Falling into the Hands of the Living God!

Part 5

Matthew Mead, 1629-1699
 

"It is a terrifying thing to fall into the hands of the living God!" Hebrews 10:31

I have opened the terms, and showed you in what sense God is the living God.

I have opened the notion of falling into his hands, and showed you what it is.

I have demonstrated the truth that it is such a terrifying thing to fall into the hands of the living God, and have shown to whom it is such a fearful thing.

And I have given you the reasons of this truth, why it is such a terrifying thing to fall into the hands of the living God.

I. Reason, (which I am yet on, which is a great reason), is with respect to those attributes of God which make it so dreadful. There are some attributes of God especially, which the sinner shall then fall under, which shall put so much terror into the case.

One is the OMNISCIENCE of God, that attribute of the Divine nature by which he knows all things—all things that either have been, are, shall, or can be. Without this, God would neither be fit to govern the world at present, or judge it hereafter—for then God shall convince the world, and bring all things to light, even the hidden things of darkness, and make manifest the most secret evils, the very counsels of the heart. God shall then sit as Judge on all, and give to every man according to his works. How could God possibly do this, unless he is an all-knowing God? And this is one attribute of God, which makes it so fearful a thing to fall into the hands of the living God—because he is an omnipresent and omniscient God. "Who can hide in secret places so that I cannot see them?" declares the Lord. "Do not I fill Heaven and earth?" declares the Lord." Jeremiah 23:24

I come now to another attribute of God, which makes the sinner's case dreadful in falling into the hands of God—for it is into the hands of a God of POWER. Whoever falls into the hands of the living God, falls into the hands of an omnipotent God! His very being supposes power. If you acknowledge the existence of a God, you must acknowledge him to be Almighty. If he is limited in his power, he must be limited in his essence—for power of acting is ever according to the nature of being. So either God is not infinite in his being, or if he is, he must have an infinite power in acting, for otherwise this would follow that there would be an inequality in the attributes of God. One would be greater than another. His wisdom would be greater than his power. He knows all things that are possible to be known, and if he cannot do all things that are possible to be done—then he is greater in understanding, than in the power of acting, which is absurd.

All the attributes of God are his very essence. His power, and wisdom, and love, and the like—they are not qualities in God, as in a creature, but of the very essence and being of God. And therefore if any one attribute could be supposed to be greater than another, then in that attribute, God would be greater than himself in another attribute. But his power is as great as wisdom.

Among men, indeed, where these are qualities, it makes no wonder. Man may know more than he can do, and so be greater in understanding than in power. He may will what he cannot work, he may devise what he cannot perform. I say these things in men are but qualities, and therefore no wonder if they differ, and one may be strong and another weak.

But in God it cannot be so. Every attribute is his essence, and his essence being infinite, so must every attribute be—and so all are necessarily equal, for in things that are infinite, there can be no inequality.

And the same may be said of his will, that is said of his knowledge and wisdom, for though the will of God, and the power of God are not really distinct in themselves—yet they are distinct in our conceptions. The will of God, determines—the power of God executes. The power of God—accomplishes the resolutions of his will. Ephesians 1:11 says, "He works all things according to the counsel of his own will." So that the work of the divine power, is to bring about the purposes of the divine will.

His will is the supreme cause of everything that is. All things come into being as God wills them. His power is as great as his will, for, "he does whatever he pleases," (Psalm 115:3).

Nothing can be absolutely perfect that is in any sense impotent, for weakness is an imperfection. Everything is accounted more perfect, by how much more it has efficacy and virtue in it. They are the most perfect plants, which are the most conducive to health, and have the greatest virtue to heal and cure.

When God is declared to be unsearchable to perfection, He is set out by the title of Almighty. Job 2:7 says, "Can you by searching find out God? Can you find out the Almighty to perfection?" Implying so much, that the Almightiness of God is such a thing as cannot be fathomed or searched out, because his power cannot be limited. As God might be said not to have a perfect liberty to will, if he could not will what he pleased—so he would not have a perfect power, if he could not do whatever he wills. This power of God comes under a two-fold distinction.
 

(1). There is in it the power of authority and jurisdiction.

