"Perseverance."
Posted: Sat Mar 22, 2025 5:58 pm
“Perseverance” by Romans
Perseverance is a feature of Christianity that I think needs to be more emphasized than it is. Becoming a Christian should not be viewed in the same way that we view a lifetime membership in a Health Club. There, we are still members in good standing whether we ever set foot in their building to use their excercize equipment on a regular basis, or at all. This is not the case with being a Christian.
Let us notice, first of all, Jesus' words on this subject: "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).
Of this, Matthew Henry writes, "We have in these verses, I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragement of those Jews that believed. Christ, knowing that his doctrine began to work upon some of his hearers, and perceiving that virtue had gone out of him, turned his discourse from the proud Pharisees, and addressed himself to those weak believers. When he had denounced wrath against those that were hardened in unbelief, then he spoke comfort to those few feeble Jews that believed in him.
See here, 1. How graciously the Lord Jesus looks to those that tremble at his word, and are ready to receive it; he has something to say to those who have hearing ears, and will not pass by those who set themselves in his way, without speaking to them.
2. How carefully he cherishes the beginnings of grace, and meets those that are coming towards him. These Jews that believed were yet but weak; but Christ did not therefore cast them off, for he gathers the lambs in his arms. When faith is in its infancy, he has knees to prevent it, breasts for it to suck, that it may not die from the womb. In what he said to them, we have two things, which he saith to all that should at any time believe: -
(1.) The character of a true disciple of Christ: If you continue in my word, then are you my disciples indeed. When they believed on him, as the great prophet, they gave up themselves to be his disciples. Now, at their entrance into his school, he lays down this for a settled rule, that he would own none for his disciples but those that continued in his word.
[1.] It is implied that there are many who profess themselves Christ's disciples who are not his disciples indeed, but only in show and name.
[2.] It highly concerns those that are not strong in faith to see to it that they be sound in the faith, that, though not disciples of the highest form, they are nevertheless disciples indeed.
[3.] Those who seem willing to be Christ's disciples ought to be told that they had as good never come to him, unless they come with a resolution by his grace to abide by him. Let those who have thoughts of covenanting with Christ have no thoughts of reserving a power of revocation. Children are sent to school, and bound apprentices, only for a few years; but those only are Christ's who are willing to be bound to him for the term of life.
[4.] Those only that continue in Christ's word shall be accepted as his disciples indeed, that adhere to his word in every instance without partiality, and abide by it to the end without apostasy. It is... to dwell in Christ's word, as a man does at home, which is his centre, and rest, and refuge. Our converse with the word and conformity to it must be constant. If we continue disciples to the last, then, and not otherwise, we approve ourselves disciples indeed.
(2.) The privilege of a true disciple of Christ. Here are two precious promises made to those who thus approve themselves disciples indeed, [1.] “You shall know the truth, shall know all that truth which it is needful and profitable for you to know, and shall be more confirmed in the belief of it, shall know the certainty of it.”
Note, First, Even those who are true believers, and disciples indeed, yet may be, and are, much in the dark concerning many things which they should know. God's children are but children, and understand and speak as children. Did we not need to be taught, we should not need to be disciples.
Secondly, It is a very great privilege to know the truth, to know the particular truths which we are to believe, in their mutual dependences and connections, and the grounds and reasons of our belief, - to know what is truth and what proves it to be so. Thirdly, It is a gracious promise of Christ, to all who continue in his word, that they shall know the truth as far as is needful and profitable for them. Christ's scholars are sure to be well taught.
[2.] The truth shall make you free; that is, First, The truth which Christ teaches tends to make men free, Isa_61:1. Justification makes us free from the guilt of sin, by which we were bound over to the judgment of God, and bound under amazing fears; sanctification makes us free from the bondage of corruption, by which we were restrained from that service which is perfect freedom, and constrained to that which is perfect slavery.
Gospel truth frees us from the yoke of the ceremonial law, and the more grievous burdens of the traditions of the elders. It makes us free from our spiritual enemies, free in the service of God, free to the privileges of sons, and free of the Jerusalem which is from above, which is free.
Secondly, The knowing, entertaining, and believing, of this truth does actually make us free, free from prejudices, mistakes, and false notions, than which nothing more enslaves and entangles the soul, free from the dominion of lust and passion; and restores the soul to the government of itself, by reducing it into obedience to its Creator.
