Evening Prayer January 7, 2025

Father in Heaven,
 
Holy are you, Lord God Almighty, for you alone are worthy of all glory, honor and praise.
 
There are times when deep down within, we long to be part of something that is bigger than ourselves. We wonder why it was that You placed us on this earth, and what exactly we should be doing with our lives. While it's true that our search for purpose is most likely the result of You calling us to discover the reason You created us, we can't help but wish that Your call would come in the form of an audible voice, or a miracle in the sky, something that would be clear and concise. But, we also know that isn't Your usual means of communication, so we simply ask that You would give us the eyes to see, and the ears to hear what it is You have to say to us.
 
Hear our prayers, Lord, in the precious name of your Son, our Lord and Savior,
 
Amen

Evening Devotional January 7, 2025

Evening Devotional by C.H. Spurgeon
 
"My sister, my spouse." — Sng_4:12
 
Observe the sweet titles with which the heavenly Solomon with intense affection addresses his bride the church. "My sister, one near to me by ties of nature, partaker of the same sympathies. My spouse, nearest and dearest, united to me by the tenderest bands of love; my sweet companion, part of my own self. My sister, by my Incarnation, which makes me bone of thy bone and flesh of thy flesh; my spouse, by heavenly betrothal, in which I have espoused thee unto myself in righteousness. My sister, whom I knew of old, and over whom I watched from her earliest infancy; my spouse, taken from among the daughters, embraced by arms of love, and affianced unto me for ever. See how true it is that our royal Kinsman is not ashamed of us, for he dwells with manifest delight upon this two-fold relationship. We have the word "my" twice in our version; as if Christ dwelt with rapture on his possession of his Church. "His delights were with the sons of men," because those sons of men were his own chosen ones. He, the Shepherd, sought the sheep, because they were his sheep; he has gone about "to seek and to save that which was lost," because that which was lost was his long before it was lost to itself or lost to him. The church is the exclusive portion of her Lord; none else may claim a partnership, or pretend to share her love. Jesus, thy church delights to have it so! Let every believing soul drink solace out of these wells. Soul! Christ is near to thee in ties of relationship; Christ is dear to thee in bonds of marriage union, and thou art dear to him; behold he grasps both of thy hands with both his own, saying, "My sister, my spouse." Mark the two sacred holdfasts by which thy Lord gets such a double hold of thee that he neither can nor will ever let thee go. Be not, O beloved, slow to return the hallowed flame of his love.
 

Revelation 1:4

 

John, To the seven churches in the province of Asia: Grace and peace to you from Him who is and was and is to come, and from the seven spirits before His throne,
Revelation 1:4 Berean Standard Bible (BSB)
 
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;
Revelation 1:4 King James Bible (KJV)
 
From John, to the seven churches that are in the province of Asia: Grace and peace to you from "he who is," and who was, and who is still to come, and from the seven spirits who are before his throne,
Revelation 1:4 New English Translation (NET)
 
John
The author of Revelation is traditionally understood to be John the Apostle, also known as John the Beloved. His authorship is significant as he was a direct disciple of Jesus Christ, providing him with unique authority and insight. The name "John" is derived from the Hebrew "Yohanan," meaning "Yahweh is gracious," which is fitting given the message of grace and peace he delivers.
 
To the seven churches
The number seven is symbolic in biblical literature, often representing completeness or perfection. The seven churches mentioned are literal congregations in Asia Minor, but they also symbolize the universal Church throughout history. This duality emphasizes the timeless relevance of the message.
 
in the province of Asia
This refers to the Roman province of Asia, located in what is now modern-day Turkey. The historical context is crucial, as these churches were situated in a region known for its diverse cultures and religious practices, often facing persecution and challenges to their faith.
 
Grace and peace to you
This greeting is a common apostolic salutation found in the New Testament, combining the Greek "charis" (grace) and the Hebrew "shalom" (peace). It reflects the dual heritage of the early Church and underscores the unmerited favor and wholeness that come from God.
 
from Him who is and was and is to come
This phrase emphasizes the eternal nature of God, echoing the divine name revealed to Moses in Exodus 3:14, "I AM WHO I AM." It reassures believers of God's sovereignty and unchanging presence throughout time.
 
and from the seven Spirits
The "seven Spirits" is a complex phrase that has been interpreted in various ways. It may refer to the fullness of the Holy Spirit, as seven signifies completeness. This interpretation aligns with Isaiah 11:2, which describes the Spirit of the Lord with seven attributes. It highlights the active and perfect work of the Holy Spirit in the Church.
 
before His throne
The throne symbolizes God's ultimate authority and majesty. The imagery of the throne room in Revelation is rich with Old Testament allusions, particularly from the books of Isaiah, Ezekiel, and Daniel. It serves as a reminder of God's supreme rule and the heavenly reality that underpins earthly events.
 
Berean Study Bible
 
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Author and Recipients:
 
John: Traditionally identified as John the Apostle, the author introduces himself. He is writing to the Christian communities.
 
Seven churches in Asia: These refer to specific Christian congregations in what is now western Turkey. The cities mentioned later in Revelation are Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.
 
Greeting:
 
Grace and peace: This is a common Christian greeting, combining the Greek concept of "grace" (charis) with the Hebrew "peace" (shalom), reflecting the dual cultural influence in early Christianity.
 
Source of Grace and Peace:
 
From him which is, and which was, and which is to come: This is a description of God as eternal, transcending time. It emphasizes God's timeless nature - past, present, and future. This phrase is a unique way to describe the divine, focusing on God's unchangeable nature.
 
From the seven Spirits which are before his throne: This is more enigmatic. The "seven Spirits" could be a symbolic number representing completeness or perfection (since seven often symbolizes completeness in biblical numerology). Some interpretations link this to the sevenfold Spirit of God mentioned in Isaiah 11:2 or to the seven angels who stand before God as described elsewhere in Revelation. Others see it as a way to describe the Holy Spirit in its fullness or manifold functions.
 
The verse sets the stage for the rest of the Book of Revelation by introducing the divine sender of the message and the recipients. It also establishes a tone of reverence, linking the message to the divine nature of God and the spiritual authority of the text.
 
This passage, like much of Revelation, is rich with symbolic language, intended to convey complex theological truths about God's nature, the spiritual state of the churches, and the ultimate victory of good over evil.
 
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John to the seven churches which are in Asia,.... In lesser Asia; their names are mentioned in Rev_1:11,
 
grace be unto you, and peace; which is the common salutation of the apostles in all their epistles, and includes all blessings of grace, and all prosperity, inward and outward: See Gill on Rom_1:7. The persons from whom they are wished are very particularly described,
 
from him which is, and which was, and which is to come; which some understand of the whole Trinity; the Father by him "which is", being the I am that I am; the Son by him "which was", which was with God the Father, and was God; and the Spirit by him "which is to come", who was promised to come from the Father and the Son, as a Comforter, and the Spirit of truth: others think Christ is here only intended, as he is in Rev_1:8 by the same expressions; and is he "which is", since before Abraham he was the "I am"; and he "which was", the eternal Logos or Word; and "is to come", as the Judge of quick and dead. But rather this is to be understood of the first Person, of God the Father; and the phrases are expressive both of his eternity, he being God from everlasting to everlasting; and of his immutability, he being now what he always was, and will be what he now is, and ever was, without any variableness, or shadow of turning: they are a periphrasis, and an explanation of the word "Jehovah", which includes all tenses, past, present, and to come. So the Jews explain this name in Exo_3:14,
 
"Says R. Isaac (k), the holy blessed God said to Moses, Say unto them, I am he that was, and I am he that now is, and I am he that is to come, wherefore אהיה is written three times.
 
