AMAZING GRACE
Amazing grace how sweet the sound,
that saved a wretch like me.
I once was lost but now I’m found,
Was blind but now I see.
“Amazing grace how sweet the sound, that saved a wretch like me.” How those words keep ringing in my ears. John Newton, the old English sailor who wrote those words had done just about everything any vile sinner could do.
He had been the captain of a slave ship. He was himself at one time a slave to a black woman. He had been a drunkard. He once became so intoxicated at sea that he fell overboard. The other sailors must have been in much the same shape, because one of them saved him by harpooning him in the thigh, and dragging him back on board.
On one of those slave trading voyages, he was in the middle of the sea, and in the middle of a violent storm, when God’s Spirit came into his heart and quickened him by his grace. There was nothing about him to commend him to the grace of God, and everything to commend him to his wrath. There was not a preacher within hundreds of miles, and the last thing on his mind was seeking the Lord. No preacher could have reached him—but God did.
It was against that background that he later sat down and penned these words, “Amazing grace how sweet the sound that saved a wretch like me.” To John Newton it was amazing grace, surprising grace, astounding grace. He was saying, “Have you ever heard anything like this—that God would save a wretch like me.”
I cannot say that my life mirrors the life of John Newton; it does not. I am sure I could rattle off a long list of things he did that I have never been guilty of. But as I come to the end of my way, I cannot imagine that John Newton was any more amazed that the grace of God should reach him as I am that I should be a subject of God’s grace. Why would God save somebody like me?
I have reached a point where my memory is a problem. I cannot remember the way I used to. There was a time when it was fairly easy for me to memorize proof texts. I have a problem now remembering those texts I have been able to quote most all my life.
But there is one area in which my memory is as good as it has ever been. It seems that I can remember every time I ever embarrassed myself, every time I messed up, every time I got my foot in my mouth, every time I made a bad decision. It seems that I can remember every time my sharp tongue got me in trouble. Those are things I make a conscious effort to forget, but I have reached the conclusion that the surest way for me to remember anything is to try to forget it. Much of the time the memory of my folly and my sins buzz around my head like angry bees.
As I was growing up, I was taught that I would some day stand before God in judgment to be judged as to whether I was good enough to live in heaven. That was always a terrifying thought. I did not measure up and I knew it. If I am to be judged on my own track record, I still do not measure up.
If I were sitting on the judgment throne, and I stood before me in judgment, I cannot imagine that I would allow me to enter heaven—not on my track record. Knowing as much as I know about me, if I should stand before me in judgment, I have no doubt that I would dispatch me to the lower regions without a moment’s hesitation.
In talking to various people about the prospect of eternity, it seems that the majority of people do believe that when we stand before God, that will be the basis on which we will be judged. Most people seem to think God will weigh all our good deeds against our bad deeds, and whichever outweighs the other will determine where we spend eternity.
It seems to me that is the reason so many people are terrified at the thought of dying. I would be terrified too, if I thought I was going to be judged on my record. The one thought that comforts me in the prospect of dying, is the assurance that when I stand before my Lord, I will be judged—not on my sorry record—but on the basis of the imputed righteousness of my Lord.
I continually thank God for that glorious, glorious day when I first realized that salvation truly is by the grace of God. That was the day I learned that, when the saints stand before God in judgment, the only entry on the account of any one of them will be the spotless, imputed righteousness of Jesus Christ. We will be judged on the basis of his righteousness not our own. I would hate to come to the end of my way with any other thought in mind.
Paul had much the same experience:
Rom. 7:24, O wretched man that I am! who shall deliver me from the body of this death?
Paul calls himself a wretched man. That was also the language of John Newton—“Amazing grace, how sweet the sound, that saved a wretch like me.” He felt to be a wretch in need of deliverance. He talks the way I feel, when my sins rise up and accuse me–when they buzz around my head. He expresses my experience in the verses leading up to that verse. If you will, take time to read the entire passage, and see if it does not express your own experience.
Rom. 7:15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
16 If then I do that which I would not, I consent unto the law that it is good.
17 Now then it is no more I that do it, but sin that dwelleth in me.
18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
19 For the good that I would I do not: but the evil which I would not, that I do.
20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
21 I find then a law, that, when I would do good, evil is present with me.
22 For I delight in the law of God after the inward man:
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
Rom. 7:24, O wretched man that I am! who shall deliver me from the body of this death?
People ask me about that passage, and they tell me, “Brother Hunt, I read that, and by the time I finish, my head is just going round and round.” I tell them, “You probably understand it better than you think you do. You have to keep in mind that Paul is making a distinction between your old carnal nature and your new spiritual nature.”
They tell me, “I know that; I have been told that before, but I can’t tell which is which. Which is my spiritual part talking, and which is my natural part?”
