1 Coríntios 15:10

DISCOURSE: 1990
ALL OF GRACE

1 Coríntios 15:10. By the grace of God I am what I am.

EVERY one, however exalted, may find points of comparison in which he is inferior to others; and, instead of envying the superiority of others in those respects, it becomes him contentedly to acquiesce in the Divine appointments, and thankfully to adore God for whatever blessings he enjoys.
St. Paul, in descanting upon the resurrection of our Lord, has occasion to mention the different manifestations of himself which Christ had vouchsafed to his Apostles after he had risen from the dead. And in these respects, as well as in the advantages which the other Apostles had enjoyed from the instructions and example of their Divine Master, during the whole period of his ministry on earth, he acknowledged his inferiority to them: for though at a subsequent period Christ had honoured him also with an immediate sight of his person, he considered himself as far less honoured by this than the other Apostles had been; and, having been himself a persecutor, whilst they were the faithful servants of their Lord, he regarded himself as no better than an abortion in comparison of the children. But still he was not without many grounds of thankfulness, which he was most ready to acknowledge: “I am not worthy to be called an Apostle,” says he; “but by the grace of God I am what I am.”
This declaration of his we propose to consider in a two-fold point of view:

I. As a speculative truth—

1. This assertion was true in the Apostle’s case—

[View him in his first conversion, and there can be no doubt but that the mercy vouchsafed to him was all of grace. He was a bitter persecutor of the Church of Christ. He was a volunteer in this bloody service: and, of his own accord, sought from the Jewish Sanhedrim a commission to search out, even in a foreign country, all who professed the Christian faith, and to bring them indiscriminately, whether men or women, bound to Jerusalem. In this very employment he was actually engaged, and was come near to the very city where he hoped to seize the victims of his cruel bigotry, when the Lord Jesus Christ arrested him in his mad career, and by his special grace converted him to the faith which he was labouring to destroy [Note: Atos 22:4.]. It is further observable, that he alone of all the party heard distinctly the voice that spake to him, though they beheld the light which shined with preternatural splendour round about them [Note: Atos 9:7. with 22:9.]: and he alone of all the party, as far as we know, was converted unto God. What was there in his spirit and conduct that merited such a merciful distinction? Or to what can we refer this mercy but to the free and sovereign grace of God? Here we are compelled to acknowledge an election altogether of grace: and in this interpretation of the event we are fully justified by the assertion of St. Paul, who traces it to a determination of the Deity long previous to the period when it took place, even to a fore-ordained “separation of him from his mother’s womb [Note: Gálatas 1:15.].”

Through the whole of his subsequent life the mercies vouchsafed to him must be traced to the same source. All his eminent attainments, and all his super-abundant labours, were fruits of the same electing love, and the same effectual grace. This he confessed to the latest hour of his life: he declared, that “in him, that is, in his flesh, dwelt no good thing [Note: Romanos 7:18.];” and that his sufficiency even for so much as a good thought was altogether of God alone [Note: 2 Coríntios 3:5.]. And in reference to this truth he displayed in the passage before us a peculiar jealousy: for being, in vindication of himself, constrained to say, that he had laboured more abundantly than any other of the Apostles, he adds with holy jealousy for the honour of his God, “yet not I;” “yet, not I, but the grace of God that was with me [Note: ver. 10.].”

Thus, to say the least, respecting the Apostle Paul the assertion in our text was true, “By the grace of God he was what he was.” But,]

2. It is true with respect to us also—

[What is the state of every man previous to his conversion? Are we not all “dead in trespasses and sins?” Have we not a “carnal mind that is enmity against God?” Do we not “walk according to the course of this world, fulfilling the desires of the flesh and of the mind?” and are we not all “children of wrath, even as others?” What then is there in us that can operate as a motive with God to bestow his grace upon us rather than upon others? It is clear enough, that the same word which operates effectually on some to the conversion of their souls, produces on others no other effect than that of exciting greater hostility against the Gospel [Note: Atos 18:6.]. To what can this be ascribed but to the sovereign grace of God, whose gifts are his own, and who divideth to every man severally as he will? It is also plain, that many under less advantageous circumstances are turned from the power of Satan unto God, whilst others, with far greater advantages, are left still in bondage to sin and Satan: And what other account can be given of this, than that which our Lord himself supplies, “Even so, Father, for so it seemeth good in thy sight [Note: Mateus 11:25.]?”

During the whole remainder of our lives it is the same grace which operates even to the end. Demas apostatizes; and Luke perseveres [Note: Compare Colossenses 4:14. with 2 Timóteo 4:10.]: Peter repents; and Judas commits suicide: Blessed Saviour, who would not prove chaff, if thou didst leave him to be sifted by his great adversary? and whose faith would not fail, if thou didst not intercede for him in the hour of trial [Note: Lucas 22:31.]? If any one of us be kept unto salvation, it is by thy power and grace alone [Note: 1 Pedro 1:5.]: thou, who hast been “the Author of our faith, must also be the Finisher [Note: Hebreus 12:2.]:” and, when the head-stone of thy spiritual temple shall be brought forth, we must cry, “Grace, grace unto it [Note: Zacarias 4:7.].”

Thus in our own case, as well as in the Apostle’s, the glory of all that is good must be given to God alone; who “hath loved us with an everlasting love, and therefore with loving-kindness hath he drawn us [Note: Jeremias 31:3.].”]

But from the speculative view of the Apostle’s assertion, let us proceed to notice it,

II.

