James Chapter 5 — Commentary on Verse 18

    Again he prayed, and the heavens gave rain, and the earth produced its crops.

    Againheprayed. That is, in another strain, not by way of imprecation but supplication. This is recorded in 1 Kings 18:42, “Elijah … bent down to the ground and put his face between his knees,” which was an action of the most humble and fervent prayer, by means of which God had determined to bestow a blessing.

    And the heavens gave rain. “The heavens”—that is, the air and clouds, just as “the birds of heaven” is translated “the birds of the air” (Matthew 6:26). “The LORD’s anger will burn against you, and he will shut the heavens so that it will not rain” (Deuteronomy 11:17)—“the heavens” meaning the clouds. It is the same in the climax of Hosea 2:21-22—“I will respond to the skies, and they will respond to the earth”; “the skies” means the clouds.

    Andtheearthproduceditscrops. All causes depend on one another, and the highest on God; before this rain, there was a great famine because of the drought.

    Notes on Verse 18

    Note1. When God means to bestow blessings, he stirs up the hearts of the people to pray for them. God, who decrees the end, decrees the means: “Once again I will yield to the plea of the house of Israel and do this for them” (Ezekiel 36:37); “Then you will call upon me and come and pray to me, and I will listen to you” (Jeremiah 29:12). When the time of deliverance came, God wanted them to seek it by prayer. So then, look upon the effusion of the spirit of supplication as a good sign; it is the first intimation and token for good of approaching mercy, like the chirping of birds before the spring.

    Note2. We may be sure that a blessing will be given, but we must not give up praying for it. Elijah had foretold rain, and yet when he seemed to hear the sound of it he started to pray. Daniel had understood from books that the day had arrived; so he was earnest in prayer (Daniel 9:1-3). When Christ intimates his coming (“Yes, I am coming soon!”), the church takes hold of that and prays, “Amen. Come, Lord Jesus” (Revelation 22:20). This shows that it is a bad sort of confidence that makes us neglect the means. God’s children are never more diligent and free in their efforts than when they are confident of a blessing; hope is hard-working and leads to action.

    Note3. Prayer is a good remedy in the most desperate cases, and when you are lost to all other hopes you are not lost to the hopes of prayer. Though there had been three years’ drought, Elijah prayed until he brought down sweet showers. Continue in prayer with some hope, even if the sky is like brass and the earth like iron. When the situation is desperate, the Lord comes in; he sent Moses when the quota of bricks was doubled.

    Note4. The efficacy of prayer is very great. Elijah seems to have the key of heaven, to open it and shut it at will. Nothing has such wonderful effects in the world as prayer. It made the sun stand still at Joshua’s request (Joshua 10:12-13), and indeed to go backwards so many degrees when Hezekiah prayed (Isaiah 38:8). It brought fire out of heaven when Elijah prayed (2 Kings 1:10). It brought angels out of heaven when Elisha prayed (2 Kings 6:17). God himself will seem to yield to the importunity and force of prayer (Genesis 32:24-28); in this wrestling he will be overcome. Certainly those who neglect prayer not only neglect the sweetest way of conversing with God but the most forcible way of prevailing with him.

    Note 5. The heavens gave rain, and the earth produced its crops. All secondary causes are interdependent. Created things help and supply one another. The earth is cherished by the heat of the stars and moistened by the water, and by the temperament of both is made fruitful, and so sends out innumerable plants for the comfort and use of living creatures; and living creatures then supply mankind. It is wonderful to think about the interdependence of all causes; the heavens work upon the elements, the elements upon the earth, and the earth yields crops for our use. The prophet notes this in Hosea 2:21-22, “I will respond to the skies, and they will respond to the earth; and the earth will respond to the grain, the new wine and oil, and they will respond to Jezreel.” We look for the supplies of corn, wine, and oil; but they can do nothing without clouds, and the clouds can do nothing without stars, and the stars can do nothing without God. Created things depend on each other, and all depends on God. In the order of the world there is an excellent chain of causes by which all things hang together, so that they may lead the soul up to the Lord.

    Mybrothers,ifoneofyoushouldwanderfromthetruthandsomeoneshouldbringhimback, rememberthis:Whoeverturnsasinnerawayfromhiserrorwillsavehimfromdeathandcover over a multitude of sins.

