=========================================================== Scripture Studies: Vol. VII, No. 3 - April 2000 ================================================ In this issue: Old Testament Study - Zechariah 4:1-14 A Classic Study - Navigation Spiritualized, pt. 23, by John Flavel New Testament Study - Matthew 8:23-27 A Topical Study - Loving God vs. Loving the World, pt. 7 A Study of Wisdom - Ecclesiastes 7:13-22 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 4:1-14 ====================================== The Fifth Vision: The Lampstand and Olive Trees 1Then the angel who talked with me returned and wakened me, as a man is wakened from his sleep. 2He asked me, "What do you see?" I answered, "I see a solid gold lampstand with a bowl at the top and seven lights on it, with seven channels to the lights. 3Also there are two olive trees by it, one on the right of the bowl and the other on its left." 4I asked the angel who talked with me, "What are these, my lord?" 5He answered, "Do you not know what these are?" "No, my lord," I replied. 6So he said to me, "This is the word of the LORD to Zerubbabel: 'Not by might nor by power, but by my Spirit,' says the LORD Almighty. 7"What are you, O mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of 'God bless it! God bless it!'" 8Then the word of the LORD came to me: 9"The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the LORD Almighty has sent me to you. 10"Who despises the day of small things? Men will rejoice when they see the plumb line in the hand of Zerubbabel. "(These seven are the eyes of the LORD, which range throughout the earth.)" 11Then I asked the angel, "What are these two olive trees on the right and the left of the lampstand?" 12Again I asked him, "What are these two olive branches beside the two gold pipes that pour out golden oil?" 13He replied, "Do you not know what these are?" "No, my lord," I said. 14So he said, "These are the two who are anointed to serve the Lord of all the earth." In Jerusalem, at the time of Zechariah's writing of this book, there were two leaders of the people. Joshua was the high priest, and so led the people in their worship of God. Zerubbabel was the governor. He guided the people in the rebuilding of the Temple, so, in effect, he led the people in their service of God. Recall that in the fourth vision of Zechariah (Zech. 3), Joshua's filthy garments were removed and were replaced by the Lord with clean garments. This was a prophecy that the priesthood of Israel and, by extension, the people of Israel would be cleansed, that their sin would be removed in one day. This must surely have been an encouragement to Joshua the high priest, whose primary role was to mediate between the Israelites and God, and bring before the Lord the peoples' sacrifices for atonement. So, whereas the fourth vision was intended to be an encouragement for Joshua the high priest of Israel, the fifth vision of Zechariah is an encouragement to the Zerubbabel the governor of Israel, who leads the people in their service of God. For surely, "if the religious leader in Israel needed heartening for his duties, the civil head required it also" [Feinberg, 288]. Zechariah relates his vision: "Then the angel who talked with me returned and wakened me, as a man is wakened from his sleep" (vs. 1). It appears that Zechariah was still in a sort of stupor from the previous vision, possibly in astonished slumber at the magnificence of the blessings shown in the fourth vision. "He asked me, 'What do you see?' I answered, 'I see a solid gold lampstand with a bowl at the top and seven lights on it, with seven channels to the lights. Also there are two olive trees by it, one on the right of the bowl and the other on its left'" (vss. 2-3). Zechariah, accustom to getting help in these visions, immediately asked: "What are these, my lord?" In a mild rebuke at Zechariah's haste to get help in understanding the vision, the angel replied: "Do you not know what these are?" (vs. 5). Zechariah certainly must have recognized the "lampstand". It was the seven-branched lampstand of the Temple (see Ex. 25:31-40), embellished with extra implements: a bowl on top, seven channels to the lights, and two olive trees on its sides. Zechariah, not phased by the angel's mild rebuke, apparently wanted to be told the meaning of the vision without figuring it out for himself. He replied to the angel's question: "No, my lord." So, in response, the angel jumped right to the message of the vision, without even explaining the symbolism of the implements in the vision: "So he said to me, 'This is the word of the Lord to Zerubbabel: "Not by might nor by power, but by my Spirit," says the Lord Almighty'" (vs. 6). And a beautiful message it is, a message that not only applied to Zerubbabel and the remnant as they served the Lord, but that also applies to any service we do for the Lord. The success of any service we do