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Jeremiah
Chapter Nine
Jeremiah 9
Chapter Contents
The people are corrected
Jerusalem is destroyed. (1-11)
The captives suffer in a foreign land. (12-22) God's loving-kindness
He
threatens the enemies of his people. (23-26)
Commentary on Jeremiah 9:1-11
(Read Jeremiah 9:1-11)
Jeremiah wept much
yet wished he could weep more
that
he might rouse the people to a due sense of the hand of God. But even the
desert
without communion with God
through Christ Jesus
and the influences of
the Holy Spirit
must be a place for temptation and evil; while
with these
blessings
we may live in holiness in crowded cities. The people accustomed
their tongues to lies. So false were they
that a brother could not be trusted.
In trading and bargaining they said any thing for their own advantage
though
they knew it to be false. But God marked their sin. Where no knowledge of God
is
what good can be expected? He has many ways of turning a fruitful land into
barrenness for the wickedness of those that dwell therein.
Commentary on Jeremiah 9:12-22
(Read Jeremiah 9:12-22)
In Zion the voice of joy and praise used to be heard
while the people kept close to God; but sin has altered the sound
it is now
the voice of lamentation. Unhumbled hearts lament their calamity
but not their
sin
which is the cause of it. Let the doors be shut ever so fast
death steals
upon us. It enters the palaces of princes and great men
though stately
strongly built
and guarded. Nor are those more safe that are abroad; death
cuts off even the children from without
and the young men from the streets.
Hearken to the word of the Lord
and mourn with godly sorrow. This alone can
bring true comfort; and it can turn the heaviest afflictions into precious
mercies.
Commentary on Jeremiah 9:23-26
(Read Jeremiah 9:23-26)
In this world of sin and sorrow
ending soon in death and
judgement
how foolish for men to glory in their knowledge
health
strength
riches
or in any thing which leaves them under the dominion of sin and the
wrath of God! and of which an account must hereafter be rendered; it will but
increase their misery. Those are the true Israel who worship God in the Spirit
rejoice in Christ Jesus
and have no confidence in the flesh. Let us prize the
distinction which comes from God
and will last for ever. Let us seek it
diligently.
── Matthew Henry《Concise Commentary on Jeremiah》
Jeremiah 9
Verse 2
[2] Oh that I had in the wilderness a lodging place of
wayfaring men; that I might leave my people
and go from them! for they be all
adulterers
an assembly of treacherous men.
A lodging place — Some retiring place
though it
were but some mean hut in the wilderness.
Verse 5
[5] And they will deceive every one his neighbour
and will
not speak the truth: they have taught their tongue to speak lies
and weary
themselves to commit iniquity.
Weary — They use industry
and contrivance in it
they spare
no labour.
Verse 7
[7] Therefore thus saith the LORD of hosts
Behold
I will
melt them
and try them; for how shall I do for the daughter of my people?
Try them — By melting them
I will bring upon them
the fire of
the Chaldean war
that shall purge away those deceits in which they trust
that
the remnant may be purified.
For how — I have tried all other means.
Verse 10
[10] For the mountains will I take up a weeping and wailing
and for the habitations of the wilderness a lamentation
because they are
burned up
so that none can pass through them; neither can men hear the voice
of the cattle; both the fowl of the heavens and the beast are fled; they are
gone.
Wailing — The prophet having taken up a lamentation for the
slaughter of the people
now re-assumes it for the desolation of the whole
land. The mountains shall not be able to secure them
nor the valleys to feed
them.
Verse 12
[12] Who is the wise man
that may understand this? and who
is he to whom the mouth of the LORD hath spoken
that he may declare it
for
what the land perisheth and is burned up like a wilderness
that none passeth
through?
Who is — Is there not a wise man among you
that will search
into the cause of all these threatened judgments.
Verse 16
[16] I will scatter them also among the heathen
whom neither
they nor their fathers have known: and I will send a sword after them
till I
have consumed them.
A sword — But I will follow them with the sword
'till they be
destroyed
such of them as were appointed for destruction; for otherwise
they
were not all consumed
a full end was not to be made.
Verse 17
[17] Thus saith the LORD of hosts
Consider ye
and call for
the mourning women
that they may come; and send for cunning women
that they
may come:
Women — Who were hired to tear their hair
and beat their
breasts
with other mourning postures
a foolish custom which has obtained in
most ages and countries.
Cunning — Such as are most skilful in it.
Verse 20
[20] Yet hear the word of the LORD
O ye women
and let your
ear receive the word of his mouth
and teach your daughters wailing
and every
one her neighbour lamentation.
Every one — It denotes how large and
universal the mourning shall be.
Verse 21
[21] For death is come up into our windows
and is entered
into our palaces
to cut off the children from without
and the young men from
the streets.
Death — The unavoidableness of the ruin is expressed
metaphorically
alluding to the storming of a city
wherein there is no respect
had to sex
youth
or age.
Verse 22
[22] Speak
Thus saith the LORD
Even the carcases of men
shall fall as dung upon the open field
and as the handful after the
harvestman
and none shall gather them.
As the handful — They shall be no more regarded
than a few scattered ears that drop out of the reapers hand
which either lie
on the ground and are eaten by birds
or trod to dirt by beasts.
None — None shall have so much respect to them
as to afford
burial.
Verse 24
[24] But let him that glorieth glory in this
that he
understandeth and knoweth me
that I am the LORD which exercise lovingkindness
judgment
and righteousness
in the earth: for in these things I delight
saith
the LORD.
Knoweth — Whether we make any curious distinction between
understanding God
as if that be more speculative
whereby we rightly apprehend
his nature; and knowing God
as if that be more practical
as directing the
conversation
we need not here enquire; yet certainly both center in this
that
we so know and understand God as to trust in him
and depend on him alone in
all conditions.
Exercise — Kindness
as it relates to his own people; judgment
in punishing the wicked; righteousness
as he deals justly and uprightly with
both.
── John Wesley《Explanatory Notes on Jeremiah》
09 Chapter 9
Verses 1-26
Oh that my head were
waters.
Christian anguish over
spiritual desolation
There is a solemn beauty
in Jeremiah’s devotion to the welfare of his fellow countrymen. Blinded as they
were by sin
they could not appreciate his anxiety
and when his loving
devotion broke into the tenderest words of warning
they regarded him in the
light of an enemy instead of a sincere friend. The depth of his feeling
the
tenderness of his words
remind us strongly of another scene which took place
more than five hundred years after these events: “O Jerusalem
Jerusalem
thou
that killest the prophets
” etc. The most beautiful sight on earth is unselfish
devotion to the social
mental
moral and spiritual interests of humanity.
While the less thoughtful may be dazzled by the great military achievements of
conquering heroes
the more thoughtful are rather charmed by that
self-sacrificing devotion which
losing sight of worldly applause and worldly
honour
has thought of nothing but the opportunity of doing good. As the
prodigal son
in his ingratitude
profligacy
and sinful wanderings
did not
check the pulsations of his father’s heart
but rather intensified them and
brought to light the richness of his father’s love
so the unbelief
idolatry
and sinful lives of the Jewish people only served to reveal the strength
the
sweetness and richness of the prophet’s nature. The history of the Christian
Church is history of men and women who have not counted their lives dear unto
themselves
but who have bestowed their warmest affections and divinest
endeavours upon those who seemed the least likely to respond to such
manifestations of interest and of love. The history of Jewish backslidings
of
vows solemnly taken and as readily broken
reminds us in a vivid manner of
scenes which have transpired from time to time in the Christian dispensation.
For the progress of the Christian Church toward a larger benevolence
a broader
charity
a purer morality
and a more intelligent piety has neither been rapid
nor uniform. Seasons of great revival have been followed by periods of marked
decline. Into the midst of torrid heat comes a wave of arctic cold. A narrow
denominationalism has often thrown its dark shadow across the pathway of
Christian catholicity. Creeds
catechisms
formulas
confessions of faith have
often outweighed sobriety
virtue
benevolence
and all the other graces which
adorn the Christian character
while practical unbelief
clothed in the
formulas of an accepted dogma
has passed for genuine Christianity without even
the semblance of a challenge. As each period of Jewish history was favoured
with some that were true and brave--whose words of instruction
reproof
and
warning were spoken above the din of the busy multitudes--so each period of the
Christian dispensation has been honoured with some John the Baptist
whose
earnest words have resounded from valley to valley
from peak to peak
and from
land to land
echoing the Gospel of the blessed Lord
and summoning men to
self-sacrifice
to holiness
and to purity. Our interest in the human race will
depend largely upon our faith in human possibilities. If we see in man simply
the possibilities of an animal
possibilities
to be sure
greater than belong
to any other earthly creature
but possibilities determined by material
conditions
limited to threescore years and ten
possibilities that have no
relation to a future world--if we see in man nothing but the ability to trace
in the sands of time a few illegible characters
then our interest in his
welfare and prosperity can neither be deep nor abiding. But if
on the other
hand
we see in man a creature made in the Divine image
with feeling
with
thought
with spirituality
with volition
with freedom
with immortal
properties
created for a higher sphere and for a better world
capable of
companionship with angels
capable of communion with the omnipotent Author of
his existence
endowed with power to love and serve the mighty Ruler of the
universe
with unlimited capacity for growth and development--if we see in him
an intelligent
moral
responsible
and immortal being
then we have an object
worthy of our broadest sympathies
our warmest affections and our divinest
endeavours. (Ezra Tinker
B. D.)
Genuine philanthropy
I. Genuine philanthropy melting with earnestness.
1. Heart intensely earnest concerning the temporal condition of men.
Chaldean army among them
etc. Weeps as patriot.
2. Heart intensely earnest concerning the moral condition of men.
Their carnalities
idolatries
and crimes affect his pious spirit more than
physical sufferings and political disasters. Think of the soul--
II. Genuine philanthropy sighing for isolation.
1. The sigh of a spiritually vexed soul.
2. The sigh of disappointed love. Nothing is more saddening to
generous souls than the discovery of indifference
ingratitude
and growing
vice in the very men they seek to bless.
Conclusion--
1. The vicariousness of genuine philanthropy. It inspires the
possessor with the spirit that will prompt him to sacrifice his very being for
the good of others.
2. The abuse of genuine philanthropy. The greatest sin in the
universe is sin against love.
3. The imperfection of genuine philanthropy. Like the best of
everything human
love is not perfect here. Disheartened
Jeremiah sought
isolation. (Homilist.)
England’s sorrows
Sometimes tears are base
things; the offspring of a cowardly spirit. Some men weep when they should knit
their brows
and many a woman weepeth when she should resign herself to the
will of God. But ofttimes tears are the noblest things in the world. The tears
of penitents are precious: cup of them were worth a king’s ransom. He that
loveth much
must weep much; much love and much sorrow must go together in this
vale of tears. Jeremiah was not weak in his weeping; the strength of his mind
and the strength of his love were the parents of his sorrow. It would seem as
if some men had been sent into this world for the very purpose of being the
world’s weepers. Men have their sorrows; they must have their weepers; they
must have men of sorrows who have it for their avocation to be ever weeping
not so much for themselves as for the woes of others.
I. To begin
then
with actual murder and real bloodshed.
II. But I have now a greater reason for your sorrow--a more
disregarded
and yet more dreadful
source of woe. “Oh
that my head were
waters
and mine eyes a fountain of tears
that I might weep day and night
”
for the morally slain of the daughter of my people. The old adage is still
true
One half of the world knows nothing about how the other half lives. Oh
how many of our sons and daughters
of our friends and relatives
are slain by
sin! Ye weep over battlefields
ye shed tears on me plains of Balaklava; there
are worse battlefields than there
and worse deaths than those inflicted by the
sword. Ah
weep ye for the drunkenness of this land! How many thousands of our
race reel from our gin palaces into perdition! But there are other crimes too.
Alas
for that crime of debauchery! What scenes hath the moon seen every night!
Are these the only demons that are devouring our people? Ah
would to God it
were so. Behold
throughout this land
how are men falling by every sin
disguised as it is under the shape of pleasure. O members of churches
ye may
well take up the wary of Jeremiah when ye remember what multitudes of these you
have in your midst men who have a name to live and are dead: and others
who
though they profess not to be Christians
are almost persuaded to obey their
Lord and Master
but are yea not partakers of the Divine life of God. But now I
want
I can
to press this pathetic subject a little further upon our minds. In
the day when Jeremiah wept this lamentation with an exceeding loud and bitter
cry
Jerusalem was in all her mirth and merriment. Jeremiah was a sad man in
the midst of a multitude of merry makers; he told them that Jerusalem should be
destroyed
that their temple should become a heap
and Nebuchadnezzar should
lay it with the ground. They laughed him to scorn; they mocked him. Still the
viol and dance were only to be seen. And now
today
here are many of you merry
makers in this ball of life; ye are here merry and glad today
and ye marvel
that I should talk of you as persons for whom we ought to weep. “Weep ye for
No!” you say; “I am in health
I am in riches
I am enjoying life; why weep me?
I need none of your sentimental weeping!” Ah
but we weep because foresee the
future. Oh
if today some strong archangel could unbolt the gates hell
and for
a solitary second permit the voice of wailing and weeping to come to our ears:
oh
how should we grieve! Remember
again
O Christian
that those for whom we
ask you to weep this day are persons who have had great; privileges
and
consequently
if lost
must expect greater punishment. (C. H. Spurgeon.)
Why the righteous should
weep for the wicked
I. Because they are infinite blessings.
1. There are many present blessings men lose by rebellion against
God. There is a “peace that passeth all understanding
” and a “joy” unspeakable
and full of glory
attending belief in
and devotion to
His service. The
having one’s passions in subjection gives serenity of mind. But enjoying of
God’s favour
and the light of His countenance
is the source of richest
blessings mortals possess on earth. But what peace is there for the cursed?
2. But the eternal blessings they lose are beyond imagination.
3. And not these things matters of just lamentation? How must we pity
him who
when there is a rest prepared
and a supper spread for him
in heaven
provokes God to swear that he “shall not enter in
” nor even taste of that
supper.
II. Because of the influence woes they entail on themselves.
1. How inexpressibly dreadful are the torments which the wicked will
endure in hell.
2. And can we view sinners hastening to that place of torment and not
weep over them?
III. Because of the aggravated guilt under which they perish. Every
offer of salvation aggravates the guilt of those who reject it; and every
increase of guilt is followed by increase of misery. Infer--
1. How little true charity is there in the world. Charity to the soul
is the soul of charity.
2. How earnest should men be in seeking the salvation of their own
souls. (Evangelical Preacher.)
Grief for sinners
There is an anecdote told
of a careless Sabbath breaker who stumbled into Mr. Sherman’s chapel one Sunday
evening when he was engaged in prayer. He took his stand in the aisle
and
seeing the tears rolling down the minister’s cheeks and falling on the book as
he was pleading for the conversion of sinners
he was aroused
and said to
himself: “This man is evidently in earnest; there must be something in the
condition of sinners that I do not understand.” He remained
was instructed and
converted
and became a useful and steady member of the congregation.
Painful solicitude for the
souls of others
This concern was incessant
with the apostle. “I have continual sorrow in my heart.” The pain was
unceasing. His interest in sinners was not spasmodic; it had become blessedly
chronic. There are some of us who every now and then get a passing qualm of conscience
and a consequent spurt in the matter
but how long does it last? It is a mere
emotion
a transient feeling
a spasm that scarcely suffices to stir us for so
much as a single Sabbath. Oh
that there were in the pastor’s heart
and in the
hearts of all his people
a breaking
a yearning that cannot be satisfied
for
the salvation of London
and of all who know not Jesus! I find myself weeping
but I weep because I weep so little. I confess myself this morning grieving
but I fear my greatest grief is that I do not grieve as I should. Well
that is
a hopeful beginning. Let us all get to this at least
and we shall reach the
other by and by. (Thomas Spurgeon.)