The mind, by admitting the truth of Christ in the light and power, is vastly enlarged, and has scope and compass given it, is greatly elevated and raised above things of sense, and never acts with so true a liberty as when it acts under a divine command, 2 Corinthians_3:17. The enemies of Christianity pretend to free thinking, whereas really those are the freest reasonings that are guided by faith, and those are men of free thought whose thoughts are captivated and brought into obedience to Christ."
Jesus also spoke about the need for our continuance and perseverance in no uncertain terms with these words, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62).
Of this, Albert Barnes writes, "To put one’s hand to a plow is a proverbial expression to signify undertaking any business. In order that a plowman may accomplish his work, it is necessary to look onward - to be intent on his employment - not to be looking back with regret that he undertook it. So in religion.
He that enters on it must do it with his whole heart, He that comes still loving the world - still looking with regret on its pleasures, its wealth, and its honors - that has not “wholly” forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God.
How searching is this test to those who profess to be Christians! And how solemn the duty of all people to renounce all earthly objects, and to be not only “almost,” but “altogether,” followers of the Son of God! It is perilous to tamper with the world - to look at its pleasures or to seek its society.
He that would enter heaven must come with a heart full of love to God; giving “all” into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice “everything” for the cause of God, is really willing to sacrifice nothing."
On the night before His crucifixion, Jesus shared with His disciples, and us, the concept of the Vine and branches. Jesus said, “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:4-5).
Matthew Henry says of this, “In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is,
(1.) The duty enjoined: Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him. Those that are come to Christ must abide in him: “Abide in me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I will abide in you;” for the communion between Christ and believers never fails on his side.
We must abide in Christ's word by a regard to it, and it in us as a light to our feet. We must abide in Christ's merit as our righteousness and plea, and it in us as our support and comfort. The knot of the branch abides in the vine, and the sap of the vine abides in the branch, and so there is a constant communication between them.
(2.) The necessity of our abiding in Christ, in order to our fruitfulness: “You cannot bring forth fruit, except you abide in me; but, if you do, you bring forth much fruit; for, in short, without me, or separate from me, you can do nothing.” So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful.
[1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit, bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good.
A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life.
[2.] It is necessary to our doing any good. It is not only a means of cultivating and increasing what good there is already in us, but it is the root and spring of all good: “Without me you can do nothing: not only no great thing, heal the sick, or raise the dead, but nothing.”
Note, We have as necessary and constant a dependence upon the grace of the Mediator for all the actions of the spiritual and divine life as we have upon the providence of the Creator for all the actions of the natural life; for, as to both, it is in the divine power that we live, move, and have our being.
Abstracted from the merit of Christ, we can do nothing towards our justification; and from the Spirit of Christ nothing towards our sanctification. Without Christ we can do nothing aright, nothing that will be fruit pleasing to God or profitable to ourselves, 2 Corinthians 3:5. We depend upon Christ, not only as the vine upon the wall, for support; but, as the branch on the root, for sap.”
The Sermon Bible adds to this Vine / Branch picture: “I. If there is any lesson which experience forces on the heart, which lays a deeper hold on the soul, as the soul gets a better knowledge of itself, which sinks into us in proportion to our endeavour to rise above ourselves, it is that the source of all spiritual life and health is in the thought of God, and that without that thought we cannot really live.
We look back at last and feel that cur progress is really nothing, that we have to do all over again, that we have not yet even begun, that what we fancied was generosity was but high spirits and good humour, that what we thought was unselfishness was but the surrender of what we did not greatly value, that what we thought was our sweetness and kindness was but a love of popularity, that we have only been successful when we have never really been tried.
And we come back at last to the love of God as the one thing that can keep the soul alive, the one thing that saves us from falling back into utter hardness, the one power that still renews us when our own strength fails, that love of God which we read in the Cross of Christ.
II. If God’s patience be infinite, so is His forgiveness absolute. There is no question of great or of little sins when we clasp the Cross. It is this fulness of patience, this fulness of forgiveness, which brings the Christian back to the Cross of Christ at last, as the one spring and source of all Christian life.
