=========================================================== Scripture Studies: Vol. VII, No. 2 - March 2000 ================================================ In this issue: Old Testament Study - Zechariah 3:1-10 A Classic Study - Navigation Spiritualized, pt. 22, by John Flavel New Testament Study - Matthew 8:18-22 A Topical Study - Loving God vs. Loving the World, pt. 6 A Study of Wisdom - Ecclesiastes 7:1-12 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 3:1-10 ====================================== The Fourth Vision: New, Clean Garments --------------------------------------- 1Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right side to accuse him. 2The LORD said to Satan, "The LORD rebuke you, Satan! The LORD, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?" 3Now Joshua was dressed in filthy clothes as he stood before the angel. 4The angel said to those who were standing before him, "Take off his filthy clothes." Then he said to Joshua, "See, I have taken away your sin, and I will put rich garments on you." 5Then I said, "Put a clean turban on his head." So they put a clean turban on his head and clothed him, while the angel of the LORD stood by. 6The angel of the LORD gave this charge to Joshua: 7"This is what the LORD Almighty says: 'If you will walk in my ways and keep my requirements, then you will govern my house and have charge of my courts, and I will give you a place among these standing here. 8"'Listen, O high priest Joshua and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. 9See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,' says the LORD Almighty, 'and I will remove the sin of this land in a single day. 10"'In that day each of you will invite his neighbor to sit under his vine and fig tree,' declares the LORD Almighty." Now we come to an especially precious vision, which prophesies the primary work of the Messiah: the atonement for our sins, when He would "remove the sin of this land in a single day" (vs. 9). The previous visions showed a "prediction of judgment upon the nations that have harassed the children of Israel; and the promise of unlimited enlargement with the presence of God in their midst, attended by their spiritual restoration and the conversion of the Gentiles. But before these blessings can be Israel's, there must be a spiritual transformation in her" [Feinberg, 283]. The third vision of Zechariah touched upon the spiritual restoration of Israel (see Zech. 2:11); this one focuses specifically on it. In doing so, this vision answers a mystery: how can a defiled people have fellowship with a holy God? The answer to this mystery is that the Messiah will atone for the sins of the people, so that the righteousness of the Messiah may be imputed to the people of Israel. Paul summarizes this eloquently: "God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God" (II Cor. 5:21). The setting of the vision seems to be some sort of courtroom in heaven, and on trial is Joshua, the high priest at the time Zechariah received these visions (see Haggai 1:1; Zech. 6:11): "Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right side to accuse him. The LORD said to Satan, 'The LORD rebuke, Satan! The LORD, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?'" (vs. 1-2). Joshua, as the high priest, stood before the Lord in this vision representing the people of Israel. So "Satan", our adversary, by accusing Joshua, is symbolically accusing all of Israel, and in doing so, trying to turn the heart of God against His people. This is the nature of Satan. "It is especially in his role as the accuser that the fiendish nature of the 'old serpent' is brought out. It was he who brought sin into the world; it is he who deceives men and nations, and spurs them on to sin and rebellion against God; and yet, when the seduction is accomplished, he turns round and becomes their accuser" [Baron, 90]. The Lord would have nothing of Satan's accusations: "The LORD said to Satan, 'The LORD rebuke, Satan! The LORD, who has chosen Jerusalem, rebuke you!'" Note however that, though the Lord rebuked Satan, He did not deny Satan's accusations. Note also that Joshua was silent through the whole vision. He had nothing to say in defense of the accusations. Satan's accusations were probably true. The people of Israel acted abominably, and sinned greatly before the Lord throughout their history. Nevertheless, "the Lord", the blessed Lord, rebukes Satan and stands up for His people. On what basis does He stand up for them? On the basis of their righteousness? By no means. He stands up for them because He has "chosen" them. "Our heavenly Advocate cannot say anything good of us; for, indeed, 'we are all as an unclean thing, and all our righteousness are as filthy rags' (Isa. 64:6); but He can say what is all-prevailing as a plea for us-namely, that He has 'chosen' His believing people, and of His everlasting grace and love has 'plucked' them as 'a brand out of the fire'" [JFB, 670]. This vision "is designated to show the people of God that their personal demerit is no ground for distrusting the mercy of God, for He receives them not because of their own righteousness, but that of another" [Moore, 63]. "Yes, if Israel's position as the Lord's peculiar people depended on their own faithfulness, then there would have been an end of them long ago; but Israel's hope and safety rest on the immutable character and faithfulness of the Everlasting, Unchangeable God, and that makes all the difference... 