What is Salvation?

A brief clip from a sermon by Paul Washer.

Christ the Way, the Truth, the Life

“Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father but by Me.” John 14:6

It is the saying of an old divine, that God often orders it, that when He is in hand with the greatest mercies for us, then we are most of all sinning against Him; which He doth to magnify His love the more.

In the words I have read, we find an example of this.  At no time did the heart of Jesus overflow with a tenderer and more sovereign love to His disciples, than when He said, “Let not your heart be troubled.”  They were troubled by many things.  He had told them that He was going to leave them; He had told them that one should betray Him, that another should deny Him, that they should all be offended because of Him that very night; and perhaps they thought He was going from them in anger.  But whatever the cause of their trouble was, Jesus’ bosom was like a vessel full to overflowing, and these words were the overlipping drops of love: “Let not your heart be troubled: ye believe in God, believe also in Me.”  Surely such words of confiding tenderness were never whispered in this cold world before; and oh, then, think how cold, how dark, how dull is the question with which Thomas breaks in upon the heavenly discourse: “Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way?”  And yet how condescendingly does Jesus bear with their cold-hearted dulness!  How lovingly does He begin the very alphabet of salvation with them, and not only answers, but over-answers Thomas, – gives him more than he could ask or think.  He asked about the way and the place; but Christ answers: “I am the way, the truth, and the life: no man cometh unto the Father but by Me.”

Regarding this, then, as a complete description of  the gospel salvation, let us go over the different parts of it.

I. Christ is the Way.

– “I am the way: no man cometh,”  etc. The whole Bible bears witness that by nature we have no way to the Father.  We are by nature full of sin, and God is by nature infinitely holy, – that is, He shrinks away from sin.  Just as the sensitive plant, by its very nature, shrinks away from the touch of a human hand, so God, by His very nature, shrinks away from the touch of sin.  He is everlastingly separate from sinners; He is of purer eyes than to behold iniquity.

1. This was impressively taught to Adam and the patriarchs.  As long as Adam walked holily, God dwelt in him, and walked in him, and communed with him; but when Adam fell, “God drove the man out of paradise; and He placed at the east of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the way of the tree of life.”  This flaming sword between the cherubim was a magnificent emblem of God, – the just and sin-hating God.  In the bush, He appeared to Moses as a consuming fire; in the temple, He appeared between the cherubim in the milder glory of the Shechinah; but here He appeared between the cherubim as a sword, – a just and sin-hating God.  And I beseech you to remark, that this flaming sword turned every way, to keep the way of the tree of life.  If it had not turned every way, – if it had left some footpath unglared across, – then Adam might have stolen in by that footpath, and made his own way to the tree of life. But no; whatever avenue he tried, – however secret, however narrow, however steep and difficult, however silently he crept along, – still this flaming meteor met him, and it seemed to say, “How can man be just with God?   by the deeds of the law there shall no flesh living be justified.”  Well might Adam sit down, wearied with the vain search for a pathway into life; for man by nature has no way to the Father.

But Christ says, “I am the way.”   As He says in Psalm xvi., “Thou wilt show Me the path of life.”  No man could find out this path of life; but Jesus says: “Thou wilt show it Me: in Thy presence is fulness of joy; at Thy right hand are pleasures for evermore.”  Jesus pitied the poor sons of Adam vainly struggling to find out a way into the paradise of God, and He left the bosom of the Father, just that He might open up a way for us into the bosom of the Father.  And how did He do it?  Was it by escaping the vigilance of the flaming sword?  No; for it turned every way.  Was it by exerting His divine authority, and commanding the glittering blade to withdraw?  No; for that would have been to dishonour his Father’s law instead of magnifying it.  He therefore became a man in our stead, – yea, became sin.  God caused to meet on Him the iniquities of us all.  He advanced in our stead to meet that fiery meteor – He fell beneath its piercing blade; for He remembered the word of the prophet, which is written: “Awake, O sword! against my shepherd, and against the man that is my fellow, saith the Lord of hosts.”

