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Genesis Chapter
Forty-four
Genesis 44
Chapter Contents
Joseph's policy to stay his brethren
and try their
affection for Benjamin. (1-17) Judah's supplication to Joseph. (18-34)
Commentary on Genesis 44:1-17
Joseph tried how his brethren felt towards Benjamin. Had
they envied and hated the other son of Rachel as they had hated him
and if
they had the same want of feeling towards their father Jacob as heretofore
they would now have shown it. When the cup was found upon Benjamin
they would
have a pretext for leaving him to be a slave. But we cannot judge what men are
now
by what they have been formerly; nor what they will do
by what they have
done. The steward charged them with being ungrateful
rewarding evil for good;
with folly
in taking away the cup of daily use
which would soon be missed
and diligent search made for it; for so it may be read
Is not this it in which
my lord drinketh
as having a particular fondness for it
and for which he
would search thoroughly? Or
By which
leaving it carelessly at your table
he
would make trial whether you were honest men or not? They throw themselves upon
Joseph's mercy
and acknowledge the righteousness of God
perhaps thinking of
the injury they had formerly done to Joseph
for which they thought God was now
reckoning with them. Even in afflictions wherein we believe ourselves wronged
by men
we must own that God is righteous
and finds out our sin.
Commentary on Genesis 44:18-34
Had Joseph been
as Judah supposed him
an utter stranger
to the family
he could not but be wrought upon by his powerful reasonings. But
neither Jacob nor Benjamin need an intercessor with Joseph; for he himself
loved them. Judah's faithful cleaving to Benjamin
now
in his distress
was
recompensed long afterwards by the tribe of Benjamin keeping with the tribe of
Judah
when the other tribes deserted it. The apostle
when discoursing of the
mediation of Christ
observes
that our Lord sprang out of Judah
Hebrews 7:14; and he not only made intercession
for the transgressors
but he became a Surety for them
testifying therein
tender concern
both for his Father and for his brethren. Jesus
the great
antitype of Joseph
humbles and proves his people
even after they have had
some tastes of his loving-kindness. He brings their sins to their remembrance
that they may exercise and show repentance
and feel how much they owe to his
mercy.
── Matthew Henry《Concise Commentary on Genesis》
Genesis 44
Verse 5
[5] Is
not this it in which my lord drinketh
and whereby indeed he divineth ye have
done evil in so doing.
Is not this it in which my lord drinketh? And
for which he would search thoroughly — So it may be
rendered.
Verse 16
[16] And Judah said
What shall we say unto my lord? what shall we speak? or
how shall we clear ourselves? God hath found out the iniquity of thy servants:
behold
we are my lord's servants
both we
and he also with whom the cup is
found.
God hath found out the iniquity of thy
servants — Referring to the injury they had formerly
done to Joseph
for which they thought God was now reckoning with them. Even in
those afflictions wherein we apprehend ourselves wronged by men
yet we must
own that God is righteous
and finds out our iniquity. We cannot judge what men
are
by what they have been formerly
not what they will do
by what they have
done. Age and experience may make men wiser and better
They that had sold
Joseph
yet would not abandon Benjamin.
Verse 18
[18] Then
Judah came near unto him
and said
Oh my lord
let thy servant
I pray thee
speak a word in my lord's ears
and let not thine anger burn against thy
servant: for thou art even as Pharaoh.
And Judah said — We
have here a most pathetic speech which Judah made to Joseph on Benjamin's
behalf. Either Judah was a better friend to Benjamin than the rest
and more
solicitous to bring him off; or he thought himself under greater obligations to
endeavour it than the rest
because he had passed his word to his father for
his safe return. His address
as it is here recorded
is so very natural
and
so expressive of his present passion
that we cannot but suppose Moses
who
wrote it so long after
to have written it under the special direction of him
that made man's mouth. A great deal of unaffected art
and unstudied rhetoric
there is in this speech. 1. He addressed himself to Joseph with a great deal of
respect calls him his lord
himself and his brethren his servants
begs his
patient hearing
and passeth a mighty compliment upon him
Thou art even as
Pharaoh
whose favour we desire
and whose wrath we dread as we do Pharaoh's.
