It is good to grasp the one and not let the other slip from your hand. For he who fears God will follow both warnings. Sermons
I. HUMAN NATURE IS PRONE TO EXTREMES. In how many instances may it be observed that a person is no sooner convinced that a certain object is desirable, a certain course is to be approved, than he will hear and think of nothing else! Is liberty good? Then away with all restraints! Is self-denial good? Then away with all pleasures! Is the Bible the best of books? Then let no other volume be opened! Is our own country to be preferred to all beside? Then let no credit be allowed to foreigners for anything they may do! II. THIS TENDENCY TO EXTREMES IS OWING TO THE DOMINANCE OF FEELING. Calm reason would check such a tendency; but the voice of reason is silenced by passion or prejudice. Impulsive natures are hurried into unreasoning and extravagant opinions and habits of conduct. The momentum of a powerful emotion is very great; it may urge men onwards to an extent unexpected and dangerous. Whilst under the guidance of sober reason, feeling may be the motive power to virtue and usefulness; but when uncontrolled it may hurry into folly and disaster. III. YIELDING TO THIS TENDENCY OCCASIONS THE LOSS OF SELF-RESPECT AND OF SOCIAL INFLUENCE. The man of extremes must, in his cooler moments of reflection, admit to himself that he has acted the part of an irrational being. And he certainly gains among his acquaintances the reputation of a fanatic; and even when he has sound and sober counsel to give, little heed is taken of his judgment. IV. MODERATION IS USUALLY THE WISEST AND JUSTEST PRINCIPLE OF HUMAN CONDUCT. A great moralist taught the ancient Greeks that the ethical virtues lie between extremes, and adduced many very striking instances of his law. Bravery lies between foolhardiness and cowardice; liberality between profusion and stinginess, etc. That a very insufficient theory of morals was provided by this doctrine of "the mean" would universally be admitted. Yet no account of virtue can be satisfactory which does not point out the importance of guarding against those extremes of conduct into which men are liable to be hurried by the gusts of passion that sweep over their nature. Who has not learned by experience that broad, unqualified assertions are usually false, and that violent, one-sided courses of action are in most cases harmful and regrettable? There is wisdom in the old adage which boys learn in their Latin grammar, In medio tutissimus ibis. - T.
Be not righteous overmuch. When the worldling sees another anxiously caring for the things of his soul or attending earnestly to the duties of religion, he is apt to refer to this text, and to say, "Be not righteous overmuch." At first sight one might imagine, that of this warning in this wicked world there can be no special need. And if we search among our kinsfolk, shall we find many of whom we can say, that they are "righteous overmuch"? Do we remember ever having heard, or ever having met the man who has said, "I have boon ruined because I went to church too often — because I have engaged continually in meditation and prayer"? People seem to think that some degree of religion is necessary, but while they admit the fact that some degree of religion is necessary, and will take care of what is the minimum of faith and good works which will save them from damnation, they accuse other persons, who think it safer to obey the Gospel injunction which says, "go on unto perfection," of the sin of being "righteous overmuch." But look a little forward. A few years hence, the Lord Jesus will come again into this world to be our Judge. Before the judgment-seat of Christ, Satan, the accuser of the brethren, will stand; by our side he will stand; and when he says of any one, "I accuse him of being 'righteous overmuch,'" what think you will be the decision of the Divine Judge? Will He say, "Oh, thou wicked servant! thou hast been very scrupulous in thy conscience; thou hast prayed seven times a day instead of twice; thou hast fasted sometimes as well as prayed; thou hast gone to church every day, instead of confining thy devotions to the Sunday; because of these things, on account of thy committing these things, thou hast committed the great sin of being 'righteous overmuch,' and therefore thou shalt be 'cast into outer darkness, where there is weeping and gnashing of teeth'; 'depart from Me,' ye 'righteous overmuch,' 'into everlasting fire, prepared for the devil and his angels'"? The very thought of such a judgment proceeding from the mouth of the all-righteous Judge is so monstrous that we have only to state the case as I just have done, and by that statement we show the folly as well as the iniquity of those who would lower the tone of religion among us by this fear, lest their neighbours should commit this imaginary sin of being "righteous overmuch." It is said, again, that too much religion makes men morose; and there are pretenders to religion both censorious and morose. Some, perhaps a vast number of those who assume to themselves the character of being religions, are like the Pharisees of old, mere hypocrites, men who deceive themselves by supposing that under the cloak of religion they may freely indulge the worst and