Verse 2
Oh that I had in the wilderness a lodging place of wayfaring men.
Two prayers of Jeremiah
(with Jeremiah 14:8-9):--In all the fellowship
of
the prophets Jeremiah is by far the most unwilling and reluctant. If
Isaiah’s watchword was “Here am I--send me
” Jeremiah’s might have been
“I
would be anywhere else but here--let me go.” It was out of this besetting mood
of his that the prayer rose which I have taken as the first of my texts
“Oh
that I had in the wilderness a lodging place of wayfaring men
that I might
leave my people and go from them.” That is not a prayer for solitude. It is
some wayside caravanserai or hotel which Jeremiah longs for; and there he would
have been far less alone than in his unshared home at Jerusalem. No
it is not
a prayer for solitude
but a prayer to be set where a man can enjoy all the
interest of life without having any of its responsibility. Oh
to have no other
work in life than to watch the street from the balcony window
than to feel the
interest and glitter of life
and achieve your duty towards your fellows
by a
kindliness and a courtesy that are never put to the strain of prolonged
acquaintance! But our prayers often outrun themselves in the very utterance;
and Jeremiah’s wish
too
carried within it its own denial Look at the words
“That I might leave my people.” Emphasise the last two--“My people.” They are
the answer to Jeremiah’s prayer. God had not sent him to earth to be as
separate from the life of men as a musing man is from the river flowing past
his feet; God had sent him
not to watch life from a balcony
but leaping down
to share it; not to live in an inn where a man is not even responsible for the
housekeeping
but has only his way to pay. God had begotten Jeremiah into a
nation. He had made him a citizen. He had given him a patriot’s lot
with the
patriot’s conscience and heart. So he stayed on where he was in Jerusalem
and
the world may have lost certain studies in human life in the great caravanserai
of the Lebanon or Arabian desert roads
for wherever he went Jeremiah would not
have kept his brain and pen idle. We may even have lost a book
something
between Job and Ecclesiastes
but we have gained the book of Jeremiah
the book
of the citizen-prophet
and who
because he was a citizen-prophet
and not a
caravanserai one
was also a citizen-priest
the first man who entered into the
true meaning of vicarious suffering
and therefore stands out clear from all
the shadows of the Old Testament--so clear a symbol of our Saviour Jesus
Christ. Look now at the main elements of Jeremiah’s experience as he thus stood
to his post of prophet and priest at Jerusalem. I take these elements to be
mainly three.
1. The first was the reality of sin. A prophet has got to begin
there
or he had better not begin at all. And he has got to begin there not in
order to satisfy some dogma or another
but because the facts are there. There
is a kind of preaching about sin far too prevalent in our day
which treats of
it doctrinally and not practically
which lays its strength to proving to a man
that he must be a sinner
instead of touching his conscience with the knowledge
that he is one. But Jeremiah laid his finger on the actual plague spots of the
people. He was very definite with these. But there was another note which
Jeremiah sounded equally with that on the reality of sin.
2. It was the note of the swiftness and irretrievableness of time
where character and salvation are concerned. Live with men in the city
grow
old with the same individuals and groups
and learn things--how inexorable
habit is; how irrecoverable are the chances of youth; how short and swift is
the summer granted to each man’s character to ripen in; learn how even the
Gospel of the grace of God is just like the sybil of old coming back each time:
you have forced him to return with less power of promise and persuasion; and
how even repentance--that great freedom of man
that joy of God and the
angels--has its times and its places
which
being missed
are not found again
though we seek them with tears. Upon these thoughts the roll of Jeremiah’s
prophecy rises every now and again with a great sob. What distinguished
Jeremiah from all the prophets who had gone before him was that he did not
stand on the banks while all Israel rushed rapidly past him irretrievably to
ruin
but that he was with the people
taking their reproach as his reproach
and sharing the penalty of their sins.
3. This suffering for the sins of others
being the sin-bearer as
well as the conscience of his people
is the third element of Jeremiah’s
experience. How did he come to it? It is interesting to watch
for in God’s
providence he was the first forerunner of Christ in this path. Well
first of
all he loved his people; he had a very rich
tender heart
and he loved his
people with the whole of it. And then God gave him a conscience about them
that conscience of their sin
and of the penalty to which it was leading. It
was in the meeting of such a heart and such a conscience that Jeremiah knew how
one man can suffer for others. Oh! it is a terrible fate to be the conscience
of those you love
to be their only conscience
to feel their sins as you know
they do not feel them themselves
and to be aware of the inevitable judgment to
which they are so indifferent. Jeremiah often wondered at it. It perplexed him.
After clearly stating the causes why God should smite Israel
he would suddenly
turn round in his sympathy with the doomed people
and exclaim
like a beaten
animal looking up in the face of his master
“Why hast Thou smitten me?” And
again
that strange prayer of his
“O Lord
Thou hast deceived me
and I am
deceived. Thou art stronger than I.” What can we answer to the perplexed
prophet except this
that if a man have the Divine gift of a pure conscience
and a more loving heart than his fellows
there comes with such gifts the
necessary
the inevitable
obligation of suffering. The physical results of
Israel’s sin Jeremiah did not bear for the people. He bore these with the
people in the most heroic and self-denying patience
but he did not do so for
or instead of his people. But the spiritual distress
the keener conscience
the agony of estrangement from God
the knowledge of His wrath upon sin--these
Jeremiah did bear instead of the dull impenitent Israel. And is it too much to
say that it was for his sake that in the end Israel was saved from utter
extinction? Now
with this knowledge of what Jeremiah came through
look at his
second prayer. The two chief words are exactly the same as before a “wayfaring
man”: and “Oh that I were in a lodge of wayfaring men”; and the verb “to spend
the night
” is the same word as the noun “lodge” or “inn” of wayfaring
men--literally a place to pass the night. Jeremiah’s second prayer
therefore
is just this
that God would be to the people what Jeremiah himself had tried
to be. (Prof. G. A. Smith.)
Jeremiah
a lesson for the disappointed
No prophet commenced labours with greater encouragements than
Jeremiah. A king reigned who was bringing back the times of the man after God’s
own heart. This devout and zealous king was young. What might not therefore be
effected in course of years? Schism
too
was at an end since Israel’s
captivity. Kings of the house of David again ruled over the whole land.
Idolatry was destroyed by Josiah in all the cities. Thus
at first sight
it
seemed reasonable to anticipate further and permanent improvements.
I. Everyone begins
with being sanguine. Jeremiah did. God’s servants entered on their office with
more lively hopes than their after fortunes warranted. Very soon the cheerful
prospect was overcast for Jeremiah
and he was left to labour in the dark.
1. Huldah’s message fixed the coming fortunes of Judah: she foretold
the early death of the good king and a fierce destruction to the unworthy
nation. This prophecy came five years after Jeremiah entered office; so early
in his course were his hopes cut away.
2. Or
the express word of God came to and undeceived him.
3. Or
the hardened state of sin in which the nation lay destroyed
his hopes.
II. Resignation a
more blessed state of mind than sanguine hope.
1. To expect great efforts from our religious exertions is natural
and innocent
but arises from inexperience of the kind of work we have to
do--to change the heart and will of men.
2. Far nobler frame of mind to labour
not with hope of seeing fruit
but for conscience’ sake
as matter of duty
and in faith
trusting good will
be done though we see it not.
3. The Bible shows that though God’s servants began with success
they ended with disappointment. Not that God’s purposes or instruments fail
but because the time for reaping is not here
but hereafter.
III. The vicissitude
of feeling which this transition from hope to disappointment produces.
Affliction
fear
despondency
sometimes restlessness
even impatience under
his trials
find frequent expression in Jeremiah’s writings (Jeremiah 5:3; Jeremiah 5:30-31; Jeremiah 12:1-3; Jeremiah 15:10-18; Jeremiah 20:7-14).
IV. The issue of
these changes and conflicts of feeling was resignation. He comes to use
language which expresses that chastened spirit and weaned heart which is the
termination of all agitation and anxiety in religious minds. He
who at one
time could not comfort himself
was sent to comfort a brother; and in
comforting Baruch he speaks in that nobler temper of resignation which takes
the place of sanguine hope and harassing fear
and betokens calm and
clear-sighted faith and inward peace. (J. H. Newman
D. D.)
They are not valiant for the truth.
Valiant for the truth
I. Inquire what is
the truth. It is “the glorious Gospel of the blessed God.” Without a knowledge
of this
oh! how ignorant is the wisest in the things of time!
1. “The truth as it is in Jesus” was at first but obscurely revealed;
a veil was cast over it which prophets and righteous men desired to remove.
2. “The truth as it is in Jesus” is a jewel only to be found in the
casket of God’s Word
not in the traditions of men; and that
casket--emphatically called “the Word of truth”--must be unlocked for us by Him
who is “the Spirit of truth.”
II. How we may be
valiant for it.
1. A cordial belief in it must be the first step to a valiant defence
of it.
2. Love of the truth
an unalterable and unwavering attachment to it
must follow a firm belief in it. This principle gives courage to the soldier on
the battlefield; patience to the wife amid scenes of sickness and misfortune.
3. Next follows an uncompromising advocacy of it. We fear not to give
utterance to that in which we firmly believe
and which we ardently love.
4. Valour for Christ
who is “the truth” personified
will further
display itself by noble sacrifices for Him
for the dissemination of His truth
at home
for its propagation abroad.
5. Valour for the truth is most signally displayed by a consistent
prayerful
and persevering obedience to all its requirements. (J. S.
Wilkins.)
Valiant for the truth
I. What is truth
that for it one can be
should be
valiant? Truth is real. Truth is accessible
and may be known. Truth is precious. Truth imposes in every direction obligations
that cannot be met except by the most genuine and resolute valour. The best
philologists of our own generation refer the word to a root meaning “to
believe
” and draw upon the whole group of related languages and dialects to
show that truth is “firm
strong
solid
reliable
anything that will hold.” It
should
seem
then
that we ought not to believe anything but what is firm
established
and that truth is what we rightly believe. For this our highest
powers can be summoned into action
while nothing but a poor counterfeit of our
best activity can be called forth in behalf of that which is known or seriously
suspected to be unreal. The sophist may be adroit
dexterous in disposition and
argument
and selfishly eager for victories. The pettifogging advocate in any
profession may gain brief successes by natural powers and discipline
aided by
sheer audacity. This is a result and proof of the world’s disorder. Man is for
truth and truth for man--both real. And truth is accessible and may be known.
He who gave us reason and nature
Whose they are
and Whom they should ever
serve
has come in pity to the relief of our impotence and bewilderment by the
disclosures that His Spirit makes. In the Gospel “the grace of God that
bringeth salvation hath appeared unto all men.” Here is truth that is real.
Here is truth that may be known. Of all precious truth
truth on which souls
can be nourished
truth to which lives can be safely conformed
here is that
which is most precious--truth that enters most deeply and permanently into
character and takes hold of destiny. Of all truth worthy and suited to
stimulate man’s highest powers
to the most sustained
and most intense
sufficiency
here is that which is worthiest and most stated. Of all truth that
is of such kind and in such relations to us that it is not only worth our
while
but in every way incumbent upon us to put forth our highest valour to
gain it and to hold it
here is the most essential. We are bidden
“Buy the
truth and sell it not.” And this is not a mere appeal to our self-interest.
Truth
especially this sacred truth
encompasses us with obligations. For this
acquisition we do not merely do well to pay the price of toil and struggle; we
fail grossly and widely in duty if we withhold the price. And what we have so
dearly bought at the price of our humbled pride
at the price of our falling
out with the fashion of this world “which passeth away
” what we win by the
surrender of our self-sufficiency and imaginary independence
by our resolute
self-mastery
our vigorous effort
and whatever besides the attainment may
cost
we are to hold against all seductions and all assaults
“valiant for the
truth.”
II. What is the
manly valour that can find any fair and proper field for its exercise--its
fairest and most proper field in connection with truth? It is not mere
boldness
bravery
courage
but moves in a higher plane
and is instinct with a
loftier inspiration. These may have their source chiefly in the physical and
animal
that which we share with the bulldog and the gorilla; while valour is a
knightly grace
and makes account mainly of the ideal. We shall esteem that the
truest valour in which there is me fullest consciousness and manifestation of
manhood
with the clearest conception and the most persistent adherence to
worthy ends of manly endeavour. There can then be nothing forced or unnatural
in the phrase of our text
“valiant for the truth.” For what should a true man
be valiant rather than for the acquisition
maintenance
and service of the
truth--truth known as real
judged to be important
valued as precious? And
what estimate must we put upon the manhood that can be “strong in the land
but
not for truth”--energetic
daring
resolved
and persistent for lower and
grosser interests
but not for the truth?
II. By what call
from without does truth most authoritatively and effectively summon valour to
its aid? Truth is imperial
not only in the quality of the authority which it
asserts and the richness of the bounty which it dispenses
but also in the
breadth of the dominion to which it lays claim. We have made our first
obedience when we have yielded ourselves to the truth. We are to go on
proclaiming truth’s rights
and helping it to gain rule over others. We
vindicate the rights of the truth
while we secure blessings to our fellow men
through truth’s ascendency over them. And this obligation and opportunity
subject our manhood to some of the most searching tests by which we are ever
tried. Are we capable of taking larger views of truth than those which connect
it with some prospect of advantage to ourselves? Do we esteem it for what it
is
and not only for what it brings us? And what is the measure of our
discernment of the rights and needs of others
and what is our response? The
manly and Christian spirit has large conceptions of right and duty. And then
truth
while imperial in its rights
is sometimes imperilled by denial and
attack
and that at the hands of the very men whose allegiance it claims. Its
rights are contested; its very credentials are challenged. It encounters not
merely the negative resistance of ignorance and dulness
of low tastes and
sensual and earthly preoccupations; it is met by a more positive impeachment.
He who is valiant for truth will no more suffer it to fight its own battles than
a true knight would have resorted to any such evasion in a cause to which he
was committed. And the response which we make to the summons of assailed truth
gives opportunity to display some of the finest qualities that belonged to the
old knighthood--unswerving loyalty
courage
endurance
self-sacrifice. But
there is another call for valour in behalf of Christian truth higher than that
which comes from our fellow men and their claims upon it. What Christ is on the
one side to the truth and on the other side to us
and what the truth is to
Him
supply a new inspiration and strength
and add a new quality to Christian
endeavour--a personal quality that was wanting before. He who is valiant for
the truth because of what it is in its reality and reliableness shows his
discernment. He who is valiant for the truth because of what it is to manhood
shows a wise self-appreciation. He who is valiant for the truth because of the
claim his fellow men have upon it
and upon him if he has it in his possession
shows that he knows his place
his obligation
his opportunity as a man among
men. He who is valiant for the truth for Christ’s sake shows that he knows and
honours his Lord
and would make Him indeed Lord of all. Consider what Christ
is to the substance of the truth; what He is to the authority and efficiency of
the truth; and what the truth is to Him in the assertion and manifestation of
His Lordship. The truth is not only Christ’s as its great Revealer; the truth
is Christ as its great Revelation. To him who asks
What is the way? we answer
The way is Christ. To him who would know
What is the life? we make reply
The
life is Christ. And we proclaim
as that which is of the highest concern to man
to know
the truth is Christ. He is the great embodiment of truth--truth
incarnate. What He was
over and above all that He said
teaches us what we
should seek in vain to learn elsewhere. He was the chief revelation of the
nature
the power
the love
the saving grace of God. (C. A. Aitken
D. D.)
Valour for the truth
I. What is
comprehended in this important word
“the truth”? It has been remarked that
“truth is a relative term
expressing a conformity between the object and the
mind
a harmony between the object and the 1des we entertain of it”: thus
truth becomes one of those terms
the precise meaning of which can only be
ascertained by determining the subject of which it may be predicated. I propose
to regard the scheme of Divine grace
for the recovery of man--the scheme of
which we are ministers
--as that which alone deserves the supreme appellation
of “the truth.” I proceed
then
to consider--
1. Man’s state as a sinner.
2. God’s work as a Saviour. Justice
as one of the attributes of God
is as essentially a part of His nature
so to speak
as His Omnipresence
His
Omniscience
His Truth; and
since there is more than a propriety
even a moral
necessity
that all the proceedings of the Deity should be such as to bring out
the full glory of His entire Name
it is manifest that He can only interpose an
arrest of judgment
confer pardon
renovation
and eternal glory
on atonement
being made.