2. He represented Benjamin as one well worthy of his compassionate
consideration
he was a little one
compared with the rest; the youngest
not
acquainted with the world
nor inured to hardship
having been always brought
up tenderly with his father. It made the case the more piteous that he alone
was left of his mother
and his brother was dead
viz. Joseph; little did Judah
think what a tender point he touched upon now. Judah knew that Joseph was sold
and therefore had reason enough to think that he was not alive. 3. He urged it
closely that Joseph had himself constrained them to bring Benjamin with them
had expressed a desire to see him
had forbidden them his presence
unless they
brought Benjamin with them
all which intimated
that he designed him some
kindness. And must he be brought with so much difficulty to the preferment of a
perpetual slavery? Was he not brought to Egypt in obedience
purely in
obedience to the command of Joseph
and would not he shew him some mercy? 4.
The great argument he insists upon was the insupportable grief it would be to
his aged father
if Benjamin should be left behind in servitude. His father
loves him
Genesis 44:20. Thus they had pleaded against
Joseph's insisting on his coming down Genesis 44:22. If he should leave his father
his father would die
much more if he now be left behind
never to return. This
the old man of whom they spake
had pleaded against his going down. If mischief
befall him
ye shall bring down my grey hairs
that crown of glory
with sorrow
to the grave. This therefore Judah presseth with a great deal of earnestness
his life is bound up in the lad's life
when he sees that the lad is not with
us
he will faint away and die immediately
or will abandon himself to such a
degree of sorrow
as will
in a few days
make an end of him
And (lastly)
Judah pleads
that
for his part
he could not bear to see this. Let me not see
the evil that shall come on my father. 5. Judah
in honour to the justice of
Joseph's sentence
and to shew his sincerity in this plea
offers himself to
become a bond-man instead of Benjamin. Thus the law would be satisfied; Joseph
would be no loser
for we may suppose Judah a more able bodied man than
Benjamin; Jacob would better bear that than the loss of Benjamin. Now
so far
was he from grieving at his father's particular fondness for Benjamin
than he
is himself willing to be a bond-man to indulge it. Now
had Joseph been
as
Judah supposed
an utter stranger to the family
yet even common humanity could
not but be wrought upon by such powerful reasonings as these; for nothing could
be said more moving
more tender; it was enough to melt a heart of stone: but
to Joseph
who was nearer a-kin to Benjamin than Judah himself
and who
at
this time
felt a greater passion for him and his aged father
than Judah did
nothing could be more pleasingly nor more happily said. Neither Jacob nor
Benjamin needed an intercessor with Joseph
for he himself loved them. Upon the
whole
let us take notice
(1.) How prudently Judah suppressed all mention of
the crime that was charged upon Benjamin. Had he said any thing by way of
acknowledgment of it
he had reflected on Benjamin's honesty. Had he said any
thing by way of denial of it
he had reflected on Joseph's justice; therefore
he wholly waves that head
and appeals to Joseph's pity. (2.) What good reason
dying Jacob had to say
Judah
thou art he whom thy brethren shall praise
Genesis 49:8
for he excelled them all in
boldness
wisdom
eloquence
and especially tenderness for their father and
family. (3.) Judah's faithful adherence to Benjamin now in his distress was
recompensed long after
by the constant adherence of the tribe of Benjamin to
the tribe of Judah
when all the other ten tribes deserted it.
── John Wesley《Explanatory Notes on
Genesis》
44 Chapter 44
Verses 1-15
The cup was found in Benjamin’s sack
The trials of the innocent
I.
That
there is sorrow
and sorrow on a vast scale
is a great fact--a fact both too
patent and too painful to be gainsaid. Joseph put the cup in the sack to try
his brothers’ faith
love
and loyalty to their father.
1. Sorrow was sent into the world as a preventive of greater sorrow.
2. Sorrow gives occasion for the exercise of many an else impossible
virtue.
3. This would be a lame excuse indeed if it stood alone. But grief
is our schoolmaster to bring us to Christ.
4. When we remember our sins
we wonder
not that life has had so
many sorrows
but that it has had so few.
