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JEWS AND CHRISTIANS COMPARED
HISTORY is universally considered as a source of the most valuable instruction, since it sets before us the actions of men, under all the most important circumstances of life, and teaches us what to avoid, and what to follow. But in this point of view the inspired history is of incomparably greater value than any other, because it portrays the conduct of men under an infinitely greater variety of circumstances than any other history can do, and does it also with far greater truth and certainty. Its importance in this respect is strongly marked by the Psalmist in the preceding context. He calls on the whole Jewish nation to listen to him, whilst he sets before them the dealings of Jehovah with their ancestors, and their conduct towards him: and he charges them to impart the information to their children, in order to its being transmitted through successive generations to their latest posterity; that all might learn their obligations to God, and be instructed to avoid the evils into which their ancestors had fallen: “that they might set their hope in God, and not forget the works of God, but keep his commandments: and might not be, as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.”
With a view to a similar improvement of the subject for ourselves, I will point out,
I. The character of that generation—
To estimate this aright, we must consider what might reasonably have been expected of them—
[No nation under heaven were ever so distinguished by the Divine favour as they. The wonders that were wrought for them in Egypt—their passage through the Red Sea, in which the enemies who followed them were drowned—their being guided by a cloud which afforded them shade by day, and light by night—their being nourished for forty years by bread from heaven, and by water, which, issuing from a rock, followed them in all their way—their having the Law written by the finger of God himself given them, together with laws and ordinances for the political and religious government of their nation—their having the river Jordan open a passage for them as the sea had formerly done—the seven nations, greater and mightier than they, all subdued before them—the promised land in due time put into their possession; and the worship of God, with all its attendant privileges and blessings, established amongst them—these were favours peculiar to that nation, and elevated them above all other people upon the face of the earth. Respecting their superior obligations to love and serve God on account of these things, Moses made an appeal to their forefathers, which appeal may still be made to their descendants at the present day [Note: Deu_4:32-35.] — — —
Now, I ask, what might reasonably be expected of a people so favoured? Might it not be supposed, that they would love their God supremely, and cleave to him steadfastly, and trust in him confidently, and serve him with their whole hearts? One would think it impossible that they should do otherwise, if we did not know that]
The very reverse of this characterized their whole deportment—
[Their whole history from the beginning records one continued series of murmurings and rebellions. In Egypt itself, and within a few days after their passage through the Red Sea—but how shall I recite all their provocations? I must recite their whole history, if I would bring before you the full extent of their wickedness. Now and then they seemed to manifest a better spirit. When they saw all their enemies dead upon the sea-shore, they began to sing praise to their almighty Deliverer: and on some occasions, when he punished them for their rebellions, they manifested some contrition, and promised to amend [Note: ver. 34–37.] — — — But they soon returned to their former habits, and “turned aside like a deceitful bow,” which, when promising to carry the arrow to the mark, causes it to drop at your very feet [Note: ver. 57.]. At no time did they evince any real desire “to set their heart aright;” and, when they professed any such purpose, they soon forgat their engagements, and shewed, that “their spirit was not steadfast with their God.”]
Now from having so complete a knowledge of them, we are ready to imagine, that they were as far beyond all others in depravity as they were in their privileges. But, that we may do justice to the character of that generation, let us proceed to consider,
II. The character of ours—
The favours conferred on us are as superior to any bestowed on them as it is possible to conceive—
[Their redemption was from oppressive task-masters; but ours is from sin and Satan, death and hell. Theirs was accomplished by power only; ours by a price surpassing all calculation, even the inestimably precious blood of God’s only-begotten Son. Theirs was for a time in the earthly Canaan; ours for eternity in heaven. Theirs was a mere shadow; ours is the substance — — —]
What then may not reasonably be expected of us?
[Suppose we could divest ourselves of all recollection that we were a party concerned in this matter, and were called upon to give our opinion, how any people, so favoured as we have been, might be expected to requite their heavenly Benefactor; what answer should we give? Should we not say, There will be no bounds to their gratitude: they will adore their God day and night: they will almost grudge a moment that is not spent in his praise: they will commit all their concerns to him with a confidence which nothing can shake; and devote themselves to him with an ardour which nothing can abate: they will be wholly his, in body, soul, and spirit; and will look for his presence and his blessing as the only portion of their souls? — — —]
And how is it with us?