'Shall God cast away His people which He hath foreknown?' (Rom. 11:2). And this is the best answer that can ever be given to accusations of man or devil, directed either against Israel, or the Church, or the individual Christian. It is the answer which Paul gives in that section of his Epistle to the Romans which was indicted for the express purpose of instructing Gentile believers in God's mystery with Israel." [Baron, 92]. You see, it matters not, on that judgment day, what Satan says. It matters only what Jesus says. As Paul taught: "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus who died-more than that, who was raised to life-is at the right hand of God and is also interceding for us" (Rom. 8:33-34). What a great blessing to have an advocate in heaven! Symbolizing the defilement of Israel from sin, "Joshua was dressed in filthy clothes as he stood before the angel" (vs. 3). It is a magnificent sign of God's grace and love that He chooses us, despite our sin: not that we should continue in it, but that we should be freed from it. "The angel said to those who were standing before him, 'Take off his filthy clothes.' Then he said to Joshua, 'See, I have taken away your sin, and I will put rich garments on you'" (vs. 4). Note that Joshua did not remove his own filthy clothes, but the Lord ordered it, saying, "See, I have taken away your sin." This is justification. Christ died for our sins. He removes our sins as if they were filthy clothes. But He not only removes our sin. He also clothes us with righteousness. He says, "See, I have taken away your sin", then He says, "and I will put rich garments on you." We are given His righteousness. This vision must have been a great blessing and encouragement to the people of Israel when Zechariah related it to them. They were serving the Lord by rebuilding His Temple, yet they must have felt unworthy for such service, both as individuals and as a nation. This vision let them know that they did not need to worry about their own worthiness to serve God: He had chosen them, not the other way around. Zechariah himself made a request in the vision: "Then I said, 'Put a clean turban on his head.' So they put a clean turban on his head and clothed him, while the angel of the LORD stood by" (vs. 5). The "turban" was the head-dress of the high priest. So, with his request, Zechariah, in effect, was asking (praying) that the purity of the priesthood be restored. The Lord by His grace approved this request. Having justified Joshua (and by extension, the people of Israel), the Lord next urged him (and them) to lead a life of obedience: "The angel of the Lord gave this charge to Joshua: 'This is what the Lord Almighty says: "If you will walk in my ways and keep my requirements, then you will govern my house and have charge of my courts, and I will give you a place among these standing here"'" (vss. 6-7). We are first justified, then sanctified. Order is important. By God's grace, He does not require sanctification before justification. God accepts and forgives sinners unconditionally, and then commands them to "Go and sin no more" (see John 8:11). And if we truly understand the magnificence of God's grace, we will strive to lead a life of obedience, and not abuse His grace by living a life of sin. Note here that the obedience of the people of Israel would bring rewards: "If you will walk in my ways and keep my requirements, then you will govern my house and have charge of my courts, and I will give you a place among these standing here." "Note the 'ifs' in this verse, my dear reader, and lay to heart the fact that, while pardon and justification are the free gifts of God to all that are of faith, having their source wholly in His infinite and sovereign grace, and quite apart from work or merit on the part of man, the honour and privilege of acceptable service and future reward are conditional on our obedience and faithfulness" [Baron, 105]. The rewards here promised to the people of Israel must have encouraged them in their work, for the rewards concern the management of God's Temple, which they were building. If they obeyed, they would "govern [God's] house and have charge of [His] court." They would also receive a heavenly reward, as God would "give [them] a place among these standing here." They would be given a place among the angels, and have communion with God, as the angels do. The Lord points out the importance of what He will say next by commanding the attention of Joshua and his fellow priests, saying: "Listen..." The rest of the vision contains an important prophecy concerning the mission of the Messiah, as well as an explanation of a key part of God's plan: "'Listen, O high priest Joshua and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch. See, the stone I have set in front of Joshua! There are seven eyes on that one stone, and I will engrave an inscription on it,' says the LORD Almighty, 'and I will remove the sin of this land in a single day. In that day each of you will invite his neighbor to sit under his vine and fig tree,' declares the LORD Almighty" (vss. 8-10). Here in the Old Testament book of Zechariah, we have a concise explanation of New Testament theology. The Levitical priests were "symbolic of things to come". Their work was "symbolic" of the work that the Messiah would do. They would offer sacrifices to the Lord on behalf of the people to atone for their sins. The Messiah would offer the sacrifice of His body, and "remove the sin of this land in a single day." The sacrifices of the priests, being symbolic, were imperfect, unable to completely atone for sin past and future. But the sacrifice of the One to which their symbolic sacrifices pointed, the sacrifice of our Lord Jesus Christ, is able to atone for our sins "once for all" (see Heb. 10:4-14). May the Lord be praised! =========================================================== A Classic Study - Navigation Spiritualized, pt. 22, 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. - Predators In seas the greater fish the less devour: So some men crush all those within their power. OBSERVATION. ------------ There are fishes of prey in the sea, as well as birds and beasts of prey on the land. Our seamen tell us how the devouring whales, sharks, dolphins, and other fishes, follow the caplein and other smaller fish, and devour multitudes of them. It is frequent with us in our own seas to find several smaller fish in the bellies of the greater ones; yea, I have often heard seamen say, that the poor little