And now, since the glittering blade is bathed in the side of the Redeemer, the guiltiest of sinners – whoever you be, whatever you be – may enter in over His bleeding body, may find access to the paradise of God, to eat of the tree of life, and live for ever.  Come quickly, – doubt not; for He says, “I am the way.”

2. The same fact – that man has by nature no way to the Father – was impressively taught to Moses and the people of Israel.

When God condescended to dwell among the children of Israel, He dwelt peculiarly in the holiest of all – the innermost apartment of the Jewish temple.  There the visible token of His presence rested between the cherubim, at one time described to us as a light inaccessible and full of glory, at another time as a cloud that filled the temple.  But this innermost apartment, or holiest of all (or secret place, as it is called in the Psalms), was separated from the holy place by a curtain or veil; and through that veil no man was allowed to pass, lest he should die, except the high priest, who entered in once in the year, not without blood.  Now, no picture could express more plainly that the way into the holiest was not made manifest, that no sinful man has any way of coming into the presence of God.

But Jesus says, “I am the way.”  Jesus was grieved that we were shut out from the holiest of all – from the presence of God; for He knew by experience that in that presence there is fulness of joy.  But how did He open the way?  Did He pull aside the veil, that we might steal in secretly and easily into the presence of the Father?  No; but He offered Himself an offering to satisfy divine justice and reconcile us to God.  “He said, It is finished: and bowed His head, and gave up the ghost.  And, behold, the veil of the temple was rent in twain, from the top to the bottom.”  It is finished: the punishment of the law is borne, the demands of the law are answered, the way is finished, the veil is rent from the top to the bottom! Not a shred of the dreadful curtain now remains to intercept us.  The guiltiest, the vilest sinner of you all, has now liberty to enter in through the rent veil, under the light of Jehovah’s countenance, – to dwell in the secret of His tabernacle, to behold His beauty, and to inquire in His temple.

And now, my friends, is this your way of coming to the Father?  Christ says, “I am the way; no man cometh unto the Father but by me.”  If, then, you will still keep to your own way, whatever it be, – whether it be the way of tears, or penances, or vows of amendment, or hopes that God will not deal strictly, – if you will not be warned, you will find in the judgment day that the cherubic sword turned every way, and that you are left a prey to the consuming fire.

But oh, if there be one soul that can find no peace in any self-righteous way, – if there be one of you who find that you are lost in yourself, – behold, Christ says to you, “I am the way,”  as He says in another place, “I am the door.”  It is a full, free, and open way, and it is a way for sinners.  Why wait a moment longer?  There was once a partition wall between you and God; but Christ hath cast it down.  God was once angry; but His anger is turned away from this blessed path.  In Christ He is ever well pleased.

II. Christ is the Truth.

– The whole Bible, and the whole of experience, bear witness that by nature we are ignorant of the truth.  No doubt there are many truths which an unconverted man does know.  He may know the truths of mathematics and arithmetic, – he may know many of the common every-day truths; but still it cannot be said that an unconverted man knows the truth, for Christ is the truth.  Christ may be called the key-stone of the arch of truth.  Take away the key-stone of an arch, and the whole becomes a heap of rubbish.  The very same stones may be there; but they are all fallen, smothered, and confused, – without order, without end.  Just so take Christ away, and the whole arch of truth becomes a heap of rubbish.  The very same truths may be there; but they are all fallen, – without coherence, without order, without end.  Christ may be called the sun of the system of truth.  Take away the sun out of our system, and every planet would rush into confusion.  The very same planets would be there; but their conflicting forces would draw them hither and thither, orb dashing against orb in endless perplexity.  Just so take Christ away, and the whole system of truth rushes into confusion.  The same truths may be in the mind, but all conflicting and jarring in inextricable mazes; for “the path of the wicked is as darkness; they know not at what they stumble.”  But let Christ be revealed to an unconverted soul – let it not be merely a man speaking about Christ unto him, but let the Spirit of God reveal Him, – and there is revealed, not a truth, but the truth.  You put the key-stone into the arch of truth; you restore the sun to the centre of the system.  All truth becomes orderly and serviceable in that mind.