And such a periphrasis of God is frequent in their writings (l),
 
And from the seven spirits which are before his throne; either before the throne of God the Father; or, as the Ethiopic version reads, "before the throne of the Lord Jesus Christ"; by whom are meant not angels, though these are spirits, and stand before the throne of God, and are ready to do his will: this is the sense of some interpreters, who think such a number of them is mentioned with reference to the seven angels of the churches; or to the seven last "Sephirot", or numbers in the Cabalistic tree of the Jews; the three first they suppose design the three Persons in the Godhead, expressed in the preceding clause, and the seven last the whole company of angels: or to the seven principal angels the Jews speak of. Indeed, in the Apocrypha,
 
"I am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.'' (Tobit 12:15)
 
Raphael is said to be one of the seven angels; but it does not appear to be a generally received notion of theirs that there were seven principal angels. The Chaldee paraphrase on Gen_11:7 is misunderstood by Mr. Mede, for not "seven", but "seventy angels" are there addressed. It was usual with the Jews only to speak of four principal angels, who stand round about the throne of God; and their names are Michael, Uriel, Gabriel, and Raphael; according to them, Michael stands at his right hand, Uriel at his left, Gabriel before him, and Raphael behind him (m). However, it does not seem likely that angels should be placed in such a situation between the divine Persons, the Father and the Son; and still less that grace and peace should be wished for from them, as from God the Father, and the Lord Jesus Christ; and that any countenance should be given to angel worship, in a book in which angels are so often represented as worshippers, and in which worship is more than once forbidden them, and that by themselves: but by these seven spirits are intended the Holy Spirit of God, who is one in his person, but his gifts and graces are various; and therefore he is signified by this number, because of the fulness and perfection of them, and with respect to the seven churches, over whom he presided, whom he influenced, and sanctified, and filled, and enriched with his gifts and graces,
 
(k) Shemot Rabba, sect. 3. fol. 73. 2. (l) Targum. Jon. in Deut. xxxii. 39. Zohar in Exod. fol. 59. 3. & in Numb. fol. 97. 4. & 106. 2. Seder Tephillot, fol. 205. 1. Ed. Basil. fol. 2. 2. Ed. Amsterd. (m) Bemidbar Rabba, sect. 2. fol. 179. 1.
 
John Gill’s Exposition of the Bible
 
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Cross References:
 
Daniel 7:9-10
As I continued to watch, thrones were set in place, and the Ancient of Days took His seat. His clothing was white as snow, and the hair of His head was like pure wool. His throne was flaming with fire, and its wheels were all ablaze. A river of fire was flowing, coming out from His presence. Thousands upon thousands attended Him, and myriads upon myriads stood before Him. The court was convened, and the books were opened.
 
Zechariah 4:10
For who has despised the day of small things? But these seven eyes of the LORD, which scan the whole earth, will rejoice when they see the plumb line in the hand of Zerubbabel.”
 
 

Hebrews 1:4

 

So He became as far superior to the angels as the name He has inherited is excellent beyond theirs.
Hebrews 1:4 Berean Standard Bible (BSB)
 
having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.
Hebrews 1:4 King James Bible (KJV)
 
Thus he became so far better than the angels as he has inherited a name superior to theirs.
Hebrews 1:4 New English Translation (NET)
 
So He became
This phrase indicates a transition or transformation. The Greek word used here is "genomenos," which implies becoming or being made. It suggests a change in status or position, not in essence or nature. Jesus, who is eternally divine, took on human form and, through His resurrection and ascension, was exalted to a position of supreme authority. This transformation is not about His divine nature but about His role and recognition in the heavenly realm.
 
as far superior
The Greek word "kreittōn" is used here, meaning better or more excellent. This superiority is not just a slight advantage but a vast, immeasurable difference. Jesus is not merely one among many; He is preeminent. This superiority is rooted in His divine nature, His redemptive work, and His exalted position at the right hand of God. Historically, angels were seen as powerful messengers of God, but Jesus surpasses them in every way.
 
to the angels
Angels are spiritual beings created by God, often serving as His messengers and agents. In Jewish tradition, angels were highly revered, and their role in delivering the Law at Sinai was significant. However, the author of Hebrews emphasizes that Jesus is far above these celestial beings. This distinction underscores the unique and unparalleled role of Christ in God's redemptive plan.
 
as the name He has inherited
The "name" refers to the title and authority bestowed upon Jesus. In the ancient world, a name was more than a label; it represented one's character and authority. The name Jesus inherits is not explicitly stated here, but it is understood to be "Son," as mentioned earlier in the chapter. This inheritance signifies His unique relationship with the Father and His authority over all creation.
 
is excellent beyond theirs
The term "excellent" comes from the Greek "diaphoroteron," meaning more distinguished or surpassing. This excellence is not just in degree but in kind. Jesus' name and position are inherently superior to those of the angels. This superiority is rooted in His divine sonship and His redemptive work, which angels cannot replicate or rival. The historical context of angelic reverence is redefined in light of Christ's supremacy.
 
Berean Standard Bible
 
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Superiority to Angels: The verse begins by stating that Jesus has "become" superior to angels. This isn't suggesting that Jesus was once inferior, but rather, in His human incarnation and exaltation, He has manifested a level of authority and glory that surpasses that of angels. This might be understood in terms of His role as the mediator of the New Covenant, His resurrection, and His ascension to the right hand of God.
 
The Name He Has Inherited: The "name" here often refers to "Son" or "Lord," titles which denote His divine nature and authority. In biblical culture, names often signify one's identity, character, or mission. Jesus, by inheriting the name "Son," has a position and honor that is inherently greater than that of angels.
 
More Excellent: The excellence of Jesus' name points to the uniqueness of His role and identity. This is not just about a title but signifies His divine essence, His role in creation, redemption, and His eternal kingship.
 
The context of this verse within Hebrews is to persuade Jewish Christians, or Christians familiar with Jewish teachings, that Jesus is not just another prophet or angelic messenger but is the Son of God, worthy of worship and obedience. This argument is crucial because in Jewish tradition, angels were highly revered as messengers of God, and some might have been tempted to see Jesus in a similar, but not superior, light.
 
Hebrews 1:4, therefore, sets the stage for the book's theological discourse by establishing Jesus' unique status in relation to the angelic hierarchy, thereby underscoring His divine sonship and the transformative impact of His life, death, and resurrection on human salvation.
 
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Being made so much better than the angels,.... Christ is so much better than the angels, as the Creator, than the creature; as an independent being, than a dependent one; as he that blesses, than he that is blessed; as he that is worshipped, than he that worships: as a king, than his subjects; as a master, than his servants; and as he that sends, than he that is sent: and Christ may be said to be "made so", when he was manifested and declared to be so; and he was actually preferred to them, and exalted above them in human nature, after he had expiated the sins of his people, and when he was set down at the right hand of God, as in the latter part of the preceding verse, with which these words stand connected; for in his state of humiliation, and through his sufferings and death, he was made lower than they; but when he was risen from the dead, and ascended to heaven, he was placed at the right hand of God, where none of them ever was, or ever will be: besides, the phrase, "being made", signifies no more than that "he was"; and so the Syriac version renders it, "and he was so much better than the angels"; and so the Ethiopic version, "he is so much better": and this is observed, to prove him to be more excellent than any creature, since he is preferred to the most excellent of creatures; and to show, that the Gospel dispensation is superior to the legal dispensation, which was introduced by the ministration of angels; and to take off the Jews from the worship of angels, to which they were prone: and this doctrine of his could not be well denied by them, since it was the faith of the Jewish church, that the Messiah should be preferred to the angels: for in their ancient writings they say of him, he shall be exalted above Abraham, he shall be lifted up above Moses, and be higher than the ministering angels (s); and that he is above them, appears from what follows,
 
as he hath by inheritance obtained a more excellent name than they; which is that of the Son of God, a name peculiar to him; and which belongs to him in such a sense as it does not to angels, as is evident from the following verse: and though this name is not founded on his office, as Mediator, but arises from his nature and relation to God; yet he was declared to be the Son of God, and it was made manifest, that this name of right belonged to him, upon the discharge of his office, at his resurrection and ascension to heaven; and therefore he is said to obtain it by inheritance; or he appeared to inherit it of right, and that it was his possession for evermore.
 
(s) Tanchuma spud Huls. p. 321.
 
John Gill’s Exposition of the Bible
 
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Cross References:
 
Philippians 2:9-11
Therefore God exalted Him to the highest place and gave Him the name above all names, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
 
Revelation 5:11-12
Then I looked, and I heard the voices of many angels encircling the throne, and the living creatures and the elders. And their number was myriads of myriads and thousands of thousands. In a loud voice they were saying: “Worthy is the Lamb who was slain, to receive power and riches and wisdom and strength and honor and glory and blessing!”
 
Matthew 28:18
Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me.
 