for God does not depend on our inherent power or might, but by the power and might that we receive from the Spirit of the Lord. "Man's weakness is no hindrance in the work of God, because He supplies the power of the Spirit of God." [Feinberg, 290]. This is a comforting thought, because as we serve God, we invariably run into obstacles, encounter difficulties. Many times, these difficulties are bigger than we are. No problem! If God wants the work completed, He will supply the power and might to overcome the obstacle. This He promised Zerubbabel: "'What are you, O mighty mountain? Before Zerubbabel you will become level ground. Then he will bring out the capstone to shouts of "God bless it! God bless it!"' Then the word of the LORD came to me: 'The hands of Zerubbabel have laid the foundation of this temple; his hands will also complete it. Then you will know that the Lord Almighty has sent me to you.'" (vss. 7-9). The "mighty mountain" spoken of here represents the obstacles and difficulties that Zerubbabel was facing as he led the people of Israel to rebuild the Temple. Some of the obstacles that Zerubbabel faced were an active attempt to frustrate the plans to rebuild (see Ezra 4:1-4), administrative difficulties (see Ezra 5:3-5), lethargy on the part of the people (see Haggai 1:4), discouragement due to comparison to the former glory of the Temple (see Haggai 2:3), and smallness of vision (see Zech. 4:10). The Lord specifically promises Zerubbabel that he would complete the Temple. The fulfillment of this promise would be a sign of the truth of the visions that Zechariah received: "The hands of Zerubbabel have laid the foundation of the temple; his hands will also complete it. Then you will know that the Lord Almighty has sent me to you." And so, the visions of Zechariah must be true, because indeed Zerubbabel did finish the Temple (see Ezra 6:14-18). The Lord continued speaking to Zechariah: "Who despises the day of small things? Men will rejoice when they see the plumb line in the hand of Zerubbabel. (These seven are the eyes of the Lord, which range throughout the earth.)" (vs. 10). It seems to be a part of human nature to get discouraged easily. We are impatient when we do "small things" for God, because we want to do mighty works for God. In this way, we "despise the day of small things." We should not. We should not "despise" any work of God, big or little. "The day of small things" is necessary before the great works of God can be done. God normally does not place His people in charge of great works until they have proven themselves by faithfully serving Him during many "days of small things." After demonstrating their faithfulness during the "days of small things", the Lord will say to them: "You have been faithful with a few things; I will put you in charge of many things" (Matt. 25:23). And so, we must not "despise the day of small things." Rather, we should rejoice in any work we do for God, big or small. Only God can see, with his "seven eyes... which range throughout the earth", the ultimate importance of any work done for Him. He is the Master Manager. He, by His Spirit, apportions His work so that all of it is successfully completed. God only knows what your small work for Him will grow into. Many times, through a cascading effect, a small work has great consequences. Trust in Him, and rejoice in the "day of small things." Zechariah is still curious about the symbolism of the elements in the vision: "Then I asked the angel, 'What are these two olive trees on the right and the left of the lampstand?' Again I asked him, 'What are these two olive branches beside the two gold pipes that pour out golden oil?' He replied, 'Do you not know what these are?' 'No, my lord,' I said. So he said, 'These are the two who are anointed to serve the Lord of all the earth'" (vss. 11-14). First, Zechariah asks about the olive trees, then he asks about the two olive branches, from which oil is pouring into the bowl which feeds the lamp. The angel does not answer the first question, thus implying that Zechariah should figure it out for himself. The second question, concerning the olive branches, the angel does answer: "These are the two who are anointed to serve the Lord of all the earth." Given the subjects of these last two visions, the angel is probably referring to Joshua and Zerubbabel, when he speaks of the "two who are anointed." The olive branches are the only element in the vision that the angel explains. We must figure out the rest. And so, let's make a stab at it. Whatever interpretation that we come up with must be consistent with the message of the vision, which is, we were told by the angel: "'Not by might, nor by power, but by my Spirit,' says the Lord Almighty." This message is being given specifically to Zerubbabel, who is directing the remnant of Israel in their task of rebuilding the Temple of God. So, what do we