Jesus A Preacher Of Good Tidings To The Meek
JESUS A PREACHER OF GOOD TIDINGS TO THE MEEK
The Lord hath anointed me to preach good tidings to the meek. -ISIAH 61:1
IN these and the following words, we have represented the great, the important work for which Jeans was appointed, and to which he was specially called by his heavenly Father,—work for which he was completely qualified, by the Spirit of the Lord God being upon him. We propose to consider the several parts of this work, in that order in which they are set before us; and accordingly begin with that part, his having "to preach good tidings to the meek."—In which words we have,
1. The work itself in which the Son of God was employed, and to which he was called: "To preach good tidings." He was a minister by office; Rom. 15:8, "Now I say, that Jesus Christ was a minister of the circumcision, for the truth of God, to confirm the promises of God made to the fathers;" the great minister of the gospel. He was the best among men; he brought good tidings, the best of tidings; by these tidings is meant the gospel, Luke 4:18. This is the good news, the tidings of peace and salvation, which Jesus brought from heaven to earth.—We have,
2. The special object of this part of the work, "the meek." The word signifies, such as are meek, humble, and submissive, being made so by poverty and affliction. In the parallel place, it reads poor, and the one explains the other. If it is inquired, what poor ones are meant? I think it is plain, it is not those who are mean in the world, but poor in spirit, for these poor ones are meek. These meek ones are classed with the broken-hearted, and both distinguished from the captives and prisoners, by the original accentuation. So that by the meek here is meant, the poor in spirit, those who, as being convinced by the law, have seen themselves to be poor, that they have nothing in which they could stand before God as righteous, but look on themselves as wretched, and miserable, and poor, and blind, and naked, Rev. 3:17. And it is remarkable, that our Saviour's sermon on the mount begins with good tidings to such persons: Matth. 5:3, "Blessed are the poor in spirit: for theirs is the kingdom of heaven."
But here there occurs a question: Was Christ to preach the good tidings of the gospel to none but these? To this I answer, The gospel was in itself good tidings unto all: Luke 2:10, "And the angel said onto them, Fear not, for behold I bring you good tidings of great joy, which shall be to all people." Our Lord preached to all who heard him promiscuously these good tidings, but in effect they were not good to any but to the poor in spirit among them. None but these could relish the goodness of them; to others they were tasteless, but to the poor in spirit, they sunk like a refreshing oil into their bones.—From these words I take the following
DOCTRINE, That as the tidings of the gospel will indeed be good and welcome tidings to those who are meek, and poor in spirit, so Jesus is, by his heavenly Father, employed on the great work of preaching the good tidings of the gospel to sinners, especially to such who are meek, and spiritually poor in their own eyes.—In handling this doctrine we propose,
I. To consider this meekness and poverty, and shew who are these meek poor ones.
II. To explain the good tidings of the gospel, and, as we go along, shew that they are good and welcome tidings to such persona.
III. Shew how this great work of preaching is, and hath been performed by Christ.
IV. Give the reasons of the doctrine.
V. Make some practical improvement of the whole.—We are then,
1. To consider this meekness and poverty, and shew who are these meek poor ones.—As to this, we observe, that this meekness comprehends in it,
1. A pressing scene of utter emptiness in one's self: Rom. 8:18, "For I know that in me (that is in my flesh) dwelleth no good thing." A poor man going abroad, sees this and the other thing, in the houses of the rich; but when he comes home, he sees none of them there. Thus, the meek poor soul looks through himself, and there, in himself, he sees nothing but emptiness of all goodness, no holiness, wisdom, nor strength. The heart, which should be the garden of the Lord, appears as a bare muir, a wild, a waste. He is ready to cry out, O barren, dry, sapless heart and nature of mine! Agur looks for knowledge, and he says, Prov. 30:2, 3, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy." The prodigal looks to his provisions, and says, "How many hired servants of my father have bread enough, and to spare, and I perish with hunger?" Paul reckons up his whole self, and the sum total is nought: 2 Cor. 12:11, "For in nothing am I behind the very chiefest apostles, though I be nothing."—This meekness comprehends,
2. A pressing sense of sinfulness: Rom. 7:14, "We know that the law is spiritual, but I am carnal, sold under sin." He looks to the whole of himself, and he sees nothing on him but rags; a sinful nature, a corrupt heart, unclean lusts, and an unholy life. He must rank his righteousness with his unrighteousness, his duties with his sins, for he is defiled with them all: Isa. 64:6, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." These meek poor ones see themselves the very picture of rank poverty, having only filthy rags, death painted on their face by want, and overgrown by the vermin of filthy lusts. They see themselves not only nothing, but worse than nothing, while they look over these frightful accounts of the debt of sin, which stand against them, and for which they have nothing to pay.—This meekness comprehends,
