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THE SERVICE WHICH ALONE IS PLEASING TO GOD
THOUGH tenderness and compassion are essential requisites for a Christian minister, yet is fidelity also indispensable for a due discharge of his duties. If even a young minister, like Timothy, was to “reprove and rebuke with all authority,” it must become every servant of God, especially when dealing with hypocritical professors or hardened sinners, to “use great plainness of speech.” It is true, a minister in this day has not the same license as was given to the prophets of old: we should not altogether think him justified in calling his audience “Rulers of Sodom, and people of Gomorrha:” but, when speaking in Jehovah’s name, we must expostulate with all, even with the greatest of men, and declare to them, as the prophet does, the only way in which they can please and serve God. With this view the prophet used the language in our text; and in prosecution of the same end, we shall now declare,
I. The inadequacy of ritual observances—
The Jews were prone to rest in a compliance with the ceremonial law: and our text is, as it were by anticipation, an answer to their self-justifying remarks. They are supposed to have said, ‘How can you justly complain of us? We have served God with the most commendable zeal: we have offered him sacrifices—yea many—and of the best kind—and in the appointed manner—and with great reverence—and we have abounded in spiritual services also, no less than in carnal rites.’ But, in answer to all this, God indignantly replies, that, instead of being pleased with these services, he lothed and abhorred them; since, in the midst of all their boasted regard for him, they held fast their besetting sins [Note: ver. 10–15. The particular expressions throughout this whole passage are very emphatical, and worthy of attentive observation.] — — —
The Jewish ritual being abolished, it may be thought that this address is inapplicable to any of the present day: but it may justly be applied,
1. To self-righteous formalists—
[There is still, as Solomon expresses it, “a generation that is pure in their own eyes, but are not washed from their filthiness.” There are many whose whole religion consists in a performance of outward duties. Among the Papists this is an acknowledged fact: but it is also true of us Protestants, though to a less extent than it was a century ago. A regular attendance on all the public ordinances; a strict observance of the fasts and feasts of our Church, particularly of the time of Lent; a daily reading of the Psalms and Lessons for the day, and a recital of certain prayers; a rigid adherence to some particular forms, with an uncharitable censuring of all who are not equally strict in their attention to them; these, and other similar habits, form the ground of their hopes, and of a self-complacent confidence towards God. But, with all these apparently religious habits, their views, desires, and pursuits are altogether earthly: their friends and associates are men of this world: and vital godliness, together with all who possess it, is regarded by them with suspicion and dislike.
Now, whatever such persons may think of themselves, they are by no means in a state acceptable to God. Instead of looking with humility and contrition to the Lord Jesus Christ for mercy, they are ready to claim heaven as the reward of their good deeds: and instead of loving, for the Redeemer’s sake, every member of his mystical body, they are among the foremost to despise and persecute his believing people. Whilst therefore they, in effect, say, “Stand off, I am holier than thou,” they are, as God declares, “a smoke in his nose [Note: Compare Isa_65:5. with Luk_18:9; Luk_18:14.].”]
2. To many who make a profession of vital godliness—
[Many there are whose views of the Gospel are correct, but who are far from experiencing all that it is designed to teach them. Their zeal for the Gospel is great and ardent: they will go miles to hear it faithfully proclaimed: they will lose no opportunity of attending their favourite minister: their very life seems to be spent as it were in hearing sermons. They will subscribe largely for building places of worship, especially for the use of those who are of their own sect and party. They are fond of prayer-meetings, and religious societies; and perhaps of shewing forth their own talents too in exposition or prayer. But, instead of using these things as means to a farther advancement in holiness, they regard them only its sources of present gratification, and as evidences of a pious mind; while at the same time they are destitute of all those tempers and dispositions, which are the chief ornament of religion, and the surest evidences of its existence in the soul. We read of Ezekiel’s hearers, that they attended his ministrations with great delight, and listened to him as persons fond of music would to a great proficient in that science; and laid claim to superior piety on that account: but, “though they heard his words, they would not do them; for their heart went after their covetousness [Note: Eze_33:31-32, See also Isa_58:2.].” Now this is an exact description of the persons we refer to: they are conceited of their own knowledge and attainments, uncharitable towards those who differ from them, contemptuous towards those who are less instructed than themselves, regardless of the prejudices of others, and indifferent about the effect of their conduct upon them: they often make religion a cloak for idleness in their respective callings: they are headstrong and untractable, and insolent towards their superiors: they often cannot be depended on, even for truth in their words, or honesty in their dealings. What shall we say of such professors as these? Are they in a state pleasing unto God? No verily: they are an offence both to God and man; and their very best sacrifices are no better than “the cutting off of a dog’s neck, or the offering of swine’s blood [Note: Isa_66:2-3.].”]
