| Back to Home Page | Back to Book Index
|
Ecclesiastes
Chapter Eight
Ecclesiastes 8
Chapter Contents
Commendations of wisdom. (1-5) To prepare for sudden
evils and death. (6-8) It shall be well with the righteous, and ill with the
wicked. (9-13) Mysteries of Providence. (14-17)
Commentary on Ecclesiastes 8:1-5
(Read Ecclesiastes 8:1-5)
None of the rich, the powerful, the honourable, or the
accomplished of the sons of men, are so excellent, useful, or happy, as the
wise man. Who else can interpret the words of God, or teach aright from his
truths and dispensations? What madness must it be for weak and dependent
creatures to rebel against the Almighty! What numbers form wrong judgments, and
bring misery on themselves, in this life and that to come!
Commentary on Ecclesiastes 8:6-8
(Read Ecclesiastes 8:6-8)
God has, in wisdom, kept away from us the knowledge of
future events, that we may be always ready for changes. We must all die, no
flight or hiding-place can save us, nor are there any weapons of effectual
resistance. Ninety thousand die every day, upwards of sixty every minute, and
one every moment. How solemn the thought! Oh that men were wise, that they
understood these things, that they would consider their latter end! The
believer alone is prepared to meet the solemn summons. Wickedness, by which men
often escape human justice, cannot secure from death.
Commentary on Ecclesiastes 8:9-13
(Read Ecclesiastes 8:9-13)
Solomon observed, that many a time one man rules over
another to his hurt, and that prosperity hardens them in their wickedness.
Sinners herein deceive themselves. Vengeance comes slowly, but it comes surely.
A good man's days have some substance; he lives to a good purpose: a wicked
man's days are all as a shadow, empty and worthless. Let us pray that we may
view eternal things as near, real, and all-important.
Commentary on Ecclesiastes 8:14-17
(Read Ecclesiastes 8:14-17)
Faith alone can establish the heart in this mixed scene,
where the righteous often suffer, and the wicked prosper. Solomon commended
joy, and holy security of mind, arising from confidence in God, because a man
has no better thing under the sun, though a good man has much better things
above the sun, than soberly and thankfully to use the things of this life
according to his rank. He would not have us try to give a reason for what God
does. But, leaving the Lord to clear up all difficulties in his own time, we
may cheerfully enjoy the comforts, and bear up under the trials of life; while
peace of conscience and joy in the Holy Ghost will abide in us through all
outward changes, and when flesh and heart shall fail.
── Matthew Henry《Concise Commentary on Ecclesiastes》
Ecclesiastes 8
Verse 1
[1] Who is as the wise man? and who knoweth the
interpretation of a thing? a man's wisdom maketh his face to shine, and the
boldness of his face shall be changed.
Who is wise — There are few wise men in this
world.
Who knoweth — How few understand the reasons of
things and can rightly expound the word and works of God.
Wisdom — Makes a man venerable, chearful, mild, and amiable.
The face is put for the mind, because the mind discovers itself in the
countenance.
Boldness — The roughness or fierceness.
Changed — Into gentleness and humility.
Verse 2
[2] I counsel thee to keep the king's commandment, and that
in regard of the oath of God.
The oath — Because of that oath which thou hast taken to keep all
God's laws, whereof this of obedience to superiors is one.
Verse 3
[3] Be not hasty to go out of his sight: stand not in an
evil thing; for he doeth whatsoever pleaseth him.
To go — In discontent, withdrawing thyself from the king's service
or obedience.
Stand not — if thou hast offended him,
persist not in it.
For — His power is uncontrollable.
Verse 5
[5] Whoso keepeth the commandment shall feel no evil thing:
and a wise man's heart discerneth both time and judgment.
The commandment — Solomon passes to a new subject.
Shall feel — Shall be delivered from those
mischiefs which befal the disobedient.
Discerneth — Both when, and in what manner he
must keep the commands of God.
Verse 6
[6] Because to every purpose there is time and judgment,
therefore the misery of man is great upon him.
Because — There is a fit way and season for the accomplishment
of every business, which is known to God, but for the most part hidden from
man.
Therefore — Because there are few who have
wisdom to discern this, most men expose themselves to manifold miseries.
Verse 7
[7] For he knoweth not that which shall be: for who can tell
him when it shall be?
For — Men are generally ignorant of future events, and
therefore their minds are disquieted.
Verse 8
[8] There is no man that hath power over the spirit to
retain the spirit; neither hath he power in the day of death: and there is no
discharge in that war; neither shall wickedness deliver those that are given to
it.
To retain — To keep it in the body. This is
added as another evidence of man's misery.
No discharge — In that fatal conflict between
life and death, when a man is struggling with death, though to no purpose, for
death will be always conqueror.
Neither — And although wicked men, who most fear death, use all
possible means, to free themselves from it, yet they shall not escape it. The
most subtle wickedness cannot outwit death, nor the most daring wickedness
out-brave it.
Verse 9
[9] All this have I seen, and applied my heart unto every
work that is done under the sun: there is a time wherein one man ruleth over
another to his own hurt.
To his hurt — There are some kings, who use
their power tyrannically, whereby they not only oppress their people, but hurt
themselves, bringing the vengeance of God upon their own heads.
Verse 10
[10] And so I saw the wicked buried, who had come and gone
from the place of the holy, and they were forgotten in the city where they had
so done: this is also vanity.
And so — In like manner.
The wicked — Wicked princes or rulers.
Buried — With state and pomp.
Who — Had administered publick justice, which is frequently
signified by the phrase of coming in and going out before the people.
The holy — The throne or tribunal seems to be so called here, to
aggravate their wickedness, who being advanced by God into so high and sacred a
place, betrayed so great a trust.
Where — They lived in great splendor, and were buried with
great magnificence.
This — That men should so earnestly thirst after glory, which
is so soon extinct.
Verse 11
[11] Because sentence against an evil work is not executed
speedily, therefore the heart of the sons of men is fully set in them to do
evil.
Therefore — God's forbearance makes them
presumptuous and secure.
Verse 13
[13] But it shall not be well with the wicked, neither shall
he prolong his days, which are as a shadow; because he feareth not before God.
A shadow — His life, though it may seem long, yet in truth is but
a shadow, which will quickly vanish and disappear.
Verse 14
[14] There is a vanity which is done upon the earth; that
there be just men, unto whom it happeneth according to the work of the wicked;
again, there be wicked men, to whom it happeneth according to the work of the
righteous: I said that this also is vanity.
Done — Either by wicked potentates, who do commonly advance
unworthy men, and oppress persons of greatest virtue and merit: or, by God's
providence, who sees it fit for many weighty reasons so to manage the affairs
of the present world.
To whom — Who meet with such usage as the worst of men deserve.
It happeneth — Who, instead of those punishments
which they deserve, receive those rewards which are due to virtuous men.
Verse 15
[15] Then I commended mirth, because a man hath no better
thing under the sun, than to eat, and to drink, and to be merry: for that shall
abide with him of his labour the days of his life, which God giveth him under
the sun.
To be merry — This he speaks of sensual
delights.
Verse 16
[16] When I applied mine heart to know wisdom, and to see the
business that is done upon the earth: (for also there is that neither day nor
night seeth sleep with his eyes:)
To see — To observe mens various designs and employments, and
their unwearied labours about worldly things.
For there is — Having now mentioned the business
which is done, or which man doth, upon earth, he further adds, as an evidence
of man's eagerness in pursuing his business, for even by day and by night he
(the busy man) seeth not sleep with his eyes. He grudges himself necessary
refreshments, and disquiets himself with endless cares and labours.
Verse 17
[17] Then I beheld all the work of God, that a man cannot
find out the work that is done under the sun: because though a man labour to
seek it out, yet he shall not find it; yea further; though a wise man think to
know it, yet shall he not be able to find it.
I beheld — I considered the counsels and ways of God, and the
various methods of his providence, and the reasons of them.
Find out — No man, though ever so wise, is able fully and
perfectly to understand these things. And therefore it is best for man not to
perplex himself with endless enquiries, but quietly to submit to God's will and
providence, and to live in the fear of God, and the comfortable enjoyment of
his blessing.
── John Wesley《Explanatory Notes on Ecclesiastes》
08 Chapter 8
Verses 1-15
Verse 1
A man’s wisdom maketh his
face to shine and the boldness of his face shall be changed.
The human face
In all the works of God
there is nothing more wonderful than the human countenance. The face is
ordinarily the index of character. It is the throne of the emotions, the
battlefield of the passions. It is the catalogue of character, the map of the
mind, the geography of the soul. Whether we will or not, physiognomy decides a
thousand things in commercial, and financial, and social, and religious
domains. From one lid of the Bible to the other there is no science so
recognized as that of physiognomy, and nothing more thoroughly taken for
granted than the power of the soul to transfigure the face. The Bible speaks of
the “face of God,” the “face of Jesus Christ,” the “face of Esau,” the “face of
Israel,” the “face of Job,” the “face of the old man,” the shining “face of
Moses,” the wrathful “face of Pharaoh,” the ashes on the face of humiliation,
the resurrectionary staff on the face of the dead child, the hypocrites
disfiguring their face, and in my text the Bible declares, “A man’s wisdom
maketh his face to shine and the sourness of his face shall be sweetened.” And
now I am going to tell you of some of the chisels that work for the
disfiguration or irradiation of the human countenance. One of the sharpest and
most destructive of those chisels of the countenance is--
I. Cynicism.
That sours the disposition and then sours the face. It gives a contemptuous
curl to the lip. It draws down the corners of the mouth and inflates the
nostril as with a mal-odour. It is the chastisement of God that when a man
allows his heart to be cursed with cynicism his face becomes gloomed, and
scowled, and lachrymosod, and blasted with the same midnight.
II. But
let Christian cheerfulness try its chisel upon a man’s countenance. Feeling
that all things are for his good, and that God rules, and that the Bible being
true the world’s floralization is rapidly approaching, and the day when
distillery, and bomb-shell, and rifle-pit, and seventy-four pounders, and
roulette-tables, and corrupt book, and satanic printing press will have quit work,
the brightness that comes from such anticipation not only gives zest to his
work, but shines in his eyes and glows in his cheek, and kindles a morning in
his entire countenance. The grace of God comes to the heart of a man or woman
and then attempts to change a forbidding and prejudicial face into
attractiveness. Perhaps the face is most unpromising for the Divine Sculptor.
But having changed the heart it begins to work on the countenance with
celestial chisel, and into all the lineaments of the face puts a gladness and
an expectation that changes it from glory to glory, and though earthly
criticism may disapprove of this or that in the appearance of the face, Christ
says of the newly-created countenance that which Pilate said of Him, “Behold
the man!”
III. Here
is another mighty chisel for the countenance, and you may call it revenge, or
hate, or malevolence. This spirit having taken possession of the heart it
encamps seven devils under the eyebrows. It puts cruelty into the compression
of the lips. You can tell from the man’s looks that he is pursuing some one and
trying to get even with him. There are suggestions of Nero, and Robespierre, and
Diocletian, and thumbscrews, and racks all up and down the features. Infernal
artists with murderers’ daggers have been cutting away at that visage. The
revengeful heart has built its perdition in the revengeful countenance.
Disfiguration of diabolic passion!
IV. But
here comes another chisel to shape the countenance, and it is kindness. There
came a moving day, and into her soul moved the whole family of Christian
graces, with all the children and grandchildren, and the command has come forth
from the heavens that that woman’s face shall be made to correspond with her
superb soul. Her entire face from ear to ear becomes the canvas on which all
the best artists of heaven begin to put their finest strokes, and on the small
compass of that face are put pictures of sunrise over the sea, and angels of
mercy going up and down ladders all a-flash, and mountains of transfiguration
and noon-day in heaven. Kindness! It is the most magnificent sculptor that over
touched human countenance. It makes the face to shine while life lasts, and
after death puts a summer sunset between the still lips and the smoothed hair
that makes me say sometimes at obsequies, “She seems too beautiful to bury.”