3. A pressing sense of misery by sin. Like the prodigal, they see themselves ready to perish with hunger. Debt is a heavy burden to an honest heart, and filthiness to one that desires to be clean: Rom. 7:24, "O wretched man that I am, who shall deliver me from the body of this death?" They look about them, and see themselves in a cloud of miseries, arising from their sins. Their poverty presseth them down. They are obliged to do many things which otherwise they would not, and cannot attain to other things which they desire to arrive at: Rom. 7:19, "For the good that I would, I do not; but the evil which I would not, that I do." It separates them from that communion with God which they would otherwise enjoy, makes them sit within, mourning without the sun, when otherwise they might walk abroad in the light of the Lord's countenance. This presseth their souls to the dust.—It comprehends,
4. A sense of utter inability to help one's self: 2 Cor. 3:5, "Not that we are sufficient of ourselves to think any thing as of ourselves." They see themselves in the mire, but unable to help themselves out; therefore these poor men cry unto the Lord: Psalm 34:6. They see an emptiness and weakness in all their external privileges, their gifts, duties, yea, their graces, to save and help them. They count all things but loss for Christ, and wish to be found in Christ, not having on their own righteousness, which is of the law. They find the sting in their conscience, but cannot draw it out; guilt is a burden, but they cannot throw it off; lusts are strong and uneasy, but they are not able to master them; and this presses them sore.—This meekness comprehends,
5. A sense of the absolute need of a Saviour, and of help from heaven: 2 Cor. 3:5, "But our sufficiency is of God." The pride of the spirit is beat down, they lie down at the Lord's feet, saying, (Jer. 31:18,) "Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: tarn thou me, and I shall be turned, for thou art the Lord my God." They see they will be ruined if their help come not from above. Their case appears desperate to all remedies, but those which are under the management of an eternal omnipotent hand. They say to their souls, as the king of Israel said to the woman in the time of famine, "If the Lord do not help thee, whence shall I help thee?"—It comprehends,
6. A sense as to utter unworthiness of the Lord's help; they see nothing which they have to recommend them to the Lord's help. They dare not stand upon worth, like those proud beggars, who value themselves, on what they have been or done. Like the centurion, they say, "Lord, I am not worthy that thou shouldst come under my roof." Hence there is a word put in for them, Isa. 55:1, "Ho! every one that thirsteth, come ye to the water, and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk, without money and without price." They own the Lord would be just, if he should never vouchsafe his mercy and grace to them, but exclude them for ever from his presence; Jer. 3:22, "It is of the Lord's mercies that we are not consumed, because his compassions fail not." They see a loathsomeness in the best things about them, in their reformation, mourning, their desires of Christ, wrestling, and prayers for mercy; so that they conclude, if ever he notice them, it must be altogether for his own name's sake.—This meekness comprehends,
7. An earnest desire as to the supply of soul-wants: Matth. 5:6, "Blessed are they which do hunger and thirst after righteousness, for they shall be filled." A greedy man, we say, is always poor, because natural poverty consists rather in the desire of what we want, than in the want itself. There are many who want spiritual good things, yet are not poor in Spirit, because they are not pained with the want of them. But the poor in spirit are pained with the want of spiritual good things. They pant for them, Psalm 42:1; long for them, thirst for them, Psalm 63:1. Hence we read of the expectation of the poor, which shall not perish for ever, Psalm 9:18.—It comprehends,
Lastly, A hearty contentment in submitting to any method of help which the Lord will prescribe: Acts 9:7, "Lord, what wilt thou have me to do?" Beggars must not be choosers; these meek poor ones are content with Christ on any terms, while others stand contending about them. Necessity has no law, and hunger will break through stone walls. Whoso are thus situated, will be for a Saviour, a righteousness, and holiness, at any rate. They are content to be taught, content to be managed: Psalm 25:9, "The meek will he guide in judgment: and the meek will he teach his way." They are content to part with all, for the enriching pearl of great price.—We are now,
II. To explain the good tidings of the gospel, and, as we go along, shew that they are good and welcome tidings to such persons.