All else is proved to be, however useful, yet still insufficient; all else, whatever good it may do, yet seems somehow to fall short of that one thing that the soul cannot spare, the smile on the face of God. Somehow, when we fail elsewhere, we seem to know that it was natural that we should fail.
We are not much surprised, however much we may be pained, by finding that our own strength of will has proved too weak, or by finding that long maintained habits have given way to the presence of new temptation, or by seeing that clearer knowledge by no means implies greater purity or more spiritual life.
But when we come to the Cross of Christ, to the love which stands unparalleled by anything else that we know, we feel that it cannot fail, for the fountain is supplied by the inexhaustible waters of heaven itself. Bishop Temple, Rugby Sermons, 2nd series, p. 146.
Union with God: The root of all true spiritual life must be in God Himself. Isolated, independent life in each individual man is conceivable in thought, but revelation and experience concur in teaching us that it is never found, and in fact cannot exist. There is but one real source of good. And if there be any good in us, it must have come and must continue to come from that source. In being united to God through Christ consists, according to the revelation of the New Testament, the true life of man.
I. If we leave out of our lives all that is wrong in them, and think only of what is unreproved by our conscience, we see in the first place that a large proportion of all that we do is in a sense mechanical, and has no conscious principle or purpose. If this part of a man’s life is on the whole good, and such as becomes a true man and a servant of God, it would be absurd to say that this was not a great blessing to himself and to those with whom he lives. But, on the other hand, this taken by itself does not imply true spiritual life. It may probably be the result of careful discipline and of nothing more.
II. If we rise a step higher, we find a good deal of what our consciences would not only not censure, but positively approve, due to good impulses and instincts. Though good gifts in themselves these do not constitute the Christian character. This is proved by the fact that very often these gifts are found in men who are not living or trying to live good lives. We cannot call these impulses, however useful, however attractive, however beautiful—spiritual life.
III. We rise one step higher, and we come to what must be called the life, not of impulse, but of principle. I do not think there can be any doubt that the conscientious life, even if it be nothing more, is, as far as it is conscientious, true spiritual life. But yet it is not the highest.
I do not say that men are never branches of the True Vine without being themselves aware of it. But far, far more blessed are those who not only derive from God the true strength of their life, but who know from whom that strength comes. How much fuller is his blessing, how much greater his strength, who not only is upheld by God’s Almighty hand, but knows the hand which upholds him and knows that it can never fail.” Bishop Temple, Rugby Sermons, 3rd series, p. 244. References: Joh_15:4.—Spurgeon, Morning by Morning, p. 318; Ibid., Evening by Evening, p. 69; A. Murray, The Fruits of the Spirit, p. 190. Joh_15:4, Joh_15:5.—Contemporary Pulpit, vol. iv., p. 65; E. M. Goulburn, Thoughts on Personal Religion, p. 19; G. Salmon, Church of England Pulpit, vol. xxi., p. 133.
Jesus also made the following statement in an end-times context, but in reality it applies to all Christians throughout time. We read, "And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved." (Mark 13:13).
The idea that it applies to all generations of Christians throughout time is corroborated in the Pulpit Commentary: “What is "the end" here referred to? Not, I imagine, the end of the age, but the end of the moral probation of the individual. The Greek word for "endureth" is very significant; it implies "a bearing up, and persevering under great trials."
It is not enough once and again or a third time to have overcome, but, in order to obtain the crown, it is necessary to endure and to conquer, even to the end. "Be thou faithful unto death, and I will give thee a crown of life." The crown of patience is perseverance.”
The writer of the Epistle to the Hebrews phrases this same thought in these words: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin...
For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.” (Hebrews 3:12-15).
Matthew Henry comments on these verses, “Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Psalm_95:7, etc., where observe, I. What he counsels them to do - to give a speedy and present attention to the call of Christ. “Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for tomorrow it may be too late.”
II. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: “When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this.”
Observe, The hardening of our hearts is the spring of all our other sins. III. Whose example he warns them by - that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exodus_17:2-7.
Observe, 1. Days of temptation are often days of provocation; 2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness; 3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples.
Now as to the sin of the fathers of the Jews, here reflected upon, observe, (1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin. (2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God.
(3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works - works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations.
(4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them.
They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner. (5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them: Wherefore I was grieved with that generation.
Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is lothe to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy.
(6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners.
[2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God.
