THE TEACHING OF GRACE
[p. 124] THE TEACHING OF GRACE
Grace not only brings salvation, but it teaches us how to live “in this present world”. The law was a perfect standard for man upon earth, but it had no power to bring men into conformity with its demands. But GRACE, acting through the divine nature by the Spirit, brings those who are under its teaching into moral suitability to God. It does not merely impose from without a rule of conduct or a code of morals. It produces new tastes and moral sensibilities in the soul of the believer. In short, it gives GOD a place in our hearts, and this puts an entirely new complexion upon everything.
“This present world” is characterised by ungodliness. Men make their plans, decide their course and order all their way without any reference to God. He is not in all their thoughts. They may have a “form of godliness”, but it exercises no practical power over them; they deny the power thereof (2 Timothy 3: 5). Instead of being regulated by the fear of God, unconverted men are controlled by “worldly lusts”. They are lovers of self, of money, and of pleasure.
The believer who has come under grace has turned his back upon all this. He has denied “ungodliness and worldly lusts”. He counts that the time past of his life may suffice him to have wrought the will of the Gentiles. He now arms himself with the mind to suffer in the flesh, knowing that “he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God” (1 Peter 4: 1 - 3). He yields himself unto God, and [p. 125] his members as instruments of righteousness unto God (Romans 6: 13). He takes a decided stand against sin and the lusts of the flesh.
Then, as having taken this stand, grace teaches us to “live soberly, righteously, and godly in this present world”. Naturally we are all, more or less, inflated with self-importance; we entertain an exaggerated opinion of ourselves. Sobriety is the contrast to this. Grace teaches true modesty and moderation of mind; it gives us a proper estimate of ourselves, so that we do not think more highly of ourselves than we ought to think (Romans 12: 3). If we are taught by grace we shall not have very large thoughts of ourselves. If Paul was “less than the least of all saints”, what size are we?
The teaching of grace sets aside in our spirits the self-importance of nature, and thus delivers us from many sorrows. Nine-tenths of the troubles, heart-burnings, and personal jars which disturb and distress the children of God arise from a self-importance which is easily offended, and are kept alive by a self-importance which will not take a low place and confess its ungracious acts and words. If we lack the grace of God and its blessed teaching, we need not be surprised to find roots of bitterness springing up to trouble and defile us.
Then grace teaches us to live “righteously”. I should not think much of a professed convert who did not desire to pay his debts and to make reparation for any injury he might have done in his unconverted days. A young man who had been for years robbing his employers was recently converted. One of the first things he did after his conversion was to confess the whole thing, and to beg that he might be allowed to remain with his salary reduced by half until the amount stolen should be refunded. His employers, themselves Christians, were greatly touched by this practical outcome of the teaching of grace.
But to live “righteously” includes much more than the obligation to pay debts and make reparation for injuries done. It necessitates that we conduct ourselves toward others in consistency with the grace which has been shown to us. The servant in the parable of Matthew 18: 23 - 25 was wicked because his behaviour to his fellow servant was entirely contrary to the grace which had been shown to himself. It is unrighteous for the Christian to be hard and exacting with others when such infinite grace has been shown to himself. God’s idea of a “just [righteous]” man includes the thought of mercy and consideration for others (see Matthew 1: 19). We find this also in the Old Testament. “The righteous sheweth mercy and giveth” (Psalm 37:21). Indeed, the righteous man is the one who acts on the same principles as God. Psalm 111 and Psalm 112 are very interesting and instructive in this connection. Psalm 111 is descriptive of Jehovah, and Psalm 112 of the man that fears Jehovah. A comparison of the two psalms will show that what is said of Jehovah in one is said of the man that fears Him in the other. So in the New Testament saints are viewed as having “put on the new man, which after God is created in righteousness and true holiness” (Ephesians 4: 24).
Grace teaches us to behave “as becometh the gospel of Christ” (Philippians 1: 27), and to “walk worthy of God” (1 Thessalonians 2: 12). We thus become the practical exponents of God’s character in a world where He is unknown, and show forth the excellencies of Him who has called us out of darkness into His marvellous light (1 Peter 2: 9).
As taught by grace, the believer lives “soberly, righteously, and godly, in this present world”. He dreads the self-will and independence of spirit which shuts God out of the hearts of men. He loves to walk in lowliness and piety as one who trusts in the living God. Prayer becomes a constant necessity to him. He walks before God and acknowledges God in all his ways.
[p. 127] How blessed to be thus formed by the teaching of grace in moral suitability to God! May each believer on the Lord Jesus Christ be found living “soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works!”