    Here the apostle turns from prayer to another Christian task, and that is admonition—turning a sinner from the error of his way. A double fruit is attached: we shall be instruments both in their conversion and in their pardon. Some people think that this is a defense of the whole letter; rather, it may refer to the immediate context, for the apostle is dealing with those acts of Christian charity and relief that we owe to one another: visiting the sick, praying for the distressed, and now reclaiming those who have strayed.

    Ifoneofyou. That is, of your nation, or rather congregation, for he imagines them to be already won to the knowledge of the truth.

    Shouldwanderfromthetruth. He understood errors both in faith and manners. The word chiefly means errors in the faith. But in the next verse he speaks about asinner and of cover[ing] overamultitudeofsins, and these phrases imply errors of life. So both must be understood. By truth he understands the rule of the Gospel, whether condemning errors in judgment or indirect practices. Thus, concerning the first it is said of Hymenaeus and Philetus in 2 Timothy 2:18 that they “have wandered away from the truth. They say that the resurrection has already taken place.” And concerning the second, it is said of Peter in Galatians 2:14 that he was “not acting in line with the truth of the gospel.” And the apostle John often speaks about “walking in the truth”—that is, according to that rule and order that the Gospel prescribes.

    Andsomeoneshouldbringhimback. To convert a sinner is strictly God’s work. “We are God’s workmanship, created in Christ Jesus to do good works” (Ephesians 2:10). Yet it is ascribed to man, to the ministers and instruments of conversion, as in Acts 26:18 (“to … turn them … from the power of Satan to God”), because they use the means by which God conveys a blessing. We may have planted and watered, but “God made it grow” (1 Corinthians 3:6). Note that James says someone—he does not limit it just to the minister; acts of spiritual love belong to the care of all believers. Wherever there is true grace it will be assimilating: “And when you have turned back, strengthen your brothers” (Luke 22:32).

    Rememberthis:Whoeverturnsasinner. That is, whoever is an instrument in God’s hand by contributing the help and counsel of his prayers and efforts.

    Will save him [shall save a soul, KJV]. Some people explain this as the soul of the admonisher—he will save his own soul; but it is more correctly understood of the soul of the person who is turned back.

    Turns—that is, he is an instrument of the other’s salvation. Thus Romans 11:14 says, “in the hope that I may somehow arouse my own people”; and 1 Timothy 4:16, “you will save both yourself and your hearers.” Will save him; the KJV has a soul. The person—the principal part—is specified; and when this is saved, the body also is saved. So it is in 1 Peter 1:9, “You are receiving the goal of your faith, the salvation of your souls.”

    Fromdeath—eternal death, which has no power over the converted (Revelation 20:6). This was Christ’s work; to save souls from death, he himself died to procure salvation. Shall we not contribute a few endeavors to win others from death?

    And cover over a multitude of sins. God’s act is again ascribed to the instrument. The sense is, that person shall be a means of hiding the sins of an erring brother. I confess there is some difference about how to render the sense of this phrase. Brugensis applies it to the person converting: he will cover over a multitude of his own sins. His reason is taken from a parallel passage in 1 Peter 4:8, where it says, “love each other deeply, because love covers over a multitude of sins.” He applies that passage, together with this one, to the merit of love before God. But to this I reply:

    (1)      The doctrine itself is false. Love is indeed a sign and argument of the forgiveness of sins, but not a cause. To pardon others gives us the greater confidence and assurance of our own pardon (Matthew 6:14).

    (2)      It is uncertain whether the expression in Peter, and this in James, have the same aim and purpose; indeed, there are strong reasons to the contrary.

    (3)      Even if we suppose that these passages are parallel, the one in Peter does not speak about covering sins before God but among men; and not of the covering of the sins of the loving person, but of the person being loved. That sentence is taken from Proverbs 10:12, “Hatred stirs up dissension, but love covers over all wrongs”—that is, it conceals and buries the faults of a neighbor. This can only be applied to the business of justification indirectly. I confess that some people apply this passage of James in the same way: coveroveramultitudeofsins; i.e., they say that by brotherly admonitions one will seek to prevent or hide others’ infirmities, whereas those who hate their brothers do not desire to admonish them but to divulge their sins, to their discredit and infamy.

    But to me the clause seems to serve another purpose, for it is ranked among spiritual benefits and is urged, not by way of duty, but motive; first will save him and then cover. Therefore, I believe it implies the act of justification, which is elsewhere called the covering of sins (Psalm 32:1). And he means the sins of the unconverted person, which we are said to cover when, as instruments, by our admonitions, we reclaim the erroneous person and bring him to repentance.