IV. What use the apostle makes of their awful example, Hebrews_3:12-13, etc. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation. 1. He gives the Hebrews a proper caution; the word is, Take heed, blepete - look to it. “Look about you; be upon your guard against enemies both within and without; be circumspect.
You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they.”
Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (1 Corinthians_10:11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them.”
Our need to continue as Christians is a clear and repeated Theme written by the Apostle Paul to the Churches he planted, and to us as modern-day Christians. He wrote, “"Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." (1 Corinthians 15:58).
Albert Barnes says of this: "Therefore, my beloved brethren - In view of the great and glorious truths which have been revealed to us respecting the resurrection, Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are suited to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it.
Be ye steadfast - ἑδραῖοι hedraioi, from ἕδρα hedra. Seated, sedentary (Robinson); perhaps with an allusion to a statue (Bloomfield); or perhaps to wrestling, and to standing one’s ground (Wolf). Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up.
Be not shaken or agitated with the strifes, the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul seduce you from the faith of the gospel.
Unmovable - Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing - that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel.
Always abounding in the work of the Lord - Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The “work of the Lord” here means that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practice every Christian virtue, and to do all that they could do to further the gospel among people.
Forasmuch as ye know - Greek “Knowing.” You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true.
Your labour is not in vain - It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then What you do for the honor of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven.
In the Lord - This probably means, “Your labor or work in the Lord, that is, in the cause of the Lord, will not be in vain.” And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honor of Him who has revealed that doctrine, and who purposes graciously to reward us there.
Other people are influenced and excited to great efforts by the hope of honor, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.
Thus, closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other people. But his death is a sleep - a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter Day. He has the assurance that his Saviour rose, and that his people shall therefore also rise, 1 Corinthians_15:12-20.
He encounters peril, and privation, and persecution he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with people who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake, but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory. He may be poor, unhonored, and apparently without an earthly friend or protector; but his Saviour and Redeemer reigns.
And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come. No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave.
How foolish is the man who rejects the gospel - the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute.
Strange that all people, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!”
This concludes tonight's Discussion “Perseverance.”
This Discussion was presented “live” on Wednesday, February 12th, 2025.
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Perseverance is a feature of Christianity that I think needs to be more emphasized than it is. Becoming a Christian should not be viewed in the same way that we view a lifetime membership in a Health Club. There, we are still members in good standing whether we ever set foot in their building to use their excercize equipment on a regular basis, or at all. This is not the case with being a Christian.
Let us notice, first of all, Jesus' words on this subject: "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free” (John 8:31-32).
Of this, Matthew Henry writes, "We have in these verses, I. A comfortable doctrine laid down concerning the spiritual liberty of Christ's disciples, intended for the encouragement of those Jews that believed. Christ, knowing that his doctrine began to work upon some of his hearers, and perceiving that virtue had gone out of him, turned his discourse from the proud Pharisees, and addressed himself to those weak believers. When he had denounced wrath against those that were hardened in unbelief, then he spoke comfort to those few feeble Jews that believed in him.
See here, 1. How graciously the Lord Jesus looks to those that tremble at his word, and are ready to receive it; he has something to say to those who have hearing ears, and will not pass by those who set themselves in his way, without speaking to them.
2. How carefully he cherishes the beginnings of grace, and meets those that are coming towards him. These Jews that believed were yet but weak; but Christ did not therefore cast them off, for he gathers the lambs in his arms. When faith is in its infancy, he has knees to prevent it, breasts for it to suck, that it may not die from the womb. In what he said to them, we have two things, which he saith to all that should at any time believe: -
(1.) The character of a true disciple of Christ: If you continue in my word, then are you my disciples indeed. When they believed on him, as the great prophet, they gave up themselves to be his disciples. Now, at their entrance into his school, he lays down this for a settled rule, that he would own none for his disciples but those that continued in his word.
[1.] It is implied that there are many who profess themselves Christ's disciples who are not his disciples indeed, but only in show and name.
[2.] It highly concerns those that are not strong in faith to see to it that they be sound in the faith, that, though not disciples of the highest form, they are nevertheless disciples indeed.
[3.] Those who seem willing to be Christ's disciples ought to be told that they had as good never come to him, unless they come with a resolution by his grace to abide by him. Let those who have thoughts of covenanting with Christ have no thoughts of reserving a power of revocation. Children are sent to school, and bound apprentices, only for a few years; but those only are Christ's who are willing to be bound to him for the term of life.