The poor in spirit are wounded by the law: the gospel brings a healing medicine to these wounds. It suits their case fully, and declares to them the good news of a salve for all their sores. Solomon tells us, Prov. 25:25, "As cold waters to a thirsty soul, so is good news from a far country." Applicable this to nothing so much as the good tidings brought us from heaven in the gospel. I cannot enumerate all the articles of these good tidings, but shall take notice of the following:—
1. The gospel-tidings are tidings of a complete salvation. And are not these good tidings? Luke 2:11, "For unto us is born a Saviour, who is Christ the Lord." O! lost sinners, there is a salvation purchased for you, a great, a complete salvation, a salvation from sin, Matth. 1:21, and from the wrath of God, John 3:16. It is offered to you, and offered freely, though it was dear bought; it is offered without money and without price, Isa. 55:1. If ye ask what ye shall do to be saved?—Believe in the Lord Jesus Christ and ye shall be saved. Though you are lost, though you have destroyed yourselves, yet here is help for you. Though ye are insensible sinners, the tidings are to you; it will in particular be good and welcome tidings to the meek poor ones, who see their lost and undone condition. A Saviour will be as welcome a sight to them, as a rope cast out from the shore will be to a drowning man. They will eagerly embrace the Saviour and his salvation: Song 1:3, "Because of the savour of thy good ointments, thy name is as ointment poured forth: therefore do the virgins love thee."—These tidings relate,
2. To a redemption, to a ransom paid: Gal. 3:13, "Christ hath redeemed us from the curse of the law, being made a curse for us." Sin and Satan made war upon the world, and overcame them all in Adam; so that by nature we are captives and Blares. No more God's free men, nor our own men, but slaves; and the rattling of the chains of divers lusts upon us are evidences of it. But good tidings, O captives! the King's Son, out of his princely bounty, has purchased for you redemption, he has paid a complete ransom, even his own blood: and whosoever will, may come to him. your freedom is bought; come, take the benefit of it, by following him out of the land of your captivity; Zech. 9:11, 12, "As for thee also, by the blood of thy covenant, I have sent forth thy prisoners of the pit wherein there is no water; turn ye to the stronghold, ye prisoners of hope." But what avails this to those who account it a kind captivity, who love their master, and his drudgery work? they will not come to Jesus. But never were the tidings of a randsom so welcome to a slave in Turkey, as these were to meek poor ones, who are groaning under their bondage, and breathing for the liberty of the sons of God.—These tidings relate,
3. To an indemnity, a pardon to criminals who will some to Jesus: Acts 13:38, 39, "Be it known unto you, therefore, men and brethren, that through this man is preached onto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." The world of mankind, God's natural subjects, have joined his grand enemy, and risen up in rebellion against their sovereign Lord. The law has proclaimed us all traitors, justice demands vengeance on the criminals, and we cannot escape by flight or by might. But good tidings, O criminals! the glorious Mediator has got an act of grace, of indemnity and pardon, passed in the court of heaven, in favour of a ruined world, bearing, that whosoever will in, and lay down their arms, shall have a full and free pardon, written, for the better security, in the blood of the Mediator. It is proclaimed to you, Isa. 55:7, "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God for be will abundantly pardon." In this indemnity, there are no exceptions: Isa. 1:18, "Come now, let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red as crimson, they shall be as wool." Now, whatever this be to others, it will be welcome tidings to the meek poor ones, whose consciences are galled with the sting of sin, bowing down under a sense of guilt. Never was a pardon more welcome to a malefactor on the scaffold, than this will be to them: Isa. 33:24, "And the inhabitants shall not say, I am sick; the people that dwell therein shall be forgiven their iniquities."—These tidings relate,
4. To a glorious physician of souls, who never misses to cure his patients: Matth. 9:12, 13, "They that be whole need not a physician, but they that are sick. I am not come to call the righteous, but sinners to repentance." That forbidden fruit which was eaten by our first parents, has entailed dreadful diseases on all their posterity; so that this world is no better than an hospital, where there is not one sound person; and the sickness is unto death. But good tidings, O sin-sick soul! There is a glorious physician come from heaven, who will cure all who will come to be cured by him. He cures in fallibly, his blood cleanseth from all sin. He cures freely: Hos. 14:4, "I will heal their backsliding, I will love them freely. "He rejects no patients: John 6:37, "Him that cometh unto me, I will in no wise cast out." The medicine of his blood and Spirit removes all diseases. What is thy disease? It is a stony heart? He takes it away and gives an heart of flesh. Is it blindness, deafness, dumbness, lameness? He makes the blind to see, the deaf to hear, the dumb to speak, and the lame to walk. Is it the falling evil of backsliding? the consumption or decay of grace? the running issue of predominant lusts? the fever of raging lusts? the universal leprosy of the corruption of nature? All these he can cure, for. he healeth all manner of diseases. They who see not their diseases, will indeed slight him; but it will be good tidings to the meek poor ones, who are groaning under their diseases. O! then will such an one say, I will take my stony heart to him, my blindness to him, &c.—These tidings are the tidings,
