| Back to Home Page | Back to Book Index
|
Ecclesiastes
Chapter Nine
Ecclesiastes 9
Chapter Contents
Good and bad men fare alike as to this world. (1-3) All
men must die
Their portion as to this life. (4-10) Disappointments common.
(11
12) Benefits of wisdom. (13-18)
Commentary on Ecclesiastes 9:1-3
(Read Ecclesiastes 9:1-3)
We are not to think our searching into the word or works
of God useless
because we cannot explain all difficulties. We may learn many
things good for ourselves and useful to others. But man cannot always decide
who are objects of God's special love
or under his wrath; and God will
certainly put a difference between the precious and the vile
in the other
world. The difference as to present happiness
arises from the inward supports
and consolations the righteous enjoy
and the benefit they derive from varied
trials and mercies. As far as the sons of men are left to themselves
their
hearts are full of evil; and prosperity in sin
causes them even to set God at
defiance by daring wickedness. Though
on this side death
the righteous and
the wicked may often seem to fare alike
on the other side there will be a vast
difference between them.
Commentary on Ecclesiastes 9:4-10
(Read Ecclesiastes 9:4-10)
The most despicable living man's state
is preferable to
that of the most noble who have died impenitent. Solomon exhorts the wise and
pious to cheerful confidence in God
whatever their condition in life. The
meanest morsel
coming from their Father's love
in answer to prayer
will have
a peculiar relish. Not that we may set our hearts upon the delights of sense
but what God has given us we may use with wisdom. The joy here described
is
the gladness of heart that springs from a sense of the Divine favour. This is
the world of service
that to come is the world of recompence. All in their
stations
may find some work to do. And above all
sinners have the salvation
of their souls to seek after
believers have to prove their faith
adorn the
gospel
glorify God
and serve their generation.
Commentary on Ecclesiastes 9:11
12
(Read Ecclesiastes 9:11
12)
Men's success seldom equals their expectations. We must
use means
but not trust to them: if we succeed
we must give God the praise;
if crossed
we must submit to his will. Those who put off the great concerns of
their souls
are caught in Satan's net
which he baits with some worldly
object
for which they reject or neglect the gospel
and go on in sin till they
suddenly fall into destruction.
Commentary on Ecclesiastes 9:13-18
(Read Ecclesiastes 9:13-18)
A man may
by his wisdom
bring to pass that which he
could never do by his strength. If God be for us
who can be against us
or
stand before us? Solomon observes the power of wisdom
though it may labour
under outward disadvantages. How forcible are right words! But wise and good
men must often content themselves with the satisfaction of having done good
or
at least
endeavoured to do it
when they cannot do the good they would
nor have the praise they should. How many of the good gifts
both of nature and
Providence
does one sinner destroy and make waste! He who destroys his own
soul destroys much good. One sinner may draw many into his destroying ways. See
who are the friends and enemies of a kingdom or a family
if one saint does
much good
and one sinner destroys much good.
── Matthew Henry《Concise Commentary on Ecclesiastes》
Ecclesiastes 9
Verse 1
[1] For all this I considered in my heart even to declare
all this
that the righteous
and the wise
and their works
are in the hand of
God: no man knoweth either love or hatred by all that is before them.
Their works — All events which befal them are
governed by his providence
and therefore although we cannot fully understand
the reasons of all
yet we may be assured they are done righteously.
No man — No man can judge by their present outward condition
whether God loves or hates them; for whom he loves he chastens
and permits
those whom he hates to prosper in the world.
Verse 2
[2] All things come alike to all: there is one event to the
righteous
and to the wicked; to the good and to the clean
and to the unclean;
to him that sacrificeth
and to him that sacrificeth not: as is the good
so is
the sinner; and he that sweareth
as he that feareth an oath.
All things — The good and evil things of the
world equally happen to good and bad men.
Verse 3
[3] This is an evil among all things that are done under the
sun
that there is one event unto all: yea
also the heart of the sons of men
is full of evil
and madness is in their heart while they live
and after that
they go to the dead.
An evil — A great trouble to a good man.
Is full — Of wickedness.
Madness — They go on madly and desperately in evil courses.
They go — After all
they die in the same manner as the best men
do.
Verse 4
[4] For to him that is joined to all the living there is
hope: for a living dog is better than a dead lion.
Joined — That continues with living men.
Hope — He hath not only some comfort for the present
but
also hopes of further happiness in this world.
Better — Much happier as to the comforts of this world.
Verse 5
[5] For the living know that they shall die: but the dead
know not any thing
neither have they any more a reward; for the memory of them
is forgotten.
Die — Whereby they are taught to improve life.
Any thing — Of the actions and events of this
world.
Reward — The fruit of their labours in this world
are utterly
lost as to them.
Forgotten — Even in those places where they
had lived in great power and glory.
Verse 6
[6] Also their love
and their hatred
and their envy
is
now perished; neither have they any more a portion for ever in any thing that
is done under the sun.
Also — They neither love
nor hate
nor envy any thing in
this world
but are unconcerned in what is done under the sun.
Verse 7
[7] Go thy way
eat thy bread with joy
and drink thy wine
with a merry heart; for God now accepteth thy works.
Go — Make this use of what I have said.
Eat — Chearfully and thankfully enjoy thy comforts.
Accepteth — Allows thee a comfortable
enjoyment of his blessings.
Verse 8
[8] Let thy garments be always white; and let thy head lack
no ointment.
White — The eastern people of the best sort
used white
garments
especially in times of rejoicing.
Ointment — Which upon joyful occasions was poured upon mens
heads.
Verse 9
[9] Live joyfully with the wife whom thou lovest all the
days of the life of thy vanity
which he hath given thee under the sun
all the
days of thy vanity: for that is thy portion in this life
and in thy labour
which thou takest under the sun.
Vanity — Of this vain and frail life.
Verse 10
[10] Whatsoever thy hand findeth to do
do it with thy might;
for there is no work
nor device
nor knowledge
nor wisdom
in the grave
whither thou goest.
Whatsoever — Whatever thou hast opportunity
and ability to do
do it with unwearied diligence
and vigour and expedition.
For — Thou canst neither design nor act any thing there
tending to thy own comfort or advantage.
Verse 11
[11] I returned
and saw under the sun
that the race is not
to the swift
nor the battle to the strong
neither yet bread to the wise
nor
yet riches to men of understanding
nor yet favour to men of skill; but time
and chance happeneth to them all.
But time — There are times or seasons
casual to men
but known
by God
in which alone he will give men success.
Verse 12
[12] For man also knoweth not his time: as the fishes that are
taken in an evil net
and as the birds that are caught in the snare; so are the
sons of men snared in an evil time
when it falleth suddenly upon them.
His time — The time of his death
or other distress which God is
bringing upon him.
Are taken — While they are sporting and
feeding themselves.
When — When they are most careless and secure.
Verse 13
[13] This wisdom have I seen also under the sun
and it
seemed great unto me:
This wisdom — I have observed this among many
other instances of wisdom. Which he adds for the commendation of wisdom
notwithstanding its insufficiency for man's happiness without God's blessing.
Verse 15
[15] Now there was found in it a poor wise man
and he by his
wisdom delivered the city; yet no man remembered that same poor man.
Yet — He was soon neglected and his great service forgotten.
Verse 17
[17] The words of wise men are heard in quiet more than the
cry of him that ruleth among fools.
Of wise men — Though poor.
In quiet — Uttered with a modest and low voice.
The cry — The clamorous discourses of a rich and potent
but
foolish man.
── John Wesley《Explanatory Notes on Ecclesiastes》
09 Chapter 9
Verses 1-6
Verses 1-18
Verse 1
The righteous
and the wise
and their works
are in the hand of
God.
In the hand of God
This is the sober second thought of a wise man who has been sorely
troubled in his mind by dwelling on the mysteries of Providence. But the
darkness begins to disappear as soon as he allows his mind to rest on the
thought of God and of His work in eternity
the end of which no man can see.
The first thought suggested is the negative one that “the righteous and the
wise and their
works are in the hands of God
” and
therefore
withdrawn from the sight of
men. It is of great importance for our peace of mind firmly to grasp the
thought that we cannot at all infer what God thinks or intends concerning any
person or his works from the outward circumstances we observe. Is this man prosperous
in the world? It does not by any means follow from this that God regards him
with special favour (Luke 13:1-5). But there is a positive
truth also in the
words of the text--“The righteous and the wise and their works are in the hand
of God”--not only in the sense that they are withdrawn from the sight of men
but in this far better sense
that they are safe. Being in the hand of God they
are in the best hand. It is not with the onlookers here that the righteous and
the wise have to do. It is with Him who looks on from the side of eternity
and
who makes all things work together for good to them that love Him. Are you and
your works in the hand of God? First
and most important
are you yourselves in
His hand? Are you dwelling in the secret place of the Most High
abiding under
the shadow of the Almighty? And you
who yourselves are in the hand of God
see
that your works are there also. We know on the best authority that a man may
belong to the righteous and not to the wise; he may himself be saved and yet
his work be lost. Our work
as well as ourselves
must be built on Christ. (J. M.
Gibson
D. D.)
Verse 2
All things come alike to all
The impartiality of Providence
Of what service is a religious life to man since Providence treats
all alike?
This statement is--
I. Phenomenally
true. To all outward appearance the good and the bad are treated alike. All are
subject to the same diseases
bereavements
disappointments
all go down to the
grave alike.
1. This a perplexing fact. Antecedently one might have supposed that
the God of holiness and rectitude would
in His providence
have treated men
according to their moral character
that happiness and misery would be measured
out according to the merits and demerits of mankind.
2. This fact is significant. It shows--
II. Spiritually
false. “All things” do not “come alike to all.”
1. They do not come in the same character.
2. They do not come with the same influence. Trials irritate the
spirit of the wicked; they purify the godly. Prosperity feeds the vanity and
ambition of the wicked; but inspires the godly with devout humility and holy
gratitude. The same soils
dews
and sunbeams that fill the hemlock with
poison
fill the wheat with food for nations. And the same events which
transform some men into devils
transform others into seraphs. (Homilies.)
Providence
I. For the same
things uncertainly and indifferently to befall the righteous and the wicked in
this life is unavoidably necessary.
1. Because men have the dominion over their own actions
and do that
which themselves choose to do.
2. Because a great deal of prosperity and affliction befalls men
not
as the reward or the effect of anything done by themselves
but by descent from
their parents
whose virtues and vices have great influence upon the persons
and fortunes of their children by the providence of God
and by the laws of
men
and by the course of nature.
3. Because they are so mixed together in their persons
interests
employments
and places of abode
that they cannot be distinguished in the
events that befall them.
4. For the more evident and certain distinguishing of them one from another.
II. They who make
this objection against providence are no competent judges in the case
and
suppose in their objection that which is false. It is supposed in this
objection that the righteous endure so much grief
and the wicked enjoy so much
pleasure
as cannot consist with God’s love to the righteous and anger at the
wicked
if He take notice and be concerned in that which happens. The better to
judge of this supposition
let two things be considered.
1. That by the outward estate of men we know very little of their
present grief or pleasure.
2. If we did know their present grief or pleasure
we cannot infer
from thence which is the good
and which is the bad condition.
III. However
the
day of judgment is a sufficient answer to the objection. St. Paul
when he felt the smart of his
present afflictions
called them light afflictions
for a moment
not worthy to
be compared with the glory to be revealed. (Z. Cradock
D. D.)
The sufferings of good men
1. God permits the sufferings of good men for the advancement of the
honour and interest of religion. A passive state is the proper sphere of action
for the noblest virtues of Christianity; and for this reason the Son of God
when He took our nature upon Him
chose to appear in such a state that His example
might be of more powerful and general influence to mankind. And indeed
next to
the miracles
whereby the truth of the Christian religion was established
nothing contributed more to the propagation of it than the invincible patience
and constancy of its possessors.
2. God has this further wise and religious end in the sufferings of
good men: that we may learn by them to moderate our affections to this
deceitful world; and to cast our views forward upon a more durable state of
happiness
and better suited to the noble faculties and inclinations of human
nature.
3. The sufferings of good men are designed to remind us both of our
duty and our danger; when it is observed that the righteous fall and no man
layeth it to heart
it is implied that this is a proper season of inquiring
into the occasions of God’s public judgments
and reforming those sins which
provoked them; and this is the more incumbent upon us in proportion to the
dignity of the person and the character he sustains.
4. There is no man so good but he is conscious to himself he deserves
what he suffers. The world perhaps cannot charge him with any visible or
notorious escapes; yet he need only put the question to his own heart
concerning the reasons of his sufferings
and it will acquit the justice of
heaven in them. (R. Fiddes.)
Verse 3
The heart of the sons of men is full of evil.
Scriptural statement of the doctrines of human corruption
and of
the renewal of the heart to holiness
I. Man’s natural
corruption.
1. One prevailing misconception on the subject of human corruption
respects the seat of the disorder. What is the daily language of numbers? “Our
lives
it is true
are not exempt from blame. We are guilty of many
indiscretions. But our heart is good.” In opposition to this language
the text
asserts that the origin of all the evil is within. “The heart of the sons of
men is full of evil.” Not the streams alone are filthy and defiled; but the
fountain is polluted (Genesis 8:21; Jeremiah 7:24; Jeremiah 17:9; James 4:1; Matthew 12:34; Matthew 15:19).
2. Another ground of misconception on the subject of human corruption
respects the degree and extent of the disorder. The text says that this
corruption is not only radical but total. Generosity
gratitude
fidelity
and
the exercise of many other pleasing qualities between man and man; the
spontaneous applause of virtue; the decided condemnation of immorality may all
exist
without any tendency in man to what is truly good (Isaiah 1:5-6; Romans 7:18; Romans 8:7; Genesis 6:5).
3. The declaration in the text is also absolute. No exception is
stated or implied on account of any difference of outward dispensation under
which mankind may be placed. The Gospel uniformly proceeds on the supposition
that man is born in sin; that his corruption is not accidental
but innate; not
acquired
but hereditary. “That which is born of the flesh is flesh.”
II. The renewal of
the heart to holiness. If
as the Scriptures teach
“without holiness no man
shall see the Lord
” then every text which points out the nature and extent of
human corruption
points out by implication the nature and extent of that moral
change which man must undergo.
1. Let us thankfully receive the information vouchsafed.
2. Let us also profitably use the information vouchsafed.
While the text sets before us the picture of mankind in general
let us remember that it sets before us our picture in particular. Let us seek
to acquire a deep
an experimental conviction of the truth. Let our experience
of the inveteracy of the malady lead us earnestly to seek for help from Him who
alone can heal our disordered souls. (E. Cooper.)
The unconverted world
I. Their guilt.
“The heart--full of evil” (Mark 7:21). It applies to all. The most
peaceable man alive has often probably committed murder in his heart. The man
of purity and chastity may often
in the heart
have been guilty of adultery.
Passions
vile and loathsome
as the pit from which they spring
only wait their opportunity. Is the man
provoked? He is enraged. Is he admired? He is proud and puffed up. Does God
afflict him? He is rebellious. Does God cross him? He is discontented and
impatient.
II. Their madness.
1. It is a well-known symptom of natural madness that the poor
creature who is thus afflicted is apt to entertain most extravagant notions of
his own greatness and importance. Whilst the chains are on his hands
whilst he
is confined within the narrow limits of his gloomy cell
he often struts about
and thinks himself a king. Is this acknowledged to be madness? and is there
none
then
in the conduct of those men Who
being spiritually “wretched
and
miserable
and poor
and blind
and naked
” are saying of themselves
“I am
rich and increased with goods
and I have need of nothing”?
2. Men who are mad
in the ordinary sense of the expression
are
for
the most part
utterly insensible of danger
and incapable of fleeing from it.
They walk on unconcerned
where men possessed of reason and of foresight would
be shifting for
their safety. Are those men
then
to be set down for sober who show an equal
unconcern when the danger is eternal?
3. But mark another painful symptom of the man who labours under a
natural derangement
he knows not his best friend. Those whom
were he in his
senses
he would hasten to embrace
he looks on with a cold
unfeeling eye.
Nay
perhaps he turns away from them
he counts them enemies. It is also the
worst symptom of that spiritual derangement with which the men of this world
are afflicted. They also know not their best Friend. They “turn away from Him
who speaketh to them from heaven.”
III. Their miserable
end. “After that
they go to the dead.” After what? After all the evil and the
madness of their earthly course--after having wasted all their years in
worldliness and folly--then
“they go to the dead.” Their souls are gathered to
the place where all who lived and died like them are gone before. And what
place? Can we doubt that hell is meant? Where else do they go “who forget God”?
What other wages hath sin
the worldly man’s master
to bestow upon its
servants? (A. Robertson
M. A.)
Madness is in their heart
while they live.--
Moral madness
There is a worse madness than mental. Many men intellectually sane
are moral maniacs. Wherein does the madness of the unregenerate appear?
I. In practically
ignoring the greatest being.
II. In ignoring the
greatest interests.
III. In ignoring the
greatest dignities. The dignity of a pure character
moral conquests
and self-sacrificing
deeds. These they never recognize. (Homiliest.)
Moral insanity
This affirmation is not made of one or two men
nor of some men
merely; but of “the sons of men
” as if of them all.
1. The insanity spoken of in the text is moral
that of the heart. By
the heart here is meant the will--the voluntary power.
2. Who are the morally insane? Those who
not being intellectually
insane
yet act as if they were. The conduct of impenitent men is the
perfection of irrationality. You see this in the ends to which they devote
themselves
and in the means which they employ to secure them. An end madly
chosen--sought by means madly devised; this is the life-history of the masses
who reject God.
3. This moral insanity is a state of unmingled wickedness.
The law he will not obey; the Gospel of pardon he will not accept.
He seems determined to brave the Omnipotence of Jehovah. Is he not mad upon his
idols? Is it saying too much when the Bible affirms--“Madness is in their heart
while they live”? Remarks:--
1. Sinners strangely accuse saints of being mad and crazy. Yet those
very sinners admit the Bible to be true
and admit those things which
Christians believe as true to be really so.
2. If intellectual insanity be a shocking fact
how much more so is
moral? Suppose the case of a Webster. His brain becomes softened; he is an
idler I There is not a man in all the land but would feel solemn. What! Daniel
Webster--that great man
an idiot I How have the mighty fallen! What a horrible
slight! But how much more horrible to see him become a moral idiot--to see a
selfish heart run riot with the clear decisions of his gigantic intellect--to
see his moral principles fading away before the demands of selfish ambition--to
see such a man become a drunkard
a debauchee
a loafer. Intellectual idiocy is
not to be named in the comparison!
3. Although some sinners may be externally fair
and may seem to be
amiable in temper and character
yet every real sinner is actually insane.
Eternity so vast
and its issues so dreadful
yet this sinner drives furiously
to hell as if he were on the high-road to heaven! And all this only because he
is infatuated with the pleasures of sin for a season. (C. G. Finney
D.
D.)
Verse 4
A living dog is better than a dead lion.
Sinners
living and dead
I. Some sinners
are more contemptible than others. There is as much difference between some and
others as there is between the “dog” and the “lion.”
1. Some sinners are baser in nature than others. There are some who
are constitutionally low
and mean
and sordid--like the dog.