II. What is
required to constitute the character described by the expression
“valiant for
the truth”? Valour is
strictly speaking
a martial term. We are made to feel
and deplore that a contrariety of element exists in connection with the
spiritual world. This gives rise to severe conflict. Now to be valiant
even in
human estimation
requires something more than bravery; yea
more than courage.
There must be a combination of both; or
at least
to be valiant
a man must be
preeminently courageous. “Bravery
” says an eminent authority
“is a mere
instinct; for it depends on mere constitutional temperament.” Courage is a
virtue
indeed
for it lies in the mind; it depends on reflection and thought;
but he only is valiant
who weighs the whole enterprise deliberately
lays his
plans prudently
and follows them out systematically; whom defeat may bow
but
cannot break; whilst triumph only stimulates him to renewed effort
inflames him
with fresh zeal
and imparts to him a thirst for new glory--a thirst which
nothing can satisfy till the last position is taken and the last trophy won! To
be “valiant for the truth
” then
requires--
1. That there be a serious and habitual contemplation of the truth.
2. That there be a sincere embracing of the truth
and the practical
experience of its power in the heart.
3. That there De active and uniform exertion in our respective
spheres
for the spread of “the truth.”
4. That there be solemn and earnest prayer that the Holy Spirit may
accompany
with His power
all our efforts for the diffusion of “the truth.”
III. What are the
considerations
which are calculated to stir up to the holy emotions
involved
in the expression
“valiant for the truth”?
1. Let there be serious reflection as to the value of the soul
and
the danger which threatens it whilst uninfluenced by the truth.
2. Let us reflect on the awful rapidity with which souls are passing
to their eternal destiny.
3. Let us reflect on the responsibility that attaches to the office
to which we have been called
and the awful doom that awaits unfaithfulness in
its discharge.
4. Let us reflect on the transcendent joy with which ministerial
faithfulness will hereafter be crowned. (John Gaskin
M. A.)
Valiant for the truth
I. What is that
which peculiarly merits the appellation of “the truth”? The comprehensive title
of “the truth” was applied to revealed religion
alike in its principles and
commandments
in order to furnish a broad and emphatic distinction between it
and those habits of evil thoughts and practices which had been engendered and
fostered by idolatry. By the same appellation of “the truth
” we find pure
religion--whether in Patriarchal
or Levitical
or Christian times--is
frequently designated in Scripture
in order to furnish a special
recommendation of its character
and to illustrate its aspect and intention in
the world. It is a communication respecting the being and character of God
the
plan of His government
the authority and the sanction of His law--a
communication with respect to the moral circumstances and character of man
the
tendency by which he is actuated
and the dangers to which he is exposed--a
communication respecting the method of grace
and the restoration of the favour
of the Almighty
by which his apprehended miseries may be removed--and a
communication respecting the high and sublime consecration of human destiny
which is reserved for him in that immortality into which he is to be ushered
when existence in this world is terminated. The verities which are proclaimed
by the Christian system
on topics such as these
plainly possess a value that
is perfectly incalculable
comprehending
as they do
the highest interests of
our species. In making the assertion that Christianity is to be considered
emphatically
as “the truth
” we must not omit to mention that it is confirmed
in a manner that is perfectly conclusive and convincing.
II. What are the
state of mind and course of conduct which the truth
as thus defined
eminently
deserves?
1. To be valiant for the truth involves a firm adherence to the
doctrines it propounds. We well know that many hostile influences are around
us
which tempt us to the blighting influence of doubt
and even of positive
infidelity; such as the fear of incurring the ridicule and the hatred of
others
the personal suggestions of our own in-dwelling unbelief
and
above
all
the mysterious
though potent
machinations of him who is the arch-enemy
of souls. This of course
at least
requires the exercise of spiritual combat
which must be displayed by a firm and uncompromising resistance to whatever
might lead us to impugn
to doubt
and to deny.
2. To be valiant for the truth upon the earth involves a holy
conformity to the precepts which it enforces. What holy vigour and boldness are
required in order to resist steadily and successfully the multitudinous
abstractions from holiness--the accumulated adversaries to the purification of
the souls--to repudiate and repel the approaches of Satan--to keep ourselves
unspotted from the world
that we may live soberly
righteously
and godly
according to the commandment we have received
to crucify the flesh with the
affections and lusts--to cultivate
with devout diligence
the fruits of
righteousness which are by Jesus Christ
to the praise and glory of God; and
with all the surrounding faithful
to exhibit the power of the truth by the
purity of life. This is to be “valiant for the truth”; this is heroism indeed!
3. To be “valiant for the truth” involves the public advocacy before
other men of the claims which it possesses. How many noble examples of this
spiritual valour have we met with in the annals of the Church! See them in the
case of the prophets who were not afraid
though briars and thorns were with
them
and though they dwelt among scorpions
and who yet spoke the word of God
boldly to the rebellious people
whether they would hear
or whether they would
forbear. See them in the apostles
who “counted not their lives dear
” etc. See
those examples again in the noble army of martyrs
and in the long and
triumphant succession of confessors
and reformers
and teachers
and
missionaries
who have dared ignominy
and contempt
and wrath
and murder
for
the sake of the overthrow of error
and the triumph of the truth as it is in
Jesus.
III. What are the
considerations by which this state of mind
and course of conduct
are
specially and powerfully commended?
1. A concern for your own personal welfare. “Them that honour Me
I
also will honour.” On the other hand
the want of these elements of the
spiritual character
which we have set before you
--to hate put God away--to be
reckless of the claims of the truth--and to live in a discipleship of
falsehood
is
by a necessary vindication of the Divine equity and justice
to
live in an exposure to evils the most fearful which man can ever endure.
2. A concern for the welfare and interests of the Church of God. When
valour and boldness among the disciples of the truth is exhibited and
augmented
then it is an axiom
a thing that needs no proof
in religion
that
the truth which has that exercise will grow mightily
and will prevail. (J.
Parsons.)
They proceed from evil to
evil.
Evil begets evil
One danger of secret sin is that a man cannot commit it without
being by and by betrayed into a public sin. If a man commit one sin
it is like
the melting of the lower glacier upon the Alps
the others must follow in time.
As certainly as you heap one stone upon the cairn today
the next day you will
east another
until the heap reared stone by stone shall become a very pyramid.
See the coral insect at work; you cannot decree where it shall stay its pile.
It will not build its rock as high as you please; it will not stay until an
island shall be created. Sin cannot be held in with bit and bridle; it must be
mortified. (C. H. Spurgeon.)
Progression in sin
In the Rabbinical books of the Jews they have a curious tradition
about the growth of leprosy
that it began with the walls of a man’s house
then
if he did not repent
entered his garments
till at last the tatter
covered his whole body. And thus it is with the growth of sin. It begins with
the neglect of duty
it may be of prayers; or the warning voice of conscience
is unheeded. Habits of sin are formed; till at last the soul that lets God
alone is let alone by God. (F. G. Pilkington.)
Verse 5
And weary themselves to commit iniquity.
The uneasiness of a sinful life
Though these words were spoken of the Jews more than two thousand
years ago
yet I shall endeavour to show that it may be said of all wicked men;
that a wicked life is full of weariness and difficulties; that virtue is more
easy than vice
and piety than wickedness.
1. Vice oppresses our nature
and consequently
it must be uneasy:
whereas virtue improves
exalts
and perfects our nature; therefore virtue is a
more natural operation than vice; and that which is most natural must be most
easy. Thus
when we would express anything to be easy to a person or nation
we
say it is natural to them. Moreover
all vices are unreasonable
and what is
against reason must be against nature. And why is it that laws are so severe
against vice
but because it destroys and corrupts the members of the
commonwealth? So that the punishments which public justice in all countries
inflicts upon criminals
are a plain proof how great an enemy vice is to
nature
under whose ill conduct
and for whose errors
it suffers sometimes the
most inexpressible torments. Every vice also has its own peculiar disease
to
which it inevitably leads. Envy brings men to leanness; the envious man
like
the viper
is killed by his own offspring. Lust brings on consuming and painful
diseases. Drunkenness
catarrhs and gouts
and poverty beside. Rage produces
fevers and frenzies. It is owned by all
that nature is satisfied with little
and desires nothing that is superfluous; by this rule all these vices are
unnatural which consist in excess
or stretch themselves to superfluity; such
as oppression
injustice
luxury
drunkenness
gluttony
covetousness
and the
like.
2. Vice is more unpleasant than virtue; and therefore it must be more
uneasy and wearisome; for we soon weary of anything which is not attended with
pleasure
even though it should bring us some advantage. Without pleasure there
is no happiness or ease. There are indeed some vices which promise a great deal
of pleasure in the commission of them
but then at best it is but short-lived
and transient
a sudden flash presently extinguished. It perishes in the very
enjoyment
and quickly passes away like the crackling of thorns under a pot.
Thus sinners are like the troubled sea
tossed to and fro
and yet can find no
rest or satisfaction. They ramble on in one kind of debauchery until they are
obliged to try another for a sort of diversion; they go round from one sin to
another
so that their whole life is a course of uneasiness
and vanity in the
strictest sense. Nor is this all
the pleasure of sin being exhausted in a
moment
leaves a sting behind it
that cannot be so soon plucked out; these
pleasures wound the conscience
and occasion uneasy and painful reflections. A
thousand instances of the unpleasantness of vice are everywhere obvious. Envy
is a perfect torment; it cannot fail to make the man whom it possesses
miserable
and fill him with distracting pain and grievous vexation. It never
leaves off murmuring and fretting
while there is one man happier
richer
or
greater than the envious man himself. It is contrary to all goodness
and
consequently to pleasure. Revenge is most painful and uneasy
both in
persuading us that these are affronts
which of their own nature are none
and
then in involving us in more troubles and dangers than the pleasure of revenge can
compensate. Hatred and malice are the most restless tormenting passions that
can possess the mind of man; they keep men perpetually contriving and studying
how to effect their mischievous purposes; they break their rest
and disturb
their very sleep. Covetousness is a most painful and uneasy vice
it makes the
covetous man sit up late and rise early
and spend all his time and pains in
hoarding up worldly things. Covetousness is unsatiable
the more it gets
the
more it craves; it grows faster than riches can do. From all which it is
evident
that all vicious persons live the most slavish and unpleasant lives in
the world
and this every vicious man acknowledges in another’s case; he thinks
the vice he sees another addicted to
most unpleasant and uneasy.
3. The horror of conscience makes vice uneasy. I might show you that
no man sins deliberately without reluctancy. But though there were no such
disadvantage attending the commission of sin
yet the natural horror which is
consequent upon it
is great enough to render it unaccountable
that any man
should he vicious. Conscience can condemn us without witnesses; and the arm of
that executioner cannot be stopped. And if we consider
that neither the
attendance of friends
nor the enjoyment of all outward pleasures
can comfort
those whose conscience is once awakened
and begins to accuse them
we cannot
but conclude
that vice is to be pitied as well as shunned; and that this alone
makes it more uneasy than virtue
which sweetens the greatest misfortunes. The
greatest punishment that a wicked man can suffer in this world
is to be
obliged to converse with himself. Diversion or non-attention is his only
security; he fears nothing so much as reflection: for if he once begins to
reflect
and fix his thoughts to the consideration of his by-past life and
actions
he anticipates hell himself
he needs no infernal furies to lash him;
he becomes his own tormentor.
4. Vicious persons must in many cases dissemble virtue
which is more
difficult than to be really virtuous. All men who design either honour
riches
or to live happily in the world
do either propose to be virtuous
or at least
pretend it. Now such pretenders and hypocrites have certainly a very difficult
part to act; for they must not only be at all that pains which is requisite in
being virtuous
but they must superadd to these all the troubles that
dissimulation requires
which is also a new and greater task than the other.
Not only so
but they must overact virtue
with a design to take off that
jealousy
which because they are conscious of deserving
they therefore vex
themselves to remove.
5. Vice makes the vicious man fear all men; even as many as he
injures
or are witnesses to his vices. (T. Wetherspoon.)
The sinner’s mental war
This is a suffering world in more senses than one. We are subject
to toil and labour in consequence of the apostasy
and to perpetual vexation of
mind
in consequence of our opposition to the Divine will. The sinner
therefore
is compelled
if he will continue in sin
to maintain a mental war
which devours and exterminates from his breast all the elements of vital joy.
I. The sinner must
sustain morality without piety. Disgrace; loss of property; of all real
friendship; of domestic affection; of the health and life; of self-respect and
elevated companionship; all wait around a course of vice. The vicious man sinks
deeper and deeper in the mire. He must be moral or miserable. It is hard work
however
to maintain morality without religion. The passions are strong; the
world is full of temptation; the soul is liable to be beat off from its hold on
morality
unless recovered by grace; its course will be tremendous
the
progress of its depravity vehement
and great the fall of it.
II. He must feel
secure without a promise. Even the hardest incrustations of sin cannot prepare
the soul to look fully at eternal wailing undaunted. There it stands
that
never ceasing view; that vivid painting of the future; that dark
shadowy
but
distinct
and fearful representation of utter ruin; it is hung out before the
soul by the stem truth of God
from behind every scene of guilt
and along
every winding of the soul’s weary path. How can he feel secure? Yet how can he
bear to face that vision? If he looks to nature
it warns him; to his
companions
they are falling into the arms of the monster.
III. He must hope
for heaven
while forming a character for perdition. He must hope
and will
hope
even if he knows his hope will do no good. Heaven is the only place of
final rest; if he miss it he is lost
undone forever. Holy as it is
and much
as he hates holiness
he must enter there
or eternally be an undone man. No
man can bear the idea of confessed
manifest
public
and hopeless
irrecoverable disgrace. Every man
therefore
clings to the idea of a final
heaven
as long as he can. But here the sinner has a hard task.
IV. He must resist
Christ without a cause. The claims of Christ are not only just
but
compassionate and benevolent. If he will sin
he must contend against the
Saviour in the very interpositions of His astonishing
overwhelming
agonising
mercy. This is hard work for the conscience the wheels of probation drag
heavily; their voice grates fearfully; their cry of retribution waxes loud.
V. He must try to
be happy while guilty. This he cannot accomplish
yet he must try. He will
choose a thousand phantoms; he will grasp after every shadow; he will be stung
a thousand times
yet will he renew the toil
till wearied
hopeless
and
sullen
he lies down to die.
VI. He must have
enough of the world to supply the place of God in his heart. The heart must
have a supreme object; God is able to fill it. On Him the intellect may dwell
and around the ever-expanding developments of His character
the affections
like generous vines
may climb
and gather
and blossom
and hang the ripe
cluster of joy forever; but the sinner shuts out God
every vision of His
character is torment
and he turns away to fill the demands of his heart with
the world.