    Note that it says, a multitude of sins for two reasons:

    (1)      To counter discouragement. Other persons may be very bad, but do not neglect to admonish and reclaim them. Admonition at the right time may be a means of covering over a multitude.

    (2)      To imply the contagion and spreading of this leaven. One error and sin gives rise to another, just as circles do in the water; and whoever begins to wander goes farther.

    Notes on Verses 19-20

    Note1. Brothers may wander from the truth. The apostle says, Mybrothers,ifoneofyoushould wander. There is no saint portrayed in the Word of God whose failings and errors are not recorded. In the visible church there may be errors; no one doubts that God’s children, the elect, may sometimes be led astray—not totally, not finally, and with great difficulty—into gross errors: “to deceive even the elect—if that were possible” (Matthew 24:24). It is not possible totally because of the infallible predestination and efficacious protection of God. Job 12:16 says, “both deceived and deceiver are his.” He decides who will deceive and who will be deceived.

    But it is true that brothers may die in a lesser error, one that is consistent with faith and salvation; but otherwise they cannot err, or at least not finally. So then, the best saints must be cautious. Christ says to his own disciples, “Watch out that no one deceives you” (Matthew 24:4). Error is contagious and goes along with our natural thoughts wonderfully; knowing what is in us, we can soon go wrong. No wrong idea can be suggested to us without its seeds being in our own souls. Again, do not be scandalized when you see stars of the first magnitude leave their sphere and position and glorious lights fall from heaven like lightning. God’s own children may err, and dangerously for a while.

    Note2. We are not only to watch out for our salvation, but for that of others. The apostle says, If any one of you … God has made us guardians of one another. It savored of rudeness and profanity when Cain said, “Am I my brother’s keeper?” As God has set the conscience to watch over the inner person, so in regard to behavior he has set Christians to watch over one another. “See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God” (Hebrews 3:12)—not only in yourselves, but in any of you. “See to it that no one misses the grace of God and that no bitter root grows up to cause trouble and defile many” (Hebrews 12:15). There must be a constant watch kept not only over our own hearts but also over the congregations to which we belong. Members must take care of one another; this is the communion between saints.

    (1)      James reproves our neglect of this duty. Straying would have been largely prevented if we had been watchful or if we reasoned together in a Christian manner; what comfort and consolidation we might receive from one another’s faith and gifts! As no one is born for himself, so no one is born again for himself. We should “spur one another on” (Hebrews 10:24).

    (2)      This shows what a heinous sin is in those who are ready to seize on each person’s hurt. Just as the dragon was waiting for the child in Revelation 12:4, or as angry Herod tried to destroy the babies in Bethlehem, or as a March wind nips the early blossoms of spring, these persons nip and discourage the infancy and first buddings of grace by censure, reproach, and worldly suggestions and put stumbling-blocks in the way of young converts. It is usually like this when people begin to pay attention to the ways of God: profane men make them objects of scorn and contempt, and fanatical men lie in wait with crafty enterprise to deceive them. If it is a duty to save a soul, it is certainly a dangerous sin to seduce a soul. Such people are devilish; they are agents for the kingdom of darkness. Satan goes back and forth, and so do they. It is dangerous to share in other people’s sins, to draw that guilt on your own head. You need to be established in the way that you promote with zeal; you need to have a high assurance of it. But usually in those who promote errors you may see either a blind and rash zeal or a corrupt aim. “These teachers will exploit you with stories they have made up” (2 Peter 2:3); they propagate their opinion with heat and earnestness, so that they promote their own gain.

    Note3. Ifoneofyoushouldwander. If there is just one—there is no one so base and contemptible in the church that the care of their safety does not belong to all. One root of bitterness defiles many. We are all concerned with infection and scandal; one spark may cause a great fire. It was so with Arius; a spark, hardly noticeable at first, kindled such a flame as burned in all parts of the world. “Catch … the little foxes” (Song of Songs 2:15). It is wise to watch the first appearances of sin and error in a congregation. It also presses us to take care of the most ordinary saint in our communion. Some people think they are too high in birth and abilities for the socializing there should be between members of the body of Christ. Andronicus and Junias, two poor prisoners, were of great note in the churches (Romans 16:7).

