1 Timothy 5:24-25 Some men's sins are open beforehand, going before to judgment; and some men they follow after.… Let us proceed to a consideration of this law of recompenses, whether in relation to the bad actions of the sinner, or to the good works of the righteous, I. And first, let us see how the text brings out the principle we have spoken of, AS APPLIED TO THE CASE OF BAD MEN, — that is of hardened and incorrigible offenders: "Some men's sins are open beforehand, going before to judgment." 1. Of this one illustration is to be found in the consequences which, even in the present state, follow upon the commission of sin. That principle of our religious philosophy, laid down by Bishop Butler, that the general constitution of this world's government is, upon the whole, favourable to virtues and adverse to wrong-doing, is in nothing more manifest, than in the unalterable connection which subsists between .sin and misery. Dissipation leads to want, sensuality to enfeebled health, dishonesty drives sleep from the eyelids through the fear of being found out, and it is often literally true that "bloody and deceitful men scarce live out half their days." Thus, to the end of their days, sinners are constantly finding out that "they who plough iniquity and sow wickedness reap the same." In the spirit of the Psalmist, though often without his hope, they are left to cry out daily, "My sin is ever before me." For their first sin haunts them with its consequences to the close of their career. They never escape from its revenges. It tracks their path like a bloodhound. In its initial forebodings the plague of retribution begins here: "Their sins are gone beforehand to judgment." 2. Again, it is a part of the penalty of the transgressor in this life, and that which sends his sins before him, as it were a herald, to get his place and portion ready, that the longer he continues in a course of evil, the more violently and inevitably is he urged in the same direction. The thought is not sufficiently realized by us, that, in moral things, like produces like; that each separate act of transgression which a man commits leaves its own seminal deposit of evil in the soul, which, unless eradicated by a higher power than his own, must fructify and gather strength till the time of harvest, — till the end of life, or till the end of the world. The process of moral deterioration may be subtle and unobserved, like the stealthy creeping of a pestilence, but, in the majority of cases, it is sure and uniform. The youth determines what the man shall be. And the man determines what the grey hairs shall be. It is a righteous thing with God to let the wicked be the forger of his own fetters, and to leave him with his own hands to bind them on. Such is a law of our moral nature. Thus, while a man is continuing in sin everything is preparing for the end, and hastening the advent of the end. Each repeated act of disobedience exerts an influence upon character; tends to its consolidation and settlement in evil; helps to bring about that which, as far as can be seen, will be its final and everlasting form, — that of hatred of God, and resistance to all good. Except the final consummation of their misery, they have nothing more to wait for. "Their sins are gone beforehand to judgment." 3. But further, in relation to this great law of retribution, attaching itself to sinful actions, it is added, "some men their sins follow after." The thought here suggested would seem to be this, that in estimating the penalties due to transgressions we must take into the reckoning the unquestioned fact that the consequences of some men's sins follow after them, live to produce their mighty havoc and harvest of evil when the men themselves are gone. This is a law of social influences which altereth not. A bad man cannot restrict the consequences of his misdoing to himself. For the evil follows after, even unto many generations. Jeroboam, the son of Nebat, set up two calves, and the consequence was that within a few years two nations fell into the practice of idolatry. Indeed, in its consequences, and, as far as the present economy is concerned, every kind of sin may be regarded as having immortality. Infidelity and falsehood are immortal. The exposed sophistry and the ribald jest will be propagated from mouth to mouth, and from book to book, to the end of time. Thankful should we be to know that there may be an arrest laid upon the mischief, in some cases, or that the grace of God may, and often does, raise up a counteracting influence for good. But too commonly the seed of evil is left to bring forth fruit after its kind: "With some men their sins follow after." II. But I proceed to notice, in the second place, the application of this law of recompenses to the GOOD ACTIONS OF THE RIGHTEOUS. "Likewise also the good works of some are manifest beforehand, and they that are otherwise cannot be hid." 1. First, it is said that the good works of some are manifest even in the present life. "Ye are the light of the world," said our Lord; "a city that is set on a hill cannot be hid." "Thy Father, which seeth in secret, Himself shall reward thee openly." 2. Again, his good works are manifest beforehand, because they will be sure to take the form of active benevolence, and of endeavor's to promote the moral and spiritual happiness of mankind. 3. "And they that are otherwise cannot be hid." What further lesson may we draw from this? why, that no good works of a righteous man can ever be altogether thrown away; can ever fail of producing fruit; can ever, whether in this world or in that which is to come, miss of its fitting and merciful reward. We know that, of vessels chosen for the Master's use, some are for greater honour, and some for less. "Cannot be hid," first, because of the effect which a course of good works has upon a man's own character, and the lasting peace they leave behind, "The path of the just is as the shining light, which shineth more and more unto the perfect day." Faith makes larger discoveries of God, and of the fitness and fulness of the provided atonement. Hid from the world, but not from himself, is his tranquil joy in prayer, his nearness to God in sacraments, his derived strength from Christ, his interchange of thoughts with heaven, as he meditates on the written Word. Hid from the world, but not from himself, are his peace in conflict, his supports in temptation, his thankfulness after a gained victory over the powers of evil, as to God, and to God alone, he gives the praise. Furthermore, a man's good works "cannot be hid," because, in all the parts and actions of our life, there are unknown eyes upon us. We, none of us, know the extent of our own influence, how many of those who are associated with us, in the common intercourse and work of life, may be, without acknowledging it, looking up to us as patterns, or at all events are taking observant note where our practice differs from theirs. "Cannot be hid," once more: because, like the bad man's sins, good works will follow after. Of every good man it may be said, as of Abel, "He being dead yet speaketh"; — speaketh by the memory of his virtues. Such is the rule of the Almighty's procedure, whether in dealing with good men or bad. It is based on principles of everlasting rectitude. It is administered after methods of gentlest kindness. It commends itself to the conscience, as answering to the conditions of a reasonable service. It is in harmony with fact, with observation, and with the experience of our own hearts. (D. Moore, M. A.) Parallel Verses KJV: Some men's sins are open beforehand, going before to judgment; and some men they follow after.WEB: Some men's sins are evident, preceding them to judgment, and some also follow later. |
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