THE UNBELIEVER'S UNHAPPY CONDITION
Delivered on Lord's-day Morning, September 24th, 1871,
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
Delivered on Lord's-day Morning, September 24th, 1871,
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
"He that believed, not the Son shall not see life; but the wrath of God abideth on him."—John 3:36.
THIS IS A PART of a discourse by John the Baptist. We have not many sermons by that mighty preacher, but we have just sufficient to prove that he knew how to lay the axe at the root of the tree by preaching the law of God most unflinchingly; and also that he knew how to declare the gospel, for no one could have uttered sentences which more clearly contain the way of salvation than those in the text before us. Indeed, this third chapter of the gospel according to the evangelist John is notable among clear and plain Scriptures—notable for being yet clearer and plainer than almost any other. John the Baptist was evidently a preacher who knew how to discriminate—a point in which so many fail—he separated between the precious and the vile, and therefore he was as God's mouth to the people. He does not address them as all lost nor as all saved, but he shows the two classes, he keeps up the line of demarcation between him that feareth God and him that feareth him not. He plainly declares the privileges of the believer, he saith he hath even now eternal life; and with equal decision he testifies to the sad state of the unbeliever—"he shall not see life; but the wrath of God abideth on him." John the Baptist might usefully instruct many professedly Christian preachers. Although he that is least in the kingdom of heaven is greater than John the Baptist, and ought, therefore, more clearly to bear witness to the truth; yet, there are many who muddle the gospel, who teach philosophy, who preach a mingle-mangle, which is neither law nor gospel; and these might well go to school to this rough preacher of the wilderness, and learn from him how to cry, "Behold the Lamb of God which taketh away the sin of the world." I desire this morning to take a leaf out of the Baptist's lesson book; I would preach as he did the gospel of the Lord Jesus, "whose shoes I am not worthy to bear." It is my earnest desire to enjoy the delight of expounding to you the deep things of God; I feel a profound pleasure in opening up the blessings of the covenant of grace, and bringing forth out of its treasury things new and old. I should be happy to dwell upon the types of the Old Testament, and even to touch upon the prophecies of the New; but, while so many yet remain unsaved, my heart is never content except when I am preaching simply the gospel of Jesus Christ. My dear unconverted hearers, when I see you brought to Christ, I will then advance beyond the rudiments of the gospel; but, meanwhile, while hell is gaping wide, and many of you will certainly help to fill it, I cannot turn aside from warning you. I dare not resist the sacred impulse which constrains me to preach over and over again to you the glad tidings of salvation. I shall, like John, continue laying the axe at the root of the trees, and shall not go beyond crying, "Repent ye, for the kingdom of heaven is at hand." As he did, we shall now declare the sad estate of him who believeth not the Son of God.
This morning, with the burden of the Lord upon us, we shall speak upon the words of the text. Our first point shall be a discovery of the guilty one, "he that believeth not the Son." Next, we shall consider his offense; it lies in "not believing the Son;" thirdly, we shall lay bare the sinful causes which create this unbelief; and, fourthly, we shall show the terrible result of not believing in the Son: "he shall not see life, but the wrath of God abideth on him." May the Spirit help us in all.
I. To begin, then, who is THE GUILTY ONE? Who is then unhappy man here spoken of? Is he a person to be met with only once in a century? Must we search the crowds through and through to find out an individual in this miserable plight? Ah! no; the persons who are here spoken of are common; they abound even in our holy assemblies; they are to be met with by thousands in our streets. Alas, alas! they form the vast majority of the world's population. Jesus hath come unto his own and his own have not received him, the Jewish race remain unbelieving; while the Gentiles, to whom he was to be a light, prefer to sit in darkness and reject his brightness. We shall not be talking this morning upon a recondite theme, with only a remote relation to ourselves, but there are many here of whom we shall be speaking, and we devoutly pray that the word of God may come with power to their souls.