 

Romans 1:6

 

And you also are among those who are called to belong to Jesus Christ.
Romans 1:6 Berean Standard Bible (BSB)
 
Among whom are ye also the called of Jesus Christ:
Romans 1:6 King James Bible (KJV)
 
You also are among them, called to belong to Jesus Christ.
Romans 1:6 New English Translation (NET)
 
And you also
This phrase emphasizes inclusion and personal connection. The Greek word for "you" here is "ὑμεῖς" (hymeis), which is plural, indicating that Paul is addressing a group of believers. The word "also" (καί, kai) suggests that the recipients of this letter, the Roman Christians, share in the same calling as others. This inclusion is significant, as it underscores the universality of the Gospel message, extending beyond the Jewish community to Gentiles, which was a revolutionary concept in the early church.
 
are among those
The phrase "are among those" indicates a collective identity. The Greek word "ἐστε" (este) is a form of "to be," signifying a state of being or existence. This implies that the Roman believers are part of a larger community of faith. Historically, this reflects the early church's understanding of itself as a new people of God, transcending ethnic and cultural boundaries. It speaks to the unity and fellowship that believers share, rooted in their common faith in Christ.
 
who are called
The term "called" comes from the Greek word "κλητοί" (klētoi), which means invited or summoned. In a biblical context, this calling is not merely an invitation but a divine summons to salvation and service. This reflects the doctrine of election, where God, in His sovereignty, calls individuals to Himself. The concept of being "called" is central to understanding one's identity and purpose as a Christian, emphasizing that it is God who initiates the relationship.
 
to belong to
The phrase "to belong to" translates the Greek "Ἰησοῦ Χριστοῦ" (Iēsou Christou), indicating possession or ownership. This denotes a deep, personal relationship with Jesus Christ, where believers are not just followers but are intimately connected to Him. Historically, this would have been a powerful statement for the Roman Christians, who lived in a society where allegiance to the emperor was paramount. To belong to Christ was to declare a higher allegiance, one that transcended earthly powers.
 
Jesus Christ
The name "Jesus" (Ἰησοῦς, Iēsous) is the Greek form of the Hebrew "Yeshua," meaning "Yahweh is salvation." "Christ" (Χριστός, Christos) means "Anointed One," equivalent to the Hebrew "Messiah." Together, these titles affirm Jesus' role as the Savior and the promised deliverer of God's people. In the context of Romans, Paul is affirming the centrality of Jesus in the life of the believer. Historically, this declaration would have been counter-cultural, as it proclaimed Jesus as Lord in a world dominated by Roman imperial power. This phrase encapsulates the essence of Christian faith, which is centered on a personal and communal relationship with Jesus Christ as Lord and Savior.
 
Berean Study Bible
 
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Called to Belong to Jesus Christ:
Called: This term suggests that the Christian faith is not merely a personal choice but involves a divine invitation or calling. In Christian theology, this reflects the idea that God initiates a relationship with individuals.
 
Belong to Jesus Christ: This phrase underscores the identity and allegiance of the believers. They are not just followers but are considered to be in a special relationship with Christ, akin to belonging to a family or community.
 
Inclusivity: Paul addresses the Roman Christians as part of this divine call, emphasizing that the message of Christ is for everyone, not just for a select group. This fits into the broader theme of Romans, which discusses the inclusion of Gentiles into the family of God alongside the Jews.
 
Theological Implications:
 
It highlights the doctrine of election or predestination, where God chooses individuals for salvation. However, this is balanced in Paul's theology with human response to this call.
 
It also ties into Paul’s overarching message in Romans about the unity of believers in Christ, where distinctions of ethnicity, status, or background are transcended by their common identity in Christ.
 
Practical Application: For believers, this verse could serve as a reminder of their identity and purpose within the Christian community, encouraging a life lived in accordance with this belonging to Christ.
 
Thus, Romans 1:6 sets the stage for Paul's detailed exposition on faith, grace, and the life of the believer in the chapters that follow, establishing a foundation of unity, divine calling, and identity in Christ.
 
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Among whom are ye also,.... The Romans, though they were the chief, were among the nations of the world to whom the apostles were sent; and since Paul was called to be an apostle, and had, as others, grace and apostleship, and particularly the apostleship of the uncircumcision, or was ordained a teacher of the Gentiles, more especially he was an apostle to them, and as such was to be regarded by them. This seems to point out what they were originally; they were among all nations which lay in darkness; and were without Christ and hope, and God in the world; but now,
 
the called of Jesus Christ. The calling here spoken of is not to an office, or a mere external one by the ministry of the word, but an internal special call by the grace of God; and which is irresistible, efficacious, and unchangeable, and is an high, holy, and heavenly one; by it persons are called out of darkness into light, out of bondage into liberty, out of the world, from the company of the men of it, and the sinful pleasures thereof, to fellowship with Christ and his saints, and off a dependence on themselves, and their own righteousness, to the grace and righteousness of Christ, and to eternal glory. The persons so called are the elect of God, who are secured in Christ, and redeemed by him, and who has a concern with the Father and Spirit in the calling of them: hence they are styled, "the called of Jesus Christ"; they are called by him, and after his name; he has an interest in them; as they were before his chosen and redeemed ones, they are now his called ones; as Jacob and Israel of old were named of God, מקראי, "my called", Isa_48:12; so these were named Christ's called ones; and who by calling came to be partakers of him and of his grace.
 
John Gill’s Exposition of the Bible
 
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Paul was commissioned by Jesus to take the Good News to the Gentiles, and guess what? That includes all of us! Jesus called us to himself, and He is calling everyone who has ears to hear his voice. Think about that for a moment. We are part of the story which Paul is laying out, and which the gospel writers laid out before him. This story did NOT end when the life of the last apostle ended. The story continues to this day. Paul’s story is our story. If we can take that into our understanding, we can begin to see the whole thing in a different light.
 
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Cross References:
 
1 Corinthians 1:9
God, who has called you into fellowship with His Son Jesus Christ our Lord, is faithful.
 
1 Peter 2:9
But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
 
1 John 3:1
Behold what manner of love the Father has given to us, that we should be called children of God. And that is what we are! The reason the world does not know us is that it did not know Him.
 

Unconditional Election

 

A Sermon by C.H. Spurgeon
 
because God has from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto He called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ.“
2 Thessalonians 2:13, 14.
 
IF there were no other text in the Sacred Word except this one I think we should all be bound to receive and acknowledge the truthfulness of the great and glorious doctrine of God’s ancient choice of His family. But there seems to be an inveterate prejudice in the human mind against this doctrine–and although most other doctrines will be received by professing Christians, some with caution, others with pleasure–this one seems to be most frequently disregarded and discarded. In many of our pulpits it would be reckoned a high sin and treason to preach a sermon upon election because they could not make it what they call a “practical” discourse.
 
I believe they have erred from the truth. Whatever God has revealed He has revealed for a purpose. There is nothing in Scripture which may not, under the influence of God’s Spirit, be turned into a practical discourse–“for all Scripture is given by inspiration of God and is profitable” for some purpose of spiritual usefulness. It is true, it may not be turned into a free will discourse–that we know right well–but it can be turned into a practical free grace discourse. And free grace practice is the best practice when the true doctrines of God’s immutable love are brought to bear upon the hearts of saints and sinners. Now, I trust this morning some of you who are startled at the very sound of this word will say, “I will give it a fair hearing. I will lay aside my prejudices, I will just hear what this man has to say.”
 
Do not shut your ears and say at once, “It is high doctrine.” Who has authorized you to call it high or low? Why should you oppose yourself to God’s doctrine? Remember what became of the children who found fault with God’s Prophet and exclaimed, “Go up, you bald-head; go up, you bald-head.” Say nothing against God’s doctrines, lest haply some evil beast should come out of the forest and devour you, also. There are other woes beside the open judgment of Heaven–take heed that these fall not on your head. Lay aside your prejudices–listen calmly, listen dispassionately–hear what Scripture says.
 
And when you receive the truth, if God should be pleased to reveal and manifest it to your souls, do not be ashamed to confess it. To confess you were wrong yesterday is only to acknowledge that you are a little wiser today. Instead of being a reflection on yourself, it is an honor to your judgment and shows that you are improving in the knowledge of the Truth of God. Do not be ashamed to learn and to cast aside your old doctrines and views. But take up that which you may more plainly see to be in the Word of God. And if you do not see it to be here in the Bible–whatever I may say, or whatever authorities I may plead–I beseech you, as you love your souls, reject it. And if from this pulpit you ever hear things contrary to this Sacred Word, remember that the Bible must be first and God’s minister must lie underneath it.
 
We must not stand on the Bible to preach–we must preach with the Bible above our heads. After all we have preached, we are well aware that the mountain of truth is higher than our eyes can discern–clouds and darkness are round about its summit and we cannot discern its topmost pinnacle. Yet we will try to preach it as well as we can. But since we are mortal and liable to err, exercise your judgment–“Try the spirits, whether they are of God”–and if on mature reflection on your bended knees you are led to disregard election–a thing which I consider to be utterly impossible–then forsake it. Do not hear it preached, but believe and confess whatever you see to be God’s Word. I can say no more than that by way of introduction.
 