2. Some sinners are in baser circumstances than others. Some tenant
the hovels of pauperism
others dwell in palaces. Some wear the wretched appearance
of starving curs
others the majestic bearing of lions.
II. The least
contemptible of sinners must die. There is the “dead lion.” The sinner
however
noble in nature or circumstances
must die. Death to the sinner is a terrible
thing.
1. It detaches him from all good.
2. It connects him with all evil.
III. The most
contemptible sinner
whilst living
has an advantage over the least
contemptible who is dead. Why?
1. He is living in a world fitted for happiness. Everything in the
natural world is intended and suited to minister pleasure to man.
2. He is living in the sphere of redemptive mercy. (Homilist.)
The delusion of common lily rebuked and corrected
Life is an immense advancement over death. Organization is greatly
in advance of inorganized matter; life is an advancement over organization
for
one may exist without the other. But a rational life is as superior to simple
life in itself
as life is in advance of simple lifeless organization. Reason
cannot exist without life
for it is its first and essential condition; but it
is different from it
and superior to it; it is an addition to it
an adornment
and completion of it
it makes life great
grand
powerful
and Divine-like.
The distance and difference between life and death are the difference and
extreme distance between principles
viewed in their moral character
relation
and result. As life is superior to death in the power of consciousness
action
and advancement
so are true principles and good character to the false and the
bad. On this ground
“a living dog is better than a dead lion.”
I. Some of the
principles the words of the text suggest.
1. Life is the period within which all is possible that is requisite
and required. A dead lion is helpless and hopeless
a living dog is able and hopeful.
2. Little real goodness is better than much nominal and fanciful. A
small living spark will produce a flame
which cannot be done by a large dead
charcoal; a small mustard-seed will grow into a beautiful and useful tree
whereas a forest of dead roots cannot produce such results.
3. The small used rightly is better than the great unused. A small
candle that gives light is better than a sun covered with darkness. A little
water that can be used by the dying or thirsty is better than a river which cannot
be so used. We constantly hear complaints and excuses of small possessions
of
small means
of small opportunities
and of small powers
and these are made
the causes of neglect and misery in the lips of those who make them. What we
need
first of all
is not greater quantity
but the power of using faithfully
what we have.
4. The past of life will not satisfy and meet the present demands of
human need and Divine requirements. Every day creates its duties--every day
brings its wants; the provision of the day covers the need of a day
as the
work of the day covers the obligation of a day. The present will not cover the
future
no more than the future can cover the present--every day must provide
for itself; if it does not
it is a day of want
for the blessings of yesterday
and to-morrow are partly dead things to us to-day.
5. The small
with evidence and security
is better than much with
groundless hope and uncertainty. A little goodness done is better than much in
vows and promises; a small portion of solid and real happiness is better than
great superficial and uncertain pleasure; a little producing power is better
than much that is unproductive; a little of actual reality possessed of truth
virtue
and religion is of far higher worth than much in boastful fancy.
6. The small with contentment is better than the great without. The
value and importance of a thing to us is in the fitness of it to satisfy our
heart and mind; it may be small and insufficient in its outward form or in the
estimate of people relative to it
but it is better than the possession which
people call
in outward appearance
grand and glorious. With contentment
which
comprehends peace of conscience and tranquillity of mind
a humble position and
a small possession are better than a lofty station and magnificent possession.
II. The application
and the rebuke of the text to common life.
1. It rebukes that class who trust in fortuitous chances more than in
the right conduct of life. It may indeed be
in many instances
that true
conduct is often slow in bringing success and happiness
and that the contrary
in many cases in this life
leads to what many call success sooner and with
greater certainty; because wrong
in a world of falsehood
has more means and
ways at its disposal than truth and law have
for the means and ways of truth
must be all true
or else it is no longer true itself. But the success and
happiness got any way apart from a right conduct or the order of law
are
neither true nor real
they are but things of wrong and misconception
and are
neither to be desired nor enjoyed by the true
nor held long by the deluded
wrong.
2. It rebukes another class in society
namely
those who trust more
in appearance than in high principles of real life. When appearance is sought
and loved for its own sake as an end
it is vanity; when it is made to conceal
and deceive others
it is hypocrisy. These feelings are found everywhere in
society
deforming its beauty and eating up its life and reality; they are the
dead lions of society
beginning in vain appearance and ending in death.
3. It rebukes those who will not do the little they can
because they
have no means or opportunities to do the great and illustrious. To bury the one
talent because we are not possessors of five
or not to use the one until the
other four will be possessed
is a vain delusion; and better is the man who
uses his little faithfully
than he who thus vainly hopes until he possesses
more: one is conscious of life and gives expression to it; the other is dead in
heart and action
and notwithstanding his plans and promises
a living dog is
better than his dead lion.
4. There is a rebuke here to those who neglect present duties until
future time. The thing which should be done to-day
but left until the morrow
is undone
and is virtually never done. The probability is that it will never
be actually done; but if it will
it will have lost some of its virtue and
beauty
because it ought to have been done before. But everything in the form
of a present duty
thus neglected until a future time
is virtually dead
for
the future is uncertain; and if the time ever comes
our views and feelings
instead of being more inclined to do the thing which thus was neglected in the
past
will be more disinclined to do it
and will probably be inclined to throw
it to a greater future still.
5. The words rebuke human folly that trusts in shadowy unreality
rather than in reality. It is not seldom that people give away their present
position and happiness because they fancy something greater and far better
and
thus give up the real for the vain
and the certain for the things which too
often prove unattainable. This is exemplified religiously in different forms
but is the same thing in character and result. One tries to make a good show to
gain approval arid applause
or conceal some purpose which is not made known
which is hypocrisy. In such a case
inward principle is not sought
conscious
enjoyment is not known; all is outward appearance
which is not life and
reality
but a formal and hard affectation. There is another class
again
who
make feeling all their aim. With these
knowledge is of no value
principle of
truth and integrity is of no importance; unless a state of vague and excited
moral intoxication absorbs all
everything is worthless. Others there are who
make all their religious reality dependent upon some few points of belief
which may be nothing better than opinion
and when it comes to the test
there
is neither life nor reality in them. There are others
again
who depend upon
some secret purpose in God’s mind for all their salvation and heaven
exclusive
of all goodness by and in themselves.
6. There is here a rebuke to those who desire their possession to
consist in form and magnitude rather than in quality. How feeble and foolish
are we! We allow sense to control our reason
and not reason our sense; we too
frequently allow fancy to govern conscience rather than conscience fancy; we
submit our best judgment to sentimental delusion
rather than be governed
according to the laws of truth and equity. How long shall we and others be
guilty of pursuing the dead lions of vain ambition and delusive blindness
and
be rebuked and punished by justice for the folly of our conduct?
III. The lessons of
instructions intended to common life.
1. One important lesson here intended is not to trust in the
helpless. The earthly and material are helpless
for they are unfit for our
moral and spiritual nature. The perishable cannot help us
for they die behind
us
and are insufficient from their nature to satisfy our immortal hope and
aspiration. The sinful
whatever it is
is helpless; for instead of improving
it deteriorates
and instead of adding to resources and happiness
it
diminishes and destroys. The thing which is not in unity with God’s will and
order
with the advancement; of truth and happiness
cannot help us
and must
not be trusted in. No finite thing must have all the confidence of our soul
for everything and everybody are in-sufficient to meet the wants of the soul
and all its relations and conditions. We must have a living God
a living
Saviour
a living Comforter
a living faith
a living hope
a living
love--these will comfort and be sufficient when everything else fails and dies.
2. Another lesson intended to teach us
is not to judge things from
their forms
but from their character. If we judge from appearance
we go wrong
in the most common matters of life. In childhood we should put the penny above
the sovereign because it is larger; and judging from outward strength and swiftness
we should put the horse above man. Outward appearance
when natural and true
is an index of tile inward character and meaning of things; but we must not
take it alone as a final test
for it may not be genuine
and moreover
we may
by something not right in us misinterpret it; it must be taken in connection
with other things more safe and true as tests of quality and character.
3. We are taught to use faithfully the means and powers we possess
and not excuse our virtue upon the chance of things. What we need is not so
much more power
but the use of what we possess more faithfully. In this God
has given us useful lessons in the ant
the bee
and the bird; they use what
they have
and they answer successfully the purpose of life.
4. There is another lesson of sacred importance taught us
namely
that God looks at the vitality of things in their nature
and not on their
outward form of grandeur and greatness. God accepts of a humble publican
with
his unassuming manner and confession
rather than the boastful prayer of the
Pharisee. He looks at the vitality of the heart
and not at the gorgeous
outward manifestation. He accepts the attitude of the inward spirit. He is a
Spirit
and must be worshipped in spirit and in truth. What a comfort and
encouragement is this to us all I What God thinks of us is the great thing
belonging to us all alike. He demands a living thought
a living love
a living
faith
and a living devotion; they are suitable in themselves
and accepted by
God from all alike.
5. Another lesson of importance given us here is
that the secret of
happiness is to enjoy the little we have. However small our blessings
we have
more than we use to our own advancement and happiness; the reason of our misery
is the non-application rightly of what we possess
and not deficiency in the
quality and degree of our possession. This is often beautifully illustrated in
life
you often see more happiness in the cottage than in the palace
in
poverty than in wealth
in pain and affliction than in ease and health. How is
this? It is because one applies and enjoys his little better than the other his
greater and richer blessings.
6. I mention one more lesson taught us in the text
namely
that our
goodness should be an active
growing thing; our goodness must live to be
active
and active to live. A little living seed is better than all the dead
flowers in the country; so a little progressive goodness is more hopeful than
all past life of virtue and religion. Growth is a preparation for the future
arising from present life and deep-rootedness. It is not the majesty and
largeness of the lion that makes it undesirable
but its dead condition; as
such
it is a condition of inactivity and decay rather than one of action and
strength. It is not the smallness of the dog that makes it an object of desire
but its life. Under this condition it is competent of useful service
and of
growth and activity. The lesson intended to be conveyed to us is
that life
action
and growth are united; and that it is needful to have life before the
others can exist. The teaching of truth is
Grow in grace; let us go hence; let
us not be weary in well-doing; and these things are incompatible with
inactivity
stultification
and death.
IV. The
encouragement and comfort intended to common life. Most things contain in them
an element of comfort
if we are able to find it
and in a fit state to receive
and apply it. All comforts are not of the same kind; they vary in form and
diversity
in common with other things. When you assist a man in distress with
your material means
it is a comfort
or soothe his bodily pain
or restore him
from the verge of death into health and vigour
it is a high comfort. When you
tell a friend the way to success
or restore a wanderer from a path of danger
and wrong
and put and direct him on in safety
it is comforting. When you
solve any difficult problem
or dissipate some doubt and fear
or soothe a
heart depressed and cast down
it is no small comfort you impart to their
subjects. When you show new light upon any dark picture
or give new means to
conquer difficulties
or discover new hope to vanquish the common foes of life
these are no small comforts to those who need them. These are some of the
various form of comforts
and they are all valuable and needed
and accepted
with gratitude by those who are in such conditions. We have in the text an
encouraging comfort for the true and humble ones who are depressed and dejected
by reason of their state and condition
or from the smallness of their
sacrifice
or the little they can do. They look at the lofty station
splendour
power
and great gifts of others
and are discouraged and ready to
flag in the path
of duty
and think they have neither a plea nor a hope to be accepted of God
and be among the successful competitors of religion and heaven. But He looks
not as man looks
He accepts the small and unadorned sincerity before dead
splendour and outward dignified grandeur. You humble dejected ones
be then
comforted
that the Lofty One looks on the humble and true ones
and accepts
the mean in outward appearance
if it be true
before the most illustrious
grandeur and the greatest outward ornament which a combined universe could
offer Him. (J. Hughes.)
Reality versus Show
In the estimation of an Oriental
the lion was the symbol of all
that was brave and kingly--the dog
of all that was base and contemptible.
Between the living dog and the living lion there could be no comparison
any
more than you could compare a Christian philosopher with an African slave--there
was only a contrast; but the lion dead changes the whole aspect of the thing.
Its regal bearing
its voice of thunder
its courage
are gone
and nothing but
the appearance is left behind. Than that
the wise man says
the living dog is
better. It seems to me that the writer of Ecclesiastes has set before himself
the purpose of scourging the people for their vain
pretentious
and foolish
display. The great outstanding sin of the nation was a love of mere show. They
set little store on the reality of the thing if they were only feasted with the
appearance. There must be pomp
pageantry
glare
dazzle
grand outward
show--never mind how hollow
never mind how unreal. Artificiality was ruining
the nation. They had set up the dead lion
and spurned the living dog. A very
foolish nation
certainly
that nation of Jews; and it does seem astonishing
that grown-up men and women could have been so childish. But wait; let us ask
if there is not something of this here
and now
among ourselves. Here in this
Western world
among a people not poetic
not dreamy--now in an age that claims
to be intensely practical--it seems to me that we are given over to
appearances
and sham is lord of the ascendant. Is it difficult to prove that?
I think net. Look at dress. Simple garments with simple lines
simple
ornaments
plain but real; nature’s grand simplicity--where will you find it?
Only here and there. It is built up with fold upon fold
gaudy extravagance
glaring tinsel
diamonds of pure
carbon
or diamonds of cut-glass; ornaments of gold
or ornaments of aluminum;
flowers from the garden
if not
then flowers from the toy shop; anything and
everything for show. Rich and poor alike are rushing into this foolish
extravagance of dress. Simplicity is gone--banished to the wilds of Siberia or
elsewhere
and we are given over to the gaudy and the unreal. Then
again
take
our social life
and customs. In certain circles
party-going and party-giving fill up a large
portion of the time. The day is but a wearisome waiting or toilsome preparation
for the evening’s festivities. Then there will be songs and laughter--for the
most part foolish
sentimental songs
and the most forced and silly laughter.
And the secret of much of this party-going and party-giving is the love of
display. A week’s honest earnings wasted in a night; charities to the poor and
deserving lessened or cut off; children defrauded of a part of their rightful
inheritance: and all to show up a dead lion. Better the living dog
I am sure.
See all this hard work about you; all this wear and tear of body and mind; all
this straining and striving. What does it mean? It means money
money. Men make
haste to be rich
that they may have more display
and in their blind eagerness
fall into many snares and divers temptations. The hardy virtues are dying; the
brave
simple
manly men--the heroes
the giants--are becoming extinct. Let
there be some grand effort made to rescue society from this threatened danger;
let us put forth our hands
and grasp again those simple
hardy virtues which
were the foundation of England’s greatness. Our feasting is destroying us; our
luxury is wasting our manhood. Better poverty than this; better the living dog
than the dead lion. Take
again
our commercial world
and you will find much
worship of the dead lion
and much contempt of the living dog there. It is a
maxim that if a man would succeed
he must make a show. A small house in an
unpretending place will gain little or no credit. There must be display
or it
is nothing. And so you have it all around you--this dead lion worship--this
appearance
this shameful and fraudulent display. Everywhere people are asking
for brilliance
and care little for the reality. The dead lion is
enthroned--that is king
that is priest
that is philosopher
that is statesman;
while the living dog
the unostentatious reality
is passed by with contempt or
thrust out of sight. But what about the Church--that representative of God’s
kingdom on the earth--that grand and heaven-formed institution
which has
nothing to do with condition
but everything to do with character? Has she
protested against this love of show? Has she stood forth a reality in a world
of unrealities
pure gold as compared with things of tinsel
a flower bright
and fragrant
unfolding in divinest beauty under the rays of the central sun as
against the cut and painted paper of man’s invention? Or has she
too
drank in
the spirit of the world and taken the dead lion to her arms? Splendid
organizations
elaborate theologies
well-defined creeds
and a goodly array of
dogmas
those are the things we have busied ourselves about. We have set too
great store upon mere profession and orthodoxy
and too little store upon
personal life. “What a good man is Mr. Screw! what a great Christian!” Mr.
Screw never had a doubt about religion in his life
and never will. Orthodox!
if he were to live through all the changes a thousand years will see
he would
never have the charge of heresy preferred against him. Tell him the creed
and
he will subscribe it. But he holds his money as dearer than his faith. He is
devout on Sunday
and on Monday morning will pull a string and set in motion a
whole organization of fraud
and then devour a widow’s house
and say grace
after the meal. No matter
he is orthodox
and the Church will have him. Ah!
better a living dog than that dead lion. Better a widow’s mite in the box and
an honest
loving heart throbbing in the pew. The cry is raised in all our
churches for a revival. But the revival will not come until there is more
reality in our church life. We must take a pure religion into the streets. The
shop
and the warehouse
and the mill
must be conducted upon principles of
Christian integrity. (A. J. Bray.)
Lion or dog
I. In respect to
the possession of life
We conclude
even under the greatest disadvantages
existence is better than non-existence. To live is to be conscious. To think
to know
to reason
to act is elevation. To possess powers of estimating even
misery is a matter for thankfulness. The difficulties of life should be faced
courageously. “If we faint in the day of adversity our strength is small.” We
should always cherish hope; hope will give life. We should not yield to envy
for that is the foundation of despair. The rich have their annoyances
disappointments
trials
social ignorings and terrible losses; the poor can
have their simple pleasures and healthful rest. Where there is the desire to
make the best of circumstances it is wonderful how much of joy may be even
found in positions that appear most pitiable. We are not wishing to imply that
those under conditions of poverty should be content always to remain therein.
On the contrary
we wish them ever to be seeking to improve their surroundings
and their minds
but ever to remember that “a living dog is better than a dead
lion.”
II. In respect to
the decisions we may have to arrive at in various circumstances the truth of
the text may guide us. If a man seeking employment should find a task that
appears to be below his dignity
or the pay below his desert
it is better to
accept such a position than to be workless and go perhaps starving
or
subsisting on charity. The poor say
frequently
“Half a loaf is better than
none
” and this is common sense. Further
in respect to some enterprise in
which a man may be tempted to embark by the promise of great profits or
interest
but for which he must sacrifice some steady
but less promising
occupation
it would be well for him to remember the text. Better the
certainty
though small
than the profits of alluring amount
but which are
problematical. In bearing certain difficulties
misrepresentations
and evils
we may remember that efforts to remove them may only increase them. It is
“better to bear the ills we have than to fly to others that we know not of.”
III. In judging of
certain systems the principle of the text is applicable. To-day we have to
choose either rationalism
agnosticism
ultimate despair
universal suicide
or
religion of some kind. We say better any form of religion than none
any
vitality rather than death. Even if we have to decide between various forms of
religion
we should seek that which promotes intellectual and spiritual life
combined; but if we cannot find the spiritual advanced
and only cold formalism
or intellectualism cultivated
then we must accept that which has life and
warmth and love in it. Christianity is a system of doctrines concerning God and
immortality. Anything that will keep alive the knowledge of the one and hope
for the other is better than allowing it to die out.
IV. The principle
of the text applies in respect to the possession of spiritual life. To have it
in however low degree is better than to have to confess to its absence.
Spiritual life is characterized by peace through faith in the one great
sacrifice
effort after purity
love of the Word
and practice of prayer and
charity toward all. Many of the poor and unlearned are rich in this possession.
