God to Be Glorified by Those Bought with a Price

Ye are not your own, for ye are bought with a price; therefore glorify God in your body, and in your spirit which are God’s. — 1 Cor. vi. 19, 20.

The religion of the Bible relates to the two great branches of human duty, the things to be believed, and the things to be done. These truths are exhibited in various methods; sometimes in a more general and comprehensive manner, and at other times particular points are distinctly brought into view. The doctrines and precepts of the gospel, though they may be distinguished, must not be separated. There exists an intimate connexion between them. The objects of our faith are not matters of mere speculation; they furnish the motives which should impel the Christian to the performance of duty; and duty cannot be rightly performed, unless under the influence of the belief of these doctrines. Faith and good works have, therefore, an indissoluble connexion, so that where there are no good works, it must be concluded, that, whatever boast may be made of believing the truth, the faith is not genuine and saving.

In the words of the text, we have a doctrine and a duty inculcated in their relation to each other. The duty is so comprehensive, that it includes the whole circle of Christian duties, for it is a command to glorify God with our bodies and spirits; and evidently, this comprehends every duty which God requires of man. The doctrine taught, and presented as a motive for our obedience, is so powerful, that though it cannot be said strictly to embrace every doctrine of the gospel, yet it supersedes the necessity of calling in the aid of any other motive. It is the doctrine of redemption — redemption from sin and misery by a ransom — a ranson of such inestimable value, that nothing can be added to it. They who are thus redeemed from death, by another, are no longer their own. All their faculties belong to him who has bought them. They are bound by the law of gratitude to conform their conduct, henceforth, to the will of their Redeemer.

In the further prosecution of the subject, we shall first consider the duty; and secondly, the motive offered for its performance.

1. The duty is, “to glorify God, wfth our bodies and spirits.” Let us begin with the latter. How may we glorify God with our spirits, that is, with our rational souls?

This we may do, in the first place, by making use of the reason with which we are endowed, in contemplating the character of God as made known to us in his works and in his word. To enable us to perform this duty was the principal end of our Creator, in making us intelligent beings; and our reason can never be exercised on any subject so noble and excellent. And as our rational faculties were given to enable us to contemplate the divine attributes, so also to search after the knowledge of God. Although “none by searching can find out the Almighty to perfection,” yet, by diligent attention to the book of nature, and to the Bible, we may learn much of God that was not apparent at the first view. Every rational creature should, therefore, seek assiduously to know God, as far as he has revealed himself. Things unrevealed, we have no concern with. They do not respect our faith and practice; and it is presumptuous in us to endeavour to pry into them, according to that declaration in the law, “The secret things belong unto the Lord, our God, but those things which are revealed, belong to us and our children for ever, that we may do all the words of this law.”

Again, we glorify God when we readily and firmly believe and rely upon all that he has said. God is better pleased with no act of his creatures than faith in his declarations; especially, when they are contrary to the notions which we naturally adopt from our own reason, as probable. Such a faith was conspicuous in Abraham, on account of which he obtained the honourable appellation of “the father of the faithful.” “Who, against hope,” as says Paul, “believed in hope, that he might become the father of many nations.” Though what God promised seemed impossible, according to the course of nature; yet, “he was not weak in faith’ — “he staggered not at the promise through unbelief; but was strong in faith, giving glory to God.” We may also glorify God in our spirits, by setting our affections supremely on him, and by the constant and lively exercise of pure love. This, indeed, is the essential thing in religion. Without love or charity, Paul assures us, that all knowledge and all faith will profit nothing. Of all excellent gifts and graces, this is the most excellent, and shall abide for ever.

No honour given to any one can be equal to our sincere and supreme love. This, therefore, was the original demand of the law of God; and as that law is immutable, the same thing is now demanded; and, in the same proportion as we love God, in the same we obey the law; and thus we come to the conclusion, that we cannot glorify God so effectually in any other way, as by obeying his law.

We, moreover, glorify God by forming such purposes as are in accordance with the divine will. The character of every man is determined by the habitual bent and purpose of his will. All human actions flow from the will; this is, therefore, the mainspring of all good conduct. Man’s depravity consists mainly in the opposition of his will to the will of God. But when the will is renewed, the purposes of the heart are decidedly for God and his service. The stubborn will, naturally so selfish, is now subdued; and the sincere inquiry of the soul is, What is God’s will? Now, such a person can truly say, “My heart is fixed, O God, my heart is fixed.” “Thy will be done, as in heaven so in earth.” And even when the manifestations of the divine will are contrary to the natural affections and inclinations of the person, he learns to acquiesce in the divine will. “It is the Lord, let him do what seemeth him good.”