[4.] Those only that continue in Christ's word shall be accepted as his disciples indeed, that adhere to his word in every instance without partiality, and abide by it to the end without apostasy. It is... to dwell in Christ's word, as a man does at home, which is his centre, and rest, and refuge. Our converse with the word and conformity to it must be constant. If we continue disciples to the last, then, and not otherwise, we approve ourselves disciples indeed.
(2.) The privilege of a true disciple of Christ. Here are two precious promises made to those who thus approve themselves disciples indeed, [1.] “You shall know the truth, shall know all that truth which it is needful and profitable for you to know, and shall be more confirmed in the belief of it, shall know the certainty of it.”
Note, First, Even those who are true believers, and disciples indeed, yet may be, and are, much in the dark concerning many things which they should know. God's children are but children, and understand and speak as children. Did we not need to be taught, we should not need to be disciples.
Secondly, It is a very great privilege to know the truth, to know the particular truths which we are to believe, in their mutual dependences and connections, and the grounds and reasons of our belief, - to know what is truth and what proves it to be so. Thirdly, It is a gracious promise of Christ, to all who continue in his word, that they shall know the truth as far as is needful and profitable for them. Christ's scholars are sure to be well taught.
[2.] The truth shall make you free; that is, First, The truth which Christ teaches tends to make men free, Isa_61:1. Justification makes us free from the guilt of sin, by which we were bound over to the judgment of God, and bound under amazing fears; sanctification makes us free from the bondage of corruption, by which we were restrained from that service which is perfect freedom, and constrained to that which is perfect slavery.
Gospel truth frees us from the yoke of the ceremonial law, and the more grievous burdens of the traditions of the elders. It makes us free from our spiritual enemies, free in the service of God, free to the privileges of sons, and free of the Jerusalem which is from above, which is free.
Secondly, The knowing, entertaining, and believing, of this truth does actually make us free, free from prejudices, mistakes, and false notions, than which nothing more enslaves and entangles the soul, free from the dominion of lust and passion; and restores the soul to the government of itself, by reducing it into obedience to its Creator.
The mind, by admitting the truth of Christ in the light and power, is vastly enlarged, and has scope and compass given it, is greatly elevated and raised above things of sense, and never acts with so true a liberty as when it acts under a divine command, 2 Corinthians_3:17. The enemies of Christianity pretend to free thinking, whereas really those are the freest reasonings that are guided by faith, and those are men of free thought whose thoughts are captivated and brought into obedience to Christ."
Jesus also spoke about the need for our continuance and perseverance in no uncertain terms with these words, "No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62).
Of this, Albert Barnes writes, "To put one’s hand to a plow is a proverbial expression to signify undertaking any business. In order that a plowman may accomplish his work, it is necessary to look onward - to be intent on his employment - not to be looking back with regret that he undertook it. So in religion.
He that enters on it must do it with his whole heart, He that comes still loving the world - still looking with regret on its pleasures, its wealth, and its honors - that has not “wholly” forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God.
How searching is this test to those who profess to be Christians! And how solemn the duty of all people to renounce all earthly objects, and to be not only “almost,” but “altogether,” followers of the Son of God! It is perilous to tamper with the world - to look at its pleasures or to seek its society.
He that would enter heaven must come with a heart full of love to God; giving “all” into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice “everything” for the cause of God, is really willing to sacrifice nothing."
On the night before His crucifixion, Jesus shared with His disciples, and us, the concept of the Vine and branches. Jesus said, “Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing” (John 15:4-5).
Matthew Henry says of this, “In order to our fruitfulness, we must abide in Christ, must keep up our union with him by faith, and do all we do in religion in the virtue of that union. Here is,
(1.) The duty enjoined: Abide in me, and I in you. Note, It is the great concern of all Christ's disciples constantly to keep up a dependence upon Christ and communion with him, habitually to adhere to him, and actually to derive supplies from him. Those that are come to Christ must abide in him: “Abide in me, by faith; and I in you, by my Spirit; abide in me, and then fear not but I will abide in you;” for the communion between Christ and believers never fails on his side.