V. But
here comes another chisel, and its name is hypocrisy. Christ with one terrific
stroke in his Sermon on the Mount described this character: “When ye fast be
not as the
hypocrites, of a sad countenance; for they disfigure their faces that they may
appear unto men to fast.” Hypocrisy having taken possession of the soul it
immediately appears in the countenance. Hypocrites are always solemn. They
carry several country graveyards in their faces. They are tearful when there is
nothing to cry about. A man cannot have hypocrisy in his heart without somehow
showing it in his face. All intelligent people who witness it know it is
nothing but a dramatization.
VII. Here
comes another chisel, and that belongs to the old-fashioned religion. It first
takes possession of the whole soul, washing out its sins by the blood of the
Lamb and starting heaven right there and then. This is done deep down in the
heart. Religion says, “Now let me go up to the windows and front gate of the
face and set up
some signal that I have taken possession of this castle. I will celebrate the
victory by an illumination that no one can mistake. I have made this man happy,
and now I will make him look happy. I will draw the corners of his mouth as far
up as they were drawn down. I will take the contemptuous curl away from the lip
and nostril. I will make his eyes flash and his cheeks glow at every mention of
Christ and heaven. I will make even the wrinkles of his face lock like furrows
ploughed for the harvests of joy. I will make what we call the ‘crow’s feet’
around his temples suggestive that the dove of peace has been alighting there.”
There may be signs of trouble on that face, but trouble sanctified. There may
be scars of battle on that face, but they will be scars of campaigns won. (T.
De Witt Talmage.)
Gospel of the shining face
(with Matthew
17:2):--Note
the variation of the Douay version: “The wisdom of a man shineth in his
countenance.” We would have been glad to stand with the disciples on the
mountain to see Jesus when His face shone.
I. What
is the final secret of a radiant face like that of Jesus?
1. “A
man’s wisdom maketh his face to shine.” The genuine radiance of wisdom is not
an outside application. Outward polish desirable, but not to be substituted for
inward character.
2. There
is a human wisdom in man that comes up through nature that seems to have some
radiating quality. The reign of life begins with the creature fiat on his face.
Ascending orders are, on the whole, increasingly erected, until man comes, the
only creature with wisdom to turn his face upward. He is the “being with the
upturned face.”
3. But
the light of nature in man was not
that which shone in the transfigured face of Jesus. This light does not come up
through nature, but down from God. Entering man, it changes the qualities of
the nature light. It is only when it streams out again that we also get
transfiguration experiences. This light in us is the “wisdom” that makes the
face shine.
II. How
may we have and show this shining face?
1. Companying
with Christ. The true disciple’s face will always reflect the Master’s light.
2. Busy
interest in a great aim pursued for Jesus’ sake. In cheerful work the face will
shine.
3. Faith
in the coming triumph of the kingdom.
4. The
immortal hope. Upon the disciple’s face the light is always that of the eternal
city. Dying saints in pain comfort us with shining faces when we go hoping to comfort
them. “Let your light shine.” (Homiletic Review.)
Verse 2
I counsel thee to keep the
king’s commandment, and that in regard of the oath of God.
Obedience to the civil government
Notwithstanding men differ
so much in their several opinions concerning human authority, and entertain
such various notions about the rise and original foundation of civil
government: yet it is generally agreed upon by all sides that it is absolutely
necessary that there should be such a thing as government; and the common voice
of reason (as well as the practice of all ages) plainly declares that the
universal good of mankind can in no wise be carried on without it. From hence
it appears to be the interest of mankind in general that government should be
kept up and maintained; but because men are so partial to themselves, as
through pride, ambition, or revenge, to overlook and disregard the public good,
when it stands in competition with their own private advantage: God in His
wisdom has thought fit not to leave us to the guidance and direction of natural
reason only, but has also by His revealed will more strongly enforced our
obligation to contribute in our several capacities towards promoting the public
good and common welfare of society. In discoursing upon which words I propose
to consider them--
I. As
they related particularly to the people of Israel. They may admit of this
paraphrase: I advise and counsel you to pay all dutiful submission to your king
and governor, to obey his commands in all instances which are not contrary to
God’s laws; and thus I counsel thee to observe the king’s commandment, not only
in point of prudence and humane policy, because he can do whatsoever pleaseth
him, and has an absolute power to inflict punishment upon such as shall dare to
disobey his commands; but upon a more weighty and religious account, because
your disobedience will not only render you obnoxious to the wrath and
displeasure of a powerful earthly prince, but provoke to anger the great God of
heaven and earth, in whose presence you have obliged yourself by an oath to
bear true allegiance to your sovereign; and who (as you very well know) has
denounced severe threatenings against all such as shall presume to swear
falsely by his name, and has positively declared that he will not hold him
guiltless who is not careful to perform unto the Lord his oath.
II. As
containing the ground and reason of our obedience to government. That obedience
is due from subjects to their governors is a truth fairly deducible from
natural reason; and that it is the duty of all men to comply with the laws of
the particular constitution of the place where they live, the Scriptures
evidently declare. They acquaint us that governors are the ministers of God,
appointed for the common good of society, that whosoever resisteth the power
resisteth the ordinance of God. As for the grounds and reasons upon which our
obedience to government is founded, they are many and various; some take their
force from those laws which the voice of reason dictates; some from those
precepts and commands which are contained in the books of Scripture; some from
that personal security which it has been the custom among many nations for the
supreme authority to require of the several members which are under its
jurisdiction; and from those engagements and promises which subjects have given
the government to which they belong, that they will obediently submit to such
rules and orders as the legislative power shall think fit to enjoin them to
observe. An oath is a solemn appeal to Almighty God, as a Witness and Avenger.
As a Witness to the truth of what we affirm, and the sincerity of our
resolution to perform and do what we promise. As an Avenger in case we deliver
for a truth what we know or believe to be false, and do not actually design to
perform what we promise. It is therefore a most shameful and abominable
practice to play fast and loose with things of so sacred a nature: it is one of
the vilest as well as most dangerous sins a man can commit, one of the greatest
indignities he can offer to his Creator; it is in a manner as enormous a crime
as the calling in question God’s infinite truth and knowledge, and near as
hazardous a provocation as that of bidding defiance to His almighty power. (T.
Payne, M. A.)
Verse 4
Where the word of a king
ii there is power.
The king’s word
The reference is,
doubtless, to certain kings who lived in ancient times, perchance, for
instance, to Solomon himself. But we speak to-day not of an earthly ruler, but
of a heavenly. There is another King, one Jesus, who shares with His Father the
throne of the universe, whose word stands fast for ever. May we love Him so
well, and trust Him so perfectly, that His word, whatever it is, shall have due
power with us. There is power in it, and we shall do well to yield to it at
once. Happy the subjects of this holy King whose word while it is powerful is always
sweet, and true, and tender.
I. Throughout
his vast dominions the word of God and Christ exercises indisputable and
irresistible influence. How small are the kingdoms of this earth, how great and
glorious are the kingdoms of our God and of His Christ. I know that as yet we
see not all things put under Him, but even now the sun never sets upon His
kingdom, and countless worlds, for aught we know, are rolling towards His feet.
He is already “the blessed and only Potentate, the King of kings and Lord of lords.”
Alike in nature, providence and grace, He sits supreme. He is ordaining end
ordering all things. Let your doubts and fears be gone; He fainteth not,
neither is He weary, He is neither sleeping nor hunting, nor journeying. His
sceptre is still in His hand, and the hand is not shrunken nor feeble. While
God lives and reigns all is well!
II. The
word of a king has power--special power, perhaps--in his throne room. If God’s
word and Christ’s have power in any place, they may be supposed to have special
influence in the very centre of His palace. There He sits at His Father’s side,
sharing the Father’s glory, rejoicing in His well-deserved renown; His word has
power there if nowhere else. Elsewhere, rebellion may seek to lift its hideous
head, but not there. The angels wait upon Him, bright servitors, whose only joy
it is to fly at His command, to do His bidding, whatever it may be. The spirits
of just men made perfect circle round Him, serving Him day and night in His
temple; men and women, aye, and little children too, rejoice to run the errands
of the King, and so to show their love; while mysterious living creatures bow
before His face and help to swell the anthem that ever rises to His praise.
III. Even
when the King was travelling in disguise there was still power in His word. He
was King of hearts; He summoned men to join His train with just that
irresistible “Follow Me.” He was King of the elements, so that the winds and
waves hearkened to His voice, and laid themselves to rest like cowed beasts within
their lairs. He was King of disease, so that however virulent or longstanding,
it fled and ceased at His command. He was King of death: “Lazarus, co, me
forth,” He cried, with a loud voice, and Lazarus came forth, bound hand and
foot with graveclothes. He was King of Satan, for though the devil bade Him
fall at his feet and worship him, Christ got the victory again and again. He
was King of sin, for only He could say to those who had long been dead in
trespasses and sins, “Be of good cheer, thy sins are forgiven thee.” He was a
King, every inch of Him, from His cradle to His grave.
IV. The
word of a king has special power in his audience chamber. In the palace of
which I speak, there is an apartment set aside for the special purpose of
holding interviews with those who would petition the king. To it subjects of
every name, and race, and degree, are always welcome; nay, our King, if I may
so say, sits even in the gate, so that applicants who have not boldness to
venture to the palace can still approach Him. There He stretches out His silver
sceptre, welcoming all who have petitions to present and pleas to urge. In this
audience chamber the word of the King has power. He permits you to pray, and that permit none
can cancel. He gladly hears your arguments, and if they are such as He has
prompted, they will avail with Him. There is power in His word of promise; He
has never recalled one. He has never failed to fulfil one. “The gifts and
calling of God are without repentance.” He may keep you waiting a little while,
according to His wisdom, but the blessing is already on the wing. If your heart
is open for it, it will soon come fluttering in.
V. The
word of a king is heard in his banqueting hall. Jesus is never so happy as when
He feasts His saints. He loves them to commune with Him, he rejoices when their
meditation of Him is sweet, and when, instead so much of speaking to Him, they
employ their spiritual powers in hearing and listening to His voice. There is
power in every word He speaks, power in the invitation that He issues, and in
the welcome that He utters to all. What a knack He has of making His guests
feel at home. How readily He sets them at their ease. How charmingly He makes
them understand that all that He has is theirs, that the good things on the table
are net for ornament, but can be taken, tasted and enjoyed.
VI. There
is power is the king’s word, moreover, on the battlefield. “The Lord is a Man
of war; the Lord is His name.” He fights, as we do, with weapons that are not
carnal but spiritual. There is a sword that goeth out of His mouth, that is the
word of the King’s power. It strikes terror like a barbed arrow into the hearts
of the King’s enemies. When He sounds His battle cry, even Midian is put to
confusion and to flight. On this same battlefield He inspires His followers. If
He says “Up guards and at them,” though we be but a thin red line, we will
charge the serried ranks of the enemy. If He bids us lie in the trenches,
though it may not be such congenial work, we will do it, for there is a power
in His word we dare not resist. There is, moreover, enabling power in it. We
can hold ourselves in reserve if God bids us do so. If He sends us out on
pioneer work, or on sentry-go--this is lonely work--we will do either, for
there will be sufficient grace whatever the King’s orders are. His very word is
omnipotent, and we are omnipotent if we obey it!
VII. There
is power in the king’s word in foreign courts. We talk about “the Great Powers
of Europe.” Comparatively speaking they are powerful, with their armies and
their navies and their armaments and exchequers, but oh, there is a greater
Power than all of these of both worlds rolled into one. And we are servants of
that great Power, ambassadors of God who, in Christ’s stead warn arid rebuke
and beseech. (T. Spurgeon.)