most malignant passions of their nature. We frankly admit that they who preach against being "righteous overmuch" have here their strongest ground. But deal fairly with this case also — is it religion that has made these men what they are? Were they not morose in temper before they pretended to be religious? Were they not crafty in their dealings with the world before they became deceivers in things spiritual? You do not know any one who, having been frank, generous, disinterested, noble-hearted before his conversion, has become morose because he has learnt to love his God as well as his neighbour, and enthusiastically to labour for the promotion of his Saviour's glory. It is true, he takes a new view of the amusements of the world; but is that of necessity a morose view? It is not moroseness but advancement, that raises the true Christian above the things of this world, which' renders him independent of external things, while he can affectionately sympathize with those who are now what he once was, and whom he hopes to see ere long, by the mercy of God, even further advanced than he himself as yet may be. For true Christianity rejoices in the spiritual progress of another. Perhaps it may occur to some that in speaking thus I am speaking rather against than for the text. But it is merely against a wrong interpretation of the text that I am preaching. One part of our text shows at once that it is not to be understood literally — that part which says, "make not thyself over-wise." Now, they who are very fearful lest they should be over-righteous, are seldom alarmed on the score of their being over-wise. I call upon you to dismiss from your mind all idle fears lest you should become "righteous overmuch": and in the name of our God, I exhort you to take good heed, lest you become overmuch wicked, and be not righteous enough. Oh! here is the real danger; this is the sin against which we have really need to be warned. And, ask you, how are you to know whether you are righteous enough? That is a question to which neither I nor any one else can give an answer. What, then, is the conclusion but this — "be as righteous as you possibly can; go on improving; seek to grow in grace; attend to little things, as well as great; be always careful lest you should not be righteous enough, if God were this day to require your soul of you. Be very careful lest you should be overmuch wicked; let no man scare you from your duty, in seeking to advance in the straight and narrow path, which leadeth unto life, by their suggestions that ye be not "righteous overmuch."(Dean Hook.) I. It sometimes reveals itself in DOCTRINAL FASTIDOUSNESS. Paul writes to Timothy, "Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." Hold fast the form, the pattern. The religion of Christ finds expression in the definite, the concrete, the intelligible. But some of us are not content until we have etherealized the great articles of our faith, made our creed vague, intangible, and generally such as it is not possible for a man to utter. De Quincey said of Coleridge, touching the poet's endless refinements and transcendentalisms, "He wants better bread than can be made with wheat." That is rather a common failure in our day, and especially with men of a certain temper. They refine and sublimate their creed until they nearly lose hold of the substantial saving verity. II. It reveals itself in MORBID INTROSPECTIVENESS. There is, of course, such a thing as a just introspection, that a man looks closely into his own heart and life. It is, indeed, a solemn duty that we should examine ourselves in the sight of God. And yet this duty is often misconceived and pressed to false issues. Men sometimes get morbid about the state of their health. For example, there are the people who are always weighing themselves. Their feelings go up or down with their weight; they are the sport of their gravity. We all feel that such solicitude is a mistake; it is the sign of a morbid, miserable condition. But good people are, not rarely, victims of a similar morbidity: jealous about their religious state, curious about obscure symptoms, always with beating heart putting themselves into the balances of the sanctuary. This habit may prove most hurtful. It makes men morally weak and craven; it destroys their peace; it robs their life of brightness. III. It reveals itself in AN EXACTING CONSCIENTIOUSNESS. It was said of Grote that "he suffered from a pampered conscience." Many good people do. A fastidious moral sense. It is a legal maxim that "the law concerneth not itself with trifles," and the court is specially impatient of "frivolous and vexatious" charges. But some of us are evermore arraigning ourselves at the bar of conscience about arbitrary, frivolous, vexatious things. It is a great mistake. A true and noble conscience is tender, quick, incisive, imperative; but it is also large, majestic, generous, as is the eternal law of which it is the organ. We cannot pretend to go through life with a conscience akin to those delicate balances which are sensitive to a pencil-mark; if we attempt such painful minuteness, we are likely to be incapable of doing justice to the weightier matters of the law. IV. This strained piety not rarely reveals itself in THE INORDINATE