All our duty, however, does not consist in action. In this world the children of God are all subject to various afflictions. These they are taught to consider as paternal chastisements, which are intended to work in them the peaceable fruits of righteousness; and the rod of chastisement is used to correct their faults, and to make them partakers of his holiness. These afflictions are properly called trials, because they bring to the test our submission to the will of God. It is much easier to be thankful for mercies received, than to be cheerfully submissive when our comforts are taken away. Our natural and lawful affections are apt to become inordinate, and it is found hard to resign our possession of objects which have been long enjoyed. The bereavement of dear friends is a sore affliction. None knows the bitterness of soul produced by the loss of such, until he has had some experience of these trials. However well we may be acquainted with the reasons which should have influence to make us submissive to the will of our heavenly Father, and may assent to them all, and acknowledge their weight; yet, when the trial actually comes upon ourselves, we find theory to be very different from practice. At first, even the Christian under severe chastisement is like “a bullock unaccustomed to the yoke;” but after struggling awhile, he learns to submit, and finds resignation the best remedy for every species of trouble. And in proportion as submission is difficult, on account of its crossing the inclinations of the flesh, in the same proportion is it pleasing to God; and by having our wills swallowed up in the divine will, we glorify God as much as in any other way. Afflicted saints, confined to their beds or their houses, often feel as though they were cut off from all opportunity of glorifying their heavenly Father; whereas they are placed in a situation in which they can glorify him more effectually than by active service. Their humble submission to the divine will, and their cheerful resignation of the dearest objects of their earthly affections, at the call of his providence, is a sacrifice with which God is ever well pleased. We may, in this way, glorify God even in death, when with childlike submission we part with life and all its enjoyments, and give up our souls into the hands of him who gave them. “Whether we live, we live unto the Lord; or whether we die, we die unto the Lord.”

Finally, under this head, we glorify God with our spirits, when we constantly and deliberately aim at his glory: when, in all that we do, or undertake, we set before our minds the glory of God, as our highest end; and when, in the ardour of our zeal, we call upon every one around us to join in ascribing glory to his name, and not only so, but invite all nature to join in the chorus of praise. Thus the royal Psalmist often invites all creatures to praise the Lord.

But in our text, the apostle speaks of glorifying

God with our bodies, as well as our spirits. Let us, then, inquire how our bodies may become instruments of glorifying God.

Ip the first place, we glorify God when our bodies are preserved from impurity and intemperance. This was the very idea which the apostle had in his mind, when he introduced the word bodies; for he had just said, in the beginning of the nineteenth verse, “What! know ye not that youi bodies are the temple of the Holy Ghost, which is in you, and which ye have of God?” As the temple of God must be holy, so it must be preserved from all impurity of the flesh. This is so offensive to God, that in a parallel passage, it is said, “If any man defile the temple of God, him will God destroy.” So, also, the body should be kept free from those disorders and insane perturbations produced by inebriating drinks and drugs, and also from all undue repletion of food. The passions and appetites, which have their seat in the body, must be held under a strong restraint. And as a pure and temperate condition of the body is requisite to the performance of any duty, and necessary to the right exercise of the mind itself, it is a duty of high obligation to keep the body under due government, lest fleshly lusts which war against the soul should subdue it, and involve it in ruin. Paul says, “I keep under my body lest while I preach to others, I myself should be a castaway.”

Again, as man consists of body and spirit, and as both have been derived from God, it is reasonable that both should be employed m his service. Various duties requiring bodily action are therefore enjoined; and all the institutions of social and public worship demand the employment of bodily organs and members. We are bound to worship God with our bodies, as well as with our minds. We must bow down before him, and by external actions and gestures, manifest our reverence for the divine majesty.

Besides, God is to be praised with our voice in the assembly of his saints, and it is written, “He that offereth praise, glorifieth me.” With the tongue then, we should continually glorify the name of the most High. To animate our praise, we need the aid of sacred music. “Praise ye the Lord; for it is good to sing praises unto our God; for it is pleasant, and praise is comely.”

Moreover, as God is glorified by acts of beneficence and charity, and indeed, by every species of good works; and all these require the instrumentality of the body; so we may be said to glorify God by every good work which we can perform. We glorify him by the common labours of our hands, whether in the house, or in the field. Those in the most abject circumstances in the world, have it in their power to glorify God, by diligently performing the duties of their station and places. Thus Paul exhorts servants, who were in bondage, “Obey,” says he, “in all things your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance; for ye serve the Lord Christ.”

Our hands may be made to glorify God, when they are opened in acts of liberality and beneficence. When, possessed of abundance of the good things of this life, you supply the wants of Christ’s poor brethren, it will be openly acknowledged in the day of judgment. Even if you give a cup of cold water to a disciple in the name of a disciple, you shall not lose your reward. Certainly, he who advances the kingdom of Christ by preaching his gospel, or by contributing to the support of those who do; and who makes a pious and liberal use of the wealth which God has bestowed upon him, does thus glorify Him, from whom wealth is received. Rich men labour under some great disadvantages, as it relates to the salvation of their souls; but they possess one means of glorifying God which others want. They have the “mammon of unrighteousness,” by the wise use of which they may make themselves friends. Let them, then, “do good and communicate, for with such sacrifices God is well pleased.” O rich man, let not the rust of your hoarded gold and silver testify against you. The talents with which you are entrusted must not be buried, but diligently employed for the interest and honour of your Lord.