have in the vision? A lampstand, with a bowl that is being fed with oil by two olive branches, part of an olive tree. From the bowl are channels that transport the oil to the seven lights of the lampstand. What is the lampstand symbolic of? Lampstands in the Bible seem to be symbolic of the people of God, as lights of the world. In Revelation, Jesus stands among seven lampstands, and there, we are told, the seven lampstands symbolize seven churches (see Rev. 1:20). In Zechariah, the lampstand would similarly symbolize God's people, in this case the remnant in Israel who are rebuilding the Temple of God. Oil, in the Bible, is normally symbolic of the Holy Spirit. Those whom God's Spirit is working through are said to be "anointed." And so, the olive tree must represent God, who is providing a constant, uninterrupted supply of oil. This oil flows through the two olive branches, which we know symbolize "the two who are anointed to serve the Lord." "They are Joshua and Zerubbabel in their official capacities as God's channels through whom the Spirit of God manifests His power and grace to the whole nation." [Feinberg, 292]. The oil flows into the bowl, and then through the channels to the lampstand. And thus, the Spirit of God flows through His people, so that "by His Spirit," the work of God gets done. This interpretation of the elements fits the message of the vision to Zerubbabel. =========================================================== A Classic Study - Navigation Spiritualized, pt. 23, 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. The Danger of Even the Smallest Sin A little leak neglected, dangerous proves: One sin connived at, the soul undoes. ------------------------------------- OBSERVATION. ------------ The smallest leak, if not timely discovered and stopped, is enough to sink a ship of the greatest burden: Therefore seamen are wont frequently to try what water is in the hold; and if they find it fresh, and increasing upon them, they ply the pump, and presently set the carpenters to search for the leak and stop it; and till it be found they cannot be quiet. APPLICATION. ------------ What such a leak is to a ship, that is the smallest sin neglected to the soul; it is enough to ruin it eternally. For as the greatest sin discovered, lamented, and mourned over by a believer, cannot ruin him; so the least sin indulged, covered, and connived at, will certainly prove the destruction of the sinner. No sin, though never so small, is tolerated by the pure and perfect law of God (see Ps. 119:96). The command is exceeding broad; not as if it gave men a latitude to walk as they please, but broad, i.e., extending itself to all our words, thoughts, actions, and affections: Laying a law upon them all; allowing no evil in any man (see I Pet. 2:1). And as the word gives no allowance for the least sin, so it is the very nature of sincerity and uprightness, to set the heart against every way of wickedness (see Ps. 139:23-24; Job 31:13), and especially against that sin which was its darling in the days of his vanity (see Ps. 18:23). True hatred, as the philosopher observes, is of the whole kind: He that hates sin as sin (and so doth every upright soul), hates all sins as well as some. Again, the soul that hath had a saving sight of Jesus Christ, and a true discovery of the evil of sin, in the glass both of the law and gospel, can account no sin small. He knows the demerit of the smallest sin is God's eternal wrath, and that not the least sin can be remitted without the shedding and application of the blood of Christ (see Heb. 9:22), which blood is of infinite value and price (see I Pet. 1:19). To conclude, God's people know that little as well as great sins are dangerous, deadly, and destructive in their own nature; a little poison will destroy a man. Adrian was choked with a gnat, Caesar stabbed with bodkins. A man would think Adam's sin had been no great matter, yet what dreadful work did it make! It was not as a single bullet to kill himself only; but as a chain-shot, which cut off all his poor, miserable posterity. Indeed, no sin can be little, because its object against whom it is committed is so great, whence it receives a kind of infiniteness in itself, and because the price paid to redeem us from it is so invaluable. REFLECTION. ----------- And is the smallest sin not only damning in its own nature, but will it certainly prove the ruin of that soul that hides and covers it? O then, let my spirit accomplish a diligent search. Look to it, O my soul, that no sin be indulged by thee; set these considerations as so many flaming swords in the way of thy carnal delights and lusts: Let me never say of any sin as Lot did of Zoar, "It is a little one, spare it" (Gen. 19:20). Shall I spare that which cost the blood of Jesus Christ? The Lord would not spare Him, "when He made His soul an offering for sin" (Rom. 8:32). Neither will He spare