Now, first. I shall speak a little concerning the truthfulness of this doctrine–“God has from the beginning chosen you to salvation.” Secondly, I shall try to prove that this election is absolute–“He has from the beginning chosen you to salvation,” not for sanctification, but “through sanctification of the Spirit and belief of the truth.” Thirdly, this election is eternal because the text says, “God has from the beginning chosen you.” Fourthly, it is personal–“He has chosen you.”
 
Then we will look at the effects of the doctrine–see what it does. And lastly, as God may enable us, we will try and look at its tendencies and see whether it is indeed a terrible and licentious doctrine. We will take the flower and like true bees, see whether there is any honey whatever in it–whether any good can come of it–or whether it is an unmixed, undiluted evil.
 
First, I must try and prove that the doctrine is TRUE. And let me begin with an argumentum ad hominen–I will speak to you according to your different positions and stations. There are some of you who belong to the Church of England and I am happy to see so many of you here. Though now and then I certainly say some very hard things about Church and State, yet I love the old Church, for she has in her communion many godly ministers and eminent saints. Now I know you are great Believers in what the Articles declare to be sound doctrine. I will give you a specimen of what they utter concerning election, so that if you believe them, you cannot avoid receiving election. I will read a portion of the 17 th Article upon Predestination and Election:
“Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) He has continually decreed by His counsel secret to us, to deliver from curse and damnation those whom He has chosen in Christ out of mankind and to bring them by Christ to everlasting salvation, as vessels made to honor. Wherefore they which are endued with so excellent a benefit of God are called according to God’s purpose by His Spirit working in due season: they through grace obey the calling: they are justified freely: they are made sons of God by adoption: they are made like the image of His only-begotten Son Jesus Christ: they walk religiously in good works and at length, by God’s mercy, they attain to everlasting felicity.”
 
Now, I think any Churchman, if he is a sincere and honest believer in Mother Church, must be a thorough believer in election. True, if he turns to certain other portions of the Prayer Book, he will find things contrary to the doctrines of free grace and altogether apart from Scriptural teaching. But if he looks at the Articles, he must see that God has chosen His people unto eternal life. I am not so desperately enamored, however, of that book as you may be–and I have only used this Article to show you that if you belong to the Establishment of England you should at least offer no objection to this doctrine of predestination.
 
Another human authority whereby I would confirm the doctrine of election is the old Waldensian Creed. If you read the creed of the old Waldenses–emanating from them in the midst of the burning heat of persecution–you will see that these renowned professors and confessors of the Christian faith did most firmly receive and embrace this doctrine as being a portion of the Truth of God. I have copied from an old book one of the Articles of their faith: “That God saves from corruption and damnation those whom He has chosen from the foundations of the world, not for any disposition, faith, or holiness that before saw in them, but of His mere mercy in Christ Jesus His Son, passing by all the rest according to the irreprehensible reason of His own free will and justice.”
 
It is no novelty, then, that I am preaching no new doctrine. I love to proclaim these strong old doctrines which are called by nickname Calvinism but which are surely and verily the revealed Truth of God as it is in Christ Jesus. By this truth I make a pilgrimage into the past and as I go I see father after father, confessor after confessor, martyr after martyr, standing up to shake hands with me. Were I a Pelagian, or a believer in the doctrine of free will, I should have to walk for centuries all alone. Here and there a heretic of no very honorable character might rise up and call me Brother. But taking these things to be the standard of my faith, I see the land of the ancients peopled with my Brothers and Sisters–I behold multitudes who confess the same as I do and acknowledge that this is the religion of God’s own Church.
 
I also give you an extract from the old Baptist Confession. We are Baptists in this congregation–the greater part of us at any rate–and we like to see what our own forefathers wrote. Some two hundred years ago the Baptists assembled together and published their articles of faith to put an end to certain reports against their orthodoxy which had gone forth to the world. I turn to this old book–which I have just published–Baptist Confession of Faith–and I find the following as the 3 rd Article: “By the decree of God for the manifestation of His glory some men and angels arepredestinated, or foreordained to eternal life through Jesus Christ to the praise of His glorious grace. Others being left to act in their sin to their just condemnation to the praise of His glorious justice. These angels and men thus predestinated and foreordained, are particularly and unchangeably designed and their number so certain and definite that it cannot be either increased or diminished. Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to His eternal and immutable purpose and the secret counsel and good pleasure of His will, has chosen in Christ unto everlasting glory out of His mere free grace and love, without any other thing in the creature as condition or cause moving Him hereunto.”
 
As for these human authorities, I care not one rush for all three of them. I care not what they say, pro or con, as to this doctrine. I have only used them as a kind of confirmation to your faith, to show you that while I may be railed upon as a heretic and as a hyper-Calvinist, after all I am backed up by antiquity. All the past stands by me. I do not care for the present. Give me the past and I will hope for the future. Let the present rise up in my teeth, I will not care. What though a host of the Churches of London may have forsaken the great cardinal doctrines of God, it matters not. If a handful of us stand alone in an unflinching maintenance of the sovereignty of our God, if we are beset by enemies, yes, and even by our own Brothers and Sisters who ought to be our friends and helpers, it matters not–if we can but count upon the past–the noble army of martyrs, the glorious host of confessors. They are our friends. They are the witnesses of truth and they stand by us. With these for us, we will not say that we stand alone, but we may exclaim, “Lo, God has reserved unto Himself seven thousand that have not bowed the knee unto Baal.” But the best of all is–God is with us!
 
The great Truth of God is always the Bible and the Bible alone. My Hearers, you do not believe in any other book than the Bible, do you? If I could prove this from all the books in Christendom–if I could fetch back the Alexandrian library and prove it there–you would not believe it any more. But you surely will believe what is in God’s Word. I have selected a few texts to read to you. I love to give you a whole volley of texts when I am afraid you will distrust a truth so that you may be too astonished to doubt, if you do not in reality believe. Just let me run through a catalogue of passages where the people of God are called elect. Of course if the people are called elect, there must be election. If Jesus Christ and His Apostles were accustomed to call Believers by the title of elect, we must certainly believe that they were so, otherwise the term does not mean anything. Jesus Christ says, “Except that the Lord had shortened those days, no flesh should be saved; but for the elect’s sake, whom He has chosen, He has shortened the days.”
 
“False Christs and false prophets shall rise and shall show signs and wonders, to seduce, if it were possible, even the elect.” “Then shall He send His angels and shall gather together His elect from the four winds, from the uttermost parts of the earth to the uttermost part of Heaven.”–Mark 13:20, 22, 27. “Shall not God avenge His own elect who cry day and night unto Him, though He bear long with them?”–Luke 18:7. Together with many other passages which might be selected, wherein either the word “elect,” or “chosen,” or “foreordained,” or “appointed,” is mentioned–or the phrase “My sheep,” or some similar designation, showing that Christ’s people are distinguished from the rest of mankind.
 
But you have concordances and I will not trouble you with texts. Throughout the Epistles the saints are constantly called “the elect.” In the Colossians we find Paul saying, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies.” When he writes to Titus, he calls himself, “Paul, a servant of God and an Apostle of Jesus Christ, according to the faith of God’s elect.” Peter says, “Elect according to the foreknowledge of God the Father.” Then if you turn to John, you will find he is very fond of the word. He says, “The elder to the elect lady.” And he speaks of our “elect sister.” And we know where it is written, “The church that is at Babylon, elected together with you.”
 
They were not ashamed of the word in those days. They were not afraid to talk about it. Nowadays the word has been dressed up with diversities of meaning and persons have mutilated and marred the doctrine so that they have made it a very doctrine of devils. I do confess that many who call themselves Believers have gone to rank Antinomianism. But not withstanding this, why should I be ashamed of it, if men wrest it? We love God’s Truth on the rack as well as when it is walking upright. If there were a martyr whom we loved before he came on the rack we should love him more still when he was stretched there.
 
When God’s Truth is stretched on the rack, we do not call it falsehood. We love not to see it racked but we love it even when racked because we can discern what its proper proportions ought to have been if it had not been racked and tortured by the cruelty and inventions of men. If you will read many of the Epistles of the ancient fathers you will find them always writing to the people of God as the “elect.” Indeed the common conversational term used among many of the Churches by the primitive Christians to one another was that of the “elect.” They would often use the term to one another showing that it was generally believed that all God’s people were manifestly “elect.”
 
But now for the verses that will positively prove the doctrine. Open your Bibles and turn to John 15:16 and there you will see that Jesus Christ has chosen His people, for He says, “You have not chosen Me, but I have chosen you and ordained you, that you should go and bring forth fruit and that your fruit should remain: that whatsoever you shall ask of the Father in My name, He may give it you.” Then in the 19 th verse, “If you were of the world, the world would lovehis own, but because you are not of the world, but I have chosen you out of the world, therefore the world hates you.” Then in the 17 th verses, “For I have given unto them the words which You gave Me; and theyhave received them and have known surely that I came out from You and they have believed that You did send Me. I pray for them: I pray not for the world, but for them which You have given Me for they are Yours.”
 