[How is it with the generality? Do they “set their heart aright” towards him? Is there in their hearts any real determination to live to him, and for him, as their rightful Lord and Master? Is there any decided purpose to secure at all events an interest in that redemption which he has wrought out for them: and to live entirely on Him, who has lived and died for them? — — — Let me rather ask, Is there any concern about their heart at all? Provided only they be moral in their lives, and regular in their attendance on ordinances, do they not think themselves at liberty to set their affections on things below, instead of reserving them exclusively for things above? See, in their converse with the world, how little they savour of heaven and heavenly things! See them even in their religious worship, (whether in the closet, or the family, or the public assembly,) how cold and formal all their services are; performed from a sense of duty, rather than from inclination; and with a view to satisfy their conscience, rather than to enjoy and glorify their God! In a word, instead of pointing like the needle to the pole, their heart rests indifferently in any other position than the right; and never, unless from some forcible impulse, and for a moment, points towards God as its rest at all.
And how is it with the greater part of those who profess godliness? As the former “set not their heart aright,” so these “in their spirit are not steadfast with God.” What lamentable instability is found in many who embrace the Gospel as a system, and number themselves amongst the Israel of God! They “name the name of Christ; but depart not from iniquity:” they “profess to know him; but in works deny him:” they “have a name to live; but are really dead:” or, if they “run well, it is only for a season;” they are soon diverted from their course; they are drawn aside by temptation; and though they “begin in the Spirit, they end in the flesh.” Thus it was in the Apostle’s days: and thus we are taught to expect it will be in every age, till that blessed period shall arrive, when “all nations shall serve the Lord,” and “the Canaanite no more be found in the house of the Lord of hosts.” The good-ground hearers are but few, in comparison of those whose unfruitfulness or instability disappoint the efforts of the labourer. Discontent with respect to what God has done, and distrust as to what he will do; a love of present gratifications, and a contempt of future good; a renunciation of God himself for base and worthless idols; are not evils peculiar to that generation: they exist and operate amongst ourselves with undiminished force; and in the conduct of the Israelites we have a mirror, wherein we may see our own faces, with the exception of a few who serve God in spirit and in truth. There is indeed, thanks be unto God! “a generation of righteous” persons, who are truly “upright,” and truly “blessed [Note: Psa_14:5; Psa_112:2.].” But, for the most part, the present generation has little reason to boast against that which is mentioned in our text: yea rather, inasmuch as our privileges exceed theirs, and our obligations to holiness are greater, it may well be doubted whether we are not more criminal than they; and whether they in the day of judgment will not rise up against us and condemn us.]
Address,
1. Those who are satisfied with themselves—
[We are told that “there is a generation that are pure in their own eyes, but are not washed from their filthiness [Note: Pro_30:12.].” Yes, thousands are well satisfied with themselves on account of their outward morality, though they have no real spirituality of mind, no entire devotedness of heart to God. But let it be remembered, that “God looketh not at the outward appearance, but at the heart:” he “requireth truth in the inward parts.” And to the heart must we also look: for “as a man thinketh in his heart, so is he.” I mean not that we should take no notice of our actions; because if they be bad, our hearts must of necessity be bad also; since it is “out of the abundance of the heart that we both speak” and act. But actions, though good in appearance, will not suffice to prove our integrity before God. By the heart alone he judges: (acts are regarded only as proofs and evidences of our state:) and according as that is found upright or hypocritical before him, will our sentence at his tribunal be. Let us then look well to the truth of our profession, and to the stability of our ways. Let us see to it, that our “heart is set aright” to glorify his name, and that our spirit is steadfast with him, whatever temptations or difficulties be put in our way. For then only “have we a good hope,” when we are “Israelites indeed, and without guile [Note: Joh_1:47.].”]
2. Those who are conscious of their departures from God—
[To see that we have erred from his ways is the first step towards a return to him. If you see then a resemblance between yourselves and the Jews of old, be thankful that “God has not yet sworn in his wrath that you shall not enter into his rest.” And without delay flee to the Saviour, “whose blood will cleanse you from all sin.” Yet be not content to have your sins forgiven. When you pray with David, “Purge me with hyssop, and I shall be clean,” “wash me, and I shall be whiter than snow,” forget not to add, “Create in me a clean heart, O God, and renew a right spirit within me!.” “The old heart must be taken away, and a new heart be given you,” before you can enter into the kingdom of heaven. You must be born again, and become “new creatures in Christ Jesus.” You must become the very reverse of what the world are, regarding God, as they regard the world; and the world, as they regard their God. When they are in holy exercises, they are quite out of their element: but when engaged in worldly pursuits or company, they are quite at home. Be ye, on the contrary, strangers in the world, and at home with God. Let your whole life and conversation testify for you, whose you are, and whom you serve: and then will God acknowledge you as his in the eternal world.]