me, if I defend and hide it (see Deut. 29:20). Ah! If my heart were right, and my conversation sound, that lust, whatever it be, that is so favoured by me, would especially be abhorred and hated (see Isa. 2:20; 30:22). Whatever my convictions and reformations have been, yet if there be but one sin retained and delighted in, this keeps the devil's interest in my soul. And though for a time he seem to depart, yet at last he will return with seven worse spirits, and this is the sin that will open the door to him, and deliver up my soul (see Matt. 12:43-44). Lord, let me make thorough work of it; let me cut it off, and pluck it out, though it be as a right-hand, or eye. Ah! Shall I come so near the kingdom of God, and make such a fair offer for Christ, and yet stick at a small matter, and lose all for want of one thing? Lord, let me shed the blood of the dearest lust for His sake that shed His dearest blood for me! =========================================================== New Testament Study - Matthew 8:23-27 ===================================== Calming the Storm ----------------- 23Then He got into the boat and His disciples followed Him. 24Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping. 25The disciples went and woke Him, saying, "Lord, save us! We're going to drown!" 26He replied, "You of little faith, why are you so afraid?" Then He got up and rebuked the winds and the waves, and it was completely calm. 27The men were amazed and asked, "What kind of man is this? Even the winds and the waves obey Him!" We have just finished an episode in which a disciple declared that he would follow Jesus anywhere. Here, in this episode, Jesus' disciples do follow Him, into a boat to cross the lake. "Without warning, a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping" (vss. 24). One might wonder, if they had known that the furious storm was coming, would the disciples have been so ready to follow Jesus "wherever He went"? "How many have faith and love enough to forsake all for Christ's sake, and to follow Him whithersoever He goes, and yet are full of fears in the hour of trial? How many have grace enough to turn to Jesus in every trouble, crying, 'Lord, save us', and yet not grace enough to lie still, and believe in the darkest hour that all is well?" [Ryle, 79]. "They were wise to follow Him, and safe in so doing; but they were not therefore secure from trial. In the boat with Jesus is a happy place, but storms may come even when we are there" [Spurgeon, 94]. So, we are reminded by this episode that being a disciple of Jesus is not always a bed of roses. We will experience difficulties and trials, tests of our faith. These difficulties and trials are sanctioned by the Lord. In this episode, Jesus Himself brought the disciples into the trial: "When Jesus saw the crowd around Him, He gave orders to cross to the other side of the lake" (see Matt. 8:18). Trials and difficulties are necessary in order for us ourselves to know just how strong our own faith is. Untested faith is no faith at all. "We never perhaps know the weakness [or strength] of our faith, until we are placed in the furnace of trial and anxiety" [Ryle, 79]. If we pass the test of faith, we learn that our faith is strong, and thus we have more confidence as we face further tests of our faith. If we fail the test of faith, we know that we need to pray fervently that we may be strengthened in our faith, so that when the next test of our faith comes (as it surely will), we may pass it. When the storm came, the disciples in this episode failed the test of faith: "The disciples went and woke Him, saying, 'Lord, save us! We're going to drown!' He replied, 'You of little faith, why are you so afraid?'" (vss. 25-26). The "furious storm" put the disciples in fear for their lives. They thought they were "going to drown". They must have thought that Jesus didn't care for them, since He was "sleeping" during such a traumatic time for them. But they should have taken a cue from Jesus' calmness during the storm. "He was not flurried: His trust in His great Father was so firm, that, rocked in the cradle of the deep, He slept peacefully. Winds howled, and waters dashed over Him; but He slept on" [Spurgeon, 94]. If their Lord was at such peace, they too should have been. The disciples did, in fact, demonstrate one kind of faith. They showed that they believed that Jesus could save them, for they cried out to Him, "Lord, save us! We're going to drown!" But alas, their faith was "little". They showed faith in the "seen", but not in the "unseen". They believed that they would be safe if Jesus (whom they saw) would just wake up and do something, but they failed to realize that God (whom they did not see) was in control of the situation all the time. Their fear overwhelmed their faith, and brought panic; whereas, their faith should have overwhelmed their fear, and brought peace. It would