VII. He must arrange
matters for deaths while he is afraid to think of dying. He must work to get
property for his children when he is gone. He must put his business in a train
so that it may be settled advantageously when he is gone. He must do all this
on the strength and under the impulse of an idea at which he trembles.
VIII. He must read
the Bible
whilst he is afraid to think or pray. This is especially true of the
worldly-minded professor. If he keeps up the form of family worship
or attends
at the house of God
the Bible
the holy and accusing book
is in his way. Its
truths lie across his path. He cannot turn aside
he must trample over them
while he beholds them under his feet. He knows that his footsteps are heard
around the retributive throne. If driven to console himself by the promises of
error
the sinner has to pervert and wrestle with the Bible. Its denunciations
catch his eye
and burn him while he tries to explain them away. Concluding
thoughts--
1. Have we no compassion for a suffering world?
2. Can we do nothing to relieve this miserable condition of our
fellow men? The time for God’s people to pray
and awake
and endeavour
mightily
is now--and with most of us
now or never. (D. A. Clark.)
Verse 6
Thine habitation is in the midst of deceit.
Strong indictment of Christian countries
Who has not felt as Jeremiah? “This is a Christian country.” Why?
Because the majority are as bent on self-pleasing
as careless of God
as
heartlessly and systematically forgetful of the rights and claims of others
as
they would have been had Christ never been heard of?
1. A Christian country? Behold its meaningless shibboleths
its two
hundred forms or fashions of Christian belief! How this disunion dishonours
Christ.
2. A Christian country? Behold the worship of mammon
the rage of
avarice. Look at the wonderful baits which the company monger throws out day by
day to human weakness and cupidity! The lying advertisements
the countless
quacks
raising hopes never to be fulfilled.
3. A Christian country
and God denied on the platform and in the
press! Where atheism is mistaken for intelligence
and agnosticism for logic
and reason! Where flagrant lust walks the streets
and gambling reigns!
4. A Christian country: where the rich and noble spend their time in
horse racing
hunting
and shooting innumerable birds and beasts; where
thousands die of need and starvation in fever dens
while untold sums are spent
by the wealthy on whims
toys
and gaiety!
5. A Christian country: where there is more than Egyptian worship of
Anubis; where a pet dog is fondled and pampered
and helpless children suffer
and die! Oh yes! it is a Christian country--the name of Christ has been named
in it for fifteen centuries past; and for that reason Christ will judge it. (C.
J. Ball
M. A.)
Verse 7
Therefore thus saith the Lord of hosts
Behold
I will melt them
and try them.
God’s people melted and tried
Observe
here
that God represents Himself as greatly concerned to
know what to do with His people. But notice
next
the Lord is so resolved to
save His people
that He will use the sternest possible means rather than lose
any of those whom He loves. Observe
once more
that God’s concern about His
people
and His resolve to use strange ways with them
spring out of His
relationship to them; for He says
“How shall I do for the daughter of ‘My’
people? My people.” They were His
though they were so far away from Him
through their evil ways. When God has chosen a man from before the foundation
of the world
and when He has given that man over to Christ to be a part of the
reward of His soul’s travail
He will adopt strange means to accomplish His
sacred purpose
and He will carry out that purpose
let it cost Him what it
may.
I. First
these
principles may be applied to the matter of conversion.
1. There is a very simple way of being saved; it should be
I hope it
is
the common way. It is the simple way of following the call of grace.
Without any violence
your heart is opened
as with the picklock of grace. God
puts the latch key into the door
and steps into your heart without a word.
2. This is the way of salvation
but there are some who will not come
this way. There is the Wicket Gate. They have but to knock
and it will be
opened; but they prefer to go round about through the Slough of Despond
or to
get under the care of Mr. Worldly Wiseman
who leads them round by the house of
Mr. Legality
who dwells in the village of Morality
and there they go with
their burdens on their backs
which they need not carry even for a single hour
for they would roll off directly if they would but look to Jesus
and believe
in Him. But they will not do this. There are some of whom God has to say
“How
shall I do for the daughter of My people?” Why is this? Well
some of them have
a crooked sort of mind
they never can believe anything straight; they must go
round about. But some others are obstinate in sin. They are not happy in it;
but they will not give it up. Some others are unwilling to confess sin at all.
They think themselves wrong; but they try to make excuses. Then there are some
people who are not saved
but who are outwardly very religious. They have never
omitted going to Church; they have been brought up carefully
and they have
said their prayers regularly
and they have had family prayer
too. The robe of
their self-righteousness clings to them
and prevents their coming to rest in
Jesus. There are some others who will not come to Christ because they are so
full of levity and fickleness. They are all froth
all fun. They live like
butterflies; they suck in the juices from the flowers
and only flit from one
to the other. They are easily impressed one way and another; but there is no heart
in them. And withal
there is another class of persons that are insincere.
There is no depth of earth about them. They do not really feel what they think
they feel; and when they say that they believe
they do not really believe in
their heart.
3. Now
having brought before you these characters
or held up the
looking glass of God’s Word so that they might see themselves in it
I want you
to notice how God does deal with such people very often. According to my text
they will have to feel the furnace. I have noticed
during a considerable
period of time
some of the self-righteous and the outwardly-religious put into
the fire and melted
by being permitted to fall into some gross and open sin. I
pray God that none of you self-righteous people may be left to go into an open
sin; but it may be that the Lord may leave you to yourselves
to let you see
what you really are
for you probably have no idea what you are. Some
again
have been melted down by temporal calamities. Oh yes
there are some who cannot
be saved as long as they have a silver spoon in their mouths; but when they are
brought to poverty
it is the nearest way round to the Father’s house
round by
the far country where they would fain fill their bellies with the husks that
the swine eat. At other times
without any overt sin
without any temporal
trouble
God has ways of taking men apart from their fellows
and whipping them
behind the door. They have told me that their sin haunts them day and night;
they cannot hope for mercy; they cannot think that God will ever blot out their
transgressions. They are ground down
and brought low. This is all meant to
work for their good; they would not come to God any other way. It is by such an
experience “that God is fulfilling His Word
I will melt them
and try them.”
4. In all this God has one great object. It is just this
first
to
hide pride from men. God will not save us
and have us proud. Grace must have
the glory of it from first to last. Beside that
God means to take us out of
our sin
and to do that He makes it to be a bitter and an evil thing to us.
Blessed is the blow that almost crushes you if it breaks off the connection
between you and sin.
II. I want to say
something to Christians; for
in the matter of Christian life
God seems to
say
“What shall I do for the daughter of My people? I will melt them
and try
them.”
1. Some Christians go from joy to joy. Their path
like that of the
light
shineth more and more unto the perfect day. Why should not you and I be
like that?
2. There are other Christians who appear to make much progress in
Divine things
but it is not true progress. Whereas they say that they are
rich
and increased in goods
and have need of nothing
they are all the while
naked
and blind
and poor
and miserable. The worst thing about their
condition is that some of them do not want to know their real state. They half
suspect that it is not what they say it is; but they do not like to be told so;
in fact
they get very cross when anyone even hints at the truth. Now
there are
such people in all our congregations
of whom God might well say
“How shall I
do for the daughter of My people?”
3. This is what He will do with a great many who are now inflated
with a false kind of grace: “I will melt them
and try them
” says the Lord of
hosts. He will put them to a test. Here is a man who has a quantity of plate
and he does not know the value of it
so he takes it to a goldsmith
and asks
him what it is worth. “Well
” says he
“I cannot exactly tell you; but if you
give me a little time
I will melt it all down
and then I will let you know
its value.” Thus does the Lord deal with many of His people. They have become
very good
and very great
as they fancy
and He says
“I will melt them.” He
that is pure gold will lose nothing in the melting; but he that is somebody in
his own opinion
will have to come down a peg or two before long.
4. Now
the result of melting is truth and humility. The result of
melting is that we arrive at a true valuation of things. The result of melting
is that we are poured out into a new and better fashion. And
oh
we may almost
wish for the melting-pot if we may but get rid of the dross
if we may but be
pure
if we may but be fashioned more completely like unto our Lord! (C.
H. Spurgeon.)
Because they have forsaken My law . . . give them water of gall to
drink.
The wages of sin
A quaint preacher
addressing miners
drew a picture of two mines.
He represented payday at one of the mines
and described the long line of men
coming to the cashier’s desk to receive their wages. Presently some men came up
whom the cashier did not know. “Where have you been working?” he asked. “We
were working in the other pit
” they answered. “Then that is the place to go
for your money.” “No
” they said
“we like your pay best; we are tired
and we
want rest
and we want peace and plenty. At the pit where we have been working
they are treating us cruelly
and we get no pay
but blows and hard words.
Won’t you pay us?” But the cashier says
“No; you chose to work in the other
pit
and you must take the wages they pay; you cannot work for one employer and
get your wages from another.” “That was fair
was it not?” the preacher asked.
His hearers answered that it was. “Then
” said he
“don’t you serve the devil
unless you want his wages.”
For death is come up into our windows.
Death an invading enemy
I. Cruel.
1. Strikes at the dearest objects of our affection.
2. Robs us of our most useful men.
3. Drags us from the dearest things of the heart
occupation
social
circles
cherished plans
etc.
4. Reduces our bodies to dust.
II. Unremitting.
Active in every--
1. Man.
2. Family.
3. Community.
4. Nation.
III. Subtle. Fights
in ambush
steals into house
poisons food
makes air pestiferous
etc.
IV. Resistless. All
that science
art
wealth
and caution can do has failed.
V. Ubiquitous. In
waves of air
on billows of deep
in valleys
on mountain
river
and brook
forest and flowers; whole earth his dominion.
VI. Conquerable.
Christ has conquered death--
1. In His own resurrection.
2. In His power on minds of disciples. (Homilist.)
Let not the wise man glory
in his wisdom.
Glorying
An idea in this text to
which we assign special prominence is this--There is at least so much
similarity between the nature of God and the nature of man
that both can take
delight in the same thing. The spirit of the text is saying
Take delight in
loving kindness
judgment
and righteousness
because I take delight in them;
learn the Divinity of your origin
and the possible splendour of your destiny
from the fact that you have it in your power to join Me in loving mercy
righteousness
and judgment. God addresses three divisions of the human
family--the wise
the powerful
the wealthy. And is there any other class which
may not be placed in one of these categories? Each class is sitting at the feet
of its chosen idol--science
arms
wealth; all clad in robes of royalty
if not
of godhead. In the hand of each idol is the sceptre of a venerated mastery
and
the temple of each shakes with the thunder of heathenish worship. Such is the
picture. Now to these temples God comes
and
with the majesty of omnipotence
the authority of infinite wisdom
and the benignity of all-sustaining
fatherhood
says
“Let not the wise man glory in his wisdom
neither let the
mighty man glory in his might
let not the rich man glory in his riches.”
“Glory!” That is a word which is pregnant with meaning; and it can be better
explained by paraphrase than by etymology. Let not man “glory” in wisdom
might
and wealth
so as to be absorbed in their pursuit
so as to make a god
of either of them
so as to regard them as the ultimate good
so as to commit
to either his present happiness and endless destiny. “Wisdom!” That
too
is a
word fraught with large significance. The “wisdom” referred to is not that
which cometh from above--beautiful with celestial hues
and instinct with
celestial life: it is a “wisdom” which is destitute of the moral element; the
“wisdom” of an inquisitive
prying
restless intellect; that eyeless and
nerveless “wisdom” by which the world “knew not God
” and which
when looked at
from above
is “foolishness”; the “wisdom” which is all brain and no heart; the
“wisdom” of knowledge
not of character; the “wisdom” which dazzles man
but
which
when alone
is offensive to God. One substantial reason for not glorying
in the kind of wisdom which we have attempted to depict
is the necessary
littleness of man’s vastest acquisitions. Science is a race after God; but can
the Infinite ever be overtaken? Science
perhaps
never got so close to God as
when she bound the capitals of the world together with bands of lightning
and
flashed the wisdom and eloquence of parliaments from continent to continent.
High day of triumph that; she was within hand reach of the veiled
Potentate--one step more
and she would be face to face with the King--was it
not so? What was there between science and God in that moment of sublimest
victory? Nothing
nothing
but--Infinity! “There is no searching of His
understanding.” Another point will show the folly of glorying in the kind of
wisdom we have delineated
namely
the widest knowledge involves but partial
rulership. You say you have found a law operating in the universe. Be it so:
can you suspend or reverse the Divine appointment? Have you an arm like God? or
can you thunder with a voice like Him? The argument is this
--however extensive
may be our knowledge
knowledge can only help us to obey; it never can confer
aught but the most limited rulership; and even that sovereignty is the dominion
not of lord
but of servant
the rulership which is founded in humility and
obedience--the rulership whose seat is beneath the shadow of the Great Throne.
Is man
then
without an object in which to glory? It is as natural for man to
glory as it is natural for him to breathe; and God
who so ordered his nature
has indicated the true theme of glorying: “But let him that glorieth glory in
this
that he understandeth and knoweth Me.” Here let us rejoin the earnest student
of science
supposing now that
in addition to his being ardently scientific
he is intelligently devout. He goes to work as before; the flame of his
enthusiasm is not diminished by a single spark; his hammer and his telescope
are still precious to him
but now
instead of being in pursuit of cold
abstract
inexorable laws
he is in search of the wise and mighty and
benevolent Lawgiver; in legislation he finds a Legislator
and in the
Legislator he finds a Father. What we want
then
is personal knowledge of a
Person: we would know not only the works
but the Author
for they are mutually
explanatory. Know the man if you would understand his actions; know God if you
would comprehend nature
providence
or grace. The devout student says he finds
God’s footprints everywhere; he says they are on the rocks
across the heavens
on the heaving wave
and on the flying wind; to him
therefore
keeping company
with science is only another way of “walking with God.” The text
however
goes
still farther; it relates not only to personality
but to character: the Deist
pauses at the former
the Christian advances to the latter. “Let him that
glorieth glory in this
that he understandeth and knoweth Me
that I am the
Lord which exercise loving kindness
judgment
and righteousness in the earth.”
The idea would admit of some such expression as this: Any knowledge of God
the
Creator and Legislator of the physical creation
should be regarded as merely
preparatory
or subordinate to an apprehension of God as the Moral Governor:
that if you know God as Creator only
you can hardly be said to know Him at
all; that if you tremble at His power without knowing His mercy
you are a
pagan; if you seek to please Him as a God of intelligence
without recognising
Him as a God of purity and justice and love
you are ignorant of Him
and your
ignorance is crime. Let him that glorieth
even glorieth in God
glory in
knowing God as a moral Being
as the righteous Judge
as the loving Father.
There must not be adoration of mere power; we must not be satisfied with
utterances of amazement at His majesty
wisdom
and dominion; we must go
farther
get nearer
see deeper; we must know God morally
we must feel the
pulsations of His heart--His heart!--that dread sanctuary of righteousness
that semi-eternal fount of love. The whole subject
then
may be comprehended
in four points.
1. God brands all false glorying. Upon the head of wisdom
power
and
wealth
He writes
“Let no man glory in these.” There is a wisdom which is
folly; there is a power which is helplessness; there is a wealth which is
poverty. God warns us of these things
so that if our boasted wisdom answer us
not when we are on the Carmel of solemn encounter between light and darkness
we may not have God to blame.
