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THE SELFISHNESS OF MAN
CANDOUR is a virtue that should be held in the highest estimation: but, if pressed beyond its proper limits, it will degenerate into indifference, and be productive of incalculable evil. It ought not to confound all distinctions between good and evil; or to betray the interests of religion, through a tenderness for the character of those who violate its dictates. Its office relates rather to the motives, than to the actions, of men. Their actions are to be tried by the standard of God’s law: their principles are known to God alone: and it is the part of candour to make due allowance for the frailties of men; and to ascribe every thing to good motives, as far as the actions themselves, and the circumstances attending them, will admit of it. As for that latitudinarian principle which is falsely called candour, the Scriptures know nothing of it; nor do they countenance it in any degree. They uniformly assign to good and to evil their true and proper characters, without any respect to those who commit them: and oftentimes they speak in broad, unqualified terms, where they might, if God had seen fit, have made limitations and exceptions. In applying such passages, however, to existing circumstances, there is undoubtedly just scope for the exercise of candour. And this we shall have occasion to shew, in discussing the subject before us.
St. Paul was now a prisoner at Rome, not knowing whether he should be liberated or put to death. In this state, he was extremely anxious about his converts at Philippi, who were themselves in a state of great suffering from enemies, whilst they were exposed to the more fatal assaults of pretended friends, who laboured to turn them from the faith. He longed exceedingly to know how they stood their ground; and wished to draw his information from a source which he could fully depend on. But he had only Timothy with him; and how to part with so dear a friend, under his present circumstances, he knew not. Yet, on the whole, he determined to exercise this self-denial; and to send Timothy to encourage them, and to bring him the desired information: for he had “no man with him that was like-minded with Timothy, who would naturally care for their state; for all others who were around him sought their own, and not the things of Jesus Christ.”
It may be asked, How then came he to bestow such commendations on Epaphroditus, and to send this letter by him? I answer, Epaphroditus was “a messenger,” who had come to him from Philippi; and who could not be expected to come back again to Rome, to bring him the desired information: and therefore he was not included in the foregoing censure; which was intended only to be applied to the Christians at Rome, who, in his deepest extremity, had forsaken him; and had thereby shewn, that they felt a greater regard for their own safety, than for the honour of their Lord [Note: 2Ti_4:16.].
That we may do justice to all, in our treatment of this subject, we will consider the Apostle’s asertion,
I. Literally, in reference to the ungodly world—
To these it is applicable in its full extent. Fallen man is wholly departed from God; and is become altogether selfish; seeking at all times his own things,
1. Supremely—
[One would have supposed, that man, however fallen, should at least have given a precedence to his God: but he chooses rather to be a god unto himself, and to consult, in the first place, what will be most conducive to his own ease, or interest, or honour. If the gratification of self, in any respect, be found contrary to the declared will of God, the authority of God is set at nought; the honour of God overlooked, as unimportant; and the pleasure, whatever it may be, is pursued, without restriction or remorse. From their fellow-man, indeed, they feel some restraint; but from God, none at all. As far as he is concerned, they say, “Our lips are our own: Who is lord over us [Note: Psa_12:4.]?” Nor is this on some particular occasion only: it is the prevailing habit of their minds: and, whensoever the will of God is opposed to theirs, they do not hesitate to say, “Who is the Lord, that I should obey his voice? I know not the Lord, neither will I obey his voice [Note: Exo_5:2.].”]
2. Exclusively—
[In truth, man in his fallen state does not admit any competition between God and him. He chooses rather to “cast God behind his back [Note: Eze_23:35.],” and to live “without him in the world [Note: Eph_2:12.].” “The things of Jesus Christ” do not at all engage his thoughts. He never asks himself, ‘What would the Lord Jesus Christ wish me to do? What will please him? What will honour him? What will advance his glory in the world?’ These are considerations which never enter into his mind. Nor is this the case with any one particular description of persons only: it is the same with all persons, of every age, of every country, of every condition. From infancy to old age there is the same regard for self, to the utter exclusion of every thing that relates to Christ. There may be indeed, and often is, in ungodly men, a great concern about their own sect or party in the Church; which they, perhaps, would call a regard for Christ himself. But this is nothing more than a carnal principle, precisely similar to that which actuates men in relation to their own society or country. There is in it no real regard for the Lord Jesus Christ himself, but only for the particular party to which they belong: and, whatever construction they may put upon their actions, God, who tries the heart, will comprehend them under the censure of my text, as “seeking their own things, and not the things of Jesus Christ.” “They are empty vines, because they bring forth fruit only to themselves [Note: Hos_10:1.].”]