The word of a king
Kings in Solomon’s day had
a vast amount of power, for their word was absolute. When such a monarch
happened to be wise and good, it was a great blessing to the people; for “a
king that sitteth in the throne of judgment scattereth away all evil with his
eyes.” But if he
was of a hard, tyrannical nature,
his subjects were mere slaves, and groaned beneath a yoke of
iron. We do not sufficiently give thanks for the blessings of a constitutional
government. There is, however, one King whose power we do not wish in any
degree to limit or circumscribe. God doeth as He wills amongst the armies of
heaven, and amongst the inhabitants of this lower world; none can stay His
hand, or say unto Him, What doest Thou? In this we greatly rejoice.
I. First,
we would see the power of the word of the Lord in order to excite our awe of
Him. What are we poor creatures of a day? Man proposes, but God disposes; man
resolves, but God dissolves; that which man expecteth, God rejecteth; for the
word of the Lord standeth for ever, but man passes away and is not. Think of
the day before all days when there was no day but the Ancient of Days, and when
God dwelt all alone; then He willed in His mind that there should be a world
created. “He spake, and it was done: He commanded, and it stood fast.” When the
Lord created He used no hand of cherubim or seraphim: all that we read in the
sublimely simple record of Genesis is, “God said, let there be,” and there was.
His word accomplished all, and when He wills to destroy either one man or a
million His word is able to work His will. Oh, how we ought to worship Thee,
thou dread Supreme, upon whose word life and death are made to hang! I might in
another division of this part of my subject remind you of the power which
attends both His promises and His threatenings. God has never promised without
performing in due time to the last jot and tittle. Hath He said, and shall He
not do it? Hath He commanded, and shall it not come to pass? There is power in
God’s word to foretell, so that, when He tells what is to be in the future, we
know that it shall come to pass. “Seek ye out of the book of the Lord, and
read: no one of these shall fail, none shall want her mate.” Thus saith the
Lord, “I have spoken it, I will also bring it to pass; I have purposed it, I
will also do it.” In the word of the Lord also there is power to predestinate
as well as to foretell, so that what He decrees is fixed and certain. “There
are many devices in a man’s heart; nevertheless the counsel of the Lord, that
shall stand.” Let us worship the great Ordainer, Benefactor, and Ruler, whose
every word is the word of a King, in which there is power.
II. Secondly,
we would think of the power of God’s word in order to ensure our obedience to
it. Whenever God gives a word of command it comes to us clothed with authority,
and its power over our minds should be immediate and unquestioned. The sole
authority in the Church is Christ Himself: He is the Head of His Church, and
His word is the only authority by which we are ruled. Every precept that He
gives lie intends us to keep; He does not ordain it that we may question it; He
commands that we may obey. Let me refer you to what Solomon says in verse 2: “I
counsel thee to keep the king’s commandment.” This is admirable counsel for
every Christian: if the commandment were of the wisest of men, we might break
it, and perhaps do right in breaking it; but if it be the King who gives the
command, even the Lord Jesus Christ, who is the King in Zion, then the advice
of the Preacher is wise and weighty. Solomon goes on to say, “Be not hasty to
go out of His
sight.” There is such power in God’s word that I would have you also obey this
precept, and seek to remain in His presence. Walk in communion with Christ in
whatever path He may point out to you. Never mind how rough it is: do not
imagine it is the wrong road because it is so rough; rather reckon it to be
right because it is rough, for seldom do smoothness and rightness go together.
Oh, to abide in Christ the Word, and to have His word abiding in us! Solomon
then says, “Stand not in an evil thing.” There is such power in the word of God
that He can readily destroy you, or heavily chastise you, therefore be quick to
amend, and “stand not in an evil thing.” Repent, obey, submit, confess, seek
pardon at once.
III. And
now, thirdly, To inspire our confidence, let us think that “where the word of a
king is, there is power.” If there is a heart here that is seeking mercy, if
you can go before God with such a promise as this in your mouth, “Let the
wicked forsake his way,” etc., that word of His is not a mere sound, there is
the power of truth in it. If you do what He there bids you do you shall find
that He can and will abundantly pardon. Do you tell me that you cannot conquer your
evil passions and corrupt desires? Here is a promise from the word of the Lord,
“From all your filthiness, and from all your idols, will I cleanse you. A new
heart also will I give you, and a new spirit will I put within you.” Now come
and plead these precious promises, there is power in them, they are the words
of a King, and if you plead them at the mercy-seat you shall become a new
creature in Christ Jesus: old things shall pass away; all things shall become
new. And are there any of you who are struggling at this time with a remaining
corruption which you cannot conquer? Now come and lay hold of the promise that
you shall overcome, and plead it before the mercy-seat. If you do but get any
promise of God suited to your case, make quick use of it, for there is power in
it; it is the word of a King! Then, also, are there any of you in great
trouble? Remember His word, “Many are the afflictions of the righteous: but the
Lord delivereth him out of them all.” Go and tell him that He has thus spoken,
and that He has therein pledged Himself to deliver you out of all afflictions:
and be sure of this, He will be as good as His word. Do you expect soon to die?
Are you somewhat distressed because sickness is undermining your constitution? Be not afraid, for His
Spirit teaches you to sing, “Yea, though I walk through the valley of the
shadow of death, I will fear no evil: for Thou art with me: Thy rod and Thy
staff they comfort me.”
IV. I
address myself to all people of God who are associated in Church-fellowship, and
striving to do the Lord’s service; and to you who will be so associated here.
My text is to be used to direct your efforts you need power; not the power of
money, or mind, or influence, or numbers; but “power from on high.” All other
power may be desirable, but this power is indispensable. Spiritual work can
only be done by spiritual power. I counsel you in order to get spiritual power
in all that you do to keep the King’s commandment, for “where the word of a
king is, there is powers” Whatsoever you find in Scripture to be the command of
the King, follow it, though it leads you into a course that is hard for the
flesh to bear: I mean a path of singular spirituality and nonconformity to the
world. Remember that, after all, the truth may be with the half-dozen, and not
with the million. Christ’s power may be with the handful as it was at
Pentecost, when the power came down upon the despised disciples, and not upon
the chief priests and scribes, though they had the sway in religious matters.
If we want to win souls for Christ we must use the Word of God to do it. Other
forms of good work languish unless the Gospel is joined with them. Set about
reforming, civilizing, and elevating the people, and you will lose your time
unless you evangelize them. Then again, if you want power, you must use this
Word in pleading. If your work here is to be a success, there must be much
praying; everything in God’s house is to be done with prayer. Give me a praying
people, and I shall have a powerful people. The Word of the King is that which
gives power to our prayers. There is power in accepting that Word, in getting
it into you, or receiving it. You never keep the truth till you have received
this Word of a King into your spiritual being, and absorbed it into your
spiritual nature. Oh, that you might every one of you eat the Word, live on it,
and make it your daily food! And then, there is power in the practising of it.
Where there is life through the King’s Word, it will be a strong life. The sinner’s life is a feeble
life; but an obedient life, an earnest Christian life, is a life of strength.
Even those who hate it and abhor it cannot help feeling that there is a strange
influence about it which they cannot explain, and they must respect it. (C. H. Spurgeon.)
Verse
5
A wise man’s heart disoerneth both time and judgment.
A watchnight meditation
Of all seasons of the year the present one inclines us most to
thought. If, when the old year is dying, or when the new is being born, men
will not think,
it is very doubtful if they will ever think at all.
I. A man who is not utterly
unwise will see that this is a time for review. It is said of the Emperor Titus
that he used to review each day as it drew to its close, and if he could not
recall anything which he had done for the good of others he set it down in his
note-book that he had lost a day. It was not a bad rule for a heathen king, but
hardly good enough for a Christian man. And yet some of us who live in the
mid-day of the Gospel do not aim so high, with the poor result that we hit something very much
lower than the mark set before us. We come short of the glory of doing the
Divine will. It is bad enough to lose one day, but how about losing three
hundred and sixty-five? Yes, unless it has been lived in God, consciously in
Him and for Him, we may set it down as lost. Let us all find opportunity for a
quiet, earnest talk with the hours of the year that has gone. Look well at the
old before you greet the new. It will make the new all the better, and when in
its turn it becomes old the task of reviewing it will not be so unpleasant.
II. A man of wisdom will see
that this is an appropriate time for reconciliations. Has there been a little
rift in friendship’s lute? Now is a good time for mending the instrument and
bringing back the harmony, music for the King of kings. Take the tide of good
feeling at the flood, and be reconciled to those whom for a while thou mayest
have been alienated. “When death, the great reconciler, has come, it is never
our tenderness we repent of, but our severity.” Let us see to it that we enter
the new year at peace with God. He is reconciled in Christ to us. Why should we
stand out?
III. The wise man who observeth
time and judgment will hear a voice at this particular time appealing to his
generosity. Yea, there is more than one voice speaking to us on this behalf.
There is the very voice of poverty itself speaking in plaintive tones to those
who have the sympathetic ear. There is the voice of our own joys and comforts
reminding us of the distress of those who are devoid of these things.
IV. This is a time for
consecration. To consecrate ourselves to God is to recognize the supreme fact of our existence
and to act upon it. This is the time of all times for consecration, while the
goodness of God is passing before us. As the mercies of the year marshal past
us in grand and swift review let us listen to their pleading and present
ourselves to God. (T. Jackson.)
The wise man’s improvement of time
I. The Christian’s spiritual
discernment of time.
1. The wise man marks with a discerning eye the successive
developments which time has made of God’s gracious purposes towards our guilty
race.
2. The man who is spiritually “wise,” and divinely taught, solemnly
ponders the devastations of time. And how fearful have been his ravages! He has
overturned the mightiest empires, sapped the loftiest towers, and laid low the
proudest cities. But above all, time has with irresistible flood swept away in
succession the countless millions of our race. Tamerlane the Tartar reared a
vast pyramid, formed of the skulls of those victims whom he had slain in
battle; but death wages a more fatal contest over a wider field; and for us
“there is no discharge from that war.” Diseases in all their sad variety are
his ministers; and were a pyramid to be erected by him of human bones, it would
pierce the clouds of heaven.
3. The Christian marks and ponders the shortness of time. What are
six, or ten, or a hundred thousand years? They are but units in eternity’s
countless reckoning; they are but drops in eternity’s unfathomable and
shoreless ocean. But when we reckon time by the period of man’s life, “the days
of our years are threescore years and ten; and if by reason of strength” in
some “they be fourscore years, yet is their strength labour and sorrow; for we
are soon cut off, and we flee away.” Life is truly like the bridge which the
moralist describes; a mighty multitude presses to cross it, but it is filled with
openings through which the passengers are continually dropping into a dark and
rapid river beneath, and but a few are left; and as these approach the other
side they, too, fall through and perish. The Christian, “knowing the time,”
learns to die daily; he cherishes more and more of the pilgrim spirit, and in
all his plans and prospects he acts continually under the practical influence
of the apostle’s appeal (James 4:13-15). Ye merchants and busy
tradesmen, I ask, is it thus in your case? Is such wise discernment of the
shortness of time yours?
4. The wise man’s heart also discerneth the swiftness of time. And
thus it is that human life is compared to “a tale that is told,” to “the
weaver’s shuttle” flying rapidly across the web.
5. Finally, the Christian discerns that time is a precious talent for
which he must give an account.
II. The lessons and duties
suggested by the year that is past, and that which has now begun.
1. In a public and national sense this has been a truly memorable
year.
2. The past year is memorable in the review of it, in your history as
families.
3. How solemn and affecting to you as a congregation is the review of
the past year!
III. In reference to the year on
which we have now entered, what important duties devolve upon us!
1. Let us never forget that as we live in a world of change, it
becomes us to expect changes and trials, and to calculate upon the probability
of being called away by death, ere the year has closed.
2. Let the disciples of the Lord Jesus remember their solemn
responsibility to live for the glory of God.
3. Finally, let us unite our prayers with those of the people of God
of every name who are met at this season to supplicate, with one accord, the
outpouring of the Holy Ghost on the Church and the world. (John Weir.)
Verse
8
There is no man that hath power over the spirit to retain the
spirit.