II. Why should
sorrow so often smite us in the most sensitive place? or
to take up the
parable of the text--
1. Why should the cup be in Benjamin’s sack? Just because it is Benjamin’s
we reply. The very thing that leads God to smite at all
leads Him to smite you
here. God takes away earthly pleasure
and thus helps you to remember your sin
and repent of it.
2. The cup was put there to bring them to a better mind ever after.
3. It was put there to give Joseph the opportunity of making himself
known to his brethren.
4. It was put there to lead them out of the land of famine into the
land of plenty. From this we may learn three lessons:
The final trial of Joseph’s brethren
I. THE SEVERITY
OF THE TRIAL.
1. It was unexpected.
2. It exposed them to the agony of suspense between hope and fear.
3. They were conscious of innocence.
4. The trial touched them in the sorest place.
5. The bringing them into their present difficulty seemed to have
the sanction of religion.
6. They regard their case as hopeless.
II. THE PURPOSE OF
THE TRIAL.
1. To stir up their consciences to the depths.
2. To show whether they were capable of receiving forgiveness. (T.
H.Leale.)
Joseph puts his brethren to the test
I. THY. TEST TO
WHICH JOSEPH EXPOSED HIS BRETHREN. There is at first sight an apparent
wantonness in the manner in which this was applied; but looking deeper we see
some motives for such a mode of action.
1. Probably it was designed as a kind of penalty for their former
deeds. Joseph had been basely treated. Though he forgave his injurers
yet it
was good for them to see their crime and feel it. His was not mere maudlin
compassion; he desired first to bring them to repentance
and then he was ready
and willing to forgive. And in this he is a type of God; God is the infinitely
Forgiving One
but the Just One besides.
2. And a second motive which may be assigned for Joseph’s conduct is
that perhaps it was to compel them to feel that their lives were in his power.
They are humbled to the dust before him by the test. Now
in assigning to him
such a natural motive
we are not showing his conduct as anything superhuman.
It was magnanimous
but yet mixed with the human. Everything that man does has
in it something of evil; even his best actions have in them something that will
not bear the light of day.
3. Again
Joseph may have wished to test his brethren’s capability
of forgiveness.
II. THE CONDUCT OF
JOSEPH’S BRETHREN UNDER THE TEST.
1. Judah cannot prove that his brother is not guilty
neither can he
believe that he is guilty; he therefore leaves that question entirely aside.
Instead of denying it
in modem language he showed cause why the law should not
be put in force against him.
2. We next notice the pathos of that speech (Genesis 44:20).
3. Let us learn
in conclusion
that even in the worst of mankind
there is something good left. Judah was by no means an immaculate man; but from
what a man was
you cannot be certain what he is now. Here were men virtually
guilty of the sin of murder
really guilty of cupidity in selling their
brother; but years after we find in them something tender still
love for their
father and compassion for their brother. It is this spark of undestroyed good
in man that the Spirit of Christ takes hold of; and he alone who is able to
discover this in the hearts of the worst
he alone will be in this world
successful in turning sinners to God. (F. W. Robertson
M. A.)
Analogies
1. We see a striking analogy between the conduct of Joseph towards
his brother Benjamin
and that of Jesus towards His people. “Whom I love
I
rebuke and chasten.” The Lord often brings us into difficulties that He may detain
us
as I may say
from leaving Him. Were it not for these
He would have fewer
importunate applications at a throne of grace than He has. He does not afflict
willingly or from His heart; but from necessity
and that He may bring us
nearer to Him.
2. We also see a striking analogy between Joseph’s conduct towards
his brethren
and that of the Lord towards us. In all he did
I suppose
it was
his design to try them. His putting the cup into Benjamin’s sack
and
convicting him of the supposed guilt
would try their love to him
and to their
aged father. Had they been of the same disposition as when they sold Joseph
they would not have cared for him. But
happily
they are now of another mind.
God appears to have made use of this mysterious providence
and of Joseph’s
behaviour
amongst other things
to bring them to repentance. And the cup being
found in Benjamin’s sack
would give them occasion to manifest it. It must have
afforded the most heartfelt satisfaction to Joseph
amidst all the pain which it
cost him
to witness their concern for Benjamin
and for the life of their aged
father. This of itself was sufficient to excite
on his part
the fullest
forgiveness. Thus God is represented as looking upon a contrite spirit
and
even overlooking heaven and earth for it (Isaiah 66:1-2). Next to the gift of His
Son
He accounts it the greatest blessing He can bestow upon a sinful creature.
