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SELF-VINDICATING SINNERS REPROVED
IN estimating our state before God, we ought to mark the circumstances under which our sins are committed, and the aggravations of our guilt in that particular view. It is in this light that our iniquities are viewed by God. The mercies we have received from him; the resolutions which, under a sense of those mercies, we have formed; the degree in which we have degenerated; all these things are marked by God, and form an accumulation of wickedness far exceeding that of any individual acts [Note: ver. 20–22.]. But there is one evil which enhances our guilt beyond every other that can be named; and that is, a self-justifying spirit, and a denial of the accusations which God, in his word, and by his ministers, brings against us. That I may guard you against this, which is so pre-eminently offensive to the Divine Majesty, I will set before you,
I. The self-vindicating ways of sinners—
Ministers are commanded to “shew the house of Israel their transgressions and their sins.” And it might be supposed, that, when men’s iniquities are so visible and undeniable, they would fall under the accusation, and humble themselves before God. But they, for the most part, justify themselves against the charge that is brought against them: some,
1. In a way of direct denial—
[A remarkable instance of this we have in Cain. After he had murdered his brother Abel, the Lord came to him, and said, “Where is Abel, thy brother? and he said, I know not: am I my brother’s keeper? [Note: Gen_4:9.]” What astonishing effrontery was here? Yet is it precisely such as we see generally exhibited by those around us. We ask them, in God’s holy name, Why “they live as without God in the world,” and without any just concern about their eternal interests? But they deny the charge; “They do not neglect God: they do not disregard their own souls: they do not “cast God’s word behind them,” and “pour contempt on all the wonders of redeeming love.” Though their wickedness is as manifest as was that of the worshippers of Baal, they will still say, “I am not polluted; I have not gone after Baalim” — — —]
2. In a way of vain excuse—
[Of this we see a striking example in Saul. He had been commanded to destroy the Amalekites, and every thing that appertained unto them; and when Samuel came to him, he said, “Blessed be thou of the Lord! I have performed the commandment of the Lord. And Samuel said, What meaneth, then, this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?” Then Saul, unable to deny the fact that he had spared the best of the prey, excused himself: “They, the people, have brought them from the Amalekites, having spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God: and the rest we have utterly destroyed [Note: 1Sa_15:13-15.].” Thus, when men cannot deny their wickedness, they will excuse it: ‘They have done nothing but what was sanctioned by custom;’ or, ‘They have only followed those impulses of nature which they were not able to withstand.’ It is probable that the idolaters in my text did not mean to deny that they shewed some respect to their molten images; but only to say, that it was not to the images themselves, or to Baal, that they paid their homage; but to Jehovah, as represented by them. Such are the refuges of papists at this day, in all their idolatrous worship: and such the vain excuses of all the votaries of this world.]
3. In a way of hypocritical palliation—
[Here we must go back to our first parents, when interrogated respecting their eating of the forbidden fruit. The man cast the blame upon his wife; or rather upon God himself, who had given her to him: “The woman whom thou gavest to be with me, she gave me of the tree, and I did eat.” The woman, in like manner, shifted the blame from herself, and cast it on the serpent: “The serpent beguiled me, and I did eat [Note: Gen_3:11-13.].” So sinners of every description find something to palliate their guilt; ‘The faults they have committed have not been of an enormous kind: the commissions have been but rare: they have not injured any one: they have had no evil intention: their hearts have been good, though their actions have not been altogether so correct.’ But God seeth not as man seeth: man looketh on the outward appearance: but God seeth the heart.]
But men cannot deceive God; as will be seen by,
II. The charge which God brings against them—
However we may justify ourselves, “God will reprove us, and set before us the things that we have done [Note: Psa_50:21.].” In the passage before us, he substantiates his charge against his offending people,
1. By an appeal to fact—
[“See thy way in the valley: know what thou hast done.” In the valleys, as well as in the hills, thine idolatries obtrude themselves upon the notice of the whole world: “they are not discovered by secret search [Note: ver. 24.]:” they do not even affect concealment. And may we not say to you also, “See your ways in the valleys?” Look at your whole lives: what are they but one continued scene of rebellion against God? Trace your conduct, from your youth up: what have you done, but “love and serve the creature more than the Creator?” and yet you will say, “We have not gone after Baalim.” What is idolatry if this be not? and how can you “provoke God to jealousy” more than by the very conduct which you have pursued from your earliest youth? Look at your very religion: what has it been, but a mere form, without any vital power; a shadow, without any substance? It is not by occasional slips that you have fallen, but by one entire uninterrupted course of conduct, Who amongst you will deny this? What excuses can you find for this? What palliations can such criminal proceedings admit of?]
2. By a most apt comparison—
[The dromedary and the wild ass, when seeking their mate, are so bent upon the attainment of their desires, that all efforts to catch them are in vain: and no one will weary himself with so fruitless a labour. But, when their time of pregnancy has advanced, they fall comparatively an easy prey to the pursuer. And it is but to little purpose that we follow you with invitations, entreaties, expostulations, warnings: you “will not hear the voice of the charmer, charm he never so wisely.” It is perfectly surprising to see how little effect is produced on the minds of the generality by all the labours of the most faithful ministers. There is occasion for the same complaint in every age, and every place: “Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?” Let your own consciences testify whether the representation here given be not just and true.]
There is a time, however, when we may hope to prevail: and in the hope that it may have arrived, we will, in a word of application, now address ourselves unto you—
[Happy, happy would it be, if you began at last to be “weary and heavy-laden with your sins!” This is the time that God looketh for: and it is the time that we look for also, in the hope that we may prevail upon you to return unto your God. Verily, we may ask with confidence, “What fruit have ye had of the things whereof ye are now ashamed?” What, but disappointment and misery and death? O, then, “return unto Him from whom ye have deeply revolted” — — — And what does God require of you, in order to your acceptance with him? He says, “Only acknowledge thine iniquity [Note: Jer_3:13.].” So, then, say I also; and know, that if you come to the Lord Jesus Christ burthened with your sins, he will speedily and most assuredly “give you rest.” “Whilst you cover your sins, you cannot prosper: but if you confess and forsake them, you will have mercy [Note: Pro_28:13.]” Hear the beloved Apostle: “If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness [Note: 1Jn_1:8-9.].” Receive this testimony, and act upon it; “so your iniquities, how great or numerous soever they have been, shall not be your ruin [Note: Eze_18:30. Here the fulness and sufficiency of Christ may be set forth to advantage.]” — — —]