Now he knows the truth with regard to himself.  Did the Son of God really leave the bosom of the Father to bear wrath in our stead? – then I must be under wrath.  Did the Lord Jesus become a servant, that He might obey the will of God instead of sinners? – then I must be without any righteousness, – a child of disobedience.

Again, knowing Christ, he knows the truth with regard to God.  Did God freely give up his Son to the death for us all? – then, if I believe in Jesus, there is no condemnation to me.  God is my Father, and God is love.

My friends, have you seen Christ, who is the truth?  Has He been revealed to you, not by flesh and blood, but by the Spirit of our God?  Then you know how true it is that in Him “are hid all the treasures of wisdom and knowledge,” – that He is the “Alpha and Omega,”  the beginning and the ending of all knowledge.  But if you have not seen Christ, then you know nothing yet as you ought to know; all your knowledge is like a bridge without a key-stone – like a system without a sun.  What good will it do you in hell that you knew all the sciences in the world, all the events of history, and all the busy politics of your little day?  Do you not know that your very knowledge will be turned into an instrument of torture in hell?  Oh, how will you wish in that day that you had read your newspaper less and your Bible more, – that, with all your getting, you had got understanding – that, with all your knowledge, you had known the Saviour, whom to know is life everlasting!

III.  Christ is the Life.

– The whole Bible bears witness that by nature we are dead in trespasses and sins  - that we are as unable to walk holily in the world, as a dead man is unable to rise and walk.

Both Scripture and experience alike testify that we are by nature dead in trespasses and sins; and yet it is not a death in which we are wholly inactive, for in it we are said to walk according to the course of this world, according to the prince of the power of the air.

This truth is taught us impressively in that vision of the prophet Ezekiel, where he was carried out by the Spirit, and set down in the midst of an open valley full of dry bones; and as he passed by them round about, behold, there were very many in the open valley, and lo! they were very dry.

Just such is the view which every child of God gets of the world.  The dry bones are very many, and they are very dry; and he asks the same question which God asked of Ezekiel: “Can these bones live?”  Oh yes, my friends; and does not experience teach you the same thing?  True, the dead cannot know that they are dead; and yet, if the Lord touch your heart, you will find it out.  We prophesy to dry bones; for this is the Lord’s way; – while we prophesy, the breath enters in.  Look back over your life, then.  See how you have walked according to the course of this world.  You have always been like a man swimming with the stream, – never like a man swimming against the current.  Look into your heart, and see how it has turned against all the commandments: you feel the Sabbath to be a weariness, instead of calling it a delight and honourable.  If ever you tried to keep the commandments of God, – if ever you tried to keep your eyes from unlawful desires, your tongue from words of anger or gossiping or bitterness, your heart from malice and envy and covetousness, – if ever you have tried this, and I fancy most unconverted men have tried it, – if ever you have tried this, did you not find it impossible?  It was like raising the dead.  Did you not find a struggle against yourself?  Oh, how plain that you are dead – not born again!  Marvel not that we say unto you, Ye must be born again.  You must be joined to Christ, for Christ is the life.  Suppose it were possible for a dead limb to be joined into a living body so completely that all the veins should receive the purple tide of living blood, – suppose bone to join on to bone, and sinew to sinew, and nerve to nerve, – do you not see that that limb, however dead before, would become a living limb?  Before, it was cold and stiff and motionless, and full of corruption; now it is warm and pliable, and full of life and motion.  It is a living limb, because joined on to that which is life.  Or suppose it possible for a withered branch to be grafted into a living vine so completely that all the channels should receive the flow of the generous sap, do you not agree that that branch, however dead before, becomes a living branch?  Before, it was dry and fruitless and withered; now it is full of sap, of life, and vigour.  It is a living branch, for it is joined to the vine, which is its life.  Well, then, just in the same way, Christ is the life of every soul that cleaves to Him. He that is joined to the Lord is one spirit.  Is your soul like a dead limb – cold, stiff, motionless, and full of corruption?  Cleave you to Christ, be joined to Him by faith, and you shall be one spirit, – you shall be made warm and vigorous and full of activity in God’s service.