Now
that on which He set so high a value
He may be expected to produce
even
though it may be at the expense of our present peace. Nor have we any cause of
complaint
but the contrary. What were the suspense
the anxiety
and the
distress of Joseph’s brethren
in comparison of that which followed? And what
is the suspense
the anxiety
or the distress of an awakened sinner
or a tried
believer
in comparison of the joy of faith
or the grace that shall be
revealed at the appearing of Jesus Christ? It will then be found that our light
affliction
which was but for a moment
has been working for us a far more
exceeding and eternal weight of glory. (A. Fuller.)
The cup in the sack
I. THE PRIVATE
COMPLAINT.
1. Its nature. All” the money to be returned
and the silver cup to
be placed in the sack belonging to Benjamin. It may seem strange that the
steward was to charge them with stealing a cup wherein Joseph divined (if
indeed the cup was not used for that purpose
as we believe)
knowing that
Joseph was a servant of God. We may not
with the higher standard of morality
of these Christian times
approve this pretence; but it is in keeping with the
whole transaction
which is a feint throughout.
2. Motive. Doubtless to test the feeling of the rest towards
Benjamin. Did they envy this favourite as they did the other? If so
it was
very likely that on being overtaken they would abandon the man with whom the
cup was found--Benjamin--to his fate. Make no effort to procure his release.
Return home without him
as they had once gone without Joseph. Before he proceeded
further in helping his family in the famine
he would see if they had improved
morally all these years.
II. THY OBNOXIOUS
CHARGE. The confidential servant having received the command
but most likely
being ignorant of all his master’s plans and of the relation of these guests
proceeds to put it in execution.
1. The brethren set off. Their journey. How unlike the last
when
they were full of perplexity
and had left Simeon behind. Now they talk of
their good treatment
and are accompanied by Simeon
and that Benjamin whom
they had feared to lose.
2. They are pursued. Their astonishment at seeing the steward
who Genesis 43:28) had not long before spoken
assuring words
hastening after them.
3. The charge. The steward faithfully
but to their great amazement
repeats the command of his master.
4. Their indignant denial
Such conduct would be opposed to the will
of God (Genesis 43:7). The idea was inconsistent
with their proved honesty (Genesis 43:8). They are quite willing to
abide by the results of search. And that the punishment should be greater than
hinted.
III. THE APPALLING
DISCOVERY.
1. The search commences. They are willing. The steward begins as far
as possible from where he knows it is concealed. Thus they do not suspect him
of any complicity
and their confidence increases as he proceeds.
2. They see Benjamin’s sack opened
and there
shining in all its
beauty
is the cup! What could they think
or say
or do? They did not suffer
Benjamin to return alone. The test was successful. There was another
discovery--an altered feeling towards the old man and his favourite son. This
discovery Joseph made.
3. They could only regard it as a plot of some one--perhaps the Lord
of Egypt--to find a pretext for keeping them in bondage. What would become now
of their father
and their wives and little ones. Learn:
I. That our
religion admits not of pretences.
II. The time of
confidence may be the hour of peril. (J. C. Gray.)
Money in the sack
Frederick
King of Prussia
one day rung his bell
and nobody
answering
he opened his door
and found his page fast asleep in an elbow
chair. He advanced towards him and was going to awaken him
when he perceived
part of a letter hanging out of his pocket. His curiosity prompting him to know
what it was
he took it out and read it. It was a letter from this young man’s
mother
in which she thanked him for having sent her a part of his wages to
relieve her misery; and finished with telling him that God would reward him for
his dutiful affection. The king
after reading it
went back softly into his
chamber
took a bag full of ducats
and slipped it with the letter into the
page’s pocket. Returning to the chamber
he rang the bell so loudly
that it
awakened the page
who instantly made his appearance. “You have had a sound
sleep
” said the king. The page was at a loss how to excuse himself; and
putting his hand into his pocket by chance
to his utter astonishment
he there
found a purse of ducats. He took it out
turned pale
and looking at the king
shed a torrent of tears without being able to utter a single word. “What is
that
” said the king
“what is the matter?” “Ah
sire
” said the young man
throwing himself on his knees
“somebody seeks my ruin! I know nothing of this
money which I have just found in my pocket.” “My young friend
” replied Frederick
“God often does great things for us
even in our sleep. Send that to your
mother; salute her on my part
and assure her that I will take care of both her
and you.” (Moral and Religious Anecdotes.)