CULTURE OF SOME SPECIAL VIRTUE. For some reason or other a man conceives a special affection for a particular excellence; it engrosses his attention; it shines in his eye with unique splendour. But this extreme love for any one virtue may easily become a snare. A literary botanist says, "Most of the faults of flowers are only exaggerations of some right tendency." May not the same be said about the faults of some Christians? V. It reveals itself in STRIVING AFTER IMPRACTICABLE STANDARDS OF CHARACTER. It is a fine characteristic of Christianity that it is so sane, reasonable, practical, humane; it never forgets our nature and situation, our relations and duty. But many think to transcend the goodness of Christianity; they are dreaming of loftier types of character, of sublimer principles, of more illustrious lives than Christianity knows. Fanciful ideals exhaust us, distort us, destroy us. What sweet, bright, fragrant flowers God has made to spring on the earth — cowslips in the meadow, daffodils by the pools, primroses in the woods, myrtles, wall-flowers, lavenders, pinks, roses to bloom in the garden, an infinite wealth of colour and sweetness and virtue! But in these days we are tired of God's flowers, and with a strange wantonness we have taken to dyeing them for ourselves: the world is running after queer blossoms that our fathers knew not — yellow asters, green carnations, blue dahlias, red lilacs. And in the moral world we are guilty of similar freaks. "Learn of Me," says the Master. Yes; let us go back to Him who was without excess or defect. Nothing is more wonderful about our Lord than His perfect naturalness, His absolute balance, His reality, reasonableness, artlessness, completeness. With all His mighty enthusiasm He never oversteps the modesty of nature. (W. L. Watkinson.) 1. They seem to refer to the method of God's dealing with good and bad men in this world; of which he spake (ver. 15). Be not too strict and severe in passing judgment on God's providence; be not more righteous and wise than God is; do not think you could govern the world better than He doth; pry not toe far into those mysteries which are too deep for you; why shoulder thou confound thyself? 2. They may refer to religion; but then they are not to be understood of what is truly and really so; but of what passes .in the world for it; and men may esteem themselves very much for the sake of it. For although men cannot exceed in the main and fundamental duties of religion, in the belief and fear and love of God; yet they may, and often do, mistake in the nature and measures and bounds of what they account duties of religion. 3. They may be taken in a moral sense for that righteousness which men are to show towards each other, both in judgment and practice; and for that wisdom, which mankind is capable of, as a moral virtue; and in both these there are extremes to be avoided; and so they are not to be righteous overmuch, nor to make themselves over-wise.(1) In not making allowance for the common infirmities of mankind; which do not only consist in the imperfections of good actions, but in such failings, which human nature is subject to in this state, notwithstanding our greatest care to avoid them.(2) In putting the worst construction upon men's actions, which is directly contrary to that charity St. Paul so much commends. Now, there are many things men do which are accounted good or evil, according to the intention of the doer of them. I do not say that alters the nature of the action in itself; for what God commands is good, and what He forbids is evil, whatever men's intentions be; but although a good intention cannot make a bad action good, yet a bad intention may make a good action evil; not in itself, but to him that here are two ways men may exceed in judging. In making no doth it. And so an abatement in an evil action as to the person for the goodness of his intention. For although the action be not good by it, yet it is so much less evil; and in doubtful cases it takes much from the guilt, although not where the command is plain, as in the case of Saul. In charging persons with a bad intention in a good action where there is no plain evidence; for then it is but suspicion and an uncharitable judgment.(3) In judging men's condition towards God, from some particular actions, although contrary to the general course of them.(4) In judging of men's spiritual estate from outward afflictions which befall them.(5) In judging too easily concerning the faults and miscarriages of others. Men show their severity to others, and partiality to themselves this way; they think themselves hardly dealt with, to be censured upon vain and idle reports, and yet they are too apt to do the same thing by others.(6) In not using the same measures, in judging the good and the evil of other men. The one they presently and easily believe, but the other they make many difficulties about.