fry, when pursued are so sensible of the danger, that they have sometimes seen multitudes of them cast themselves upon the shore and perish there to avoid the danger of being devoured by them. APPLICATION. ------------ Thus cruel, merciless, and oppressive are wicked men, whose "tender mercies are cruelty" (Prov. 22:10, AV). We see the like cruelty in our extortioners, and over-reaching sharks ashore, who grind the faces of the poor, and regard not the cries of the fatherless and widows, but fill their houses with the gain of oppression. These are, by the Holy Ghost, compared to the fishes of the sea (see Hab. 1:13,14). This is a crying sin, yea, it sends up a loud cry to heaven for vengeance: "If thou afflict the widow and the fatherless, and they cry unto me, I will surely hear their cry" (Ex. 22:23, AV). And verse 27: "I will hear his cry, for I am gracious." Nay, God will not only hear their cry, but avenge their quarrel. That is a remarkable text: "That no man go beyond and defraud his brother in any matter, because that the Lord is the [avenger] of all such" (I Thess. 4:6, AV). This word avenger, is but once more used in the New Testament (see Rom. 13:4), and there it is applied to the civil magistrate, who is to see execution done upon offenders. But now this is a sin that sometimes may be out of the reach of man's justice, and therefore God Himself will be their avenger. You may overpower the poor in this world, and it may be they cannot contend with you at man's bar, therefore God will bring you before His bar. Believe it, sirs, it is a sin so provoking to God, that He will not let it escape without severe punishment, sooner or later. The prophet Habakkuk wondered how the holy God could forbear such till the general day of reckoning, and that He did not take exemplary vengeance on them in this life: "Thou art of purer eyes than to behold evil, and canst not look upon iniquity: wherefore then lookest Thou upon them that deal treacherously, and holdest Thy tongue when the wicked devoureth the man that is more righteous than he?" (Hab. 1:13, AV). And Prov. 23:10-11 (AV): "Enter not into the field of the fatherless," i.e., of the poor and helpless. But why is it more dangerous violently to invade their right, than another's? The reason is added, "for their Redeemer is mighty, and He shall plead their cause with thee." It may be they are not able to retain a counsel to plead their cause here; therefore God will plead their cause for them. REFLECTION. ----------- Turn in upon thyself (O my soul) and consider, hast thou not been guilty of this crying sin? Have I not (when a servant) over-reached and defrauded others, and filled my master's house with violence and deceit? And so, have I not brought myself under that dreadful threatening (see Zeph. 1:9)? Or since I came to trade and deal upon mine own account, have not the balances of deceit been in my hand? I have (it may be) kept many in my service and employment; have not I used their labours without reward, and so am under that woe (see Jer. 22:13)? Or [have not I] not given them wages proportionable to their work (see Isa. 58:3)? Or [have not I] by bad payment and unjust deductions and allowances, defrauded them of a part of their due (see Mal. 3:5)? Or at least delayed payment, out of a covetous disposition to gain by it; whilst their necessities in the mean time cried aloud for it; and so sinned against God's express commands (see Deut. 24:14-15; Lev. 19:30)? Or have I not persecuted such as God hath smitten (see Ps. 59:26), and rigorously exacted the utmost of my due, though the hand of God hath gone out against them, breaking their estates? O my soul, examine thyself upon these particulars: rest not quiet until this guilt be removed by the application of the blood of sprinkling. Hath not the Lord said, "That they shall have judgment without mercy, that have showed no mercy?" (James 2:13). And is it not a fearful thing to fall into the hands of the living God, who hath said, He will take vengeance for these things? =========================================================== New Testament Study - Matthew 8:18-22 ===================================== Following Jesus --------------- 18When Jesus saw the crowd around Him, He gave orders to cross to the other side of the lake. 19Then a teacher of the law came to Him and said, "Teacher, I will follow you wherever you go." 20Jesus replied, "Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head." 21Another disciple said to Him, "Lord, first let me go and bury my father." 22But Jesus told him, "Follow me, and let the dead bury their own dead." Matthew has been recounting some of Jesus' miracles. Here, in preparation for recounting a miracle that Jesus performed on behalf of some of His disciples in the next section, Matthew gives us this episode in which Jesus teaches us some things about what it means to be His disciple. To set up the episode, Matthew tells us: "When Jesus saw the crowd around Him, He gave orders to cross to the other side of the lake" (vs. 18). After Jesus had been in any area for awhile, the crowds must surely have swelled bigger and bigger as they heard of the healings He performed. But alas, Jesus' healing ministry was but one aspect of His ministry. Matthew earlier summarized what Jesus desired to accomplish in His earthly ministry: "Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people" (Matt. 4:23). To get large crowds of followers was not a main goal of Jesus' ministry on earth. Crowds, as we all know, can be unruly, and can easily get out of control. Upon hearing of Jesus' miraculous power, most of the people no doubt desired to see Jesus "perform" for them. The swelling crowd's desire to see a miracle must surely have made it difficult for Jesus to effectively "teach in their synagogues" and "preach the good news of the kingdom." As Jesus was leaving, "a teacher of the law came to Him and said, 'Teacher, I will follow you wherever you go.' Jesus replied, 'Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head'" (vss. 