Grace unknown in the heart
A child of God may have the kingdom of grace in his heart
yet not
know it. The cup was in Benjamin’s sack
though he did not know it was there;
thou mayest have faith in thy heart
the cup may be in thy sack though thou
knowest it not. Old Jacob wept for his son Joseph
when Joseph was alive; thou
mayest weep for grace
when grace may be alive in thy heart. The seed may be in
the ground
when we do not see it spring up; the seed of God may be sown in thy
heart
though thou dost not perceive the springing up of it. Think not grace is
lost because it is hid. (T. Watson.)
Divining cups
The Ancient Egyptians
and still more
the Persians
practised a
mode of divination from goblets. Small pieces of gold or silver
together with
precious stones
marked with strange figures and signs
were thrown into the
vessel; after which
certain incantations were pronounced
and the evil demon
was invoked; the latter was then supposed to give the answer
either by
intelligible words
or by pointing to some of the characters on the precious
stones
or in some other more mysterious manner. Sometimes the goblet was
filled with pure water
upon which the sun was allowed to play; and the figures
which were thus formed
or which a lively imagination fancied it saw
were
interpreted as the desired omen--a method of taking auguries still employed in
Egypt and Nubia. The goblets were usually of a spherical form; and for this
reason
as well as because they were believed to teach men all natural and many
supernatural things
they were called “celestial globes.” Most celebrated was
the magnificent vase of turquoise of the wife Jemsheed
the Solomon among the
ancient Persian kings
the founder of Persepolis; and Alexander the Great
so
eager to imitate Eastern manners
is said to have adopted the sacred goblets
also. (M. M. Kalisch
Ph. D.)
Verses 16-34
And Judah said
What shall we say unto my lord?
--
Judah’s intercession
I. IT WAS ABLE.
II. IT WAS NOBLE.
III. IT GAVE PROMISE
OF FUTURE GREATNESS
IV. IT SUGGESTS
SOME FEATURES OF OUR LORD’S INTERCESSION FOR US.
V. IT SUGGESTS
THE QUALITIES OF TRUE PRAYER. In true prayer the soul is stirred to its depths.
“I would give very much
” says Luther
“if I could pray to cur Lord God as well
as Judah prays to Joseph here; for it is a perfect specimen of prayer--the true
feeling there ought to be in prayer.” (T. H.Leale.)
Judah’s intercession
The whole of this intercession
taken together
is not one
twentieth part of the length which our best advocates would have made of it in
a court of justice; yet the speaker finds room to expatiate upon those parts
which are the most tender
and on which a minute description will heighten the
general effect. We are surprised
delighted
and melted with his charming
parenthesis: “Seeing his life is bound up with the lad’s life.” It is also
remarkable how he repeats things which are the most tender; as
“when I come
and the lad be not with us . . . it shall come to pass
when he seeth that the
lad is not with us . . . ” So also in describing the effect which this would
produce: “When he seeth that the lad is not with us
he will die; and we shall
bring down the grey hairs of thy servant
my father
with sorrow to the grave.
And now
having stated his situation
he presumes to express his petition. His
withholding that to the last was holding the mind of his judge in a state of
affecting suspense
and preventing the objections which an abrupt introduction
of it at the beginning might have created. Thus Esther
when presenting her
petition to Ahasuerus
kept it back till she had
by holding him in suspense
raised his desire to the utmost height to know what it was
and induced in him
a predisposition to grant it. And when we consider his petition
and the filial
regard from which it proceeds
we may say
that if we except the grace of
another and greater Substitute
never surely was there a more generous
proposal! (A. Fuller.)
Joseph’s love
and Judah’s charge
I. BENJAMIN’S
SURETY.
II. THE FRIENDLY
BANQUET.