The persons here spoken of are those who believe not the Son of God. Jesus Christ, out of infinite mercy, has come into the world, has taken upon himself our nature, and in that nature has suffered the just for the unjust, to bring us to God. By reason of his sufferings, the gospel message is now proclaimed to all men, and they are honestly assured that "whosoever believeth in him shall not perish, but have everlasting life." The unhappy persons in this text will not believe in Jesus Christ, they reject God's way of mercy; they hear the gospel, but refuse obedience to its command. Let it not be imagined that these individuals are necessarily avowed sceptics, for many of them believe much of revealed truth. They believe the Bible to be the word of God; they believe there is a God; they believe that Jesus Christ is come into the world as a Savior; they believe most of the doctrines which cluster around the cross. Alas! they may do this, but yet the wrath of God abideth on them, if they believe not the Son of God. It may surprise you to learn that many of these persons are very much interested in orthodoxy. They believe that they have discovered the truth, and they exceedingly value those discoveries, so that they frequently grow very warm in temper with those who differ from them. They have read much, and they are matters of argument in the defense of what they consider to be sound doctrine. They cannot endure heresy, and yet sad is the fact, that believing what they do, and knowing so much, they have not believed the Son of God. They believe the doctrine of election, but they have not the faith of God's elect: they swear by final perseverance, but persevere in unbelief. They confess all the five points of Calvinism, but they have not come to the one most needful point of looking unto Jesus, that they may be saved. They accept in creed the truths that are assuredly believed among us, but they have not received that faithful saying, worthy of all acceptation, that Christ Jesus came into the world to save sinners; at any rate, they have not received it personally and practically for their souls' salvation.
It must be admitted that not a few of these persons are blameless as to their morals. You could not, with the closest observation, find either dishonesty, falsehood, uncleanness, or malice in their outward life; they are not only free from these blots, but they manifest positive excellences. Much of their character is commendable. They frequently are courteous and compassionate, generous and gentle-minded. Often times, they are so amiable and admirable that, while looking upon them, we understand how our Lord, in a similar case, loved the young man who asked "what lack I yet?" The one thing needful they are destitute of, they have not believed in Christ Jesus, and loath as the Savior was to see them perish, yet it cannot be helped, one doom is common to all who believe not; they shall not see life, but the wrath of God abideth on them.
In many cases these persons are, in addition to their morality, religious persons after a fashion. They would not absent themselves from the usual service of the place of worship. They are most careful to respect the Sabbath, they venerate the Book of God, they use a form of prayer, they join in the songs of the Sanctuary, they sit as God's people sit, and stand as God's people stand, but, alas, there is a worm in the center of that fair fruit, they have missed the one essential thing, which, being omitted, brings certain ruin; they have not believed on the Son of God. Ah, how far a man may go, and yet, for lack of this one thing the wrath of God may still abide upon him. Beloved of parents who are hopeful of the conversion of their boy, esteemed by Christians who cannot but admire his outward conversation, yet for all that, the young man may be under the frown of God, for "God is angry with the wicked every day." The wrath of God abideth on the man, whoever he may be, that hath not believed in Jesus.
Now, if our text showed that the wrath of God was resting on the culprits in our jails, most persons would assent to the statement, and none would wonder at it. If our text declared that the wrath of God abides upon persons who live in habitual unchastity and constant violation of all the laws of order and respectability, most men would say "Amen;" but the text is aimed at another character. It is true that God's wrath does rest upon open sinners; but, oh sirs, this too is tree, the wrath of God abideth upon those who boast of their virtues but have not believed in Jesus his Son. They may dwell in palaces; but, if they are not believers, the wrath of God abideth on them. They may sit in the senate house and enjoy the acclamations of the nation; but, if they believe not on the Son, the wrath of God abideth on them. Their names may be enrolled in the peerage, all they may possess countless wealth, but the wrath of God abideth on them. They may be habitual in their charities, and abundant in external acts of devotion; but, if they have not accepted the appointed Savior, the word of God bears witness, that "the wrath of God abideth on them."
