Romani 13:14

DISCOURSE: 1914
PUTTING ON THE LORD JESUS CHRIST

Romani 13:14. Put ye on the Lord Jesus Christ; and make not provision for the flesh, to fulfil the lusts thereof.

IF too many reduce the whole of Christianity to a mere system of morals, it must be confessed, on the other hand, that there are not wanting many who almost exclude morals from the Christian code. That faith, provided it be pure and genuine, will have a sanctifying effect, is true: but it is not therefore true, that we should be satisfied with merely inculcating the necessity of faith, or encouraging its exercise.

Its operations need to be strengthened by direct and vigorous calls to duty: and, if we imagine that there is any duty which we need not to enforce, or any iniquity against which we need not to guard the most exalted Christian, we greatly err. Our blessed Lord, when surrounded by an immense multitude of people who pressed upon him for instruction, began his discourse with a solemn warning to his more immediate Disciples, to “beware of hypocrisy [Note: Luca 12:1.

].” And on another occasion he said to them, “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness [Note: Luca 21:34.].” Such an exhortation, now addressed to a believer, would be deemed superfluous and legal: but experience too sadly proves, that such warnings are yet necessary in the Church of Christ: and, if the teachers of religion, from an idea of taking a sublimer course, omit to warn their people against intemperance, impurity, or any other sin, they must consider themselves as accountable to God for those enormities in the Church, which they have neglected to hold up to public reprobation.

If it be thought that this, though suited to the infant state of the Church, was needless when Christianity was more fully revealed, and more completely established; what, I would ask, shall we say to that address of St. Paul to the Colossian Church? “Mortify your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:” and again, “Lie not one to another [Note: Colossesi 3:5; Colossesi 3:9.

].” If, indeed no such things as these ever occurred amongst the professors of Christianity, we might, in our addresses to them at least, wave all notice of them: but, as this is not the case, we must still say to all without exception, “Let us walk honestly, as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying:” and, as the only sure preventive of such excesses, we must add, “Put ye on the Lord Jesus Christ, and make not provision for the flesh to fulfil the lusts thereof.”

In these words we have a most important admonition conveyed,

I. In a way of plain direction—

Some have understood the Apostle’s expression as inculcating faith in the Lord Jesus Christ; whose righteousness we ought to put on daily, as that robe wherein alone a sinner can stand in the presence of his God. But, though this is our duty, yet it is not the duty that is here inculcated. The meaning of the Apostle is, that we should put on the graces of the Lord Jesus Christ, so as in all respects to attain his character, and resemble him.

His words are of the same import with what he elsewhere says, “Put off the old man with his deeds; and put on the new man [Note: Colossesi 3:9.].”

Put ye on then, beloved,

1. His humility and self-denial—

[In these respects he is particularly proposed as an example to us: “Let this mind be in you which was also in Christ Jesus; who, being in the form of God, and thinking it not robbery to be equal with God, yet made himself of no reputation, and took upon him the form of a servant [Note: Filippesi 2:5.].” Having assumed our nature, he submitted to all the privations of which our nature is capable; being more destitute than even the beasts of the field or the fowls of the air, and “not having so much as a place where he might lay his head [Note: Matteo 8:20.

].” When the people would have taken him to make him a king, he withdrew himself from them; and chose rather the office of the meanest servant; condescending even to gird himself with a towel, and to wash his Disciples’ feet [Note: Giovanni 13:4.]. And this he did on purpose to shew us, that no office of love, however humiliating or self-denying, should be neglected by us [Note: Giovanni 13:14.].

Let us, then, address ourselves to our duty in this respect. Let us abound in every possible exercise of love; accounting nothing too great either to do or suffer, if by any means we may promote the welfare of man, and the honour of our God — — —]

2. His meekness and patience—

St. Paul, exhorting the Corinthians to an obediential respect for him, says, “I beseech you, by the meekness and gentleness of Christ [Note: 2 Corinzi 10:1.].” And St. Peter informs us, that, in all that our blessed Lord endured, “he suffered for us; leaving us an example, that we should follow his steps; who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, threatened not; but committed himself to Him that judgeth righteously [Note: 1 Pietro 2:21.

].” Beloved brethren, set the Lord Jesus Christ before you in these respects. See what lamentable evils prevail, both in the Church and in the world, through the want of these heavenly dispositions. Verily, the different Churches of Christendom, yea, and almost every individual Church in Christendom, present us rather with one continued scene of “strife and envying,” whereby infidels are hardened in their prejudices against the Gospel, and the very name of God is blasphemed in the world.

Surely the contentions of Christians are a scandal to Christianity itself. “Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, and forgiving one another, if any man have a quarrel against any: even is Christ forgave you, so also do ye [Note: Colossesi 3:12.].”]