Death an unpreventable exit of the spirit
1. It is implied that man has a spirit.
2. Man’s power over his spirit is not absolute.
He has some power over it; power to excite it to action, direct
its thoughts, control its impulses, train its faculties, and develop its
wonderful resources. Self-government is the duty of every man. But whatever the
amount of power he may have over his spirit, he is utterly unable to “retain”
it here, to keep it in permanent connection with the body. From this fact I
deduce three practical lessons.
I. We should take proper care
of this “spirit” while we have it with us.
II. We should keep this
“spirit” ever in readiness for its exit. It requires to have its errors
corrected, its guilt removed, its pollutions cleansed away.
III. Efforts for the permanent
entertainment of this “spirit” here are to the last degree unwise. What are men
doing here? On all hands they are endeavouring to provide for their spirits a
permanent entertainment. “Soul, thou hast much goods,” etc. “Wherefore do ye
spend your labour for that which satisfieth not?” (Homilist.)
The uncertainty of life
Autumn, with its tinted leaves, its slanting shadows, and brief
sunshine, points out the same truth as the text. Man is powerless--much as he
might wish it--to check the fast falling shower of faded foliage, or to throw
back the shadows of the sundial. The fortune of the world could not procure a
moment’s respite from that silent and regular work of decay which is going on
in the surrounding world. So, likewise, “No man hath power over the spirit to
retain the spirit.” Each one of us must gradually pass away from the visible
universe. When that solemn moment arrives, there will be those who would long
to retain us by their side--those who have yet to learn that the “communion of saints”
is not broken by the accident of death. And yet it cannot be; we must let go
our hold of the departing soul. Others will long and vainly struggle to remain
behind themselves. As we contemplate the prospect of death, a new stimulus
should be given to duty and action. For it has been well said, “Duty is done
with all energy then only when we feel ‘the night cometh when no man can work’
in all its force.” Let me lead your thoughts then for a brief space in this
direction. “Redeem the time.” This is the precept, the echo of a past
inspiration, which the Holy Spirit of God would still sound in our ears as we
look forward to the termination of present life. Spend the life in earnest, and
as if the whole future depended upon it. Spend to-day as if there were no
certain to-morrow. Be watchful about little things, and especially the brief
moments of time. The few pence and the fragments of food have their value. (A.
WilIiamson, M. A.)
There is no discharge in that war.--
The battle of life
The leaves are always falling from the forest trees in
autumn-time. Unheard, unnoticed, they flutter every morning to the ground, but
anon there is a crash in the forest as a giant tree, decayed, comes headlong to
the earth, and the winds that helped to bring it down seem to moan among the
trees that still stand firm. “Howl, fir-tree, for the cedar has fallen.”
Sometimes even the falling of a leaf is noticed, if it happens to tumble down
exactly at one’s feet, or even the falling of a little branch or twig will
startle one, should it chance to light upon one’s head or hand. It is even so
with mortals in the matter of death.
I. There is no “casting off”
of weapons in the war. In every other war there is, for one or other of the
contending parties obtains a return in triumph, a blowing of the trumpet and a
beating of the drums, an unharnessing of armour and a laying by of sword and
spear and shield, a tide of congratulations flowing in from king or queen, and
from a grateful country that has been delivered from impending danger. “But,”
says the Preacher, “there is no casting off of weapons in that war.” It must be
fought out to the bitter end, it must be waged till the vanquished combatant at
last surrenders at discretion to the Black Prince of death. The struggle begins
at birth. What tussles the infants have for life! Have we not seen them from
their earliest breath fighting with the dragon that, as it were, waited for
their birth? Fight, little stranger, fight! Fight thou must if thou wouldest
live at all, for there are, even in thy weakest days, a thousand enemies who
fain would drain thy life away! Moreover, the fight is specially fierce at
times. When sickness threatens, and disease invades, and when we are called to
pass through places specially unwholesome, or to engage in occupations
peculiarly perilous, oh, how hot the battle then becomes.
II. Another rendering of this
remarkable expression will give us this idea, there is no “casting off” weapons
in that war. By this, I understand that there is not in any mortal hand a weapon,
of whatsoever a description, that is likely to avail against this king of
fears. You know how it is in the present day with the art of war, as some are
pleased to call it. If one man invents a gun of special calibre, or a bullet of
peculiarly penetrating powers, another forthwith invents an armour that resists
them both; this has no parallel in the matter of life and death. There can be
found for death’s shot and shell no armour that can resist it. Goliath’s spear,
though it be like a weaver’s beam, will not defend him from the stroke of
death; Saul’s javelin, though he aim it better than when he cast it at active
David, is not likely to pin death to the wall; and the gilded sword of bribery,
with its jewelled hilt, is vain against this adversary. Elizabeth exclaimed,
“All my possessions for a moment of time!” but there was no casting of the
weapons in that war, even for the virgin queen. We are virtually defence-less.
“It is appointed unto man to die.”
III. Yet, again, there is this
rendering of the passage. “there is no sending of a substitute in that war,” I
believe that the conscription, where it obtains, allows for substitution; that
one may, at least on certain conditions, send another in his place to serve his
country; but there is no such provision here. There is, indeed, the possibility
of one taking another’s place temporarily. A brave miner, for instance, has
said to another in equal peril with himself, “Only one of us can get out of
this: you may go, and I will die.” “Death passed upon all men, for that all
have sinned.” If this be true, is it not very marvellous how unconcerned most
are! It was enjoined upon the ancient Thebans that before they erected a house
they should build a sepulchre in its neighbourhood, and the Egyptians were wise
enough to bring round at their feasts an image of death, that the guests might
be reminded of their mortality. “Ponder, O man, eternity,” for “there is no
sending of a substitute in that war.”
IV. There is no exemption from
fighting in this battle--no excuse from joining in this campaign. We all are
hastening to the bourne from which no traveller returns. You know that in the
days of Moses there were certain exemptions and excuses in connection with the
military service. Such was the mercy of God that He arranged that, if a man had
built a new house, he was not called to take up arms, he must go and dedicate
it. After the house-warming he might go to the battle, but not before. Or if
one had planted a vineyard, he should wait till he had eaten of it: lest another
should reap the result of his labours. ‘Twas the same with the newly-married
man; and for the faint-hearted there was this kind provision made, that they
should go back to their homes; not, indeed, so much for their own sakes, aa
lest their brethren should become faint-hearted too. There are no such
considerations in this case: there cannot be. I heard only last week of one who
was married for two short days, and was taken under heartrending circumstances
from his bride. We sometimes talk about sudden death, and it is awfully sudden
for those who are looking on and living still, but I believe there should be no
such thing as sudden death to any who know the power of death and the certainty
of it. (T. Spurgeon.)
Christian life-service
I would use our text as an illustration of the Christian life and
the Christian’s life allegiance: “There is no discharge in that war.”
I. So runs the summons. Now,
this Book of God is full of sentences which bind the conscience of every
believer, and compel an irrevocable self-consecration. But, aside from all the
direct expressions of Scripture, is the spirit of the Christ life to which we
are conformed, commanding in the consecration which it exhibits and influences.
Oh, how soon the soldier comes to mirror his captain! There was somewhat of
Napoleon in every member of the Old Guard--somewhat of his fortitude, his
steadfastness, his untiring perseverance, whatsoever might be the harassing or
hindering circumstances of the march. Even so does he who has given his pledge
to Christ, and who persistently avows his relationship to Him, come to receive
somewhat of the spirit of Christ and His constancy of devotion. There are no
vacations, there are no furloughs, there are no personal interests. “If any man
will come after Me, let him take up his cross and follow Me”--day by day, year
by year, even unto the end--saith the Lord who hath redeemed us.
II. But beyond the summons,
“There is no discharge in that war,” so gladly responds the soldier. There is
no joy like that of those who go forth to those daily battles against sin in
the name of the God of Israel. Their battle songs would befit a banquet, and
their triumph of spirit is a presage and earnest of their triumph of
possession.
1. Gratitude inspires consecration. “There is no discharge in that
war,” responds the soldier gladly. “What shall I render unto the Lord?” is the
constant self-inquiry. Such a grateful soul is covetous most of all of
opportunities. He does not check the calls upon him for exertion. He seeks
everywhere for occasions to manifest the love which swells and rules within
him.
2. But hope expects coronation! It is the mainspring of the wheel. It
is the life-preserver on the tide. It is the double wing of the soul in its
effort to rise above the things restraining and hindering it. And every
believer responds, “There is no discharge in that war”: I want none; for hope
expects coronation. It is not presumptuous hope, because it is founded upon the
purposes of the Word of God.
III. So requires the service.
Thus does our Divine Saviour sum up the work He does for us, in us, and by us.
That which He makes the great impulse of our hearts is also a necessity of our
work.
1. We have the conflict with evil about us. John Wesley’s old motto
is the grand talisman of success: “We are all at it; we are always at it.” Such
steadfastness in Christian example and influence is that for which the times
most imperatively cry.
2. But beyond that there is the conquest of sin in thine own soul to
which thou art called; for “better is he that ruleth his own spirit than he
that taketh a city.” Time after time God’s people are tempted to return to the
city from which they have set out, and there is that within them which is
constantly hinting, suggesting, constraining them to return. Now, if thou art
to meet this, thou must battle by little and by little. Character is not built
up in a day; it is a very slow process, even as God changes the contour of the
earth. No volcanic action in the sudden manifestation of power is to be
expected. No man grows instantly very good or very bad. By steps we descend,
and by steps we ascend in our tendency towards God. But there is never a time
when we outgrow this necessity of conflict in this world. (S. H. Tyng, D.
D.)
Verse 9
All this have I seen, and
applied my heart unto every work that is done under the sun.
The contemplation of human
life
The writer means, by
“applying his heart,” the exercise of his attention and his judgment. He
observed, thought, and formed opinions on the works of men spread over the
earth. We are placed in a very busy world, full of “works,” transactions,
events, varieties of human character and action. We witness them--hear of
them--think of them--talk of them. Now, it is a matter of great importance that
we should do this wisely, so as be turn these things to a profitable account.
In the first place, if this attention to the actions and events of the world be
employed merely in the way of amusement, there will be little good. It is so
with many. They have no fixed, serious interest and purpose to occupy their
minds; no grand home-business within their own spirits. Yet they must have
something to keep their faculties in a pleasant activity, or cull it play. The
mind, therefore, flies out as naturally and eagerly as a bird would from an
opened cage. The attention rambles hither and thither, with light momentary
notices of things; great and small;--here, there or yonder; it is all one;
“welcome!” and “begone!” to each in turn. Now, how useless is such a manner of
“applying the heart”! But there may be another manner much worse than useless.
For attention may be exercised on the actions, characters and events among
mankind in the direct service of the evil passions; in the disposition of a
savage beast, or an evil spirit; in a keen watchfulness to descry weakness, in
order to make a prey of it:--in an attentive observation of mistake, ignorance,
carelessness, or untoward accidents,-in order to seize, with remorseless
selfishness, unjust advantages;--in a penetrating inquisition into men’s
conduct and character in order to blast them; or (in a lighter mood) to turn
them indiscriminately to ridicule. Or there may be such an exercise in the
temper of envy, jealousy or revenge; or (somewhat more excusably, but still
mischievously) for the purpose of exalting the observer in his own estimation.
But there would be no end of describing the useless and pernicious modes of
doing that which our text expresses. Let us try to form some notion of what
would be the right one. In doing so there is one most important consideration
to be kept in mind; that is, the necessity of having just principles or rules
to be applied in our observation of the world. With the aid of these we are to
look on this busy mingled scene of all kinds of actions and events. And we
might specify two or three chief points of view in which we should exercise
this attention and judgment. And the grand primary reference with which we
survey the world of human action should be to God; we should not be in this
respect “without God in the world.” We are exercising our little faculty on the
scene; let us recollect One whose intelligence pervades it all, and is perfect
in every point of
it! Let us think, again, while we are judging He is judging! “There is at this
instant a perfected estimate in an unseen mind of this that I am thinking how
to estimate!--if that judgment could lighten on me, and on its subject!” Our
minds, also, should be habituated, in looking at this world of actions, to
recognize the Divine government over it all; to reflect that there is one
sovereign, comprehensive scheme, proceeding on, to which they are all in
subordination. Again, our exercise of observation and judgment on men’s actions
should have a reference to the object of forming a true estimate of human
nature. How idle to be indulging in speculative and visionary theories about
this in the midst of a world of facts! In connection with this, we may add that
the observant judgment of the actions of mankind should have some reference to
the illustration and confirmation of religious truths. These truths may thus be
embodied, as it were, in a substantial form of evidence and importance. We may
just name, for instance, the doctrine of the fall and the depravity of man.