2. God has revealed the proper ground of glorying. That ground is
knowledge of God
not only as Creator and Monarch
but as Judge and Saviour and
Father. Reason
groping her way through the thickening mysteries of creation
may exclaim
“There is a God”; but faith alone can see the Father smiling
through the King. It will be in vain to say
“Lord
Lord
” if we cannot add
“Saviour-Friend”
3. God
having declared moral excellence to be the true object of
glorying
has revealed how moral excellence may be attained. Is it objected
that there is no mention of Jesus Christ in the text? We answer
that loving
kindness
righteousness
and judgment are impossibilities apart from Christ;
they are only so many names to us
until Jesus exemplifies them in His life
and makes them accessible to us by His death and resurrection. Do we require
the sun to be labelled ere we confess that he shines in the heavens?
4. God has revealed the objects in which He glories Himself. “For in
these things I delight
saith the Lord.” Let it be propounded as a problem
“In
what will the Supreme Mind most delight?” and let it be supposed that an answer
is possible
it might be concluded that the attainment of that answer would
forever determine the aspirations
the resolutions
and the ambition of the
world. We might consider that every other object would be infinitely beneath
the pursuits
and infinitely unworthy of the affections of man. At all events
this must be true
that they who glory in the objects which delight Jehovah
must be drinking at pure and perennial streams. (J. Parker
D. D.)
What do I glory in
What does a man glory in?
At what point does his life leave the plane of indifference and rise into a
boast? What is it that provides for him the river of his most exquisite
delights? The answer to these questions is fruitfully significant. If we catch
a man in his gloryings we take him at his height. Some men’s gloryings are to
be found on a purely carnal level; they are sought and proclaimed on the plane
of the brute. Other men’s gloryings are found in spiritual realities
among the
things of the Eternal. Unworthy glorying is the minister of stagnancy
paralysis
and death. Worthy glorying is the minister of progress
liberty
and
life. Let us look at the unworthy gloryings. “Let not the wise man glory in his
wisdom.” That is a very surprising negative. I did not expect that “wisdom”
would be banned from the circle of a legitimate boast. Is there not an apparent
contradiction between the counsel of the prophet and other counsellors of the
Old Testament Scriptures? “Get wisdom.” “Fools despise wisdom.” “A wise son
maketh a glad father.” We know
too
how our poets have spoken of the beautiful
thing called wisdom. “Knowledge comes
but wisdom lingers”; blossom comes
but
the fruitage lingers! The wisdom here admired is a ripe and matured product
the ultimate issue of a prolonged process. It is not in this sense that the
prophet uses the word; he employs it with quite another content. It is the
wisdom of the mere philosopher; the product of speculation and theory; a wisdom
devoid of reverence
and detached from practical life. Life can be divided into
watertight compartments
having no relationship one with the other. We can
separate our opinions from our principles
our theories from our practice. Love
of the fine arts can be divorced from the practice of a pure life. Our artistic
wisdom can be imprisoned as it were in an iron-bound division
and separated
from our moral activities. The musically wise can be the morally discordant.
The possession of musical technique does not necessarily make an agreeable man.
The wisdom of music can be divorced from the other parts of a man’s life just
as the music room in a hydropathic establishment is shut off from the kitchen.
A man can be skilled in the decrees of counsel and in traditional lore
and yet
he may be morally and spiritually corrupt. The wisdom of a theologian can be a
wisdom without influence upon morals. A man may preach like a seraph and live
like a brute. “Let not the mighty man glory in his might.” This is a reference
to mere animal strength. It includes a bald athleticism in the individual
and
a bald materialism in the State. But surely strength is good? Athletic strength
and skill are very admirable. But here
again
the prophet is referring to
strength which is devoid of reverence
and therefore strength which is detached
from service. All right use of strength begins with a deep reverence for it. So
it is also with the material might of the State. A sword may be good if it be
reverently regarded. “The sword of Gideon”; that is always a curse! “The sword
of the Lord and Gideon”; that is an instrument of benediction! “Let not the
rich man glory in his riches.” Do not let us relegate this warning to a few
millionaires. A man with a small income may regard his money as irreverently as
the man with an overflowing abundance. The prophet refers to the spirit in
which possessions are esteemed. He refers to riches held without reverence
and
therefore not exercised in wise philanthropy. Possessions used irreverently are
used blindly
and therefore without a true humanity. But how people do glory in
bare and graceless wealth! It is a false confidence. “But let him that glorieth
glory in this
that he understandeth and knoweth Me
that I am the Lord.” How far
are we away from the brutal
the material
and the merely opinionative! Here is
glorying which centres itself in the unseen
and fixes itself upon the Lord.
“Understandeth.” The relationship is reasonable and intelligent. God wants no
blind discipleship. We are to be all alert in our fellowship with the Almighty.
We are to worship Him with all our “mind.” “In malice be ye children
but in
understanding be men.” “Understandeth and knoweth Me.” That is a profound term
suggestive of certainty and assurance. It has about it the flavour of the
familiar friend. We are to intelligently use our minds to discover the thought
and will of God
then we are to act upon the will
and in our obedience a deep
communion will be established. This
then
is the line of individual progress.
We begin in exploration; we use our understanding in discerning the mind of
God. Then we pass to experiment
and we put to the proof the findings of the
mind. From experiment we shall attain unto experience; our findings will be
revealed as truth; our knowledge will mature unto wisdom. “Then shall we know
if we follow on to know the Lord.” What does God want us to know about Him?
“That I am the Lord which exercise loving kindness.” We sometimes say
concerning a distinguished man whose presence we have met
“I rather feared
him
but his first words made me feel at home.” And here is the first word of
the Almighty
and the word is not “law” or “statute
” but “loving kindness”!
Not only kindness
for kindness may be mechanical and devoid of feeling
but
“loving kindness”! A dainty dish is served by affection. What else does He want
me to be sure about? “That I am the Lord that exercise loving kindness and
judgment.” Do not let us interpret judgment as doom. Judgment is vindication;
it is suggestive of sure sequence. When I plant mignonette
and mignonette
comes in its season
the sequence is indicative of judgment. Judgment is the
opposite of caprice and chance. The Lord is a God of judgment
and all my
sowings will be vindicated. All these deeper issues are in the hands of God.
The Lord is a God of judgment
and of righteousness. This word is only
confirmatory of the preceding word. Judgment is proceeding and the Vindicator
is righteous. He cannot be bribed
He is not of uncertain temper. “He changeth
not.” (J. H. Jowett
M. A.)
On the unreasonableness
and folly of glorying in the possession of external privileges and advantages
I. The
unreasonableness and folly both of individuals and of communities glorying in
the possession of external privileges and advantages. In fact
there is no
passion in our nature which so effectually defeats its own end
or so
completely mars the accomplishment of its object
as that of pride. Wherever
respect is impudently claimed
even where there is real merit at the bottom
it
is always reluctantly conferred. Our pride and self-love in turn take the
alarm
and are hurt by the boldness of the claim. Competitors and rivals
envious of the merit
feel a malignant pleasure in disappointing the
expectations of such candidates for fame. And as most men have a tincture of
envy in their composition
it commonly happens that very few regret the
disappointment. To obtain real
and
in general
unenvied praise
merit
however transcendent
must not be glaringly displayed
but in some measure
exhibited under a veil; at least
it must be so judiciously and delicately
shaded
as to moderate its lustre.
II. The knowledge
and practice of the duties of religion and virtue
while they are the only true
foundation of self-esteem and real glory
are likewise
considered in a
national view
the only just objects of public respect and confidence. Great
intellectual endowments
and the performances to which they give birth
can
only be regarded
when abstractly considered without respect to their
application
as splendid monuments of human genius; when applied to bad
purposes
they justly become the objects of our detestation; but the qualities
of the heart
incorruptible integrity
for instance
disinterested benevolence
exalted generosity
and tender pity
irresistibly command the esteem
and
conciliate the affection of all who have either seen or heard of such virtues
being exemplified. (W. Duff
M. A.)
Aims of life
Men think too much of
themselves on one account or another--either on account of some external
condition
or on account of some internal traits and qualities. Now
it is not
to be understood from this declaration of the prophet
that a man shall take no
thought of
and have no pleasure in
external relations. There is pleasure to
be derived from them but there are a thousand secondary things in this life
which we are very glad to have
and which we are glad to be known to have
though we do not put our heart chiefly on them. It is a pleasant thing for an
artist to have vigorous health; but that is not his power. It is a pleasant
thing for a poet to be a musician; but that is not what he glories in. It is a
pleasant thing to an orator that he is rich; but there is something that he
glories in besides riches. Wealth alone affords a very small compensation of
glory. Knowledge is often regarded as the chief and characteristic reason why a
man should think much of himself; but here we are commanded not to glory in
“knowledge.” There is great excellence in knowledge; but knowledge is relative.
Mathematics will exist after we are dead and gone; but knowledge of spiritual
elements
knowledge of the highest realm
knowledge of right and wrong
knowledge of character
knowledge of truth--these are all related to our
present condition
and are so far affected by our limitations that the apostle
explicitly declares that the time will come when the universe will be revealed
to us
and when our notions in respect to it will have to be changed as much as
the notions of a child have to be changed when he comes to manhood. Our wisdom
in this world is so partial that we cannot afford to stand on that. And when
you consider what have been regarded as the treasures of knowledge
the folly
of it is still greater. Many a man might just as well have been a grammar or a
lexicon
dry and dusty
as the man of knowledge that he is
so useless is he.
And yet men are oftentimes proud that they know so many things
without any
consideration of their use. Go out and see what men know who know something.
Men that have useful knowledge
and the most of it
are the men that usually
are the most humble
and are conscious of the mere segment of the vast circle
of the knowledge of the universe that they possess. Knowledge is a good thing;
but a man is a better thing. A man in his essential nature and destiny is
larger than any special element or development in this life. Therefore
let not
a man glory in his “knowledge.” Especially let him not glory in it in such a
way as to separate himself from his fellows
and look down upon them. While it
may be supposed that these views
derived from the face of Scripture
are
applicable to our modern condition
it is very probable that the glorying
spoken of by the prophet was that which constituted a peculiarity in the East.
In Egypt
and afterwards in many Oriental kingdoms
knowledge was the
prerogative of the priesthood. Those who had knowledge became a privileged
class
and received honour and respect; and naturally they plumed themselves on
it
as men plume themselves on titles today. “Let not the wise man glory in his
wisdom.” In other words
let not a man because he belongs to the learned class
have contempt for those who have not the privileges that he has. There are
multitudes of men who have not very much to boast of in the way of kindness and
humility and gentleness
but who are proud of their culture. “Neither let the
mighty man glory in his might.” That is
let no man glory in the attributes of
strength. In the time of the athlete; in the time of the warrior; in the time
when men
being head and shoulders in their stature above all others
as Saul
was
gloried in their stature; in the time when men boasted
as David did
of
running through a troop
and leaping over a wall; in the time when expertness
and skill were in the ascendant; in the time when men were trained to all forms
of physical strength and prowess--in such a time men would naturally come to
make their reputation stand on these things; and the tendency to do so has not
perished yet. Men glory in the fact that they are tall and symmetrical. They
glory in their personal beauty. They glory in their grace. They glory in their
walking and their dancing. They glory in their riding. These things are not
absolutely foolish
although the men who engage in them may be. It is not to be
denied that they may be useful
and that they may reflect some credit upon
those who practise them. But what if nothing else can be said of a man except
that he rides well? The horse is better than he! Low down
indeed
is the man
who pivots himself on these inferior and often contemptible qualities. “Let not
the rich man glory in his riches.” We may as well shut up the Bible
then. That
is too much! Yet a man has a right to glory in his riches
provided the way of
his glorying is through his own integrity as well as skill. Such are the
competitions of business
such are the difficulties of developing
amassing
maintaining and rightly using wealth
that a man who organises it organises a
campaign
and is a general; and when a man of simplicity and honesty has come
out from the haunts of poverty
and has
by his own indomitable purpose
and
industry
and honourable dealing
and truthfulness
accumulated property
about
no dollar of which you can say to him
“You stole it”; when a man by integrity has
built up a fortune
it is a testimony better than any diploma. It tells what he
has been. The true grounds of glorying are given in the next clause of the
text: “Let him that glorieth glory in this
that he understandeth and knoweth
Me.” The knowledge of God--a knowledge of those supreme qualities or attributes
which belong to the higher nature
a knowledge of the great elements which
constitute God--this may be gloried in; but men have gloried in their knowledge
of gods that were contemptible. There was not a decent god in all antiquity
such that if a man were like it he could respect himself. The passions of men
were the basis of their character. Therefore it is not enough that you glory in
a god. “Let him that glorieth glory in this
that he understandeth and knoweth
Me
that I am the Lord which exercise loving-kindness
judgment
and
righteousness in the earth; for in these things I delight
saith the Lord.” It
is as if He had said
I am the Lord that exerciseth loving kindness without any
regard to return
and without any limitation. I am continually developing
through the ages
the good and the bad
the just and the unjust. I am a God of
lenity
of goodness
of kindness; but the kindness is not merely
superficial--it is kindness springing out from the heart of God” That is the
glory of God: and who would not-be-known as glorying in it? Now
knowing this
being penetrated with a sense of having such a God
of living in communion with
Him
of beholding Him by the inward sight--having this ideal of life constitutes
a knowledge that exalts
strengthens
and purifies men. But take the qualities
that make the true man
as set forth in Scripture--the man in Christ Jesus. How
many men can glory in themselves because they have conformed their lives to
these qualities? If a man
being a mineralogist
has a finer crystal than
anybody else
he rather glories in it
and says
“You ought to see mine.” If a
man is a gardener
and has finer roses than anybody else
he glories in them.
He may go to his neighbour’s garden
and praise the flowers that he sees there;
but he says
“I should like to have you come over and see my roses”; and he
shows them with pride. Nobody shuts his own garden gate when he goes to see his
neighbour’s garden. He carries his own with him. Men glory in such outward
things; but how many glory in those diamonds
those sapphires
those precious
stones which all the world recognise as the finest graces of the soul? How many
men glory because they have the true
universal
Christian benevolence of love?
Have you in yourself any ideal? Are you aiming for character
for condition
or
for reputation--which is the poorest of them all? It is worth a man’s while to
be able to answer to himself the question
“What am I living for?” What is it
that incites me? Is it vanity? Is it the animal instincts? Is it the external
conditions of life? Or
is it the internal elements of manhood
that take hold
upon God and heaven? (H. W. Beecher.)
On the insufficiency of
human wisdom
power
and riches
I. The
prohibitions contained in the text.
1. “Let not the wise man glory in his wisdom.” Men may be wise in
their own conceit
--they may be wise and prudent in the opinion of
others
--their measures and counsels may be
apparently
wisely devised; yet
God can and frequently does frustrate their counsels
and turn the wisdom of
man into foolishness.
2. “Neither let the mighty man glory in his might.” What is man
the
strongest man
but dust
turned into dust
crushed by the mighty power of God
as a moth is crushed between the fingers? Just consider upon how little the
life of the strongest man depends
--on so trifling a thing as the respiration
of a little air; that being stopped
he dies. Nor is the combined power of the
many
able to stand at all against the will and the power of God.
3. “Let not the rich man glory in his riches.” To hear men talk of
their thousands
and to observe them pursuing wealth
one might suppose that
riches bestowed every happiness and produced every safety. Yet ask the rich man
if he is happy; and he will answer
if he honestly answer
“No.” Is he free
from the fear of evil? can he bribe death and prolong his short life? can he
redeem his soul from hell?
4. It is not only folly to glory in or boast of wisdom
strength
and
riches; but it is also sinful; it is idolatry; it is setting aside the Lord God
as our strength and our portion.
