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The father of modern philosophy and science has shown us that there are in the mind of man, as man, natural idols which act as impediments to his acquisition of knowledge and his search after truth. Till these idols are overthrown and broken in pieces and taken away it is simply useless for man to pursue knowledge. His efforts will be neutralised and their results vitiated. Now, if this is so in the matter of human science, it is none the less worthy of our regard in the matter of Divine truth and of the knowledge of God. We cannot know God, whom to know is eternal life, as long as these natural obstacles are not taken out of the way. We cannot serve Him acceptably as long as, instead of being dethroned, they are still set up in our hearts. What, then, is the practical bearing of this truth? First, there must be a single eye to the knowledge of God. If we have not determined with ourselves that God, and the knowledge of God, and the fear of God, is more to be desired, and if we personally do not desire it more than wealth, or ease, or success, or the applause of men, or position in life, or influence, or comfort, or anything else, then we may be never so punctual in our religious duties, never so zealous for the outward honour of God, never so eager for the triumph of particular principles, or a particular party, or a particular cause, but for all that there is still enshrined in some inner recess, some secret corner of our hearts, an idol which disputes with the Most High God the possession and sovereignty of them. Again, not only must there be a clear and undimmed perception of God as the one sole object of our services, but there must also be a readiness to sacrifice anything in order to know and to serve Him. How many there are in the present day, not, thank God, who cannot afford to be religious — for that brings with it no slur in our times, but rather the reverse — but how many there are who dare not follow Truth whithersoever she may lead, who cannot afford to obey their own convictions, and therefore stifle them with the excuses of propriety or usage or convenience. This is a hard thing, and it is so because the claims of truth and the idol in the heart cannot both be acknowledged. And there is no condition of life where this does not apply. It is hard for the man of science, whose name has been identified with certain theories and principles, to sacrifice his name and fair renown to the growing conviction of counter theories and principles which will make the past a blank, or show it to have been a mistake. It is hard for the religious partisan, whose life has been east in a particular mould, and whose sympathies are linked to one form of opinion and practice, to yield to the force of truth when it comes with the authority of conviction to the mind and compels the acknowledgment of previous error and misunderstanding. But more than this, it is hard not to approach the consideration of religious truth with a distinct bias; but it is certain that the existence of any such bias must damage our appreciation of the truth. Unless we can see all round a thing, we can have no true apprehension of the thing. We may view it partially, but shall have no conception of it as a whole. The idol in possession of the mind will prevent the entrance of the true idea. But if this is true, and in proportion as it is, there are certain general principles to which it behoves us all to give heed when we come to the worship of God. First of all, we must empty ourselves of ourselves. We must come as though our present knowledge of God were as nothing, and as if God were still to be known and learnt. The whole of what we have must be sacrificed for the sake of what we are to have and to gain. As long as sin, in one of its innumerable forms, lurks in the heart or on the conscience, the service of God will be a vain thing, because the pursuit of truth is a lie. It is that practised dishonesty, it is that cherished lust, it is that pampered self-love, it is that incurable indolence, it is that willingly defiled imagination, it is that malice and envy which vitiates all your worship and renders all your religion a lie. There is One who searches the heart, and who cleanses it because He searches it. There is One whose blood cleanses us from all sin, if we are willing to walk in the light, as He is in the light. It is in direct personal communion with this heart-searcher, with this sin-bearer, but only so, that we become sinless. But if anything is suffered to interfere with that direct personal intercourse and communion, no matter what it is, even though it should be some sacred word or ordinance of His own, that is an idol which interferes with our worship and service of Him, and therefore an idol which must be broken down.

(S. Leathes, D. D.)

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KJV: Then came certain of the elders of Israel unto me, and sat before me.

WEB: Then came certain of the elders of Israel to me, and sat before me.