(7) In pronouncing concerning men's final state in another world. Which is wholly out of our reach and capacity. For that depends upon such things which it is impossible for us to know; as the nature and aggravation of men's sins; which depend upon circumstances we cannot know, but God doth. The sincerity of their repentance for those sins. We cannot know how much they have smarted for those sins in secret. What failings are consistent with a general sincerity. What things are absolutely necessary to salvation, of particular persons. Bold and presumptuous men are very positive and daring in such cases, but such as are modest and humble dare not go farther than God hath declared. The bounds of God's mercy. The usual terms of it are expressed in Scripture. But even that hath acquainted us that God hath not tied up Himself from some extraordinary instances of it. As in the case of the thief on the cross. 4. The mischief they bring upon themselves, by being thus severe towards others.(1) This provokes the malice of others against them.(2) It provokes God to be severe to such as show no mercy towards others. And so our Saviour understands it (Matthew 7:1, 2). 5. We may be righteous overmuch in the moral practice of righteousness towards others.(1) That men may exceed herein. When they mind justice without mercy. The truth is, such persons are not so much as moral heathens, so far are they from being good Christians. Which so earnestly recommends charity and kindness to our greatest enemies. So that even our justice ought to have a mixture of mercy in it. When they make the law the instrument of their revenge; when they are glad they have taken their enemies at such an advantage. We may here apply St. Paul's words (1 Timothy 1:8). When they seek for no accommodation of their differences in a fair and amicable manner.(2) How this proves so mischievous to men. It makes such men's lives very unquiet and troublesome to themselves and others. For it is impossible for some to disturb others, but they must expect a retaliation.(3) It provokes God to shorten their days out of pity to the rest of the world. 6. To conclude all by way of advice as to the general sense of these words —(1)Not to think everything too much, in religion and virtue, because some are here said to be righteous overmuch. The far greatest part of mankind err the other way.(2) To understand the difference between true wisdom and righteousness and that which is not. For upon that depends the just measure of them both.(3) Be not too curious in searching, nor too hard in censuring the faults of others.(4) Live as easily with others as you can, for that tends much to the sweetening and prolonging life. If you are forced to right yourselves, do it with that gentleness and fairness that they may see you delight not in it.(5) Avoid a needless scrupulosity of conscience, as a thing which keeps our minds always uneasy. A scrupulous man is always in the dark, and therefore full of fears and melancholy apprehensions; he that gives way to scruples is the greatest enemy to his own peace. But, then, let not the fear of scrupulosity make you afraid of keeping a good conscience, for that is the wisest and best and safest companion in the world. (Bishop Stillingfleet.) Many a really good man has made enemies to himself by his rigid adherence to, and unwise advocacy of, what might be called no more than a mistaken scruple; while not a few who seemed to be running well have fallen away altogether from the profession and practice of the truth, by mistaken views of their own liberty. Hence, says this instructor, beware of both extremes: "Be not righteous overmuch, neither make thyself over-wise": or, in other words, do not imagine that thou hast a monopoly of the wisdom of the world. "Why shouldest thou destroy thyself?" But, on the other hand (I would that our scoffer, would quote this too), "Be not overmuch wicked, neither be thou foolish: why shouldest thou die before thy time?"I. LOOK AT THOSE THINGS WHICH THIS PRECEPT NEITHER TOUCHES NOR FORBIDS. 1. It does not touch the idea that the whole man should be under the power of the truth. This, in fact, is needful, to have anything which the Word of God could call religion, or righteousness; for it is the heart that determines what the action is, and not the action which gives its character to the heart. The sulphurous spring, with its healing properties, takes its nature from the strata in which it has its source; and he would be a fool who should say that the water gave its properties to them. The fruit is determined by the nature of the tree, not the nature of the tree by the fruit. I admit, indeed, nay contend, that the fruit evidences what the nature of the tree is; but it does so only because the tree gives its nature to the fruit, and not the fruit to the tree. Now, in perfect harmony with this principle that pervades nature, it is the heart of a man which gives its character to the man, and to the man's life; and hence, unless his heart be right with God, he has no religion worthy of the name, and is not, in the Scripture sense, a righteous man. Let no one who is unconverted, therefore, shelter himself under a false interpretation of these words. Conversion is not being righteous overmuch; regeneration is not too much of a good thing; but contrariwise. It is that one indispensable thing without which there is no righteousness at all, and the soul is still in sin. 2. This text neither touches nor condemns the idea that a man should be under the influence of the truth at all times; for, of course, if his heart be under its power, he cannot