Is your soul like a withered branch – dry, fruitless, and withered, wanting both leaves and fruit?  Cleave you to Christ; be joined to Him, and you shall be one spirit.  You will find it true that Christ is the life; your life will be hid with Christ in God.  You will say, “I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me.’

Remember, then, my unbelieving friends, the only way for you to become holy is to become united to Christ.

And remember you, my believing friends, that if ever you are relaxing in holiness, the reason is, you are relaxing your hold on Christ.   Abide in me, and I in you; so shall ye bear much fruit.   Severed from me, ye can do nothing.

Robert Murray McCheyne

Are you Ready?

Reader,

I ask you a plain question at the beginning of a new year: Are you ready?

It is a solemn thing to part company with the old year. It is a still more solemn thing to begin a new one. It is like entering a dark passage: we know not what we may meet before the end. All before us is uncertain: we know not what a day may bring forth, much less what may happen in a year. Reader, are you ready?

Are you ready for sickness? You cannot expect to be always well. You have a body fearfully and wonderfully made: it is awful to think how many diseases may assail it.

“Strange that a harp of thousand strings
Should keep in tune so long!”

Pain and weakness are a hard trial. They can bow down the strong man and make him like a child. They can weary the temper and exhaust the patience, and make men cry in the morning, “Would God it were evening,” and in the evening, “Would God it were morning.” All this may come to pass this very year. Your reason may be shattered,—your senses may be weakened, your nerves may be unstrung: the very grasshopper may become a burden. Reader, if sickness comes upon you, are you ready?

Are you ready for affliction? “Man,” says the Scripture, “is born to sorrow.” This witness is true. Your property may be taken from you, your riches may make themselves wings and flee away, your friends may fail you, your children may disappoint you, your servants may deceive you; your character may be assailed, your conduct may be misrepresented: troubles, annoyances, vexations, anxieties, may surround you on every side, like a host of armed men; wave upon wave may burst over your head; you may feel worn and worried, and crushed to the dust. Reader, if affliction comes upon you, are you ready?

Are you ready for bereavements? No doubt there are those in the world that you love. There are those whose names are graven on your heart, and round whom your affections are entwined: there are those who are the light of your eyes, and the very sunshine of your existence. But they are all mortal: any one of them may die this year. Before the daisies blossom again, any one of them may be lying in the tomb. Your Rachel may be buried,—your Joseph may be taken from you,—your dearest idol may be broken: bitter tears and deep mourning may be your portion. Before December you may feel terribly alone. Reader, if bereavement comes upon you, are you ready?

Are you ready for death? It must come some day: it may come this year. You cannot live always. This very year may be your last. You have no freehold in this world,—you have not so much as a lease: you are nothing better than a tenant at God’s will. Your last sickness may come upon you, and give you notice to quit,—the doctor may visit you, and exhaust his skill over your case,—your friends may sit by your bedside, and look graver and graver every day: you may feel your own strength gradually wasting, and find something saying within, “I shall not come down from this bed, but die.” You may see the world slipping from beneath your feet, and all your schemes and plans suddenly stopped short. You may feel yourself drawing near to the coffin, and the grave, and the worm, and an unseen world, and eternity, and God. Reader, if death should come upon you, are you ready?

Are you ready for the Second Coming of Christ? He will come again to this world one day. As surely as He came the first time, 1800 years ago, so surely will He come the second time. He will come to reward all His saints, who have believed in Him and confessed Him upon earth. He will come to punish all His enemies,—the careless, the ungodly, the impenitent, and the unbelieving. He will come very suddenly, at an hour when no man thinketh: as a thief in the night. He will come in terrible majesty, in the glory of His Father, with the holy angels. A flaming fire shall go before Him. The dead shall be raised,—the judgment shall be set,—the books shall be opened! Some shall be exalted into heaven: many, very many, shall be cast down to hell. The time for repentance shall be past. Many shall cry, “Lord, Lord, open to us!” but find the door of mercy closed forever. After this there will be no change. Reader, if Christ should come the second time this year, are you ready?