be unreasonable to expect that they would not fear at all. In fact, faith is useless unless there is fear. Why would you need faith if you did not fear? So, their feeling of fear was not wrong, and was not deserving of rebuke. On the contrary, fear that is under the control of faith is commendable. The rebuke came because the fear was not under the control of faith. They cried out: "We're going to drown!" What kind of witness is this? I mean, if there was another boat nearby that looked over and saw Jesus' disciples screaming, "We're going to drown!", what would those in the other boat have thought? "Lack of faith among those for whom faith must be central is especially disappointing." [Carson, 215]. Disciples of the Lord of the Universe should not be thrown into a panic, especially when in the presence of their Lord. Instead of panicking, they should have gone to their Lord and asked about the storm. Quite probably, Jesus would have reminded them that they all were in God's hands, and that their ministry was far from being completed. Thus, God would certainly protect them from being drowned. The disciples should have realized that, since they were serving God, their lives were in His hands, fully and completely. They had been taught by their Lord that God takes care of the birds of the air (see Matt. 6:26), why would God so carelessly turn His hand of protection away from His Son's dedicated disciples? Though He rebuked them, Jesus did answer the prayer of the disciples: "Then He got up and rebuked the winds and the waves, and it was completely calm" (vs. 26). And so, after Jesus rebuked the disciples for their "little faith", He "rebuked the wind and the waves." It is interesting that Jesus "rebuked" the wind and the waves. Why "rebuked"? Some infer from this that Satan was somehow behind the storm, and that Jesus was rebuking Satan by rebuking the wind and the waves. I think more likely that Jesus is anthropomorphizing the wind and the waves, scolding them for riling His disciples. Also, by speaking aloud to the wind and the waves, Jesus demonstrated that it was through His power that the storm was calmed. If the storm had just stopped without Jesus speaking to it, some may have doubted that Jesus caused it to stop. As it was, there was no doubt that Jesus stopped the storm, for the storm did not gradually die away, but after He rebuked it, it immediately ceased: "It was completely calm." I find it interesting that in this episode, we see Jesus as both God and man. We see Him as a man, as He sleeps soundly after an exhausting day of service. We see Him as God in His power over nature, even able to command the wind and the waves. "How perfectly was the Savior's humanity manifested even when He exercised more than human power. Wearied, in body and in mind, by His labors during the day, He is sleeping on the cushion; the next moment He rises, and speaks to the winds and the waves with the voice of their Creator. So [later] He wept in human sympathy with the sisters of Lazarus, just before He spoke the word that brought him to life" [Broadus, 187]. The reaction of the disciples to Jesus' manifested power was awe: "The men were amazed and asked, 'What kind of man is this? Even the winds and the waves obey Him!'" (vs. 27). It is ironic, and a little humorous, that the disciples were surprised that Jesus calmed the storm. After all, did they not cry out to Him in expectation that He could save them? This is evocative of the time, recounted in the book of Acts, when Peter was thrown into prison by Herod. Many people gathered together to pray for Peter. An angel, in answer to their prayer, set Peter free. Peter then went to the house where the people were praying and was welcomed by a servant-girl. She ran and told those who were praying that Peter was there. They answered: "You're out of your mind" (see Acts 12:5-17). This again is the fickleness of faith: we cry out to the Lord for help, and then we are surprised when He is able to help us. The disciples by seeing Jesus in action, were learning more and more "what kind of man is this." The disciples had seen Jesus' power over all sorts of disease and affliction. Here, they saw that He had power over all of nature. Note that, if the disciples had not been brought into the storm, they would not have seen "what kind of man is this", they would not have seen demonstrated the mighty power of Jesus over nature. =========================================================== A Topical Study - Loving God vs. Loving the World, pt. 7 ======================================================== [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. In this issue, we continue a sermon by Samuel Davies. In the previous part of this sermon, Mr. Davies showed that, in respect to their intrinsic value, there is a great disparity between things unseen and things seen. Here he speaks of the great disparity between things seen and unseen, as to their duration.]