They have that which is a permanent possession
too--something which will not
be destroyed at death or dissipated by one’s heirs. Better be the poorest and
most despised on earth
with this spiritual life
than the “lion of society”
without it. He that is “least in the kingdom of heaven “is greater than the
lordliest worldling. Lord Byron sent to a lady who once wrote to him
pressing
upon him the necessity of religion
a reply which is in harmony with what we
have been saying. He said: “I thank you for your interest in me. I am bound to
say that all who entertain a belief in God and religion have a tremendous
advantage; for it not only affords consolations in this life
but even if there
is no hereafter it smooths the downward course of life and takes from death its
darkness and fear.” Yet
knowing that the “living dog was better than the dead
lion
” that erratic
that proud
that highly-talented genius turned away and
lived for the world and for misery. Alas! many imitate him even now. (F.
Hastings.)
Verse 5
For the living know that they shall die.
A funeral sermon
I. Whence it is
that the living attain the sure and infallible knowledge of their own death.
1. There be many things from whence we may collect the necessity of
dying.
2. Now
though
by these and other such-like considerations
we may
arrive at a certain knowledge that we shall die; yet the particular
circumstances of the time and manner of our death are known to God only.
II. Whence it
proceeds
that men are so stupidly irrational
that
though they all know they.
Shall die
yet so few seriously prepare themselves for it.
1. Men are generally so immersed in the businesses and pleasures of
life
that these swallow up all serious thoughts of death and preparations for
it. They are employed about other things: like a heap of ants
that are busily
toiling to get in their provision
without regarding the foot that is ready to
crush them. Such are the impertinent and vain cares of men! The riches and
honours
which are but the dust and smoke of this world
have so blinded our
eyes
that we cannot discern the near approaches of death; and thus
while we
Archimedes like
are busily drawing projects and designs in the dust
and are
wholly intent about vainer speculations than his
we mind not the alarm
nor
perceive the enemy is upon us
till we are stricken dead through the reins.
2. Men delay serious preparations for death
because they generally
look upon it as afar off.
3. Men generally put off serious thoughts of dying” because of the
terrors and insupportable dread which such apprehensions bring with them. And
therefore death is called (Job 18:14) “the king of terrors”: a king
that comes attended with a thousand phantoms and frightful apparitions.
III. Application.
1. If we all certainly know that we must die
this might teach us so
much wisdom as not to set our affections eagerly upon anything in this present
world; a world which we must shortly leave.
2. Since we all know that we shall die
let this serve to exhort us
seriously to prepare for our death. Some sad instances there have been of those
who
having neglected this great work till the end of their life
have then spent that little
remnant of time which they had in crying out for more. But if we have carefully
prepared ourselves for death
it will be to us a repose instead of a terror. (Bp.
E. Hopkins.)
Verses 7-12
Verse 7-8
Go thy way
eat thy bread with joy
and drink thy wine with a
merry heart; for God now aceepteth thy works.
Festival joy
This is one of those passages
so remarkable in the writings of
Solomon
in which the words of sinful men in the world are taken up by the Holy
Ghost
to be applied in a Christian sense. As they stand in Ecclesiastes
they
are intended to represent the sayings of sensual
careless people
indulging
themselves in their profane ways
their utter neglect of God and goodness
with
the notion that this world is all. It is much the same as the unbeliever’s
saying
“Let us eat and drink
for to-morrow we die.” But see the ever-watchful
goodness and mercy of God. The words which the dissolute
wild-hearted sinner
uses to encourage himself in his evil
inconsiderate ways
He teaches us to
take up
and use them in a very different sense; to express the inward joy and
comfort which God’s people may find in obeying Him. As thus: suppose a person
giving himself up
with his whole heart
to the service and obedience of God;
suppose him really Withdrawing himself from the sins which had most easily
beset him; suppose him making some great sacrifice
parting with what he held
very dear
or submitting to pain or grief for Christ’s sake: then the holy and
merciful Comforter seems to say to him in the words of the text
“Go thy way
now
thank God
and take courage; the blessing of God is now restored to thee
and will be upon all thou hast
and upon thine ordinary employments and
refreshments: now thou mayest eat thy bread with joy
and drink thy wine with a
merry heart
for God now accepteth thy works.” What a heavenly light it would
throw over our ordinary works and refreshments
if
being always careful to set
about them with a good conscience
we could seriously bring it home to
ourselves
that they are so many tokens of heavenly and eternal love; so many
reasonable grounds of hope
that God really accepteth our works. But there is
yet a higher
a Christian sense of these words. The bread and wine
the white
garments
the ointment for the head
are figures and types of our Christian
privileges
the blessings and favours of the kingdom of heaven. It is
then
as
if the Holy Word had said to us
being
as we are
Christian men
members of
the mystical Body of our Lord and Saviour
“Now you have been brought into the
communion of saints; now God has set His seal upon you; now you are washed
sanctified
justified
in the name of the Lord Jesus
and by the Spirit of our
God. Go your way
then; use your privileges with all reverence
joy
and fear.”
And it would seem that if Christians were at all such as they ought to be
the
words might be well and profitably understood with a particular reference to
this sacred season of Whitsuntide. This is the last of the holy seasons; it
represents to us the full completion of God’s unspeakable plan for the
salvation of the world. The words have a sound most comfortable to penitents
as well as to those who
by God’s help
have kept themselves from wilful
deadly sin. They sound like words of absolution: “Go thy way
return again to
that holy Table
from which thy transgressions had for a time separated thee:
eat thy Bread and drink thy Wine with a courageous and hopeful heart; for now
there is hope that God accepteth thy works; that He hears thee
since thou hast
left off inclining unto wickedness with thine heart. Thy case indeed is
alarming
from the continual danger of a relapse; and thy loss at best is
great
penitency instead of innoceney being thy portion; yet go on steadily and
cheerfully.” Observe
however
the words which follow
which to the hearing of
a thoughtful Christian convey a very serious admonition
telling us on what
these unspeakable privileges depend
so far as our own conduct is concerned:
“Let thy garments be always white
and let thine head lack no ointment.” To
say
therefore
to Christians at Whitsuntide
“Let thy garments be always
white
” was the same as saying
“Take care that at no time you stain or sully
the bright and clear robe of your Saviour’s righteousness
which has just been
thrown over you: according to the apostle’s saying
‘As many as have been
baptized into Christ have put on Christ.’ As much as possible keep it clear
from all spot of wilful sin.” Again
says the wise man
“Let thine head lack no
ointment”; and this again is an allusion which would come with a particular
meaning in early times to the new-baptized Christians
and those who had been
present at their baptism And oil is in Scripture the constant token of the
gifts and graces of the Holy Spirit. Therefore
to say
“Let thy head lack no
ointment
” would mean
“Take care that thou stir up
cherish
and improve the
unspeakable gift of which thou art now made partaker. Use diligently all the
means of grace which Christ has provided for thee in His kingdom
whereof thou
art now come to be an inheritor.” (Plain Sermons by Contributors
to the “Tracts for the Times.”)
Let thy garments be always
white.--
White robes
One of the most common beliefs of men concerning heaven is that
all are to be robed in white; and it is no idle fancy
for the Bible warrants
such a belief. The priestly robes worn in the temple service were white; the
apocalyptic vision was filled with the white-robed; the poetry of the Bible
teaches that purity and joy in life are symbolized by snowy raiments--“Let thy
garments be always white.” “Thy garments.” This is a personal matter. The
command is to the end that each is to see that his own dress is clean. The neighbour will take
care of his own. And now the emphasis comes on “always.” There must not be a
single careless moment. Why is the colour of our garments to be white? Why?
Because everybody looks well in white. All complexions can stand white. The
plainest are adorned and the most beautiful are made more angelic by wearing
it. We love white garments because they are so pure. No impure dyes have
disfigured the cloth
and all of Nature’s tints the bleachers have taken away.
So white robes remind us constantly of purity. And did you ever think how
important it is? The springs that furnish the thirsty with water must be in
their fountain-heads pure
or who will dare to use it? The usefulness of
anything depends upon its purity. The white garment is an object lesson
then
teaching the vital importance of purity in heart and life. To be able to look
God in the face with steady eye and unblanched cheek. O
that is worth all the
sacrifice that it may demand! “But it is so hard to keep pure and sweet
” they
say. I may be tempted by the allurements of the world. Money
with its shining
sunbeams
may twine its fingers about my heart to woo it. Ambition
with her
lofty and imposing mien
may awe me to obey her. Shall I give up the white
raiment of my soul? I would not dare to soil my raiment now
for the spots in
such a light the whole world could see
and how could I ever again look up and
cry “Abba
Father
” if on my heart was the stain of evil? But white raiment is
the symbol of another quality in the true life. It is joy. Always dependent
upon purity for its life
yet a separate quality. No impure life is ever a
truly happy life. We put on our clean raiment to honour the joyful occasion.
Children
I believe that pure heart is always happy. Then there is a duty
attached
the duty to be joyful in being and doing good. How different the
world would be to-day if the command about our spiritual toilet were heeded!
Let us try
hereafter to live in such a way as to teach our friends how blessed it is to
have pure
and
therefore
happy hearts. White robes bring great
responsibility. They soil so easily. The clean garment shows the dirt at the
slightest contact. Keep your hearts clean
for they will soil as easily as the
white dress. The little girl who went home from a visit to a neighbour’s by far
the longest way
in order to keep her dress from the mud of a certain street
on being asked why she did it since it made her very tired
said: “It kept my
dwess tean.” How much better children of our Heavenly Father we should be if we
were as particular to keep the raiment of our hearts free from the mud-stains
of sin
even though the extra toil makes us very weary. Better be tired
even
to death
than soil the raiment of the soul. (G. F. Prentiss.)
Verse 10
Whatsoever thy hand findeth to do
do it with thy might.
Of industry in general
By industry we understand a serious and steady application of
mind
joined with a vigorous exercise of our active faculties
in prosecution
of any reasonable
honest
useful design
in order to the accomplishment or
attainment of some considerable good. Industry doth not consist merely in
action; for that is incessant in all persons
our mind being a restless thing
never abiding in a total cessation from thought or from design; being like a
ship in the sea
if not steered to some good purpose by reason
yet tossed by
the waves of fancy
or driven by the winds of temptation somewhither. But the
direction of our mind to some good end
without roving or flinching
in a
straight and steady course
drawing after it our active powers in execution
thereof
doth constitute industry; the which therefore usually is attended with
labour and pain; for our mind is not easily kept in a constant attention to the
same thing; and the spirits employed in thought are prone to flutter and fly away
so that it is hard to fix them: and the corporeal instruments of action being
strained to a high pitch
or detained in a tone
will soon feel a lassitude
somewhat offensive to nature; whence labour or pain is commonly reckoned an
ingredient of industry
and laboriousness is a name signifying it; on which
account this virtue
as involving labour
deserveth a peculiar commendation; it
being then most laudable to follow the dictates of reason
when so doing is
attended with difficulty and trouble.
1. Industry doth befit the constitution and frame of our nature; all
the faculties of our soul and organs of our body being adapted in a congruity
and tendency thereto: our hands are suited for work
our feet for travel
our
senses to watch for occasion of pursuing good and eschewing evil
our reason to
plod and contrive ways of employing the other parts and powers; all these
I
say
are formed for action; and that not in a loose and gadding way
or in a
slack and remiss degree
but in regard to determinate ends
with vigour
requisite to attain them; and especially our appetites do prompt to industry
as inclining to things not obtainable without it; wherefore in not being
industrious we defeat the intent of our Maker; we pervert His work and gifts;
we forfeit the use and benefit of our faculties; we are bad husbands of
nature’s stock.
2. In consequence hereto industry doth preserve and perfect our
nature
keeping it in good tune and temper
improving and advancing it towards
its best state. If the water runneth
it holdeth clear
sweet
and fresh; but
stagnation turneth it into a noisome puddle: if the air be fanned by winds
it
is pure and wholesome; but from being shut up
it groweth thick and putrid: if
metals be employed
they abide smooth and splendid; but lay them up
and they
soon contract rust: if the earth be belaboured with culture
it yieldeth corn;
but lying neglected
it will be overgrown with brakes and thistles; and the
better its soil is
the ranker weeds it will produce: all nature is upheld in
its being
order
and state
by constant agitation; every creature is
incessantly employed in action conformable to its designed end and use; in like
manner the preservation and improvement of our faculties depends on their
constant exercise.
3. As we naturally were composed
so by Divine appointment we were
originally designed for industry; God did not intend that man should live idly
even in his best state
or should enjoy happiness without taking pains; but did
provide work enough even in paradise itself.
4. By our transgression and fall the necessity of industry (together
with a difficulty of obtaining good
and avoiding evil) was increased to us;
being ordained both as a just punishment for our offences
and as an expedient
remedy of our needs.
5. Accordingly our condition and circumstances in the world are so
ordered as to require industry; so that without it we cannot support our life
in any comfort or convenience.
6. Industry hath annexed thereto
by Divine appointment and promise
the fairest fruits
and the richest rewards: all good things are the fruits of
industry; ordered to sprout from it
under the protection and influence of
God’s blessing
which commonly doth attend it. God indeed could not well
proceed otherwise in dispensing His favours to us; not well
I say; that is
not without subverting the methods of things which Himself hath established;
not without slighting and voiding His own first bounty
or rendering the common
gifts of nature (our reason
our senses
our active powers) vain and useless;
not without making us incapable of any praise
or any reward
which suppose
works achieved by our earnest endeavour; not without depriving us of that
sweetest content
which springeth from enjoying the fruit of our labour.
Nothing is more grateful to men than prosperous success in their undertakings
whereby they attain their ends
satisfy their desires
save their pains
and
come off with credit; this commonly is the effect of industry
and scarce ever
is found without it: nothing of worth or weight can be achieved with half a
mind
with a faint heart
with a lame endeavour. Plentiful accommodations for
our sustenance and convenience all men will agree to be very desirable; and
these are indeed the blessings of Him
who “visiteth the earth and enricheth it”:
who “crowneth the year with His goodness
” and “whose clouds drop fatness”: but
they are so dispensed by Heaven that industry must concur therewith in deriving
them to us
and sloth will debar us of them. Another darling of human affection
is honour
or reputation among men: this also plainly
after the common reason
and course of things
is purchased and preserved by industry: for he that
aspireth to worthy things
and assayeth laudable designs
pursuing them
steadily with serious application of heart and resolute activity
will rarely
fail of good success
and consequently will not miss honour
which ever doth
crown victory; and if he should hap to fail in his design
yet he will not lose
his credit; for having meant well
and done his best
all will be ready to
excuse
many to commend him: the very qualities which industry doth exercise
and the effects which it doth produce
to beget honour
as being ornaments of
our person and state. Another vet more precious good
far surpassing all
external advantages of our state; wisdom
I mean
or a good comprehension
and
right judgment about matters of highest importance to us
is the prize of
industry
and not to be gained without it; it is the offspring of watchful
observation and experience
of serious meditation and study; of careful
reflection on things
marking
comparing
and weighing their nature
their
worth
their tendencies and consequences; these are needful to the getting of
wisdom
because truth
which it seeketh
commonly doth not lie in the surface
obvious to a superficial glance
nor only dependeth on a simple consideration
of few things; but is lodged deep in the bowels of things
and under a knotty
complication of various matters; so that we must dig to come at it
and labour
in unfolding it: nor is it an easy task to void the prejudices springing from
inclination or temper
from education or custom
from passion and interest
which cloud the mind
and obstruct the attainment of wisdom. What should I
speak of learning
or the knowledge of various things
transcending vulgar
apprehension? Who knoweth not that we cannot otherwise reach any part of that
than by assiduous study and contemplation? Who can be ignorant that no wit
alone
or strength of parts can suffice
without great industry
to frame any
science
to learn any one tongue
to know the history of nature
or of
providence? But farther yet
virtue
the noblest endowment and richest
possession whereof man is capable; the glory of our nature
the beauty of our
soul
the goodliest ornament and the firmest support of our life; that also is
the fruit and blessing of industry; that of all things most indispensably doth
need and require it. It doth not grow in us by nature
nor befall us by
fortune; for nature is so far from producing it
that it yieldeth mighty
obstacles and resistances to its birth
there being in the best dispositions
much averseness from good
and great proneness to evil; fortune doth not
further its acquists
but casteth in rubs and hindrances thereto
every
condition presenting its allurements
or its affrightments from it; all things
within us and about us conspire to render its production and its practice
laborious. Indeed the very nature and essence of virtue doth consist in the
most difficult and painful efforts of soul; in the extirpating rooted
prejudices and notions from our understanding; in bending a stiff will
and
rectifying crooked inclinations; in overruling a rebellious temper; in curbing
eager and importunate appetites; in taming wild passions; in withstanding violent
temptations; in surmounting many difficulties
and sustaining many troubles; in
struggling with various unruly lusts within
and encountering many stout
enemies abroad
which assault our reason
and “war against our soul”: in such
exercises its very being lieth; its birth
its growth
its subsistence
dependeth on them; so that from any discontinuance or remission of them it
would soon decay
languish away
and perish. Lastly
the sovereign good
the
last scope of our actions
the top and sum of our desires
happiness itself
or
eternal life in perfect rest
joy
and glory; although it be the supreme gift
of God
and special boon of Divine grace
yet it also by God Himself is
declared to be the result and reward of industry; for we are commanded “to work
out our salvation with fear and trembling
” and to “give diligence in making
our calling and election sure
” by virtuous practice. It is plainly industry
which climbeth the holy mount; it is industry which taketh “the kingdom of
heaven by force”: it is industry which “so runneth as to obtain” the prize
which so fighteth as “to receive the crown
” which so watcheth as to secure our
everlasting interest to us. Thus do the choicest good things of which we are
capable spring from industry
or depend on it; and no considerable good can be
attained without it: thus all the gifts of God are by it conveyed to us
or are
rendered in effect beneficial to us; for the gifts of nature are but
capacities
which it improveth; the gifts of fortune or providence are but instruments
which it employeth to our use; the gifts of grace are the supports and succours
of it; and the very gift of glory is its fruit and recompense. (Isaac
Barrow
D. D.)
Industry
which is recommended in the text
is a virtue of a very diffusive
nature and influence
so that no business or design can be well managed without
it: we ought
therefore
to conceive a high opinion of it
and inure ourselves
to the practice of it on all occasions.
1. We may consider that industry is productive of ease itself
and
preventive of trouble. Sloth
indeed
affects ease and quiet
but by affecting
loses them: it hates labour and trouble
but by hating incurs them; but
industry
by a little voluntary labour
in due place and season
saves much
labour afterwards and great distress.
2. Industry begets ease by procuring good habits
and a facility of
transacting things expedient to be done: it breeds assurance and courage
needful for the prosecution of business and the performance of duties.
3. We may consider that it will sweeten all our enjoyments
and
season them with a grateful relish.
4. Especially those accommodations prove most delightful which our
industry hath procured to us; for we look on them with a special affection
as
the children of our endeavours.
5. The very exercise of industry immediately in itself is delightful;
the very settlement of our mind on fit objects
whereby we are freed from doubt
and distraction
ministers content; the consideration that we are spending our
time and talents to good advantage
in serving God
benefiting our neighbour
and bettering our own state
is very cheering and comfortable.
6. Industry affords a lasting comfort
deposited in the memory and
conscience of him that practises it.
