Center for Biblical Theology and Eschatology
Christ's Judgment and Victory
by Richard Sibbes
We come now to the last part of our text, concerning the constant progress of Christ's gracious power, until he has set up an absolute government in us which shall prevail over all corruptions. It is said here that he will cherish his beginnings of grace in us until he bring forth 'judgment unto victory' (Matt. 12:20).
Christ's Judgment Established In Us
By judgment here is meant the kingdom of grace in us, that government whereby Christ sets up a throne in our hearts. Governors among the Jews were first called judges, then kings, whence this inward rule is called judgment, as also because it agrees with the judgment of the Word, which the Psalmist often calls judgment (as in Psalm 72:1,2) because it agrees with God's judgment. Men may read their doom in God's Word. What it judges of them God judges of them. By this judgment set up in us, good is discerned, allowed, and performed; sin is judged, condemned, and executed. Our spirit, being under the Spirit of Christ, is governed by him, and, so far as it is governed by Christ, it governs us graciously.
Christ and we are of one judgment and of one will. He has his will in us, and his judgments are so invested with authority in us as that they are turned into our judgment, we carrying his law in our hearts, written there by his Spirit (Jer. 31:33). The law in the inner man and the law written answer to each other as counterparts.
The meaning then is that the gracious frame of holiness set up in our hearts by the Spirit of Christ shall go forward until all contrary power is subdued. The spirit of judgment will be a spirit of burning (Isa. 4:4) to consume whatever opposed corruption eats into the soul like rust. If God's builders fall into errors and build stubble on a good foundation, God's Spirit, as a spiritual fire, will reveal this in time (1 Cor. 3:13), and destroy it. The builders shall, by a spirit of judgment, condemn their own errors and courses. The whole work of grace in us is set out under the name of judgment, and sometimes wisdom, because judgment is the chief and leading part in grace, so that the gracious work of repentance is called a change of the mind, and an after wisdom. On the other hand, in the learned languages the words that express wisdom imply also a general relish and savor of the whole soul, and rather more the judgment of taste than of sight or any other sense, because taste is the most necessary sense, and requires a nearer application of the object than all other senses. So, in spiritual life, it is most necessary that the Spirit should alter the taste of the soul so that it might savor the things of the Spirit so deeply that all other things should be out of relish.
And as it is true of every particular Christian that Christ's judgment in him shall be victorious, so likewise of the whole body of Christians, the church. The government of Christ, and his truth, whereby he rules as by a scepter, shall at length be victorious in spite of Satan, antichrist, and all enemies. Christ, riding on his white horse (Rev. 6:2), has a bow and goes forth conquering, in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgment principally for Christ's kingdom and government within us, firstly, because God especially requires the subjection of the soul and conscience as his proper throne; and, secondly, because, if judgment should prevail in all others about us and not in our own hearts, it would not yield comfort to us; and therefore it is the first thing that we desire when we pray, 'Thy kingdom come', that Christ would come and rule in our hearts. The kingdom of Christ in his ordinances serves but to bring Christ home into his own place, our hearts.
The words being thus explained, that judgment here includes the government of mind, will and affections, there are various conclusions that naturally spring from them.
Christ's Mildness And His Government
The first conclusion from the connection of this part of the verse with the former is that Christ is mild in the way that we have seen so that he may then set up his government in those whom he is so gentle and tender over. He pardons in this way so as to be obeyed as a king; he takes us to be his spouse so as to be obeyed as a husband. The same Spirit that convinces us of the necessity of his righteousness to cover us convinces us also of the necessity of his government to rule us. His love to us moves him to frame us to be like himself, and our love to him stirs us up to be such as he may take delight in, neither do we have faith or hope any further than we have a concern to be purged as he is pure. He makes us subordinate governors, yea, kings under himself, giving us grace not only to fight but to subdue in some measure our base affections. It is one main fruit of Christ's exaltation that he may turn every one of us from our wickedness (Acts 3:26). 'For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living' (Rom.14:9). God has bound himself by an oath that he would grant us that 'we might serve him without fear, in holiness and righteousness before him' (Luke 1:75), and not only before the world.
Pardon Leads To Obedience
This may serve for a trial to discern who may lay just claim to Christ's mercy. Only those that will take his yoke and count it a greater happiness to be under his government than to enjoy any liberty of the flesh; that will take whole Christ, and not single out of him what may stand with their present contentment; that will not divide Lord from Jesus, and so make a Christ of their own, may make this claim. None ever did truly desire mercy for pardon but desired mercy for healing. David prays for a new spirit, as well as for a sense of pardoning mercy (Psa. 51:10).
Justification Leads To Sanctification
This also shows that those are misled that make Christ to be only righteousness to us and not sanctification, except by imputation, whereas it is a great part of our happiness to be under such a Lord, who was not only born for us, and given to us, but has the government likewise upon his shoulder (Isa. 9:6,7). He is our Sanctifier as well as our Saviour, our Saviour as well by the effectual power of his Spirit from the power of sin as by the merit of his death from the guilt thereof; provided these things are remembered:
1. The first and chief ground of our comfort is that Christ as a priest offered himself as a sacrifice to his Father for us. The guilty soul flies first to Christ crucified, made a curse for us. Thence it is that Christ has right to govern us; thence it is that he gives us his Spirit as our guide to lead us home.
2. In the course of our life, after we are in a state of grace, if we are overtaken with any sin, we must remember to have recourse first to Christ's mercy to pardon us, and then to the promise of his Spirit to govern us.
3. And when we feel ourselves cold in affection and duty, the best way is to warm ourselves at this fire of his love and mercy in giving himself for us.
4. Again, remember this, that Christ rules us by a spirit of love, from a sense of his love, whereby his commandments are easy to us. He leads us by his free Spirit, a Spirit of liberty. His subjects are voluntaries. The constraint that he lays upon his subjects is that of love. He draws us sweetly with the cords of love. Yet remember also that he draws us strongly by a Spirit of power, for it is not sufficient that we have motives and encouragements to love and obey Christ from that love of his, whereby he gave himself for us to justify us; but Christ's Spirit must likewise subdue our hearts, and sanctify them to love him, without which all motives would be ineffectual.
Our disposition must be changed. We must be new creatures. They seek for heaven in hell that seek for spiritual love in an unchanged heart. When a child obeys his father it is from reasons persuading him, as likewise from a child like nature which gives strength to these reasons. It is natural for a child of God to love Christ so far as he is renewed, not only from inducement of reason so to do, but likewise from an inward principle and work of grace, whence those reasons have their chief force. First we are made partakers of the divine nature, and then we are easily induced and led by Christ's Spirit to spiritual duties.
Next > Chapter XII: Christ's Wise Government
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