Turn to Acts 13:48: “And when the Gentiles heard this, they were glad and glorified the Word of the Lord; and as many as were ordained to eternal life believed.” They may try to split that passage into hairs if they like–but it says, “ordained to eternal life” in the original as plainly as it possibly can. And we do not care about all the different commentaries thereupon. You scarcely need to be reminded of Romans 8, because I trust you are all well-acquainted with that chapter and understand it by this time. In the 29 th and following verses, it says, “For whom He did foreknow, Healso did predestinate to be conformed to the image of His Son, that He might be the firstborn among many Brethren. Moreover, whom He did predestinate, them He also called: and whom He called, them He also justified and whom He justified, them He also glorified. What shall we then say to these things? If God is for us, who can be against us? He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things? Who shall lay anything to the charge of God’s elect?”
 
It would also be unnecessary to repeat the whole of the 9 th chapter of Romans. As long as that remains in the Bible,no man shall be able to prove Arminianism. So long as that is written there, not the most violent contortions of the passage will ever be able to exterminate the doctrine of election from the Scriptures. Let us read such verses as these–“For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calls; it was said unto her, The elder shall serve the younger.” Then read the 22 nd verse, “What if God, willing to show His wrath and to make His power known, endured with muchlongsuffering the vessels of wrath fitted to destruction? And that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory?”
 
Then go on to Romans 11:7–“What then? Israel has not obtained that which he seeks for; but the election has obtained it and the rest were blinded.” In the 6 th verse of the same chapter, we read–“Even so then at this present timealso there is a remnant according to the election of grace.” You, no doubt, all recollect the passage in 1 Corinthians 1:26-29: “For you see your calling, Brethren, how that not many wise men after the flesh, not many mighty, not many noble are called: but God has chosen the foolish things of the world to confound the wise; and God has chosen the weak things of the world to confound the things which are mighty; and base things of the world and things which are despised, has God chosen, yes and things which are not, to bring to nothing things which are: that no flesh should glory in His presence.”
 
Again, remember the passage in 1 Thessalonians 5:9–“God has not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,” and then you have my text, which methinks would be quite enough. But, if you need any more, you can find them at your leisure if we have not quite removed your suspicions as to the doctrine not being true. Methinks, my Friends, that this overwhelming mass of Scripture testimony must stagger those who dare to laugh at this doctrine. What shall we say of those who have so often despised it and denied its Divinity? What shall we say to those who have railed at its justice and dared to defy God and call Him an Almighty tyrant, when they have heard of His having elected so many to eternal life? Can you, O Rejecter, cast it out of the Bible? Can you take the penknife of Jehudi and cut it out of the Word of God?
 
Would you be like the women at the feet of Solomon and have the child rent in halves that you might have your half? Is it not here in Scripture? And is it not your duty to bow before it and meekly acknowledge what you understand not–to receive it as the Truth even though you could not understand its meaning? I will not attempt to prove the justice of God in having thus elected some and left others. It is not for me to vindicate my Master. He will speak for Himself and He does so–“But, O man, who are you that replies against God? Shall the thing formed say to Him that formed it, Why have you made me thus? Has not the potter power over the clay of the same lump to make one vessel unto honor and another unto dishonor?” Who is he that shall say unto his father, “What have you begotten? … or unto his mother, "What have you brought forth?” “I am the Lord–I form the light and create darkness. I, the Lord, do all these things. Who are you that replies against God? Tremble and kiss His rod; bow down and submit to His scepter; impugn not His justice and arraign not His acts before your bar, O man!”
 
But there are some who say, “It is hard for God to choose some and leave others.” Now, I will ask you one question. Is there any of you here this morning who wishes to be holy, who wishes to be regenerate, to leave off sin and walk in holiness? “Yes, there is,” says someone, “I do.” Then God has elected you. But another says, “No. I don’t want to be holy. I don’t want to give up my lusts and my vices.” Why should you grumble, then, that God has not elected you? For if you were elected you would not like it, according to your own confession. If God this morning had chosen you to holiness, you say you would not care for it. Do you not acknowledge that you prefer drunkenness to sobriety, dishonesty to honesty? You love this world’s pleasures better than religion–then why should you grumble that God has not chosen you to religion?
 
If you love religion, He has chosen you to it. If you desire it, He has chosen you to it. If you do not, what right have you to say that God ought to have given you what you do not wish for? Supposing I had in my hand something which you do not value and I said I shall give it to such-and-such a person–you would have no right to grumble that I did not give it to you. You could not be so foolish as to grumble that the other has got what you do not care about. According to your own confession many of you do not want religion–do not want a new heart and a right spirit–do not want the forgiveness of sins. You do not want sanctification. You do not want to be elected to these things–then why should you grumble?
 
You count these things but as husks and why should you complain of God who has given them to those whom He has chosen? If you believe them to be good and desire them, they are there for you. God gives liberally to all those who desire–but first of all He makes them desire–otherwise they never would. If you love these things, He has elected you to them and you may have them. But if you do not, who are you that you should find fault with God when it is your own desperate will that keeps you from loving these things? Suppose a man in the street should say, “What a shame it is I cannot have a seat in the Chapel to hear what this man has to say.” And suppose he says, “I hate the preacher–I can’t bear his doctrine–but still it’s a shame I have not a seat.”
 
Would you expect a man to say so? No–you would at once say, “That man does not care for it. Why should he trouble himself about other people having what they value and he despises?” You do not like holiness, you do not like righteousness. If God has elected me to these things, has He hurt you by it? “Ah, but,” say some, “I thought it meant that God elected some to Heaven and some to Hell.” That is a very different matter from the Gospel doctrine. He has elected men to holiness and to righteousness and through that to Heaven. You must not say that He has elected these simply to Heaven and others only to Hell. He has elected you to holiness if you love holiness. If any of you love to be saved by Jesus Christ–Jesus Christ elected you to be saved. If any of you desire to have salvation you are elected to have it–if you desire it sincerely and earnestly. But, if you don’t desire it, why on earth should you be so preposterously foolish as to grumble because God gives that, which you do not like, to other people?
 
II. Thus I have tried to say something with regard to the Truth of the doctrine of election. And now, briefly, let me say that election is absolute, that is, it does not depend upon what we are. The text says, “God has from the beginning chosen us unto salvation.” But our opponents say that God chooses people because they are good–that He chooses them on account of sundry works which they have done. Now, we ask in reply to this, what works are those on account of which God elects His people? Are they what we commonly call “works of Law”?–works of obedience which the creature can render? If so, we reply to you–If men cannot be justified by the works of the Law, it seems to us pretty clear that they cannot be elected by the works of the Law. If they cannot be justified by their good deeds, they cannot be saved by them.
 
Then the decree of election could not have been formed upon good works. “But,” say others, “God elected them on the foresight of their faith.” Now God gives faith, therefore He could not have elected them on account of faith which He foresaw. There shall be twenty beggars in the street and I determine to give one of them a shilling. Will anyone say that I determined to give that one a shilling–that I elected him to have the shilling–because I foresaw that he would have it? That would be talking nonsense.
 
In like manner to say that God elected men because He foresaw they would have faith–which is salvation in the germ–would be too absurd for us to listen to for a moment. Faith is the gift of God. Every virtue comes from Him. Therefore it cannot have caused Him to elect men, because it is His gift. Election, we are sure, is absolute and altogether apart from the virtues which the saints have afterwards. What if a saint should be as holy and devout as Paul? What if he should be as bold as Peter, or as loving as John? Still he could claim nothing but what he received from his Maker.
 
I never knew a saint yet of any denomination who thought that God saved him because He foresaw that he would have these virtues and merits. Now, my Brethren, the best jewels that the saint ever wears, if they are jewels of our own fashioning, are not of the first water. There is something of earth mixed with them. The highest grace we ever possess has something of earthliness about it. We feel this when we are most refined, when we are most sanctified and our language must always be–
 
“I the chief of sinners am;
Jesus died for me.”
 