In short, we are bound to glorify God in all things. “Whether ye eat or drink, or whatever ye do, do all to the glory of God.” Good works send forth a shining light, and have a tendency to lead others, who see them, to glorify our Father in heaven, according to that precept of our Lord “Let your light so shine, that others seeing your good works may glorify your Father in heaven.” A holy, exemplary life is the most effectual method of glorifying God, before men. If we set before us, daily, the example of Christ, and follow it, we shall not fail to glorify God. “Let the same mind be in you, which was also in Christ Jesus.” Imitate his example, “who went about doing good;” and neglect not to ascribe to God the glory due to his august and holy name.

II. We come to consider and urge the motive for our glorifying God, mentioned in our text. “Ye are not your own — ye are bought with a price.” When it is said, that we are not our own, the meaning is, that we are the property of the Lord. Every one has a right to the use and benefit of what properly belongs to him. If we are God’s, then he may rightfully require all the service and obedience which we are capable of rendering. If he is our Owner, we should employ our faculties of mind and body to glorify him. The apostle might have founded God’s right to us on creation. He who makes any thing, among men, has the best title to it; but man can make nothing unless the materials be furnished. God first produced the material, and then fashioned and constituted it, in a very wonderful manner. But the apostle says nothing of this, and why? because his mind was fully occupied with another subject — Redemption. “Ye are,” says he, “bought with a price.” The redemption of captives was an idea very familiar to the ancient Greeks and Romans

As by the customs of war, every prisoner was made a slave, it often happened, that persons of wealthy and respectable families, would be thus separated from their parents, brothers, and sisters; and from their wives and children, where they had families of their own. It is not surprising, therefore, that it frequently happened, that the relatives of the captive in slavery, would raise a sum sufficient to ransom their friend, and would send a suitable person to find him out, and to pay his redemption price, and bring him home. Suppose a father or brother to go in search of the lost son or brother. He encounters every peril, by land or sea, makes his way over mountains and deserts, until he arrives at the spot where the captive, confined with chains, is labouring under the lash, it may be, of a cruel master. What would be the feelings, do you suppose, of a number of captives confined together, when it should be announced, that a Redeemer had arrived with a large ransom to deliver some one of them? How, in such circumstances, would alternate hope and fear agitate every bosom! But when the fortunate captive heard his own name called, who can describe his exultation? The good news is so unexpected, and the tidings so joyful, that he at first, can scarcely believe the report. But when he sees the face of his father or brother, and sees the ransom paid, and finds himself freed from his fetters, his heart is as full of joy as it can hold. He springs forward and embraces his kind redeemer. He exults, and weeps, and laughs — and knows not how to give expression to his feelings. This is literally what is meant by redemption. Sometimes, indeed, the word is used for any great deliverance; but primarily and properly, it means to buy with a price. And so the apostle says to the Christians of Corinth, “Ye are bought with a price.”

The deliverance of sinners from death by the Lord Jesus Christ, bears therefore a striking analogy to the redemption of captives. Men are taken captive by the devil. They are bound fast in the cords of iniquity. They cannot liberate themselves, nor can this redemption be effected by any one but the Son of God. But, though the analogy is striking, yet there are three circumstances in the redemption of the sinner, which distinguish it from that which takes among men.

1. When one went to redeem his brother or friend, though he might have far to go, and many difficulties to encounter, before he found the unhappy captive, still he had not to go out of the world; but when Christ, as our elder brother, undertook the ransom of his people, it was necessary for him to descend from heaven to earth — from the throne of majesty to a stable and a manger.

2. When an earthly redeemer set off in search of an enslaved son, or brother, he had indeed to obtain and take with him a ransom — and it might be a large sum which was requisite, for those who now held the captive in bondage, would raise their demand in proportion to the wealth of the friends Still the price consisted of silver or gold or precious stones, or some valuable earthly commodity. But when the Son of God came into the world to redeem lost sinners, he must lay down a ransom of a very different nature. Silver and gold go for nothing in this transaction. All the treasures in the bowels of the earth are insufficient to redeem one soul. The price required is blood — and no other blood will answer, but that of the Redeemer himself. Yes, the Son of God must assume our nature, that he might have blood to offer as a ransom. “Lo, I come, O God,” says he, “to do thy will.” “A body hast thou prepared me.” Having been “made of a woman, and made under the law,” he bore the stroke of divine justice due to the sinner, and by becoming a curse for him, redeemed him from the curse of the law. “For,” says Peter, 14 we are redeemed, not with silver or gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.” O Christian! behold the blood flowing from the heart of the Lamb of God. This, this was the price paid for your redemption.