We must abide in Christ's word by a regard to it, and it in us as a light to our feet. We must abide in Christ's merit as our righteousness and plea, and it in us as our support and comfort. The knot of the branch abides in the vine, and the sap of the vine abides in the branch, and so there is a constant communication between them.
(2.) The necessity of our abiding in Christ, in order to our fruitfulness: “You cannot bring forth fruit, except you abide in me; but, if you do, you bring forth much fruit; for, in short, without me, or separate from me, you can do nothing.” So necessary is it to our comfort and happiness that we be fruitful, that the best argument to engage us to abide in Christ is, that otherwise we cannot be fruitful.
[1.] Abiding in Christ is necessary in order to our doing much good. He that is constant in the exercise of faith in Christ and love to him, that lives upon his promises and is led by his Spirit, bringeth forth much fruit, he is very serviceable to God's glory, and his own account in the great day. Note, Union with Christ is a noble principle, productive of all good.
A life of faith in the Son of God is incomparably the most excellent life a man can live in this world; it is regular and even, pure and heavenly; it is useful and comfortable, and all that answers the end of life.
[2.] It is necessary to our doing any good. It is not only a means of cultivating and increasing what good there is already in us, but it is the root and spring of all good: “Without me you can do nothing: not only no great thing, heal the sick, or raise the dead, but nothing.”
Note, We have as necessary and constant a dependence upon the grace of the Mediator for all the actions of the spiritual and divine life as we have upon the providence of the Creator for all the actions of the natural life; for, as to both, it is in the divine power that we live, move, and have our being.
Abstracted from the merit of Christ, we can do nothing towards our justification; and from the Spirit of Christ nothing towards our sanctification. Without Christ we can do nothing aright, nothing that will be fruit pleasing to God or profitable to ourselves, 2 Corinthians 3:5. We depend upon Christ, not only as the vine upon the wall, for support; but, as the branch on the root, for sap.”
The Sermon Bible adds to this Vine / Branch picture: “I. If there is any lesson which experience forces on the heart, which lays a deeper hold on the soul, as the soul gets a better knowledge of itself, which sinks into us in proportion to our endeavour to rise above ourselves, it is that the source of all spiritual life and health is in the thought of God, and that without that thought we cannot really live.
We look back at last and feel that cur progress is really nothing, that we have to do all over again, that we have not yet even begun, that what we fancied was generosity was but high spirits and good humour, that what we thought was unselfishness was but the surrender of what we did not greatly value, that what we thought was our sweetness and kindness was but a love of popularity, that we have only been successful when we have never really been tried.
And we come back at last to the love of God as the one thing that can keep the soul alive, the one thing that saves us from falling back into utter hardness, the one power that still renews us when our own strength fails, that love of God which we read in the Cross of Christ.
II. If God’s patience be infinite, so is His forgiveness absolute. There is no question of great or of little sins when we clasp the Cross. It is this fulness of patience, this fulness of forgiveness, which brings the Christian back to the Cross of Christ at last, as the one spring and source of all Christian life.
All else is proved to be, however useful, yet still insufficient; all else, whatever good it may do, yet seems somehow to fall short of that one thing that the soul cannot spare, the smile on the face of God. Somehow, when we fail elsewhere, we seem to know that it was natural that we should fail.
We are not much surprised, however much we may be pained, by finding that our own strength of will has proved too weak, or by finding that long maintained habits have given way to the presence of new temptation, or by seeing that clearer knowledge by no means implies greater purity or more spiritual life.
But when we come to the Cross of Christ, to the love which stands unparalleled by anything else that we know, we feel that it cannot fail, for the fountain is supplied by the inexhaustible waters of heaven itself. Bishop Temple, Rugby Sermons, 2nd series, p. 146.
Union with God: The root of all true spiritual life must be in God Himself. Isolated, independent life in each individual man is conceivable in thought, but revelation and experience concur in teaching us that it is never found, and in fact cannot exist. There is but one real source of good. And if there be any good in us, it must have come and must continue to come from that source. In being united to God through Christ consists, according to the revelation of the New Testament, the true life of man.
I. If we leave out of our lives all that is wrong in them, and think only of what is unreproved by our conscience, we see in the first place that a large proportion of all that we do is in a sense mechanical, and has no conscious principle or purpose. If this part of a man’s life is on the whole good, and such as becomes a true man and a servant of God, it would be absurd to say that this was not a great blessing to himself and to those with whom he lives. But, on the other hand, this taken by itself does not imply true spiritual life. It may probably be the result of careful discipline and of nothing more.