Our only hope, our only plea, still hangs on grace as exhibited in the Person of Jesus Christ. And I am sure we must utterly reject and disregard all thought that our graces, which are gifts of our Lord, which are His right hand planting, could have ever caused His love. And we ever must sing–
 
“What was there in us that could merit esteem
Or give the Creator delight?
It was even so, Father, we ever must sing,
Because it seemed good in Your sight”
 
“He will have mercy on whom He will have mercy.” He saves because He will save. And if you ask me why He saves me, I can only say because He would do it. Is there anything in me that should recommend me to God? No. I lay aside everything. I had nothing to recommend me. When God saved me I was the most abject, lost and ruined of the race. I lay before Him as an infant in my blood. Verily, I had no power to help myself. O how wretched did I feel and know myself to be! It you had something to recommend you to God, I never had. I will be content to be saved by grace, unalloyed, pure grace. I can boast of no merits. If you can do so, still I cannot. I must sing–
 
“Free grace alone from the first to the last
Has won my affection and held my soul fast.”
 
III. Then, thirdly, this election is ETERNAL. “God has from the beginning chosen you unto eternal life.” Can any man tell me when the beginning was? Years ago we thought the beginning of this world was when Adam came upon it. But we have discovered that thousands of years before that God was preparing chaotic matter to make it a fit abode for man, putting races of creatures upon it who might die and leave behind the marks of His handiwork and marvelous skill before He tried His hand on man. But that was not the beginning, for Revelation points us to a period long before this world was fashioned–to the days when the morning stars were begotten–when, like drops of dew, from the fingers of the morning stars and constellations fell trickling from the hand of God. When, by His own lips, He launched forth ponderous orbs. When with His own hand He sent comets, like thunderbolts, wandering through the sky to find one day their proper sphere.
 
We go back to years gone by, when worlds were made and systems fashioned, but we have not even approached the beginning yet. Until we go to the time when all the universe slept in the mind of God as yet unborn–until we enter the eternity where God the Creator lived alone, everything sleeping within Him, all creation resting in His mighty gigantic thought–we have not guessed the beginning. We may go back, back, back, ages upon ages. We may go back, if we might use such strange words, whole eternities and yet never arrive at the beginning. Our wings might be tired, our imagination would die away. Could it outstrip the lightnings flashing in majesty, power and rapidity, it would soon weary itself before it could get to the beginning.
 
But God from the beginning chose His people. When the unnavigated ether was yet unfanned by the wing of a single angel, when space was shoreless, or else unborn when universal silence reigned and not a voice or whisper shocked the solemnity of silence. When there was no being and no motion, no time and nothing but God Himself, alone in His eternity–when without the song of an angel, without the attendance of even the cherubim–long before the living creatures were born, or the wheels of the chariot of Jehovah were fashioned–even then, “in the beginning was the Word,” and in the beginning God’s people were one with the Word and “in the beginning He chose them into eternal life.”
 
Our election, then, is eternal. I will not stop to prove it, I only just run over these thoughts for the benefit of young beginners that they may understand what we mean by eternal, absolute election.
 
IV. And, next, the election is PERSONAL. Here again, our opponents have tried to overthrow election by telling us that it is an election of nations–and not of people. But here the Apostle says, “God has from the beginning chosen you.” It is the most miserable shift on earth to make out that God has not chosen persons but nations, because the very same objection that lies against the choice of persons lies against the choice of a nation. If it were not just to choose a person it would be far more unjust to choose a nation, since nations are but the union of multitudes of persons. To choose a nation seems to be a more gigantic crime–if election is a crime–than to choose one person.
 
Surely to choose ten thousand would be reckoned to be worse than choosing one–to distinguish a whole nation from the rest of mankind seems to be a greater extravaganza in the acts of Divine Sovereignty than the election of one poor mortal and leaving out another. But what are nations but men? What are whole peoples but combinations of different units? A nation is made up of that individual, and that, and that. And if you tell me that God chose the Jews, I say then, He chose that Jew and that Jew and that Jew. And if you say He chooses Britain, then I say He chooses that British man and that British man and that British man.
 
So that it is the same thing after all. Election then is personal–it must be so. Everyone who reads this text and others like it, will see that Scripture continually speaks of God’s people one by one and speaks of them as having been the special subjects of election–
 
“Sons we are through God’s election,
Who in Jesus Christ believe;
By eternal destination
Sovereign Grace we here receive.”
 
We know it is personal election
 
The other thought is–for my time flies too swiftly to enable me to dwell at length upon these points–that election produces GOOD RESULTS. “He has from the beginning chosen you unto sanctification of the Spirit and belief of the Truth.” How many men mistake the doctrine of election altogether! And how my soul burns and boils at the recollection of the terrible evils that have accrued from the spoiling and the wresting of that glorious portion of God’s glorious Truth!
How many are there who have said to themselves, “I am elect,” and have sat down in sloth and worse than that! They have said, “I am the elect of God,” and with both hands they have done wickedness. They have swiftly run to every unclean thing because they have said, “I am the chosen child of God, irrespective of my works, therefore I may live as I like and do what I like.” O, Beloved! Let me solemnly warn everyone of you not to carry the truth too far–or, rather not to turn the truth into error, for we cannot carry it too far. We may overstep the truth–we can make that which was meant to be sweet for our comfort a terrible mixture for our destruction.
 
I tell you there have been thousands of men who have been ruined by misunderstanding election–who have said, “God has elected me to Heaven and to eternal life”–but they have forgotten that it is written, God has elected them “through sanctification of the Spirit and belief of the Truth.” This is God’s election–election to sanctification and to faith. God chooses His people to be holy and to be Believers. How many of you here, then, are Believers? How many of my congregation can put their hands upon their hearts and say, “I trust in God that I am sanctified”? Is there one of you who says, “I am elect”?
 
One of you says, “I trust I am elect”–but I jog your memory about some vicious act that you committed during the last six days. Another of you says, “I am elect”–but I would look you in the face and say, “Elect? You are a most cursed hypocrite and that is all you are.” Others would say, “I am elect”–but I would remind them that they neglect the mercy seat and do not pray. Oh, Beloved! Never think you are elect unless you are holy. You may come to Christ as a sinner but you may not come to Christ as an elect person until you can see your holiness. Do not misconstrue what I say–do not say, “I am elect,” and yet think you can be living in sin.
 
That is impossible. The elect of God are holy. They are not pure, they are not perfect, they are not spotless–but conclude himself elect except in his holiness. He may be elect and yet lying in darkness but he has no right to believe it. No one can say it, if there is no evidence of it. The man may live one day but he is dead at present. If you are walking in the fear of God, trying to please Him and to obey His Commandments, doubt not that your name has been written in the Lamb’s Book of Life from before the foundation of the world.
 
And, lest this should be too high for you, note the other mark of election, which is faith–belief of the Truthof God. Whoever believes God’s Truth and believes on Jesus Christ is elect. I frequently meet with poor souls who are fretting and worrying themselves about this thought–“What if I should not be elect!” “Oh, Sir,” they say, “I know I put my trust in Jesus. I know I believe in His name and trust in His blood. But what if I should not be elect?” Poor dear creature! You do not know much about the Gospel or you would never talk so, for he that believes is elect. Those who are elect, are elect unto sanctification and unto faith. If you have faith you are one of God’s elect. You may know it and ought to know it for it is an absolute certainty.
 
If you, as a sinner, look to Jesus Christ this morning and say–
 
“Nothing in my hands I bring,
Simply to Your Cross I cling,”
 
you are elect. I am not afraid of election frightening poor saints or sinners. There are many divines who tell the enquirer, “election has nothing to do with you.” That is very bad, because the poor soul is not to be silenced like that. If you could silence him so it might be well–but he will think of it, he can’t help it. Say to him then, if you believe on the Lord Jesus Christ you are elect. If you will cast yourself on Jesus, you are elect. I tell you–the chief of sinners–this morning–I tell you in His name–if you will come to God without any works of your own, cast yourself on the blood and righteousness of Jesus Christ–if you will come now and trust in Him, you are elect–you were loved of God from before the foundation of the world, for you could not do that unless God had given you the power and had chosen you to do it.
 
Now you are safe and secure if you do but come and cast yourself on Jesus Christ and wish to be saved and to be loved by Him. But think not that any man will be saved without faith and without holiness. Do not conceive, my Hearers, that some decree, passed in the dark ages of eternity will save your souls, unless you believe in Christ. Do not sit down and fancy that you are to be saved without faith and holiness. That is a most abominable and accursed heresy and has ruined thousands.
 
Lay not election as a pillow for you to sleep on, or you may be ruined. God forbid that I should be sewing pillows under armholes that you may rest comfortably in your sins. Sinner! There is nothing in the Bible to palliate your sins. But if you are condemned, O Man! If you are lost, O Woman! You will not find in this Bible one drop to cool your tongue, or one doctrine to palliate your guilt. Your damnation will be entirely your own fault and your sin will richly merit it–because you believe not you are condemned. “You believe not because you are not of My sheep. You will not come to Me that you might have life.”
 