Again I tell them, “That is the very lesson. You do have two natures, and you cannot always tell them apart. Your old carnal nature is the more cunning part of you, and sometimes your old carnal nature pretends to be your better nature, and it gets you to do things you convince yourself are right, only to regret it later. The reason you regret it is that the worst part of you was pretending to be the best part.” In the next verse Paul finds the deliverance he is looking for.
Rom. 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Does that explanation satisfy anybody? Sometimes it does, about as often not, it does not help. The lesson is that our struggle with sin is a confusing experience, and when the struggle is explained to us, as often as not, we are still confused.
If you are truly trying to walk in obedience to your Lord, you will never reach the point that you can truly be satisfied with your effort. The only person who is satisfied with himself is the person who is not trying very hard.
That person who expects to find deliverance by getting good enough to deserve to live in heaven is fighting a losing battle. If he is honest with himself, he will constantly find himself doing what he does not really want to do, and not accomplishing what he knows he ought to be doing. David expressed the futility of it all.
Psa 39:5, “….verily every man at his best state is altogether vanity.”
David presses the language to its limit to show that you are never going to be good enough to deserve to live in heaven. Notice that he is not talking about some people; he is talking about every man. It is not every man at his worst state, he is talking about every man at his best state. He is not just vain; he is vanity itself. Vanity is his very nature. He is not somewhat vain; he is altogether vanity. He has loaded the the language with all it will carry, and because it can carry no more, he undergirds it all with a verily. If there is any way he could have said it any more clearly, or any more emphatically, I would like for somebody to tell me how he could have done it.
After he has explained what every man is by nature, it is still a fact that God saves sinners and carries them home to live with him in heaven. That is amazing grace.
It would not be so amazing that God should save the good and the righteous. But if that was the case, there would not be anybody saved. Paul tells us, “there is none righteous, no not one….there is none good, no not one” (Rom. 3:10,12).
But that is not all he says. We need to back up and get the entire passage.
Rom. 3:9 What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin;
10 As it is written, There is none righteous, no, not one:
11 There is none that understandeth, there is none that seeketh after God.
12 They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.
13 Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips:
14 Whose mouth is full of cursing and bitterness:
15 Their feet are swift to shed blood:
16 Destruction and misery are in their ways:
17 And the way of peace have they not known:
18 There is no fear of God before their eyes.
19 ¶ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
He will not let you miss the point. He is describing what every man is by nature—what every man is—without the imputed righteousness of Jesus Christ. “They are all under sin….none righteous….none that understandeth….none that seeketh after God….all gone out of the way….together become unprofitable….none that doeth good….poison of asps….swift to shed blood….cursing and bitterness….destruction and misery….no fear of God….all the world guilty….no flesh justified.”
Again, if you can show any way Paul could have been any more clear, or any more emphatic, I would like for somebody to tell me how he could have done it. Those who think they are good enough to deserve to live in heaven are just not paying attention.
Paul tells us what every man is apart from the imputed righteousness of Jesus Christ. And yet our Lord came to save sinners—sinners such as these—for this language describes all the world (vs. 19). Again, that is amazing grace.
And yet though this language describes every sinner born of Adam, God gave the very best heaven had to save such sinners as these—such sinners as you and I are. Truly that is amazing grace, surprising grace, astounding grace. No wonder the poet could write, “What wondrous love is this, O my soul, O my soul.”
Somebody may object, “That language does not describe me.” If that language does not describe you, it is because you have never seen yourself for the sinner you are—and if you have never seen yourself for the sinner you are, it is not likely you have ever seen the Lord for the Savior he is.
Christ Jesus died to save sinners, and if you are not a sinner, he did not die for you, and my message is not for you.
Matt. 1:21 And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins.
The Lord talked about some who were convinced they were not sinners—they were better than other people.
Luke 18:9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week, I give tithes of all that I possess.
13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
When Luke tells us the Lord “spake this parable unto certain which trusted in themselves that they were righteous, and despised others,” he indicates there were some of those very people in the crowd. The Lord did not hesitate to confront the wicked and the self-righteous to their face.
He talks of “two men who went up into the temple to pray; the one a Pharisee, and the other a publican.” I stand amazed at the way the Lord can take any lesson and make it simple. He does not load us with abstract philosophical reasoning.
He just tells us about two men, and lets us see the lesson in their conduct. He lets these two men act out the lesson he is about to teach. They represent those who think they can become good enough to live in heaven, and those who have nothing to plead but the love and mercy of God.
The Pharisee stood and prayed. On another occasion he taught the same lesson with the tares and the wheat. They tell me a tare looks a lot like wheat, but one of the differences is that when a stalk of wheat matures, its head bends over, but the tare always stands erect.
The Pharisee was like the tare; he did not see any need to bow his head when talked to the Lord. He sounds more than a little proud of himself.
More than that, he prayed…with himself. He was not so much begging and pleading with his Maker, as he was giving a recitation. He was saying his piece.