Look, and impartially judge, whether “the works done under the sun” afford any
evidence on that subject! The necessity of the conversion of the soul. For
whence does all the evil in action come from? Is the heart becoming drained
into purity by so much evil having come from it? Alas! there is a perennial
fountain, unless a Divine hand close it. We may name the doctrine of a great
intermediate appointment for the pardon of sin--its pardon through a
propitiation, an atonement. We look at the life of a sinner, a numerous train
of sins. Think intently on the malignant nature of sin; and, if there be truth
in God, it is inexpressibly odious to Him; then if, nevertheless, such sinners
are to be pardoned, does it not eminently comport with the Divine holiness--is
it not due to it--that in the very medium of their pardon, there should be some
signal and awful fact of a judicial and penal kind to record and render
memorable for ever a righteous God’s judgment, estimate, of that which He
pardons? The necessity of the operating influence of a Divine Spirit is also
illustrated. A faithful corrective reference to ourselves in our observation of
others is a point of duty almost too plain to need mentioning. The observation
should constantly turn into reflection, which yet it is very unapt to do,
except when self-complacency can be gratified. Might we suggest one other point
of reference in our looking on the actions of men, namely the comparison and
the difference between what men are doing “under the sun,” and what they will
all, ere long, be doing somewhere else? Think of all that have done all “the
works under the sun,” ever since that luminary began to shine on this
world,--now in action in some other regions! Think of all those whose actions
we have beheld and judged--those recently departed--our own personal friends!
Have not they a scene of amazing novelty and change; while yet there is a
relation, a connecting quality between their actions before and now. Lastly,
our exercise of attention and judgment on “every work that is done under the
sun” should be under the habitual recollection that soon we shall cease to look
on them; and that, instead, we shall be witnessing their consequences; and in a
mighty experience also, ourselves, of consequences. This thought will enforce
upon us incessantly, that all our observation should be most diligently turned
to the account of true wisdom and our own highest improvement. (J. Foster.)
Verse 10
And so I saw the wicked
buried, who had come and gone from the place of the holy, and they were
forgotten in the city where they had so done: this is also vanity.
The wicked man’s life,
funeral and epitaph
I. In the first
place, here is some good company for you; some with whom you may walk to the
house of God, for it is said of them that they did come and go from the place
of the holy. By this, I think we may understand the place where the righteous
meet to worship God. God’s house may be called “the place of the holy.” Still,
if we confine ourselves strictly to the Hebrew, and to the connection, it
appears that by the “place of the holy” is intended the judgment-seat--the
place where the magistrate dispenses justice; and, alas I there be some wicked
who come and go even to the place of judgment to judge their fellow-sinners.
And we may with equal propriety consider it in a third sense to represent the
pulpit, which should be “the place of the holy”: but we have seen the wicked
come and go even from the pulpit, though God has never commanded them to
declare his statutes. Happy the day when all such persons shall be purged from
the pulpit; then shall it stand forth “clear as the sun, fair as the moon, and
terrible as an army with banners.” “I have seen the wicked come and go from the
place of the holy.”
II. And now we are
going to his funeral. I shall want you to attend it. There is a man who has
come and gone from the place of the holy. He has made a very blazing profession.
He has been a county magistrate. Now, do you see what a stir is made about his
poor bones? There is the hearse covered with plumes, and there follows a long
string of carriages. The country people stare to see such a long train of
carriages coming to follow one poor worm to its resting-place. What pomp! what
grandeur! Will you just think of it, and who are they mourning for? A
hypocrite! Who is all this pomp for? For one who was a wicked man; a man who
made a pretension of religion; a man who judged others, and who ought to have
been condemned himself. But possibly I may have seen the wicked man buried in a
more quiet way. He is taken quietly to his tomb with as little pomp as
possible, and he is with all decency and solemnity interred in the grave. And now
listen to the minister. If he is a man of God, when he buries such a man as he
ought to be buried, you do not hear a solitary word about the character of the
deceased; you hear nothing at all about any hopes of everlasting life. He is
put into his grave. As for the pompous funeral, that was ludicrous. A man might
almost laugh to see the folly of honouring the man who deserved to be
dishonoured, but as for the still and silent and truthful funeral, how sad it
is! We ought to judge ourselves very much in the light of our funerals. That is
the way we judge other things. Look at your fields to-morrow. There is the
flaunting poppy, and there by the hedge-rows are many flowers that lift their
heads to the sun. Judging them by their leaf, you might prefer them to the
sober-coloured wheat. But wait until the funeral when the poppy shall be
gathered and the weeds shall be bound up in a bundle to be burned--gathered
into a heap in the field to be consumed, to be made into manure for the soil.
But see the funeral of the wheat. What a magnificent funeral has the
wheat-sheaf. “Harvest home” is shouted as it is carried to the garner, for it
is a precious thing. Even so let each of us so live, as considering that we
must die. But there is a sad thing yet to come. We must look a little deeper
than the mere ceremonial of the burial, and we shall see that there is a great
deal more in some people’s coffins besides their corpses. If we had eyes to see
invisible things, and we could break the lid of the hypocrite’s coffin, we should
see a great deal there. There lie all his hopes. The wicked man may come and go
from the place of
the holy, but he has no hope of being saved. He thought, because he had
attended the place of the holy regularly, therefore he was safe for another
world. There lie his hopes, and they are to be buried with him. Of all the
frightful things that a man can look upon, the face of a dead hope is the most
horrible. Wrapt in the same shroud, there lie all his dead pretensions. When he
was here he made a pretension of being respectable; there lies his respect, he
shall be a hissing and a reproach lev ever. But there is one thing that sleeps
with him in his coffin that he had set his heart upon. He had set his heart
upon being known after he was gone. He thought surely after he had departed
this life he would be handed down to posterity and be remembered. Now read the
text--“And they were forgotten in the city where they had so done.” There is
his hope of fame. I have often noticed how soon wicked things die when the man
dies who originated them. Look at Voltaire’s philosophy; with all the noise it
made in his time--where is it now? There is just a little of it lingering, but
it seems to have gone. And there was Tom Paine, who did his best to write his
name in letters of damnation, and one would think he might have been
remembered. Butt who cares for him now? Except amongst a few, here and there,
his name has passed away. And all the names of error, and heresy, and schism,
where do they go? You hear about St. Austin to this day, but you never hear
about the heretics he attacked. Everybody knows about Athanasius, and how he
stood up for the divinity of the Lord Jesus Christ; but we have almost
forgotten the life of Arius, and scarcely ever think of those men who aided and
abetted him in his folly. Bad men die out quickly, for the world feels it is a
good thing to be rid of them; they are not worth remembering. But the death of
a good man, the man who was sincerely a Christian--how different is that! And
when you see the body of a saint, if he has served God with all his might, how
sweet it is to look upon him--ah, and to look upon his coffin too, or upon his
tomb in after years!
III. We are to write
his epitaph; and his epitaph is contained in these short words: “this also is
vanity.” And now in a few words I will endeavour to show that it is vanity for
a man to come and go from the house of God, and yet have no true religion. Why,
although you must deplore a wicked man’s wickedness as a fearful crime, yet
there is some kind of respect to be paid to the man who is downright honest in
it; but not an atom of respect to the man who wants to be a cant and a
hypocrite. (C.H. Spurgeon.)
The funeral of the wicked
I. Wicked men
buried.
1. A truly sad scene. Wicked men going to their graves, their
probation over, the means of improvement ended.
2. A common scene. Death does not wait for a man’s repentance.
II. Who were once
in connection with religious ordinances. “Who had come and gone from the place
of the holy.” This suggests:--
1. The religious craving of human nature. The soul everywhere is
restless for a God. All feel the want, whatever their character.
2. The power of man to resist Divine impressions.
3. The surest way to contract guilt. “it will be more tolerable for
Sodom and Gomorrha,” etc.
4. There is no necessary power in religious means to improve men.
III. Passing from
the memory of the living. There is a greater tendency in the living to forget
the wicked than the good. It is true that some giants of depravity have stamped
their impress on the heart of ages; such as Nero, Caligula, Napoleon, etc.; but
the great mass of wicked men sink into oblivion, whilst the “righteous shall be
in everlasting remembrance.” What are the powers of mind that prompt men to
remember the departed?
1. Gratitude is a commemorative power. Men instinctively remember the
good, but what benefits have the wicked wrought?
2. Love is a commemorative power. Those who have had power to draw
out the esteem and admiration of the soul will not easily, if ever, fade from
the memory. The mystic hand of love will hold them close to the heart. But who
can love in a moral sense the wicked?
3. Hope is a commemorative power. Those from whom we anticipate good
we do not easily forget. What good can be anticipated from the wicked? Future
meetings, should they ever take place, will be very fearful things. (Homilist.)
Verse 11
Because sentence against
an evil work is not executed speedily, therefore the heart of the sons of men
is fully set in them to do evil.
Present forbearance no
argument against future retribution
Solomon had looked abroad,
and had seen sin abounding;--men revelling in iniquity, vainly counting that,
because God kept silence, He world never awake to judgment. Who can deny that
this is true of our own day?
I. The operation
of the principle.
1. It has its influence amongst merely professing Christians. It lies
at the root of their indecision.
2. It has its influence upon the religiously indifferent. To them
there is nothing threatening in the horizon. What may come they know not, nor
are they much concerned to know. They hope to be prepared for things as they
turn up upon the wheel of fortune. To them there is a powerful argument
in--“All things as they were.” A change may come, certainly, but there is no
promise of Such change coming now. Were the penalty of transgression suspended
over their heads, ready to fall upon the commission of sin, they might be
restrained; but it is in the future,--how far they know not, nor do they care
to inquire.
3. There is yet another class by whom the principle is embraced, and
held as a part of their determined
creed--the professedly infidel (2 Peter 3:3-4). To the eye of one who cares not to analyze the past, or to
indulge in serious thoughts of the future, things appear to be now as they have
been, and as they must ever be; and thus present, living, undeniable facts are
made to give the lie to everything predictive of a change.
II. The evils of
the principle.
1. It erects a false standard between right and wrong. Punished or
not punished, now or in the future--or, if such a thing might be, never
punished at all--such a fact could in no way affect the character of an
essentially evil deed.
2. It argues a deplorable ignorance of, or dishonesty towards, other
parts of the Divine administration. If God be the universal Lawgiver; if the
same hand which penned the Decalogue impressed upon Nature her laws, and fixed
the principles of her movements; then there is something to be apprehended from
a course of sin, even though a just recompense may be long delayed. Our sky may
be bright, but our sins, in the meantime, may be gathering into one big
thunder-cloud on the horizon, which is destined to break upon us in one
overwhelming torrent of direst woe. Even so when this life and another are
taken as the periods. We may sin for a season--“sentence against an evil work”
may not be “executed speedily”--but all nature joins testimony with the Bible
in declaring that sin shall not go unpunished.
3. The conduct is opposed to the entire economy under which we live.
Man is sinful: human nature is fallen. God designs to raise it; but in a manner
consistent with His own character and the character of man. Moral agents have
to be dealt with;--He
therefore employs moral means. Divine patience and longsuffering are essential
to probation; and thus we see that the forbearance which God exercises toward a
sinner is fundamental in that gracious economy under which we live. According
to the terms of the evangelical covenant, sin cannot adequately be punished at
once. It would be to frustrate His own designs--to do violence to His own
arrangements.