Do not fancy that election excuses sin–do not dream of it–do not rock yourself in sweet complacency in the thought of your irresponsibility. You are responsible. We must give you both things. We must have Divine Sovereignty and we must have man’s responsibility. We must have election, but we must ply your hearts–we must send God’s Truth at you. We must speak to you and remind you of this, that while it is written, “In Me is your help,” yet it is also written, “O Israel, you have destroyed yourself.”
 
VI. Now, lastly, what are the true and legitimate tendencies of right conceptions concerning the doctrine of election? First, I will tell you what the doctrine of election will make saints do under the blessing of God. And, secondly what it will do for sinners if God blesses it to them.
 
First, I think election, to a saint, is one of the most stripping doctrines in all the world–to take away all trust in the flesh or all reliance upon anything except Jesus Christ. How often do we wrap ourselves up in our own righteousness and array ourselves with the false pearls and gems of our own works and doings? We begin to say, “Now I shall be saved, because I have this and that evidence.” Instead of that, it is naked faith that saves–that faith and that alone unites to the Lamb irrespective of works, although it is productive of them.
 
How often do we lean on some work other than that of our own Beloved Jesus and trust in some might, other than that which comes from on High? Now if we would have this might taken from us we must consider election. Pause, my Soul, and consider this. God loved you before you had a being. He loved you when you were dead in trespasses and sins and sent His Son to die for you. He purchased you with His precious blood before you could say His name. Can you then be proud?
 
I know nothing, nothing again, that is more humbling for us than this doctrine of election. I have sometimes fallen prostrate before it when endeavoring to understand it. I have stretched my wings and, eagle-like, I have soared towards the sun. Steady has been my eye and true my wing for a season. But, when I came near it and the one thought possessed me–“God has from the beginning chosen you unto salvation,” I was lost in its lustre. I was staggered with the mighty thought–and from the dizzy elevation down came my soul, prostrate and broken, saying, “Lord, I am nothing, I am less than nothing. Why me? Why me?”
 
Friends, if you want to be humbled, study election, for it will make you humble under the influence of God’s Spirit. He who is proud of his election is not elect–and he who is humbled under a sense of it may believe that he is. He has every reason to believe that he is, for it is one of the most blessed effects of election that it helps us to humble ourselves before God.
 
Once again–Election in the Christian should make him very fearless and very bold. No man will be so bold as he who believes that he is elect of God. What cares he for man if he is chosen of his Maker? What will he care for the pitiful chirpings of some tiny sparrows when he knows that he is an eagle of a royal race? Will he care when the beggar points at him–when the blood royal of heaven runs in his veins? Will he fear if all the world stand against him? If earth be all in arms abroad, he dwells in perfect peace–for he is in the secret place of the tabernacle of the Most High, in the great pavilion of the Almighty.
 
“I am God’s,” he says, “I am distinct from other men. They are of an inferior race. Am I not noble? Am I not one of the aristocrats of Heaven? Is not my name written in God’s Book?” Does he care for the world? No–like the lion that cares not for the barking of the dog, he smiles at all his enemies–and when they come too near him, he moves himself and dashes them to pieces. What cares he for them? He walks about them like a colossus–while little men walk under him and understand him not.
 
His brow is made of iron, his heart is of flint–what does he care for man? No–if one universal hiss came up from the wide world, he would smile at it, for he would say–
 
“He that has made his refuge God,
Shall find a most secure abode.”
 
I am one of His elect. I am chosen of God and precious–and though the world cast me out, I fear not. Ah, you timeserving professors, some of you will bend like the willows. There are few oaken-Christians nowadays that can stand the storm–and I will tell you the reason. It is because you do not believe yourselves to be elect. The man who knows he is elect will be too proud to sin–he will not humble himself to commit the acts of common people.
 
The believer in God’s Truth will say, “I compromise my principles? I change my doctrines? I lay aside my views? I hide what I believe to be true? No! Since I know I am one of God’s elect, in the very teeth of all men I shall speak God’s Truth, whatever man may say.” Nothing makes a man so truly bold as to feel that he is God’s elect. He shall not quiver, he shall not shake–who knows that God has chosen him.
 
Moreover, election will make us holy. Nothing under the gracious influence of the Holy Spirit can make a Christian more holy than the thought that he is chosen. “Shall I sin,” he says, “after God has chosen me? Shall I transgress after such love? Shall I go astray after so much loving kindness and tender mercy? No, my God, since You have chosen me, I will love You. I will live to You–
 
“Since You, the everlasting God,
My Father are become.”
 
I will give myself to You to be Yours forever, by election and by redemption, casting myself on You and solemnly consecrating myself to Your service.
 
And now, lastly, to the ungodly. What says election to you? First, you ungodly ones, I will excuse you for a moment. There are many of you who do not like election and I cannot blame you for it, for I have heard those preach election who have sat down and said, “I have not one word to say to the sinner.” Now, I say you ought to dislike such preaching as that and I do not blame you for it. But, I say, take courage, take hope, O you Sinner, that there is election!
 
So far from dispiriting and discouraging you, it is a very hopeful and joyous thing that there is an election. What if I hopelessness and say, “Then how can I be saved, since none are elect?” But, I say, there is a multitude of elect, beyond all counting–a host that no mortal can number. Therefore, take heart, poor Sinner! Cast away your despondency–may you not be elect as well as any other?–for there is a host innumerable chosen! There is joy and comfort for you!
 
Then, not only take heart, but go and try the Master. Remember, if you were not elect, you would lose nothing by it. What did the four lepers say? “Let us fall unto the host of the Syrians, for if we stay here we must die and if we go to them we can but die.” O Sinner! Come to the Throne of electing mercy! You may die where you are. Go to God–and, even supposing He should spurn you, suppose His uplifted hand should drive you away–a thing impossible–yet you will not lose anything. You will not be more damned for that. Besides, supposing you are damned, you would have the satisfaction at least of being able to lift up your eyes in Hell and say, “God, I asked mercy of You and You would not grant it. I sought it, but You did refuse it.”
 
That you shall never say, O Sinner! If you go to Him and ask Him, you shall receive–for He never has spurned one yet! Is not that hope for you? What though there is an allotted number, yet it is true that all who seek belong to that number. Go and seek–and if you should be the first one to go to Hell, tell the devils that you did perish thus–tell the demons that you are a castaway after having come as a guilty sinner to Jesus. I tell you it would disgrace the Eternal–with reverence to His name–and He would not allow such a thing. He is jealous of His honor and He could not allow a sinner to say that.
 
But ah, poor Soul! Do not think thus, that you can lose anything by coming. There is yet one more thought–do you love the thought of election this morning? Are you willing to admit its justice? Do you say, “I feel that I am lost. I deserve it and if my brother is saved I cannot murmur. If God destroys me, I deserve it, but if He saves the person sitting beside me, He has a right to do what He will with His own and I have lost nothing by it.”
 
Can you say that honestly from your heart? If so, then the doctrine of election has had its right effect on your spirit and you are not far from the kingdom of Heaven. You are brought where you ought to be, where the Spirit wants you to be–and being so this morning, depart in peace! God has forgiven your sins. You would not feel that if you were not pardoned–you would not feel that if the Spirit of God were not working in you. Rejoice, then, in this! Let your hope rest on the Cross of Christ. Think not on election, but on Christ Jesus. Rest on Jesus–Jesus first, last and without end.
 
