=========================================================== Scripture Studies: Vol. VI, No. 9 - November 1999 ================================================== In this issue: Old Testament Study - Zechariah 1:1-6 A Classic Study - Navigation Spiritualized, pt. 19, by John Flavel New Testament Study - Matthew 8:1-4 A Topical Study - Loving God vs. Loving the World, pt. 3 A Study of Wisdom - Ecclesiastes 5:8-12 Masthead -------- "Scripture Studies" is edited by Scott Sperling and published ten times a year by Scripture Studies, Inc., a non-profit organization. It is distributed all over the world by postal mail and via the internet, free of charge. If you would like to financially support the publication and distribution of "Scripture Studies", send contributions to: Scripture Studies Inc. 20 Pastora Foothill Ranch, CA 92610 USA Contributions are tax deductible in the United States. If you do not live in the United States, and would like to support "Scripture Studies", please send international postal coupons. Please feel free to upload "Scripture Studies" to any BBS or online service. If you or anyone that you know would like to be added to the subscription list send your request to the above address, or, via email to Scott Sperling at: ssper@aol.com Unless noted otherwise, scripture references are taken from the HOLY BIBLE, NEW INTERNATIONAL VERSION. Copyright ©1973, 1978, 1984 International Bible Society. Used by permission of Zondervan Bible Publishers =========================================================== Old Testament Study - Zechariah 1:1-6 ===================================== The Book of Zechariah --------------------- With this article, we continue our study of the post-exilic prophets (having finished our study in Haggai) by beginning a study in the book of Zechariah. This book should be much beloved by all Christians because of the many prophecies concerning our Lord Jesus Christ contained therein. Zechariah was a contemporary of Haggai. In fact, Zechariah's first prophecy was given to him in between Haggai's second and third prophecies. By way of review, let me recount again the historical background of the time of Haggai's and Zechariah's prophecies. Because of their disobedience, God allowed the Israelites to be taken into exile by the Babylonians. The earlier prophets of God foresaw the exile of the Israelites (see Jer. 25:1- 10, et. al.), but they also foresaw the return to the promised land of the Israelites (see Isa. 43:14-21; Jer. 25:11-12; Jer. 29:10). As prophesied, in 538 B.C. Zerubbabel led some 50,000 exiles back to Jerusalem (see Ezra 2). The returned exiles set to restoring the promised land by starting to rebuild Jerusalem, as well as the Temple of God within Jerusalem. However, like all servants of the Lord embarking on a great work of God, they ran into opposition. The existent inhabitants of the land set to thwart the efforts of the returning exiles (see Ezra 4), and they succeeded in this, bringing the rebuilding of the Temple to a halt in 530 B.C. (see Ezra 4:24). Ten years later (in 520 B.C.), God raised up two prophets, Haggai and Zechariah, to exhort and encourage the people of God to resume work on the Temple and finish the great work that they had started. As we saw in our study of the book of Haggai, through Haggai's prophetical exhortations, the remnant in Israel was inspired to begin again work on the Temple of God. Since the Temple of God was, to the people of Israel, "the grand symbol of revealed religion, indifference to it was an undoubted symptom of backsliding and spiritual declension" [Moore, 38]. While Haggai's prophecies were primarily practical exhortations to encourage the people to continue their physical work on the Temple, Zechariah's prophecies were more spiritual in nature, with the purpose of restoring the spiritual fervor of the people. "The difference between the two prophets seems to be this, that while Haggai's task was chiefly to rouse the people to the outward task of building the Temple, Zechariah took up the prophetic labours just where Haggai had left it, and sought to lead the people to a complete spiritual change, one of the fruits of which would of necessity be increased zeal in the building of God's House, the completion of which he witnessed four years later" [Baron, 9]. Zechariah accomplishes his purpose largely through a series of visions and prophecies concerning the future glory of Zion. And of course, the glory of Zion resides in its Messiah, Jesus Christ. Thus, Zechariah "dwells on the Person and work of Christ more fully than all the other minor prophets together" [Feinberg, 273]. Because of this, the book of Zechariah should be especially precious to Christians. The number and vividness of prophecies relating to Jesus is striking. Some examples: "His betrayal for thirty pieces of silver; the Roman spear with which He was 'pierced' by His own nation; the awakened sword of Jehavah's justice which, in love for a lost world, and for the sin of the guilty, smites the Good Shepherd, 'the Man' who is God's own equal; and the outcome of His sufferings, when He alone shall bear the glory, and 'shall sit and rule upon His throne,' and when upon His blessed brow, once crowned with thorns, shall at last be put the crown of glory" [Baron, 