but be so always. Nevertheless, it is of importance enough to have a place by itself; for there are multitudes who have here, too, the most fallacious opinions. Religion, they say, is for Sabbath. Or, if they extend its province farther, and allow it to come into the week-day at all, they are careful to confine it to the closet, and never by any chance permit it to go farther. They write up on the door of their counting-room or their workshop, "No admittance, except on business": and as they conceive Religion has no business there, she is unceremoniously shut out. "Everything," say they, "in its own place; and this is not the place for Religion." And if she is not suffered to enter the place of business, still less, if possible, is she perturbed to make her appearance in the hall of pleasure. There is a time for everything; is there? "Yes," you answer, "so Solomon says." But will you please to turn to the passage, and see if, amid his exhaustive enumeration of things for which there is a time, you will find this: "There is a time for religion, and a time to have no religion." You will look for that in vain; and such an omission is of very great significance. No doubt you will say, "But then we cannot always be engaged in religious exercises." Ah! but you have shifted your ground; religious exercises is not religion. There are many so-called religious exercises, I will venture to say, in which there is no religion at all; and there are many exercises, which are not so denominated, in which there is a great deal. Would you confine the blood to the heart, and not allow it to circulate to the extremities of the body? No more need you attempt to confine religion to one place, or to imprison her into one day. She will not be chained thus to one spot; she must, and she will, have free course; and if, in your view, it is being righteous overmuch, to seek always and everywhere to serve God, then it is a sure sign that you have yet to learn wherein true righteousness consists. II. NOW, CONSIDER WHAT THIS PRECEPT DOES FORBID. 1. When other important duties are neglected for the purpose of engaging in what are called, strictly speaking, religious meetings, such a case comes clearly under the prohibition of the text. The multiplication of religious meetings seems to me to be fast becoming one of the evils of the day. I have often admired the answer of a working-man, who, being asked by his neighbour one Monday morning why he did not come out a third time on the previous day, when the minister preached an able sermon on family training, replied, "Because I was at home doing it." Now, this reply will help you to understand my meaning. I do not want the attendance on such meetings to interfere with the "at home doing it." Unless this be watched, the religion will become a thing of mere spiritual dissipation, and thereafter it will dwindle into a lifeless form, and entirely lose its power. 2. This prohibition fairly enough applies to those who, by their religious fasting and asceticism, so weaken their bodies as to render them incapable of attending to their proper work. God asks no man to starve himself for His glory. He bids us rather attend to our bodily health, and spend our strength by working in His service. 3. This prohibition touches and forbids the magnifying of small points of religious opinion into essential importance, and the thinking of it a matter of conscience and of duty to have no fellowship with those who do not hold them. 4. The principle of my text touches and prohibits all trust in personal righteousness for acceptance with God. Every man who thinks to work out his own righteousness, is righteous overmuch. Indeed, I question very much if the idea of working out something which may have merit in God's sight, is not, in one form or other, at the bottom of those things which I have enumerated. (W. M. Taylor, D. D.) In considering the text we may, I apprehend, at once, with perfect safety, decide what cannot be the true meaning of the inspired writer. It cannot, in the first place, be his design to imply that our feelings of piety and devotion towards God can strike into our hearts with too deep a root, or can press upon us with too close and powerful an influence. In the second place, it cannot be his intention to convey the idea that the sincere endeavour of any human beings to secure the eternal salvation of their souls can be too strong, too constant, or too earnest. Neither, in the third place, can we possibly err, on the side of a faulty excess, in scrupulously endeavouring to discharge all the duties of morality. If we love God, we must keep His commandments. We cannot be too watchful against temptations, too guarded against the seductions of sinful pleasure, too careful to check every intemperate and irregular desire. Neither can we be too anxious to perform our duties towards our fellow-creatures; too kind, beneficent, and merciful, too just or honest in our dealings. It must, therefore, be perfectly clear that, when we are cautioned against "being righteous overmuch," as well as against making ourselves "over-wise," we are cautioned, not against extremes in respect to true righteousness, or true wisdom, but against mistakes in the pursuit of both these excellencies, and false pretensions to them. A person may be said to "make himself over-wise" when he mistakes the ends of true wisdom, or when he follows false wisdom instead of true, or when he pretends to possess it in matters where he is really deficient. And so, in a corresponding sense, he may become "righteous overmuch," when he professes to be more righteous than others, and really is not so, wearing his religion merely on the outside, and not inwardly in the heart; or when he mistakes the means of righteousness for the end; or when, in some manner or other, he follows and exhibits a false kind of righteousness instead of that which the Word of God, rightly understood, prescribes and enjoins.