III. THE STRANGE
STRATAGEM.
IV. THE ELOQUENT
APPEAL. Judah makes a speech which is very natural
simple
and pathetic. It is
conciliatory towards Joseph. Joseph’s greatness
power
and high rank are fully
recognized (“Thou art as Pharaoh”). It is considerate in reference to the
statements about Jacob’s peculiar reasons for sorrow. It is courageous in its
announcement of Judah’s own responsibility
and of his readiness to be a
substitute for his brother. And all through the speech tenderness and sympathy
are exhibited in a very simple but touching manner. (W. S. Smith
B. D.)
Judah’s argument
To point out the force of this overwhelming argument requires a
view of the human mind
when
like a complicate machine in motion
the various
powers and passions of it are at work. The whole calamity of the family arising
from obedience to the judge’s own command; an obedience yielded to on their
part with great reluctance
because of the situation of their aged father; and
on his part with stiff greater
because his brother was
as he supposed
torn
in pieces
and he the only surviving child of a beloved wife; and the
declaration of a venerable grey-headed man
that if he lose him it will be his
death--was enough to melt the heart of any one possessed of human feelings. If
Joseph had really been what he appeared
an Egyptian nobleman
he must have
yielded the point. To have withstood it would have proved him not a man
much
less a man who “feared God
” as he professed to be. But if such would have been
his feelings even on that supposition
what must they have been to know what he
knew? It is also observable with what singular adroitness Judah avoids making
mention of this elder brother of the lad
in any other than his father’s words.
He did not say he was torn in pieces. No
he knew it was not so! But his father
had once used that language
and though he had lately spoken in a manner which
bore hard on him and his brethren
yet this is passed over
and nothing hinted
but what will turn to account. (A. Fuller.)
Judah’s intercession
I. HE REHEARSES
THE PAST (Genesis 44:18-29).
1. The speaker. Judah. Well that it was he. Had it been Reuben the
proof of penitence had not been so clear. It had been too much like the old
Reuben Genesis 37:22 with Genesis 42:22). It was Judah
and not
like the old Judah (Genesis 37:26-27). The last time Joseph
heard Judah speak of his father’s favourite was when he (Joseph) was in the
pit
and Judah
on the edge
was proposing to sell him into Bondage. Now he
intercedes to save Benjamin from bondage.
2. The subject. He
II. HE PICTURES
THE FUTURE. This he was the better able to do
from his memory of a former
occasion. That picture of sorrow and wail of agony had ever since haunted him.
It might be repeated with still more painful consequences. It might hasten the
death of his father. He records
without a censure
the endearing union of the
old father and his younger brother. There was one life between them. The death
or loss of Benjamin might be the death of the father. He relates that he had
become a surety for the safe return of the lad. As he thus earnestly and most
pathetically pleads for the release of Benjamin
what feelings must have risen
in the mind of Joseph. Chiefly of joy that Judah was so changed; but also of
attachment to a father who had mourned his own supposed death so long and
truly.
III. HE PROPOSES A
COMPROMISE.
1. Its nature. If one must be held in bondage for this supposed
crime
let it be himself
who is confessedly innocent
in place of Benjamin
whose guilt is assumed. Judah has wife and children at home
yet will leave all
rather than abandon his brother. He will be henceforth a slave
if only
Benjamin may be free. Was ever love like this? “Greater love hath no man than this
that a man lay down his life for his friends” (John 15:13; see especially Romans 5:6-8).
2. The motive. To spare his father all needless pain
he would
accept the position of being less loved than Benjamin. His father might grieve
at his loss
as he had at Simeon’s
but the loss of Benjamin would affect him
more.
3. The result. The test had proved to Joseph that Judah repented the
past. It was a happy discovery. What can give greater joy to a brother than to
see a right moral change in a brother? Learn:
1. Fearlessly to take the side of the innocent and the aged.
2. To bring forth fruit meet for repentance.
3. Not to be ashamed of an honourable change of heart and mind.
4. To love and honour Him who became a surety for us. (J.
C. Gray.)
Verse 30
His life is bound up in the lad’s life
The life of the lad
These words were spoken by Judah as descriptive of the tenderness
and affection which Jacob felt towards Benjamin
the youngest son of that
patriarchal family; but they are words just as appropriate to hundreds of parents
in this house--“since his life is bound up in the lad’s life.