 

Proverbs 1:5-6

 

let the wise listen and gain instruction,
and the discerning acquire wise counsel
by understanding the proverbs and parables,
the sayings and riddles of the wise.
Proverbs 1:5-6 Berean Standard Bible (BSB
 
A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels:
To understand a proverb, and the interpretation; the words of the wise, and their dark sayings.
Proverbs 1:5-6 King James Bible (KJV)
 
(Let the wise also hear and gain instruction,
and let the discerning acquire guidance!)
To discern the meaning of a proverb and a parable,
the sayings of the wise and their riddles.
Proverbs 1:5-6 New English Translation (NET)
 
let the wise listen
The Hebrew word for "wise" here is "חָכָם" (chakam), which refers to someone who is skillful, experienced, and knowledgeable. In the context of Proverbs, wisdom is not merely intellectual but deeply spiritual, rooted in the fear of the Lord (Proverbs 1:7). The call to "listen" implies an active, intentional effort to hear and understand. Listening is a humble acknowledgment that one does not know everything and is open to learning. This is a timeless principle, emphasizing that wisdom is not static but dynamic, requiring continuous growth and openness to God's guidance.
 
and gain instruction
The phrase "gain instruction" uses the Hebrew word "לָקַח" (laqach), which means to take, receive, or acquire. Instruction here is more than just receiving information; it involves internalizing and applying it to one's life. The wise person is encouraged to actively seek out and embrace instruction, which often comes through discipline and correction. This reflects a heart posture that values growth and transformation, aligning with the biblical principle that God disciplines those He loves (Hebrews 12:6).
 
and the discerning
The term "discerning" is translated from the Hebrew "בִּין" (bin), which means to understand, perceive, or consider. Discernment involves the ability to see beyond the surface, to grasp the deeper meaning or truth in a situation. It is a gift that allows individuals to make sound judgments and decisions. In a biblical context, discernment is closely tied to spiritual maturity and the ability to distinguish between good and evil (Hebrews 5:14).
 
acquire wise counsel—
The phrase "acquire wise counsel" uses the Hebrew "תַּחְבֻּלוֹת" (tachbulot), which can be translated as guidance or strategy. This suggests that wisdom involves seeking advice and learning from others, particularly those who are godly and experienced. The idea of acquiring counsel underscores the importance of community and the collective wisdom found within the body of Christ. It is a reminder that no one is an island, and that seeking counsel is a sign of strength, not weakness. This aligns with the biblical teaching that plans succeed through a multitude of counselors (Proverbs 15:22).
 
to understand
The Hebrew word for "understand" is "בִּין" (bin), which implies more than just a superficial comprehension. It suggests a deep, insightful discernment that penetrates the surface to grasp the underlying meaning. In the biblical context, understanding is often associated with wisdom, a gift from God that enables one to live righteously and make sound decisions. This understanding is not merely intellectual but spiritual, requiring a heart aligned with God's will.
 
a proverb
The term "proverb" comes from the Hebrew "מָשָׁל" (mashal), which refers to a short, pithy saying that conveys a moral or practical truth. Proverbs are a key feature of Hebrew wisdom literature, designed to provoke thought and reflection. They often use metaphorical language to illustrate life principles, encouraging the reader to ponder and apply these truths to their own life. In the ancient Near Eastern context, proverbs were a common method of teaching, valued for their ability to distill complex ideas into memorable phrases.
 
and a parable
"Parable" in Hebrew is "מְלִיצָה" (melitsah), which can also mean an enigma or allegory. Parables are accounts with a deeper meaning, often used by Jesus in the New Testament to reveal spiritual truths. They require the listener to engage actively, seeking the hidden message within the narrative. In the Old Testament, parables served a similar function, challenging the audience to look beyond the literal account to discern the moral or spiritual lesson.
 
the words of the wise
This phrase highlights the teachings and sayings of those who possess wisdom, often regarded as elders or sages in the community. In the Hebrew tradition, wisdom is highly esteemed, seen as a divine attribute imparted to those who fear the Lord. The "words of the wise" are not just human insights but are believed to be inspired by God, offering guidance and instruction for righteous living. These words are timeless, transcending cultural and historical boundaries to speak to the hearts of believers across generations.
 
and their riddles
The Hebrew word for "riddles" is "חִידָה" (chidah), which refers to enigmatic sayings or puzzles that require contemplation and insight to solve. Riddles in the biblical context are not mere entertainment but serve a didactic purpose, challenging the listener to engage deeply with the text. They are a form of wisdom literature that encourages critical thinking and spiritual reflection, inviting the seeker to uncover the layers of meaning embedded within. The use of riddles underscores the complexity and depth of divine wisdom, which often surpasses human understanding.
 
Berean Study Bible
 
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Verse 5:
"Let the wise hear and increase in learning": This suggests that even those who are already considered wise should continuously seek to learn more. The pursuit of wisdom is never-ending; there's always more to learn.
 
"and the one who understands obtain guidance": This indicates that understanding should lead to action. Those who have knowledge should use it to make better decisions or guide others.
 
Verse 6:
"to understand a proverb and a saying": Proverbs are short, pithy sayings that convey wisdom or truth. This verse encourages the reader to delve into these sayings to grasp their deeper meanings.
 
"the words of the wise and their riddles": Here, "riddles" refer to metaphorical or enigmatic language often used in proverbs, which requires insight to fully comprehend. The wise not only share straightforward advice but also teach through more complex, layered forms of expression.
 
Overall, these verses emphasize the value of wisdom, learning, and understanding. They advocate for an ongoing educational process where one not only accumulates knowledge but also applies it in insightful ways to decipher and appreciate the deeper meanings behind words and teachings. This passage from Proverbs sets a tone for the book, which is to instruct in wise living and understanding, particularly through the nuanced art of interpretation and application of wisdom.
 
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A wise man will hear,.... With great attention, and hearken to the proverbs and wise sayings herein delivered; for here are many things entertaining to men of years and wisdom, as well as instructive to young men and simple ones;
 
and will increase learning; or "add" (k) to his stock of learning; or, as the Targum,
 
"will add knowledge;''
 
see 2Pe_1:5; or, "will be wiser", as the Vulgate Latin version. This is said to show the excellency of this book, and the extensive usefulness of it; indeed wise men will get knowledge where fools cannot, and increase learning where others can get none: there are few books but a wise man will get something out of; and especially such a book as this, and as the Scriptures are;
 
and a man of understanding shall attain unto wise counsels; a man of a spiritual understanding arrives to the knowledge of the wise counsels of God; the doctrines of the Gospel, which are the "whole counsel" of God; are recondite wisdom, the hidden wisdom of God, which no wisdom of man is comparable to. It is the wisest scheme that was ever formed, and which the wit of man could never have devised, even salvation by Jesus Christ; and which was laid in God's "counsels of old", which are "faithfulness" and "truth"; the knowledge of which is attained unto by one that is spiritually wise. Moreover, a man that thoroughly understands the things contained in this book is fit to be a counsellor of others in things human and divine; in things moral, civil, and spiritual: he is fit to be in the cabinet council of princes, to be a counsellor of kings; yea, to have the reins of government in his hands. "He shall possess government"; so the Septuagint, Vulgate Latin, and Arabic versions: or, "he shall possess the helm" (l); sit as a pilot there, as the word may signify, and steer the ship aright in which he is; whether it be his family, or the church of God, or a city or corporation, or a kingdom: this book, rightly understood by him, will furnish him with rules to do all things well and wisely.
 
(k) יוסף "addet", Pagninus, Montanus, Mercerus, Cocceius, Michaelis, Schultens. (l) תחבלות יקנה "gubernacula possidebit", V. L. "metaphora a nauclero desumpta", Schultens.
 
To understand a proverb, and the interpretation,.... This may be connected either with the first verse, "the proverbs of Solomon", &c. are written, as for the above ends and purposes, so for these; or with Pro_1:5, a wise and understanding man, by hearkening and attending to what is here delivered, will not only attain to wise counsels, but to the understanding of proverbial sayings, and to see into the "elegancy" (m), the eloquence and beauty of them, as the word signifies; and be able to interpret them to others in a clear, plain, way and manner;
 
the words of the wise, and their dark sayings; the words and doctrines, not of the wise philosophers and sages of the Heathen world, but of men truly wise and good; and especially of the wise inspired writers of the Scriptures, whose words come from one Shepherd, Ecc_12:11; and the enigmas or riddles contained in their writings, which are so to a natural man, obscure phrases and expressions, things hard and difficult to be understood, yet to a spiritual man, that judgeth all things, plain and easy, 1Co_2:14.
 
(m) מליצה "facundiam", Montanus; "eloquentiam", Tigurine version; "elocutionem", Mercerus, Gejerus.
 
John Gill’s Exposition of the Bible
 
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Of course, it's not just the naive or the young that need instruction, but also those who deem themselves wise and/or not in need of instruction. If we think we already know all we need to know, then we truly need to study Proverbs, because our attitude shows that we really don't know or understand anything.
 
And yet, there is also a paradox at work here. In order to gain wisdom and understanding, one must be wise. Say what? Impossible? Not really. Wisdom itself is multi-faceted. On the one hand, wisdom comes from learning and listening to the wise counsel of others. On the other hand, wisdom is knowing that there is much to learn. Wisdom is knowing that we don’t know everything. Wisdom is the willingness to learn and to listen. So yes, one must be wise in order to be wise.
 
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Cross References:
 
James 1:5
Now if any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to him.
 
Luke 8:10
He replied, “The knowledge of the mysteries of the kingdom of God has been given to you, but to others I speak in parables, so that, ‘though seeing, they may not see; though hearing, they may not understand.’
 
2 Timothy 3:15-17
From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for instruction, for conviction, for correction, and for training in righteousness, so that the man of God may be complete, fully equipped for every good work.