First consider the power of authority and jurisdiction. This is that power of lordship, which all the powers in the world are under as being from him. Every creature is God's subject, even the devils themselves are at his beck. It is so with the most inanimate beings. God bids the winds be silent and the seas be still—and how readily do they obey his voice! If God calls for a famine on a sinning nation—then how suddenly does the earth become iron and the heavens brass! Flies and lice shall infest thrones and kingdoms, if armed with a commission from this Almighty God. "All are your servants," (Psalm 119:91).

What the centurion said of his soldiers and servants, in Matthew 8:9, "I say to this man, go—and he goes; to another, come—and he comes; and to my servant, do this—and he does it," is much more true of God. He has a power and dominion over all the creatures, and a sovereign right to dispose of them at his own pleasure.

Sometimes he governs things according to the course of second causes, working by them according to the innate quality of natural action. The motion of every creature is ordered by the will of God, and acted by the power of God.

Sometimes he governs them in an extraordinary way, above or beyond nature. As when he made, "the sun to stand still in Gibeon, and the moon in the valley of Ajalon," (Joshua 10:12). In this way, at the word of God the sea divides for Israel to pass over on dry land. He makes the earth open to swallow up Korah and his companions. He shuts the mouth of hungry lions, (Daniel 6:22). He commands the fiery furnace not to burn, (Daniel 3:25).

How often in the New Testament do you find God putting forth his power this way? He does this in the star that directed the wise men to Christ—and in the eclipse of the sun at his death He does this in the fish that brought the tribute to Peter, and the like.

No creature can evade the power of his dominion, for all are at his command! (Isaiah 48:13).

The angels, those inhabitants of the glorious world—do his commandments, hearkening to the voice of his word. All the creatures in Heaven and earth are controlled by his sovereign power. "I know that the LORD is great, that our Lord is greater than all gods. The LORD does whatever pleases Him—in the heavens and on the earth, in the seas and all their depths. He makes clouds rise from the ends of the earth; He sends lightning with the rain and brings out the wind from His storehouses!" Psalm 135:5-7

It is so with all sickness, pain, and diseases. "Speak but the word, and my servant shall be healed," (Matthew 8:8).

God's sovereign will and power gives law to all. Now this is his power of dominion or sovereignty, which the theologians make to consist in four parts. In commanding, permitting, rewarding and punishing.

 

(2). There is a power of strength and ability, which is that by which he can effect and bring to pass whatever he pleases. This is called his omnipotence and almightiness. One observes, that God is called Almighty in more than seventy places in scripture. "I know you can do all things," Job says. And Jeremiah, after he had been speaking of God's power in the creation, he adds, "nothing is too hard for you."

Surely nothing can be too hard for that God, who made such a world out of nothing. He could have made a thousand worlds, instead of the one that he has made. "With God all things are possible." When Sarah doubted of having a child in her old age, see how God rebukes her, (Genesis 18:14). "Is anything too hard for the Lord?" Can anything hinder omnipotence?

And when Moses himself spoke very unfittingly of this attribute of God—as if God were not able to feed his people when they were in a strait, Moses says, "shall the flocks and the herds be slain for them to suffice them? Shall the fishes of the sea be gathered together for them?" But see how God takes him up short in the next words, "Is the Lord's hand waxen short?" God who is eternal without any limitation of time—is Almighty without any limitation of power. Consider here a few things.

POWER. It is one of the names of God, Mark 14:62, "You shall see the Son of man sitting at the right hand of power," that is on the right hand of God. God and power are so inseparable, that they are put for one another. You do not know God at all, if you do not know him by this name, for power belongs to God. Psalm 62:11, "God has spoken once, twice have I heard it, that power belongs to God."

He heard it in the creation of the world, for by his power he made the world; and he heard it in his dominion, for by the power of his providence, he governs his world. He heard it in the making of the world—for that was done by a word. He heard it in the redeeming of the world, for that was done by the word. Or, he heard it twice, that a double testimony might confirm the thing, and make it of the greatest certainty, that all might own his power. So that I say, you cannot have a right notion of God, if you do not conceive of him as a God of power, for it is one of his names!

