Psalm 39:11 When you with rebukes do correct man for iniquity, you make his beauty to consume away like a moth: surely every man is vanity. Selah. These words give an account of two things which are the matter of the greatest wonder. 1. How it comes to pass there are so many and so great evils in the world. 2. How so many persons come to wither and fall away, and come to nothing in the world. As to the first we are told what is the cause of their evils — "iniquity;" and as to the second, it is God's rebukes which do blast men. Therefore we learn — I. THAT GOD DOTH PUNISH SINNERS. The word "punish" is used when not strictly correct, for we say a man is punished when any evil befalls him, though he hath done nothing that may procure it. Therefore, in such punishment as the text speaks of, we must except — 1. The effects of God's absolute sovereignty and power. Therefore, we are not to say that God punishes a man because of the lot in life that He has appointed him. These differences lie within the lot of God's sovereignty, and speak nothing of either love or hatred. 2. Trials, such as Job's and many other good men. 3. Disciplines to teach us not to over-value the world. 4. Those sufferings that come upon us through the evil of others. But, these exceptions being made, it is yet true that sin is the cause of punishment. For many sins are the natural cause of the evils that follow them. Punishments are required to maintain God's honour in the world (Ecclesiastes 8:11), and the variety of things and changeable conditions are as requisite to maintain virtue and holiness among mankind as the winds, which occasion storms and tempests, which put the air and sea into motion, and so keep them from stench and putrefaction. This I observe, a great many scriptures impute creatures' degeneracy to their living at ease (Zechariah 1.; Amos 6:1; Luke 12:19; Jeremiah 48:11). II. THESE REBUKES OF GOD DO BLAST MEN. God can immediately, by His influence, fortify and encourage a man's mind, or else throw him down into discontent and frowardness. For the minds and spirits of men lie open to God as much as ought of the creation. When God will, the hearts of men will serve them, and be more than themselves; and if God withdraws, they come to nothing. How contented are some men in a condition that the world doth despise? and how much discontent in others, that live in worldly splendour? Therefore, note — 1. How doth God bring about the ruin of men? Sometimes by taking away their understanding; as Ahithophel and Judas. Making a man discontented and unhappy with his lot in life (Ecclesiastes 1:24). All good becomes insipid (Job 6:6). By suspending the forces of nature so that they render not the service they are wont (Deuteronomy 28:23). By withdrawing His blessing from men's endeavours, so that they become unprosperous (Ecclesiastes 2:26; Proverbs 10:22). By awakening the guilt of the sinner upon his conscience, making that to sting and gall him, and then all the world is nothing. Or, when men, through their own fear, suspicion and jealousy, have certain foretastes of God's refusal and displeasure. 2. Where there is imminent danger of such judgments. Where a man sins against light. Where there is hypocrisy, apostacy, worldliness, exemption from outward punishment as these may be. Whensoever God is pleased out of respect to His worshippers, or out of His compassion towards innocent infants and harmless creatures, to keep off judgments, then is it to be thought that, those persons that are wilful sinners, etc., shall hear from God in private; to abate their confidence, and to show how exorbitant they are in their ways. This God can do by letting them sink down into mental distraction, etc. For God can dispossess a man of all his comforts by not giving him power of self-enjoyment and taking content. For this of the two is a far greater mercy of God, for a man to have less and a contented mind, than to have much more and not have satisfaction :For power of self-enjoyment is a far greater thing than right and title. In the last place the case of high spiritual advantages. That was the aggravation of the sin of Capernaum, Coraizin and Bethsaida, that they were lifted up to heaven; and they are threatened to be thrown down into hell. There is no wonder that men cannot hold up their heads, when they are neither at peace with God, nor at peace with their own consciences; and all these things that are without a man will make no more recompense for the want of the peace of conscience than it will make a recompense for the pain of the gout to lie upon a bed of down. Men have no peace, neither with God, because not reconciled to the nature, mind nor will of God; nor have they peace in their own consciences, because under guilt. Therefore, no wonder that friends and revenues, etc., will not relieve them; they have an internal wound. In this respect I may truly say that men's sin go before them lute judgment. It was something in secret between Cain and his conscience that his countenance fell; for he had sacrificed as well as his brother Abel; but it was something within him. In Nabal, his heart died within him upon his wife's words only; which is strange, for a covetous miserable wretch will most commonly endure words hard enough; for words break no bones, but the text tells us God struck him. Other instances are Ahithophel (2 Samuel 17:14-23); Judas (Matthew 27:3-5); Ananias and Sapphira (Acts 5:9). Another lesson from the subject is, the world and the devil cannot hurt men if men do not themselves consent. If we are guilty before God, and repent not, and do not seek pardon, then are we in fear and damager every moment, for at God's sentence our souls live or die. (B. Whichcote, D. D.) Parallel Verses KJV: When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah. |
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