(G. D'Oyly, D. D.) 1. In general, they are righteous overmuch who run into any excess in the practice of those acts which are of a religious nature, which are good, and absolutely necessary in a certain degree; such, for example, as prayer, contemplation, retirement, reading the Scriptures and other good books, frequenting the public worship of God, instructing others, abstinence, mortification, almsgiving, and religious conversation. These things are overdone when the practice of any of them interferes with other necessary duties, so as to cause them to be omitted, or when they are carried further than the health of the body, or the attention of the mind, can accompany them, or the situation and circumstances of life can admit.2. Over-righteousness consists also in everything that is properly called will-worship — the invention and the practice of such expedients of appeasing or of pleasing God as neither reason nor revelation suggest; and which, since they are not contained in the law of nature, or in the law of God, must either be wicked, or at least frivolous and foolish. 3. Religious zeal, being naturally brisk and resolute, is a warmth of temper which may easily run into excesses, and which breaks in upon the great law of charity, when it produces oppression and persecution. The zealot pleads conscience for his own behaviour, but never will allow that plea in those who dissent from him: and what a perverse and saucy absurdity is this! 4. Over-righteousness hath conspicuously appeared in indiscreet austerities, a solitary life, a voluntary poverty, and vows of celibacy. I join all these together, because they have very often gone together. 5. This leads us to another instance of over-righteousness, which was common amongst the ancient Jews or Hebrews, namely, making solemn vows to God, without duly considering the inconveniences which might attend them. Such vows either ended in neglecting to perform them, which was perjury; or in performing them with a slovenly sorrow and reluctance, and in offending God, who loveth a cheerful giver. 6. Zeal, or righteousness, is carried beyond its bounds when men run into unnecessary danger even for a good cause. The ancient Christians had a laudable zeal for the Gospel; but it carried some of them into excessive imprudence in provoking, insulting, and defying their Pagan enemies, and seeking out martyrdom when they were not called to it. But it was observable that several of these rash zealots, when it came to the trial, fell off shamefully, and renounced their religion; whilst other Christians, who were timorous and diffident, who fled and hid themselves, and used every lawful method to shun persecution, being seized upon and brought forth to suffer, behaved, by the gracious assistance of God, with exemplary courage and constancy. 7. Another instance of over-righteousness appears in a busy, meddling, intriguing forwardness to reform defects, real or supposed, in the doctrines, discipline, or manners of the Christian community. Every one is not qualified for the office of a reformer. He hath a call, he will say, but a call to be turbulent and troublesome is not a call from God. 8. Lastly, a modest and a prudent man will not be over-righteous in the following instances: he will not be forward to rebuke all evil-doers at all times, and on all occasions, when the bad temper, or the high station of the offenders may make them impatient of censure, and draw upon him for an answer, Who made thee a judge and a ruler over us? Mind thy own concerns, and mend thy own manners. He will not be fond of disputing with every one who is in an error. It may be observed that in almost all debates, even between civil and polite contenders, the issue is, that each departs with the same sentiments which he brought along with him, and after much hath been said, nothing is done on either side, by way of conviction. This will make a wise man not over-fond of the task of mending wrong heads. (J. Jortin, D. D.) That is most soothing and comforting counsel for the indolent soul. "Be not righteous overmuch." What an easy yoke! How mild the requirements! How delightfully lax the discipline! Why, the school is just a playground! Have we any analogous counsel in our own day? In what modern guise does it appear? Here is a familiar phrase: "We can have too much of a good thing." Such is the general application of the proverb. But the Word is stretched out to include the sphere of religion. The counsel runs somewhat in this wise; we require a little religion ii we would drink the nectar of the world, and we require