6]. These were all prophecies concerning Jesus' life of earth, which were fulfilled (as we now know) during Jesus' first coming to earth. These prophecies were written by Zechariah some 500 years before Jesus came to the earth. Thus, Zechariah was confirmed by these fulfilled prophecies to be a true prophet of God. Now, Zechariah also spoke about the end-times, times still yet future to us. The fact that Zechariah's prophecies about Jesus' life on earth were fulfilled with great accuracy lends great credibility to Zechariah's prophecies which have yet to be fulfilled. David Baron lists these prophecies: "The presence in Palestine of a representative remnant of the Jewish people in a condition of unbelief (actually, this prophecy has been fulfilled since Mr. Baron wrote this--Ed.); the fiery furnace of suffering into which they are there to be thrown; their great tribulation and anguish occasioned by the final siege of Jerusalem by the confederated Gentile armies under the headship of Him in whom both Jewish and Gentile apostasy is to reach its climax; how in the very midst of their final sorrow the spirit of grace and supplication shall be poured upon them, and they shall look upon Him whom they have pierced and mourn; how this blessed One whom they so long rejected shall suddenly appear as their Deliverer, and His feet stand 'in that day' on the Mount of Olives, which is before Jerusalem on the east; how God shall again say 'Ammi' to the nation which during the long centuries of their unbelief were 'Lo-Ammi'-- 'not My people,' and how Israel shall joyously respond, 'Jehovah, my God'; how Israel's Messiah shall speak peace to the nations, and Israel himself enter at last on his priestly mission to the peoples for which he was originally destined, and Jerusalem become the center of God's fear and worship for the whole earth--all these and other solemn events of the time of the end are spoken of in this book with a clearness and distinctness as if they were occurrences of history instead of prophecies of the future" [Baron, 7]. The book of Zechariah can be divided into the following sections: Introductory address calling the people to repentance (1:1-6); Eight visions (1:6-6:15); An exhortation concerning fasts (7:1-8:23); Prophecies concerning the Messiah and the end-times (9:1-14:21). A Call to Repentance -------------------- 1In the eighth month of the second year of Darius, the word of the LORD came to the prophet Zechariah son of Berekiah, the son of Iddo: 2The LORD was very angry with your forefathers. 3Therefore tell the people: This is what the LORD Almighty says: 'Return to me,' declares the LORD Almighty, 'and I will return to you,' says the LORD Almighty. 4Do not be like your forefathers, to whom the earlier prophets proclaimed: This is what the LORD Almighty says: 'Turn from your evil ways and your evil practices.' But they would not listen or pay attention to me, declares the LORD. 5Where are your forefathers now? And the prophets, do they live forever? 6But did not my words and my decrees, which I commanded my servants the prophets, overtake your forefathers? "Then they repented and said, 'The LORD Almighty has done to us what our ways and practices deserve, just as He determined to do.'" The book of Zechariah begins: "In the eighth month of the second year of Darius, the word of the Lord came to the prophet Zechariah son of Berekiah, the son of Iddo: The Lord was very angry with your forefathers. Therefore tell the people: This is what the Lord Almighty says: 'Return to me,' declares the Lord Almighty, 'and I will return to you,' says the Lord Almighty'" (vs. 1). Zechariah (whose name appropriately means "remembrance of Jehovah") was a priest of God by inheritance. It seems from various passages (Neh. 12:4,16; Ezra 5:1; Ezra 6:14) that Zechariah inherited the priesthood, not from his father Berekiah, but from his grandfather Iddo, presumably because his father died before his grandfather died. Thus, Zechariah most likely became a priest (and prophet) at a relatively young age (in fact, an angel calls him "young man" in Zech. 2:4). The "word of the Lord" first came to Zechariah "in the eighth month of the second year of Darius." This is right in-between the second and third messages which the Lord spoke through Haggai (see Haggai 2:1 and 2:10). As we studied, Haggai's first message aroused the remnant in Israel to restart their work on building the Temple of God. So, at the time the word of the Lord came to Zechariah, the people were already physically serving the Lord. But though they were physically serving the Lord, though they were carrying out the great work for the Lord of rebuilding the Temple, the Lord felt it necessary to say to them these words: "Return to me... and I will return to you" (vs. 3). Though they were physically doing the Lord's work, their hearts had not fully returned to the Lord. We must be careful, dear reader, that we do not let our physical works for the Lord be a substitute for truly walking with the Lord, and in His ways. Yes, it is possible to serve the Lord, even to do great works for the Lord, and yet not walk in His ways. Jesus spoke of this: "Many will say to me on that day, 'Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?' Then I will tell them