7. Industry argues a generous and ingenuous complexion of soul: it
implies a mind not content with mean and vulgar things
but aspiring to things
of high worth and pursuing them with courage: it signifies a heart not enduring
to owe the sustenance and convenience of life to the liberality of others.
8. Industry is a fence to innocence and virtue; a bar to all kinds of
sin and vice
guarding the avenues of the heart
and keeping off occasions and
temptations to Vicious practices; whilst idleness is the nursery of sin.
9. Industry prevents the sins of vain curiosity
pragmatical
troublesome impertinence
and the like pests of common life
into which persons
not diligently following their own business will assuredly fall.
10. Industry is needful in every condition and calling of life; in
all relations for our good behaviour and right discharge of our duty in them.
Are we rich? then is industry requisite for keeping and securing our wealth
or
managing it wisely. Are we conspicuous in dignity
honour
and good repute
amongst men? then is industry requisite to keep us fast in that state; since
nothing is more frail than honour
which must be nourished by worthy actions;
otherwise it will languish and decay. On the other hand
are we poor and low in
the world? then do we much need industry to shun the extremes of want and
ignominy
and to improve our condition.
11. It may also deserve our consideration
that it is industry
to
which the public state of the world
and of each commonweal therein
is
indebted for its being advanced above rude barbarism: also for the invention
and perfection of useful arts and sciences
the stately fabrics which we
admire
and the commodious habitations which we enjoy.
12. Industry is commended to us by all sorts of examples
deserving
our regard and imitation: all nature is a copy thereof
and the whole world a
glass
wherein we may behold this duty represented to us: examples of all the
creatures around us
of rational and intelligent natures
of our blessed
Saviour
of the inhabitants of heaven
yea of God Himself. And shall we alone
be idle
whilst all things are so busy?
13. If we consider
we shall find the root and source of all the
inconveniences
the mischiefs
the wants of which we complain
to be our sloth;
and there is hardly one of them which commonly we might not prevent or remove
by industry. (Isaac Barrow
D. D.)
On diligence in our general and particular calling
I. Consider the
matter of this counsel and exhortation; and that is
that we would use great
diligence and industry about that which is our proper work and business in this
life; and this may very probably comprehend in it these two things--
1. Diligence in our great work and business
that which equally
concerns every man; I mean the business of religion
in order to the eternal
happiness and salvation of our souls. This consists in these two things--
2. Diligence in
that province and station which God hath appointed us
whatever it be; whether
it consists in the labour of our hands
or in the improvement of our minds
in
order to the gaining of knowledge for our own pleasure and satisfaction
and
for the use and benefit of others; whether it lie in the skill of government
and the administration of public justice; or in the management of a great
estate
of an honourable rank and quality above others
to the best advantage
for the honour of God
and the benefit and advantage of men
so as
by the
influence of our power and estate
and by the authority of our example
to
contribute all we can to the welfare and happiness of others.
II. Some
considerations to excite our care and diligence in this great work which God
hath given us to do in this world
I mean chiefly the business of religion
in
order to the eternal happiness and salvation of our souls.
1. Consider the nature of our work
which is such as may both excite
and encourage our diligence and care about it. It is indeed a service
but such
as is our perfect freedom; it is the service of God
whom to serve is the
greatest honour that man or any other creature is capable of; it is obedience
but even obedience
considering our ignorance and frailty
is much wiser and
safer for us than a total exemption from all law and rule; for the laws which
God hath given us are not imposed upon us merely for His will and pleasure
but
chiefly for our benefit and advantage. So that to obey and please God is in
truth nothing else but to do those things which are really best for ourselves.
2. Consider how great our work is
and then we shall easily be
convinced what care it requires
what diligence it calls for from us.
3. Consider what incredible pains men will take
what diligence they
will use
for bad purposes
and for ends infinitely less considerable. “Thieves
will rise and travel by night to rob and kill
and shall we use no care
no
vigilance
to save ourselves?”
4. Consider that when we come to die
nothing will yield more true
and solid consolation to us than the remembrance of a useful and well-spent
life
a life of great labour and diligence
of great zeal and faithfulness in
the service of God; and
on the contrary
with what grief and regret shall we
look back upon all these precious hours which we have so fondly misplaced in
sin and vanity I
5. Consider that the degrees of our happiness in another world will
certainly bear a proportion to the degrees of our diligence and industry in
serving God and doing good. And it is an argument of a mean spirit not to
aspire after the best and happiest condition which is to be attained by us.
6. Consider that this life is the time of our activity and working
the next is the season of retribution and recompense; we shall then have
nothing to do
but either to reap and enjoy the comfort of well-doing
or to
repent the folly of an ill-spent life
and the irreparable mischief which
thereby we have brought upon ourselves. (J. Tillotson
D. D.)
A home mission sermon
If God had willed it we might each one of us have entered heaven
at the moment of our conversion. He might have changed us from imperfection to
perfection
He might have cut out the very roots of sin
and have destroyed the
very being of corruption
and have taken us to heaven instanter
if so He had
willed it. Notwithstanding that
we are here. And why are we here? Does God
delight to tantalize His people by keeping them in a wilderness when they might
be in Canaan? The answer is
they are here that they may glorify God
and that
they may bring others to know His love. Taking it
therefore
as granted that
the people of God are here to do something to bless their fellow-men
our text
comes in very pertinently as the rule of our life.
I. First
I shall
explain the preacher’s exhortation. I shall do so by dividing it into three
parts. What shall I do?--“Whatsoever thy hand findeth.” How shall I do it?--“Do
it with thy might.” And then
why shall I do it?--“For there is no work
nor
device
nor knowledge
nor wisdom in the grave
whither thou goest.”
1. Are there not some who say
“I hope I love Christ; I desire to
serve Him
for I have been saved by His work upon the cross; what then can I
do?” The answer is--“whatsoever thy hand findeth to do.” Here we will observe
first
that this refers us to the works that are near at hand. Many a young man
thinks if he could stand up under a banyan tree
and discourse to the black
faces in India
how eloquent he might be. My dear fellow
why don’t you try the
streets of London first
and see whether you are eloquent there? Many a lady
imagines that if she could move in a high circle she would no doubt become
another Lady Huntingdon
and do wonders. But why cannot you do wonders in the
circle in which God has placed you? He does not call you to do that which is
leagues away
and which is beyond your power; it is that which your hand
findeth to do. I am persuaded that our home duties--the duties which come near
to us in our own streets
in our own lanes and alleys--are the duties in which
we ought most of us mainly to glorify Christ. Many say
“I wish I could become
a preacher.” Yes
but you are not called to be a preacher
it may be. Serve God
in that which your hand findeth present. Serve Him in your immediate situation
where you now are. Begin at home. When Jerusalem was built
every man built
before his own house. Do you the same. Again
“whatsoever thy hand findeth to
do
” refers to works that are possible. There are many things which our heart
findeth to do that we never shall do. It is well it is in our heart; God
accepts the will for the deed. But if we would be eminently useful
we must not
be content with forming schemes in our heart
and talking of them with our
lips. We must get plans that are tangible
schemes that we can really manage
ideas that we can really carry out; and so we shall fulfil the exhortation
“Whatsoever thy hand findeth to do
do it.” Do what you can
in your workshop
or shed
or with a needle in your hand; anal if ever you have a sceptre--which
is not likely--and you use your needle well
you would be the most likely
person to use your sceptre well also. There is another word of exhortation
which seems to strike me as being very necessary when addressing God’s people
it is this: “Whatsoever thy hand findeth to do.” Whether it be the visitation
of the poorest of the poor or the teaching of the most ignorant
whether the
hewing of wood or the drawing of water
the very lowest work in the Lord’s
house
if thy hand findeth it to do
do it. There is a story told in the old
American war
that once upon a time George Washington
the commander-in-chief
was going around among his soldiers. They were hard at work
lifting a heavy
piece of timber at some fortification. There stood the corporal of the regiment calling
out to his men
“Heave there
heave ahoy!” and giving them all kinds of
directions. As large as possible the good corporal was. So Washington
alighting from his horse
said to him
“What is the good of your calling out to
those men
why don’t you help them yourself and do part of the work.” The
corporal drew himself up and said
“Perhaps you are not aware to whom you are
speaking
sir; I am a corporal.” “I beg your pardon
” said Washington; “you are
a corporal
are you; I am sorry I should have insulted you.” So he took off his
own coat and waistcoat and set to work to help the men build the fortification.
When he had done he said
“Mr. Corporal
I am sorry I insulted you
but when
you have any more fortifications to get up
and your men won’t help you
send
for George Washington
the commander-in-chief
and I will come and help them.”
The corporal slunk away perfectly ashamed of himself. And so Christ Jesus might
say to us
“Oh
you don’t like teaching the poor; it is beneath your dignity;
then let your Commander-in-Chief do it; He can teach the poor
He can wash the
feet of the saints
He can visit the sick and afflicted--He came from heaven to
do this
and He will set you the example.” Surely we should each be ashamed of
ourselves
and declare from this time forward whatever it is
be it great or
little
if it comes to our hand
and if God will but give us help and give us
grace
we will do it with all our might.
2. How are we to do it? “Whatsoever thy hand findeth to do
do it
with thy might.” First
“do it.” That is
do it promptly; not fritter away your lives in setting down
what you intend to do to-morrow as being a recompense for the idleness of
to-day. No man ever served God by doing things to-morrow. If we have honoured
Christ and are blessed
it is by the things which we do to-day. For after all
the ticking of the clock saith--to-day! to-day! to-day! We have no other time
in which to live. The past is gone; the future hath not come; we have
we never
shall have
anything but the present. This is our all; let us do what our hand
findeth to do. “Procrastination is the thief of time.” Let him not steal thy
time. Do it
at once. Serve thy God now; for now is all the time thou canst
reckon on. Then
the next words
“Do it with thy might.” Whatever you do for
Christ
throw your whole soul into it. Christ wants none to serve Him with
their fingers. He
must have their hands
their arms
their hearts. We must not give Christ a
little slurred labour
which is done as a matter of course now and then; but
when we do serve Him
we must do it with all our heart
and soul
and strength
and might. Serve the Master and spend yourself in your strength. “Whatsoever
thy hand findeth to do
do it with thy might.” But where is the might of a
Christian? Let us not forget that. The might of a Christian is not in himself
for he is perfect weakness. His might lieth in the Lord of Hosts. It will be
well for us if all we attempt to do is done in God’s strength
or else it will
not be done with might: it will be feebly and badly done.
3. Why? We are to
do it with all our might because death is near; and when death comes there will
be an end to all our serving God on earth
an end to our preaching
an end to
our praying
an end to our doing aught for God’s glory among the perishing
souls of men. There is an old monkish legend told of a great painter
who had
begun a painting
but did not finish it; and
as the legend went
he prayed
that he might come back on earth that he might finish that painting. There is a
picture
now extant
representing him after he had come back to finish his
picture. There is a solemnity about that man’s look
as he paints away with all
his might
for he had but little time allowed him
and a ghastliness
as if he
knew that he must soon go back again
and wanted his labour to be finished. If
you were quite sure of the time of your death
if you knew you had but a week
or two to live
with what haste would you go round and bid farewell to all your
friends; with what haste would you begin to set all matters right on earth
supposing matters are all right for eternity.
II. I endeavour to
stir up all professors of religion here present to do whatsoever their hand
findeth to do
to do it now
and with all their might. If Christ Jesus should
leave the upper world
and come into the midst of this hall this morning
what
answer could you give
if
after showing you His wounded hands and feet
and
His rent side
He should put this question
“I have done all this for thee
what
hast thou done for Me?” Let me put that question for Him
and in His behalf. (C.
H. Spurgeon.)
Life the season for action
I. An exhortation
to present activity--“Whatsoever thy hand findeth
” etc.
1. Based on the fact that particular work is allotted to each life.
In the Divine economy nothing has been created without some sphere of
usefulness.
2. Urged by the fact that opportunity once lost can never be
regained.
3. Limited by the truth that the work appointed to each will take the
whole season of life; hence no man can do another’s work.
II. A
recommendation to earnestness--“Do it with thy might.” Because--
1. To the earnest life
the forces of darkness yield.
2. The work of life is of such infinite importance.
3. The workers of iniquity labour in this spirit
and set an example.
4. In proportion to our earnestness is our real success in life.
5. By this means will human attention be excited
and men be brought
to thoughtfulness.
6. In proportion as we
are earnest shall we be imitators of the perfect life. “I have finished the
work
” etc.
III. A solemn
consideration--“There is no work
” etc.
1. The season for active work is limited.
2. In what state death finds our work will it be sealed
after which
no alteration can be made. If incomplete
so will it remain to all eternity.
3. This life is a season of probation; hence our everlasting weal or
woe depends upon its actions. (J. F. Pridgeon.)
The improvement of present time
I. A serious
exhortation.
1. The extent of the duty.
2. The manner of performing it.
II. The arguments
to enforce this exhortation.
1. From the incapacities that will befall us in the grave.
2. From our hastening to it. (J. Guyse
D. D.)
Diligence in our spiritual concerns
I. The singular
moment and vast importance of this work. It is not possible for the mind of man
to conceive a more important event than the gain or loss of a blesssed
immortality.
II. The extent and
compass of it. It comprehends a great variety of particulars
none of which can safely be neglected;
and requires constancy and perseverance to our lives’ end.
III. The shortness
and uncertainty of this present life.
IV. How prone we
are to deceive ourselves doubly in this important affair--not only about the
sufficieney of our preparation
but also concerning the security of our title.
V. Let it be
supposed that a man has gone further in the practice of virtue than was
strictly necessary to secure his salvation; how will the consequence affect
him: has he misspent his time
and lost his labour? No worthy action can be
fruitless to the agent
whatever it may be in other respects. Not even a pious
thought or a benevolent wish can fail of some good effect. (J. Balguy.)
The duty of diligence and earnestness in religion
Soul-work is at once the most difficult
the most important
and the
most urgent.
I. Of the things
which your hands should find to do.
1. The first thing that should engage our attention
because it is
the most momentous of all
is the salvation of our souls. “Work out your own
salvation with fear and trembling
” is a Divine command. There is indeed
something for you to do
to secure the salvation of your soul from misery and
ruin.
2. The next consideration relates to the covenant of redemption. Have
you paid close and serious attention to this? Do you know what it expresses and
conveys of the Divine mercy to sinful men who repent and believe? What it
reveals of the Divine will for our salvation?
3. Observe
you have much to do for the glory of God
for the
advancement
of your Saviour’s honour
and for the good of your fellow-men. You
must not live to yourselves
but unto Him who died for you and rose again. You
must strive to become examples unto others
patterns of purity and goodness.
II. Let me now
explain and apply the exhortation to do these things with your might.
1. Do them cordially. Put your heart into them.
2. Whatsoever thy hand findeth to do
do it promptly. Why should you
delay? There is no promise of Divine assistance
no certainty of success
unless you begin at once to act with decision and earnestness.
III. Consider the
solemn and irresistible argument by which the admonition of the text is
enforced--“for there is no work
nor device
nor knowledge
nor wisdom
in the
grave
whither thou geese.” If in the day of life you will not do your proper
work for your salvation
then night cometh--the dark night
when no man can
work. (The Evangelist.)
Life’s duty
(with John 9:4):--I have taken these parallel
texts because the second supplements and completes the first.
1. I want to dwell upon the first verse: “Whatsoever thy hand findeth
to do
do it ‘with thy might’
” etc. We cannot read these words without feeling
that they dwell very forcibly upon man’s capacity for work
and his
opportunities for service
in this life. The very mention of the word “hand” is
significant. The hand is one of the distinguishing gift’s of man. It is his
hand that represents much of his power and the secret of many of his triumphs.
The hand is pre-eminently the instrument for work: that with which a man
tunnels the mountains
steers the ships across the mightiest seas
builds his
monument’s
wields the pen. The hand ought to be restless until it has found
it’s work. It’ has been given to man wherewith to work. The “loafer” tells us
that he has not been able to find work. Yet
after all
even his hollow excuse
tells us that down deep in his heart is the consciousness that there is a work:
that it is his duty to be dissatisfied until he finds it; and that the hand is that
which should find it. It is the instrument not only for work
but that of
exquisite feeling and touch. Thus the figure is doubly used here--“Whatsoever
thy hand findeth to de
” or
“reacheth out so as to find.” The human arm comes
in here in its usefulness. “Reacheth out so as to find”--whatsoever work that
hand of yours
with all the advantage that the human arm gives to it
can find
in its search for toil and service
do it
and “do it with thy might.” Now
man’s energy or might can express itself in the hand as it cannot in any
physical part of his nature. No member of man’s body can express human might
like the hand. The hand with the arm as its lever is the universal symbol of
power. This is applied even to God. The inspired writers do not hesitate to
speak of “the right hand of the Most High”: and no one can mistake what is
meant by that. Again
the phrase “thy might” is significant. It is the strength
of your body
the force that is behind the hand
and to which the hand gives
expression. Only by the dignity of labour can man rise to the true level of
manhood; only by using the hand as the instrument of human industry and toil
can he fulfil his mission. Observe next the hint given here concerning the
transient opportunities of life in respect to life’s work--“For there is no
work nor device in the grave whither thou goest.” We are here urged to work
while we have the opportunity. The opportunity is transient and will soon be
gone. When once allowed to slip
it never comes again in the same form. The greatest
sorrow possible to man at the close of life is to realize that he has done
nothing worth the doing
that his life is worse than a failure
and that the
record of so many years does not include any service which has enriched his
nature and prepared him for the higher and nobler service yonder.
2. I have taken the first words as an introduction to those still
nobler words uttered by our Lord Himself: “I must work the works of Him that
sent Me while it is day; the night cometh when no man can work.” Jesus Christ
here identifies Himself with man in view of this common responsibility of toil.
He does not claim exemption. When we view the life of Christ
even as a human
life among men
we are greatly impressed with the amount of work which He
condensed into so brief a space of time. Here and there
in the record of one
day’s toil
we gain a truer conception than we ‘otherwise should have had of
the nature of that ministry that extended over a few brief years; but which was
so full of activity and so rich in toil. Moreover
we learn that in all this
Christ identified Himself with our race
and thus left us an example that we
should follow His steps. When the Son of God became the Son of Man
in no
instance did He more fully identify Himself with us than in His consecration to
duty and His consciousness of the incessant claims of service. This brings us
to a new truth which is here brought into prominence by our Lord--namely
the
consciousness of a mission--“I must work the works of Him that sent Me while it
is day.” Now
the consciousness of a mission is a different thing even from the
consciousness of labours crowding upon one and demanding one’s attention. Our
Lord here emphasized the truth that there was One who had sent Him. There was
not only a work awaiting Him
but that work awaited Him which the Father
who
had sent Him
had given Him to do. And so there is given to life a motive force
which otherwise it would lack. Now it is this consciousness of a mission--not
only the consciousness that there is a work to do
but also that this work is
that which the Master has appointed for him--that gives an irresistible power
to the life of every consecrated man. It behoves us
therefore
not only to
realize the truth which is enforced in the verse taken from Ecclesiastes
but
also the supplementary truth given us by Jesus Christ in the second text--that
we must not only work
but also do the works of Him who has sent us. Now what
follows? If the work that we have to do is the work of Him who has sent us into
this world; if the service
therefore
that we have to render is a Divine
service
or is a human response to a Divine claim
then how dignified does life
become
and how noble does all labour appear! Now if you and I could only
master this one truth
all our grumblings at the hardness of work would vanish;
and we should for ever cease to talk about our self-denials. (D. Davies.)