-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). Comparative View of the Visible and Invisible (continued) ----------- Now consider: 2. The infinite disparity between [the invisible things and the visible things] as to duration. This is the difference particularly intended in the text: "The things that are seen are temporal; but the things that are not seen are eternal." The transitoriness of visible things implies both that the things themselves are perishable, and they may soon leave us; and that our residence among them is temporary, and we must soon leave them. And the eternity of invisible things implies quite the contrary, that the things themselves are of endless duration; and that we shall always exist to receive happiness or misery from them. Before we illustrate these instances of disparity, let us take a view of time and eternity in themselves, and as compared to one another. Time is the duration of creatures in the present state. It commenced at the creation, and near six thousand years of it are since elapsed; and how much of it yet remains we know not. But this we know, that the duration of the world itself is as nothing in comparison of eternity. But what is our duration compared with the duration even of this world? It is but a span, a hair's-breadth; sixty, seventy, or eighty years, is generally the highest standard of human life, and it is by far the smallest number of mankind that arrives to these periods. The most of them die like a flower blasted in the morning, or at noon; and we have more reason to expect it will be our fate than to hope the contrary. Now the span of time we enjoy in life is all our time; we have no more property in the rest of it than in the years before the flood. All beside is eternity. "Eternity!" We are alarmed at the sound! Lost in the prospect! Eternity with respect to God is a duration without beginning as well as without end. Eternity, as it is the attribute of human nature, is a duration that had a beginning but shall never have an end. This is inalienably entailed upon us poor, dying worms: and let us survey our inheritance. Eternity! It is a duration that excludes all number and computation; days, and months, and years, yea, and ages, are lost in it, like drops in the ocean. Millions of millions of years, as many years as there are sands on the sea-shore, or particles of dust in the globe of the earth, and these multiplied to the highest reach of number, all these are nothing to eternity. They do not bear the least imaginable proportion to it, for these will come to an end, as certain as day: But eternity will never, never come to an end. It is a line without end; it is an ocean without a shore. Alas! What shall I say of it! It is an infinite, unknown something, that neither human thought can grasp, nor human language describe. Now place time in comparison with eternity, and what is it? It shrinks into nothing, and less than nothing. What then is that little span of time in which we have any property? Alas! It is too diminutive a point to be conceived. Indeed, properly speaking, we can call no part of time our own but the present moment, this fleeting now: future time is uncertain, and we may never enjoy it; the breath we now respire may be our last; and as to our past time, it is gone, and will never be ours again. Our past days are dead and buried, though perhaps guilt, their ghost, may haunt us still. And what is a moment to eternity? The disparity is too great to admit of comparison. Let me now resume the former particulars, implied in the transitoriness of visible and the eternity of invisible things. Visible things are perishable and may soon leave us. When we think they are ours, they often fly from our embrace. Riches may vanish into smoke and ashes by an accidental fire. We may be thrown down from the pinnacle of honour, and sink the lower into disgrace. Sensual pleasures often end in satiety and disgust, or in sickness and death. Our friends are torn from our bleeding hearts by the inexorable hand of death. Our liberty and property may be wrested from us by the hand of tyranny, oppression, or fraud. In a word, what do we enjoy but we may lose? On the other hand, our miseries here are temporary; the heart receives many a wound, but it heals again. Poverty may end in riches; a clouded character may clear up, and from disgrace we may rise to honour; we may recover from sickness; and if we lose one comfort, we may obtain another. But in eternity every thing is everlasting and unchangeable. Happiness and misery are both of them without end, and the subjects of both well know that this is the case. It is this perpetuity that finishes the happiness of the inhabitants of heaven; the least suspicion of an end would intermingle itself with all their enjoyments, and embitter them: and the greater the happiness, the greater