Omnipotence is absolutely essential to the Divine nature, and that cannot be said of any creature. Omnipotence is not essential to the creature. What power is in it, is by derivation. In this sense, "the powers that be, are ordained of God," (Romans 13:1). But power is in God originally, and he receives it of none, for it is of and from himself.

Solomon tells us in Ecclesiastes 8:4, "In the word of a king, there is power." There is, and there is not. He has a power to command, but he has not power to make his commands be obeyed. There may be authority, where there is no power; and there may be power, where there is no authority; they are distinct things.

Power is many times without authority, as in forcible invasion, where there is success and no right. And authority may be without power, as in a legal prince expelled by unjust usurpation. The right is in him, but not the power.

But both of the authority and the power are in God. He has a power of dominion, and power to maintain his dominion.

David was a great king, but he cries out, "I am this day weak—these sons of Zeruiah are too hard for me." But such is the power of God, so great and uncontrollable, so absolute, that none ever hardened himself against God and prospered.

And power is not only essential to the Divine nature, but it is more manifestly and visibly so, than any other attribute. It is true, love is essential to God, so is mercy, and justice, and wisdom and the like—but none of these attributes can be exercised in him, without power.

What is the love of God without power—but fruitless good-will that cannot bring good?

What is mercy without power—but ineffectual pity?

What is wisdom without power—but an useless planning?

What is justice without power—but a will to do right without a hand to execute it?

All the excellencies and attributes of God would be of no significance, they could not exert themselves, nor make impressions upon the creature—without his power. Therefore, power is the life of all God's other attributes, and gives activity to every perfection of his nature.

There are two attributes of God that run through all the rest—his holiness and his power. Holiness is the beauty of every attribute, and power is its life.

Holiness is the beauty of his wisdom—and power is its life, by which it accomplishes its designs without hindrance.

Holiness is the beauty of his justice—and power is its life, by which he executes vengeance on lost sinners.

Holiness is the beauty of his mercy—and power is its life, by which it supports us in our misery.

No attribute can be exercised, but by the exercise of his power. This is the arm of the Lord which all the other attributes of God lay hold on, when they would appear in their glory.

Power is concerned where other attributes of God are not, and it acts where other attributes do not act, and therefore is extended beyond them.

Other attributes in God suppose an object in being. Such as the patience of God—there must be an object of that patience. The justice of God—there must be an object of that justice. And the same is said of his mercy.

But the power of God does not always suppose an object in being, because it gives it a being. There would be no object for patience, mercy and justice, to exercise themselves about—if the power of God did not give them being. And when power produces an object, it is not the object of all of God's attributes.

A man may be the object of God's patience—and not of mercy.

He may be the object of God's of mercy—and then justice shall not touch him.

He may be the object of God's justice—and then mercy cannot reach him.

So that the object of one attribute, may be not the object of another. But all are the objects of God's power.

Therefore, "slow to anger, and great in power," are joined together, (Nahum 1:3).

So in Romans 9:22 says, "What if God willing to make his power known, endured with much long suffering, the vessels of wrath fitted for destruction." Patience is acted by power. It is his patience which moderates incensed justice from taking present revenge on provoking lost sinners. "These things have you done, (God says to lost sinners,) and I kept silence," (Psalm 50:21). "I have a long time held my peace, and have refrained myself," (Isaiah 41:14).

There is no greater argument of God's power than his patience. It is seen more in forbearing with lost sinners, than in damning them. For in his justice, he has dominion over the creature—but in his patience, he has dominion over himself. And therefore he gives this as a reason why he will not destroy provoking Ephraim, "For I am God and not man."

So that you see his patience towards lost sinners, is acted by his power. Man in misery, is the object of God's mercy—but mercy cannot secure him, if the power of God does not actuate his mercy.

A guilty criminal is the object of revenging justice, but his justice, as great and dreadful as it is, would be nothing, though it had a right of sentencing—if it did not have a power of executing. In the same way, the power of God runs through every attribute.

No, it runs through all conditions of the creature. When the creature lies in a state of nothingness, it is power which produces it into being; and when it is in the condition of a creature, power preserves it in that being. And when it is in its eternal state, power still preserves it in being. So God's power runs through every state of the creature, which all the other attributes do not.