19-20). Here we have a "teacher of the law" stating boldly that he "will follow [Jesus] wherever [He] go[es]." One might think that Jesus would be glad to garner the prestige of having a mainstream "teacher of the law" be His disciple. Yet, Jesus seems to discourage the prospective disciple: "Jesus replied, 'Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head.'" Jesus was completely free from earthly ties, living as an itinerant preacher. The "teacher of the law", by contrast, was a respected member of the community, no doubt living a comfortable life. Though the "teacher of the law" said that he would follow Jesus "wherever...", Jesus, it seems, sensed that the "teacher of the law" had not given sufficient consideration to the tough life he would have to lead while following Jesus. He would not have the comforts of a house to come home to in the evening. He would not know where his next meal was coming from. Jesus wanted to make sure that the "teacher of the law" knew what he was getting into. Note that Jesus did not reject the man's request. Rather, He let the man know, forthrightly, what he would be getting into by becoming Jesus' disciple. "It was solemn warning rather than definite refusal, for perhaps He saw under the man's profession an element of superficiality and insincerity which demanded such caution." [Thomas, 113]. Jesus did not turn him away. Ultimately, He allowed the "teacher of the law" to make the final decision. We should learn from Jesus' response to the "teacher of the law". Some prospective disciples of Christ come forward to the altar because they think that becoming a Christian will turn their lives into a bed of roses. They think that any trial they face will be cleared away by Christ. They think that any sickness they contract will be instantly healed by prayer. This is not the case. Jesus never promised that His followers would never have any problems. On the contrary, He promised that His followers would have problems. He said: "In this world, you will have trouble" (John 16:33). Jesus teaches in this episode that "people who show a desire to come forward and profess themselves true disciples of Christ, should be warned plainly to 'count the cost', before they begin-Are they prepared to endure hardship? Are they ready to carry the cross?... Nothing, in fact, has done more harm to Christianity than the practice of filling the ranks of Christ's army with every volunteer who is willing to make a little profession" [Ryle, 78]. By the way, Jesus refers to Himself in verse 20 as "the Son of Man". This is the first time in the New Testament that the term "Son of Man" is used to refer to Jesus. It is a term that describes the humanity of Christ, the Son of Man; yet at the same time the term exalts Him as the Messiah, for "the Son of Man" was a well-known Messianic term (e.g., see Dan. 7:13-14). Jesus frequently referred to Himself as "the Son of Man". In doing so, He was explicitly claiming to be the Messiah. He was also rendering "prominent the great fact that He was genuinely and thoroughly a man, a fact which believers in His divinity sometimes fail to appreciate" [Broadus, 185]. It is quite interesting to me that this first use of the term "the Son of Man" in the New Testament, here in verse 20, is within a description of Jesus' life during His itinerant ministry, a life that lacks the comforts that even ordinary men have. The Lord of the Universe became the "Son of Man", not to live the cushy life of a king, but to live the life of an itinerant preacher, in order that He may serve men by healing all their sicknesses and teaching them the Gospel of the Kingdom. Let me point out one more thing about this passage before we go on. The phrase that Jesus uses here, "the Son of Man has no place to lay His head," is ironic. John, in his gospel, describes the death of Jesus: "When He had received the drink, Jesus said, 'It is finished.' With that He bowed His head and gave up His spirit" (John 19:30). In the original Greek, the words translated in the two verses "lay His head" and "bowed His head" are identical. It is as if the Holy Spirit, by using the same words in the two verses, is telling us that Jesus had no place to lay His head, until on the cross He bowed His head and died for us. Next, "Another disciple said to Him, 'Lord, first let me go and bury my father.' But Jesus told him, 'Follow me, and let the dead bury their own dead'" (vs. 21-22). We learn from Luke that verse 21 is the disciple's response to Jesus' command: "Follow me" (see Luke 9:59). The disciple's answer to Jesus' request contains in essence a contradiction. He says: "Lord, first...me..." If Jesus is your "Lord", you do not say, "Lord, first...me," but rather, "Lord, first...You." The will of Jesus, as our Lord, should be put above every human endeavor. If Jesus, in His Supreme Wisdom, says, "Follow me," we should follow Him, no matter what obstacles lie in the way. Now, when the disciple made the request: "Lord, first let me go and bury my father," this did not mean that his father was literally already dead. Instead, this disciple used this expression to indicate that he wanted to stay with his father until he died, then he would follow Jesus. The timing of his father's eventual death, of course, was in God's hands, and could have happened days, months, years later. So the disciple was putting off for an indeterminate amount of time obedience to a command from the Lord. Granted, to pick up and follow the Lord would have been a drastic step for the young man to take. In fact, our Lord has just acknowledged this in His response to the previous disciple, when He said: "Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay His head." And to leave one's family ties is a large step in itself to take. Yet, do we hesitate as much over leaving our family ties when our money-making careers call us away from them? When we are so quick to follow the "green", why do we hesitate to follow our Lord