5. Of a feast: Isa. 25:6, "And in this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees, well refined." Since man has left God, he has had nothing to feed upon, but the dust with the serpent, or the husks of created things with the swine. He has never been satisfied, be never could get enough; still red hunger has been upon him, like those who eat but are not satisfied. But good tidings, O famished sinners! our Lord Jesus Christ has made a feast for hunger-bitten sinners, and they are all invited to it: Isa. 55:2, "Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." It is the best of feasts, where the soul may feed to the full. Jesus himself is the maker, and also the matter of it; all the benefits of the covenant are the provision which are served up at this feast, he who eats thereof shall never die. It is true, that most men put no value upon it: Prov. 27:7, "The full soul loatheth an honey-comb." But, Psalm 22:26, "The meek shall eat and be satisfied." It will be good tidings to hungry souls, who are sick of the dust and of husks, and are longing to eat bread in their Father's house, where there is plenty and to spare.—These tidings relate,
6. To a treasure: 2 Cor. 4:7, "But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." Man was broken by his fall, he lost all his goods, and all his credit in heaven; so that absolute poverty reigns among Adam's sons, who have neither in them nor on them for the present necessity, and besides are drowned in debt to the justice of God. But good tidings, poor sinners! There is a treasure hid in the field of the gospel, which will enrich you; and by the gospel you are pointed to it. O buy the field; Matth. 13:44. In this field are the most precious things, precious promises, and within them precious Christ, with all his merits; gold tried in the fire, white raiment and eye-salve, Rev. 3:18. Here is variety of all good things, and abundance. They who are rich in their own eyes will not value this treasure; but to the meek poor ones it will be glad tidings. They will readily do as the man, Matth. 13:14, who sold all that he had, and bought the field in which the great treasure was hid.—These tidings relate,
7. To a marriage, a most happy match for poor sinners: Hos. 2:19, 20, "And I will betrothe thee unto me for ever; yea, I will betrothe thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies; I will even betrothe thee unto me in faithfulness, and thou shalt know the Lord." The Bridegroom is the Royal Mediator, who is content to match with poor captive souls. We are naturally of the house of hell: John 8:44, "Ye are of your father the devil, and the lusts of your father ye will do." This being our case, we could have no hopes of being comfortably disposed of. But good tidings, O children of the devil's family! you may be married to the Son of God, who for that end has taken on our nature; he says, Matth. 22:4, "All things are ready; come unto the marriage." This match is the most honourable, the richest, the happiest of which we are capable. There is nothing to hinder the match, he will make you lovely; and, what is more, he will make you willing. Most men despise this marriage, they prefer their farms and merchandise to it. But the poor meek ones will as gladly embrace it, as ever a captive woman, to save her life, would match with the most desirable conqueror.—These tidings relate,
8. To a victory, a glorious victory: Isa. 25:8, "He will swallow up death in victory; and the Lord will wipe away tears from all eyes." There is no getting to the heavenly Canaan, without fighting our enemies; which would, if possible, keep us out there. We are not able for them; sin, Satan, and death are too strong for us. But, good tidings! Christ has fought that battle, and obtained a glorious victory; he offers you a share of the victory and spoils; Rev. 3:21, "To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Join the conqueror, come up at his back against your spiritual enemies, and ye shall be more than conquerors through him that loved us, Rom. 8:37. They who have not yet broke their covenant with death, and agreement with hell, will slight this victory. but it will be good tidings to the meek poor ones, who would fain break through the host of their spiritual enemies, but know not how to make it out. These tidings relate,
Lastly, To a peace, a most desirable peace: Eph. 2:14, "For he (Christ Jeans) is our peace, who hath made both one, and hath broken down the middle wall of partition between us." Sin made discord, and broke the peace between heaven and earth; so that God and the sinner became enemies. All access to God, all communication betwixt heaven and earth was blocked up. But good tidings! Christ has made peace by his own blood. It is offered to you, Isa. 27:4, 5, "Fury is not in me; let him take of my strength, that he may make peace with me, and he shall make peace with me." It is a firm peace, on the most solid foundation, a lasting peace which will never terminate, a peace which will ere long be complete in all its parts; peace external, internal, eternal.—This will be good tidings to the meek poor ones, who are wounded with the apprehensions of God's anger, and affrighted with the thoughts of his wrath.—We are, then,
III. To shew how this work of preaching is and hath been performed by Jesus Christ. As to this, we observe, that he performed it under the Old Testament, and under the New Testament dispensation.