O reader, these are solemn questions! They ought to make you examine yourself. They ought to make you think. It would be a terrible thing to be taken by surprise. It is a fearful thing to fall into the hands of the living God.

But shall I leave you here? I will not do so. Shall I raise searchings of heart, and not set before you the way of life? I will not do so. Hear me for a few moments, while I try to show you the man that is ready.

He that is ready has a ready Saviour. He has Jesus ever ready to help him. He lives the life of faith in the Son of God. He has found out his own sinfulness, and fled to Christ for peace. He has committed his soul and all its concerns to Christ’s keeping. If he has bitter cups of affliction to drink, he knows they are mixed by the hand that was nailed to the cross for his sins. If he is called to die, he knows that the grave is the place where the Lord lay. If those whom he loves are taken away, he remembers that Jesus is a friend that sticketh closer than a brother, and a husband who never dies. If the Lord should come again, he knows that he has nothing to fear. The Judge of all will be that very Jesus who has washed his sins away. Happy is that man who can say, with Hezekiah, “The Lord was ready to save me” (Isaiah xxxviii. 20).

He that is ready has a ready heart. He has been born again, and renewed in the spirit of his mind. The Holy Ghost has shown him the true value of all here below, and taught him to set his affections on things above. The Holy Ghost has shown him his own deserts, and made him feel that he ought to be thankful for everything; and satisfied with any condition. If affliction comes upon him, his heart whispers, “There must be a needs be. I deserve correction. It is meant to teach me some useful lesson.” If bereavement comes upon him, his heart reminds him that the Lord gave and the Lord must take away, whenever He sees fit. If death draws near, his heart says, “My times are in Thy hand: as Thou wilt, when Thou wilt, and where Thou wilt.” If the Lord should come, his heart would cry, “This is the day I have long prayed for: the kingdom of God is come at last.” Blessed is he who has a ready heart.

He that is ready has a home ready for him in heaven. The Lord Jesus Christ has told him that He is gone “to prepare a place” for him. A house not made with hands, eternal in the heavens, awaits him. He is not yet come to his full inheritance: his best things are yet to come. He can bear sickness, for yet a little time he shall have a glorious body. He can bear losses and crosses, for his choicest treasures are far beyond the reach of harm. He can bear disappointments, for the springs of his greatest happiness can never be made dry. He can think calmly of death: it will open a door for him from the lower house to the upper chamber,—even the presence of the King. He is immortal till his work is done. He can look forward to the coming of the Lord without alarm. He knows that they who are ready will enter in with Him to the marriage supper of the Lamb. Happy is that man whose lodging is prepared for him in the kingdom of Christ.

Reader, do you know anything of the things I have just spoken of? Do you know anything of a ready Saviour, a ready heart, and a ready home in heaven? Examine yourself honestly. How does the matter stand?

Oh, be merciful to your own soul! Have compassion on that immortal part of you. Do not neglect its interest, for the sake of mere worldly objects. Business, pleasure, money, politics, will soon be done with forever. Do not refuse to consider the question I ask you,—ARE YOU READY? ARE YOU READY?

Reader, if you are not ready, I beseech you to make ready without delay. I tell you, in the name of the Lord Jesus Christ, that all things are ready on God’s part for your salvation. The Father is ready to receive you,—the Lord Jesus is ready to wash your sins away,—the Spirit is ready to renew and sanctify you,—angels are ready to rejoice over you,—saints are ready to hold out the right hand to you. Oh, why not make ready this very year?

Reader, if you have reason to hope you are ready, I advise you to make sure. Walk more closely with God,—get nearer to Christ,—seek to exchange hope for assurance. Seek to feel the witness of the Spirit more closely and distinctly every year. Lay aside every weight, and the sin that so easily besets you. Press towards the mark more earnestly. Fight a better fight, and war a better warfare every year you live. Pray more,—read more,—mortify self more,—love the brethren more. Oh that you may endeavour so to grow in grace every year, that your last things may be far more than your first, and the end of your Christian course far better than the beginning!

J.C Ryle

Why men will not read the Bible

Peter Ruckman giving a ‘chalk talk’ entitled ‘Why men will not read the Bible’.