    Note4. Andsomeoneshouldbringhimback. The expression is indefinite, and so not limited to the officers of the church, though it is chiefly their work. Besides the public exhortations of ministers, individual Christians should confer together for comfort and edification. I say not only they may but they must keep up Christian fellowship among themselves: “Encourage one another daily, as long as it called Today” (Hebrews 3:13). They are to stir one another up by speech that tends to show up sin and prevent hardness of heart and apostasy. God has dispensed his gifts in different ways, so that we might be indebted to each other. That is why the apostle calls it “God’s grace in its various forms” (1 Peter 4:10). Everyone should throw in his lot according to his gifts and experience; as the wicked said to one another, “throw in your lot with us” (Proverbs 1:14).

    Note5. Bringhimback. That is, bring him from his wandering. Among other acts of Christian fellowship, this is one of the most important. We must not only exhort but reclaim. This is a duty we owe even to our neighbor’s beast: “If you see your brother’s donkey or his ox fallen on the road, do not ignore it” (Deuteronomy 22:4). Exodus 23:4 even says, “If you come across your enemy’s ox or donkey wandering off, be sure to take it back to him.” Note in each passage that if the beasts were fallen or strayed, love commands us to help them and bring them back. Is God concerned for oxen and donkeys? If we can sin in regard to them, we can suffer for the sins of others. Bringing them back may be a thankless task, but it must not be neglected; usually we are swayed by worldly considerations, and we are loath to do what is unpleasant. So then, if it is our duty to admonish, it is another’s duty to listen to the words of exhortation, to bear reproof patiently, or he will be opposing his own salvation. Error is touchy. Worldly affections are loath to have the judgment informed; they take away the light of reason and leave us only the pride of reason. There is no one as angry as those who are seduced or persuaded into an opinion; usually conviction and reproof give rise to hatred: “Have I now become your enemy by telling you the truth?” (Galatians 4:16). Truth is a good mother, but it often gives birth to a bad daughter: contempt and hatred. This should not be so! David regarded being struck by the righteous as “a kindness” (Psalm 141:5); faithful reproof and counsel are like a sword anointed with balsam—it wounds and heals at the same time.

    Note6. Bringhimback. He does not say “destroy him”; the work of Christians is not to accuse and condemn, but to counsel and convert an erroneous person. To call down fire from heaven argues some hastiness and impatience of revenge; first burn them in the fire of love. Before any rigorous course is taken, we must use all due means of information. It is heretics who take “the way of Cain” (Jude 11). It is tyranny in the Roman Catholics to punish every scruple; if a doubt is suggested, even in confession, it can be expiated only with torments. Ambrose observed that “false religions brook no contradiction; and what is lacking in argument is made up in force; and therefore erroneous ways are cruel.” No compulsive force should be used before care is taken to get better information and resolve the doubting conscience, as long as there is any desire to be informed. Paul calls for two or three admonitions before a church censure (Titus 3:10). They are cruel hangmen, not ministers, says Pareus, who do not care to save a soul from death but deliver it up straightaway to the devil, to the sword.

    Note7. Rememberthis [lethimknow, KJV]. To spur ourselves on to a good work, it is good for us actually to consider its dignity and benefits—to consider what a high honor it is to have a hand in such work. Thus the apostle presses us to patience for this reason: “we know that suffering produces perseverance” (Romans 5:3). And of sincerity he says, “working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward” (Colossians 3:23-24). So then, learn this wisdom in case of deadness and opposition of spirit; direct your thoughts to the worth and success of your duties. Human strength lies in discussion and reason, and there is no such relief to the soul as that which comes from thoughts at the right moment: whom do I serve? The Lord? Can any labor undertaken for his sake be in vain?

    Note8. Whoeverturnsasinnerawayfromhiserror. Previously this was called “wandering from the truth,” and now “the error of his way.” Note that errors in doctrine usually end in sins of life and practice; “these dreamers pollute their own bodies” (Jude 8). First people dream; then they defile themselves. We often see that impurity of religion is joined with uncleanness of body, and spiritual fornication is punished with bodily fornication. “A spirit of prostitution leads them astray; they are unfaithful to their God” (Hosea 4:12-13 [in the KJV it is, “They have gone a whoring from under their God … therefore your daughters shall commit whoredom”]). Augustine says that those who cannot be chaste go fornicating off from God. Truth awes the soul, and right belief guides the behavior; unbelief is the mother of sin, and wrong belief is its nurse. In error there is a sinful league between the rational and sensual parts, and thus worldly affections are gratified with worldly doctrines. The spirit or upper part of the soul gratifies the flesh or lower faculties, and therefore the convicting power of the Word is said to divide “soul and spirit” (Hebrews 4:12 [Ed. note—Manton says, “flesh and spirit”]), and also between worldly feelings and the crafty pretenses by which error is excused.