when He calls us to? "Now we learn from Christ's reply that sons are so to observe their duties towards their parents, as to be able to lay them aside when God's call leads elsewhere, and to give first priority to His orders. All obligations to men come to an end, I say, when God asks attention for Himself. Individuals must see what God asks of them, what is the demand of the vocation to which they are tied, and not let earthly parents prevent them from having God retain His rights, who is the supreme and unique Father of all" [Calvin, 255]. It seems that when it comes to service to the Lord, we are so quick to find an excuse to get out of it. "An unwilling mind never lacks an excuse." [Henry, in Broadus, 193]. "Even the strongest natural feelings must sometimes give way to Christian duties. Even sacred natural duties may have to be disregarded for Christ's sake. How much less then should any ordinary matters turn us away from spiritual thoughts or activities?" [Broadus, 193]. So many who are called by the Lord to serve Him, even those who sincerely have a desire to serve Him, wait and wait for one thing after another to be resolved first. Just one more thing... But it is the young men and women who are needed as workers in the Lord's field. The young are strong and enthusiastic for the Lord. However, most young men and women have aging parents. If all of these young men and women waited until all family matters were resolved before they went out to serve the Lord, we would have few ministers of the Lord, and hardly any missionaries. "The Lord hath need of them, and they are heartily desirous of serving Him-but... They will do this and that-but... There is a difficulty in the way just now. As soon as that is out of the way they are ready. But what if the work required of them can only be done just now-cannot stand still till their difficulty is removed? What if, ere that is out of the way, their disposition to go has evaporated, or, if still there, has no field-'help having come from another quarter'? Young ministers are wanted as missionaries abroad, and young, ardent, female disciples, who are wanted as helpers for them. Both hesitate. 'But for those aged parents, I would gladly go; but till their head is beneath the ground I am not free.' By that time, however, they are neither so in love with the work, nor is the field open to them. While the harvest is so plenteous and the laborers so few, let those who hear the Macedonian cry, 'Come over and help us,' beware of allowing secular obstacles, however formidable, to arrest the impulse to obey the summons. Beyond all doubt it is owing to this, among other things, that the commission, 'Go, make disciples of all nations,' remains still to so vast an extent unexecuted-eighteen centuries since it was given forth." [JFB, 55]. There is a remarkable balance in Jesus' response to the two disciples in this section: the first man was too fast, the second was too slow. The Lord seems to discourage the first, yet commands the second. We are all at different places. Some are too quick to jump, in need of counting the cost first, so that there service to God will not be a disastrous failure. Others need to stop procrastinating, need to stop putting other things ahead of stepping out in faith to serve the Lord. Oh, Lord, help us by Your Spirit, to know when and how we may serve You. =========================================================== A Topical Study - Loving God vs. Loving the World, pt. 6 ======================================================== [Here 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 this issue, we continue the second of these sermons, in which Samuel Davies compares the value of things unseen to things seen.]-Ed. Things Unseen to be Preferred to Things Seen by Samuel Davies (1724 -1761) ----------------------------- "While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal: but the things which are not seen are eternal" (II Cor. 4:18, AV). My present design, and the contents of the text, prescribe to me the following method: I. I shall give you a comparative view of visible and invisible things, that you may see the trifling nature of the one, and the importance of the other. This I choose to do under one head, because by placing these two classes of things in an immediate opposition, we may the more easily compare them, and see their infinite disparity. And, II. I shall show you the great and happy influence a suitable impression of the superior importance of invisible to visible things would have upon us. Comparative View of the Visible and Invisible I shall give you a comparative view of visible and invisible things; and we may compare visible and invisible things, as to their intrinsic value, and as to their duration. 1. As to their intrinsic value, and in this respect the disparity is inconceivable. This I shall illustrate in the two comprehensive instances of pleasure and pain. To shun the one, and obtain the other, is the natural effort of the human mind. This is its aim in all its endeavours and pursuits. The innate desire of happiness and aversion to misery are the two great springs of all human activity: and, were these springs relaxed or broken, all business would cease, all activity would stagnate, and universal torpor would seize the world. And these principles are co-existent with the soul itself, and will continue in full vigour in a future state. Nay, as the soul will then be matured, and all its powers arrived to their complete perfection, this eagerness after happiness, and aversion to misery, will be also more quick and vigorous. The soul in its present state of infancy, like a young child, or a man enfeebled and stupified by sickness, is incapable of very deep sensations of pleasure and pain; and hence an excess of joy, as well as sorrow, has sometimes dissolved its feeble union with the body. On this account we are incapable of such degrees of happiness or misery from the things of this world as beings of more lively sensations