A man may be in that state, though it is a sad one, as to be out of the reach of God's mercy, as in final impenitency. Mercy gives him up, and will have no more to do with him—but power will have to deal with him still. He who is in a state of damnation, is cast out of the bosom of God's mercy—but he is in the arms of God's power. That sustains him in being—that he may forever be miserable. Justice may cease to punish a creature, but power does not cease to preserve him.

The glorified saints in Heaven are forever out of the reach of God's punishing justice—but they are not out of the reach of God's power, for it is that which everlastingly maintains them in that blessed condition!

O! how amazingly large and great is the extent of divine power! It reaches not only to the present state—but to eternity! It reaches from Heaven to Hell. It makes creatures everlasting creatures—that they may be forever blessed in the enjoyment of God. And sustains others in being forever—that they may be everlastingly miserable under the wrath of God!

This power of God is UNIVERSAL. It is not bounded and limited, as the creature's power is. Man can do some things, but there are many things he cannot do. Angels can do much that man cannot do—but God can do much, that neither man nor angels can. He can do all things, which they cannot do.

Nothing can limit the power of God, but his own will. A limited power is a finite power. Unless his power is unlimited, he cannot be infinite. "I know," says Job, "that you can do all things!" It is a great word and a great truth, but it must have respect to the Divine will in doing them, or to the things to be done.

(1). God can do everything that he wills to do. You must understand the necessary distinction of the power of God. There is the absolute, and the ordinate power of God. The absolute power of God, is an ability to do whatever is possible to be done. His ordinate power is that which is guided and regulated by his all-wise will and decree. His absolute power is necessary, and belongs to his nature. His ordinate power is arbitrary, and belongs to his will. He is said to do all things according to the counsel of his will. So that God can do many things by his absolute power—which by his ordinate power, it may be said, he cannot do because he has willed not to do it.

As for instance, God by his absolute power could have prevented the fall of Adam, and the angels—but by his ordinate power he could not, because he willed not to do it. So that God will not do everything that he can do—but he can do everything that he wills to do.

(2). When it is said God can do everything, it must be considered with respect to the things themselves. That is, such things as are fitting for God to do—for otherwise we may, and must say, that there are some things God cannot do, because they are not fitting for God to do, as for instance:

Some things that imply a contradiction. As for God to make an infinite creature, which he cannot do. For if it is a creature—then it cannot be infinite; and if it is infinite—then it cannot be a creature. Nothing can be infinite but God!

There are some things utterly repugnant to the nature of God: God cannot grow old or die—it is repugnant to his power. For that which is mortal must cease to be powerful. Death would be a cessation of the divine power—but that can never cease. God remains forever fixed in his own immutability.

There are some things impossible to his attributes:

He cannot lie—because it is against his truth.

He cannot deceive—because of his faithfulness.

He cannot forget—because of his omniscience.

He cannot love sin—because it is against his holiness.

Therefore, when it is said that God can do everything—we must understand it of such things as are congruous to the holy nature of God, and befitting his holy will. He can do everything that is just and good, fit for a God to do.

God is good at any work that is good. In this way he can do everything—and of whom can this be said, but of God. One man can do one thing, another, another, a third more than both—but where is the man that can do everything? Every calling has its particular mystery, which a man of another calling may not be able to do. It is well, if every man can do one thing well. He who will be a doer at everything—is no great doer at anything.

But God can do everything. As he is in being—so he is in working. As he is a universal good—so he is an universal agent. He can do everything for us, as well as be everything to us.

He is mighty in strength. A man may be strong and mighty, but "mighty in strength" is a title befitting none but God. "I work and who shall hinder me?" (Isaiah 53:13). "He does what he will in the army of Heaven, and among the inhabitants of the earth!"

This brings me to the following:

This power of God is IRRESISTIBLE.

"All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of Heaven and the peoples of the earth. No one can hold back his hand or say to him: What have you done?" (Daniel 4:35).

"If he gives peace—then who then can make trouble?" (Job 34:29).

If he builds up—then who can pull down?