” The fowl in the barnyard
clumsy-footed and heavy-winged
flies fiercely at
you if you come too near the little group
and God intended every father and
mother to be the protection and the help of the child. Jesus comes into every
dwelling
and says to the father or mother: “You have been looking after this
child’s body and mind; the time has come when you ought to be looking after its
immortal soul.” I read of a vessel that foundered. The boats were launched;
many of the passengers were struggling in the water. A mother with one band
beat the wave
and with the other hand lifted up her little child towards the
lifeboat
crying: “Save my child! save my child!” The impassioned outcry of
that mother is the prayer of hundreds of Christian people who sit listening
this morning while I speak.
I. I propose to
show SOME OF THE CAUSES OF PARENTAL ANXIETY.
1. I find the first cause of parental anxiety in the inefficiency
and imperfection of parents themselves. We have a slight hope
all of us
that
our children may escape our faults. We hide our imperfections and think they
will steer clear of them. Alas
there is a poor prospect of that. There is more
probability that they will choose our vices than choose our virtues.
2. Again
parental anxiety often arises from an early exhibition of
sinfulness in the child. It is especially sad if the parent sees his own faults
copied by the child. It is very hard work to pull up a nettle that we ourselves
planted. We remember that the greatest frauds that ever shook the
banking-houses of the country started from a boy’s deception a good many years
ago; and the gleaming blade of the murderer is only another blade of the knife
with which the boy struck at his comrade. The cedar of Lebanon that wrestles
with the blast
started from seed lodged in the side of the mountain
and the
most tremendous dishonesties of the world once toddled out from a cradle. All
these things make parents anxious.
3. Anxiety on the part of parents
also
arises from a consciousness
that there are so many temptations thrown all around our young people. It may
be almost impossible to take a castle by siege--straightforward siege--but
suppose in the night there is a traitor within
and he goes down and draws the
bolt
and swings open the great door
and then the castle falls immediately.
That is the trouble with the hearts of the young; they have foes without and
foes within.
II. I shall devote
the rest of my remarks to ALLEVIATION OF PARENTAL ANXIETY. Let me say to you as
parents
that a great deal of that anxiety will be lifted if you will begin
early with your children. Tom Paine said: “The first five years of my life I
became an infidel.” A vessel goes out to sea; it has been five days out; a
storm comes on it; it springs a leak; the helm will not work; everything is out
of order. What is the matter? The ship is not seaworthy
and never was. It is a
poor time to find it out now. Under the fury of the storm
the vessel goes
down
with two hundred and fifty passengers
to a watery grave. The time to
make the ship seaworthy was in the dry-dock
before it started. Alas for us
if
we wait until our children get out into the world before we try to bring upon
them the influence of Christ’s religion. I tell you
the dry-dock of the
Christian home is the place where we are to fit them for usefulness and for
heaven. In this world
under the storm of vice and temptation
it will be too
late. In the domestic circle you decide whether your child shall be truthful or
false--whether it shall be generous or penurious. You cannot begin too early.
You stand on the bank of a river floating by. You cannot stop that river
but
you travel days and days towards the source of it
and you find
after awhile
where it comes down
dropping from the rock
and with your knife you make a
course in this or that direction for the dropping to take
and you decide the
course of the river. You stand and see your children’s character rolling on
with great impetuosity and passion
and you cannot affect them. Go up towards
the source where the character first starts
and decide that it shall take the
right direction
and it will follow the path you give it. But I want you to
remember
O father
O mother
that it is what you do that is going to affect
your children
and not what you say. You tell your children to become
Christians while you are not
and they will not. Above all
pray. I do not mean
mere formal prayer
that amounts to nothing. Often go before God and say: “Here
are my dear children. Oh save them. Put their feet on the road to heaven. Thou
knowest how imperfectly I am training them; make up what I lack. Lord Jesus
Christ
better than anything Thou canst give
give them Jesus.” God will hear
such a prayer. He said He would: “I will be a God to thee and thy seed after
thee.” (Dr. Talmage.)
──《The Biblical Illustrator》