II. The command in
the text. “But let him that glorieth
glory in this
” etc. That man alone is
truly wise in whose heart the knowledge of the Lord is treasured up; and who
reduces that knowledge to practice; and that man alone is truly blessed who so
far understands and knows the Lord
as to put his trust at all times in the
Lord God of Israel. This knowledge and understanding of the Lord God in all His
adorable perfections
as revealed in His holy Word
and as He is reconciled in
Christ Jesus
are of immensely greater value than all the wisdom
and all the
power
and all the riches which this world can bestow.
1. The Lord exerciseth loving kindness in the earth. They who through
faith in Christ have Jehovah for their Father
--their portion
--have all that
can satisfy an immortal soul throughout eternity. Of His loving kindness they
have experience; and their experience teaches them that God’s “loving kindness
is better than life
” and therefore their lips praise Him.
2. The Lord also exerciseth judgment in the earth. While He delights
in visiting the humble soul
and the penitent soul
and the believing soul
with tokens of His loving kindness
He also visits the impenitent
the
unbelieving
the proud
with His sore judgments: and sometimes in this world He
makes them lasting monuments of His awful justice.
3. The Lord also exerciseth righteousness in the earth. For the
exercise of righteousness
the Lord’s omniscience
hatred of sin
love of
holiness
power
and faithfulness
fully qualify Him.
Conclusion--
1. To those who trust and glory in human wisdom
strength
and
riches. Know we not that “the wisdom of this world is foolishness with God”?
and “that power belongeth unto God”?
2. To those who in some measure know the Lord and glory in Him. Your
knowledge is still but small and imperfect: for
“how little a portion is heard
of Him! but the thunder of His power who can understand?” Still
enough of Him
and of His ways may be known here for every necessary purpose. Walk “as
children of light.” Seek also an increase of light by studying the Word of God;
by earnest and diligent prayer
that the Spirit of truth may open your mind to
behold
to comprehend more and more
the truths which are revealed in that
Word. (E. Edwards.)
On the grounds of pride
I. The various
forms of pride.
1. High birth is one of those external circumstances which give rise
to pride. Ever since civil society has existed
a certain respect for antiquity
of descent has been maintained. But if we reflect on the origin of this
deference we shall find that
so far from affording a foundation for pride
it
suggests many reasons for its exclusion. Do you
proud man! look back with
complacency on the illustrious merits of your ancestors? Show yourself worthy
of them
by imitating their virtues
and disgrace not the name you bear by a
conduct unbecoming a man. Nothing can be conceived more inconsistent than to
exult in illustrious ancestry
and to do what must disgrace it; than to
mention
with ostentation
the distinguished merits of progenitors
and to
exhibit a melancholy contrast to them in character. After all
what is high
birth? Does it bestow a nature different from that of the rest of mankind? Has
not the man of ancient line human blood in his veins? Does he not experience
hunger and thirst? Is he not subject to disease
to accidents
and to death;
and must not his body moulder in the grave
as well as that of the beggar?
2. Perhaps the proud man is invested with a title. Remember
however
that this is an appellation of honour
and not of disgrace
and the greatest
disgrace any person can incur
is the assumption of sentiments unworthy of
human nature. Have you obtained your distinction by your own merit? Continue to
deserve and adorn it by your exertions for the common welfare
and by a
behaviour which indicates that you consider yourself as a member of society.
Has your title been transmitted to you from your ancestors? I say to you
as I
said to the man proud of his birth: beware lest their honours be tarnished by
your contemptible enjoyment of them!
3. Some are proud of office. Were offices instituted for the general
benefit
or for the private gratification of the individuals to whom they are
severally assigned? This question the proud man himself will not venture to
decide in favour of his own pretensions. With what appearance of justice
then
can the man
who is intrusted with the common interest
pretend to look
with a
contemptuous eye
on any honest member of the community?
4. Riches
affording a more substantial and productive possession
than either birth
titles
or public office
may seem to lay a better
foundation for pride. The man who enjoys them is in some measure independent of
others
and may command their services when he pleases. He may
therefore
have
some ground for treating them with disdain. I must confess that persons who
possess an opulent fortune
as well as those who are placed in the higher
stations of society
have many opportunities of observing the servile
obsequiousness of mankind
and may
therefore
be tempted to despise them. But
this is not
in strict propriety of speech
that contempt of others which
arises from external circumstances alone. It is a contempt of contemptible qualities.
Are you
in reality
proud of your wealth? Show me what title that wealth gives
you to deprive your fellow men of their just portion of respect!
5. Corporeal advantages constitute the subjects of that pride with
which many are infected. They value themselves on their strength
or on their
beauty. Let the strongest man consider that the horse or the ox is still his
superior in point of corporeal vigour; that his individual power is of little
avail against the united force of his fellow men
whom he affects to brave; and
that a fever will make him weaker than the child in the nurse’s arms. When a
man exults in the elegance of his person
although this folly be not uncommon
especially in youth
nothing can be conceived more ridiculous. But this source
of pride is more frequent among the daughters of Eve
who seem sometimes to
consider personal attractions as the chief distinction of character. Let her
whose pride centres in her beauty
consider what her figure will be in the
grave!
6. Sensible of the utter insignificance of external advantages of any
kind
as a ground of exultation
there are Who value themselves exclusively on
their genius
their erudition
their wit
or even on their religion. Such
persons are most ready to laugh at the fool who is proud of anything but mind.
The prophet
however
was of opinion
that even wisdom itself is no subject of
glory. By the term wisdom
in the text
he understands those mental qualities
which attract the admiration of the world. By converting thy abilities into
sources of vain-glory
thou displayest thy ignorance of their end
contractest
their utility
by limiting them to thy own narrow sphere instead of diffusing
their salutary influence through the wide circle of humanity
and subvertest
thy own importance by relinquishing the honourable distinction of a necessary
part of the great community of mankind. Dost thou boast of thy genius and thy
knowledge
abstracted from mildness and benevolence? Reflect that the most
miserable and odious being in the universe is also possessed of abilities
infinitely superior to those of the most sagacious of the sons of men!
7. Religious pride is
if possible
still more odious and absurd than
that just now mentioned. It is a combination of shocking inconsistencies. It
unites confession of sin with self-righteousness
humility before God with
insolence towards men
supplication for mercy with the assumption of merit
the
prospect of heaven with the temper of hell.
II. The only solid
foundation of self-esteem. He who understandeth God has his soul impressed with
all that is grand and sublime
is capable of contemplating Deity
and beholds
every terrestrial object sink in comparison. He that “knoweth” God is
acquainted with infinite perfection
and has acquired the conception
though
still obscure and faint
of unerring wisdom
of consummate rectitude
of
inexhaustible beneficence
of irresistible power
of all that can exalt
astonish
and delight the soul These attributes
brought to his view by
frequent adoration
he must admire
and love
and imitate. This is the true
dignity of human nature
restored
by grace
to that state from which it had
been degraded by sin
nay
raised to higher capacities and expectations than
were granted to primitive innocence. The more we aspire after this excellence
the more ambitious of this exaltation we become
the more is our nature
improved and our happiness increased and extended. This is the glory of a
Christian
of an immortal soul
of an expectant of heaven
of a blessed spirit!
(W. L. Brown
D. D.)
Of false glorying
Such is the weakness of
our nature
that if Providence hath conferred upon us any remarkable quality
either of body or mind
we are apt to boast ourselves because of it. In our
more serious moments we must condemn such vanity; but pride is so natural to
man
that we find it difficult to subdue.
I. The natural or
acquired endowments of the mind. A great genius
fine parts
and shining
talents
are strong temptations to glorying. When a man is conscious that his
understanding is more enlightened
his judgment sounder
his invention finer
his knowledge more extensive than that of the rest of mankind
he is in great
danger of indulging a little vanity. Yet
still
there is no foundation for
boasting. If those accomplishments are natural they are the gift of God
and
call Him their Author. If they are acquired we owe them in a great measure to
the attention and labour of others
who have contributed to improve them. What
a poor figure would the greatest genius have made without books and a master!
Like the diamond in the mine
it must have remained in its natural state
rough
and unpolished. It is education and letters which enable men to make a figure
in life. Besides
is it not Providence which places us in superior
circumstances
and enables us to prosecute sciences and arts? After all
what
is the so-much-boasted wisdom of the wise? Is it not at best
only a less
degree of folly? How shallow is their understanding and how circumscribed their
knowledge! Let me add
how liable is the greatest genius and the finest scholar
to have his faculties deranged! A fall from a horse
a tile from a house
a
fever in the brain
will impair the judgment and disturb the reason of the
greatest philosopher.
II. The superior
qualities of the body. A fine face and an elegant figure are engaging things
and mankind have held them in a certain degree of admiration. Hence the
possessors of those properties have sometimes become proud and vain. But what
is beauty? A piece of polished earth
a finer species of clay
regularly
adjusted by the great Creator! Those upon whom He hath bestowed it had no hand
in the workmanship
and contributed nothing to finish it. Instead of being
puffed up more than others
they should be more humble
because they are
greater debtors to Providence. How little reason such have to be vain
we have
many striking examples; an inveterate jaundice
a malignant fever
a rapid
consumption
will spoil the finest complexion and impair the stoutest
constitution. It were well if the fairest of this world’s children would aspire
after something more durable than looks and dress; even to have the image of
God drawn upon the heart
and the life of Christ formed within them.
III. The more
elevated circumstances of our lot. It is no doubt natural to prefer
independence and ease
to straits and toil. Who does not wish to live in
plenty
rather than in penury? Yet what is an immense quantity of gold and
silver? It is no better than dust
a little more refined
upon which men have
agreed to put a certain value. If it is hoarded up it is no better than stone
or sand. If it is wasted and spent it is no longer ours
but the property of
another; and how quickly riches change masters
we have every day striking
examples. Riches are intrusted to men as stewards
and they are accountable for
the use which they make of them. If they employ them for the honour of God and
for the benefit of their fellow creatures
they are a valuable talent
and
shall receive an ample recompense; but if they minister to pride and vanity
to
profusion and luxury
to avarice and oppression
they are to be accounted a
curse. Honours and titles are no better foundation for glory than opulence. If
they have been transmitted by our ancestors
we have derived them from them; if
they have been conferred
directly
by the king
we are indebted to him; and we
are under greater obligations for such an act of favour. At best
what are they
but an empty name? They may procure a person precedence
and a little more
respect; but they can contribute nothing to his dignity of character. Again
the voice of fame is a bewitching thing
and numbers have been strangely
captivated with it. Hence they have courted it with the greatest servility
and
by the lowest means. There is nothing so humbling to which they have not
submitted
to gain this empty sound. Have not some sacrificed the principles of
honour
of conscience
of integrity
to obtain applause? And what is so
precarious and uncertain as the breath of a multitude? It is fickle as the
wind
and variable as the weather.
IV. The religious
acquirements which we may have attained. It is the voice of reason
and the
language of Scripture
“that every good and perfect gift cometh down from
above
from the Father of lights.” “In us dwelleth no good thing!” On the
contrary
“we are all as an unclean thing
and all our righteousnesses are as
filthy rags.” If then a good work has been begun in us
it hath been imparted
to us by the Spirit of God
“the fruit of which is love
joy
peace
long-suffering
gentleness
goodness
faith
meekness
temperance.” Are your
understandings more enlightened
your wills more submissive
your affections
more spiritual
your morals more pure
you owe it to a Divine influence. There
cannot be a stronger evidence that we are entire strangers to grace
than that
of thinking of ourselves above what we ought to think. The very nature of grace
is to give all the glory to God. The more of it we receive
the more
self-denied will we become. The obvious conclusion from this subject is
“that
pride was never made for man.” It originated in hell
and is the offspring of
guilt. Let us tear it from our bosoms as the most unwarrantable and unchristian
disposition which we can possibly cherish. (David Johnston
D. D.)
Human glorying corrected
I. The things in
which not to glory.
1. Those which to the natural man seem most desirable--wisdom
strength
riches.
2. Those in which these Jews inclined presumptuously to
boast--external
carnal advantages.
II. Every man must
have something in which to glory.
1. That which he esteems as his highest blessing and honour.
2. God sets before us the best objects of glorying.
Mercy
or loving kindness
as opposed to their vaunted strength. Judgment
and righteousness
as opposed
to their oppression of the weak and distressed. (J. P. Lange.)
A prohibited and a
sanctioned glory
I. The glorying
which is prohibited by God.
1. Glorying in wisdom is the glorification of self; therefore
forbidden. The mind that knows and the subjects known are both from God.
2. Glorying in strength is forbidden as self-glorification. History
shows God’s repudiation of this boast: in destruction of Sennacherib’s army
decline and fall of empires founded on mere force
etc.
3. Glorying in wealth is forbidden as self-glorification. Sad to behold
a spirit entombed in a mausoleum of gold and silver.
II. The glorying
which is Divinely sanctioned. To glory is an instinct in man; is right
therefore
where the object is worthy of him. God here presents Himself. There
is a gradation set before us:
1. Understanding God. Early education calls this into exercise;
events of life afford it discipline; profound
spiritual verities may be by it
examined.
2. Knowing God. This is more than “understanding” Him. Eternity will
reveal new deeps of God’s eternal love and being.
3. In the understanding and knowledge of God
the spirit of man
glories
and may glory forever. God glories in our glorying in Him. (W. R.
Percival.)
False and true glory
I. What we are not
to glory in.
1. Let not the wise man glory in his wisdom. Neither in the largeness
and compass of his knowledge and understanding
nor in his skill and dexterity
in the contrivance and conduct of human affairs.
2. Neither let the mighty man glory in his might.
3. Let not the rich man glory in his riches.
II. What it is that
is matter of true glory.
1. The wisest and surest reasonings in religion are grounded upon the
unquestionable perfections of the Divine nature. Divine revelation itself does
suppose these for its foundation
and can signify nothing to us unless these be
first known and believed: for unless we be first firmly persuaded of the
providence of God
and of His particular care of mankind
why should we suppose
that He makes any revelation of His will to us? Unless it be first naturally
known that God is a God of truth
what ground is there for the belief of His
Word?
2. The nature of God is the true idea and pattern of perfection and
happiness; and therefore nothing but our conformity to it can make us happy. He
who is the Author and fountain of happiness cannot convey it to us by any other
way than by planting in us such dispositions of mind as are in truth a kind of
participation of the Divine nature; and by enduing us with such qualities as
are the necessary materials of happiness: and a man may as soon be well without
health as happy without goodness. (J. Tillotson
D. D.)
False and true grounds of
glorying
I. False grounds
of confidence.
1. The wisdom here meant is not heavenly
but earthly wisdom; that
penetration and sagacity which many naturally possess
and some to a
considerable degree; or that knowledge of various kinds about the things of
this world
which they acquire by study and experience. Why should not the man
who has wisdom
glory in it? Because all such glorying is vain; because he has
at last no real foundation for glorying; because
after all
his wisdom cannot
secure success
and may prove in the end
and if gloried in certainly will
prove
to have been foolishness. It is the Lord who gives success
and whose
counsel alone will stand.
2. By might we may understand either strength or power; strength of
body
or the power of rank
station
or influence. There is no real ground for
confidence in these things. As “there is no king saved by the multitude of his
host”; so “a mighty man is not delivered by much strength.” The mightiest
empires have been suddenly overthrown
and the most powerful monarchs destroyed
in a moment.
3. How continually do we see people trusting in their wealth
and
boasting themselves in the multitude of their riches! But how vain is such
confidence! It is like leaning on a broken reed.
II. Thy true ground
of glorying.