Whilst our text thus forcibly declares the insufficiency of outward duties to please God, it sets forth in the strongest terms,
II. The necessity of moral attainments—
In relation to these, two things are required;
1. A renunciation of accustomed sins—
[Every person has some sins which more easily beset him, and which he is in a more especial manner called to mortify. We will not speak of gross open sins, as swearing and drunkenness, and such like: for no man who reflects at all, can suppose it possible to please God, whilst he is guilty of such flagrant abominations. But one man is naturally addicted to anger and passion; another to discontent and envy; another to lewdness and impurity; another to sloth and idleness; another to covetousness: one is filled with conceit and vanity; another with scepticism and infidelity; another with unbelieving fears: in a word, however the conduct of men may differ as to the immediate line which they pursue, they all, in their natural state, affect pleasure, or riches, or honour, and feel abundantly more satisfaction in the things of time and seuse, than they do in the service of their God. Now every man is concerned to find out what his besetting sin is: for if we must all without exception become “new creatures in Christ Jesus,” if “old things must pass away, and all things must become new,” then is it necessary that we all should experience this change, and have an evidence of it in our own souls.
Earnestly would we press this thought upon the minds of those who have been externally blameless in their conduct: for it is common for persons of this description to be satisfied with a change in their sentiments, when they have never experienced any change in their hearts and lives. We all have, though certainly in different degrees, a need of that exhortation, “Wash you, make you clean; put away the evil of your doings from before mine eyes.” It is possible that very little change can be needed by us that is visible to man; but there is no natural man under heaven, who does not need to be greatly changed in the sight of God: and to him it is that we must approve ourselves, if ever we would be accepted in his sight.]
2. A performance of neglected duties—
[True piety will not consist with any allowed sin, whether of commission or of omission. But if we look back to our unregenerate state, how many duties are there, both to God and man, that we have neglected! By nature we are satisfied with doing acts of kindness when they come in our way: but to live for God, and our fellow-creatures, we know not: we do not search out occasions for the exercise of our benevolence, nor do we redeem our time in order to effect the greatest good within our reach. But, if we would please end honour God, we must imitate him who “went about doing good:” our time, our talents, our influence must all be put forth for the relief of the needy, the comfort of the afflicted, the succouring of the oppressed, and for the spiritual, as well as temporal, benefit of all. We must also cultivate every kind of grace: not only putting off what is evil, but putting on what is good. In particular, “as the elect of God, we should put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another, even as God for Christ’s sake hath forgiven us [Note: Col_3:8; Col_3:12-14.].” These are the things which God prefers to all the sacrifices that can be offered [Note: Psa_50:8-14. Mic_6:7-8.]; and without these, all that we can possess is in his estimation lighter than vanity itself [Note: 1Co_13:1-3.].”]
From hence then we may see,
1. The nature of true religion—
[That there are many who greatly mistake its nature, is evident from our text: but, when duly received into the heart, it neither insists on spiritual exercises to the neglect of moral virtues, nor on moral virtues to the neglect of communion with God: it has equal respect to both the tables of the Law. Let not any then attempt to put asunder what God has so inseparably joined. Let not any trust to their moral virtues on the one hand, nor to their spiritual exercises on the other; but let it be the endeavour of all to “have respect unto all the commandments,” and to stand perfect and complete in all the will of God.”]
2. The danger of self-deceit—
[We think it evident, that the persons here addressed as “Rulers of Sudom and people of Gomorrha,” had by no means formed a just estimate of their own character. And we all see among those around us many who lie under a similar delusion: the conceited professor sees the blindness of the Pharisee, whilst the Pharisee notices with equal clearness his vain conceit. Professors too notice each other’s failings, and often, with too much reason, stand in doubt of each other. But all are blind to their own failings: they make far too much allowance for their own evils; and sometimes glory in them as virtues: and so confident are many, of their own acceptance before God, that they will almost at the bar of judgment challenge heaven as their desert [Note: Mat_25:44.]. But, whilst they remain under the power of any allowed sin, “their religion is vain [Note: Jam_1:26.],” and their Judge will disclaim all knowledge of them [Note: Mat_7:22-23.]; yea, their unmortified lust, whatever it be, will plunge their souls into everlasting perdition [Note: Mat_5:29-30.]. We say not this to discourage the sincere, but to put all upon their guard, and especially to bring to self-examination those who are most confident that all is well with them. For it is certain that “the hypocrites in heart heap up wrath,” and “tearfulness will surprise them” in the day of judgment [Note: Isa_33:14. ].]
3. The excellency of the Gospel—
[The Gospel not only teaches us these things [Note: Tit_2:11-12.], but shews us where pardon for all our transgressions may be obtained, and how strength may be acquired for the discharge of all our duties. Even under the law, these views were revealed; for, in the words following our text, God told his people, that their scarlet sins should, if mourned over and forsaken. “become white as snow:” and in other places he promised his Spirit to “write his laws upon their hearts,” and to “cause them to keep his statutes [Note: Eze_36:27.].” But under the Gospel dispensation, the efficacy of the Redeemer’s blood to “cleanse from sin,” and of his grace to renew the heart, is declared in the strongest terms [Note: 1Jn_1:7; 1Jn_1:9.]. Hence then, when it is said, “Wash you, make you clean,” there is no room to say, “I cannot;” for “the grace of Christ is sufficient” for all, and “we can do all things through Christ who strengtheneth us [Note: Php_4:13.].” Seek then to be washed in his blood, and to be sanctified by his Spirit, and then the smallest of your offerings, even a cup of cold water, shall be an acceptable sacrifice in the sight of God [Note: 1Pe_2:5.].]