If he takes away—then who can hinder him?

The united strength and combined force of all the creatures in the world, are no match for his power!

The four great monarchies of the earth, that made the world tremble—how they are broken by his power, and none could hinder him!

How has the threatening of Christ made good against the seven churches of Asia, of removing their candlestick!

All must come down—when God sets himself against them. No power and no plots can keep up, what God will pull down.

Who has resisted his will? It is omnipotent!

The will of the creatures may be more extensive than their power—and their power is too short to accomplish their will. But God's power is as great as his will, and therefore, "His counsel shall stand, and he will fulfill all his good pleasure!"

The power of God is the fountain of all power. There is no creature, but that has a power of acting according to its nature. How great is the virtue of the sun in its influences, and of every creature in their productions. Now all the powers of all creatures, is derived from God. As he being the first being—must necessarily be the spring of all beings. As he is the first good—he is the original of all good. So as he is the first power—he must be the fountain of all power.

It is power beyond all human conception! Make note of how the apostle sets it out in Ephesians 3:20, "Now to him that is able to do exceedingly abundantly above all that we ask or think!"

God is able to do what we ask or think.

Yes, he is able to do all we can ask or think.

He is able to do abundantly what we can ask or think.

He is able to exceeding abundantly above all that we can ask or think!

We acknowledge him as Almighty—who has a power of acting beyond our power of asking, or skill of contriving or conceiving. He is able to do infinitely more than ever he has ever done, or ever will do.

It is a power of INFINITE DURATION, therefore it is called, "eternal power," (Romans 1:20). Now that which is eternal, can have no bounds. It is not limited by time, therefore it is of an infinite duration. His power can never be spent or expire.

Nebuchadnezzar, that golden head of power—how soon was he turned to eating grass with the beasts of the field, and became weak?

The hand-writing turns Belshazzar's power into trembling. How soon is the power of the mighty cut off by the blast of God. But God's power never begins to be, nor ever ceases to be. It cannot languish or decay. It has a spring which is everlasting. His lamp never consumes with burning, his strength is ever vigorous, without fading or decaying. "Have you not known? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He does not faint or grow weary!" (Isaiah 40:28). God's power is the same with his essence. He is the everlasting God, and therefore his power is an everlasting power.

Now then, let us gather up these things to put force into the notion of the text.

If the power of God is one of his names, and is essential to the nature of God. If power is the life of all God's other attributes, and if it is concerned where other attributes of God are not; if the power of God is universal, and cannot be resisted, and is the fountain of all power; if it is beyond all human conception, and is of an infinite duration—then all this gives you a sufficient reason for the confirmation of this truth, and why it is such a terrifying thing to fall into the hands of the living God.

It is because of his power, his Almightiness! It is a terrifying thing to have to deal with a God that is infinite in a way of wrath. O! what a word of terror is this to all Christless sinners who live and die in their sins! The power of God to all these is a dreadful attribute. O! that you would but consider it.

Indeed to those who fear the Lord, who believe and repent, and live to God by obedience to his word—this power of God is a most comfortable attribute, and a great encouragement to believers. Therefore, (mind it) God, when he would have Abraham to walk close with him, he reveals himself to him under the notion of an Almighty God. (Genesis 17:1). "I am the Almighty God, walk you before me, and be perfect." The Almightiness of God is a mighty argument to awaken the soul to obedience. The power of God is every way matter of comfort to a believer—for this power, great as it is, is made over to you in covenant, and is that not comfort?

God in the covenant of grace makes over himself to a believer in every attribute.

Is he a wise God? This shall be employed for your good.

Is he a faithful God? This is for your comfort, he will never break covenant.

His Almightiness is to save and preserve you. There is nothing so strong, but God can overcome it. This is the blessed privilege of every believer—that God is Almighty. You are weak, but he is strong. You are feeble, but he is Almighty. When fears and doubts overtake a believer, then he may have relief by this consideration, that God is Almighty.

It is comfort under the afflicting sense of strong corruptions and lusts yet remaining in us. How does this fill the mouth of many a poor believer with complaint! O! this sin—or the other lust. This was Paul's trouble, "Who shall deliver me from this body of death?" But make note how he comforts himself, "I thank God through Jesus Christ our Lord." I cannot subdue my sins, but Christ can.