might receive from them; and much more are we incapable of the happiness or misery of the future world, until we have put on immortality. We cannot see God and live. Should the glory of heaven blaze upon us in all its insuperable splendour, it would overwhelm our feeble nature; we could not support such a weight of glory. And one twinge of the agonies of hell would dislodge the soul from its earthly mansion: one pang would convulse and stupify it, were not its powers strengthened by the separation from the body. But in the future world all the powers of the soul will be mature and strong, and the body will be clothed with immortality; the union between them after the resurrection will be inseparable, and able to support the most oppressive weight of glory, or the most intolerable load of torment. Hence it follows that pleasure and pain include all that we can desire or fear in the present or future world; and therefore a comparative view of present and future pleasure and pain is sufficient to enable us to form a due estimate of visible and invisible things. By present pleasure I mean all the happiness we can receive from present things, as from riches, honours, sensual gratifications, learning, and intellectual improvements, and all the amusements and exercises of this life. And by future pleasure, or the pleasure which results from invisible things, I mean all the fruitions and enjoyments in which heavenly happiness consists. By present pain, I intend all the uneasiness which we can receive from the things of the present life; as poverty, losses, disappointments, bereavements, sickness, and bodily pains. And by future pain, I mean all the punishments of hell; as banishment from God, and a privation of all created blessings, the agonizing reflections of a guilty conscience, the horrid company and exprobations of infernal ghosts, and the torture of infernal flames. Now let us put these in the balance, and the one will sink into nothing, and the other rise into infinite importance. Consider: A. Temporal things are of a contracted nature, and not adequate to the capacities of the human soul; but eternal things are great, and capable of communicating all the happiness and misery which it can receive. B. The soul in its present state is not capable of such degrees of happiness and misery as it will be in the future, when it dwells among invisible realities. C. All that pleasure and pain which we receive from things that are seen, are intermingled with some ingredients of a contrary nature; but those proceeding from things that are not seen, are pure and unmingled. Let's look at these facts in detail: A. Visible things are not equal to the capacities of the human soul. This little spark of being, the soul, which lies obscured in this prison of flesh, gives frequent discoveries of surprising powers; its desires in particular, have a kind of infinity. But all temporary objects are mean and contracted; they cannot afford it a happiness equal to its capacity, nor render it as miserable as its capacity of suffering will bear. Hence, in the greatest affluence of temporal enjoyments, in the midst of honours, pleasures, riches, friends, etc., it still feels a painful void within, and finds an unknown something wanting to complete its happiness. Kings have been unhappy upon their thrones, and all their grandeur has been but majestic misery. So Solomon found it, who had opportunity and curiosity to make the experiment; and this is his verdict upon all earthly enjoyments, after the most impartial trial: "Vanity of vanities" saith the Preacher, "vanity of vanities; all is vanity and vexation of spirit" (Eccl. 1:2,13, AV). On the other hand, the soul may possess some degree of happiness, under all the miseries it is capable of suffering from external and temporal things. Guilt indeed denies it this support; but if there be no intestine broils, no anguish resulting from its own reflections, not all the visible things can render it perfectly miserable; its capacity of suffering is not put to its utmost stretch. This has been attested by the experience of multitudes who have suffered for righteousness' sake. But oh, when we take a survey of invisible things, we find them all great and majestic, not only equal but infinitely superior to the most enlarged powers of the human and even of the angelic nature. In the eternal worlds the great Invisible dwells, and there He acts with His own immediate hand. It is He that immediately communicates happiness through the heavenly regions; and it is His immediate breath that, like a stream of brimstone, kindles the flames of hell; whereas, in the present world, He rarely communicates happiness, and inflicts punishment, but by the instrumentality of creatures; and it is impossible the extremes of either should be communicated through this channel. This the infinite God alone can do, and, though in the future worlds He will use His creatures to heighten the happiness or misery of each other, yet He will have a more immediate agency in them Himself. He will communicate happiness immediately from Himself, the infinite fountain of it, into the vessels of mercy; and He will immediately show His wrath, and make His power known upon the vessels of wrath. I may add, that those creatures, angels and devils, which will be the instruments of happiness or misery to the human soul in the invisible world, are incomparably more powerful than any in this, and consequently capable of contributing more to our pleasure or pain. And let me also observe, that all objects about which our faculties will be employed then, will be great and majestic; whereas, at present, we grovel among little sordid things. The objects of our contemplation will then be either the unveiled glories of the divine nature, and the naked wonders of creation, providence, and redemption; or the terrors of divine justice, the dreadful nature and aggravations of our sin, the horrors of everlasting punishment, etc. And since this is the case, how little