1. The knowledge of God
here meant
is a knowledge of Him in His
true character and perfections. It is a knowledge of Him as being at once a
merciful Father and a righteous Judge; a just God
and yet a Saviour; abounding
in mercy
love
and truth; and at the same time hating iniquity
and who will
by no means clear the guilty. The knowledge spoken of in the text is an inward
heartfelt
experimental knowledge of Him. It is such a belief of Him in our
hearts
as leads us to fear and love Him
to rely on and confide in Him. It is
a knowledge founded on trial and experience.
2. They who know the Lord
in the manner that has been described
have a sure ground of glorying. They glory in that which will never fail
deceive
or disappoint them. (E. Cooper
M. A.)
False and true glorying
I. There is a
disposition in men to glory and self-confidence on account of the personal
accomplishments which distinguish them in the eyes of their fellow creatures.
1. Bodily strength inspires the idea of great actions in its
possessors
and frequently makes them arrogant and proud. It induces them to
assume what does not belong to them
to violate the properties of life
and to
carry about with them a spirit of defiance and insult in their intercourse with
their fellow creatures.
2. Worldly wisdom inspires confidence more than that which is
attached to the grosser qualities of the human frame; and no men are more in danger
of being wise in their own eyes than those who possess this quality.
3. Nothing is so calculated to fill men with insufferable pride as
the possession of extraordinary riches. It produces a semblance of homage or
respect--it commands the services of mankind--it levies a contribution on all
nature and society
and gives to those who possess it a sort of universal
empire; and it is not at all to be wondered at that these minds are more
tempted by pride and glory than those who seek to be distinguished by worldly
wisdom.
II. The false and
erroneous basis on which these sentiments of glory and self-confidence are
founded.
1. Neither separately taken
nor in their combined form
will they
ever teach their possessors their true use; but they frequently turn to hurt
not only to society at large
but to their own possessors.
2. These things are utterly incapable
either separately or combined
of supplying some of the most pressing wants
and avoiding some of the most
obvious evils to which our nature is exposed.
3. They are of a very transient duration and possession.
III. There is an
object which is of such a nature that it will justify the glory
the
confidence
the self-satisfaction
which it is declared ought not for a moment
to be connected with those which are before enumerated.
1. True religion will teach us the proper regulation and employment
of all these endowments.
2. There is a perpetuity and pledge of future and eternal felicity in
the religion of Jesus Christ; not only that which produces present tranquillity
and peace
but that which furnishes the pledge of an enduring and eternal
happiness. (R. Hall
M. A.)
The Gospel the only
security for eminent and abiding national prosperity
The Jewish nation had come
to rely on their wealth
power
and political wisdom.
I. The inefficacy
of the common grounds of confidence.
1. Reason has been appealed to
but its impotence in the conflict
with passion
ignorance
and irreligion is demonstrated on every page of
history.
2. Education has been relied upon
but knowledge and virtue are not
inseparable. Philosophy
culture
the arts
did not save Rome or Greece from
ruin.
3. The efforts of philosophy to reform and elevate mankind have
proved signal failures in the past.
4. National wealth is thought to be the perfection of prosperity. But
in all ages and lands it has proved the most active and powerful cause of
national corruption.
5. Nor is military genius and prowess any safer ground of confidence
than wealth
as the history of nations illustrates with solemn and awful
significance.
6. Political wisdom
statesmanship
the boast and confidence of
nations
is inadequate to secure and perpetuate national prosperity.
7. Our boasted free institutions
bought and maintained at immense
sacrifices
and the envy of the nations
are not a guarantee of the future.
II. There is
efficacy in the Gospel of the grace of God
and nowhere else
to secure eminent
and abiding national prosperity. It was devised and bestowed upon mankind for
this purpose; and in its principles
provisions
institutions
and moral
tendencies
it is eminently adapted to elevate
purify
and bless nations as
well as individual man. The proofs of its power to do this are not wanting. See
the effect of Christianity on the laws and institutions of the old Roman
Empire--on the social and political life of Germany at the Reformation--on our
own history and destiny as a nation by means of our Pilgrim Fathers--on the
condition of the Sandwich Islands
and in South Africa among the Hottentots.
Hence patriotism demands of the Christian Church today earnest prayer and the
faithful application of the Gospel. (Homiletic monthly.)
False and true grounds of
glorying
I. The reasons why
the wise man should not “glory in his wisdom
nor the mighty in his might
nor
the rich man in his riches.”
1. All these things are the gifts of God
and have neither power nor
potency without Him.
2. They are all of uncertain continuance. As no man can call them
into existence
so no man can command their stay.
3. It ought to moderate our tendency to glory in riches
to remember
by what huckstering practices
by what base
material means they are usually
got.
4. Further
wisdom
power
and riches are all things which we must
leave at death
even if they do not before leave us.
II. In what we may
safely glory.
1. The knowledge of God affords a just ground for glorying
first
because God Himself
the object of it
surpasses all created excellencies. He
combines in Himself in a transcendent degree whatever is deep in wisdom
whatever is majestic in might
whatever is rich in goodness.
2. This knowledge of God as being actually all that to His believing
people which they can need is worthy of being gloried in
as distinguished from
human wisdom
might
or riches
because it places man’s confidence on an
unshaken basis; and because
moreover
it is a kind of knowledge which elevates
while it humbles the mind
satisfies its desires while it invites the exercise
of all its powers; fills it with pure
noble
enduring excellence
expires not
but only becomes perfected at death
and fits the soul for the permanent
occupations and enjoyments of the eternal state. (Stephen Jenner
M. A.)
True and false
complacencies
I. False sources
of human complacency.
1. It is a false complacency when men prefer a lower to a higher
species of good
when they prefer the material to the moral
the external to
the internal possessions. If a man makes the culture of his soul the supreme
concern of life
a due regard to riches will not injure him
because they
become
in that case
a means to a worthy end. But if
ignoring his inward
life
he fixes all his trust
and finds his treasure in something external
the
passion for riches must lead in the end to the corruption of his character.
2. There is the preference of the physical or natural to the
spiritual attributes of being. What is force without conscience? What is will
without righteousness? What is might without mercy? It is like the blind fury
of the earthquake
the hurricane
or the avalanche
inspiring terror
wonder
and
pity
but no true joy to the rational part of the man.
3. There is the preference of the intellectual to the spiritual.
While the pursuit of wisdom is of all the noblest to which we can devote
ourselves
provided it be inspired by religion
it is
perhaps
of all the most
disappointing if that inspiration be wanting. Of what profit this weariness of
the flesh
this aching brow
these nightly vigils
this impaired health? How
bitterly have such men
from Ecclesiastes downwards
turned in satire upon the
wisdom they had spent a lifetime in acquiring. But it is not wisdom
it is the
untrue spirit in which wisdom has been pursued
that deserves the satire. Had
they from the first yielded up their souls to intercourse with the Father of
Lights
had they cultivated wisdom as a gift and emanation from Himself
to be
used in the service of His creatures
these disappointments might have been
avoided.
II. What
then
is
the true source of the soul’s complacency? It is to be found in the knowledge
of the eternal God.
1. We believe in His just and merciful administration of the world’s
affairs. He exercises loving kindness
justice
and right in the earth.
2. We believe in the essential goodness of God. “In these things I
delight
” saith Jehovah. He governs the world in right and in love
because He
is in Himself a righteous and a loving Being. Nowhere does the righteousness of
God more impress the conscience
fill the soul with a deeper awe
than at the
foot of that cross
where He was made sin for us Who knew no sin
that we might
be made the righteousness of God in Him. And nowhere do the beams of the
eternal mercy break forth more brightly from the parting sky than above that
cross. There the grace that pardons sin
that justifies the sinner
that plucks
up the love of sin by the roots
that pours the balm of celestial hope and
peace into our wounds
the grace that deeply humbles
yet nobly exalts us
is
ever revealed. (E. Johnson
M. A.)
Duty of a prosperous
nation
I. What it is for
a prosperous nation to rejoice in themselves.
1. It is to rejoice in their own national prosperity because it is
their own
and superior to that of other nations.
2. A people rejoice in themselves when they ascribe their national
prosperity to their own self-sufficiency.
II. What it is for nation
in prosperity to rejoice in God.
1. It is to understand and know that God is the Governor of the
world.
2. For a nation in prosperity to rejoice in God implies rejoicing
not only that He governs the world
but that He displays His great and amiable
perfections in governing it.
III. This is the
duty of all mankind
especially of every nation in the day of prosperity.
1. Because God has given them all their national prosperity.
2. Because He only
in His governing goodness
can promote and
preserve their prosperity.
Application--
1. We have seen what it is for a people
in prosperity
to rejoice in
themselves
and to rejoice in God
and that these two kinds of rejoicing are
entirely opposite to each other. The one is right and the other is wrong; the one
is pleasing and the other displeasing to God.
2. Have we not reason to fear that our national prosperity will be
followed with national calamities and desolating judgments? (N. Emmons
D.
D.)
Pride of worldly greatness
As that is a rebellious
heart in which sin is allowed to reign
so that is not a very enlarged heart
which the world can fill. Alas
what will it profit us to sail before the
pleasing gales of prosperity
if we be afterwards overset by the gusts of
vanity? Your bags of gold should be ballast in your vessel to keep her always
steady
instead of being topsails to your masts to make your vessel giddy. Give
me that distinguished person
who is rather pressed down under the weight of
all his honours
than puffed up with the blast thereof. It has been observed by
those who are experienced in the sport of angling
that the smallest fishes
bite the fastest. Oh
how few great men do we find so much as nibbling at the
Gospel hook! (T. Seeker.)
Baseless pride
Many a man is proud of his
estate or business--of the economy
order
and exact adjustment of part to
part
which mark its management
who ought
to be very much ashamed of the
neglected state of his conscience and heart. Many a woman is proud of her
diamonds
who cares little for the ornament of a meek and quiet spirit. It is
his conscience and heart
not his estate or business
it is her spirit
not her
diamonds
which he and she will carry into the eternal world with them; and if
God will only induce them to cultivate spirit
and conscience
and heart
by
taking their diamonds and possessions away from them
is it not most merciful
of Him to take these away
and so quicken them unto life eternal?
The true ground of
glorying
The passage assumes that
it is right to glory
and the tendency of our nature is to glory in one thing
or another. The heart of man cannot remain empty. If you don’t fill it with one
thing
it will fill itself with another. If you don’t tell man of the true God
to worship
he will worship a false one.
I. A solemn
prohibition.
1. Let not the wise man glory in his wisdom.
2. Glorying in might is prohibited.
3. Then you are not to glory in riches. Nothing is more contemptible
than that a man should be proud simply because he happens to have a good
account at his banker’s
or a great deal of money in his purse. Why
any man
however worthless
who makes a happy hit may have that--a gambler on the Stock
Exchange or a pawnbroker. How uncertain are riches as a possession! How many
homes have we seen made desolate! How many households broken up and families
scattered during recent years! I am not insisting on the uselessness of money.
I am not inveighing against the possession of wealth. I am only cautioning you
against making it the source of your happiness
or the ground of your glorying;
for it cannot satisfy the deepest needs of the human heart. Didn’t Queen
Elizabeth
on her deathbed
say--“I would give ten thousand pounds for an hour
of life”? Let not the rich man glory in his riches.
II. An exact
direction. “Let him that glorieth
” etc. Here is the subject of glorying.
Understanding God
and knowing Him practically
so as to love Him and walk in
His ways. To understand Him is now possible
for He has made known His ways to
men. His whole dealings with His people are a revelation of Himself. To know
God is now possible; for He hath revealed Himself in the person of His own dear
Son
who is the brightness of the Father’s glory
and the express image of His
person. We may understand and know Him as thus revealed; and if we do
we may
glory. If you rejoice in any other
after kindling a few sparks
you will lie
down in sorrow; but if you glory in knowing God
that is a thing which
stretching into eternity
casts a shadow over the brightest sublunary
splendours
and remains an everlasting possession. (J. Macgregor
M. A.)
He that glorieth
let him
glory in the Lord
There is a French proverb
to the effect that to do sway with one thing you must put another in its place.
Men must glory in one thing or other
and so it is not enough that we be told
what not to glory in
but we must also be told what we are to glory in. We need
a word
“Thou shalt not”; but to give that word force
and make it last
we
need another word
“Thou shalt do this.”
I. The false
glorying which we are warned against. Glorying here means far more than mere
coarse
outward strut and brag. We are all ready enough to blame that
if not
to laugh at it. There may be a far deeper
stronger pride
and glorying
which
is quiet and calm and hidden. Indeed
if you think of it
the worst sort of
pride is not what is shown by outward braveries. The man who parades his
finery
and is so anxious to strike us with astonishment and awe
shows so much
concern for our opinion
and is so set upon making an impression on us
that we
cannot help feeling flattered: his huge effort to stand high in our eyes
and
stir our astonishment
must be complimentary. And even when he walks with his
chin in the air
or prances proudly past us
or looks down loftily from a great
height
we must see in all that proof that he thinks a good deal about us
and
is by no means indifferent to the impression he is making. Whereas
a really
prouder man
haughtier and more scornful
might be far too careless of us
or
our judgment
to take any trouble about us: might scorn to make us feel how
high he was
and care nothing whether we appreciated his greatness or no: heeds
us no more than he does the birds that fly over his head
or peer at him from
the hedges
and would as soon think of showing off before them as of standing
on his dignity before common folk like you and me.
1. Let not the wise man glory in his wisdom.
2. “Might.” “Some trust in horses and some in chariots.” The might of
Israel was the presence and protection of God. What a shame for them to sink
into dependence on arms and armies! Here
again
we must seek to apply the
warning to our individual case. The apostle John speaks of the “pride of life”
as one of the lusts of the world to be overcome. And
perhaps
there is nothing
in which men more readily glory than in this hold of life. You may be too
superstitious
actually
to boast about it
and may remember dimly the terrible
suddenness of change
the chances of death
the risks of sickness
too much for
you positively to glory aloud. But yet it is amazing how complacently
when we
are in health and strength
we can look on the feeble and ailing
as if they
belonged to a set apart from us; as if there was a class of people who were to
be sickly and fragile whom we might pity
but to which we did not belong. This
quiet
complacent self-satisfaction is really glorying in our strength. And the
foolishness of this is seen herein
that there cannot in all the world be
anything so certain to happen as the utter collapse of that glory in the case
of every man and woman alive.
3. “Riches.” “Money answereth all things
” and is a very likely thing
to glory in. It is the readiest power and easiest to enjoy
and therefore
handiest for use. And though there is scarcely anything more senseless than
purse pride
or haughtiness of heart on account of wealth
still nothing is
more natural than trust in the power of the purse. Against this danger comes
the prophet’s warning
calling us to remember how insecure is all wealth
and
therefore
all glory in wealth. How precarious our peace if wealth be its
basis. Is not the history of our day full of desolate stories of swift and
sudden disasters? But
besides
even though no such chance befall
how helpless
riches are to heal the wounds and woes of life!
II. Right glorying.
The cure of the false is by putting the true in its place. We have good news--a
glory to tell of as blissful as the world’s fairy tale
and with this charm of
charms
that it is all true
and sure
and everlasting
1. “Knoweth Me.” How it leaps to the highest height at once! We have
been too long lingering about the cisterns
the broken cisterns. And now
in a
bound
we go to the wellspring of living waters
God Himself. There is no rest
for you till you get there
till God is your portion. What a glad thing it is we
can get that I that we all are offered it!
2. But observe what it is that is known about God particularly. The
historical meaning
the thought in Jeremiah’s mind
is this--that
instead of
fretting
and fighting
and scheming
and sinning to hold their own among the
rival nations
they should rather fall back on God the Ruler of all things
comfort themselves in calling on Him
glory in this that they know He is the
Ruler among the nations
and will guide for good those who seek and serve Him.