II. If we rise a step higher, we find a good deal of what our consciences would not only not censure, but positively approve, due to good impulses and instincts. Though good gifts in themselves these do not constitute the Christian character. This is proved by the fact that very often these gifts are found in men who are not living or trying to live good lives. We cannot call these impulses, however useful, however attractive, however beautiful—spiritual life.
III. We rise one step higher, and we come to what must be called the life, not of impulse, but of principle. I do not think there can be any doubt that the conscientious life, even if it be nothing more, is, as far as it is conscientious, true spiritual life. But yet it is not the highest.
I do not say that men are never branches of the True Vine without being themselves aware of it. But far, far more blessed are those who not only derive from God the true strength of their life, but who know from whom that strength comes. How much fuller is his blessing, how much greater his strength, who not only is upheld by God’s Almighty hand, but knows the hand which upholds him and knows that it can never fail.” Bishop Temple, Rugby Sermons, 3rd series, p. 244. References: Joh_15:4.—Spurgeon, Morning by Morning, p. 318; Ibid., Evening by Evening, p. 69; A. Murray, The Fruits of the Spirit, p. 190. Joh_15:4, Joh_15:5.—Contemporary Pulpit, vol. iv., p. 65; E. M. Goulburn, Thoughts on Personal Religion, p. 19; G. Salmon, Church of England Pulpit, vol. xxi., p. 133.
Jesus also made the following statement in an end-times context, but in reality it applies to all Christians throughout time. We read, "And ye shall be hated of all men for my name's sake: but he that shall endure unto the end, the same shall be saved." (Mark 13:13).
The idea that it applies to all generations of Christians throughout time is corroborated in the Pulpit Commentary: “What is "the end" here referred to? Not, I imagine, the end of the age, but the end of the moral probation of the individual. The Greek word for "endureth" is very significant; it implies "a bearing up, and persevering under great trials."
It is not enough once and again or a third time to have overcome, but, in order to obtain the crown, it is necessary to endure and to conquer, even to the end. "Be thou faithful unto death, and I will give thee a crown of life." The crown of patience is perseverance.”
The writer of the Epistle to the Hebrews phrases this same thought in these words: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin...
For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.” (Hebrews 3:12-15).
Matthew Henry comments on these verses, “Here the apostle proceeds in pressing upon them serious counsels and cautions to the close of the chapter; and he recites a passage out of Psalm_95:7, etc., where observe, I. What he counsels them to do - to give a speedy and present attention to the call of Christ. “Hear his voice, assent to, approve of, and consider, what God in Christ speaks unto you; apply it to yourselves with suitable affections and endeavours, and set about it this very day, for tomorrow it may be too late.”
II. What he cautions them against - hardening their hearts, turning the deaf ear to the calls and counsels of Christ: “When he tells you of the evil of sin, the excellency of holiness, the necessity of receiving him by faith as your Saviour, do not shut your ear and heart against such a voice as this.”
Observe, The hardening of our hearts is the spring of all our other sins. III. Whose example he warns them by - that of the Israelites their fathers in the wilderness: As in the provocation and day of temptation; this refers to that remarkable passage at Massah Meribah, Exodus_17:2-7.
Observe, 1. Days of temptation are often days of provocation; 2. To provoke God, when he is trying us, and letting us see that we entirely depend and live immediately upon him, is a provocation with a witness; 3. The sins of others, especially our relations, should be a warning to us. Our fathers' sins and punishments should be remembered by us, to deter us from following their evil examples.
Now as to the sin of the fathers of the Jews, here reflected upon, observe, (1.) The state in which these fathers were, when they thus sinned: they were in the wilderness, brought out of Egypt, but not got into Canaan, the thoughts whereof should have restrained them from sin. (2.) The sin they were guilty of: they tempted and provoked God; they distrusted God, murmured against Moses, and would not attend to the voice of God.
(3.) The aggravations of their sin: they sinned in the wilderness, where they had a more immediate dependence upon God: they sinned when God was trying them; they sinned when they saw his works - works of wonder wrought for their deliverance out of Egypt, and their support and supply in the wilderness from day to day. They continued thus to sin against God for forty years. These were heinous aggravations.