4. The conduct is abusive of the richest mercy, and the highest
privileges of Heaven. We pity the blindness and impenitence of the
antediluvians, who, in spite of the warnings of a righteous God, brought down
the death-floods of a wakened wrath;--but ours is a more fearful portion; and a
bitterer verdict awaits us if, “because sentence against an evil work is not
executed speedily, our hearts are more fully set in us to do evil.” (J. H.
Rylance.)
The longsuffering of God
with individuals
The wise man points out in
the text one general cause of the impenitence of mankind. “The heart of the
sons of men is fully set to do evil.” Why? “Because sentence against an evil
work is not executed speedily.” This shameful, but too common, inclination we
will endeavour to expose. What are the perfections of God? They are, ye answer,
truth, which is interested in executing the threatenings that are denounced
against sinners: wisdom, which is interested in supplying means of
re-establishing order: and particularly justice, which is interested in the
punishing of the guilty. I reply, your idea of truth is opposite to truth: your
idea of wisdom is opposite to wisdom: your idea of justice is opposite to
justice. The delay of the punishment of sinners, ye say, is opposite to the
truth of God: on the contrary, God hath declared that He would not punish every
sinner as soon as he had committed an act of sin. The delay of the punishment
of sinners, ye say, is opposite to the wisdom of God: on the contrary, it is
this delay which provides for the execution of that wise plan which God hath
made for mankind, of placing them for some time in a state of probation in this
world, and of regulating their future reward or punishment according to their
use or abuse of such a dispensation. The delay of the punishment of sinners, ye
say, is repugnant to the justice of God. Quite the contrary. The delay of the
punishment of sinners will not seem incompatible with the justice of God unless
ye consider that perfection detached from another perfection, by which God in
the most eminent manner displays His glory--I mean His mercy. What would have
become of David if Divine mercy had not prolonged his days after he had fallen
into the crimes of adultery and murder; or if justice had called him to give an
account of his conduct while his heart, burning with a criminal passion, was
wishing only to gratify it? It was the longsuffering, the patience of God that
gave him time to recover himself, to get rid of his infatuation, to see the
horror of his sin, and to say under a sense of it, “Have mercy upon me, O God,”
etc. What would have become of St. Peter if God had called him to give an
account of himself while, frightened and subverted at the sight of the judges
and executioners of his Saviour, he was pronouncing those cowardly words, “I
know not the man”? It was the longsuffering and patience of God that gave him
an opportunity of seeing the merciful looks of Jesus Christ immediately after
his denial of Him. What would have become of St. Paul if God had required an
account of his administration while he was breathing out threatenings and
slaughter against the disciples of the Lord? It was the long-suffering of God
that gave him an opportunity of saying, “Lord, what wilt Thou have me to do?’’
It was the patience of God which gave him an opportunity of making that honest
confession, “I was before a blasphemer, and a persecutor, and injurious: but I
obtained mercy.” (J. Saurin.)
The impunity of bad men in
the world
I. Show some very
dangerous mistakes that are about this matter.
1. This has been the great objection of atheists in all ages against
the being of a God. The story of Diagoras is well known, who, seeing a wretch
forswear himself and remain unpunished, became a professed atheist.
2. Others admit the being of a God, but deny His providence in the
administration of human affairs, because they see bad men unpunished in the
world.
3. Bad men that own a God and a providence, seeing their crimes
unpunished, fall into another error. Ii raises them to a great confidence about
the nature of those actions, which, because God does not punish, they think
cannot be bad. Dionysius said the gods were pleased with his sacrilege when
they sent him a prosperous voyage after he had robbed their temples.
4. There is a fault incident to many otherwise good men. They are
uneasy at the impunity of bad men in the world. They repine at the patience and
longsuffering of God towards them. And this undoubtedly is a sin. Ought they
not to acquiesce in the Divine methods and dispensations and adore the
righteousness of God’s ways in the world, although, perhaps, they cannot
comprehend them?
5. But the great and common evil that is among men, arising from the
impunity of bad men in the world, is that there are very few that from thence
do not take encouragement to go on securely in their sins, not dreading that
punishment which some think will never come; others look on at such a distance
that the apprehension of it is not strong enough to make them turn from their
evil ways.
II. Expound this
riddle of providence, the impunity of bad men in the world.
1. Public societies or bodies of men are punished in this world,
though particular persons may not. By public societies I mean kingdoms,
nations, and states, and churches; these being also considered as societies of
Christian men, who have special rules set them for their conduct in that
relation wherein they stand to each other. National judgments for national sins
are immoderate droughts, excessive rains and inundations of waters, contrary
seasons, and a conflict in the elements, all which cause famines and barrenness
in the earth; pestilences, and other contagious and malignant distempers.
2. As for particular bad men, they are a punishment to themselves. A
bad man always bears a secret punishment within him. Every ill action he does
exposes him to the severe rebukes of his own conscience. Moreover, the tumult
and disorder of his passions, which clash with each other, and often meet with
exasperating difficulties in the pursuit of unlawful object, his restless
desires, his awakening fears, and jealousies, and distrusts, and thirst of
revenge, these, and a thousand things more of the like nature, disturb the
peace of his soul.
3. Nor are bad men secure even against outward punishment. For wickedness
and vice are not always prosperous in the world.
4. The end of Divine punishment in this world must be the correction
or the destruction of the offender. But there are very good reasons why God
does not always punish bad men in this world with respect to either of these.
Abused goodness
I. God’s
forbearance. Though strict, to mark iniquity, He is slow to punish it. The
crimes of the old world cried long to heaven. Drunkards, blasphemers,
extortioners, murderers, and sinners of all sorts, are permitted to live on and
sin on for years, whilst their richly-merited doom is not visited upon them.
II. Man’s
perverseness. We would suppose that such displays of Divine forbearance would
be softening and restraining to men’s hearts; and some it does lead to repentance.
There is a potency in kindness. The roughest natures often surrender to its
power, and even the maniac’s madness often yields to its softening touch. But,
alas for poor human nature I the very leniency of God is often turned into
licence for crime. As a vessel at sea, headed for the destined port, with sails
set, canvas filled, and speeding on in one unvarying course, so the sinner,
because he is not at once dashed upon the reefs, or beaten back by judgments,
all the capacities of his being are bent on evil.
III. The certainty
of retribution. The sentence against every evil work has been passed where
nothing is ever taken back. Even for the saved Christ had to suffer and die.
The trampled Law will assert its dignity and avenge its insults some day. As
Jehovah lives, His decrees must go into effect. For every soul, and for every
sin, judgment must come. It cannot be otherwise. God is just and holy, and can
in no wise clear the persevering guilty. We may question, equivocate, and
disbelieve; but that will not serve to stay the chariot-wheels of an avenging
God. There is mercy now, but mercy despised is certain death. (Joseph A.
Seiss, D. D.)
The abuse of Divine
forbearance
I. Sin is
deservedly called an evil work. It is “the work of the devil. It is folly,
ingratitude, rebellion, treason. It degrades and defiles the soul. It robs us
of the likeness, the presence, the favour of God. How deplorable are its
consequences! It cannot go unpunished. There is a sentence denounced against
it. God is the governor of the world. But there is no governing without laws,
and laws are nothing without sanctions--from these they derive their force and
their efficacy. Laws issued by a legislator, unaccompanied with threatenings,
would be harmless, and, inspiring no terror, would be trifled with or
considered only as advice. Thus the notion of punishment follows from the very
constitution of law. Accordingly, a sentence the moab tremendous is denounced
against every transgressor. Do you ask where it is recorded? Look within thee,
O man, and read it there: read it in the trouble, the remorse, the forebodings
of thy own conscience. Examine the history of mankind, and read it there. See
it in the expulsion of the happy pair from Paradise; in the flood which
destroyed the world of the ungodly; in the fire and brimstone which consumed
the cities of the plain. Open the Bible, and peruse it there. There you read
that the soul that sinneth, it shall die.
II. Sentence
against an evil work is not speedily executed. With much longsuffering God
endures the provocations of the ungodly, and delays from day to day the wrath
which they have deserved. Patience is one of the distinguishing glories of His
character; it is often ascribed to Him in Scripture; and the exercise of it
appears in numberless instances. And are not you, are not all of you examples?
Can you consider the time of your provocation--the number of your offences--the
aggravations of your iniquities, and not say, with wonder and admiration, “It
is of the Lord’s mercies that we are not consumed, because His compassions fail
not”? We are obviously intended for a social state: but the intercourse we are
required to maintain with our fellow-creatures exposes us to innumerable
provocations and offences; and the effects of sudden and uncontrolled
resentments would be fatal to ourselves and others. Hence we are commanded to
be “slow to wrath”: and to be “patient towards all men.” And in this
forbearance God places Himself before us as our example. If the commission of
sin were always immediately followed with the punishment of it, this world
would not be a state of probation, His “judgments” would not be “a great deep,”
and the whole nature and design of religion would be subverted. If the wrath of
God instantly crushed every transgressor, He would be the destroyer rather than
the governor of the world. To destroy is comparatively easy, and discovers
little perfection: but the wisdom of God appears in reigning over the
extravagance of the world; in making the wrath of man to praise Him. It is also
worthy of our remark that many who deserve destruction are useful in the
present state of the world; they are able to promote the arts and sciences, and
are qualified to render great services to a country. Such men are links in the
chain of Providence, and their destiny secures them. There are also purposes
which the wicked can only accomplish. God calls the Assyrian the rod of His
anger and the staff of His indignation; and says, “I will send him against an
hypocritical nation; and against the people of My wrath will I give him a
charge, to take the spoil, and to take the prey, and to tread them down like
the mire in the streets.” The ungodly, by their continuance, are useful to the
righteous: they exercise their patience, call forth their zeal, and wean them
from the present world.
III. The depravity
of man turns Divine clemency into presumption, and abuses the patience which
bears with him to purposes the most vile.
1. Nothing is more common than this abuse. Perhaps many of you are
examples of it. To decide this I ask, Would you have continued in your sinful
courses to this hour, had you not been persuaded that God would bear with you?
Would you now perpetrate another crime if you supposed that God would instantly
destroy you for it?
2. Nothing can be more vile and base than this abuse. Clemency
affords you a shelter from the storm, and you enter, and then wound your kind
Benefactor, and wound Him because He had pity upon you.
3. Be assured nothing will be more fatal. Mercy is your final
resource; and, when this is provoked, to what can you turn? (W. Jay.)
God’s delay of executing
the sentence of condemnation against ungodly men often miserably abused by them
I. There is a
sentence passed in the court of heaven, and standing, against ungodly men, evil-workers,
however easy they be under it for a time. To explain the nature of this
sentence, consider, Every evil work is a breach of God’s law; and every sinful
thought, word, or action is an evil work (1 John 3:4). The grounds of it more particularly are--
1. The sin of nature, original sin imputed (Romans 5:12).
2. The sins of the heart (Psalms 24:4; Matthew 5:28-29).
3. The sins of the tongue (Matthew 12:37). It is a channel by which the heart vents much of its inbred
corruption, contempt of God, etc.
4. The sins of the life, wicked actions, whether of impiety against
God, unrighteousness against men, or intemperance against ourselves (Jude 1:15).
II. The Lord
often-times does not soon come to the execution of the sentence against ungodly
men, evil-workers; but delays it for a time.
1. We shall take a view of the method of Providence in this matter.
2. We shall account for this slow method of Providence.
III. God’s delay of
execution is often miserably abused by sinners, to the filling of their hearts
to do evil, and sinning more and more.
1. I shall point out the abuse of God’s patience in the delay of
execution that ungodly sinners make, to the filling of their hearts to do evil.
2. How comes it to pass that sinners so abuse God’s patience with
them?