plainly, 'I never knew you. Away from me, you evildoers!'" (Matt. 7:22-23). The Lord wanted to make it clear to the remnant in Israel that the behavior of their forefathers in Israel was unacceptable: "The Lord was very angry with your forefathers... Do not be like your forefathers, to whom the earlier prophets proclaimed: This is what the Lord Almighty says: 'Turn from your evil ways and your evil practices.' But they would not listen or pay attention to me, declares the Lord" (vss. 2,4). It is not enough to be the people of God in name only. The people of God must "listen" and "pay attention" to the Lord (i.e., put into practice what they hear). Take note that "the Lord was very angry" with the people of God. God does get "angry" at those who do not listen to Him. "The anger of God is a subject that is frequently overlooked and neglected by Christians today. God's attribute of love is often pitted against this attribute, thus diminishing its importance. How can a loving God execute wrathful judgment? The key is to recognize that God's wrath against sin is in keeping with His infinitely holy character. He cannot look on sin with indifference. That which falls short of the standard of God's own character must be judged" [Laney, 32]. Note also, though, that the goal of God's anger was to get the people to "return" to Him. And then the result of the people returning to Him would be that He would return to them. What a gracious God we have! Sadly, the "forefathers" of the remnant in Israel did not "listen or pay attention" to the Lord. Through His prophets, God gave them ample warning, telling them: "Turn from your evil ways and your evil practices." Because they did not heed the warnings of the prophets, the people of Israel suffered: "Where are your forefathers now? And the prophets, do they live forever? But did not my words and my decrees, which I commanded my servants the prophets, overtake your forefathers? Then they repented and said, 'The Lord Almighty has done to us what our ways and practices deserve, just as He determined to do'" (vss. 5-6). The answer to the question: "Where are your forefathers now?" is that they died in exile in Babylon. God carried out His threatenings, even to the detriment of His name, by allowing His people to be defeated by their enemies and carried away into exile. As for the prophets, indeed they did not live forever. Their warnings went unheeded and the prophets passed away. But this did not mean that the words they spoke, the Word of the Lord, passed away with them. On the contrary, as the Lord declared: "But did not my words and my decrees, which I commanded my servants the prophets, overtake your forefathers?" The Word of the Lord is not to be ignored. If He threatens judgment, He will carry it out if He goes unheeded. His people realized this, but too late: "Then they repented and said, 'The Lord Almighty has done to us what our ways and practices deserve, just as He determined to do.'" The example of their forefathers to the remnant who returned to Israel must surely have been vivid and alive to them, for they were living in the ravaged, defeated land of their forefathers, trying to rebuild it to its former glory. God purposely used this vivid example to encourage the people to return to Him, to walk closely with Him, to listen and pay attention to His Word. He wanted this for their good. "Zechariah is going to unfold many rich and comforting promises... But riches like these are for people who have repented of sin and are ready to embrace the will and declarations of God. For this reason, the book opens with a message calling on the people to return to God and not be as their forefathers who refused to listen to Him" [Boice, 157]. Lord, help us too to heed Your warnings and to listen to and pay attention to Your Word. May we treasure Your commands, as well as Your promises. Also, help us to set aside time so that we may study Your Word and store it into our hearts, that we may know and understand Your will for us. We pray these things in the name of Your Son, Jesus Christ, Amen. =========================================================== A Classic Study - Navigation Spiritualized, pt. 19, by John Flavel ================================================================== A Classic Study by John Flavel (1628-1691) ------------------------------------------ [Here, we continue our reprint of excerpts from John Flavel's book Navigation Spiritualized. John Flavel was a 17th century minister in the seaside town of Dartmouth, England. A good many of his parishioners made their living on the sea, and so Mr. Flavel wrote Navigation Spiritualized, a book which draws parallels between things of the sea and spiritual things.]