II. Now let us, with our hearts awakened by God's Spirit, try to think upon THEIR OFFENCE.
What is this peculiar sin which entails the wrath of God upon these people? It is that they have not believed the Son of God. What does that amount to? It amounts to this, first of all, that they refuse to accept the mercy of God. God made a law, and his creatures were bound to respect and obey it. We rejected it, and turned aside from it. It was a great display of the heart's hatred, but it was not in some respects so thoroughly and intensely wicked a manifestation of enmity to God as when we reject the gospel of grace. God has now presented not the law but the gospel to us, and he has said: "My creatures, you have broken my law, you have acted very vilely towards me. I must punish for sin, else I were not God, and I cannot lay aside my justice; but I have devised a way by which, without any injury to any of my attributes, I can have mercy upon you. I am ready to forgive the past, and to restore you to more than your lost position, so that you shall be my sons and my daughters. My only command to you is, believe in my Son. If this command be obeyed, all the blessings of my new covenant shall be yours. Trust him, and follow him; for, behold, I give him as a leader and commander to the people. Accept him as making atonement by his substitution, and obey him." Now, to reject the law of God shows an evil heart of unbelief; but who shall say what a depth of rebellion must dwell in that heart which refuses not only the yoke of God but even the gift of God. The provision of a Savior for lost men is the free gift of God, by it all our wants are supplied, all our evils are removed, peace on earth is secured to us, and glory for ever with God: the rejection of this gift cannot be a small sin. The all-seeing One, when he beholds men spurning the supreme gift of his love, cannot but regard such rejection as the worst proof of the hatred of their hearts against himself. When the Holy Spirit comes to convince men of sin, the especial sin which he brings to light is thus described: "Of sin, because they believed not on me." Not because the heathen were licentious in their habits, barbarians in their ways, and bloodthirsty in their spirit. No: "Of sin, because they believe not on me." Condemnation has come upon men, but what is the condemnation? "That light is come into the world, and men love darkness rather than light, because their deeds are evil." Remember, also, that expressive text: "He that believeth not is condemned already;" and what is he condemned for! "Because he hath not believed in the name of the only-begotten Son of God."
Let me remark, further, that in the rejection of divine mercy as presented in Christ, the unbeliever has displayed an intense venom against God, for observe how it is. He must either receive the mercy of God in Christ, or he must be condemned—there is no other alternative. He must trust Christ whom God has set forth to be the propitiation for sin, or else he must be driven from the presence of God into eternal punishment. The unbeliever in effect says, "I had sooner be damned than I would accept God's mercy in Christ." Can we conceive a grosser insult to the infinite compassion of the great Father? Suppose a man has injured another, grossly insulted him, and that repeatedly, and yet the injured person, finding the man at last brought into a wretched and miserable state, goes to him, and simply out of kindness to him, says, "I freely forgive you all the wrong you ever did me, and I am ready to relieve your poverty, and to succor you in your distress." Suppose the other replies, "No, I would sooner rot than take anything from you;" would not you have in such a resolve a clear proof of the intense enmity that existed in his heart? And so when a man saith, and everyone of you unbelievers do practically say so, "I would sooner lie for ever in hell than honor Christ by trusting him," this is a very plain proof of his hatred of God and his Christ. Unbelievers hate God. Let me ask for what do you hate him? He keeps the breath within your nostrils; he it is that gives you food and rainment, and sends fruitful seasons. For which of these good things do you hate him? You hate him because he is good. Ah, then, it must be because you yourself are evil, and your heart very far removed from righteousness. May God grant that this great and crying sin may be clearly set before your eyes by the light of the Eternal Spirit, and may you repent of it, and turn from your unbelief, and live this day.
But yet further, the unbeliever touches God in a very tender place by his unbelief. No doubt, it was to the great Maker a joyous thing to fashion this world, but there are no expressions of joy concerning it at all equal to the joy of God in the matter of human redemption. We would be guarded when we speak of him; but, as far as we can tell, the gift of his dear Son to men, and the whole scheme of redemption, is the master work even of God himself. He is infinite in POWER, and wisdom, and love; his ways are as high above our ways as the heavens are above the earth; but Scripture, I think, will warrant me in saying—
"That in the grace which rescued man
His brightest form of glory shines;
Here on the cross 'tis fairest writ,
In precious blood and crimson lines."
Now, the man who saith, "There is no God" is a fool, but he who denies God the glory of redemption, in addition to his folly, has robbed the Lord of the choicest jewel of his regalia, and aimed a deadly blow at the divine honor. I may say of him who despises the great salvation, that, in despising Christ, he touches the apple of God's eye. "This is my beloved Son," saith God, "hear ye him." Out of heaven he saith it, and yet men stop their ears and say, "We will not have him." Nay, they wax wrath against the cross, and turn away from God's salvation. Do you think that God will always bear this? The times of your ignorance he hath winked at, but "now commandeth all men every where to repent." Will ye stand out against his love? His love that has been so inventive in ingenious plans by which to bless the sons of men? Shall his choicest work be utterly contemned by you? If so, it is little wonder that it is written, "The wrath of God abideth on him."
