Romanos 5:11

DISCOURSE: 1842
HAPPINESS OF THE MORE-ADVANCED BELIEVER

Romanos 5:11. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.

THOSE remarkable words of the prophet, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him,” are usually interpreted in reference to the future world: but St. Paul speaks of them as fulfilled to us under the Christian dispensation: for, having cited them, he adds, “But God hath revealed them unto us by his Spirit [Note: Isaías 64:4. with 1 Coríntios 2:9.].” So great are the privileges and blessings which we enjoy under the Christian covenant, that no words can adequately express them, no imagination can fully conceive them. We may say respecting them, what God said to Ezekiel respecting the abominations practised by Israel in the chambers of imagery, that the oftener we search into them, the more and greater we shall find [Note: Ezequiel 8:3.]. Truly, “the riches of Christ are unsearchable [Note: Efésios 3:8.].” This is strongly intimated by St. Paul in the passage before us. He had expatiated on the blessings which we enjoy in, and by, Christ: “We have peace with God” by him; and through him are enabled to “rejoice in hope of the glory of God.” Nay more, we are enabled to “glory in tribulations also,” as the appointed means of perfecting the Divine work within us, and of fitting us for the glory which God has taught us to expect [Note: ver. 1–3.]. But neither is this all: for God would have us rise above the mere consideration of our own happiness, even though it consist in a possession of all the glory of heaven; and he would have our minds occupied with the contemplation of his infinite perfections, and “filled with all the fulness” of his communicable felicity [Note: Efésios 3:19.]. Hence the Apostle, declaring this to be the actual experience of the great body of the Church at Rome, says, “And not only so,” (that is, we not only enjoy the fore-mentioned blessings,) “but we also joy in God himself through our Lord Jesus Christ, by whom we have now received the atonement.”

In discoursing on these words, we shall be led to shew,

I. The happy state of believers in general—

The believer has now already received reconciliation with God—
[The word translated “The atonement” is the same with that which twice in the preceding verse is translated “Reconciled:” and that is its true import here. Reconciliation has been purchased for men by Christ’s obedience unto death: and it is freely offered to them in the name of Christ, by those who go forth as his ambassadors to a guilty world: and it is accepted by those who believe their testimony, and embrace the proffered salvation. It is on this account that the Gospel is called, “The ministry of reconciliation [Note: Deuteronômio 33:26.].” Those who receive the glad tidings have all their iniquities blotted out from the book of God’s remembrance. He is no more angry with them, as he was in their unbelieving state; but looks upon them as dear children, in whose happiness he will be eternally glorified. They are now privileged to regard him no longer as an angry Judge, but as a loving Father. Their state is precisely that of the Prodigal Son, after he had returned to his Father’s house: they are freely forgiven for Christ’s sake; nor shall so much as one upbraiding word be ever uttered against them. Their Father rejoices over them as restored to his favour, and delights to honour them with all suitable expressions of paternal love. Are not these persons truly blessed [Note: 2 Coríntios 5:18.]?]

This is the state of every believer without exception—
[If a man have lived in sin for ever so many years, and have at last been led, with deep penitence and contrition, to the foot of the cross, this mercy is instantly vouchsafed to him. The long-continuance of his former iniquities is no bar to his acceptance. The very first moment that he comes weary and heavy-laden to Christ, he finds rest unto his soul.
Neither does the enormity of a man’s transgressions make any difference in this respect. He may have been as vile as ever David was; and yet, on coming truly to Christ, his iniquities shall all be pardoned, and it shall be said to him, “The Lord hath put away thy sin; thou shalt not die.” “Though his sins may have been as crimson, they shall instantly become as white as snow [Note: Isaías 1:18.].” The healing virtue of the brazen serpent was not felt by those only whose wounds were of a less dangerous nature, but by those who were at the very point of death: and so shall a sight of our crucified Redeemer operate, however long the wounds of sin have been inflicted, or to whatever extent they may have brought death upon the soul.

We may add also, for the encouragement of the young, that, however weakly their infantine minds have embraced the truth, yet, if they be really sensible of their lost estate, and truly look to the Lord Jesus Christ as their only hope, he will “take them up in his arms and bless them,” and will “ordain praise for himself even in the mouth of babes and sucklings.”]
But the more immediate object of our text is, to set before us,

II.

