew Scripture; may fully account for that zeal and jealousy with which Paul had to contend. "For I bear them record," says he, "that they have a zeal of God." Not only a zeal which is common to all devotees, whatever be the object of their worship; but a zeal which has the true God for its object, strengthened by a revelation of his will, contained in writings committed to their care. But then, he was constrained to add, that their zeal was "not according to knowledge." This leads me to notice another obstacle.

3. Their ignorance of God’s righteousness. "For," says the apostle, "they being ignorant of God’s righteousness," went "about to establish their own righteousness." If this were commonly indicative of the character of the Jews about eighteen hundred years ago, it is but too applicable to those of the present day until they embrace the gospel.

4. A mind not religiously submissive. "They have not," says the apostle, "submitted themselves to the righteousness of God." Submission to God is essential to all true religion. But prejudice, false zeal, and ignorance of God’s righteousness, are decided enemies to this humble temper of mind. Pride, a want of submissive resignation to the will of God, was the condemnation of the devil; and will ever prove, when unsubdued, the condemnation of men. Until the spirit of humility be felt, enmity and opposition to the truth will prevail.

5. False notions of the Messiah. "For Christ," says Paul, "is the end of the law for righteousness to every one that believeth." The Jews looked for a deliverer very different from the one whom we preach. They expected’97and their descendants of the present day fatally imitate them’97they expected a deliverer of a temporal and splendid aspect; one whose office it would be to rescue the seed of Abraham from civil bondage; one who would not set aside Levitical services, but restore them to their pristine form.

6. The supposed incompatibility between the religion of Moses and that of Jesus. The Jews did not perceive how the Messiah could be "the end of the law to every one that believeth." Had they not been ignorant of this principle, a principle, however, which is abundantly implied in their own Scriptures, they would have seen that no other Messiah but one resembling Jesus, could possibly do them any essential service.

7. Many cities of refuge, or, more properly, unauthorized subterfuges. These are provided by men, and not by the institution of God. They are imaginary modes of obtaining the remission of sin. Such as pleading relation to Abraham, repeating prayers, being punctual in the observance of ceremonies, paying implicit submission to the rales of their pretended guardians, and the traditions of the ancients.

8. The fear of man and the rod of discipline. The inspired Solomon tells us, that "the fear of man bringeth a snare: but whoso putteth his trust in the Lord shall be safe," Pro_29:25. These two things are contrasted, and they cannot consist together. No one can put his trust in the Lord aright, but as he is delivered from the fear of man. Odious names, anathemas, exclusion, from the communion of the body, and from all temporal favors, to be treated as excommunicated persons, to be stripped of all religion (according to the principles of their education), and to be deprived of all common civility,’97form a snare of no small power. But the fear of the Lord, if real, though but in small degree, would break the snare, and bid defiance to the fear of man and the puny rod of human authority, when unsupported by the will of God.

What sacrifices the apostle Paul was called to make in maintaining his profession, and preaching the gospel of the grace of God! Yet he could aver, "None of these things move me," Act_20:24.

IV. The manner in which the benevolence recommended ought to be directed and exercised in present circumstances.

1. Let your benevolence be exercised in a manner consistent with liberty. This, I know, is your avowed principle; and on this principle you have acted. But it is proper that others also should know it.

2. Treat the poor Jews, on all occasions, as you would wish to be treated, supposing yourselves in their circumstances. This comprehends both benevolence and justice. Keeping this sacred rule in view, you will seek their attention by conciliatory means, by the meekness of wisdom, by an ardent wish for their improvement, ever tempered with candor and justice.

3. Let every effort of benevolence be in subservience to their eternal welfare. In some cases, owing to peculiar circumstances, they may need temporal aid; but the greatest need is that of their immortal souls. Let, therefore, your "doctrine drop as the rain, and your speech distil as the dew" upon their minds.

4. Let prayer be united with benevolent commiseration. "My heart’s desire and prayer to God," says Paul, "for Israel is, that they might be saved." If he does not save them, they are lost forever. "Except the Lord build the house, they labor in vain that build it: except the Lord keep the city, the watchman waketh but in vain," Psa_127:1.

5. Let intelligent zeal, and vigorous exertion, accompany your prayers. I have endeavored to show that Christian benevolence is an operative principle. But, like every other principle, it requires continually to be excited and strengthened. In the present imperfect state of our existence, we are apt to lose sight of our best privileges and greatest obligations.

I have endeavored to point out to you particular objects of your benevolent exertions, after the example of one whose character you deservedly revere. Paul, to manifest the purity of his love to souls, devoted his time, his talents, his incessant and unparalleled labors for their salvation. And a man who did this continually to the day of his death, would have thought little of silver and gold, if possessed of it, to accomplish his god-like design. But what has Paul done, compared with his Lord and ours? "For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich," 2Co_8:9,’97rich in grace and glory. He gave himself, his body and soul, to humiliation, to labors, to poverty, to insult, to excruciating pain, and an ignominious death, "for us men, and for our salvation."

"This was compassion like a God,

That, when the Saviour knew

The price of pardon was his blood,

His pity ne’er withdrew."

Autor: JABEZ BURNS