The Wrath of God

“Because there is wrath, beware lest He take thee away with His stroke: then a great ransom cannot deliver thee” Job 36:18

This is one of the danger-signals which God has placed across the sinner’s pathway to Hell. At every turn of the Broad Road there are notice boards giving warning of the Destruction which lies ahead. The Sunday School teacher, the prayers of godly parents, the sermons of faithful preachers, the little Gospel tract, the warnings of conscience, the innate fear of death, the declarations of Holy ‘Writ, are so many obstacles which God places in the way of the sinner-so many barriers to the Lake of Fire.

One chief reason why God wrote the Bible was to warn the sinner of the awful consequences of sin, and to bid him flee from the wrath to come. Our text is one of these warnings. There are many such scattered throughout the Bible. We mention one or two at random. “Be sure your sin will find you out” (Num. 32:23). “It is appointed unto men once to die, but after this the judgment” (Heb.9:27). “Except ye repent, ye shall all likewise perish” (Luke 13:5). “How shall we escape if we neglect so great salvation?” (Heb. 2:3).

Our opening text naturally divides itself under three heads:

I. A Terrible Fact

“Because there is wrath.”

The reference here is to God’s Wrath. In regard to the wrath of God let us now contemplate four things:

1. The Fact of God’s Wrath

Men try to forget that there is such a thing as Divine wrath. The realization of it makes them uneasy, so they endeavor to banish all thought of it. At times they are terrified at the bare mention of God’s wrath, hence their anxiety to dismiss the subject from their minds. Others try to believe there is no such thing. They argue that God is loving and merciful, and therefore God’s Anger is merely a bogey with which to frighten naughty children. But how do we know that God is Loving and Merciful? The heathen do not believe that He is. Nor does Nature clearly and uniformly reveal the fact. The answer is, we know God to be such, because His Word so affirms. Yes, and the same Bible which tells of God’s Mercy speaks of His Wrath, and as a matter of fact, refers more frequently (much more so) to His anger than it does to His love.

The fact of God’s Wrath is clearly revealed in the Scriptures. “He that believeth on the Son hath everlasting life; but he that believeth not the Son shall not see life; but the wrath of God abideth on him” (John 3:36). “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Rom. 1:18). “Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience” (Eph. 5:6). In these, and in other passages too numerous to mention, the fact of the Divine wrath is affirmed. And now let us consider:

2. The Necessity for God’s Wrath

Wrath is one of the Divine perfections. If God did not punish evildoers He would be a party to evil doing, He would compromise with wickedness, He would condone sin. Of necessity God is a God of Wrath. Consider an argument from the less to the greater. In the human sphere he who loves purity and chastity and has no wrath against impurity and unchastity is a moral leper. He who pities the poor and defenseless and has no wrath against the oppressor who crushes the weak and slays the defenseless, but loves them too, is a fiend. Divine wrath is Divine Holiness in activity. Because God is holy He hates sin, and because He hates sin His anger burns against the sinner. As it is written, “Thou hatest all workers of iniquity” (Psalm 5:5). And again, “God is angry with the. wicked every day” (Psalm 7:11). And now-

3. The Manifestation of God’s Wrath

God’s wrath is not an abstract quality. God’s wrath is not some thing that is inactive and inoperative. During Old Testament times God’s wrath was openly displayed against evil-doers, notably at the Flood; in the destruction of Sodom and Gormorrah with fire and brimstone from heaven; on the Egyptians and their haughty king, when He visited their land with plagues, slew their first born and destroyed their armies at the Red Sea; and in His dealings with the Nation of Israel, in selling them into the hands of their enemies, sending them into captivity and destroying their beloved city. God’s wrath against sin was publicly manifested at the Cross, when all His billows and waves passed over the head of the blessed Sin-Bearer, “I am afflicted and ready to die from My youth up: while I suffer Thy terrors I am distracted. Thy fierce wrath goeth over Me: Thy terrors have cut Me off” (Psalm 138:15, 16) was His solemn cry. And now:

4. The Greatness of God’s Wrath

Human wrath is oftentimes an awful thing. Scripture likens the wrath of a king to the roaring of a lion. When a man’s anger gets the better of him and he allows his fury to burst all restraints; it is a fearful thing to behold. Scripture also speaks of the Devil having “great wrath because he knoweth that he hath but a short time” (Rev. 12:12). But what shall be said of the Wrath of God? To what shall we liken it? How indescribably awful must be the unrestrained and unmixed wrath of such a Being! With what shall we compare the wrath of Him who made the heavens and the earth by the word of His power, who spake and it was done, who commanded and it stood fast! What must the wrath of Him be like who shaketh the earth out of its place and maketh the pillars thereof to tremble! What must the wrath of Him be like who rebuketh the sea and maketh it dry, who removeth the mountains out of their places and overturneth them in His anger! What must the wrath of Him be like whose majesty is so terrible that no fallen man can live in the sight of it, and in whose presence the very seraphim veil their faces!

Scripture speaks of God’s wrath “waxing hot” (Exod. 23:14). It declares “Great is the wrath of the Lord” (2 Kings 22:13). It makes mention of “The fierceness and wrath of Almighty God” (Rev. 19:15). It refers to God’s wrath coming upon sinners “to the uttermost” (I Thess. 2:16). Everything about God is unique. His power is omnipotent. His wisdom is a great deep. His love is unsearchable. His grace is unfathomable. His holiness is unapproachable. And like all His other perfections and attributes God’s wrath is incomparable, incomprehensible, infinite. It will be the Wrath of the Almighty! And what will the wrath of the Almighty be like when it comes upon sinners “to the uttermost”? And what power of resistance will poor, frail creatures of the dust have for enduring the full weight of it? None. None whatever. It will overwhelm them. It will utterly consume them. It will crush them more easily than we can a worm beneath our feet. It will sink them into the lowest depths of hopeless despair. It will be intolerable and unbearable. And yet it will have to be endured – consciously endured – endured day and night for ever and ever! May these unspeakably solemn thoughts prepare the unsaved reader for the next division of our text.

II. A Solemn Warning

In view of this terrific fact, “Because there is wrath, beware lest He take thee away with His stroke.”

Sinners are even now threatened with God’s wrath, yea, they are by nature “children of wrath.” It is true that God’s wrath now slumbereth for a while, because this is the day of salvation. It is true that the time for the full and final and open manifestation of it has not yet arrived. It is true that sinners often defy God now with apparent impugnity, and because of this the wicked spread themselves like green bay trees. “Therefore they say unto God, Depart from us; for we desire not the knowledge of Thy ways. What is the Almighty, that we should serve Him, and what profit should we have if we pray unto Him?” (Job. 21:14, 15). Let all such heed the Divine warning, “Because there is wrath, BEWARE lest He take thee away with His stroke.” Sinner, be not deceived, God is not mocked. “O that they were wise, that they understood this, that they would consider their latter end! For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with Me, and sealed up among My treasures? To Me belongeth vengeance and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste” (Deut. 32:29, 31-35). The sinner is treading a path more slippery than ice, and unless he forsake it, in due time his foot shall slide. The bow of God’s wrath is already bent: the arrow of His vengeance is even now fitted to the string, and nothing but His infinite forebearance stays its release. My reader, the only reason why you have not already been cast into Hell fire is because it has been the good pleasure of the Most High to stay your doom. Flee then from the wrath to come while there is yet time.

“And thinketh thou this, O man that thou shalt escape the judgment of God?” (Rom. 2:3). Did Adam escape the judgment of God? Did Cain, did Pharaoh, did Achan, did Haman? The only reason God has not “taken thee away with His stroke” before this is because He endures with much long-suffering the vessels of wrath fitted to destruction.