3. This redemption is distinguished from the transaction so called among men, by the nature of the bondage and captivity under which the sinner was confined. He was first under a just sentence of condemnation from the law of God. Next, he was held bound in cords of iniquity, which no created arm could loose. And lastly, he was lying under the cruel tyranny of Satan, the worst of masters. From all these our Redeemer came “to save his people.” He removed the curse of the law by bearing it in his own body on the tree. He saves his people also from their sins by the washing of regeneration and the renewing of the Holy Ghost, and he dispossesses Satan by his superior power. “When a strong man armed keepeth his house, his goods are in peace, but when a stronger than he cometh, he taketh away his armour wherein he trusted and divideth the spoils.” Christ came “to destroy the works of the devil.” Paul was sent “to turn the heathen from darkness to light, and from the power of Satan to God;” and Christians are “translated from the power of darkness to the kingdom of God’s dear Son.”

Now, those who have been thus redeemed owe a debt of gratitude which, without exaggeration, may be said to be infinite. No wonder Paul judged it unnecessary to urge other motives. If this has not power to influence us to glorify God, no others can possess such a power. Let us, then, cordially and cheerfully spend our lives in glorifying God, with our body and spirit which are his.

REFLECTIONS.

1. Let us reflect penitently on our culpable neglect of this great duty, of glorifying God with our bodies and spirits which are God’s. Though we may not be chargeable with a total neglect of duty; though we may have had this as the highest object of pursuit, for years past; though we may be conscious that we have desired and purposed to make every other pursuit subordinate to this chief end; yet, upon a retrospect of his past life, who is not constrained to confess that there has been a great failure in coming up to the requirements of God, all of which are most reasonable? And not only have we come short of that perfection which the law demands, but we have not reached that degree of perfection at which we fondly anticipated that we should arrive. Deep humility and sincere repentance are the feelings which should possess our minds in looking back on the past.

2. We should endeavour to obtain a lively feeling of our obligations to the Redeemer. We should often remember, that we are redeemed captives, bought off from a cruel servitude, from galling chains; yea, from certain death, not of the body only, but also of the soul — a death of never ending misery. And let us endeavour to excite within our cold hearts, the emotions of lively gratitude, by contemplating the price of our redemption; not silver or gold, or any mundane treasures, but the precious blood of the Lamb of God! And let us meditate not only on the gift, but on the motive which prompted it. There is no greater mystery than the love of God to sinners. In this love there is a depth, and height, and length, and breadth, which passeth knowledge. What shall we render to the Lord? What can we render for such a benefit? The best return we can make is to give ourselves away to our Redeemer. We are not our own; he hath bought us with a price. All our faculties of mind are his, and should be consecrated to his service. All the members of our bodies should be employed, as “in«truments of righteousness.” All the power or influence which we may possess over others, should be exerted to bring them to join us in this reasonable and exalted work of glorifying God. All our property should be sacredly devoted to the service of the Lord. He gave it, and he has a right to it; yea, he has bought ourselves with an inestimable price, and this includes all that we possess. Let those, then, that have wealth consider themselves as the stewards of God; and let them prove faithful in dispensing their Lord’s goods His language to such is,” Occupy till I come.’1

3. Let us esteem it a great privilege to be the redeemed servants of the Lord. It is the highest honour wThich we can enjoy; and he never requires his servants to be losers by their sacrifices, labours, and privations for his sake. Our highest happiness also is inseparably connected with the performance of this duty. All who forsake God, forsake the fountain of living waters; but they who glorify him, shall enjoy him for ever. All the inhabitants of heaven glorify God with all their powers; and in glorifying him, they find complete blessedness. Their felicity is sweetly conjoined with their duty. If they should cease to glorify God, they would instantly cease to be happy. The servants of God here below, are only truly happy, while they are found glorifying their Father in heaven. The more- we lose sight of self the better. The more we are absorbed in the desire to glorify our Redeemer, the more is our true happiness promoted.

Finally, let us remember that the ’ time which remains to many of us, I may say, all of us, is short. We cannot return to live our lives over again, to finish the work which we may now neglect. If we are convinced that we have not improved the time gone by, as we ought to have done, the only way by which we can redeem lost time is by making the best possible use of what remains. Be up and doing — the night comes on apace — the day is far spent. The Master will soon require of us an account of our stewardship. Every day we should act under the deep impression of the account which we must give to Christ when we stand before his tribunal. Let every one endeavour so to improve the talents committed to him, as to be privileged to hear the welcome laudatory, “Well done good and faithful servant, enter into the joy of thy Lord.”