should we regard the things that are seen, in comparison of them that are not seen? But though visible things were adequate to our present capacities, yet they are not to be compared with the things that are not seen; because, B. The soul is at present in a state of infancy, and incapable of such degrees of pleasure or pain as it can bear in the future world. The enjoyments of this life are like the playthings of children; and none but childish souls would trifle with them, or fret and vex themselves or one another about them; but the invisible realities before us are manly and great, and such as an adult soul ought to concern itself with. The soul in another world can no more be happy or miserable from such toys, than men can be happy or wretched in the possession or loss of the baubles of children; it will then demand great things to give it pleasure or pain. The apostle illustrates this matter in this manner: "For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things" (I Cor. 13:9 -11, AV). How foolish is it then to be chiefly governed by these puerilities, while we neglect the manly concern of eternity, that can make our souls perfectly happy or miserable, when their powers are come to perfection! C. And lastly, All the happiness and misery of the present state, resulting from things that are seen, are intermingled with contrary ingredients. We are never so happy in this world as to have no uneasiness; in the greatest affluence we languish for want of some absent good, or grieve under some incumbent evil. On the other hand, we are never so miserable as to have no ingredient of happiness. When we labour under a thousand calamities, we may still see ourselves surrounded with, perhaps, an equal number of blessings. And where is there a wretch so miserable as to endure simple, unmingled misery, without one comfortable ingredient? But in the invisible world there is an eternal separation made between good and evil, pleasure and pain; and they shall never mingle more. In heaven, the rivers of pleasure flow untroubled with a drop of sorrow; in hell, there is not a drop of water to mitigate the fury of the flame. And who then would not prefer the things that are not seen to that are seen? =========================================================== A Study of Wisdom - Ecclesiastes 7:1-12 ======================================= What is Better in Life? ----------------------- 1A good name is better than fine perfume, and the day of death better than the day of birth. 2It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of every man; the living should take this to heart. 3Sorrow is better than laughter, because a sad face is good for the heart. 4The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure. 5It is better to heed a wise man's rebuke than to listen to the song of fools. 6Like the crackling of thorns under the pot, so is the laughter of fools. This too is meaningless. 7Extortion turns a wise man into a fool, and a bribe corrupts the heart. 8The end of a matter is better than its beginning, and patience is better than pride. 9Do not be quickly provoked in your spirit, for anger resides in the lap of fools. 10Do not say, "Why were the old days better than these?" For it is not wise to ask such questions. 11Wisdom, like an inheritance, is a good thing and benefits those who see the sun. 12Wisdom is a shelter as money is a shelter, but the advantage of knowledge is this: that wisdom preserves the life of its possessor. At the end of the previous chapter, Solomon concluded his running discussion in which he sought (using human wisdom) meaning and fulfillment in life. He concluded the discussion with some rhetorical questions that highlighted the frustration he faced in searching for fulfillment in life. One of the questions was: "For who knows what is good for a man in life, during the few and meaningless days he passes through like a shadow?" (Eccl. 6:12). Beginning with this chapter, it is as if Solomon is setting out to answer that question. Much of the chapter consists of proverbs, many of which speak of what is "better" in life. Solomon begins: "A good name is better than fine perfume, and the day of death better than the day of birth. It is better to go to a house of mourning than to go to a house of feasting, for death is the destiny of every man; the living should take this to heart" (vss. 1-2). The first verse starts off with a typical proverb, but ends surprisingly. We all can see how "a good name is better than fine perfume", but are we all ready to say "the day of death [is] better than the day of birth"? And then also, what do these two halves of the proverb have to do with each other? Moreover, I would not have been ready to admit, at first, that "it is better to go to a house of mourning than to go to a house of feasting." These sayings certainly are difficult to accept, even paradoxical. "But the paradoxes of the Bible open out valuable truths" [Bridges, 135]. Fortunately for us, at the end of verse 2, Solomon sheds some light on the reason for his observations: "For death is the destiny of every man; the living should take this to heart." Ah! The "house of mourning" is more beneficial than "the house of feasting" because of what it can teach us, if we "take to heart" that "death is the destiny of every man." The "house of mourning", the mortuary, causes us to set our mind on the frailty of our lives, and our certain, eventual death. To ponder our frailty, to ponder our certain death, to ponder the possibility of existing after death forces us to ponder our relationship with the One who holds eternity in His hand: our Maker. David prayed, and we should: "Teach us to number our days aright, that we may gain the heart of wisdom" (Ps. 90:12). Solomon is advising us to "look death in the face and learn from it" [Wiersbe, 85]. Learn that you must make peace with God. Learn that without God's acceptance of you, the day of death will be horrible. Or, alternatively, learn that with God's acceptance, "the