    Note 9. Will save. Man under God has this honor. We are “God’s fellow workers” (2 Corinthians 6:1). He is pleased to take us into fellowship in his own work and to give our efforts the glory of his grace. This is a high honor that the Lord gives us; we should learn to turn it back again to God, to whom alone it is due: “I worked harder than all of them—yet not I, but the grace of God that was with me” (1 Corinthians 15:10). “Your mina has earned ten more” (Luke 19:16)—not my hard work, but “your mina.” “I no longer live, but Christ lives in me” (Galatians 2:20). When God puts the glory of his own work on the head of the creatures, they certainly have great cause to lay the crown of their excellence at the feet of the Lord; when the honor of the supreme cause is put upon the instrument, the instrument may well ascribe everything to the supreme cause. Such is the grace of God, that when you have used the means, he will count it as part of your spiritual success: “you have won your brother over” (Matthew 18:15).

    We lose nothing by being employed in God’s service. Let us strive and take pains in his work! Paul would be anything that he might win some (1 Corinthians 9:19-22). This also guides Christians. We must not neglect the means; God gives us the terms proper to the supreme cause. God says, “Spare him from going down to the pit” (Job 33:24). The ministers of the Gospel who were to preach to Edom for the conversion of the elect there were called “deliverers” (Obadiah 21). It is remarkable that though the work of conversion is strictly speaking the Lord’s, it is sometimes ascribed to ourselves, to show that we must not be negligent; sometimes to the ministers and instruments, to show that we must not hold their help in contempt; and sometimes to God, that we may not be self-confident or unthankful.

    Note10. Soul [KJV]. Salvation is principally of the soul. The body has its share: “our lowly bodies” will be “like his glorious body” (Philippians 3:21). But the soul is first possessed of glory and is the chief receptacle of free grace at present: see 1 Peter 1:9. So then, this teaches us not to look primarily for a physical heaven or a place of ease and pleasure. This is the heaven of heaven—that the soul will be filled up with God, understand God, love God, and be satisfied with his presence. Complete knowledge and complete love and union with Christ are the things that Christians should look for. And this teaches us to keep our souls pure; “sinful desires … war against your soul” (1 Peter 2:11)—not only against its present welfare, but against its future hopes. This also comforts the children of God; whatever their situation, it will be all right with their souls.

    Note11. Fromdeath. Errors are deadly to the spirit. The wages of every sin is death, especially of sin countenanced by error, for then there is a conspiracy of the whole soul against God. The apostle Peter calls heresies “destructive heresies.” I confess some heresies are more destructive than others, but all of them have a destructive tendency. Only the way of truth is the way of life. There are some heresies that are totally inconsistent with salvation for eternal life, such as errors in fundamentals, joined with an obstinacy and reluctance against the light, which is the badge of a heretic who is in a state of damnation. So then, let us take heed how we dally with errors—there is death in them; would you play with your own damnation? Errors are dangerous; someone who embraces them embraces his own death. James here refutes those who say there is salvation in any way provided we live a good life. Some Libertines say this, and some of the Arminians in Holland. The Socinians also say that a man of any persuasion may be saved if he does not walk contrary to his light. At the Council of Trent, the salvation of the heathen by the power of nature without Christ was much discussed. The theologians of Collen published a book about TheSalvationofAristotle theHeathen. But the Scripture speaks only of one faith (Ephesians 4:5) and says that all nations will be brought to God by this Gospel (Matthew 24:14).

    So that you may understand this matter more clearly, I will lay down a few propositions.

    (1)      No one can be saved without Christ. There is no other “foundation” (1 Corinthians 3:11). “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12). “I am the way” (John 14:6).

    (2)      No one can be saved by Christ without knowing him and believing in him (John 17:3). Venator said that a person could be saved by Christ without so much as a historical knowledge of him, but in the Word we know of no salvation except by believing in Christ (John 3:17).