The yet happier state of the more advanced believer—

Every believer without exception receives reconciliation with God: but the advanced believer is yet more highly privileged. He has this blessing in common with others; but “not only so.” No: he rises higher; he soars even to God himself; and “rejoices” and “glories in” God [Note: It is the same word as is used in ver. 3.],

1. As a God of all grace—

[The more we are advanced in the divine life, the more deeply do we feel our own emptiness and utter helplessness. This, we might suppose, would rather weaken and interrupt his joy: and so it would, if his views of God were not also proportionably enlarged. But he views God as “a God of all grace [Note: 1 Pedro 5:10.];” and whatever grace he more particularly needs, he sees a fulness of it treasured up in his reconciled God for the supply of his necessities. Does he desire peace? God is to him “the God of peace [Note: Hebreus 13:20.].” Would he abound in hope? God is to him “the God of hope [Note: Romanos 15:13.].” Would he have an increase of patience and of consolation to support him under his diversified afflictions? God is to him “a God of patience and consolation [Note: Romanos 15:5.].” In short, whatever he want, God is a God of it to him, not only as having an inexhaustible fulness of it in himself, but as, if we may so speak, made up of it, as if it were his one only perfection. What a joyful thought is this to the believer who is accustomed to seek his all in God, and to “live altogether by faith in the Son of God, who loved him, and gave himself for him!”]

2. As his covenant God and Father—

[God, in the new covenant which he has made with us, has stated this as an inseparable provision of that covenant, that he will be “the God of his people,” and “a God to them [Note: Jeremias 31:33. with Hebreus 8:8.].” Whatever he is, he will be for them: whatever he has, he will, as far as they are capable of receiving it, impart unto them. He will not merely be a Friend, or a Father, to them: no; he will be a God: and all that a God can be to them, or can do for them, he will be, and do. All this he pledges to them by covenant, and by oath; “that by two immutable things, in which it is impossible for him to lie, they might have strong consolation who have fled for refuge to lay hold on the hope set before them [Note: Hebreus 6:17.].” Well then may they who have laid hold on this covenant, rejoice in him. The Jews, on account of their external relation to him, “made their boast of God [Note: Romanos 2:17.]:” and they had reason so to do. But how much greater reason has the Christian to do so, who has laid hold on that better covenant, which “is ordered in all things and sure,” and which shall never wax old, or decay!]

3. As his everlasting portion—

[It is not here only that God will be the portion of his people, but for ever in the eternal world. Such he was to Abraham; “I am thy shield, and thy eternal great reward [Note: Gênesis 15:1.].” And such he will be to every believer; as it is written, “My flesh and my heart fail; but God is the strength of my heart, and my portion for ever [Note: Salmos 73:26.].” In that tabernacle that is above, God will dwell in the midst of his people, and be their God, and will wipe away all tears from their eyes [Note: Apocalipse 21:3.]. It is his presence that will constitute the felicity of heaven: there will be no sun or moon there; for God himself, and the Lamb, will be the light of that world; and all created enjoyment will vanish, like the light of the glow-worm before the meridian sun [Note: Apocalipse 21:22]. Justly in this view of his privileges does David say, and justly may every believer say, “The Lord is the portion of my inheritance and of my cup: the lines are fallen to me in pleasant places; yea, I have a goodly heritage [Note: Salmos 16:5.].”]

Address—
1.

Let all avail themselves of the opportunity now afforded them—

[At this hour do “we preach peace to you by Jesus Christ [Note: Atos 10:36.];” and “as ambassadors of God, we beseech you in Christ’s stead, be ye reconciled to God.” To all without exception is this invitation given. For every sinner in the universe has Christ “purchased reconciliation through the blood of his cross;” and to every one does he address those memorable words, “Look unto me, and he ye saved, all the ends of the earth [Note: Isaías 45:22.].” Will any of you then be content to continue at enmity with God, and to have God an enemy to you? O lay down the weapons of your rebellion, and seek your happiness in God. Surely “in his favour is life; and his loving-kindness is better than life itself.” Only begin this day to rejoice in your God; and “there shall be joy amongst the angels in the presence of God on your account.”]

2. Let all seek the highest attainments in the divine life—

[There is a holy ambition which all should feel. We should not any of us be content to obtain reconciliation with God: we should seek to rejoice in God. We should say with David, “I will go unto the altar of God, of God my exceeding joy [Note: Salmos 43:4.].” It is greatly to he lamented that the generality of Christians live far below their privileges. If only they have peace with God, and can rejoice in hope of his glory, and can glory in tribulations for his sake, they are ready to think, that they are in as good a state as they need to be. But, brethren, whilst we rejoice that ye are so far advanced, we would have you “not only so:” we would have you “forget what is behind, and press forward towards that which is before.” We would have you “covet earnestly the best gifts.” It is your privilege “to rejoice in God all the day,” yea, to “rejoice in him with joy unspeakable and glorified [Note: 1 Pedro 1:8.].” Nor is it your privilege only, but your duty also: for it is said, “In the Lord shall all the seed of Israel be justified, and shall glory [Note: Isaías 45:25.].” I call you then to live nigh to God, and to “delight yourselves in God,” and to have even now “the earnest” of heaven in your souls [Note: Efésios 1:14.]. “Let Israel then rejoice in Him that made him; and the children of Zion be joyful in their King [Note: Salmos 149:2.].”]