It is comfort under the sad experience of strong temptations. How is many a poor believer vexed with Satan and his buffetings! How are they borne down by temptations! They have no rest day nor night. But here is comfort: Satan can do no more than God allows him to do. God has him on a chain, and he can go no further than God will allow him. God will not allow you to be tempted above what you are able, but will with every temptation, find out a way for your escape. Therefore say with Paul, "Most gladly therefore will I glory in my infirmities—that the power of Christ may rest upon me;" his Almighty grace shall support you. "My grace is sufficient for you? "(2 Corinthians 12:9). And his Almighty power shall deliver you, for stronger is he who is in you, than he who is in the world.

This is comfort under all persecuting powers, let it be ever so great—that God is Almighty. "Surely I will restrain the wrath of man."

It is comfort in all distresses, whatever they are, for by his power he can and will make all things work together for good. It is comfort under weak grace.

It is the complaint of many that their grace is weak. Yes, but God by his power will put strength into it, until he brings forth judgment to victory. God can make the weakest believer stand. He shall be held up, for God is able to make him stand.

This is comfort under our doubts and fears, in the matter of perseverance in the ways of God. John 10:28 says, "My father is greater than all, and none shall pluck them out of my father's hand," and the Apostle tells us in 1 Peter 1:5, "We are kept by the power of God through faith unto salvation."

But to the carnal unbelieving sinner, this power of God is as dreadful, as it is comfortable to believers. For,

If God has such a power, then, Hell and destruction are in his hand. "I live forever, and I have the keys of Hell and death!" (Revelation 1:18). Keys signify power. God has the power of life, to save or to damn, they are at the disposal of this Almighty God. Do you think that God will have any to live with him but believers, and those who live to him? And who will he cast into Hell and damnation, but impenitent sinners?

This power of God (as I hinted before) runs through every attribute, and is that which puts a terror into all the attributes of God. His justice and wrath, and anger, would not be terrible—were it not for his power; but this power of God puts a terror into every attribute. He is an omniscient God that knows all your sins—and he is omnipotent, and able to punish you for them. This is that which makes every attribute of God a terror to lost sinners. As they are clothed with his power—his justice is powerful justice, and his anger is powerful anger. "Who knows the power of your anger," (Psalm 90:11). This power of God is a dreadful thing to lost sinners!

This omnipotence of God is engaged against all impenitent sinners that live in the contempt of the Gospel grace. "This will happen when the Lord Jesus is revealed from Heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed." 2 Thessalonians 1:7-10

God will make his power glorious, in the destruction of every unbeliever!

It is a power that whenever the unbelieving sinner falls under it, he can never find deliverance from it. From this there is no redemption, but he is held under the power of God in that state of wrath to all eternity! Men may slight the offers of God's mercy now—but they cannot avoid the stroke of his wrath then, or the reach of his arm. There is none that can deliver out of his hand when once they come to Hell. While lost sinners are in this world, Christ delivers them. He saves to the uttermost, all who come to God by him. It is he who delivers us from the wrath to come.

But in that eternal world, there is none to deliver. When the soul has to do with God in a way of wrath, none shall deliver him then. The blood of Christ is of no avail in the state of damnation, therefore, pray and hearken to the counsel of the Psalmist. Psalm 50:22 says, "Consider this, you who forget God, lest I tear you in pieces, and there be none to deliver!" Deuteronomy 32:39 says, ""See now that I myself am He! There is no god besides me. I put to death and I bring to life, I have wounded and I will heal, and no one can deliver out of my hand!" Therefore it is a terrifying thing to fall into the hands of the living God.

O! that you would think much of this attribute. Meditate frequently and seriously on the power of God. It would greatly suppress sin, and promote the fear of God in your hearts, therefore take the counsel of our Lord himself, "I tell you, my friends, do not be afraid of those who kill the body and after that can do no more. But I will show you whom you should fear: Fear him who, after the killing of the body, has power to throw you into Hell. Yes, I tell you, fear him!" Luke 12:4-5