The labour of life
I. Life is for
labour. We are not here merely to theorize
sentimentalize
dream--but to work.
1. The training of Our own spirits for heaven.
2. The training of others for heaven.
II. Life is for
earnest labour. “With all thy might.”
1. This work of all works is the most momentous.
2. This work cannot be performed in eternity.
3. Man is on his journey to eternity. (Homilist.)
Industry
It is not in his fallen state alone that industry is required of
man. It may more properly be said to be the law imposed upon every creature; so
that
of whatsoever God hath made
in earth
sea and air
He hath made nothing
to be idle. A world without labour might be adapted to a race of angels; but we
are sure that a world with much toil is the only fit one for a race of men.
There are considerations in abundance which might furnish any thinking mind
with matter for a eulogy on industry. It is industry alone which will preserve
anything like a healthful content in the spirits. The unemployed man is always
dissatisfied and restless; time is a burden; and after all
he is forced to be
industrious--industrious in squandering what he will live to regret his not
improving. And whilst so much may be said as to the advantages of industry
there are not wanting examples and patterns of the existence and culture of
this virtue--the parent of every other
or indeed the main ingredient in every
other. Turn where you will
and all is industry. Of course
we must limit the
direction to lawful employment; we are not to “do with our might”--for we are
not to do at all--what is in any sense or measure opposed to the known will of
God. But the phrase must certainly include our various worldly callings.
1. It has passed into a kind of proverb amongst us that whatsoever is
worth doing at all
is worth doing well. You frequently meet with persons wile
on extraordinary occasions
or stimulated by some special inspection
will
exert much diligence and take great pains to produce something excellent and
commendable
but who at all other times are slatternly and indolent
caring
nothing
so long as a duty be performed
how slovenly may be the performance.
It is against this temper that our text delivers its injunction
requiring the
putting forth of “might
” whether it be a great thing or a small which “the
hand findeth to do.” In place of being content
provided there be diligence
where there is a loud call for diligence
it demands that the diligence should
be actually the habit
and seems to argue that indolence must be wickedness
let it be ever such trifles on which we are employed. And it is not by reasons
of mere human policy that we must defend this position; for our text reasons
as you perceive
exclusively from the future. But there is no difficulty in
making the future--the world beyond the grave--demand diligence and denounce
indolence even in trifles. The truth is that what a man is in one thing
that
in the main will he be in another. If industrious only by fits and starts in
business
he will be industrious only by fits and starts in religion. The
habits which he contracts in an unconverted state will be almost sure to stamp
on him corresponding habits when he is brought to the providing for eternity;
so that having become sluggish and desultory
except on great occasions
in his
worldly employments
he will in the main be sluggish and desultory in the high
duties of piety. There cannot be an individual less fitted for the message or
the business of religion than one who has formed habits of indolence and sloth;
for the message is one which asks for its auditory a gathering and a centring
of the mental faculties
which can hardly be obtained from the habitually
indolent; and the business is one which is wholly impracticable
unless there
be that individual putting forth of industry
which it is a contradiction in
terms to expect from the slothful. There cannot
we are persuaded
be a greater
mistake than that of dividing employments into secular and spiritual
if we
mean by tile division that the secular has no mixture of the spiritual
or that
the spiritual would be defiled through association with the secular. The
ordinance of labour
as we have shown you
is of Divine institution; and
though
beyond question
our chief business on earth is the seeking the
salvation of the soul
it is utterly insupposable that God would have imposed
on us the necessity of labouring for the support of the body
if this business
were unavoidably a hindrance to the chief--nay
if it were not even an
auxiliary and an instrument. There cannot be inconsistency--there must be
thorough harmony between the Divine appointments. God is served through the
various occupations of life as well as through the more special institutions of
religion. It needs only that a man go to his daily toil in simple obedience to
the will of his Maker
and he is as piously employed
aye
and is doing as much
towards securing for himself the high recompenses of eternity
as when he
spends an hour in prayer
or joins himself gladly to the Sabbath-day gathering.
I love to consider the manufacturer as he plies the shuttle
the statesman as
he guides the wheel of government
the tradesman as he serves his customers
the
sailor as he steers his vessel
the ploughman as he turns the ground
as each
busied with an employment which may be virtually spiritual if he do not
perversely frustrate its design: employment
which may be followed with a
spiritual mind
and which
if so followed
has about it all the sanctity
and
prepares for all the glory of heaven.
2. There are
unquestionably
duties which are more openly and
visibly connected than others with the saving of the soul; and we may justly
employ our concluding remarks in urging our hearers to industry in these. It is
not the representation of Scripture
however it may be the imagination of
numbers in the world
that religion is an easy thing: so that immortality may
be secured with no great effort on the part of the sinner. The Christian life
is likened to a battle
in which we may be defeated; to a race
in which we may
be outstripped; to a stewardship
in which we may be unfaithful. Who
indeed
that thinks for a moment of the virtues required from us as Christians charity
temperance
meekness
patience
humility
contentment--will imagine that a
believer may be idle
finding nothing in his spiritual calling to exercise his
diligence? These virtues
we may venture to say
are all against nature; only
to be acquired through strife with ourselves
and preserved by continued war.
“Whatsoever
” then
“thy hand findeth to do
do it with thy might.” Is
temptation to be resisted? Resist it “with thy might”: a half resistance courts
defeat. Is prayer to be offered? Pray “with thy might”: a languid prayer asks
to be unanswered. Is a sacrifice to be made? Make it “with thy might”: a tardy
surrender is next akin to a refusal. Be industrious in religion. We can
tolerate indolence anywhere rather than here--hero where an eternity is at
stake
here where an hour’s sluggishness may be fatal. An indolent
Christian--it is a sort of contradiction. Christianity is industry
spiritualized. The sluggard in religion would be the sluggard in escaping from
the burning house or the sinking ship; and who ever loiters when death is at
the door? Work
then
“with your might
” if you profess to work at all; “giving
diligence “as an apostle exhorts
“to make your calling and election sure.”
“There is no work
no wisdom
no device
in the grave.” The separate state
into which you will enter at death
is a state
whatever it’s employment
whatever its happiness
in which nothing can be done towards gaining heaven or
avoiding hell. Your portion must be fixed here; your actions here
and these
alone must determine on which side of the Judge you shall stand
and what your
exact place in the kingdom
if you inherit it at all. (H. Melvill
B. D.)
Earnestness
I want to show you that our great need is more earnestness in the
spiritual life
1. We want more earnestness in the reading of the Bible. What is the
Bible? It is a prescription for the worst of all illness. Here is a Divine
prescription. Take it and live; refuse it and die. How we ought to hold on to
it
and with what earnestness we ought now to take it. It is more than that.
Suppose a captain is awakened in the night. The men who have had the management
of the ship have been asleep
and not minding their business. The vessel is
among the breakers. The captain comes on deck with the chart. With what earnestness
he looks at it now. Here is a rock and there is a rock; there is a lighthouse;
here is a way of escape. So here is a map setting forth the perils of the sea
in which we are voyaging: there are dangers all round about us. If the
following of that chart does not get us out of the breakers
nothing will. With
what earnestness we ought to examine it
and feel that it is a matter of heaven
or hell whether or not we read it
and whether we read it right or wrong.
2. We need more earnestness in the matter of prayer.
3. We want more earnestness in the matter of Christian work. (T.
De Witt Talmage.)
Much work to be done on earth
and short time to do it
I. We have much
work to do. “Yes
” some may be ready to say
“we have to labour for our
temporal subsistence
we have to provide for our families
we have to push our
way to wealth and station in the world
and that in the face of many obstacles
so that there is no room for trifling. But there is a work greater
more worthy
of the powers of a rational and immortal being; it is that by which we may
obtain deliverance from future and endless woe
and an entrance into the rest
and blessedness of heaven.
1. Believe on the Lord Jesus Christ. There is here no work to be done
by you
as that by which you may merit reward. There is nothing but the
acceptance of a free gift. It does not
however
follow that faith in Christ is
not in any sense a work
because it is not in reward of its performance
but on
the ground of the righteousness which it receives
that we are justified. Must
we not labour to get right views and humbling impressions of our wretchedness
and danger as sinners? Will it cost us no struggle with our pride
self-confidence
or indifference about our spiritual interests
no watchful
care lest we take up with any refuge of lies
no inward and earnest exertion of
soul to place an enlightened and firm and entire reliance on Him who hath made
atonement by His blood? “This is the work of God
that ye believe on Him whom
He hath sent.” The avenger of blood is behind you--hasten to the city of
refuge.
2. Endeavour to make progress in holiness. Labour to get a deeper
more contrite sense of sin
of your own sins
and a heart turned to hate and to
forsake it in all its ways
and at the same time labour to call into exercise
holy principles. Is there not much here which you may find to do? This work and
warfare is Within; there let the fervent spirit labour.
3. Give yourselves to the works of piety and benevolence. Is there
not yet much knowledge to be acquired? Should you not then give yourselves to
the study of God’s Word? Is there nothing to do in your families
by the
religious instruction of children and servants
by the Christian discipline
maintained
by the just and equal yet affectionate treatment of all under your
care? Are there no poor or afflicted by you to whoso wants you ear in any way
minister
or whom you may cheer by your sympathy in their sorrow?
II. We have but a
limited time for the performance of this work.
III. If our work be
not done
the work given us to do on earth
before we come to the grave
it
must remain for ever undone. (James Henderson
D. D.)
The true idea of life
Some errors are harmless and hardly worth the trouble of refuting;
but an error about the nature and the uses of this present life is harmful
and
worth an angel’s powers to refute. Why have some persons gone off into
sensualism
deriding and disregarding all the claims of religion? Because they
have misunderstood life. Why have others renounced the world
and sought in the
heart of the desert
or the solitude of a religious house
freedom from the
temptations of the world
and the agitations of society? Because they have
misunderstood life.
I. This is the
world of service. This idea involves necessarily these things--
1. Subordination. I remember that mine is a subordinate position. I
am here to do something
and not to talk about doing it. “I must Work the works
of Him that sent Me while it is day: the night cometh when no man can work.”
2. Work. “Whatsoever thy hand findeth to do
do it.” It is a doing
world. “Man goes forth to his labour
and to his work
from the morning until
the evening.” Spiritually we need this world; all the varied scenes which make
up our life were needful to the right training of our minds into that attitude
of creaturely dependence
which not only befits us
but into which
by the very
force of circumstances
we shall sooner or later be driven; and which
therefore
we had better make our own by voluntary choice.
II. The service of
this world is but for a short time. Learn
then:
1. Moderation in all our earthly pursuits.
2. Earnestness in our religious life. Let us not throw our souls into
our business
and our sleep into our religion. (W. G. Barrett.)
The spur
It is an address to men
commending to them promptness
determination
and practical earnestness: inasmuch as they have but one life
here on earth
they should give diligence to accomplish all the right purposes
which they have formed for this world; seeing that once dead they cannot
return
neither in the grave can they carry out any of their resolves
they
should do quickly what they mean to do.
I. First
we shall
give this passage an evangelical voice to the unconverted; and it will be
necessary for us to say that there is nothing for the unconverted man to do
by
way of work or device with his hand
in order to his being saved
Salvation
from sin and justification before God come to us in connection with the work of
the Holy Spirit within us leading us to faith in Jesus; and so salvation is
entirely and alone of the grace of God. We would say to every unconverted
person
“It is high time that you should begin to think about the solemn in
crests of your soul
for you will soon pass from the place of saving knowledge
and heavenly wisdom into the shades of forgetfulness.”
II. But now I have
another task
and that is
to set forth my text as a stimulating voice to God’s
own people. You have not the work to do of saving yourselves. “It is finished
”
says the Saviour
and that is joy for you: but now you have another work to do
because you are saved. The love of Jesus to us must provoke love in our heart
to Jesus
and that love must show itself by deeds of service for His name. Our text
indicates the” wisest course to follow. It is--Do it
do it at once. If you
have not done what you should
up
man
and do what you can! Our text exhorts
us to do our work now. Do not talk about doing it to-morrow
do it at once. The
impetus of the text carries the thought as far as that; seeing that death may
come to-night
do it now
even now. But Solomon says
“Do it with thy might.”
There are several ways of doing the same action. One man will do a thing
and
he has done ii; another has performed the same action
but has practically done
nothing. Jesus Christ ought never to have our second best things--never. Our
best is all too poor for Him
let us never put Him off with our inferior
fruits. Do it--“do it with thy might.” And
once more
do it all; for the text
says
“Whatsoever thy hand findeth to do
do it”: that is to say
do it all.
The pith of the text lies in the next thought
namely
that there is an
argument to every earnest Christian for intense zeal in the fact of the certain
approach of death; “for there is no work
nor device
nor knowledge
nor wisdom
in the grave
whither thou goest.” I have read of Dr. Chalmers that one evening
he stayed with a company of friends at a gentleman’s house
and they spent the
evening
as we are too much in the habit of doing
very pleasantly
but not
very profitably
talking upon general subjects
not at all to be forbidden
but
at the same time not much to be commended. There was among the number a
Highland chief
who had attracted Dr. Chalmers’ notice
and he had talked with
him
but nothing was said about the things of God. In the middle of the night a
bitter cry was heard in the hospitable habitation
and there was a rush to the
bedroom
where it was found that the Highland chief was in the agonies of
death. Dr. Chalmers expressed (and he was not the man whom we could blame for
laxity in that direction) his bitter regret that he had allowed that last
evening of the man’s life to pass over without having spoken to him concerning
the things of God. The regret was most proper
but it had been better if it had
never been necessary. Such a regret may have occurred to ourselves; do not let
it occur again. If you do not die
the person whom you are concerned about may
die
therefore
“Whatsoever thy hand findeth to do
do it
” for death may come
on a sudden. (C. H. Spurgeon.)
Impulse
will
and habit
Connected with activity and practical life there are three modes
or conditions of mind--impulse
will or purpose
and habit. These represent
three stages of experience
and a good deal more. Impulse is a sudden
development of feeling with degrees of force. The term itself carries with it
latently
an idea of outspring
of force. It is the clear
distinct working of
a desire
of whatever kind
primarily of the lower form
and at last of the
higher. In the order of time impulse is primitive. It was with the race
primitive. There was a time when men were animals of impulse. As civilization
dawned
and the civilizing elements were more and more mixed with the
waywardness of life
they became creatures of purpose
of design
of will. The
higher and the better of them after a time learned the secret
empirically
perhaps practically
of commuting a definite purpose into a fixed habit
which
is the last step of evolution--unless you make the final step the inclusion of
them altogether in still a higher sphere. Impulse comes in the children before
will
and a long way before habit. In rude and early national life we see the
same thing. Design is casual: impulse is universal. It works in the lower forms
of national life
in the history of the unfolding of the race
as it works in
the household in children. It works with fear
with combativeness
with
pleasure
with mirth
and with love in its more circumscribed forms. Thus the
household
being itself a miniature of that which is taking place upon national
life everywhere
we see that in the earlier stages we are children of feeling
of impulse. The second element is will or purpose. What is will? I do not know.
I recognize it when I see it or feel it; but what its component elements are
psychologically
I do not know; and after reading multitudes of books
I do not
think anybody else does. But that there is a determining state of feeling
together with intellect
in the soul
there can be no doubt: and we may as well
call it will
or purpose
or anything else. It is that which gives direction to
the mind
and is itself directed by the impulses out of which
or by the
combinations of which
it lives. In the state of will emotion turns to
intellect
and uses experience. Now
the will
that it may not fade out
forms
itself into habit. What is habit? It is to be described
but not to be defined.
When a man first sets type he knows what he wants for a letter. That is one
process. He is aware that it is in a particular compartment of the case
and he
takes it out
and feels for the nick
to know which end up to put it
and puts
it that way
performing three several operations. Little by little
as he goes
on through the weary days
the process becomes
as it were
absorbed into
itself
till seeing an expert compositor at the case to-day
there is no will
no intelligence in it. What is there in it? Habit. What is that habit? It is
the parts that are operating it
doing it out of themselves. Without the
recognition of the will
or the purpose of the will
it is automatic
self-done. And when an expert puts his hand to the case
your eye cannot follow
the rapidity with which he will compose in this way. The beginning of it was at
every step a thought and a purpose
but the completion of it has abolished
thought and purpose. The muscle and the mind work together automatically. The
complex elements
then
necessary for the purpose and the will acquire a
tendency to go on without special stimulus. The mind
acting of itself
greatly
condenses action and greatly augments facility dud power. This automatic
condition which lies at the root of habit is of transcendent importance in
physical things
in all industrial matters
in art
in moral relations. The
mind becomes like a machine
which
when first started
must have the valves
opened by the engineer’s hand
but which has inter-connecting rods
such that
when once it has begun it opens and shuts its own valves
and runs night and
day
so long as it is supplied with water and fuel. Habit
as in the case of
mechanical actions
should
when applied to the foot
to the hand
to the head
or to the mind
condense in itself both emotion and will. It does. But where
most we need habit is in the development of moral qualities. A true Christian
is like a well-plumbed house. He has but to turn on the light
and it is there
always. He has but to turn on the faucet
and rivers and wells are at his
service. An untrained man is like a family in the lower countries
where he has
to go to a distant spring to bring in every bucket of water that he uses for
culinary purposes; and what we want is not to have to pump up right feeling at
the right time
but to have the right feeling
as it were
in the very
structure of the soul
so that we have it always when needed. A man who has no
patience but that which comes from instant reflection will have very little;
but a man who has trained his patience so that it acts through habit
automatically will
perhaps
not have the reputation of being patient; but if
not
it is because the work is so perfect. It is the art of art to conceal art.
If this is true in regard to that part of our emotion which develops itself in
society
how much more important is it that we should recognize its truth in
regard to conscience
the spirit of generosity
benevolence
humility
and
meekness! Now
a word or two of criticism and of suggestion arising out of this
distinction between impulse
will
and habit. A revival of religion is a
revival of impulse in its earlier stages. If emotion
however
is taught in any
church to lead on to a higher state
and the church is drilled to it
if the
extraordinary work that is performed in a revival of religion is a part of the
daily and weekly routine of church life
we can conceive that a church may be
in such a state that
so far as its own self is concerned
it will always live
in what is better than a revival. The term revival is usually attached to the
freshness of the beginning impulse; whereas a condensed methodical church-life
ought to have it in the whole force and continuity of habit. I hold that where
a church is living a really Christian life there is nothing so converting as
for persons from without to come into the community of that church and see its
piety. A man listening to the actuality of real religion has a work performed
on him that no amount of pulpit exhortation could ever secure. So
impulse
ripened is better than impulse raw; but impulse raw is better than nothing; and
through every stage of unfolding impulse ought to be continued; there are
certain elements in it that are like the leaves of a tree. The fruit could not
ripen if it were not for the freshly-coming leaves. When
on the other hand
training without impulse is resorted to
where men have fixed habits of belief
of conduct
and of duty
they are apt to become hard
mechanical
uninteresting
their life being all routine
and no innovation. Indeed
they
become afraid of new things. They fear variety. They love to hear the old
sounds. They like what is called “sound doctrine
” which
half the time
is the
doctrine of sound. They are afraid of any variation for they do not know where
it will lead to. It will not lead to somnolency
as what may be called the hard
and fixed methods do too frequently. What we want is to unite the advantages
that come from all these three elements in the machinery of the
mind--ever-fresh variety
springing from impulse; then fixity
or the
organization of impulse into practical results; and then will
in the form of
automatic conduct. When a man has these he is built up in all the departments
of life
so that he serves himself with the greatest ease
and exerts the
widest influence upon others--and that
too
with agreeableness
with cheer
which is one of the most beneficent elements of Christian life. (H. W.
