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A DISSUASIVE FROM THE FEAR OF MAN
OUR heavenly Father, anxious that we should attend to his word in every thing, uses various means to impress it on our minds: sometimes he issues his commands with authority, and enforces them with threatenings of his displeasure: at other times he exhorts with more than parental tenderness, and persuades us with the most encouraging considerations. Thus, in the chapter before us, he says no less than three times, “Hearken to me, O my people [Note: ver. 1, 4, 7.]!” In that spirit we would now address you. It is in Jehovah’s name that we speak, yea, and in his very place and stead [Note: 2 Cov. 5:20.]: and we entreat you to listen with an obedient ear, whilst we guard you against one of the most dangerous snares in which Satan ever entangles the souls of men. . We invite your attention then to the words of our text, and beg you to consider,
I. The fact here supposed—
The supposition does certainly at first sight appear strange—
[Had it been intimated, that persons professing religion and at the same time dishonouring it by their conduct, would be objects of reproach, it would have been nothing but what we might reasonably expect; because hypocrisy is more detestable than even the most flagrant vice: but that persons “in whose heart is God’s law,” and who consequently reverence and obey all the commandments of God, should be reviled and hated, seems almost incredible. We should be ready to think that such persons would rather be universally loved and honoured, not only because all occasion of blame is cut off from them, but because there is in them an assemblage of all that is virtuous and praise-worthy.]
But the fact supposed is common in all ages—
[The very first-born of the human race hated and murdered his own brother, for no other cause than his superior piety: and it was on similar grounds that Ishmael mocked and derided his brother Isaac. Our blessed Lord experienced similar treatment from the men of his day; and has taught all his followers to expect the same. After portraying the character of his people in a great variety of particulars, he adds, “Blessed are ye, when men shall hate and revile you [Note: Mat_5:3-11 and Luk_6:20-23.].” We are ready to wonder that such an expression should be introduced in such a connexion; but a little observation will suffice to convince us that that addition was not made without reason.]
Nor is it difficult to account for this fact—
[The natural man hates God [Note: Rom_8:7.]; and consequently hates his image, wherever it appears — — — Moreover, men have established a false standard for judging; viewing things only in reference to this present life. What wonder then if they account those to be fools and mad, who disregard the things of time and sense, and look only to the things that are invisible and eternal? But, in condemning the godly, they are actuated also in no small degree by self-defence. It is obvious, that, if the godly be right, the ungodly must be wrong: yea, if there be only a remote probability that the godly may be right, the ungodly must be wrong, because they do not pause to examine carefully into the truth or falsehood of their own opinions. Hence the ungodly decide at once, and load the godly with revilings and reproach, as the only, or, at least, the easiest way of justifying their own conduct.]
The existence of this fact being clearly ascertained, let us contemplate,
II. The advice here given in reference to it— Here let us notice,
1. The advice itself—
[The human mind naturally shrinks back from revilings and reproach: and well it may, when any thing really disgraceful is imputed to us. Such a regard to the opinions of men, so far from being wrong, is truly amiable and praiseworthy; and a want of it would argue extreme degeneracy, and inveterate corruption. None but those who are hardened with pride, and insensible to shame, will ever presume to set public opinion at defiance. But where “the revilings and reproach” are wholly unmerited, and we have the testimony of our own consciences that we are “persecuted only for righteousness sake,” we may then discard all fear, and all concern about the ignominy to which we are exposed [Note: This distinction is made by St. Peter. 1Pe_4:14-16.], In such a case we do well to “set our face as a flint against the whole world,” and even to glory in the reproaches that are cast upon us. Under such circumstances we do not hesitate to repeat the advice which God himself gives us in the text, “Fear not the reproach of men, neither be afraid of their revilings.” We would not so entirely exclude all prudential considerations as to prescribe exactly the same line of conduct to all persons; because we can conceive many situations in which reserve and caution are expedient, with a view to greater ultimate good: but in all cases, and under all circumstances, the fear of man must be put away; and we must follow what we believe to be the true line of our duty, even though the whole world should combine to censure and condemn us.]
2. The considerations with which it is enforced—
[What is man, or what is his reproach, that we should be afraid of any thing that he can say? Let him carry his enmity to the uttermost, he can do no more than kill the body: our spiritual and eternal interests are wholly out of his reach [Note: Luk_12:4-5.]: and, in a little time, the proudest persecutor will be as impotent as the worm he treads on: “the very moth shall eat him up like a garment.” What it become of those who, in different and distant ages, have set themselves against the Lord and his Christ? they are swept away, and “gone to their own place.” But the Gospel which they opposed, still survives and nourishes, and proves at this day as effectual for the salvation of men as ever. The doctrine of a crucified Saviour is still as precious as at any period of the world: it still avails to heal the wounds which sin has inflicted, and to fill with light and peace and joy the souls of the weary and heavy-laden. And, whilst the Gospel itself continues unchanged, what is now the state of those who once suffered reproach for the Gospel’s sake? Are they the less happy on account of what they once endured? or do they now regret that they exposed themselves to ignominy and contempt for the sake of Christ? No: their felicity has been inconceivably enhanced by every persecution they endured? and throughout all eternity will they rejoice that they were counted worthy to suffer shame for their Redeemer’s sake [Note: See these different states described, Isa_66:5; Isa_65:13-14.].
What reason then have we to fear enemies who are so incapable of inflicting on us any serious injury, and over whom our triumph will be so speedy, so complete, so certain, so glorious? The smallest reflection on the eternal states of the oppressors and oppressed will surely reconcile us to any thing that we may be called to suffer in our way to heaven.]
Let us now add a word,
1. Of caution—
[Whilst we exhort all to despise reproach, we must entreat you so to walk, as not to merit it. If persons professing godliness act in any respect unworthy of their profession, they bring contempt, not on themselves only, but on religion itself; and the very “truth of God will be evil spoken of through their means.” It is possible too to bring just reproach on ourselves, by indulging in needless singularities. Religion is a wise and sober thing; and is calculated to “make us perfect in every good good work.” We would entreat you therefore to “cut off occasion from those who seek occasion against you,” and to “walk wisely before God in a perfect way.” If you profess to “know righteousness,” let your whole conduct prove that the “law of God is in your heart.” This is of such infinite importance, that we cannot forbear urging it upon you after the example of God himself; “Hearken to me, hearken to me, hearken to me, O my people!”]
2. Of encouragement—
[Though we are to expect nothing but revilings and reproach for our fidelity to God, it is possible that we may in reality be honoured for that very conduct, which, in appearance, has exposed us to shame: for there is something in a holy and consistent life which carries a secret conviction to the minds of our accusers, and tends not only to silence [Note: 1Pe_2:12; 1Pe_2:15.], but to win, them [Note: 1Pe_3:1.]. And, though we can never hope that an unconverted man shall love us, we may hope that he shall “be at peace with us [Note: Pro_16:7.],” and even become a witness for us against those who yet load us with their reproaches [Note: Luk_23:14-15; Luk_23:22.]. But, however this may be, man’s judgment is but for a day [Note: See 1Co_4:3. The Greek.]; and then the Lord’s time will come, and our righteousness will shine forth as the noon-day [Note: 1Co_4:5.]. Be contented then to follow your Divine Master, and to bear your cross as he has done before you: and be assured, that “if you suffer with him, you shall also be glorified together [Note: 1Pe_4:12-13. Rom_8:17.].”]