day of death" indeed can be "better than the day of birth." For those who have made peace with God, this proverb of Solomon's is literally true, in every way. And how does one make peace with God? There is but one way, and that is through acceptance of the sacrifice that His Son made for us. As Paul teaches, "We have peace with God through our Lord Jesus Christ, through whom we have gained access by faith into this grace in which we now stand" (Rom. 5:1-2). And then, when we have peace with God, we have "a good name" before Him. Our name is written in the Lamb's Book of Life, so it is certainly easy now to say, "A good name is better than fine perfume, and the day of death better than the day of birth." The aroma of a fine perfume lasts for but a moment; a good name lasts forever. The pleasures of the house of feasting last for but a moment; the glories of life after death in the presence of our heavenly Father last for an eternity. Now that we understand verses 1 and 2, we have more of a chance of understanding the next verses: "Sorrow is better than laughter, because a sad face is good for the heart. The heart of the wise is in the house of mourning, but the heart of fools is in the house of pleasure" (vss. 3-4). Sorrow is better in that it causes one to ponder the crucial issues of life, causes us to look beyond this life for a better one. "But where is the heart of the fool?-where he can try to forget himself-gratify his corrupt taste-get rid of unwelcome thoughts-put away God and eternity-all reality blotted out of his mind..." [Bridges, 139]. In the Beatitudes, Jesus teaches essentially the same thing that Solomon is teaching: "Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they will be comforted" (Matt. 5:3-4). We mourn in this life, so that we may get to the time and place where the "days of sorrow will end" (Isa. 60:20), where "there will be no more death or mourning or crying or pain, for the old order of things [will have] passed away" (Rev. 21:4). Solomon continues proverbializing on the unpleasant things in life: "It is better to heed a wise man's rebuke than to listen to the song of fools. Like the crackling of thorns under the pot, so is the laughter of fools. This too is meaningless" (vss. 5-6). There are few things that seem worse at the time than being rebuked by someone. One feels embarrassed; one is left speechless. One quickly, usually futilely, tries to defend oneself. But Solomon reminds us that the "rebuke" of a wise man is, indeed, a good thing. In order for it to be good, we must, of course, take it to heart, learn from it, try to change for the better. On the other hand, what makes us feel better than flattery thrown our direction? It makes our day. We go home and tell our spouses about it. But Solomon warns us to consider the source. We must make sure that we are not dancing to the "song of fools." Solomon points out that flattery from a fool is the worst sort of meaningless din: "Like the crackling of thorns under the pot, so is the laughter of fools. This too is meaningless." The loud "crackling of thorns under the pot" provide no nourishment whatsoever. Solomon next turns to the value of patience: "Extortion turns a wise man into a fool, and a bribe corrupts the heart. The end of a matter is better than its beginning, and patience is better than pride" (vss. 7-8). Many people go for the get-rich-quick scheme, often compromising their integrity through "extortion" and "bribery". They do this because they are too impatient to let God work out His perfect will for them. For the one who trusts in God, "the end of a matter is better than its beginning", for "we know that in all things God works for the good of those who love Him, who have been called according to His purpose" (Rom. 8:28). "Let the Lord take His own course, as certainly He will. Trust Him for the end in His own time and way" [Bridges, 145]. A sign of the foolish impatience that trusts not in the Lord is a quick temper. So Solomon admonishes: "Do not be quickly provoked in your spirit, for anger resides in the lap of fools" (vs. 9). Another sign of such foolish impatience is to blame one's problems on external circumstances: "Do not say, 'Why were the old days better than these?' For it is not wise to ask such questions" (vs. 10). Longing for the "good old days" is almost always accompanied by "giving up". To blame one's problems on the times one is living in is a substitute for action. One says, in effect, "There's nothing I can do about it anyway. I don't live in the good old days." Next, in recounting what is "better", Solomon returns once again to the value of wisdom: "Wisdom, like an inheritance, is a good thing and benefits those who see the sun. Wisdom is a shelter as money is a shelter, but the advantage of knowledge is this: that wisdom preserves the life of its possessor" (vss. 11-12). Those who expect a large "inheritance" value it with great anticipation. Solomon says that we should value "wisdom" in the same way, for "wisdom" helps us here and now, it "benefits those who see the sun." And true wisdom and knowledge does not only benefit us in this life, but it also "preserves the life of its possessor" beyond this life. John speaks of such a knowledge: "We know that the Son of God has come, and has given us understanding, so that we may know Him who is true. And we are in Him who is true-even in His Son Jesus Christ. He is the true God, and eternal life." (I John 5:20). The knowledge of the Son of God, Jesus Christ, who was sacrificed for our sins, can bring us eternal life, for "He is the true God, and eternal life." Amen. Help us, Oh Lord, to grow in the knowledge of You. May we value knowing You more than any material possession, and even more than any worldly wisdom that we may acquire. We thank You and praise You for sending Your Son into this world so that we may know You, and that we may spend eternity with You in Your glorious presence. In the name of Your Son, Jesus Christ, we pray these things, Amen.