He goes on to say, “I thank thee, that I am not as other men are.” Here in the mountains we put our sentences together just a little differently than some folks do. If the Pharisee had been from around here, he would have said, “Lord, I sure am glad I am not like other people.” He was sure he was different—he was a notch above, perhaps several notches above, everybody else.
He was sure he was a really fine person, and he was afraid God may not have noticed. He thought he needed to point it out, in case God had not been paying attention. Then he goes on to remind the Lord of all his accomplishments.
He reminds me, for all the world, of a radio evangelist I heard close to fifty years ago. He was telling about a prayer he had prayed for some particular need. He was afraid the Lord was not paying attention, and he told how he stopped to remind the Lord “who this is that is talking to you.” He explained, “Lord, this is not just anybody; this is the Rev. J – – – y
S – – – – – – t talking.
He explained how the Lord provided what he was asking for. He later went on to build a huge television network before his immorality got the best of him and destroyed his ministry. I must say I was not surprised, after the way I had heard him talking to the Lord.
The publican was different.
Luke 18:13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
The publican realized he was a sinner—a sinner standing in the presence of the Almighty. The Pharisee stood arrogant and haughty before his Maker; he did not bow his head. The publican would not so much as raise his head. He rather smote on his breast, and pleaded for mercy. His only hope was in the mercy of God.
There is a story that has been told a thousand times over. An old boy had been arrested for stealing chickens. The day of his trial had come and he could not sit still; he kept walking back and forth in the hall of the court house. His lawyer told him to calm down; he would see to it that he got justice. He said, “Yassah, yassah, but it’s that justice I’se so worried about.”
This poor publican was not looking for justice; his only hope was in mercy. But mercy is exactly what he found.
Luke 18:14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
The publican pleaded for mercy—and he found justification. The Pharisee justified himself—but God did not.
All of that brings on a couple of questions. Was the publican a born again child of God? I think the text makes it clear enough that he was. Was the Pharisee a child of God? I really don’t think he was. The Lord used him as an example in talking to “certain which trusted in themselves that they were righteous and despised others” (vs. 9). That sounds like a description of people without the love of God—or the Spirit of God—in their hearts. I don’t hold out much hope for the Pharisee, but I don’t know that for an absolute fact. God knows; I don’t. He may have been a child of God, but he was not acting like it.
Sometimes God’s people get self-righteous, and sometimes they harbor malice in their hearts. I would like to tell you I have never been guilty. But if I told you that, you might never believe anything else I told you. So I am not going to make any such claim. If I made that claim, I would sound far too much like the Pharisee, and I don’t want to risk that.
To illustrate the point we will look at two people who clearly were both children of God. They were both disciples of the Lord, but they were on opposite sides of this question.
There is none of the apostles who resembles this publican more than Peter does. I suppose I can relate to him more than I can any of the other apostles. He had plenty of faults, and the Bible faithfully records those shortcomings. It is in those faults that I feel a kinship to him. I may not have his virtues, but I do have most of his faults.
He was impetuous. When he saw the Lord walking on the water he wanted to do the same thing. He had absolutely no need to walk on water, but he was a lot like a kid. He wanted to do what he saw the Lord do. It got him in trouble. He would have drowned if the Lord had not saved him.
He was quick to speak. He did not always know what he was talking about, but that did not always stop him. When Peter, James, and John saw the Lord transfigured, Peter wanted to build three tabernacles, one for Moses, one for Elijah, and one for the Lord. While he was yet speaking, God interrupted him from heaven. He was in mid-sentence when God cut him off.
Matt. 17:5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
God let him know this was not a time to talk; this was a time to be quiet and listen. How very often I have needed that lesson. I am not sure I would want the Lord to speak from heaven and tell me. A still small voice would not be so unnerving, but I very often need the lesson.
If he got riled, it was not a good idea to be within his reach. When the crowd came to arrest the Lord he waded into the crowd with his sword swinging.
John 18:10 Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.
He was ready to fight, but he did not yet know what kind of battle he was in for. The Lord set him straight. He rebuked Peter, and healed the poor man whose ear Peter cut off.
John 18:11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
Luke 22:50,51 And one of them smote the servant of the high priest, and cut off his right ear. 51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
Peter was brave enough when he thought he could defend the Lord with his sword. He knew how to fight that way. But when the Lord made him put away his sword, he was bewildered. That was the only way he knew how to fight. Without his sword he felt defenseless, and he wilted. All his courage was gone. The next we hear from him he was still following; but he was following afar off.
Matt. 26:58 But Peter followed him afar off unto the high priest’s palace, and went in, and sat with the servants, to see the end.
Peter was one of the special three out of the chosen twelve. He had always been at the Lord’s side. He was one of the three the Lord took with him to the Mount of Transfiguration. The Lord had personally pronounced him blessed, and declared that he had received special revelation from God.