3. His entire devotedness to the service of his God—

[“His ear was bored;” and from his engagement he never receded, no, not for a moment. It was at all times “his meat and his drink to do the will of Him that sent him [Note: Giovanni 4:34.];” and never did he relax his exertions, till he could say, “It is finished.” Thus let your hearts “be steadfast, immoveable, and always abounding in the work of the Lord:” and never cease to prosecute your heavenly calling, till you can say, with him, “Father, I have glorified thee on earth; I have finished the work which thou hast given me to do [Note: Giovanni 17:4.

].” Account nothing done, whilst any thing remains to be done: but “forget what is behind, and reach forward to that which is before; and press on for the prize of your high calling [Note: Filippesi 3:13.],” till you are acknowledged by God himself as having gained the victory, and are called to sit down with your victorious Lord upon his throne of glory [Note: Apocalisse 3:21.]

The Apostle yet further urges his admonition,

II.

In a way of salutary caution—

We must guard against every thing which may impede our progress—
[Every man has some “besetting sin,” which he ought most carefully to put away [Note: Ebrei 12:1.]. He should mark what his constitutional or acquired propensities are, and exert himself to the uttermost to mortify and subdue them. Instead of providing for the gratification of them, he should abstain from every thing which tends to foster his corruption, or to give scope for its exercise.

When the priests went into the tabernacle of the congregation to minister before the Lord, they were to “drink no wine nor strong drink,” lest they should be in any respect unfitted for the holy service in which they were engaged [Note: Levitico 10:8.]. In like manner, we, who are “a holy priesthood,” should abstain even from lawful things, if by an unrestrained indulgence we are likely to be ensnared.

Our blessed Lord has taught us to “watch and pray, that we enter not into temptation;” and this he has done, because in an hour of temptation it is so difficult to stand. We should be on our guard, not only against evil itself, but against, the means and occasions of evil: the places and the company that are ensnaring to our souls, we should avoid; as Solomon has well admonished us: “Enter not into the path of the wicked; and go not in the path of evil men: avoid it; pass not by it; turn from it, and pass away [Note: Proverbi 4:14.

].” Joseph found his safety in flight [Note: Genesi 39:12.]: and we, in like manner, must “keep our heart with all diligence [Note: Proverbi 4:23.];” and “make a covenant with all our senses [Note: Giobbe 31:1.],” which may by any means prove inlets to temptation, and instruments for our destruction.]

It is in this way only that we can hope to be kept from the foulest sins—
[What is said of contention, may be said of sin in general, that “the beginnings of it are like the letting out of water.” In the first instance, the danger seems small: but soon the breach is widened, and defies all the efforts that may be made to stop it. Of this we have an awful instance in David, who little thought, when first his eye glanced upon Bathsheba, what evils would ensue.

The Apostle’s primary object in our text was, to guard the Church against gross enormous evils. But how does he teach us to avoid them? He bids us to aspire after the highest possible attainments, even the “putting on of our Lord Jesus Christ;” and to be on our guard against the very smallest occasions of sin, and in no respect to make provision for the indulgence of it. And these two things must occupy our attention from day to day.

O! “let him that thinketh he standeth, take heed lest he fall:” and let him “keep under his body, and bring it into subjection, lest by any means, after having preached to others, he himself should be a cast-away [Note: 1 Corinzi 9:27.]. If, for the obtaining of a prize in earthly contests, a long habit of laborious and self-denying discipline is necessary, much more is it in order to the ensuring of final success in our heavenly conflicts.

To all, then, would I say, If you would not fall and perish by your indwelling corruptions, you must “crucify the flesh with its affections and lusts [Note: Galati 5:24.],” and must “perfect holiness in the fear of God [Note: 2 Corinzi 7:1.].”]

Address—
1.

Those who are satisfied with their attainments—

[What! Have you, then, attained the perfection that was in Christ? Are you so “clothed with humility,” and all other graces, that the world may see in you the very image of Christ? Are you such “lights in a dark world,” that all who behold you may “know how they are to walk and to please God?” Never be satisfied with any thing short of this: but press forward to your dying hour, that you may, through the mighty working of the power of God upon your souls, “stand perfect and complete in all the will of God [Note: Colossesi 4:12.].”]

2. Those who are striving after a more perfect conformity to their Lord and Saviour—

[È bene che ti sforzi di “camminare come camminò Cristo [Nota: 1 Giovanni 2:6 .]”. Ma non provarci con le tue forze. Devi essere “rafforzato con ogni forza nel tuo uomo interiore, dallo Spirito del Dio vivente”. Fino alla tua ultima ora, così come all'inizio della vita divina, «la tua sufficienza deve essere solo di Dio».

Ma «può far abbondare verso di te ogni grazia, affinché tu, avendo sempre tutto sufficienza in ogni cosa, abbondi in ogni opera buona». E «fedele è colui che ti ha chiamato, il quale anche lui lo farà».

«Ora, a colui che può impedirti di cadere e presentarti immacolato davanti alla presenza della sua gloria con gioia immensa, all'unico Dio saggio, nostro Salvatore, sii gloria e maestà, dominio e potenza, ora e sempre . Amen".]