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COMPARATIVE CRIMINALITY
THE subject of comparative criminality is one on which we should enter with the greatest care, because it is rarely thought of but in a way of self-preference and self-complacency; and where these feelings are generated in the soul, the most incalculable injury has been sustained. We are told by St. Paul, that “they who measure themselves by themselves, and compare themselves among themselves, are not wise [Note: 2Co_10:12.].” Yet, for the purpose of augmenting our humiliation before God, we may, not unprofitably, consider our own superior guilt, as Israel of old were taught to do, when God spake to the prophet the words which we have just read. Both Israel and Judah had sinned grievously against him: Israel more openly; and Judah in somewhat of a more covert way: but God declared, that, notwithstanding all that might be thought to the contrary, the criminality of Judah exceeded that of Israel.
That we may learn how to judge ourselves, I shall first state, and then confirm, this decision of our God. Let me then,
I. State this decision of the Lord—
[Consider what was the state of the parties concerned. Israel, or the ten tribes, had cast off God, from the first moment that they became a nation: and they persisted in their idolatries, till they provoked God to give them up into the hands of their Assyrian enemies. As their injured husband, he gave them a bill of divorce, and would no longer acknowledge them under the relation of a spouse. Judah, on the contrary, had retained the worship of the True God; though they retained their idols, and paid divine honours unto Malcham [Note: Zep_1:5.]. Because of their apparent superiority to Israel, they would scarcely so much as own their relation to her [Note: Eze_33:26.]. But if their sins were somewhat less ostensible, they were committed with tenfold greater aggravations before God. Their advantages had been incomparably greater, because of the numbers of prophets that were sent to them, and the stated ordinances which they enjoyed, and the presence of God that was in the midst of them: and, inasmuch as these advantages were altogether despised amongst them, their guilt was the greater: so that it might well be said of Judah, “Israel hath justified herself more than treacherous Judah.” This judgment indeed was not exactly what Judah would have formed, nor what would approve itself, at first sight, to any amongst ourselves. We should have been ready to think that any religion was better than none; and that even the appearance of regard for God was better than an avowed contempt of him. This, however, was not God’s judgment respecting it: he decided rather against the form, which was destitute of the power of godliness; and declared that “backsliding Israel had justified herself more than treacherous Judah.”]
Now, this decision being of general importance, I will proceed to,
II. Confirm it—
It is generally thought that a profession of religion, even though it be insincere, is more pleasing to God than an open contempt of all religion. But God has determined otherwise; and has declared, that specious insincerity is worse than open profaneness, because,
1. It argues a deeper depravity of heart—
[Ungodly men persist in their impieties, without much reflection upon the guilt they contract, or the judgments they incur — — — They rush, for the most part, into sin, “like a horse into the battle.” But a man professing godliness shews that he has some sense of his duty, and some desire to secure his eternal interests. Hence, in him, sin finds a conflict which it finds not in others. In him “the spirit lusts against the flesh, as well as the flesh against the spirit.” He has somewhat of a conscience, which remonstrates against his evil ways: and he is constrained to stupify and sear his conscience, in order to obtain any release from the terrors with which he is assaulted in his prospects of a future judgment. He wishes indeed to save appearances, and to satisfy his own conscience: but this only proves the more fully the inveteracy of his lusts, which are able to prevail over such weighty considerations. He knows what sin deserves; and yet commits it: he knows what sin has brought on others; and yet ventures to indulge in it. His sin, therefore, notwithstanding his plausibility, is so much the more heinous, in proportion as it is committed against light and knowledge, against mercies and judgments, and against the motions of God’s Holy Spirit within him. In the passage before us, this is marked with very extraordinary force. Within the space of five verses, Israel is characterized four times as “backsliding;” and Judah no less than five times as “treacherous.” Now, in the estimation of all, a traitor is accounted worse than a rebel; and an adulterous wife more guilty than a licentious prostitute. The relation in which they stand to their Lord, the obligations which they owe him, and the professions which they make of their regard for his honour, greatly aggravate the wickedness which they contract: and exactly thus do the transgressions of a religious professor exceed in enormity those committed by a mere worldly character [Note: Amo_3:2.].]
2. It casts more dishonour upon God—
[A man who follows his own will, without restraint, does indeed cast off the yoke of God, and shews that he is determined to brave all the consequences of his transgression. But a religious professor says, in effect, to all around him, ‘I am God’s servant; and I render to him all the service he requires, and all that he deserves. I know my duty towards him; and I perform it.’ But what a shameful reflection does this cast on God! What! Does he require no more than this? Then he can never be considered as “glorious in holiness.” And does he deserve no more than this? Then surely he has but little excellency in himself, and has done but little for us. But what horrible impiety is there in such insinuations as these! I had almost said, that the greatest enormities, in one who is professedly ungodly, are light in comparison of those which such a professor commits: and without hesitation will I declare, that Sodom and Gomorrha, with all their abominations, shall fare better, in the day of judgment, than he [Note: Mat_11:24.].]
3. It does more extensive injury to man—
[Who thinks of pouring contempt on God on account of the impieties of a profane character? But let a man, who makes a profession of religion, transgress, and immediately religion itself is condemned, and “the way of truth is evil spoken of” on his account; yea, and the very name of God himself also is blasphemed. If the faults of such an one be of a more venial kind, then the world plead his example, and think themselves at liberty to do, every day of their lives, what he has done occasionally under the influence of temptation: or, if his sins be more heinous, then all religious people are regarded as hypocrites for his sake; and the ungodly harden themselves in their wickedness, and account themselves quite as good as those who make a profession of religion. Truly, to cast such a stumbling-block before men is a fearful evil; and the certainty of such effects renders the sins of religious persons far more criminal than those who live altogether as without God in the world.]
Address—
1. Those who are careless about religion—
[You are ready to justify yourselves on this ground, that you make no profession of religion, and therefore are not hypocrites. But if we acknowledge that you are not so criminal as some others, yet look at the judgments executed on Israel, and see what you yourselves must expect. Truly, a bill of divorce is that which must be put into your bosom; and an eternal separation from your God will ensue — — — But see the invitation given you from the Lord [Note: ver. 12.] — — — and turn unto him whilst yet his arms are open to receive you — — —]
2. Those who make a profession of religion—
Take particular notice what Judah’s sin was: it was, that “she turned not to the Lord with her whole heart, but feignedly.” Now it is with your whole heart, that you must turn to God, if ever you would be approved by him. God said respecting Laodicea, “I would thou wert cold or hot: and because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth.” Be not satisfied, then, with a lukewarm state: but give yourselves wholly to the Lord, and serve and glorify him with your whole hearts — — —]