(4.) The source and spring of such aggravated sins, which were, [1.] They erred in their hearts; and these heart-errors produced many other errors in their lips and lives. [2.] They did not know God's ways, though he had walked before them.
They did not know his ways; neither those ways of his providence in which he had walked towards them, nor those ways of his precept in which they ought to have walked towards God; they did not observe either his providences or his ordinances in a right manner. (5.) The just and great resentment God had at their sins, and yet the great patience he exercised towards them: Wherefore I was grieved with that generation.
Note, [1.] All sin, especially sin committed by God's professing privileged people, does not only anger and affront God, but it grieves him. [2.] God is lothe to destroy his people in or for their sin, he waits long to be gracious to them. [3.] God keeps an exact account of the time that people go on in sinning against him, and in grieving him by their sins; but at length, if they by their sins continue to grieve the Spirit of God, their sins shall be made grievous to their own spirits, either in a way of judgment or mercy.
(6.) The irreversible doom passed upon them at last for their sins. God swore in his wrath that they should not enter into his rest, the rest either of an earthly or of a heavenly Canaan. Observe, [1.] Sin, long continued in, will kindle the divine wrath, and make it flame out against sinners.
[2.] God's wrath will discover itself in its righteous resolution to destroy the impenitent; he will swear in his wrath, not rashly, but righteously, and his wrath will make their condition a restless condition; there is no resting under the wrath of God.
IV. What use the apostle makes of their awful example, Hebrews_3:12-13, etc. He gives the Hebrews a proper caution, and enforces it with an affectionate compellation. 1. He gives the Hebrews a proper caution; the word is, Take heed, blepete - look to it. “Look about you; be upon your guard against enemies both within and without; be circumspect.
You see what kept many of your forefathers out of Canaan, and made their carcasses fall in the wilderness; take heed lest you fall into the same sin and snare and dreadful sentence. For you see Christ is head of the church, a much greater person than Moses, and your contempt of him must be a greater sin than their contempt of Moses; and so you are in danger of falling under a severer sentence than they.”
Observe, The ruin of others should be a warning to us to take heed of the rock they split upon. Israel's fall should for ever be a warning to all who come after them; for all these things happened to them for ensamples (1 Corinthians_10:11), and should be remembered by us. Take heed; all who would get safely to heaven must look about them.”
Our need to continue as Christians is a clear and repeated Theme written by the Apostle Paul to the Churches he planted, and to us as modern-day Christians. He wrote, “"Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." (1 Corinthians 15:58).
Albert Barnes says of this: "Therefore, my beloved brethren - In view of the great and glorious truths which have been revealed to us respecting the resurrection, Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are suited to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it.
Be ye steadfast - ἑδραῖοι hedraioi, from ἕδρα hedra. Seated, sedentary (Robinson); perhaps with an allusion to a statue (Bloomfield); or perhaps to wrestling, and to standing one’s ground (Wolf). Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up.
Be not shaken or agitated with the strifes, the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul seduce you from the faith of the gospel.
Unmovable - Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing - that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel.
Always abounding in the work of the Lord - Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The “work of the Lord” here means that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practice every Christian virtue, and to do all that they could do to further the gospel among people.
Forasmuch as ye know - Greek “Knowing.” You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true.
Your labour is not in vain - It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then What you do for the honor of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven.
In the Lord - This probably means, “Your labor or work in the Lord, that is, in the cause of the Lord, will not be in vain.” And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honor of Him who has revealed that doctrine, and who purposes graciously to reward us there.
Other people are influenced and excited to great efforts by the hope of honor, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.
Thus, closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other people. But his death is a sleep - a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter Day. He has the assurance that his Saviour rose, and that his people shall therefore also rise, 1 Corinthians_15:12-20.
He encounters peril, and privation, and persecution he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with people who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake, but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory. He may be poor, unhonored, and apparently without an earthly friend or protector; but his Saviour and Redeemer reigns.
And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come. No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave.
How foolish is the man who rejects the gospel - the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute.
Strange that all people, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!”
This concludes tonight's Discussion “Perseverance.”
This Discussion was presented “live” on Wednesday, February 12th, 2025.
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