-Ed. Acknowledging God's Providence Our food out of the sea God doth command; Yet few therein take notice of His hand. ---------------------------------------- OBSERVATION. ------------ The providence of God in furnishing us with such plenty and variety of fish is not slightly to be passed over. We have not only several sorts of fish in our own seas, which are caught in their seasons; but from several parts, especially the western parts of England, many ships are sent yearly to the American parts of the world; like Newfoundland, New England, etc. Whence every year is brought home, not only enough to supply our own nation, but many thousand pounds worth also yearly returned from Spain and other countries, by which trade many thousand families do subsist. APPLICATION. ------------ But now, what returns do we make to heaven for these mercies? O what notice is taken of the good hand of Providence, which thus supplies and feeds us with the blessings of the sea? I fear there are but few that own, or act in submission to it, and are careful to return, according to received benefit. Men do not consider "that their works are in the hand of God," (Eccl. 9:1). And even those that have the most immediate dependence upon Providence, as merchants and seamen, are very prone to undertake designs in the confidence of their own wisdom and industry, not looking higher for the blessing (see James 4:13). They often "sacrifice to their own net, and burn incense to their drag, because by them their portion is fat, and their meat plenteous" (Hab. 1:16), viz. they attribute what is due to God unto the creature. Now this is a sin highly provoking to the Lord, for look in what degree the heart cleaves to the second cause, in the same degree it departs from the living God (see Jer. 10:5). And how do you think the blessed God will take it, to see himself thus debased, and the creature thus exalted into his place; to see you carry yourselves to the creature as to a God, and to the blessed God as to a creature. Surely, it is a great and common evil and such as will blast all, if not timely discovered and lamented. If we make flesh our arm, it is just with God to wither and dry up the arm. Do we not, my brethren, look upon second causes as if they had the main stroke in our business? And with a neglective eye pass by God, as if he came in but collaterally, and on the bye, into it? But certainly all endeavours will be unsanctified in which God is not eyed and engaged. "It is in vain for you to rise up early, and sit up late, and eat the bread of sorrows; for so he giveth his beloved sleep" (Ps. 137:2), i.e., it is to no purpose for men to beat their brains, tire their spirits, and rack their consciences for an estate. The true way of acquiring and enjoying the creature is by submitting quietly to the will of God, in a prudent and diligent, yet moderate use of lawful means: Nothing can thrive with us till then. REFLECTION. ----------- Why then should I disquiet myself in vain; and rob myself of my peace, by these unbelieving cares and distractions? O this hath been my sin! I have acted, as if my condition had been at my own dispose; I have eyed creatures and means too much, and God too little. How have my hands hanged down with discouragement, when second causes have disappeared, or wrought cross to my designs in the world, ready to transfer the fault on this thing, or that! And again, how apt am I to be vainly lifted up in carnal confidence, when I see myself competently furnished with creature minition, and provision? Oh, what a God-provoking wickedness is this! How oft hath providence checked my carnal presumption, and dashed many hopeful projects? Yet have I not owned it, as I ought, and submitted to it. Oh, it is a wonder this hath not closed the hand of providence against me, and pulled down a curse upon all! Ah Lord, let me now learn, "to acquaint myself with thee, then shall I decree a thing, and it shall be established" (Job 22:28). =========================================================== New Testament Study - Matthew 8:1-4 =================================== The Healing of a Leper ---------------------- 1When He came down from the mountainside, large crowds followed Him. 2A man with leprosy came and knelt before Him and said, "Lord, if you are willing, you can make me clean." 3Jesus reached out His hand and touched the man. "I am willing," he said. "Be clean!" Immediately he was cured of his leprosy. 4Then Jesus said to him, "See that you don't tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them." After Jesus finished the Sermon on the Mount, "the crowds were amazed at His teaching, because He taught as one who had authority" (Matt. 7:28-29). In chapter 8, Matthew begins a section that details some of the miracles that Jesus performed. In this way, Matthew shows that Jesus, indeed, had authority to teach the teachings in the Sermon on the Mount. "It was fitting that the greatest sermon ever preached should be immediately followed by mighty proofs that the preacher was the Son of God. Those who heard the Sermon on the Mount would be obliged to confess, that, as none 'spake such words as this man,' so also none did such works." [Ryle, 73]. The first miracle that Matthew recounts is the healing of a leper: "A man with leprosy came and knelt before Him and said, 'Lord, if you are willing, you can make me clean.' Jesus reached out His hand and touched the man. 'I am willing,' He said. 