I must, still further, unveil this matter by saying that the unbeliever perpetrates an offense against every person of the blessed Trinity. He may think that his not believing is a very small business, but, indeed, it is a barbed shaft shot against the Deity. Take the Persons of the blessed Trinity, beginning with the Son of God who comes to us most nearly. It is to me the most surprising thing I ever heard of that "the word was made flesh and dwelt among us." I do not wonder that in Hindostan the missionaries are often met with this remark: "It is too good to be true that God ever took upon himself the nature of such a thing as man!" Yet, more wonderful does it seem to be that, when Christ became man, he took all the sorrows and infirmity of man, and, in addition, was made to bear the sin of many. The most extraordinary of all facts is this: that the infinitely Holy should be "numbered with the transgressors," and, in the words of Esaias, should "bear their iniquities." The Lord hath made him, who knew no sin, to be made sin for us. Wonder of wonders! It is beyond all degree amazing that he who distributes crowns and thrones should hang on a tree and die, the just for the unjust, bearing the punishment due to sinners for guilt. Now, knowing this, as most of you do, and yet refusing to believe, you do, in effect, say, "I do not believe that the incarnate God can save." "Oh no," you reply, "we sincerely believe that he can save." Then, it must be that you feel, "I believe he can, but I will not have him to save me." Wherein I excuse you in the first place, I must bring the accusation more heavily in the second. You answer that "you do not say you will not believe him." Why do you then remain in unbelief? The fact is you do not trust him; you do not obey him. I pray you account for the fact. "May I believe him?" saith one. Have we not told you ten thousand times over that whosoever will may take the water of life freely. If there be any barrier it is not with God, it is not with Christ, it is with your own sinful heart. You are welcome to the Savior now, and if you trust him now he is yours for ever. But oh, unbeliever, it appears to be nothing to you that Christ has died. His wounds attract you not. His groans for his enemies have no music in them to you. You turn your back upon the incarnate God who bleeds for men, and in so doing you shut yourselves out of hope, judging yourselves unworthy of eternal life.
Furthermore, the wilful rejection of Christ is also an insult to God the Father. "He that believeth not hath made God a liar, because he hath not believed the record that God gave of his Son." God has himself often borne testimony to his dear Son. "Him hath God the Father set forth to be a propitiation for our Sins." In rejecting Christ, you reject God's testimony and God's gift. It is a direct assault upon the truthfulness and lovingkindness of the gracious Father, when you trample on or cast aside his priceless, peerless gift of love.
And, as for the blessed Spirit, it is his office here below to bear witness to Christ. In the Christian ministry, daily the Holy Spirit cries to the sons of men to come to Jesus. He has striven in the hearts of many of you, given you a measure of conviction of sin, and a degree of knowledge of the glory of Christ, but you have repressed it, you have labored to your utmost to do despite to the Spirit of God. Believe me, this is no slight sin. An unbeliever is an enemy to God the Father, to God the Son, and God the Holy Ghost. Against the blessed Trinity in Unity, O unbeliever, your sin is a standing insult: you are now to God's face insulting him, by continuing an unbeliever.
And, I must add, that there is also in unbelief an insult against every attribute of God. The unbeliever in effect declares, "If the justice of God is seen in laying the punishment of sin upon Christ—I do not care for his justice, I will bear my own punishment." The sinner seems to say, "God is merciful in the gift of Christ to suffer in our stead—I do not want his mercy, I can do without it. Others may be guilty, and they may trust in the Redeemer, but I do not feel such guilt and I will not sue for pardon." Unbelievers attack the wisdom of God, for, whereas the wisdom of God is in its fullness revealed in the gift of Jesus, they say, "It is a dogma, unphilosophical, and worn-out." They count the wisdom of God to be foolishness, and thus cast a slight upon another of the divine attributes. I might in detail mention every one of the attributes and prerogatives of God, and prove that your nonacceptance of the Savior is an insult to every one of them, and to God himself: but the theme is too sad for us to continue upon it, and, therefore, let us pass to another phase of the subject, though I fear it will be equally grievous. (Please click here to continue reading, "The Unbeliever's Unhappy Condition")