The time of the sinner’s opportunity for fleeing from God’s wrath is exceedingly brief and limited. The sad and tragic thing is that so few realize it. The sinner sees little cause for alarm and fails to apprehend his imperative need of promptly accepting Christ as his Saviour. He imagines himself secure. He goes on in his sin, and because judgment against an evil work is not executed speedily he increases in his boldness against God. But God’s ways are different to ours. There is no need for God to be in a hurry – all eternity is at His disposal. When one man robs another, instantly the cry is raised, “Stop thief!” lest he should soon be out of reach. When a murder is committed the hounds of the law at once seek to track down the guilty One. A reward is offered lest he should succeed in escaping justice. But it is different with God. He is in no haste to execute judgment because He knows the sinner, cannot escape Him. It is impossible to flee out of His dominions! In due time every transgression and disobedience shall receive “a just recompense of reward.”

“Because there is wrath, beware lest He take thee away with His stroke.” The immediate reference is to death – the removal of the sinner from this earth to suffer the vengeance of eternal fire. Scripture furnishes many solemn examples of God’s stroke “suddenly cutting off sinners out of the land of the living.” “And Nadab and Abihu, the sons of Aaron, took either of them his censor and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He commanded them not. And there went out fire from the Lord and devoured them, and they died before the Lord” (Lev. 10:1, 2). Again, “Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the King’s palace. And this is the writing that was written, Thou art weighed in the balances, and art found wanting In that night was Belshazzar the King of the Chaldeans slain” (Dan. 5). Unsaved reader, you may be enjoying the health and strength of youth, yet, thou knowest not how soon the dread summons shall come, “This night shall thy soul be required of thee.” Turning now to the last clause of our text, we have mention of:

III. An Utter Impossibility

“Because there is wrath, beware lest He take thee away with His stroke, then a great ransom cannot deliver thee.”

Every member of Adam’s race richly merits God’s Wrath. Our sins which have mounted up to heaven; our profitless lives, spent in selfish gratification with no regard for God’s glory; our indifference and carelessness respecting our soul’s future welfare; our repeated refusals to respond to the invitations of God’s grace, all cry aloud for judgment to descend upon us. But God’s Mercy has provided a “Ransom” – a “covering” for sin – Christ! Our text speaks of this ransom as “great” – great in its value, great in its scope, great in its effectiveness, great because it delivers from so great a death and secures so great salvation. But great as this “ransom” is, it avails nothing for those who ignore and reject it.

“Beware lest He take thee away with His stroke, then a great ransom cannot deliver thee.” If this ransom be despised then there is no possible escape for the sinner. If Christ be rejected there remains nought but wrath. How this text shatters the “Larger Hope”! How it repudiates any possibility of a “Second Chance” in the next world! How effectually it closes the door of hope against all who die in their sins! Let the stroke of God remove such from this world and “then a great ransom cannot deliver” them. There are other Scriptures equally explicit. “He that being often reproved hardeneth his neck, shall suddenly be destroyed and that without remedy” (Prov. 29:1). For the sinner there is no remedy, no deliverance, no hope whatever beyond the grave.

“Then a great ransom cannot deliver thee.” Why? Because it is appointed unto man once to die, and after that – not a second chance, not a further probation – but the judgment. Why? Because at death the sinner goes immediately to Hell (Luke 16 :22, 23) and there there is no preaching of the Gospel and no Holy Spirit to quicken into newness of life. Why? Because there awaits all such nothing but “the resurrection of damnation” (John 5:29) and the judgment of the Great White Throne. “Then a great ransom cannot deliver thee.” Why? Because repentance then will be too late. “Therefore will I also deal in fury: Mine eye shall not spare, neither will I have pity: and though they cry in Mine ears with a loud voice, yet will I not hear them! (Ezek. 8:18). Then a great ransom cannot deliver thee. Why? Because, Whosoever’s name was not found written in the book of life, was cast into the Lake of Fire – and a “lake” has no outlet!

Here then is a solemn warning against indifference, “Because there is wrath.” Here is a solemn warning against procrastination, “Beware lest He take thee away with His stroke.” Here is a solemn warning against hoping in another chance after death. “Then a great ransom cannot deliver thee.” Here is a powerful plea for accepting Christ NOW. “How shall we escape if we neglect so great salvation?” We shall not! There will be no escape! Then “Seek ye the Lord while He may be found: Call ye upon Him while He is near.”

“Believe on the Lord Jesus Christ and thou shalt be saved.”

A.W. Pink