'Be clean!' Immediately he was cured of his leprosy. Then Jesus said to him, 'See that you don't tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them.'" (vss. 2-4). Leprosy is a contagious disease that gradually rots away the flesh, deadening the nerve endings as it goes, eventually leading to death. It is still incurable, though there are now treatments that in most cases will arrest the disease. In the Bible, leprosy is a type of sin: loathsome, spreading and incurable, gradually rotting away the flesh, deadening the nerve endings as it goes, eventually leading to death. Lepers were not allowed to live in towns or villages, but were quarantined in their own areas. If anyone was seen unwittingly approaching them, they were required to call out, "Unclean! Unclean!" (see Lev. 13:45). (Oh, if only those infected with sin were required to call out "Unclean!", so that their contagion could not spread). Thus, the leper in this episode displayed boldness, as well as a great amount of faith, in coming out to Jesus to be healed. The leper stated his faith: "Lord, if you are willing, you can make me clean" (vs. 2). The leper had faith that Jesus had the power to heal him, saying with no qualification, "You can make me clean." In the leper's mind, the only question was whether Jesus was "willing" to heal him. The leper knew of the complex ways of God. God has His purposes. Though God could in a moment rid the world of all sickness and pain, it is not His will to do so right now. The leper knew this, and decided to ask God's son directly if He was willing to heal Him. Jesus, when He walked the earth, never denied a request for healing; He never said, "I will not." We are often told that Jesus "healed all" that came to Him (see Matt. 4:24; 8:16; 9:35; 12:15; 14:36; Mark 6:56; Luke 4:40; 6:19). This case is no exception. Jesus said: "I am willing. Be clean!" (vs. 3). With this, Jesus stated His will, and then demonstrated His power to carry out His will. It is worth noting that "every other worker of miracles in the Old or the New Testament constantly ascribes the power and the glory to another; Jesus alone uses such expressions as 'I will, be thou clean', 'I charge thee, come out of him', 'I say unto thee, arise'" [Broadus, 176]. Note also that Jesus did not only speak to the leper to heal Him: "Jesus reached out His hand and touched the man" (vs. 3). Relive this scene in your mind: A leper, feared and reviled as unclean, approaches Jesus, who is surrounded by a crowd. As the leper approaches, the crowd no doubt withdraws in fear, leaving only Jesus and the leper. The leper, out of respect for Jesus, surely did not approach too nearly, just close enough to make his plea. Jesus does not withdraw, as the rest of the crowd surely did. Instead, Jesus approaches the leper, "reaches out His hand and touches the man." The gentle touch of Jesus was undoubtedly the only human contact the leper had since he contracted the disease. "Jesus could simply have spoken the healing words, but we should not miss the compassion implied in the 'he stretched out his hand and touched him'" [Morris, 189]. The leper must have had mixed feelings as, to the amazement of the withdrawn observers, Jesus reached out to him. Quite probably, the leper shied away a bit as Jesus reached out, knowing that a leper is required by law to avoid human contact because those who touch a leper themselves become ceremonially unclean. Yet, he wanted to be healed, and he knew that Jesus could heal him. And so, Jesus touched him, and instead of Jesus becoming unclean, the leper was cleansed "immediately". The healing power of Jesus was clearly demonstrated. The touch of Jesus did not merely cause the beginning of a remission of the disease. Rather, the leper was cleansed "immediately", right there on the spot. Jesus was the only one who could touch a leper and cleanse the defilement, rather than Himself being defiled. In this way too, leprosy is a type of sin. After the healing, Jesus said to the leper: "See that you don't tell anyone. But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them" (vs. 4). Many are puzzled by Jesus' command to the leper: "See that you don't tell anyone." The reason for this command is made clear from Mark's account of this episode. It turns out that the leper did not heed Jesus' command: "Instead he went out and began to talk freely, spreading the news. As a result, Jesus could no longer enter a town openly but stayed outside in lonely places" (Mark 1:45). The hysteria caused by the reports of healings prevented Jesus from carrying out other important works, such as "teaching in the synagogues", and "preaching the good news of the kingdom" (see Matt. 4:23). "Our Lord would not increase His own reputation. He sought no honor of men, and He did not wish to swell the crowds which, even now, made it almost impossible for Him to go about His work. He sought usefulness, and not fame... It would have been hard for the leper to have held his tongue, but he ought to have done so when bidden. Be it ours to speak, or to be silent, as our Lord requires" [Spurgeon, 87]. By disobeying this command, the leper, no matter what his motive, only served to make Jesus' mission more difficult. Jesus also commanded the leper: "But go, show yourself to the priest and offer the gift Moses commanded, as a testimony to them." In Leviticus 13 and 14, the laws concerning the ceremonial cleansing of a healed leper are given. The cleansing of the leper's body was followed by his ceremonial cleansing through the presentation of a sin offering to God for atonement. This is compatible with leprosy being a type of sin: the cleansed body represents