But the Apostle had very different persons in view. To understand his assertion aright, we must consider it,
II. Constructively, in reference to the Church of Christ—
Beyond all doubt, he referred, in his own mind, to all the Christians at Rome. But we are not to suppose that there was not one amongst them that was possessed of true piety: we must rather suppose, that their piety was of an inferior order, and that there was not amongst them any one duly qualified for the work which he would gladly have assigned him. They were all too timid, and too selfish, for the office to which, for want of any other suitable person, he had destined his beloved Timothy. Hence, in somewhat strong terms, he complained of them, as “seeking their own things, and not the things of Jesus Christ;” not intending thereby to deny their piety altogether, but only to intimate that it was at a low ebb. And how applicable this reproof is to the professors of our day, will clearly appear, whilst we observe how little there is amongst us,
1. Of self-denial—
[In whatever is gratifying to self, we are all forward enough: but if we foresee that the path of duty will involve us in difficulties and trials, we are ready to make any excuse for declining to pursue it. We dread the thought of sacrificing our present comforts, and of encountering hardships of any kind. Instead of “counting all things but loss for Christ,” we pause long before we will part with any thing: and we desire, for the most part, to have as cheap a religion as we can. The Apostle, giving us a catalogue of his sufferings for Christ, (in which he far exceeded any other of the Apostles,) says, “I was in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews, five times received I forty stripes save one. Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day have I been in the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren: in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness [Note: 2Co_11:23-27.].” But what effect did they produce on him? Was he deterred by them from following the Lord? No: “None of these things move me,” says he, “neither count I my life dear unto me, so that I may but finish my course with joy [Note: Act_20:24.].” And is this the spirit that obtains amongst us? Alas! alas! if we were called to endure but a twentieth part of his difficulties, it is much to be feared that the generality amongst us would utterly faint and fail; and, like John Mark, would turn back from the service of our God [Note: Act_13:13; Act_15:38.].]
2. Of zeal for God—
[In persons redeemed by the blood of God’s only dear Son, one might expect that there should be one constant inquiry, “What shall I render to my Lord?” and that the performance of one service should be regarded only as an introduction to another. Laborious as was the Apostle Paul, he never thought that he had done any thing, as long as any thing remained for him to do. “Like a racer in his course, he forgot what was behind, and reached forward to that which was before.” Whatever the service was to which he was called, “he conferred not with flesh and blood,” and said immediately, “Here am I; send me [Note: Isa_6:8.]” But how little of this ardour do we see in the great mass of professing Christians! The advancement of Christ’s kingdom appears to them a matter too remote to engage their attention; and they cloke their own indifference under the specious garb of conscious inability.]
3. Of love to man—
[This was particularly in the mind of the Apostle as a very chief ground of his censure: “I have no man like-minded, who will naturally care for your state.” A concern for the welfare of men’s souls was scarcely found amongst them, especially such a tender concern as a person feels for the welfare of his dearest relative [Note: ã é ç ó ß ù ò .]. Were we to behold one who was dear to us in imminent danger, we should feel acutely for him: but we see millions perishing in their sins, and yet lay it not to heart, and are scarcely more grieved about them than if we had reason to believe them in a state of perfect safety. Far different is the manner in which we regard our own things. If we were doomed to suffer the loss but of a finger only, it would press with considerable weight upon our minds: but we can behold persons, on every side of us, going down to perdition, without making any serious effort to deliver them.]
See then, here, what ground we have,
1. For inquiry—
[How has it been with us? What has been the state of our minds towards the Lord Jesus Christ? Have we found our own concerns swallowed up, as it were, in a concern for him and his glory? Can we adopt, even in the most qualified sense, that expression of the Psalmist, “The zeal of thine house has even consumed me [Note: Psa_69:9.]!” Remember, I pray you, that every thing should be subordinated to Christ, and be regarded only as dung and dross in comparison of him. Our blessed Lord tells us, that “if we hate not father and mother, yea, and our own life also, in comparison of him, we cannot be his disciples [Note: Luk_14:26.].” Surely, after such a declaration as this, we should examine our state with all diligence, and never rest till we can say, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.”]
2. For humiliation—
[Let us turn our eyes to our great Exemplar, the Lord Jesus Christ. “Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes he became poor, that we through his poverty might be rich [Note: 2Co_8:9.].” To this the Apostle particularly adverts, in the preceding context: “Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross [Note: ver. 4–8.].” Here, you see, is our pattern. But what resemblance do we bear to him? The leaving of all the glory of heaven, the taking of our nature with all its sinless infirmities, the dying under the weight of our sins, even of the sins of the whole world, were not too great acts of self-denial for him to perform; and that, too, even for his enemies. But we, what have we done? What have we suffered, for the glory of Christ, and the salvation of men? Say, whether we all have not reason to blush and be ashamed at our extreme want of conformity to him in these respects?]
3. For watchfulness—
[Selfishness is an evil peculiarly subtle, and veils its own malignity under the most specious names and pretexts. We may see this in the persons who came to our Lord, professing a great regard for him, and a fixed determination to serve him. One said, “Lord, I will follow thee whithersoever thou goest;” but was deterred from executing his purpose, when our Lord told him, “Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.” Another, when bidden by our Lord to follow him, requested that this might be dispensed with for a season, that he might go home and bury his father. A third made great professions of his readiness to follow Christ; but desired, that he might first go home, and bid his friends farewell [Note: Luk_9:57-60.]. To all of these our Lord gave such replies as were calculated to expose and counteract the delusions by which they were blinded. And were our excuses tried, as they will ere long be, by the same touchstone, how vain would they appear! Pleas of duty or affection are often brought forth to justify the secret backwardness which we feel to encounter difficulties for the Lord. But the mask will soon be taken off, and our selfishness will appear in all its naked deformity. Beware then, brethren, lest ye deceive your own souls; and, whilst the fidelity of others is questioned, let it be said of you, as it was of Timothy, “Ye know the proof of him [Note: ver. 22.].” Let your whole life be a comment on that declaration of the Apostle, “None of us liveth to himself; and no man dieth unto himself; but whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord’s [Note: Rom_14:7-8.].” Only take care that, in your experience, it be “Christ to live;” and you need never fear but that it shall be “gain to die [Note: Php_1:21.].”]