As a practical acknowledgment—

Speculation is of no further value than as it leads to practical results. But the forementioned truth is discarded by many under the idea of its being replete with injury to the souls of men. In its source, it is supposed to spring from pride; and in its tendency to lead to a total disregard of all moral virtue. Let us then inquire into,

1. Its source—

[Does it indeed proceed from pride? Those who cannot endure the thought of God’s sovereignty, will affirm confidently that it does: and in reference to all who maintain the doctrine of election, they will exclaim, “These men fancy themselves the special favourites of heaven.” But let me ask, Who are the proud? they who acknowledge themselves to be only as parts of one vast mass of clay, of which the potter, agreeably to his own sovereign will, and for the praise of the glory of his own grace, has taken a part, to form of it a vessel of honour for his own use [Note: Romanos 9:21.]; or those who assert that they were selected because they were of a finer quality than the mass that was left behind? Who are the proud? they who say with the Apostle, “By the grace of God I am what I am;” or those who say, “By my own strength, and on account of my own superior goodness, I am what I am?” Who, I say, are the proud? they who accept heaven solely as the free gift of God in Christ Jesus; or they who expect to purchase it at a price which they themselves shall pay? The belief of the doctrines of predestination and election is not founded in pride, but in humility, and in a deep conviction that we are nothing, and have nothing, and can do nothing, but what of itself deserves God’s wrath and indignation. It is the denial of these doctrines that proceeds from pride; because it argues a conceit that we have something originally, and of ourselves, which merits the distinction that we hope for in a future world, and to which our ultimate salvation must, in part at least, if not altogether, be ascribed. Will any man say that Paul was actuated by pride, when he said, “Whom God did predestinate, them he also called, and justified, and glorified [Note: Romanos 8:30. See also Efésios 1:4; Efésios 1:9; Efésios 1:11 and 2 Timóteo 1:9.]?” — — — No man ever had a higher sense of the dignity conferred upon him, than Paul had: nor had ever man a deeper sense of his own unworthiness: “I am less than the least of all saints:” “I am nothing [Note: Efésios 3:8; 2 Coríntios 12:11.].” And the more deeply we feel our unworthiness, the more cordially shall we acquiesce in his humiliating statements of the freeness and sovereignty of divine grace.]

2. Its tendency—

[A belief of these doctrines, it is supposed, will produce a laxness in morals. But was the Apostle regardless of morality? or is a deeper sense of obligation to God likely to produce in any mind a less disposition to fulfil his will? Surely its proper tendency is the very reverse of this, even to foster in us every holy disposition towards both God and man.

Towards God—a sense of our entire dependence on his sovereign will, and of our obligation to his sovereign grace, will excite a feeling of gratitude, such as Paul speaks of, when he says, “The love of Christ constraineth me.” “What shall I render to the Lord for all his benefits?” is the question which every one will ask, when once he sees, that “not according to any works of righteousness which we have done, but of his own mercy God has saved us [Note: Tito 3:4.].” If once we have a good hope, that we are of “the chosen generation, and of God’s peculiar people,” we shall exert ourselves to “shew forth in every possible way the praises of him who hath called us out of darkness into his marvellous light [Note: 1 Pedro 2:9.].”

Towards man also will these sentiments operate in the most favourable way that can be imagined. A sense of God’s electing love will fill us with compassion towards those who are ignorant and out of the way. We shall not, like the proud Pharisee, despise others, but pity them; we shall not say, “Stand off, I am holier than thou;” but shall bear in mind, who it is that has made us to differ even from the most abandoned of mankind [Note: 1 Coríntios 4:7.]. And, if a brother fall, we shall not exult over him, but shall endeavour rather to restore him in meekness, considering ourselves, lest we also be tempted [Note: Gálatas 6:1.].

We will readily grant that there are many truly pious, and even eminent, Christians, who do not embrace systematically, and in profession, the doctrines of predestination and election: but no pious man will ever arrogate merit to himself, or make himself the first moving cause of his own salvation. There is not a saint either in heaven or earth who will not cordially and from his inmost soul confess, “By the grace of God I am what I am.” And, if only the whole glory of our salvation be given to God alone, we are not anxious to press the matter farther, or to insist on terms which they are not willing to admit: if only from their souls they unite in the practical acknowledgment of our text, we will be content to leave the speculative points deduced from it to the judgment of the great day.]

Before we close the subject, we will yet farther notice what it contains—

1. For our instruction—

[The Apostle ascribed his privileges and attainments to the grace of God: “By the grace of God I am what I am.” What then must they do who are yet afar off from God, and have no part with the Apostle either in his privileges or attainments? Let them seek grace from God: let them not trust in their own goodness or strength, but look simply to the Lord Jesus Christ, through whom “they may both obtain mercy, and find grace to help them in the time of need.” If only they will renounce all dependence on themselves, they shall receive from the God of all grace a sufficiency for all their wants.]

2. For our encouragement—

[Who is it that utters the acknowledgment in our text? What, Saul? Saul the blasphemer; Saul the persecutor? Yes, it is even so. But tell us, Paul, what thou didst to obtain this grace? Didst thou not earn it? No. Didst thou not merit it? No. Didst thou not even seek it? No. And yet it was given thee? Yes, when I was in the very act of fighting against God with all my might. Then who shall despair? Who shall say, The grace of God can never reach me; or, if given, can never operate effectually in me? Verily, no man on this side the grave has any reason to despair. Hear what the Apostle says: he tells us that God’s particular design in so converting him was, to keep all others from despair; and to make him a pattern and example of his long-suffering to all future generations [Note: 1 Timóteo 1:16.]. Hear this, ye who are ready to entertain desponding fears; and know assuredly, that God’s grace is his own; that he may give it to whomsoever he will; and that there is not a creature in the universe for whom it shall not be effectual, if he will but seek it in sincerity and truth.]