the cleansing from sin. At the time that this leper was healed, these laws stood. The laws concerning sin offerings for atonement, however, were not to stand for long. Jesus, through the sacrifice of His body, was to fulfill these laws once and for all. We are now cleansed from sin, not through the blood of goats and bulls, but through the blood of Jesus Christ. By accepting His sacrifice for our sins, we can enter into the presence of God guiltless and cleansed from sin. May the Lord be praised! =========================================================== A Topical Study - Loving God vs. Loving the World, pt. 3 ======================================================== [With this study, we continue our series that has the goal of increasing our love for God and the things of God, while decreasing our love for the world and the things of the world. This series will consist of three classic sermons by noted godly men of the past. In the first sermon, Thomas Chalmers teaches that our love for the world cannot be expelled unless we replace it with love for a greater object: the love for God. This is the third part of that sermon. The first two parts established that men, by nature, do not give up love for something unless a greater love replaces it. And for men, the stronghold of the world upon their hearts is great, so that to expel the love of the world, without replacing it with something greater, would leave a vacuum.]-Ed. The Expulsive Power of a New Affection, by Thomas Chalmers (1780-1847) ------------------------------ 15"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him" (I John 2:15). To obliterate all our present affections by simply expunging them, and so as to leave the seat of them unoccupied, would be to destroy the old character, and to substitute no new character in its place. But when they take their departure upon the ingress of other visitors; when they resign their sway to the power and the predominance of new affections; when, abandoning the heart to solitude, they merely give place to a successor who turns it into as busy a residence of desire and interest and expectation as before-there is nothing in all this to thwart or to overbear any of the laws of our sentient nature-and we see how, in fullest accordance with the mechanism of the heart, a great moral revolution may be made to take place upon it. This, we trust, will explain the operation of that charm which accompanies the effectual preaching of the gospel. The love of God and the love of the world are two affections, not merely in a state of rivalship, but in a state of enmity-and that so irreconcilable, that they cannot dwell together in the same bosom. We have already affirmed how impossible it were for the heart, by any innate elasticity of its own, to cast the world away from it, and thus reduce itself to a wilderness. The heart is not so constituted; and the only way to dispossess it of all old affection, is by the expulsive power of a new one. Nothing can exceed the magnitude of the required change in a man's character-when bidden as he is in the New Testament, to love not the world; no, nor any of the things that are in the world-for this so comprehends all that is dear to him in existence, as to be equivalent to a command of self-annihilation. But the same revelation which dictates so mighty an obedience, places within our reach as mighty an instrument of obedience. It brings for admittance to the very door of our heart an affection which, once seated upon its throne, will either subordinate every previous inmate, or bid it away. Beside the world, it places before the eye of the mind Him who made the world, and with this peculiarity which is all its own: that in the Gospel do we so behold God, as that we may love God. It is there, and there only, where God stands revealed as an object of confidence to sinners-and where our desire after Him is not chilled into apathy by that barrier of human guilt which intercepts every approach that is not made to Him through the appointed Mediator. It is the bringing in of this better hope, whereby we draw nigh unto God-and to live without hope is to live without God; and if the heart be without God, the world will then have all the ascendancy. It is God apprehended by the believer as God in Christ, who alone can dispost it from this ascendancy. It is when He stands dismantled of the terrors which belong to Him as an offended lawgiver and when we are enabled by faith, which is His own gift, to see His glory in the face of Jesus Christ, and to hear His beseeching voice as it protests good will to men, and entreats the return of all who will to a full pardon and a gracious acceptance-it is then, that a love paramount to the love of the world, and at length expulsive of it, first arises in the regenerated bosom. It is when released from the spirit of bondage with which love cannot dwell, and when admitted into the number of God's children through the faith that is in Christ Jesus, the spirit of adoption is poured upon us-it is then that the heart, brought under the mastery of one great and predominant affection, is delivered from the tyranny of its former desires in the only way in which deliverance is possible. And that faith which is revealed to us from heaven, as indispensable to