    (3)      We must believe in Christ according to the way the Scriptures show us—that is, the rule of faith (1 Corinthians 15:14; John 7:38). The apostle everywhere speaks against those who teach another doctrine (Galatians 1:6-8; 1 Timothy 1:3; 6:3). Therefore, if they are deceived they say Christ will not look at what you believe, but how you live, and will make everything depend on the good life.

    (4)      Lesser differences in and about the doctrine of the Scriptures, even if they are consistent with the main thrust of salvation, are damnable. Circumcision and uncircumcision is nothing to the new creature; yet to be of either of these against conscience is a matter of dreadful consequence, for then a lesser opinion is in the same rank as a known sin, being deliberately maintained against light. Consider, then, how much it concerns you to be right in judgment and profession, for though the error may not be damnable in itself, it may be so by circumstance, reluctance against the light being inconsistent with grace. There cannot be a greater argument of an unsubdued will than to stand out against conviction because of secular considerations; this is to love darkness instead of light (John 3:19) and to prefer present convenience before those glorious rewards that religion offers. How inconsistent that is with faith or true grace, Christ shows in John 5:44 and 12:43. I know people usually plead that there may be salvation as long as the error is not fundamental. Yes, but however small the error, there is great danger in going against the light (Philippians 3:15-16). Those who are mature must walk up to the height of their light and principles; and though in some cases profession may be unexpressed and we may keep what we believe between ourselves and God (Romans 14:22), yet we cannot do this in times of public contest and when we are solemnly called to give witness to truth. So do not be deceived with the pretense that there may be salvation in the way that you practice. As Despaigne argues, suppose you could be saved in the way you acknowledge to be erroneous; how can it be consistent with love to be guilty of such horrible contempt and ingratitude as to be content that God may be dishonored provided we may be saved?

    (5)      Gross negligence, or not taking the trouble to know better, is equivalent to standing against the light. There is deceit in laziness or affected ignorance; people will not know what they have a mind to hate. This is evidence of a secret fear and suspicion of the truth; people are loath to follow it too closely, lest it oppose their desires and interests: “Everyone who does evil hates the light, and will not come into the light for fear that his deeds will be exposed” (John 3:20). “They deliberately forget” (2 Peter 3:5). Those who are pleased with ignorance of any truth err not only in their minds but in their hearts; it is the practice of God’s people to be always searching (Psalm 1:2; Romans 12:2). We should not only do what we know, but search in order that we may know more.

    (6)      Those who live in a lesser error about faith or worship are saved with much difficulty (1 Corinthians 3:13). The apostle speaks about chaff and hay built on the golden foundation, and he says that anyone who does this will be saved as by fire; he loses much of his comfort and peace, is very scorched in spirit, and is kept in a darker, colder, and more doubtful way.

    Note12. Andcoverover. Justification consists in the covering of our sins. It is removed out of God’s sight and the sight of our own consciences—chiefly out of God’s sight. God cannot choose but see it since he is omniscient and cannot choose but hate it since he is holy, but he will not punish it, because he has received satisfaction in Christ. Sins are so hidden that they will not be brought to judgment; nor will they hurt us. God will cast them into the depths of the sea (see Micah 7:18). That which is in the depths of the sea is lost and forgotten forever; the ocean will never be drained or dried up. All these words the Lord uses to persuade us that once sins are pardoned it is as if they were never committed. Men forgive but do not easily forget; if the wound is cured, the scar remains. But God accepts us as if there were no breach.

    Note13. Amultitudeofsins. Many sins do not hinder our pardon or conversion. God’s “gift followed many trespasses and brought justification” (Romans 5:16). “He will freely pardon” (Isaiah 55:7). All these thousands of years God has been multiplying pardons, and yet free grace is not tired out. The creature owes a great debt to justice, but we have an able surety. It is foolish to think that an emperor’s revenue will not pay a beggar’s debt. Christ has undertaken to satisfy, and he has enough money to pay. We are limited and therefore think too narrowly of the abundance of grace. But God is not like man (Hosea 11:9). Mercy is a treasure that cannot easily be spent. We have many sins, but God has many mercies: “according to your great compassion” (Psalm 51:1). Certainly mercy is an ocean that is always full and always flowing. Free grace can show you large accounts and a long bill, canceled by the blood of Christ.

    May the Lord interest you in this abundant mercy, through the blood of Christ and the sanctification of the Spirit! Amen.