First, He performed this work under the Old Testament dispensation. Under this dispensation,
1. The first proclamation of these tidings was done personally by himself in paradise, to the compendized world, our first parents: Gen. 3:15, "And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." The Son of God, appearing in human shape, as a prelude of his incarnation, sat as their Judge, and as the first interpreter of his Father's mind, preached the first gospel to them in that promise, which contains the substance and abridgement of the whole gospel. He was absolutely the first, in all respects, who preached the good tidings of the gospel.
2. The second proclamation was by his ambassadors in his name, who were of two sorts:—Extraordinary; namely, the prophets whom he inspired infallibly to teach the people: 2 Pet. 1:21, "For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost."—And ordinary teachers, such as priests and Levites under the law, priests and others before the law. And in respect of this preaching by men in his name, he is said to have preached to those who lived before the flood: 1 Peter 3:19, "By which also he went and preached unto the spirits in prison." There was also a proclamation,
3. By his written word, Deut. 30:11–14. This is his own word, where the meek poor ones may always find the glad tidings of salvation. Before it was written, they never wanted inspired men, and when it was written, though for a time they might want prophets, yet this they had always from him as an infallible rule.
2dly, He preached and preaches under the New Testament dispensation. This he did,
1. By his own personal preaching in the days of his flesh, when he went about among the Jews, preaching to them as the Minister of the circumcision: Rom. 15:8, "Now I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." So that he himself, by himself, did begin this dispensation. The gospel at the first began to be spoken by the Lord, Heb. 2:3, "He spake as never man spake, and taught as one having authority." He did it,
2. By inspiring his apostles to preach and write the doctrines of salvation, contained in the New Testament, on whom he poured out his spirit, and by their writings, they being dead, yet speak to us from him and by him. He does it,
3. By raising up and continuing always a gospel-ministry in the church: Eph. 4:11–13, "And he gave some, apostles; and some, prophets; and evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." And with them he has promised to be present always, even unto the end of the world; Matth. 28:20. These preach in his name, as deputed by him to declare these good tidings.
Thus you see this work is performed by the Son of God, not only by himself, but by his servants in his name. And though the mistakes, errors, and unfaithfulness of ordinary ministers, both under the Old and New Testament, are solely their own, their preaching of the true doctrine of the gospel is indeed his; they are but as it were the voice, he is the speaker. For, he gave and gives the gifts whereby they are fitted to preach the gospel. All their tapers are lighted at his shining lamp: John 1:9, "That was the true light, which lighteth every one that cometh into the world." Their wisdom and knowledge in divine mysteries is given them by him, for the good of his church, Eph. 4:8. Their commission is from him, and from him they derive their power and authority, Matth. 28:19, 20. They are his ministers and servants, sent out upon his work, and to him they must give an account. Lastly, The efficacy of their ministry is solely owing to him and his Spirit, 1 Cor. 3:7, "So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase." He makes it effectual to his elect ones.—We are,
IV. To give the reasons of the doctrine, or shew, that none but he was fit to he employed in this work. This will appear if we consider,
1. That none but he could reveal the secrets of love, which were hid from eternity in the breast of God: John 1:18, "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him." Neither man nor angel could open up these. But he was privy to his Father's counsels, as being in the bosom of the Father from all eternity.
2. None but he was fit to be an universal preacher to all persons for whom these tidings were designed, and to whom they were to be carried, and this in all ages. Who else could have the great charge of this weighty business? This required one of infinite wisdom, and one every where present.
Lastly, Whose testimony but his could be a sufficient ground of faith in this, of all matters the most important? Here lies the weight of God's honour, and the salvation of an elect world; and this required no less solid a bottom than the testimony of truth itself.