Sin and its sentence
(with Numbers 32:23):--
I. The apparent
slowness of God to punish sin. “Sentence against an evil work is not executed
speedily.” That is how it seems to be. It seems as if sin were not the
dangerous thing it is represented to be; as if it were a harmless thing, and
one might commit it without any consequence being forthcoming. And this is one
way in which people are ensnared to go on sinning. They are misled and deceived
by appearances. They think they will have nothing to pay now for what they are
doing. You all know what an alluring thing credit is to some people. There are
plenty of people who buy things which they would not buy if they had to pay for
them at the time. Now, just as credit in worldly affairs is to some people a
snare, so in relation to sin some people think that they can sin upon credit;
that they can sin and have nothing to pay at once. Then, too, there is the
thought that there may be even exemption from penalty. People think that they
will get off altogether. They think “there is a kind of miscarriage of justice
in the moral world; there are some who escape; why may not I?”
II. The certainty
of penalty. “Be sure your sin will find you out.”
1. Every sin has its appropriate penalty. A man suffers according as
he transgresses. Sometimes this penalty for sin is twofold in its nature. It is
outward; that is to say, a man suffers in his body, in his circumstances, in
his social position, in his reputation. He suffers, also, inwardly; that is, in
his character, in his spirit, in the higher life of the man. Sometimes both
these penalties go together, hand in hand, and visit the transgressor.
2. The penalty begins with the beginning of sin. The dropping of
water wears away a stone. You see the stone crumbled and disintegrated. When did
the process of wearing away begin? Did it begin with the thousandth drop? No,
it began with the first drop. If, perhaps, you had looked at that stone when
the first drop had fallen, you would not have detected anything, but,
nevertheless, the impression was made. It began to wear away as much after the
first drop had fallen upon it as after the thousandth or ten thousandth. And it
is like that With the penalty for sin. As we commit the sin the penalty follows
close upon its heels. The sentence is never divorced from the evil work. They
go together step by step, hand-in-hand. They are twin companions. They are
never broken or separated from each other.
3. The penalty increases as we go on sinning. God is inexorable in
this matter. Follow out the history of those who sin by thoughtless
indulgences, such as idleness, drunkenness, love of pleasure, gambling, and
what do you behold? Situations are lost, self-respect is gone, social respect
is withdrawn, poverty comes in at the door and at the window, too; the body
gets enfeebled, begins to tremble, unequal to its work; the brain ceases to
have its vitality and vigour; memory becomes a poor decrepit thing, and
sometimes reason loses its balance and is overthrown. There is the man, in
himself and in his surroundings, ruined. (T. Hammond.)
The longsuffering of God
I. That men are
very apt to abuse the longsuffering of God, to the encouraging and hardening of
themselves in an evil course, the experience of the world, in all ages, does
give abundant testimony.
II. Whence this
comes to pass, and upon what pretence and colour of reason men encourage
themselves in sin, from the longsuffering of God. And there is no doubt but
this proceeds from our ignorance and inconsiderateness and from an evil heart
of unbelief, from the temptation and suggestion of the devil. All these causes
do concur to the producing this monstrous effects: but that which I design to
inquire into is, from what pretence of reason, grounded upon the longsuffering
of God, sinners argue themselves into this confidence and presumption. I shall
endeavour to show what those false conclusions are, which wicked men draw from
the delay of punishment, and to discover the sophistry and fallacy of them.
1. Those conclusions which are more gross and atheistical, which bad
men draw to the hardening and encouraging of themselves in sin, from the delay
of punishment (which we, who believe a God, call the patience or longsuffering
of God), are these three: either that there is no God; or, if there be, that
there is no providence; or that there is no difference between good and evil.
2. But because those who are thus are but few, in comparison, there
being not many in the world arrived to that degree of blindness and height of
impiety as to disbelieve a God and a providence; and I think none have attained
to that perfect conquest of conscience as to have lost all sense of good and
evil; therefore I shall rather insist upon those kind of reasonings which are
more ordinary among bad men, and whereby they cheat themselves into everlasting perdition; and
they are such as these:--
III. If the
longsuffering of God be the occasion of men’s hardness and impenitency, then
why is God so patient to sinners, when they are so prone to abuse his goodness
and patience? And how is it goodness in God to forbear sinners so long, when
this forbearance of His is so apt to minister to them an occasion of their
further mischief and greater ruin? It should seem, according to this, that it
would be much greater mercy to the greatest part of sinners not to be patient
toward them at all.
1. I ask the sinner if he will stand to this: wouldest thou, in good
earnest, have God to deal thus with thee, to take the very first advantage to
destroy thee, or turn thee into hell, and to make thee miserable beyond all
hopes of recovery?
2. It is likewise to be considered that the longsuffering of God
towards sinners is not a total forbearance: it is usually so mixed with
afflictions and judgments of one kind or other, upon ourselves or others, as to
be a sufficient warning to us, if we would consider and lay it to heart, to
“sin no more, lest a worse thing come upon us.” And is not this great goodness
to warn us, when He might destroy us? to leave room for a retreat, when He
might put our case past remedy?
3. Nothing is further from the intention of God than to harden men by
His longsuffering (2 Peter 3:9).
4. There is nothing in the longsuffering of God that is in truth any
ground of encouragement to men in an evil course; the proper and natural
tendency of God’s goodness is to lead men to repentance, and by repentance to
bring them to happiness (Romans 2:4).
5. That through the longsuffering of God sinners are hardened in
their evil ways is wholly to be ascribed to their abuse of God’s goodness; it
is neither the end and intention, nor the proper and natural effect of the
thing, but the accidental event of it through our own fault. And is this any
real objection against the longsuffering of God?
6. But because this objection pincheth hardest in one point, viz.
that God certainly foresees that a great many will abuse His longsuffering, to
the increasing of their guilt, and the aggravating of their condemnation; and
how is longsuffering any mercy and goodness to those, who He certainly foreknows will in the event be
so much the more miserable for having had so much patience extended to them?
Therefore, for a full answer, I desire these six things may be considered:--
IV. Some inferences
from this whole discourse upon this argument.
1. This shows the unreasonableness and perverse disingenuity of men,
who take occasion to harden and encourage themselves in sin from the
longsuffering of God, which, above all things in the world, should melt and
soften them.
2. This may serve to convince men of the great evil and danger of
thus abusing the longsuffering of God. It is a provocation of the highest
nature, because it is to trample upon His dearest attributes, those which He
most delights and glories in, His goodness and mercy; for the longsuffering of
God is His goodness to the guilty, and His mercy to those who deserve to be
miserable.
3. To persuade us to make a right use of the patience and
longsuffering of God, and to comply with the merciful end and design of God
therein.
Verse 12
Yet surely I know that it
shall be well with them that fear God.
The Christian’s welfare
certified
In this verse the
character and condition of sinners are contrasted with those of the righteous. However long
the sinner lives in sin, and however prosperous he may seem to be, yet it shall
be ill with him; but however it may seem sometimes to be with the righteous
man, in the long run, it shall be well with him. The text is well calculated to
check the folly and presumption of the sinner, and to comfort the righteous man
in the trials of life; and especially in the apparent delay of justice in
permitting the triumphs of the ungodly.
I. The persons who
are here described--“them that fear God.” This is in the Word of God a common
designation of the people of God. The fear of the Lord is emphasized as the
beginning of wisdom. What is meant by this fear? What kind of fear is it? It is
not servile fear. It may have that characteristic in its beginning; but it will
not long continue in that atmosphere. The man who is learning a new language,
or to speak his own correctly, speaks for a time laboriously under the fear of
violating some grammatical rule; but after a time the knowledge of the language
becomes a part of his very nature, and he rises above the fear of violating the rules of grammar and
comes into the love of correct speech. So, starting in the Christian life on
the low plane of fear in its lower senses, we rise into the perfect love of God
which casteth out all fear; we love truth, holiness and God for their own sake;
we would serve God if there were no hell to be shunned and no heaven to be won;
we think little of either; the love of Christ constraineth us. We fear simply
lest we may offend God, our Father, Friend, and Redeemer. This fear is filial.
It is the fear of a son, and not that of a slave.
II. The promise
concerning the people of God: “It shall be well with them.” It is not said that
believers shall not have their share in the ordinary trials of life. The Bible
nowhere promises us exemption from these trials. It does not assure us that we
shall not go into the furnace, nor into the deep waters; but it does promise
that the fire shall not consume us and the waters shall not overflow us. It is
not said that Christians shall not have extraordinary trials. Christianity
develops manhood; vastly enlarges the sphere of life. It gives a broader
surface across which the winds of adversity may sweep. It gives greater
possibilities of enjoyment; and these make greater trials certain. A Christian
man is higher, deeper, and broader than other men are. He has more fully
developed all his capacities both for joy and sorrow. The more our natures are
developed, the greater, also, will be our responsibilities. Loyalty to God put
Joseph into prison; made Elijah face cruel Ahab and wicked Jezebel; drove
Daniel into a den of lions; hurled the three faithful Hebrews into the
seven-times heated furnace; put Peter into the common prison, and Paul and
Silas into the inner prison, with their feet fast in the stocks. But it was
still well with them. This fact is the glory of our faith; this is the joy of
our life in God. Joseph finds his prison the vestibule to the palace of the
Pharaohs; Elijah’s fiery mission is but the prelude to the chariot of fire
which carried him to glory and to God.
III. The absolute
certainty here expressed. “Yet surely I know.” The inspired preacher had good
grounds for his knowledge. Because of God’s character men may be sure that it
will be well with those who fear Him. God must be right, God must do right. (R.
S. MacArthur, D. D.)
Well with these who fear
God
I. The character
here mentioned--“them that fear God.” The fear of God is that principle which
reverences God and respects His authority. It is one of the great blessings of
the new covenant, produced in the heart by the Holy Spirit.
1. This fear is the result of regeneration. An unrenewed man does not
fear God (Romans 3:18). But regeneration turns the heart from unlawful objects to God
as the chief good.
2. This fear is the result of adoption. God is regarded as a Father,
worthy of reverence and love.
3. This fear is manifested by hatred to that which is hateful to God.
4. Manifested by delighting in that which is pleasing to God. The
fruits of the Spirit (Galatians 5:22-23). Delight in His house, in His people, in His service, etc.
5. This fear is submission to His will. Their will is revealed in His
Word; it is manifested in His appointments. As to doctrines, ordinances and
precepts, I do not follow my own mind. In afflictions I do not resist or
repine. “It is the Lord; let Him do as seemeth good in His sight.”
II. The happiness
here referred to--“It shall be well with them.”
1. It is well with them already. Are they not saved from guilt and
condemnation? Have they not hope? They “fear God,” and from that principle
arises their happiness.
2. It shall be well with them hereafter. They are under the conduct
of Divine providence. God appoints the bounds of their habitations. It shall be
well in adversity. Well in death. The retrospect of life will give no pain.
“The righteous hath hope in His death.” Well in the resurrection. The rearers
of God will be raised to immortal life (Romans 8:11; Philippians 3:20-21). Well in the judgment day. It shall be well with them then. It
shall be well with them for ever--“Their sun shall no more go down.”
III. The certainty
here affirmed--“Surely I know.”
1. I know from experience. I never found happiness in sin--I have
found it in the fear of God.
2. I know it from observation. “Mark the perfect man.” “Let me die
the death of the righteous.” (Homilist.)
Five fears
Now, you will notice that
fear may be yoked into the service of God. True fear, not fearing, but
believing, saves the soul; not doubt, but confidence, is the strength and the
deliverance of the Christian. Still, fear, as being one of those powers which
God hath given us, is not in itself sinful. Fear may be used for the most
sinful purposes; at the same time it may be so ennobled by grace, and so used
for the service of God, that it may become the very grandest part of man. In
fact, Scripture has honoured fear, for the whole of piety is comprehended in
these words, “Fear God”: “the fear of the Lord”: “them that fear Him.” These
phrases are employed to express true piety, and the men who possess it.