a little worldliness if we would really appreciate the flavour of religion. To put the counsel baldly, we need a little devilry to make life spicy. That is one modern shape of the old counsel. Here is the old counsel in another dress: "We must wink at many things." We must not be too exactingly scrupulous. That is the way to march through life easily, attended by welcome comforts. Don't be too particular; "be not righteous overmuch." Here is a third dress in which the old counsel appears in modern times: "In Rome, one must do as Rome does." Our company must determine our moral attire. We must have the adaptability of a chameleon. If we are abstainers, don't let us take our scrupulosity into festive and convivial gatherings. Don't let us throw wet blankets over the genial crowd. If some particular expedient, some rather shaky policy be prevalent in your line of business, do not stand out an irritating exception. "Be not righteous overmuch." Now, let us pass from the Book of Ecclesiastes to another part of the sacred Word, and listen to a voice from a higher sphere. What says the prophet Isaiah? "Your wine is mixed with water." The people had been carrying out the counsel of Koheleth. They had been diluting their righteousness. They had been putting a little water into their wine. The prophet proclaims that God will not accept any dilutions. He will not accept a religion that is watered down. He despises a devotion which has been thinned into compromise. In many parts of the Old Testament this perilous compromise is condemned. "They have given their tears to the altar, and have married the daughter of a strange god." "They feared the Lord and served their own gods." This is the type of broken fellowship and of impaired devotion against Which the prophets of the Old Testament direct their severest indictments. Let us pass on now to the day when the light is come, and the "glory of the Lord" is risen upon us. Let us hear the counsel and command of "the Word made flesh." "Be ye perfect;" that is the injunction of the Master. We are to carry the refining and perfecting influences of religion into everything. Everywhere it is to be pervasive of life, as the blood is pervasive of the flesh. Everything in our life is to constitute an allurement to help to draw the world to the feet of the risen Lord. This all-pervasive religion, this non-compromising religion, is the only one that discovers the thousand secret sweets that are yielded by the Hill of Zion. It is the only religion that presses the juice out of the grapes of life, and drinks the precious essences which God hath prepared for them that love Him. "Be ye perfect;" sanctify the entire round, never be off duty, and life will become an apocalypse of ever-heightening and ever-brightening glory.(J. H. Jowett, M. A.) People SolomonPlaces JerusalemTopics Avoid, Discharge, Escape, Extremes, Fear, Feareth, Fearing, Fears, Forth, Free, Grasp, Hold, Lay, Shouldest, Shouldst, Withdraw, Withdrawest, Withhold, Yea, YesOutline 1. remedies against vanity are, a good name2. mortification 7. patience 11. wisdom 23. The difficulty of wisdom Dictionary of Bible Themes Ecclesiastes 7:16-18Library Finis Coronat Opus'Better is the end of a thing than the beginning.'--ECCLES. vii. 8. This Book of Ecclesiastes is the record of a quest after the chief good. The Preacher tries one thing after another, and tells his experiences. Amongst these are many blunders. It is the final lesson which he would have us learn, not the errors through which he reached it. 'The conclusion of the whole matter' is what he would commend to us, and to it he cleaves his way through a number of bitter exaggerations and of partial truths … Alexander Maclaren—Expositions of Holy Scripture A Preservative against Unsettled Notions, and Want of Principles, in Regard to Righteousness and Christian Perfection What the Scriptures Principally Teach: the Ruin and Recovery of Man. Faith and Love Towards Christ. Eusebius' Accession to the Bishopric of Cæsarea. Sources and Literature The Outbreak at Benares. Of the First Covenant Made with Man Covenanting Adapted to the Moral Constitution of Man. Adam's Sin Letter xxviii (Circa A. D. 1130) to the Abbots Assembled at Soissons Sin Charged Upon the Surety Columban. Sanctification. How the Impatient and the Patient are to be Admonished. How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away. The Christian Man The Work of Jesus Christ as an Advocate, An Essay on the Mosaic Account of the Creation and Fall of Man A Believer's Privilege at Death Fourth Sunday after Epiphany "And we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. " "Now the God of Hope Fill You with all Joy and Peace in Believing," &C. "The Carnal Mind is Enmity against God for it is not Subject to the Law of God, Neither Indeed Can Be. So Then they that Are The Necessity of Actual Grace Links Ecclesiastes 7:18 NIVEcclesiastes 7:18 NLT Ecclesiastes 7:18 ESV Ecclesiastes 7:18 NASB Ecclesiastes 7:18 KJV Ecclesiastes 7:18 Bible Apps Ecclesiastes 7:18 Parallel Ecclesiastes 7:18 Biblia Paralela Ecclesiastes 7:18 Chinese Bible Ecclesiastes 7:18 French Bible Ecclesiastes 7:18 German Bible Ecclesiastes 7:18 Commentaries Bible Hub |
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