Beecher.)
Entire devotion to duty
I. How men ought
to find out their duty.
1. By reading the Word of God
which points out the duty of all
persons in every relation of life
and is able to make all wise unto salvation.
2. By hearing the Word of God explained and enforced by religious
instructors.
3. By duly regarding the dispensations of Divine providence towards
them.
4. By asking counsel of God in prayer.
II. What is implied
in men’s doing their duty
when they discover it
“with their might.” Might
signifies power
strength and ability of every kind.
1. Men ought to employ all their powers and faculties in doing what
they find they have to do. If it requires bodily strength
then they must exert
their bodily strength; if it requires knowledge
then they must exercise the
knowledge they possess; if it requires wisdom
then they must exercise their
wisdom; if it requires prudence
then they must exercise prudence; if it
requires authority
then they must exercise authority; if it requires
influence
then they must exercise all the influence they have; or ii it
requires the exertion of all their natural and moral abilities
then they must
exert them all to their utmost extent.
2. Men’s doing with their might what they find to do implies that
they should surmount all the difficulties that lie in the way of doing their
duty.
III. Why men should
thus exert themselves to do whatsoever they find to do in the world.
1. Because God has given them all their mental and corporeal powers
and faculties for use.
2. Because He has a great deal for them to do on the stage of
life--for Him
for their fellow-men
and for themselves.
3. Because they have but a short and uncertain time to do it in. They
have no time to lose
nor talents to bury. Let them work while it is day
for
the night of death is at hand.
IV. improvement.
1. If men may always find out what they have to do in this world
then they have no right to plead ignorance for the neglect of a duty.
2. If men ought to employ all their powers and faculties in doing
what they find to be duty
then they have no right to do anything but what they
know to be duty. Whatsoever is not of duty is of sin.
3. If God requires men always to know and do their duty
then they
can never retrieve any of their lost time
opportunities
or advantages of
doing good.
4. If God requires men to employ all their time and talents in doing
their duty
then none can be released from duty as long as their active powers
and faculties are graciously continued to them.
5. If God requires men to employ all their time and talents in doing
their duty
then there is reason to think they are guilty of more sins of
omission than of commission.
6. If men can do nothing for this world after death
then they ought
to do all they can while they live
to leave it in a better state than they
found it.
7. This subject now calls upon all to inquire whether they are
prepared to leave the world
and to commit their bodies to the grave
the house
appointed for all living
and where there is no work
nor device
nor
knowledge
nor wisdom
but darkness and oblivion. (N. Emmons
D. D.)
With your might
The injunction to put our might into our work may very easily be
misunderstood
and that especially by young people. It does not mean that we
are to work feverishly
with hot haste
and without preparation. It means work
done with deliberation
with purpose
with calmness
and with strength. All
these qualities are eminently illustrated in the life of Christ.
1. Christ prepared for His work. The obscure years were many in
comparison with the brief period of His public ministry. Yet
when at last the
time came
it was found they were not lost. Every word He spoke then
and every
deed He did
tells
and will tell upon the universe for ever. Many young people
who wish to give themselves to Christian work are in too much haste. Let them
remember how grandly Christ waited. Let them remember that there is no true
call to the ministry which is not also a call to full and zealous preparation
for the ministry.
2. We must do with our might the things that seem small as well as
great
for in truth we do not really know what is small or what is great.
Rather
in the work of the kingdom of Christ everything is great.
3. In order to do work with our might we must rest as well as work.
If we are to work with our might the energies of the body and soul must not be
dulled or blunted
and for that rest is needed.
4. There is all the difference in the world between work done with
the might and work that is not. John Ruskin says: “We are not sent into this
world to do anything into which we cannot put our hearts.” Charles Kingsley’s
testimony is: “I go at what I am about as if there were nothing else in the
world for the time being. That is the secret of all hard-working men.”
5. We may apply this principle to preparation and study. There is all
the difference in the world between reading with your might and reading without
it. The concentration of the mind on the subject enables us to take possession
of something new
and to make it part of ourselves. When the mind is relaxed
and wandering there is no permanent gain.
6. This applies eminently to preaching. Preaching in every form is
impressive just in proportion as a man puts his soul into it.
7. Perhaps there is no more needed application of this lesson than to
the business of prayer. Prevailing prayer is wrestling prayer. “The effectual
fervent prayer of a righteous man availeth much.” True intercession is the
costliest of all things. Intercede for a soul in peril
and God will answer
your petition by suggesting to you something you must do or give up for the
sake of that soul.
8. For after all it is not with our might that we work. It is with
God’s might. Everything we do that is really worth doing is in the strength of
the Holy Spirit. Yet we are to put effort
and sacrifice
and longing
and
intensity
and fervour
and whole-heartedness
and allegiance into our work
just as if it depended upon ourselves. (W. R. Nicoll
LL. D.)
An earnest life
In the Peruvian Exhibit at the World’s Fair there were a number of
mummies and relics of the Incas supposed to be more than three thousand years
old. It is plain that these ancient people never heard the words of this text
“There is no work
nor device
nor knowledge in the grave.” They buried the
warrior and his bows and arrows together. Beside the workman his tools were
carefully placed
and with the housewife long wooden needles and coarse yarn
were laid
that they might be enabled to go on with their work. Hunger and
thirst were expected and provided for. Food and drink were placed in the graves
with the bodies. Treasures were buried with the owners. Immense wardrobes are
found incased with the body of some princess of fashion. But the weapons
the
tools
the food
the ready material
the rich toilets
the wealth
have all
remained absolutely unused since the day of burial. Vanity of vanities
was it
not? How fruitless
how vain all their ignorant expectations! Now let us be
sure of this--that no living man or woman will have a chance to use these
earthly tools but once. The present is the “nick of time” with us all. None of
us can pass through this life and then begin and try it over again. We cannot
do that with a single day or even an hour. Ten minutes lost are lost for ever;
and a day’s work undone is undone for ever. Now it is this very lesson
and the
effect which it should have upon us
which God meant to teach us all by this
text. The effect is put first: “Whatsoever thy hand findeth to do
do it with
thy might; for there is no work
nor device
nor knowledge
nor wisdom in the grave
whither thou goest.” That is
whatsoever thy hands find to do
do it; do it
now; do it with thy might
and do it for this very reason--that you will never
have another chance. Therefore
like the good old Quaker
it is for every one
of us to say: “I expect to pass through this life but once; if
therefore
there is any kindness I can show
or any good thing I can do to my fellow human
beings
let me do it now: let me not defer or neglect it; for I shall not pass
this way again.”
I. The elements of
an earnest life. They are just these two things
earnest faith and earnest
love. A man’s visible life is but the expression of his invisible modes of
thought and feeling--the outcome of his convictions and his affections--in
other words
of his faith and love. As a man loves so he lives; as he believes
so he behaves. If he loves God he is godly; if he loves the world he is
worldly. If his faith be bright his life will be shining; if his faith be dim
his life will be dark. Earnest faith and earnest love--these are the mightiest
principles that underlie every true and noble life. For example--given earnest
faith in God and earnest love for God
and what a devoted follower of God will
any man become I Given earnest faith in the truth and earnest love for the
truth
and what a truth-seeker and truth-spreader will any man become! Given
earnest convictions of man’s ruin and earnest love for man’s redemption
and
what a Christian worker and soul-winner will surely develop! Given earnest
faith in the mission of the Church and earnest love for that mission
and to
what a degree of heroic self-sacrifice and endeavour will we not go! Earnest
faith and earnest level These are the combined elements which make up an
earnest life--that is when they are living
active union and com-reunion. But
let us bear in mind that they must be combined. By itself alone neither will
suffice. Faith alone makes the bigot; love alone the fanatic. The one is the
engine without the balance-wheel; the other is the balance-wheel without the
engine. The one is the head without the heart; the other is the heart without
the head. Neither of itself produces the desirable character--neither all faith
nor all love
but both. Only in the union and communion of the two will an
earnest life result. There was Paul
for example. He believed man’s ruin and he
believed God’s remedy. He believed the inevitable and irreparable destruction
that hung over the sinner
and he believed
too
the atonement of Christ as the
full and free and only possible salvation for him. And what then? Why
“the
love of Christ constrained him” to most unceasing and almost superhuman efforts
for man’s salvation. These combined elements--earnest faith and earnest
love--gave strength to his weakness
courage to his timidity
point to his logic
and fervour to his eloquence. They enlisted him
body
mind
and soul
so that
he was willing to become all things to all men that he might by any means save
some. And so must it be with us all if we would accomplish much--if we would
make our lives tell for God and humanity. We must have faith in something.
We must have love for something.
II. The motives
leading to an earnest life. What are they?
1. Well
first
as was intimated in the beginning
is that thought of
no repair. “There is no work
” no doing this life’s unfinished work
“in the
grave.” Surely if any one thought more than another could make life seem real
and earnest to us it must be found in this fact
that we can never go over the
ground again to do unfinished work or rectify mistakes. As Jehovah spoke to
Israel out on the road from Egypt
so He says to each of us
“Ye shall
henceforth return no more that way.” We are told that in one of those splendid
pageants in Berlin
not long ago
the wife of the English ambassador
unfortunately unfastened the necklace she was wearing and lost a costly pearl
somewhere in the roadway. Perhaps it might have been regained if a serious
search had been in order at such a time. But the grand procession must hurry
along
and a lost place in the ranks was of more account than a lost pearl.
They did not return the same way. Lost things are lost. Undone work is undone.
Broken things are broken beyond repair
for there is no work
nor knowledge
nor device in the grave whither thou goest. That dropped pearl of opportunity
lost in the procession of our years
lies far back there in the dusty roadway
and we shall not return that way.
2. The second motive is the need of haste. If there is no finishing
up of this life’s work in the next
then how rapidly ought we to work now. Like
the needle-woman sitting by her last bit of candle
how rapidly ought we to
labour lest the light burn down to its socket ere the work be finished. “The
King’s business requires haste.” “The night cometh.” (G. B. F. Halleck.)
The Gospel of hard work
Religion won’t spoil you in any kind of secular work
it will make
you sacred in the midst of all the dangers of secularity. As I said to a
company of working-men’s wives
not long ago
so I say here: there is more
polishing-paste in this text than we have ever taken out of it. It would
wonderfully scour and brighten everything if we could get it extracted and
applied. It is a perfect battery of energy; would God it might get into us I
When we go back to our daily task--whatever you are going to do
in work
in
purpose
in enterprise
do it--up and do it. Do not merely think
don’t dawdle
do not idle
do not dream. Young or old
rich or poor
mistress or maid
master
or man
do not spend thy time in day-dreaming
in star-gazing
in hatching
schemes in your imagination
and in thinking marvellous things--of a benevolent
nature
for example--that are only castles in the air
and “wee bit fuffin’
lewes” (flickering flames)
as our Scotch song says. The Bible gives the best
rein to every legitimate ambition and power within. Let go; drive on ahead if
only this is your driving-power. “Whatsoever thy hand findeth to do
do it with
thy might.” Then let us apply it to spiritual work. “Whatsoever thy hand
findeth to do
” from sweeping under the mats
to taking thy share in the
Sacrament
“do it with thy might.” For daily toil--no laziness
no mere
scheming
and no jerry-building; it is all condemned in here. And for express
spiritual work
the same injunction. But have you got the spiritual hand--have
you? Let me illustrate what I mean by that man in the New Testament--you
remember him--the man with the withered hand. Do not imagine I am sending you
to spiritual work
if you have not the hand to do it
and the heart behind the
hand to drive and guide it. But you may get it today. “Whatsoever thy hand
findeth to do
do it with thy might
” for the day is hastening to its close
everything is passing away. Do not despair
do not sigh
do not mope
do not
say
“This takes all pith and stamina out of me”: it does not. A horse never
runs better than when it is running for the stable; and we may all be doing
that through God’s grace and mercy. “Whatsoever thy hand findeth to do
do it
with thy might
” for the night is coming
and God will put no man on the
night-shift
not one of us. He is not a hard taskmaster
tie is kind and
gracious
only He knows we are lazy
my brother
and that is why. He speaks like this.
He knows that even the best of us need to have the spur. I knew a brother
student once who dreamt that in a month’s time he was going to die. He dreamt
it three times over in one night
and although he was naturally as prosaic and
matter-of-fact as anybody I ever knew
that dream stuck to him. It was burned
into him. Now
people would say that that stopped that man’s work
that he
simply sat and moped; shut himself in
and sent for the doctor. He did not; he
never put in such a month’s work in the district where he was missionary
never. It was a pity the vision faded away. It is a pity it should fade away
from any of us. It did him no harm
he never had such a month of personal
holiness
and such a month of self-sacrifice; doing things with his might
both
secular and sacred
for he had only a month
and then the judgment-seat
and
Him who sits thereon. Thus it always comes out
whatever way you like to turn
the great lesson from eternity is: Be diligent
and make the most of the
passing day
for yourself
for your character
for your neighbour
for your
God; for it will all meet you
and be part and parcel of you through eternity.
This is the true “Carpe diem” philosophy. Of Turner
his servant used to
say
“I never knew him to be idle.” Oh
how some who give themselves up to what
we call worldly ambitions put Christians to shame! When he got an order for a
picture
he went home
and the same day on which he got the order he spread the
canvas
and he had the whole thing in dead colour before he went to bed. Next
morning
early
he was at it again. The Lord put into us the Holy Ghost as the
Spirit
of hard work. You will not kill yourself by hard work along the lines
of God’s Book. “The more the marble wastes
the more the statue grows.” (John
McNeill.)
The lesson of diligence
A few years ago a gentleman who kept a large drug-shop in Boston
advertised for a boy. The next day a number of boys applied for the situation.
One of them was a queer-looking little fellow. He came with his aunt
who took
care of him. Looking at the poor boy
the merchant said promptly
“Can’t take
him; he’s too small.” “I know he’s small
” said his aunt
“but he’s willing and
faithful. Please try him
sir.” There was something in the boy’s look which
made the merchant think again. A partner in the firm came forward and said he
“didn’t see what they wanted with such a boy--he wasn’t bigger than a pint
pot.” Still the boy was allowed to stay
and put to work. Not long after a call
was made on the clerks for some one to stay through the night. They all held
back but little Charley
who instantly offered his services. In the middle of
the night the merchant came to the shop to see if all was right
and was
surprised to find Charley busy cutting out labels. “What are you doing?” he
asked. “I didn’t tell you to work all night.” “I know you didn’t
sir; but I
thought I had better be doing something than be idle.” In the morning
when the
merchant came into his office
he said to the cashier
“Double Charley’s wages.
His aunt said he was willing
and so he is.” A few weeks after this a menagerie
passed through the streets. Naturally enough
all the hands in the shop rushed
out to see it
but Charley stayed in his place. A thief saw his chance
and
entered by the back door; suddenly he found himself grabbed by the young clerk
and held down to the floor. Not only was he prevented from stealing
but things
taken from other shops were found upon him and returned to their owners. “What
made you stay to watch when all the others quitted their work to look?” asked
the merchant. “You told me never to leave the shop
sir
when others were
absent
and so I thought I ought to stay.” The order was repeated
“Double that
boy’s wages. His aunt said he was faithful
and so he is.” Before he left the
clerkship he was getting a salary of £500 a year; and now he is a member of the
firm. Here is an example of diligence leading to success. And no boy or girl
man or woman
will be long out of a place who learns the lesson of diligence
and practises it in this way. (R. Newton
D. D.)
Do thy best
A young painter was directed by his master to complete a picture
on which the master had been obliged to suspend his labours on account of his
growing infirmities. “I commission thee
my son
” said the aged artist
“to do
thy best upon this work. Do thy best.” The young man had such reverence for his
master’s skill that he felt incompetent to touch canvas which bore the work of
that renowned hand. But
“Do thy best
” was the old man’s calm reply; and
again
to repeated solicitations
he answered
“Do thy best.” The youth
tremblingly seized the brush
and kneeling before his appointed work
he
prayed: “It is for the sake of my beloved master that I implore skill and power
to do this deed.” His hand grew steady as he painted. Slumbering genius awoke
in his eye. Enthusiasm took the place of fear. Forgetfulness of himself
supplanted his self-distrust
and with a calm joy he finished his labour. The
“beloved master” was borne on his couch into the studio to pass judgment on the
result. As his eye fell upon the triumph of art before him
he burst into
tears
and throwing his enfeebled arms around the young artist
he exclaimed
“My son
I paint no morel” That youth
Leonardo da Vinci
became the painter of
“The Last Supper
” the ruins of which
after the lapse of 300 years
still
attract annually to the refectory of an obscure convent in Milan hundreds of
the worshippers of art.
Verse 11
I returned
and saw under the sun that the race is not to the
swift
nor the battle to the strong.
The client of things not always answerable to second causes
There are some persons so slothful in their own affairs
so hardly
prevailed upon to undertake anything that requires labour
so easily
discouraged by any appearance of ill success
or so heedless and inactive in
the prosecution of whatever they are about; as if they were of opinion
even in
temporal matters
what in some systems of religion has been absurdly affirmed
concerning spirituals
that God does everything in men and for men
leaving
nothing for them to do for themselves; or as if they thought that precept to be
literal and universal which our Saviour spake with the latitude of a moral
admonition to the apostles only
and upon an extraordinary occasion
“Take no
thought for the morrow” etc. There are others
in a contrary extreme
who rely
with such confidence on the effects of their own wisdom and industry
and so
presumptuously depend upon the natural and regular tendencies of second causes;
as if they thought
either there was no superior cause at all
on which the
frame of nature depended; or at least
that the providence of God did not
condescend to direct the events of things in this lower and uncertain world.
And these are proved in the words of my text
“I returned.” Solomon turned his
thoughts and observations from one subject to another. In the verse before the
text he views the careless or negligent part of mankind
and exhorts them to
diligence. And then
“I returned
” saith he; that is
he turned his view the
other way
towards the confident or presumptuous; and them he bids to take
notice that the race is not always to the swift
nor the battle to the strong;
that is
that the events of things do not always answer to the probabilities of
second causes
unless the wisdom of God thinks fit by the direction of His good
providence to make those causes successful.
I. Doctrinal
observations.
1. What men vulgarly call chance or unforeseen accident is in
Scripture always declared to be the determinate counsel and providence of God.