a sinner's justification in the sight of God, is also the instrument of the greatest of all moral and spiritual achievements on a nature dead to the influence, and beyond the reach of every other application. Thus may we come to perceive what it is that makes the most effective kind of preaching. It is not enough to hold out to the world's eye the mirror of its own imperfections. It is not enough to come forth with a demonstration, however pathetic, of the evanescent character of all its enjoyments. It is not enough to travel the walk of experience along with you, and speak to your own conscience and your own recollection, of the deceitfulness of the heart, and the deceitfulness of all that the heart is set upon. There is many a hearer of the Gospel message who has not shrewdness of natural discernment enough, and who has not power of characteristic description enough, and who has not the talent of moral delineation enough, to present you with a vivid and faithful sketch of the existing follies of society. But that very corruption which he has not the faculty of representing in its visible details, he may practically be the instrument of eradicating in its principle. Let him be but a faithful expounder of the gospel testimony-unable as he may be to apply a descriptive hand to the character of the present world, let him but report with accuracy the matter which revelation has brought to him from a distant world-unskilled as he is in the work of so anatomizing the heart, as with the power of a novelist to create a graphical or impressive exhibition of the worthlessness of its many affections-let him only deal in those mysteries of peculiar doctrine on which the best of novelists have thrown the wantonness of their derision. He may not be able, with the eye of shrewd and satirical observation, to expose to the ready recognition of his hearers, the desires of worldliness-but with the tidings of the gospel in commission, he may wield the only engine that can extirpate them. He cannot do what some have done, when, as if by the hand of a magician, they have brought out to view, from the hidden recesses of our nature, the foibles and lurking appetites which belong to it.-But he has a truth in his possession, which into whatever heart it enters, will, like the rod of Aaron, swallow up them all-and unqualified as he may be to describe the old man in all the nicer shading of his natural and constitutional varieties, with him is deposited that ascendant influence under which the leading tastes and tendencies of the old man are destroyed, and he becomes a new creature in Jesus Christ our Lord. Let us not cease then to ply the only instrument of powerful and positive operation to do away from you the love of the world. Let us try every legitimate method of finding access to your hearts for the love of Him who is greater than the world. For this purpose, let us, if possible, clear away that shroud of unbelief which so hides and darkens the face of the Deity. Let us insist on His claims to your affection-and whether in the shape of gratitude, or in the shape of esteem, let us never cease to affirm, that in the whole of that wondrous economy, the purpose of which is to reclaim the sinful world unto Himself-He the God of love so sets Himself forth in characters of endearment, that nought but faith, and nought but understanding are wanting on your part to call forth the love of your hearts back again. =========================================================== A Study of Wisdom - Ecclesiastes 5:8-12 ======================================= Governmental Corruption ----------------------- 8If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still. 9The increase from the land is taken by all; the king himself profits from the fields. Earlier in the book of Ecclesiastes, Solomon noted: "So I saw that there is nothing better for a man than to enjoy his work, because that is his lot" (Eccl. 3:22). Solomon concluded that a man could be happy in life if he was able to "enjoy his work." Then Solomon proceeded to look at some obstacles preventing a man from enjoying his work. Here he points out another one: "If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still. The increase from the land is taken by all; the king himself profits from the fields" (vss. 8-9). An obstacle to man enjoying his work is when he sees the fruits of his labor stolen by corrupt officials: it is the "king" and "all" the corrupt officials under him that "profit from the fields." In noting this, Solomon, who understands the nature of man, tells us: "Do not be surprised at such things" (vs. 8). Solomon spent his life observing life, and so Solomon knew that man is sinful. Thus, he knew that the sinful nature of those in positions of power would lead, in many cases, to abuse of that power. It has been well said that "Power tends to corrupts; and absolute power corrupts absolutely" [Lord Acton]. We have seen this borne out many times in history, and we continue to see it borne out in our day and age, and so, we should "not be surprised at such things." Such corruption occurs despite administrative efforts to curb the corruption: "For one official is eyed by a higher one, and over them both are others higher still. The increase from the land is taken by