Matt. 16:17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.
The Lord enabled him to walk on water. None of the other disciples did that.
Matt. 14:26 And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear.
27 But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid.
28 And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.
29 And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus.
But for all the blessings he received, and for all his closeness to the Lord, when the chips were down his courage failed him. He finally cursed and swore and denied he even knew the Lord.
Matt. 26:69 Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.
70 But he denied before them all, saying, I know not what thou sayest.
71 And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.
72 And again he denied with an oath, I do not know the man.
73 And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee.
74 Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew.
When push came to shove, he failed, and he failed miserably. He was a sinner. But sinner though he was—he knew he was a sinner. When he realized what he had done, he went out and wept bitterly. Do you see the parallel between him and the poor publican who smote on his breast, pleading, “God be merciful to me a sinner?”
Matt. 26:75 And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly.
Let us take a moment to look at another of the apostles. His name was Nathanael.
John 1:43 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me.
44 Now Philip was of Bethsaida, the city of Andrew and Peter.
45 Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.
46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.
47 Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!
There can be no question. Nathanael was a righteous man. Our Lord would never have said, “Behold an Israelite in whom is no guile,” if he was not a good man. You will recall that he talked very differently to some who were everything but righteous. If the Lord judged him to be an Israelite without guile, you can be sure the Lord knew what he was talking about. But notice Nathanael’s reaction. He said, “Whence knewest thou me? (verse 48)”
In other words, Nathanael was saying, “That is right, I am without guile, but how did you know what a fine person I am?” We have the Lord’s word for it that he was without guile, but he was somewhat lacking in humility, to say the least.” You will remember that in verse forty six he wondered, “Can there any good thing come out of Nazareth?” He was not sure there was anybody from Nazareth, a person like himself would want to have anything to do with.
He was without guile; he was a disciple; he was still with the disciples after the Lord rose from the dead (John 21:2). But he was lacking in humility. He never seems to have had the same view of himself that Peter did. Before he met the Lord, he was not sure whether he wanted anything to do with the anybody from Nazareth.
With Peter it was different. In Luke chapter five, the disciples had toiled all the night and not caught the first fish (vs 5). The Lord told them to “Launch out into the deep, and let down your nets for a draught” (vs. 4).
Luke 5:5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
6 And when they had this done, they inclosed a great multitude of fishes: and their net brake.
7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
Peter saw what the Lord had done, and he felt to be too sinful to be in the presence of the Lord.
Luke 5:8 When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.
Notice the difference between Peter’s reaction and that of Nathanael. If the Lord came from Nazareth, Nathanael was not sure he even wanted to meet him.
With Peter it was just the opposite. He was sure he was far too sinful to be in the Lord’s presence. They were without question both born again, both children of God, and yet Peter was far more aware of his own sinfulness than Nathanael was.
Righteous man though he was, the last we hear of Nathanael was when he and six of his fellow disciples decided to go back to their old profession of fishing.
John 21:2 There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples.
3 Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing.
We don’t hear anything from him after that time, and not much before. He was clearly not the most useful of the apostles.
Peter, the old impetuous sinner, went on to be one of the most useful preachers that ever followed our Lord, and, in spite of his faults, the Lord singled him out for special attention. When the angel at the tomb explained that the Lord had risen, he said:
Mark 16:7 But go your way, tell his disciples and Peter that he goeth before you into Galilee: there shall ye see him, as he said unto you.
“Tell his disciples—and Peter.” Be sure to tell Peter. Tell that old smelly fisherman. Tell that old sinner. Be sure to tell Peter that the Lord “goeth before you into Galilee; there shall ye see him, as he said unto you.” Be sure to tell that disciple that cursed and swore and denied he knew the Lord. Tell him the Lord goeth before you into Galilee, and “there shall ye see him.”
Peter, you were right when you said, “Depart from me for I am a sinful man, O Lord.” You are a sinful man. After the way you have done, you don’t deserve to see the Lord. But the Lord singled you out, and called you by name. Come to Galilee, Peter, and you will see the Lord. The Lord said so. You are a sinner, but the Lord died to save sinners.
I tell you, brethren, that is amazing grace. That is surprising grace, astounding grace. That is the kind of grace that can reach such a sinner as I know myself to be. I cannot relate very well to Nathanael. I cannot claim to be “an Israelite without guile.” But I can relate to Peter. He fits my case.
If salvation is not by grace, I am lost world without end. I don’t measure up; I never have. I have always come up short. But I am convinced that salvation is by grace. Sinful though I know myself to be, I believe that what I feel stirring in my heart at this moment is the Spirit of God.
I was not with the disciples when they saw him in Galilee, but as surely as that old sinner saw our Lord in Galilee, I believe that one day by his grace I shall see him in glory.
THE END