And it is strictly and philosophically true in nature and reason that there is
no such thing as chance or accident; it being evident that those words do not
signify anything really existing
anything that is truly an agent or the cause
of any event; but they signify merely men’s ignorance of the real and immediate
cause. And this is so true
that very many even of those who have no religion
nor any sense at all of the providence of God
yet know very well
by the light
of their own natural reason
that there neither is nor can be any such thing as
chance
that is
any such thing as an effect without a cause; and therefore
what others ascribe to chance
they ascribe to the operation of necessity or
fate. But fate also is itself in reality as truly nothing as chance is. Nor is
there in nature any other efficient or proper cause of any event
but only the
free will of rational and intelligent creatures acting within the sphere of
their limited faculties; and the supreme power of God
directing
by His
omnipresent providence (according to certain wise laws or rules
established
by
and entirely depending upon
His own good pleasure)
the inanimate motions
of the whole material and unintelligent world.
2. The all-directing providence of God
which governs the universe
does not superintend only the great events in the world
the fates of nations
and kingdoms; so that
without the direction of providence
the strongest and
most numerous armies are not victorious in battle; but its care extends even to
the concerns of single persons
so that
without the blessing of God
neither
riches
nor favour
nor any temporal advantage can certainly be obtained by
anything that man can do; nay
that even in matters of still smaller moment
not so much as a race is gained by the swift without the hand of Providence
directing the event.
3. Things being brought about according to the course of nature by
second causes is not at all inconsistent with their being nevertheless justly
and truly ascribed to the providence of God. For what are natural causes?
Nothing but those laws and powers which God merely of His own good pleasure has
implanted in the several parts of matter
in order to make them instruments of
fulfilling His supreme will. Which laws and powers
as He at first appointed
them
so nothing but the same good pleasure of God continually preserves them.
And they neither exist nor operate in any moment of time
but by influence and
action derived to them (mediately or immediately) from His all-governing will.
So that He foresees perpetually what effect every power and operation of nature
tends to produce; and could (if He thought fit) exactly with the same ease
cause it to produce a different effect as that which it now does. From whence
it follows inevitably
to the entire confusion of atheists
that all those
things which they call natural effects are in very truth as much the operation
of God as even miracles themselves. And to argue against Providence from the
observation of the regular course of natural causes
is as if a man should
conclude from the uniformity of a large and beautiful building that it was not
the work of men’s hands
nor contrived by any free agent
because the stones
and the timber were laid uniformly and regularly in the most constant
natural
and proper order.
4. Since the whole course of nature in the ordinary method of causes
and effects
and all those unexpected turns of things which men vulgarly call
chance and accident are entirely in the hand of God
and under the continual
direction of His providence; it follows evidently that God can
whenever He
pleases
even without a miracle
punish the disobedient; and no swiftness
no
strength
no wisdom
no artifice shall enable them to escape the vengeance
which even natural causes only
by the direction of Him from whom they receive
their nature
bring upon offenders. He can punish by fires and famine
by
plagues and pestilences
by storms and earthquakes
by domestic commotions
or
by foreign enemies. And it is the exceeding stupidity of profane men not to be
moved hereby to repent and give glory to the God of Heaven
who hath power over
these plagues (Revelation 16:9). The meaning of this
whole observation is
not that these judgments are always certain signs of
God’s displeasure against all the particular persons upon whom they at any time
fall. But whether they be punishments for sin (as they generally
though not
always
are); or whether they be only trials of men’s virtue (as they sometimes
are designed to be); or whether they be means of weaning them from this
transitory and uncertain world; or whatever other end Providence brings about
thereby; still they are always effects of the same all-wise Divine providence
which ought to be acknowledged and submitted to as such
and whose designs no
power or wisdom of frail and vain men can oppose or prevent.
II. Practical
inferences.
1. If these things be so
then let the greatest and most powerful of
wicked men consider that they have nothing in this world either to boast of
or
to rely upon (Jeremiah 9:23).
2. If nothing happens in the world without the Divine providence
then good men have a sufficient ground of trust and reliance upon God
at all
times and under all dangers. Not that God will always deliver them
or cause
them to prosper in the present world; for He often sees it better to determine
otherwise; but they may rely with assurance that nothing can befall them but
what He judges fit
seeing all the powers of nature and of second causes are
nothing but instruments in His hand
and under His direction.
3. From this notion of Providence may be given a plain and direct
answer to that question of the profane fatalist (Job 21:15). Indeed
if the course of
nature
and those things which we call second causes were independent upon
Providence
there would be good reason to ask
what benefit could there be
either in prayer or thanksgiving? But if
as has been shown
nature is nothing
and second causes are nothing but mere instruments; then it is very plain that
prayer and thanksgiving are as much due to God for whatever is brought about by
natural causes
as if He had done the thing by any other instruments instead of
these
even by the most miraculous ones; which
in that case
being no less
constant
would have been no more miraculous than these. (S. Clarke
D.
D.)
Success not always answerable to the probability of second causes
Next to the acknowledgment of God’s being
nothing is more
essential to religion than the belief of His providence
and a constant
dependence Upon Him as the great Governor of the world and the wise Disposer of
all the affairs and concernments of the children of men; and nothing can be a
greater argument of providence than that there is such an order of causes laid
in nature
that in ordinary course everything does usually attain its end; and
yet that there is such a mixture of contingency as that now and then we cannot
tell how nor why the most likely causes do deceive us
and fail of producing
their usual effects. The sum of the Preacher’s advice is this: When thou
propoundest any end to thyself
be diligent and vigorous in the use of means;
and when thou hast done all
look above and beyond these to a superior Cause
which overrules
and steers
and stops
as He pleases
all the motions and
activity of second causes; and be not confident that all things are ever so
wisely and firmly laid that they cannot fail of success. For the providence of
God doth many times step in to divert the most probable event of things
and to
turn it quite another way; and whenever He pleases to do so
the most strong
and likely means do fall lame
or stumble
or by some accident or other come
short of their end. The words thus explained contain this general
proposition--That in human affairs the most likely means do not always attain
their end
nor does the event constantly answer the probability of second
causes; but there is a secret providence which governs and overrules all
things
and does
when it pleases
interpose to defeat the most hopeful and
probable designs.
I. For the
confirmation and illustration of this proposition
that the most likely means
do not always attain their end; but there is a secret providence which
overrules and governs all events
and does
when it pleases
interpose to
defeat the most probable and hopeful designs. “The race is not to the swift.”
If we understand this literally
it is obvious to every man to imagine a great
many accidents in a race which may snatch victory from the swiftest runner. If
we understand it as the Chaldee paraphrase does
with relation to war
that the
swiftest does not always overcome or escape in the day of battle; of this
Asahel is an eminent instance
who
though he was
as the Scripture tells us
“light of foot as a wild roe
” yet did he not escape the spear of Abner. “Nor
yet bread to the wise
” or to the learned. The poverty of poets is proverbial;
and there are frequent instances in history of eminently learned persons that
have been reduced to great straits and necessities. “Nor yet riches to men of
understanding:” by which
whether we understand men of great parts
or of great
diligence and industry
it is obvious to every man’s observation that an
ordinary capacity and understanding does usually lie more level to the business
of a common trade and profession than more refined and elevated parts; which
lie rather for speculation than-practice
and are better fitted for the
pleasure and ornament of conversation than for the toil and drudgery of
business: as a fine razor is admirable for cutting hairs
but the dull hatchet
much more proper for hewing a hard and knotty piece of timber. And even when
parts and industry meet together
they are many times less successful in the
raising of a great estate than men of much lower and slower understandings;
because these are apt to admire riches
which is a great spur to industry; and
because they are perpetually intent upon one thing
and mind but one business
from which their thoughts never straggle into vain and useless inquiries after
knowledge
or news
or public affairs; all which being foreign to their
business
they leave to those who are
as they are wont to say of them in
scorn
more curious
and too wise to be rich. “Nor yet favour to men of skill.”
All history is full of instances of the casual advancement of men to great
favour and honour
when others
who have made it their serious study and
business
have fallen short of it.
II. Some reason and
account of this
why the providence of God doth sometimes thus interpose to
hinder and defeat the most probable designs of men:--To bring men to an
acknowledgment of His providence
and of their dependence upon Him
and subordination
to Him; and that He is the great Governor of the world
and “rules in the
kingdoms of men.” God hath so ordered things in the administration of the
affairs of the world as to encourage the use of means; and yet so as to keep
men in a continual dependence upon Him for the efficacy and success of them: to
encourage industry and prudence God generally permits things to their natural
course
and to fall out according to the power and probability of second
causes. But then
lest men should cast off religion
and “deny the God that is
above”: lest they should “trust in their sword and their bow
and say
the Lord
hath not done this”: lest men should look upon themselves as the creators and
framers of their own fortune
and when they do but a little outstrip others in
wisdom or power
in the skill and conduct of human affairs
they should grow
proud and presumptuous
God is pleased sometimes more remarkably to interpose
“to hide pride from man
” as the expression is in Job; to check the haughtiness
and insolence of men’s spirits
and to keep them within the bounds of modesty
and humility; to make us to know “that we are but men
” and that the reins of
the world are not in our hands
but that there is One above who sways and
governs all things here below.
III. Some inferences
from what hath been said upon this argument.
1. From hence we may learn not to account religion
and time spent in
the service of God
and in prayer to Him for His blessing upon our endeavours
to be any hindrance to our affairs. For after we have done all we can
the
event is still in God’s hand
and rests upon the disposal of His providence.
And did men firmly believe this
they would not neglect the duty of prayer
and
behave themselves so carelessly
and unconcernedly
and irreverently in it as
we see too many do; they would not look upon every hour that is spent in
devotion as lost from their business.
2. From hence we may likewise learn so to use the means as still to
depend upon God; who can
as He pleases
bless the counsels and endeavours of
men
or blast them and make them of none effect. For as God hath promised
nothing but to a wise and diligent use of means
so all our prudence
and
industry
and most careful preparations may miscarry
if He do not favour our
design; for without Him nothing is wise
nothing is strong
nothing is able to
reach and attain its end.
3. The consideration of what hath been said upon this argument should
keep us from being too sanguine and confident of the most likely designs and
undertakings; because these do not always answer the probability of second
causes and means; and never less than when we do with the greatest confidence
rely upon them; when we promise most to ourselves from them
then are they most
likely to deceive us; they are
as the prophet compares them
like a broken
reed
which a man may walk with in his hand
while he lays no great stress upon
it; but if he trust to it
and lean his whole weight on it
it will not only
fail him
but even pierce him through. (J. Tillotson
D. D.)
Many endeavours of the creature are often frustrated of their end
when there is greatest probability of success
Here Solomon representeth men--
1. Under several accomplishments of swift
wise
strong.
2. As addressing themselves to some effect to obtain success.
3. As in the issue disappointed. None of these accomplishments alone
do give the event intended and hoped for
nor doth it depend absolutely and
infallibly upon them.
4. That all things intended
desired
expected by us depend upon time
and chance
namely
as they depend upon God’s providence
as and when God will
order and determine the time and opportunity
the success and event. Therefore
from the whole it appears that instruments most fitted and furnished
and most
diligent in their way
are frustrated of the event which they so earnestly
intended and hoped for.
I. The best
instruments fail out of their ignorance
oblivion
and inadvertency
from which
man cannot altogether free himself in this life
not only in matters spiritual
but secular
whether economical in the disposing of ourselves and relations
or
family interests and concernments.
II. Because if we
have sufficient knowledge
yet God can easily put some impediment from within
or without to hinder the use of our wisdom
power
and knowledge.
1. Within he can blast our excellencies in an instant
or obstruct
the use of it for the time. As though He did not destroy the property of the
fire
yet he suspended the burning
when the three children were in the
furnace. So of a sudden can He blast our strength (Psalms 16:5-6).
2. From without. By casting in some casual event which we foresaw not
and could not think of.
III. The most able
instruments do often provoke God to disappoint them
whilst their abilities of
counsel and strength are a means of hardening their hearts in carnal
confidence
and often engage in business that proves mischievous to them; I
say
in the most lawful businesses they provoke God to disappoint them
because
they undertake them without God; but too often being unrenewed and
unsanctified
their wit and power is used against God.
IV. To say and do
or to make a thing to be
is the act and name of Jehovah
which glory He will
not communicate to any other (Lamentations 3:37). Therefore
whatever
preparation of means or likelihoods there are
we must not be too confident of
future events. We cannot bring them to pass by our own power
and God doth not
always work by likely means; He hides events from men (Isaiah 48:7). “Lest thou shouldst say
I
knew them.” Now the event could not be hidden if the Lord went on in a constant
course
giving the race to the swift
etc. God carrieth on His providence so as
to leave no footsteps behind Him. He goeth not one way so often as to make a
path of it
that men may see the plain tendency thereof. The uses follow. It
teaches us--
I. The nothingness
of the creature
and the all-sufficiency of God.
II. To teach us in
this lottery of human affairs to look after surer comforts. This is the whole
drift of this book; for Solomon
in his critical search and observation of all
things done under the sun
aimeth at this
to direct our hearts to blessings
which are more stable and sure. God would leave these things at uncertainty
that our hearts might not too much be set upon them
that we might not pursue
after favour
riches
and credit as the best things.
III. What need there
is God should be seen and sought unto in all our designs and resolutions about
the disposal of ourselves and ours.
1. What will the use of means and second causes do without God?
2. When we have done our duty
and used such good means as God
affordeth
then we may quietly refer the success to God
in whose hands are all
the ways of the children of men
and upon whose good pleasure the issues of all
things depend (Proverbs 16:13).
IV. The wisest and
best of men must not expect always to be happy
but must prepare themselves for
sinister chances; for the words are brought in upon this occasion of rejoicing
in our comforts.
V. Take heed of
carnal confidence
or depending upon the sufficiency of any means
though never
so likely to produce their effect.
VI. To keep humble
men of the best abilities and sufficiencies for any work.
1. Before the event; for many times they meet with more
disappointments than those that want them
and their best designs miscarry when
meaner persons are carried through their difficulties with less ado.
2. After the event we must look above second causes
not attribute
anything to our own strength or gifts
but to God’s assistance and blessing on
our labours.
VII. To prevent the
discouragement of those that want gifts
or parts
or means. God many times
passeth over the strong
wise
and understanding
and gets Himself most glory
in protecting the weak
and providing for them. The issue of all is this: Let
us bear all things befalling us from the wise hand and providence of the Lord
and encourage ourselves in His all-sufficiency in all straits and difficulties.
(T. Manton
D. D.)
Verse 12
Man also knoweth not his time.
Blessed ignorance
“If ignorance is bliss
‘tis folly to be wise.” This applies to
our ignorance in relation to the future. It is mercy that has woven the veil.
I. If we knew our
future
enjoyment would be impossible. Suppose we knew all the bereavements
sufferings
adversities that are before us
and the time
circumstances
and
place of our death
would there be any pleasure for us on this earth?
II. If we knew our
future
duty would be impracticable. With all the dark events of our future
clearly marked out before us
we should stand aghast
and be utterly unfit for
the ordinary duties of life.
III. If we knew our
future
life would be intolerable. It would be utterly impossible for our
fragile natures to bear such a vision. (Homilist.)
Man’s ignorance of the time of his death
These words suggest a few thoughts concerning death.
I. It is
inevitable. “His time”: that is
his time to die; fixed by an irrevocable
decree (Hebrews 9:27). Science
art
wealth
all
have been tried
to avoid death; but all have failed.
II. It is
insidious. “The fish is pursuing its own course through the waters
in search
of its prey
and unconscious of danger
when
all at once
it finds itself
hopelessly entangled in the folds
or caught in the meshes of the fisher’s net
and there is no escape. The bird is following its instinct
in quest of food
when the limed twig or the baited trap
on which it alights
robs it of its
freedom
and consigns it into the hands of the fowler. As blind
oftentimes
is
man himself to the coming stroke which is to smite him to the dust.”
III. It is
unexpected. “Boast not thyself of to-morrow
” etc. “Take heed
for in such an
hour as ye think not
” etc. (T. Manton
D. D.)
Man knoweth not his time
I. Consider the
evidences of the fact--that “man knoweth not his time.”
1. With respect to men in general
they do not know the time of their
visitation. This is evidently the case with the impenitent and unbelieving
who
disregard the tokens both of the favour and displeasure of God. The founder
melteth in vain
and the wicked are not plucked away. The day of opportunity is
lost
perhaps never to be regained. Nor can Christians themselves be wholly
acquitted of the charge of inattention. Too apt are we to deprive ourselves of
the gracious presence of the Saviour for the want of a little more humility and
self-denial.
2. Man knoweth not his time as to the seasonable performance of
various duties. Sometimes we have had
loud calls to humiliation and prayer
when
like Israel of old
we have given ourselves up to joy and gladness
slaying oxen
and killing sheep
eating flesh
and drinking wine (Isaiah 22:13). Sometimes we have had a
favourable opportunity of bearing our testimony to the important doctrines of
the Gospel
or the equally important duties of practical religion: yet we have
neither had a heart nor a tongue to speak
when a few words might have had a
very happy effect.
3. We do not know the time when afflictions will come
or when we
shall be delivered out of them. God has an appointed time for both. All events
are safe in His hands
but they are at the same time concealed. His counsel
shall stand
and He will do all His pleasure. We can no more advance or retard
God’s work than we can hasten the rising sun
or hinder its going down (Isaiah 60:22).
4. We know not the time of our continuance in life or departure out
of it.
5. We know not the day of judgment
or the final period of all
things. Our ignorance in this respect is best suited to that state of
subjection to the wisdom and sovereignty of God in which we are placed
and to
the nature of that economy which He has established
as well as to the limited
extent of our frailties.
II. Inquire the
reason why man is left in ignorance of particular times and seasons.
1. It tends to do honour to the Divine government (Proverbs 25:2).
2. The knowledge of times and seasons would be injurious to us rather
than advantageous. Hereby faith
hope
and patience
so much adapted to a
probationary state
are kept in continual exercise; and by being exercised are
strengthened and increased.
improvement:
1. This subject teaches us to repress a prying and inquisitive
temper
and the wish of being wise above what is written (Deuteronomy 29:29; John 21:21-22).
2. Learn to be thankful for that degree of information which God has
been pleased to impart. All that is necessary to be known
both as to faith and
practice
is sufficiently revealed; and the more necessary the knowledge
the clearer is
the revelation. (B. Beddome
M. A.)
Expectation of long life unwise
I. Why men are so
apt to expect to live long in this world. It needs no proof that they are apt
to expect that their lives will be prolonged even to old age. It is the inward
thought
hope and expectation of those in the morning
in the meridian
and
even in the decline of life
that they shall live many days
if not many years.
The health they have enjoyed
the dangers they have escaped
the preservation
they have experienced
the means they have used and intend to use to lengthen
out their days
all serve to corroborate and confirm their pleasing expectation
that their lives shall be long continued. But their dread of death is another
strong and powerful reason why they cherish the expectation of living to the
latest period of human life.
II. Why it is
unwise in persons of all ages
characters
and conditions to harbour and
cherish the expectation of living long in this world.
1. Because God has designedly concealed the length of their days.
2. Because they are continually liable to innumerable unknown and
unavoidable causes of death.
3. Because God
in His providence
is continually and solemnly
warning them against such vain expectations. He is continually taking away the
child before the youth
the youth before the man
the man of twenty before the
man of forty
the man of forty before the man of fifty
or sixty
or seventy
or eighty
or any of a greater age. He promiscuously takes away the useless and
the useful
the learned and unlearned
the rich and the poor
the religious and
irreligious.
