Luke 10:28

This do, and thou shalt live

Eternal life promised the obedient

I. WHAT IS IMPLIED IN OBEYING GOD’S COMMANDS. It is easy to see in what obedience to the Divine commands consists. It must consist in doing what the commands of God require. The two great commands of the law require love to God and love to man. And to exercise this love is to obey these commands.

II. GOD PROMISES ETERNAL LIFE TO ALL WHO OBEY HIS COMMANDS, or exercise those holy and benevolent affections which His commands require,

III. WHY GOD PROMISES ETERNAL LIFE TO ALL WHO SINCERELY AND CORDIALLY OBEY HIS COMMANDS.

1. God does not promise eternal life to all who obey His commands, because their sincere and cordial obedience atones for their sin, and lays a foundation for pardon, for forgiveness, or justification in His sight. After men have once sinned, their future obedience can make no atonement for past transgression. Perfect obedience is their constant and indispensable duty.

2. Nor does God promise eternal life to those who obey Him, because their obedience merits eternal life. Though obedience to the Divine commands is really virtuous and intrinsically excellent, yet it is not meritorious. The obedience of a creature can lay no obligation upon his Creator.

3. He does promise eternal life to them because their obedience is a proper ground, reason, or condition, for bestowing upon them such a gracious and unmerited reward. (N. Emmons, D. D.)

The necessity of moral obedience

I. THE INCULCATION OF MORAL OBEDIENCE AS A SCRIPTURE REQUISITE TO SALVATION. Why was the gospel given? What did Christ come into the world for? Doubtless to relieve wretchedness, to dissipate error, to revive hope, to take away condemnation, to make death and the grave unfeared, to light up with brightness the whole face of the world. But was this all? Was it not also to destroy sin, to promote holiness, to cast out Satan from His dominion, to repair the broken and effaced image of paradise, to magnify the victories of the cross, to illustrate the agency of a new principle in man’s heart, to form a character which angels might consort with, and God might look upon? We must insist upon such moral obedience as man has power to render, as being vital to his salvation; must close the doors of the kingdom of heaven against everything that defiles; must propound as an eternal axiom of the heavenly moralities, that in every nation he that feareth God, and worketh righteousness, and he only, is accepted of Him. “This do, and thou shalt live.”

II. THE PERFECT COMPATIBILITY OF SUCH A SUPPOSITION WITH OUR RECEIVED VIEWS OF THE DOCTRINE OF JUSTIFICATION BY FAITH. If I am asked to show a man the way of salvation, I am as little at liberty to omit saying to him, “Believe on the Lord Jesus Christ,” as I am, in reference to the unchanging demands of the moral law, to omit saying, “This do and thou shalt live.” But it will be said, if you thus insist upon moral obedience, or works of godliness as vital to salvation, do you not in effect make these works an element of justification? I answer, We do; but not a meritorious element, any more than we make faith a meritorious element. Faith itself is a work; is put down in Scripture among our commanded endeavours after obedience. “Then said they unto Him, What shall we do that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on Him whom He hath sent.” Let us not put asunder what God hath joined together; let us not weaken the everlasting bond which unites the faith of justification with the sanctities of life. (D. Moore, M. A.)