I. There is,
first, the fear caused by an awakening conscience. This is the lowest grade of
godly fear; here all true piety takes its rise. We shall never forget, to our
dying day, that hour of desperate grief when first we discovered our lost
estate. Sinner, it shall be well with thee if thou art now made to fear the
wrath of God on account of thy sin; if God the Spirit hath poured forth the
vials of Almighty wrath into thy soul, so that thou art cast down and sore
vexed. Think not thou shalt be destroyed; it shall be well with thee. Your
distresses are very painful, but they are not singular; others have had to
endure the same. But I will tell thee something else to comfort thee; I will
put this question to thee--Wouldst thou wish to go back and become what thou
once wast? Sins are now so painful that thou canst scarce eat, or drink, or
sleep.
II. There are many
who have believed, and are truly converted, who have a fear which I may call
the fear of anxiety. They are afraid that they are not converted. They are
converted, there is no doubt of it. Sometimes they know they are so themselves,
but, for the most part, they are afraid. First, they will tell you they are
afraid they never repented enough; the work in their heart, s, they say, was
not deep; it was just superficial surface-ploughing, and never entered into
their souls. Then they are quite sure they never came to Christ aright; they
think they came the wrong way. How that can be no one knows, for they could not
come at all except the Father drew them; and the Father did not draw them the
wrong way. They say they
can trust Christ, but they are afraid they do not trust Him aright; and they
always, do what you may, come back to the old condition; they are always
afraid. And now, what shall I say to these good souls? Why, I will say this,
“Surely I know that it shall be well with them that fear God, which fear before
Him.” Not only those who believe, but those who fear, have got a promise, I
would to God that they had more faith; I would that they could lay hold on the
Saviour, and had more assurance, and even attain unto a perfect confidence; but
if they cannot, shall I utter a word that would hurt them? God forbid; “Surely
it shall be well even with them that fear God, with them that fear before Him.”
III. And now, in the
next place, there is a fear which works caution. When we get a little further
advanced in the Christian life, our present state is not so much a matter of
anxiety as our future state. These persons say, “I dare not join the Church,
because I am afraid I shall fall.” That fear is good, in itself. But do you
think that you would not bring disgrace on Christ’s cause as it is? You are
always at the place of worship; you are never away. You were always looked upon
as being one of the Church, though you have not made a profession. Now, if you
were to sin, would it not dishonour the Church even now? And then I will ask
you this question, Where do you think a man is safest,--in the paths of
obedience, or in the paths of disobedience? You are afraid you will fall into
sin--“Surely I know that it shall be well with them that fear God, which fear
before Him.” If you should tell me you were not afraid of falling, I would not
have you in the Church for the world; you would be no Christian. I love your
fear, and love you, too, for it; you are my brother and sister in Jesus ii you
can truly say that you fear lest you should sin. Seek then, my friends, to grow
in this fear of caution; obtain more and more of it; and whilst thou dost not
distrust the Saviour, learn to distrust thyself more and more every day.
IV. I notice, in
the next place, the fear which I may call the fear of jealousy. Strong love
will usually promote jealousy. The true believer, when he gets his Saviour in
full possession, and in blissful communion, is so jealous lest any rival should
intrude in his heart; he is afraid lest his dearest friend should get more of
his heart than the Saviour has. He is afraid of his wealth; he trembles at his
health, at his fame, at everything that is dear to him, lest it should engross
his heart. Oh, how often does he pray, “My Lord, let me not be of a divided
spirit; cast down each idol--self-will, self-righteousness.” And I tell you the
more he loves, the more he will fear lest he should provoke his Saviour by
bringing a rival into his heart, and setting up Antichrist in his spirit; so
that fear just goes in proportion to love; and the bright love is congenial,
and must walk side by side with the deepest jealousy and the profoundest fear.
V. I will conclude
by just mentioning that fear which is felt when we have had divine
manifestations. Did you never, in the silence of the night, look up and view
the stars, feeding, like sheep on the azure pastures of the sky? Have you never
thought of those great worlds, far, far away, divided from us by ahnost illimitable
leagues of space? Did you never, whilst musing on the starry heavens, lose
yourself in thoughts of God? and have you never felt, at such a time, that you
could say with Jacob, “How dreadful is this place! This is none other than the
house of God, and the very gate of heaven”? Now, this kind of fear if you have
ever felt it, if it has been produced in your heart by contemplation of God, is
a high and hallowed thing, and to you this promise is addressed--“Surely I know
that it shall be well with them that fear God, which fear before Him.” (C.
H. Spurgeon.)
Verse 14
There be just men, unto
whom it happeneth according to the work of the wicked.
Apparent discrepancy
between character and circumstances
There is doubtless a law
for everything in heaven and on earth; a systematic connection between cause
and effect, alike in the physical, moral and spiritual existences. Our wise men
acknowledge this, and find in the heavens above and the earth beneath, as far
as their intellects can penetrate, a sequence and an irrevocable destiny in
everything they study. But as for the laws that morally govern the world, that
give rise to its convulsions and preserve its peace, that dismay us now and
overjoy us then, that frustrate our plans or help us to attain our desires,
from the dismemberment of a kingdom to the trivialities of existence--these
laws are unwritten. The Almighty has set the machinery of nature in motion, and
its action is unchangeable till its destiny is attained. But He sits with the
sceptre of His moral government in His hands, and the rules by which He
governs, and the ends He means to attain, we know not; and it is this ignorance
of the Almighty’s plans which baffles our little hopes. It is with this
dissimilitude of events as they occur with those we had hoped and striven for,
and by probability led ourselves to expect, that our text has to do. It deals
with the apparent reversal in many cases of an ordinary law, and shows the
utter impossibility of human minds gaining any clue to the moral events which
happen, or may happen, around us. Men make use of their limited wisdom to
produce a desired effect. If that effect is not gained they abandon their
attempts. The initiative is their own, and they abandon it as they please. Far
otherwise is it, however, in matters of moral or spiritual import. The
initiative is not man’s, but the Almighty’s. Eternal life is not a bait held
out for our greed to clutch at, but rather a spontaneous reward for our
obedience and love. That this is clearly a principle, our text teaches, and
everyday life verifies. The good man in this world often meets with the
treatment, and is placed in the circumstances, which attend the career of the vilest;
while the wicked man oft sits in the highest place, and mockingly sways his
prostrate courtiers with the arrogant pretentiousness of a usurped power. He
thinks his position is the reward of his genius, and scoffs at the idea of
anything having to do with his elevation but himself. These reversed positions
clearly show that the reward or punishment of the good or wicked does not
necessarily begin, and clearly does not end, with this mortal life. This, to a
good man, is a source of joy. He forgets his present ignominy in his future
hopes: the present calamity he takes as an earnest for his future bliss. The
wicked man, however, often has somewhat of his own way in the world. He takes the present as his
all, and is satisfied therewith. He wants no future reward: his enjoyment now
is ample, and instead of taking warning from the position of the good man as
indicative of what his position ought possibly to be, his gratified senses and
pampered vanity stifle his reason and destroy his conscience, and he descends
to the grave in a false position to open his appalled eyes in the one belonging
to him. (Homilist.)
Verse 15
Then I commended mirth, because a man hath no better thing under
the sun, than to eat, and to drink, and to be merry.
The benefits of wholesome recreation
Viewed by itself, and apart from its context and from the rest of
the argument of the wise king, this sentiment might seem to partake very much
of the spirit of the Epicureans, so strongly condemned by St. Paul--“Let us eat
and drink, for to-morrow we die”: but when we come to look closely into it, we
find that it would be a manifest perversion of the whole passage to apply it in
any such Epicurean sense. The man to whom he refers, as the one who is
encouraged “to eat and to drink and to be merry,” is not the idle drone whose
whole life is spent in self-indulgence, or in the pursuit of pleasure; not the
Dives who fares sumptuously every day while so many around have scarcely
wherewithal to purchase the scanty meal--but he, whose whole attention has been
hitherto absorbed in some toilsome and laborious pursuit; he who has, so to
speak, been the slave of wealth, or ambition, or pleasure, or business--the seeker
after worldly wisdom--or, in fine, the man so filled with anxiety and care
about the objects of his desire, as to need this salutary warning how better to
employ his days. Thus, if we might venture to paraphrase the passage, we should
assume it to bear some such an import as the following:--“Be not so wrapt up in
the cares or concerns of this life, oh! ye foolish sons of men, as to forget
the grand end and aim of your being. There are, indeed, many things well worthy
of your attainment, but none of so solid and enduring a character as to justify
your total absorption in the pursuit of them. Lose not the real enjoyment of
life by devoting it thus unremittingly to any earthly end. While thus toiling
to secure some fancied good, you are really allowing to escape those fleeting
moments which should be devoted to some loftier purpose. Aim first and chiefly
to attain the heavenly wisdom, for ‘this alone will bring peace at the last.’
And then, with regard to all earthly schemes of happiness, let not your pursuit
of the problematic future deprive you of the lawful enjoyment of present good,
but ‘having food and raiment be therewith content.’ ‘Eat, drink and be merry.’
Cultivate a cheerful and a happy frame of mind, as opposed to that gloomy,
over-anxious, ever-toiling disposition, which you now possess--as is the cold,
cheerless mantle of night to the glow and warmth of the midday sun--for this
calm and tranquil state shall abide with you, and give you enjoyment in the
midst of your labour all the days of your life which God giveth you under the
sun.” And who does not perceive the consonance of this advice with the more
plain and direct teaching of our Lord and His inspired apostles? Who does not
recognize in this Old Testament warning the foreshadowing of those deep and
wholesome truths which Christ announced in tits famous sermon from the Mount?
“Therefore I say unto you, Take no thought for your life, what ye shall eat, or
what ye shall drink; nor yet for your body, what ye shall put on. Is not the
life more than meat, and the body than raiment?” But rather “seek ye first the
kingdom of God and His righteousness, and all these things shall be added unto
you.” Who does not trace in the language of Solomon the workings of that same
Spirit which inspired St. Paul to say, “Whether therefore ye eat or drink, or
whatsoever ye do, do all to the glory of God”--“Rejoice in the Lord alway; and
again I say, Rejoice”?
Not, then, in antagonism to the spirit of the New Testament, but in perfect
accordance with it, does Solomon, in the words of my text, recommend the
rational enjoyment of the good things of this life. In what, then, does
rational enjoyment or recreation consist? I think we may safely answer this
question by the obvious reply--“In the moderate use of all the gifts of God’s
good providence, and in the healthful cultivation of all these faculties the
improvement of which can tend to His honour or glory.” Under this head, then,
as you will perceive, so far as bodily refection is concerned, we should
include the temperate use of all healthful articles, whether of food or of
drink. “Not that which entereth into the mouth defileth a man.” God makes no
distinction either of meats or drinks, provided we use all lawfully, to the
just refreshment and strengthening of the body, not to its undue pampering, or
mere carnal gratification. And so, also, with regard to questions of bodily or
mental recreation. Healthful exercise, whether for the body or mind, may
allowably be included under the Preacher’s commendation of rational “mirth.”
The Scriptures have net prescribed to us what species of mirth to select, nor
what to avoid. They have evidently left it as a matter of conscience, to the
feelings and experience of every Christian, to choose his own most appropriate
mode of rejoicing, provided, as in the former case, that even allowable mirth
be not carried beyond the limits of moderation, and degenerate into senseless
hilarity. It is true that St. James exhorts, “Is any merry? let him sing
psalms”: but this advice is more of the nature of a permission than a command;
and it is clearly evident, that with very many the literal interpretation of
this precept, if it be correctly translated, would be impracticable, seeing
that they are altogether devoid of musical tendencies. This passage, then, so
far from limiting, as it has been supposed to do, the exhibition of our
cheerful tendencies to psalm-singing alone, seems to me to make quite for the
opposite view, and would apparently sanction the employment of any musical
agency, and, by a parity of reasoning, of any other equally harmless and
humanizing source of amusement as a justifiable mode of exhibiting a mirthful
spirit before the Lord. (F F. Statham, B. A.)
──《The Biblical Illustrator》