all; the king himself profits from the fields" (vss. 8-9). One would think that governmental corruption would be limited when "one official is eyed by a higher one." They should be watching over each other, stopping corruption. Instead they are covering up for each other, even outdoing each other in corruption. This corruption goes right up the ladder to the top, for "the king himself profits from the fields." The corruption would certainly be an obstacle for us in enjoying our work, for we see the fruits of our work taken by those who don't deserve it. The Love of Money ----------------- 10Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless. 11As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them? 12The sleep of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep. Solomon notes another obstacle to us enjoying our work: "Whoever loves money never has money enough; whoever loves wealth is never satisfied with his income. This too is meaningless" (vs. 10). Solomon here is dispelling a popular myth concerning money: the myth that wealth brings satisfaction in life. This is simply not true. Rather, wealth is often accompanied by the love of money, and the love of money invariably leads to dissatisfaction, no matter how much money one has: "Whoever loves wealth is never satisfied with his income." This should come as no surprise. Look at your life. Are you ever "satisfied with your income"? Don't you always want more and more? You think that you will be satisfied if you could just get that raise. You get that raise. Are you satisfied? No. You start looking ahead to the next raise. "Human desire outruns acquisitions, no matter how large the acquisitions may be" [Kaiser, 76]. Think of the many times you have heard of famous, "rich" celebrities going bankrupt because they owe millions more than they can pay. You think, "How could he have gone bankrupt? He had so much money!" The celebrity thought that the next million he spent would bring happiness, fulfillment and satisfaction. Instead, it brought the desire to acquire more possessions, and in the end, brought ruin. "The tempter may paint a brilliant prospect of happiness. But fact and experience prove, that he that loveth silver or any worldly abundance will be satisfied neither with the possession, nor with the increase. The appetite is created-not satisfied. The vanity of this disease is coveting what does not satisfy when we have it" [Bridges, 113]. Now, having said this, let me point out that money and wealth in themselves are not evil. It is the love of money that is evil, that brings ruin and misery. Abraham was very rich, but his wealth did not bring misery. David was also rich, but his wealth did not cause him to stumble, for he found satisfaction in God, not wealth. David wrote: "You are my portion, Lord" (Ps. 119:57). David did not desire more money, more possessions. Rather, he wrote: "One thing I ask of the LORD, this is what I seek: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to seek Him in His temple" (Psalms 27:4). Paul did not write, "Money is the root of all evil," though many erroneously cite the verse that way. Rather, he wrote: "People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs" (I Tim. 6:9-10). For those who love money, money becomes their god. "Long after their basic needs are met, they crave for more. Long after they have the permanent security they seek, they strive for more. Long after they have all the luxuries they covet, they itch for more." [Hubbard, 139]. "If anything is worse than the addiction money brings, it is the emptiness it leaves. Man, with eternity in his heart, needs better nourishment than this" [Kidner, 56]. Solomon goes on to point out that wealth, rather than solving all problems, brings its own set of problems. First, "As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them?" (vs. 11). The wealthy have no shortage of those who are willing to spend their money for them. Wealth is a people magnet, attracting human parasites. It saddens me to see a variation of this principal at work even within the church. It seems that those in the church who have money get invited to more gatherings, have more people in the church who seek their friendship, have no shortage of those willing to pray for their needs, etc., while those with humble means are slighted in these areas. This should not be. All should feel welcome in church, not just the wealthy. All should be able find friendship, fellowship, not just those who have lots of money. All should be able to find brothers and sisters who will pray for them, bear their burdens, not just those who have worldly riches. Solomon enumerates yet another problem that wealth brings: "The sleep of a laborer is sweet, whether he eats little or much, but the abundance of a rich man permits him no sleep" (vs. 12). There is no better sleeping pill than a hard, honest day's work. Wealth brings with it baggage that tends to get in the way of a good night's sleep: anxiety concerning keeping the riches, worries about being robbed, constant ruminating on how to get more riches, etc. "Grandeur often pays a nightly penance for the triumph of the day" [Cecil, cited in Bridges, 116]. A sure sign of the love of money is sleeplessness due to concerns that wealth brings.