“This is life eternal to know Thee.” As a man seeking goodly pearls
sells all
to get the one; as a man finding the treasure in the field
sells all else to
get that field; so
having got this knowledge
the charm is gone from all else.
The bare knowledge of the fact at once disenchants of all else. Think of a poor
beggar begging alms
and
gathering them carefully in a wallet
keeping them
safe
suddenly told of plenty and wealth come home I How the news
once known
and believed
would make him fling away his wretched scraps
secure now of
abundance of comforts.
3. “Let him glory.” It is not a mere saying
that it is a blessed
thing should a man chance to do it
or be able to do it
but it is a counsel
and command to do it. Do not keep propping up your peace with false trusts and
props
but cast yourself on God. (R. Macellar.)
The pride of knowledge
Have you ever seen a boy
blow up a bladder? It has not grown--it is puffed up! It has become big
but it
is filled with wind
as a pin will demonstrate. Now
the apostle says
knowledge blows a man up
and makes him look big
so he seems to himself to be
large. Love is the only thing that builds him up. The one swells him out
so
that he appears greater than he really is. The other develops him by actual
increase. The one bloats and the other builds him. The apostle’s declaration
is
that the mere realm of ideas
the simple sphere of knowledge
tends to
produce among men immense flabation
and a sense of importance
while love
the
Spirit of Christ
is the thing which augments men
enlarges them
strengthens
them
with foundations downward and a superstructure upward. (H. W. Beecher.)
Rich in grace rather than
in goods
I have read of one who did
not fear what he did
nor what he suffered
so that he might get riches; “For
”
said he
“men do not ask how good one is
or how gracious one is
but how rich
one is.” Oh
sirs
the day is coming
when God will ask how rich your souls
are; not how rich you are in money
or in jewels
or in land
or in goods
but
how rich you are in grace; which should provoke your souls to strive
in face
of all discouragements
to be spiritually rich. (Thomas Brooks.)
Earthly riches unavailing
There are three things
that earthly riches can never do; they can never satisfy Divine justice
they
can never pacify Divine wrath
nor can they ever quiet a guilty conscience. And
till these things are done man is undone. (Thomas Brooks.)
Knowing God-the greatest
good
Twelve days before his
death
little thinking it to be so near
Coleridge wrote to his godchild a
remarkable letter
in which the following sentences occur--“I declare unto you
with the experience that more than threescore years can give
that health is a
great blessing
competence obtained by industry is a great blessing
and to
have kind
faithful
loving friends and relatives is a great blessing; but that
the greatest of all blessings
as it is the ennobling of all privileges
is to
be indeed a Christian.”
Let him that glorieth glory in this
that he understandeth and
knoweth Me.
The knowledge of God
So much emphasis is laid
upon knowledge by the writers of Scripture
from its earliest to its latest
books
that we might almost say that knowledge is religion. Indeed
the Master
Himself did say as much (John 17:3). Yet religious knowledge is not religion. That may be possessed
by him who is ignorant of God
and lives without Him. Nevertheless
religious
knowledge may be the foundation of religion--the material from which the Spirit
draws the living fire of faith and love. A knowledge of the facts of the Gospel
history is of infinite moment
because they so clearly
so impressively
so
attractively show forth the hidden nature and unspeakable name of the Eternal.
Their importance is evidenced by the fact that the whole of the epistles are
devoted to an exposition of the purposes and meanings which are infolded in
them. Yet we may master all these things intellectually
and not possess the
knowledge of God--the knowledge to which the Scriptures attach such great
importance
the knowledge which is eternal life. Clearly there is a knowledge
within knowledge. So vitally necessary is the inner illumination
that one man
may possess but little knowledge of the facts through which God has revealed
Himself
and yet may know Him; and another may have an exhaustive knowledge of
the facts
and not know Him at all. It is not religious knowledge that saves
but knowledge of God--knowledge of His mind
which is deeper than anything
coming from His mind; knowledge of His heart
as heart only can know heart
by
an instinct
a sympathy
an appreciation. Here we see the infinite worth of the
life of Christ as manifesting God; because the Spirit that was in Him appeared
in forms which we can best appreciate
and which are best adapted to impress
our minds and hearts. We show ourselves to each other in a thousand ways
consciously and unconsciously
in the tone and manner in which we speak to a
child
or give instructions to a servant
or address our equals; in the way in
which we cherish or sacrifice our comforts; in the presence or absence of
proofs of loving thoughtfulness. So read
the life of our blessed Lord and
Master was continually giving some evidence of what God is
and was shedding
light all along the pathway of men; into every dark valley and gloomy forest;
upon every mystery and sorrow and care. We have “the light of the knowledge of
the glory of God in the face of Jesus Christ.” But let us try and still further
unfold the method by which men come to the knowledge of God. The beloved
disciple says: “The Son of God is come
and hath given us an understanding that
we may know Him that is true
and we are in Him that is true
even in His Son
Jesus Christ. This is the true God
and eternal life.” Now
in what way is that
understanding given? Partly by the historic Christ
partly by the Christ
within. The one operation or manifestation of Christ must never exclude the
other. To be with Christ is to acquire the power to know Him. To live in the
Gospels is to understand Him who is their central figure
their Divine glory.
Christ is the Light without; He also opens the eyes to see. He is the supreme
revelation of God given for us to know; He also creates the spiritual
understanding which apprehends the truth and glory and divinity of the
revelation. Not by logic
then
do we attain to the knowledge of God
but by
spiritual perception
by faith. And this knowledge of God is not a
comprehension
but an apprehension
of Him
a seizing hold of Him by our spiritual
sense
in response to the hold with which He has seized us. (J. P.
Gledstone.)
How to learn about God
The knowledge of God is
not a thing which can be fixed in the beginning
except in words; in its very
nature
the knowledge of God among men must
to a large extent
be progressive;
and it must follow the development of the race itself. There has been
and
there is recognised in the Word of God from beginning to end
a steady progress
in the disclosure of the Divine nature; and we see that in the thoughts
respecting God among men there has been a gradual augmentation of the
conception of the Divine character
arising from the process which I have
already delineated. It is true that in the Bible there is much sublime
portraiture representing the character of God; but
after all
no man knows God
until he has personally found Him out in such a way as that he feels that God
has touched him. No man can say
“I know God as a living God.” except so far as
he has interpreted Him out of his own living consciousness. Now
suppose you
say of God
“He is just
true
righteous
pure
benevolent
lovely.” Those
qualities being enumerated
there will probably be a thousand different
conceptions of the personality which they go to make up. What are the
circumstances which will make this difference in your conceptions of the Divine
nature? I will explain. Some there are who are far more sensible to physical
qualities than others. The sublimity of power is to their thought one of the
chief Divine attributes. God is omnipotent. That idea touches them. He is
omniscient. Their eyes sparkle when they think of that. He is omnipresent. They
have a sense of that. He is majestic. He has wondrous power. According to their
conception He is God of all the earth. None can resist His might. That is your
sense of God. If you only have such a God
you are satisfied. Another person
wants a scientific God. He says
“I perceive that there is a law of light
a
law of heat
a law of electricity; I see that everything is fashioned by law;
and my idea of God is that He must be supreme in science; that there are to be
found in Him all those qualities which science is interpreting to me.” His God
will be just
generous
faithful; but He will be just
generous
faithful after
the fashion of some Agassiz
or some Cuvier
or some Faraday. Another man
conceives of God from the domestic side
It is the mother nature that he thinks
of--the nature that is full of gentleness; full of kindness; full of sympathy;
full of sweetness; full of elevated tastes and relishes; full of songs; full of
all manner of joy-producing qualities. Another
who is an artist
will feel
after the God of the rainbow--a God of beauty. So every person will be
dependent upon the most sensitive parts of his own soul for his interpretation
of God. What is it that makes one flower blue and another scarlet? No flower
reflects all the light. If a flower is purple it absorbs a part and reflects
the rest. If it is blue it absorbs some of the parts and reflects others. The
same is true if it is red. And as it is with the colours of flowers
so it is
with our conception of God. What you are susceptible of
and what you are
sensitive to
in the Divine nature
largely determines what your conception of
God is. Each individual puts emphasis on that part of the character of God
which his own mind is best fitted to grasp. For instance
God is said to be a
God of justice
of truth
and of benevolence. Now
which of those elements is
first? Which governs the others? If God is first sternly just
and then suffers
and is kind
that is one sort of God. If He is first loving
and then in the
service of love is stern
and severe even
that is another kind of God. I hold
that the emphasis which you put upon the Divine attributes determines the
character of God in your mind; and when you say
“I hold that God is
omniscient
omnipotent
omnipresent
just
good
true
faithful
benevolent
”
you have said what this man says
what that man says
and what I say. We are
all agreed
then
are we? Oh
no! If I could take a Daguerrean picture of the
conception which each one forms of God
it would be found that one puts more
emphasis on justice than love
and that another puts more emphasis on love than
on justice. It would be found that one emphasises one attribute
and another
its opposite; and that the conception which each one forms of the Divine
character depends upon the quality which he emphasises most. The next question
which you would naturally propound to me is
“Since these are the ways in which
God is conceived of by men
how shall each fashion in himself the living God?”
I call the Bible a picture gallery. It is an historical record which is open to
all; but it behoves us each to have some conception which we call our God
our
Father’s God
the living God. I know of no other way than that which has been
practised by the race from the beginning. I know of no other way than for you
in filling out the catalogue which the Word of God gives you of the elements of
the Divine nature
to employ the actual perceptions and experiences of this
life
in order to kindle before your mind those qualities which otherwise would
be abstract to you. Suppose
then
that you have built up in your mind
by some
such process as this
a personal God--a God of your own--who fills the heaven
with the best things you can conceive of
to which you are perpetually adding
from the stores of your daily experience? for it seems to me that God is a name
which becomes more and more by reason of the things which you add to it. Every
element
every combination of elements
every development which carries with it
a sweeter inspiration than it has been your wont to experience
you put inside
of that name and you call it God. You are forever gathering up the choicest and
most beautiful phases of human life; and with these you build your God. And
then you have a living God adapted to your consciousness and personality. Now
let me ask you--for I come back to my text
whether it is not a good text to
stand on? “Thus saith the Lord
let not the wise man glory in his wisdom.” Why
he is a savant! He is a philosopher! He is world-renowned. He is
bathed in people’s observation. Does not a man rejoice in that? A great many
do. Neither let the mighty man glory in his might.” A great many men do rejoice
in their might. “Let not the rich man glory in his riches.” If that were obeyed
it would upset New York in twenty-four hours. Now and then we are brought to
the edge of the great invisible realm
and then we are made to feel that we
need something besides wisdom
something besides might
and something besides
riches. When a man lies sick in his house
feeling that all the world is going
away from him
what can riches do for him? It can be of but little service to
him then. When a man is fifty years of age
and he has large estates
and a
high reputation as a citizen
if he is going to leave the world
what can his
wealth do for him? If he knows that he is going fast toward the great invisible
sphere
does he not need something to hold him up when the visible shall have
broken down in this life? The great emergencies of your life make it needful
that you should have something stronger than wealth
wiser than philosophy
sweeter than human love
mightier than time and nature: you need God. For when
flesh and heart fail
then He is the strength of our soul
and our salvation
forever. (H. W. Beecher.)
Verse 24
I am the Lord which exercise loving kindness
Judgment
and
righteousness in the earth.
God and the earth
These words teach us--
I. The earth is
the scene of God’s operations. There is a Divine intelligence
a Divine
goodness
a Divine hand everywhere visible to the truly scientific eye
and
deeply felt by the devout consciousness of men. Then--
1. Do not be frivolous. Take your shoes from off your feet: an is
“holy ground.”
2. Do not be indifferent. His eye is on you.
3. Do not be slothful. Be earnest.
4. Do not be sinful. Do not break His laws in His presence. Do not
profane His name
when His ears catch every sound.
II. God’s
operations on the earth are marked by rectitude and mercy. Because
righteousness is here
sufferings follow crime; because mercy is here
the
world itself is kept up: the sun shines
the air breathes
etc.
III. In the exercise
of His “righteousness and mercy” on this earth
God himself has delight. God’s
happiness is in the exercise of His moral perfections.
1. It is therefore in Himself alone. It is in His own self-activity:
happiness is not in quiescence
but in action.
2. Therefore participation in His blessedness is a participation in
His perfections. (Homilist.)
God working on the earth
I. God is acting
on this earth.
1. He is working in natural phenomena. He is in all
the force of all
forces
the impulse of all motion.
2. He is working in human history. He works with individual men
His
constant visitation preserveth their lives; He works with families
communities
churches
nations.
II. God’s agency on
this earth is characterised by rectitude and love.
1. Who does not see “loving kindness
” or mercy
in the continuation
and enjoyments of human life?
2. Who does not see “judgment
” or “righteousness
” in the miseries
that follow sin on this earth?
III. In the exercise
of these moral attributes the great God is happy. Justice and mercy are but
modifications of love; and love in action is the happiness of God as well of
His intelligent creation. (Homilist.)
Divine government
I. The scene of
the Divine operations. While there are those who
under the name of science
falsely so called
deny that God exercises any direct control over the forces
and circumstances of our earth
we who believe in the Divine Word are prepared
to accept this fact as settled. But
while we accept this as a theory
many of
us practically deny it. We see the workings of nature around us
and observe
the constant and rapid changes that take place in our own and others’ history
and we speak of laws and of chance
of mechanism and of routine
until we
forget God
and so leave Him out of our calculations altogether. We have need
therefore
to remind each other now and again
that there is a Divine
intelligence and a Divine hand visible in all the operations that are at work
in our world.
1. Let us realise that God is at hand
and that He is working around
us and in us
and it would put an end to frivolity
and destroy indifference.
We would then feel that earth is holy ground
and that life is great and solemn
reality.
2. If we were to realise day by day that God is near
exercising His
power
and putting forth His operations around us and in us
we would feel that
life is too solemn and too real to spend in any other way than with earnestness
of purpose.
3. We could not live profoundly and earnestly without realising a
purifying and ennobling influence.
II. The character
of the Divine operations. He is here not to frown upon and denounce us
but to
“exercise loving kindness
judgment
and righteousness in the earth.” In all
God’s dealings with men
love
justice
and fairness of the most perfect kind
are blended in the truest harmony. They work one upon the other
so as to
maintain the perfect balance of the Divine nature.
1. There is nothing He does
there is nothing He can do
that is not
the outcome and result of His love.
2. When He sends sorrow or trial upon us
it is in order to take from
us something that He knows will injure us if left in our possession
or to
inflict upon us that wholesome chastisement that He sees necessary for our
future well-being.
3. Retribution is manifest everywhere
but there is mercy equally
and even more
manifest in supporting the criminal
in mitigating miseries
and
in the power of the Gospel to overcome crime itself. Let any one of us here
this morning read his own history intelligently
and he will find in every
chapter and in every verso loving kindness and judgment blended together and
displaying perfect and complete righteousness.
III. The cause of
the Divine operations.
1. God delights in exercising these principles Himself. He is love
He is just
He is righteous. He has not therefore to force Himself to their
exercise. The spontaneous outgoing of His nature runs necessarily in these
channels
and hence He delights in their display.
2. God delights in the exercise of these principles by man. Were we to
gather all the teaching of the New Testament upon practical Christian life
together we might fairly reduce it all to these elements of “loving kindness
judgment
and righteousness.” This is to be made a partaker of the Divine
nature
and to imitate Christ. But we cannot do this by our own strength. We
need the inspiration and the power of Christ. On the Cross of Calvary God has
shown us this most blessed combination in its fullest and most perfect light. (W.
Le Pla.)
──《The Biblical Illustrator》