4. It will appear still more unwise and absurd for men to form and
cherish high hopes and expectations of living long in this world
if we
consider how expressly and repeatedly God
in His Word
has warned and
admonished them against it.
improvement:
1. Since mankind are so extremely apt to harbour and cherish
expectation of the long continuance of life
there is reason to think that they
generally die unexpectedly to themselves.
2. It appears from what has been said that death commonly comes to
men in an evil time. To die is the great and last act to be done on the stage
of life
and extremely solemn and interesting to the dying and to the living;
and a sudden and unexpected time is certainly a very evil time to make the
solemn and important transition out of this into the invisible and eternal
world.
3. It appears from men’s undue expectation of living why bereavements
are often so heavy and grievous to be borne. Those who habitually expect to
live long in the world themselves are almost equally prone to expect that their
relatives and friends will be long-lived; and therefore their sudden and
unexpected death brings with it a sudden and unexpected bereavement
which
often gives a treble and sometimes a tenfold weight to it.
4. Since death so generally comes suddenly and unexpectedly to the
living
we learn the wisdom and importance of early piety.
5. We learn from what has been said why God does cause so many sudden
and unexpected deaths to take place in the world. It is undoubtedly designed
more for the benefit of the living than for the dying. (N. Emmons
D.
D.)
The uncertainty of human life
It is an ancient aphorism that every man thinks all men mortal but
himself. Rather than encounter a realizing view of death
and engage in a
serious preparation to meet it
men will hazard all consequences. They are like
soldiers marching up to the battery of an enemy with their eyes and ears
closed
and dreaming of safety because they neither see nor hear the motions of
the foe. Death will come
however much a stranger it may be to our thoughts;
and it will come with double ruin for having been kept out of view so long. It
may come suddenly
like the convulsions of an earthquake which at dead of night
buries whole cities in ruins. “Man also knoweth not his time;” that is
he is
ignorant of the time of his death and the time when overwhelming calamities may
come upon him. He may be stripped naked in one day like Job; or in the midst of
his dreams of earthly happiness he may open his astonished eyes in the world of
spirits. “As the fishes that are taken in an evil net”--while they are
wandering securely
or sporting among pearls
or rushing together for food
little thinking of being suddenly drawn up in the concealed net. “And as the
birds that are caught in the snare
” while they are skipping sportively without
apprehension
or are eager to pick up the grain which is spread to decoy them
to death. “So are the sons of men snared in an evil time”--while they are
sporting and feeding themselves
secure in conscious health
ignorant of the
shaft that is festering in their breast. “When it falleth suddenly upon them.”
While they are most secure the arrow of the Almighty reaches their heart. While
they are saying
“Soul
take thine ease
eat
drink
and be merry
” the word
comes
“Thou fool
this night thy soul shall be required of thee.” Where are
now the ancient
empires of Assyria
and Babylon
and Persia
and Greece
and Rome? Where are the
emperors
statesmen
philosophers
and bards of antiquity? Where is now the
immense army of Xerxes
which seemed to darken Asia
and to sink with its
weight the land of Greece? Where are now the many millions who have filled the
world with noise and contention
with fame and folly for a hundred generations?
Kingdom has trodden on the heel of kingdom
and nation has followed nation down
to the land of forgetfulness. You hang over the grave by a thread on which the
flame has seized
and you may look every moment to fall to rise not again “till
the heavens be no more.” Could the veil be drawn from eternity and discover to
your astonished eyes the infinitely glorious or dreadful consequences depending
on the present life; could then the veil be drawn from the many agents which
are constantly striving within you to keep in order your complicated machine
and discover to you the many critical junctures which are daily occurring
which
without making you sensible of it
bring you within a bait’s breadth of
death; could the veil be also drawn from the course of nature around you
and
disclose the dangers among which you walk by day and sleep by night; could you
thus have a view of your hourly exposures and of the eternal interests at
stake
you would start from your dream like a man awoke in a burning house
and
flee for your life--ah
whither? whither but to the arms of Christ? (E. D.
Griffin
D. D.)
So are the sons of men
ensnared.--
Snares in the path of the young
The sad truth here declared has been experienced thousands of
times
not only by those who are now alive
but by others who have passed away
to their great account. No one likes to be deceived in any matter; and yet how
sin is constantly deceiving us! No man is willing to be ensnared by an enemy;
and yet how Satan leads us captive at his will! and what a disclosure will the
judgment-day present
of fraud and subtlety on the side of sin and Satan--of
weakness and compliance on the part of sinners! From among the many sources of
danger now presenting themselves to my mind I must select several of the most
prominent and powerful.
1. There is the danger of speculativeness in matters of religion.
Remember
speeulativeness proves nothing--faith “proves all things”:
speculativeness deceives--faith cannot; speculativeness enfeebles the
mind--faith strengthens it; speculativeness receives nothing truly--faith
grasps and retains that which is revealed to faith; speculativeness is the
false light of a carnal state--faith is the beacon-blaze of God set up in the
soul; and this the apostle knew full well
when he said--“We walk by faith
not
by sight.”
2. Another source of danger is indecision with regard to personal
religion. Multitudes of young men
we believe
who neither speculate upon the
Bible
nor deny or even question its authority
but yield a full respect to
religion itself and to the religion of religious friends
are in this sad state
of personal indecision. No step of a positive kind has been taken. They wish to
be religious--we give them credit for that; but then they are not. They hope to
be so by and by--we believe they do; but where is the sustained effort that evidences
the reality both of wishes and of hope? Indecision
long persevered in
may at
length--and it is a solemn thought--acquire the force of decision
but acting
in a wrong direction. It may be decision on the side of ruin
simply because
the young man
knowing in a truth
may not have firmness to act on what he
knows
nor grace enough
sought in persevering prayer
to decide at once for
life
salvation and a glorious immortality
accessible to him at any moment
through faith in Christ Jesus by the Spirit.
3. I have next to set before you the danger of worldly conformity
even when you have been enabled to overcome your natural indecision
and have
east in your let with the true people of God. Before this occurs
you are of
necessity conformed to the world; it cannot be otherwise; you have no motive
for separation from the world till then. In whatever degree a Christian
conforms to the habits and principles which govern the world around him
in the
same degree is his spirituality in danger of deterioration. And yet how many
Christian professors live as like the rest of the world
as if they had never
professed to come to a decision on the side of Christi The truth is
that the
world makes concessions to religion; and the religion of these modern days is too
liberal to withhold compliance to the demands which the world makes in return
for its concession. Contact with the world is unavoidable; it is one thing
however
for us to submit to that which must be
but quite another to conform
to that which should not be
just because it invites and pleases
or because it
threatens. I know it is difficult to maintain your ground when the intercourse
between Christians and the world is so familiar; but are you to give way when a
difficulty crosses you in the path
and looks you in the face? Are you
accustomed to do so in the ordinary pursuits of life? Is there not difficulty
in the way of everything that is worth doing? Does not difficulty generally
stimulate perseverance? To be aware of difficulty arising from the character of
worldly society
with which you cannot perhaps at all times avoid mingling
is
if you will have it so
to be partly armed against it. If you fail in this
the
worldly spirit around you will soon cast a successful snare; and you may find
by bitter and humbling experience that
“as the fishes are taken in an evil
net
and as the birds are caught in the snare
so are the sons of men snared in
an evil time
when it falleth suddenly upon them.” (G. Fisk
LL. B.)
Verses 13-18
Verses 14-18
There was a little city
and few men within it.
The little city and the poor wise man
The little city
as first introduced to our notice
is in sore
straits. The legion of the foe seem innumerable
while the garrison is reduced
to a mere handful. They are fast being brought to extremities
and in a few
short hours the unfortunate little city will be
in all human probability
subjected to all the horrors of capture by storm
and will be ultimately razed
to the ground. At first sight it may seem rather paradoxical to compare this
great world of ours
with its almost innumerable inhabitants
its vast area
its enormous resources
to the little city with few men within it. But do we
not
comparatively speaking
take too exalted a view of this little world? For
relatively little it is
after all--but an insignificant fraction of God’s
great universe. But further
inasmuch as the city spoken of here is represented
as being ultimately delivered from its peril
we are hardly justified in
applying the figure to humanity at large
for whom indeed deliverance has been
provided
but has not by it been accepted. The little city joyfully accepting
the benefit of deliverance is a much fitter type of the spiritual Church of
Christ
viewed in the foreknowledge of God as a complete whole
redeemed and
delivered by the wisdom and love of the poor wise man who has cast in his lot
with her: and this is indeed “a little city
and few men within her.” So that
the parallelism thus limited is by no means strained or unintelligible. Now
we
know nothing of the circumstances to which the little city owed its danger--it
may or may not have been its own fault; but we do know the cause of the peril
in which the human family has been involved
and that the blame rests entirely
with ourselves. Man has rebelled against the sovereign will of God; the defiant
cry of humanity through the long dark ages has still been
“We will not have
this Man to reign over us.” The result of all has been that we have forced God
into the position of a foe
although He is in His heart our best and truest
friend. God would be false to His own position in the universe were He to
permit rebellion against His authority: He would be practically abdicating His
throne
and this He will never do. Do you know what it is to have reached the
point of self-despair? have you found yourself surrounded by the mighty
bulwarks? have you felt what it is to have no escape? Not until then
believe me
will you be disposed to value the deliverance procured by “the poor wise man.”
To him we will now turn our attention. He was but a poor man; but he had a
patriot’s heart and a wise man’s head; and
moved doubtless by love for his
compatriots
by some extraordinary and unlooked-for effort of wisdom
he
delivered the city. How did he do it? Here again we have no information
but it
is suggestive to notice that an incident very similar to the one described here
actually took place in the time of Solomon’s father
and must in all
probability have made so deep an impression on his own mind that it is scarcely
possible that his mind did not recur to it as he wrote these words
though in
this case the humble deliverer was a woman
not a man (2 Samuel 20:15). The guilt of one
man here had involved the whole town in peril
because his guilt was imputed to
them; but at the suggestion of the wise woman
the guilt was laid on the head
of one
himself the guilty party
and one man died for the people
and the
whole city perished not. But our Wise Man
Himself the Innocent
offered
Himself
with a wisdom which was the child of love
that the guilt of our city
might first be imputed to Him the Innocent
and that further His innocence
might be imputed to our city
so that by His own voluntary self-sacrifice one
man might die for the city
and the city itself might be safe. The wise woman
saved the city at the cost of another’s life; but our poor Wise Man has saved
His Church at the cost of His own; and in the moment of our despair we see the
hostile bulwark withdrawn
the engines of war removed. We too are saved by the
interposition of One who
“though He was rich
yet for our sakes became poor
that we through His poverty might be made rich.” He too was found in the city
with no outward distinction of rank or title. “He was in the world
and the
world was made by Him
and the world knew Him not.” Born in a remote province
in an obscure town
brought up in retirement as a peasant’s son
what was He to
the Caesars and Herods of His day? But now I hasten on to the sequel
for I am
speaking to the delivered ones to-day. What became of the poor wise man? Did
they make him king or governor? Did he continue to be the most prominent figure
in the little commonwealth which he had saved? Nay
but he disappears again
into his old obscurity
he retires to the back street--to his cellar or his
garret. “No man remembered that same poor man.” Ah
blood-bought souls
ye
ransomed from ruin by the death of the Deliverer
is this true of any of us?
Having been delivered from impending ruin by the Christ
have we learned to
forget the Deliverer
and to live very much as if we had delivered ourselves? (W.
H. M. H. Aitken
M. A.)
The poor wise man
A very remarkable case this is indeed. Here is a little city
with
few inhabitants
in a weak defenceless condition
and a powerful army at the
gates; which is rescued out of the hands of its enemies
and snatched from the
jaws of destruction just opened to devour it: war and slavery are driven far
away
and peace and liberty at once restored. And all this is ejected by one
“poor wise man.” What would the behaviour of the people be in such a case?
Would not their hearts overflow with gratitude toward their deliverer? Would
they not render to him all their service who had rendered to them all his; and
vie with each other who should do him most honour? Nothing less I they did not
so much as thank him. Nay
after the thing was over
he did not even enter into
their thoughts--“No man remembered that same poor man.” This is a very
affecting story
considered only in itself: but if we can find an interest in
it
and make the case our own
it will be much more so. Let us ask
then
what
is to be understood by the city
the great king that besieged it
and the poor
wise man that delivered it? The first thing we meet with is “a little city with
few men in it.” Is not this a description which suits well with the Church
or
society of believers? (Matthew 5:14; Hebrews 11:10; Psalms 87:3). And few and weak indeed we
are
in comparison of those that besiege and encompass us round about to
destroy us. Who these are
we are next to consider. “There came a great king
against it
and besieged it
and built great bulwarks against it.” That the
Christian state
of which this besieged city is a picture
is a state of
warfare is known and acknowledged
when it is called the Church militant; and
who it is that attacks it we all declare at our baptism
when we promise to
fight manfully against “sin
the world
and the devil.” Sin and the world are
but two instruments in this war: it is the devil who uses them; and
therefore
he is the great king that besieges this city and builds bulwarks against it.
The bulwarks are raised; the city is ready to fall; and the enemy is about to
enter: when lo
there is found in the city a poor wise man; and who is he? If
we are the city
he that saves the city must be he that saves us; even our Lord
Jesus Christ; than whom none ever was poorer or wiser: He was made poor for our
sakes; and in Him were all the treasures of wisdom. This is He who by His
wisdom delivers the city; who places Himself in the breach
as Moses did. At
the sight of Him the infernal host was in an uproar; and for a time they seemed
to overwhelm Him; they shouted for victory
and were hasting forward to the
prey: the enemy of Israel
the spiritual Pharaoh
said
“I will pursue
I will
overtake
” etc. And here
“except the Lord had kept the city
the watchman had
waked but in vain.” Had he been an earthly conqueror
the day had been lost.
For
to the everlasting confusion of His enemies
He who lay down in his grave
the poor wise man
the despised and afflicted Galilean
arose from the dead
“the Lord mighty in battle; and of the subject of death became the King of
Glory.” And now
would you think it possible that after all this no man should
remember that same poor man? that they should entirely forget him? that they
should all forget him? Who at the hearing of this monstrous act of ingratitude
is not filled with indignation? Yet we have done all this: we have had this
mighty deliverance vouchsafed to us--and we have forgotten it! We have
forgotten Him
who so remembered us that He forgot Himself
and made no account
of all those sorrows and sufferings
from His birth in the manger to His death
upon the cross
which He underwent for us men and our salvation. The first
thing we ought; to remember and confess is this
“That we got not the land in
possession by our own sword
” etc. You have now seen how well this parable of
Solomon bears an application to the salvation of us citizens of the Church by
Jesus Christ; and how it agrees with the same in every particular. There is
another ease of the kind
in which the event was quite contrary; and the case of the
one city should never be thought of without the other. You have seen the
example of a city saved by a poor wise man. I can tell you of another city lost
for want of him. The city of Jerusalem fell into the condition of our city in
the parable. A great king came against it and encompassed it with armies
and
built great bulwarks against it
and prevailed so as to overthrow it to its
very foundations
and scatter all its inhabitants. There was found in it none
to save; no poor wise man to prevent its destruction. There had been one; but
they had cast him out
and refused to he saved by him: for the sake of his
poverty they had despised his wisdom; so their destruction was inevitable. And
so will it be of all those who east out their Saviour: yea
the time will come
when the whole world shall perish for want of Him. (W. Jones
M. A.)
Verse 17-18
The words of wise men are heard in quiet.
The superiority of moral to military force
“The words of wise men are heard in quiet”: words of
thoughtfulness and conviction
silently dropping from the lips or the pen
are
more mighty than the boisterous bombastic utterances of those who rule by
force.
I. The one
develops the highest elements of mind and character
the other does not. In
what does moral power consist?
1. In a correct apprehension of moral truth.
2. An indomitable sympathy with moral truth; such a sympathy as Job
had when he said
“Though He slay me
” etc. And as Paul
“I count not my life
”
etc.
3. A practical embodiment of moral truth. But what have you in
military power? No deep moral conviction
no high sympathies; nothing but tact
cunning
brute courage.
II. The one affords
full scope for all the belligerent instincts in man
the other does not.
1. Military forces can only bring man into contact with the mere
forms of his enemies. It does not touch the spirit of enmity; moral force does.
The words of true moral power
heard in “quiet
” smite dishonesties
enmities
falsehoods.
2. There are hosts of enemies that military force cannot meet at all.
What can military force do with ignorance
poverty
carnality
selfishness
diseases of all kinds? Nothing.
III. The one
overcomes its enemies effectively
the other does not. Man is made to be
subdued and swayed by the appeals of truth
justice
and kindness. We are told
that in the East there are people who
by music
can so influence some species
of serpent that
while under its spell
the deadly cobra may be handled as if
it were utterly harmless. But if the charmer tread on the snake unawares
he is
poisoned like any other man. This is something like the influence of moral
force
of moral truth and love; it can subdue malignant minds. But military
power cannot do this
it cannot touch the soul: no shot nor steel can reach the
arena of soul.
IV. The one
achieves its conquests without injury to self or object
the other does not.
The moral force employed in moral campaigns
either in self-defence or in
conquest
does not injure
but blesses the fighter. By it he gets good
his
energy is renewed by exercise. Nor are others injured; no wealth is sacrificed
no sufferings are produced. But in military force all is ruined: commerce
governments
wealth
towns
cities
as well as millions upon millions of human
life.
V. The one is
sanctioned by the example of Christ
the other is not. When “He was reviled
He
reviled not again.” From the subject learn:
1. The fearful moral ignorance of the world. Kings
statesmen
all
have more faith in swords and bayonets than in moral truth.
2. The encouragement to use moral force in the correction of wrong.
3. The men who are destined to become the heroes of the future. (Homilist.)
One sinner destroyeth much
good.
The destructiveness of sin
1. Sin
in itself
is a moral force of tremendous potency. Nothing
finite or human can resist it
or counteract its malign influence. Sin
when it
is finished
brings forth death. Ah! that is the terrible law of sin.
2. As a social moral force sin works on a broader field
and with the
sweep and destructiveness of a cyclone
uprooting and destroying everything in
its path. One cholera or fever-stricken man may infect a whole city: so one
moral leper may impart the plague to all within the circle of his influence
while living
and send the death-current down through many generations. One
scoffer or infidel may blast the faith of a thousand souls. One bad book
the
progeny of a single brain
may taint the morals of a nation
and
like Paine’s
“Age of Reason
” sweep down through the centuries with the destructiveness of a
moral sirocco.
3. Confine the view to a narrower social field--say the family
or
the little neighbourhood
or the single church--and the same alarming fact is
brought to light. The narrower the sphere the more intimate and constant the
contact
as a rule the stronger the influence exerted. One evil child often
leads astray a whole family group; one evil companion corrupts a whole circle;
one bad example suffices to destroy
the integrity of the whole body.
Lessons:
1. Be watchful and vigilant in regard to the first appearance of
evil--
2. Remember
and act on the fact
that while “one sinner destroyeth
much good
” one devout
earnest praying Christian may set in motion moral
influences and forces that shall “turn many to righteousness.” (Homiletic
Review.)
──《The Biblical Illustrator》