the anxiety at the expectation of losing it. But oh, how transporting for the saints on high to look forward through the succession of eternal ages, with an assurance that they shall be happy through them all, and that they shall feel no change but from glory to glory! On the other hand, this is the bitterest ingreadient in the cup of divine displeasure in the future state, that the misery is eternal. Oh, with what horror does that despairing cry, "For ever, for ever, for ever!", echo through the vaults of hell? Eternity is such an important attribute, that it gives infinite weight to things that would be insignificant, were they temporary. A small degree of happiness, if it be eternal, exceeds the greatest degree that is transitory; and a small degree of misery that is everlasting, is of greater importance than the greatest degree that soon comes to an end. Would you rather endure the most painful tortures that nature can bear for a moment, than an eternal toothache or headache? Again, should we consider all the ingredients and causes of future happiness and misery, we should find them all everlasting. The blessed God is an inexhaustible, perennial fountain of bliss; His image can never be erased from the hearts of glorified spirits; the great contemplation will always be obvious to them; and they will always exist as the partakers and promoters of mutual bliss. On the other hand, in hell the worm of conscience dieth not, and the fire is not quenched; divine justice is immortal; malignant spirits will always exist as mutual tormentors, and their wicked habits will never be extirpated. And now, need I offer anything farther to convince you of the superior importance of invisible and eternal to visible and temporary things? Can a rational creature be at a loss to choose in so plain a case? Can you need any arguments to convince you that an eternity of the most perfect happiness is rather to be chosen than a few years of sordid, unsatisfying delight? Or that the former should not be forfeited for the sake of the latter? Have you any remaining scruples, whether the little anxieties and mortifications of a pious life are more intolerable than everlasting punishment? Oh! It is a plain case: what then mean an infatuated world, who lay out all their concern on temporal things, and neglect the important affairs of eternity? Let us illustrate this matter by supposition. Suppose a bird were to pick up and carry away a grain of sand or dust from the globe of this earth once in a thousand years, till it should be at length wholly carried away; the duration which this would take up appears a kind of eternity to us. Now suppose it were put to our choice, either to be happy during this time, and miserable ever after, or to be miserable during this time, and happy ever after, which would you choose? Why, though this duration seems endless, yet he would be a fool that would not make the latter choice; for, oh, oh! behind this vast duration, there lies an eternity, which exceeds it infinitely more than this duration exceeds a moment. But we have no such seemingly puzzling choice as this; the matter with us stands thus-Will you choose the little sordid pleasures of sin that may perhaps not last an hour, at most, not many years, rather than everlasting pleasure of the sublimest kind? Will you rather endure intolerable torment for ever, than painfully endeavour to be holy? What does your conduct, my brethren, answer to these questions? If your tongues reply, they will perhaps for your credit give a right answer; but what say your prevailing disposition and common practice? Are you not more thoughtful for time than eternity? More concerned about visible vanities than invisible realities? If so, you make a fool's choice indeed. But let it be further considered, that the transitoriness of visible things may imply that we must ere long be removed from them. Though they were immortal it would be nothing to us, since we are not so in our present state. Within a few years at most, we shall be beyond the reach of all happiness and misery from temporal things. But when we pass out of this transitory state, we enter upon an everlasting state. Our souls will always exist, exist in a state of unchangeable, boundless happiness or misery. It is but a little while since we came into being out of a state of eternal non-existence; but we shall never relapse into that state again. These little sparks of being shall never be extinguished! They will survive the ruins of the world, and kindle into immortality. When millions of millions of ages are past, we shall still be in existence: and oh! in what unknown region? In that of endless bliss or of interminable misery? Be this the most anxious inquiry of our lives? Seeing then we must soon leave this world, and all its joys and sorrows, and seeing we must enter on an unchangeable, everlasting state of happiness or misery, be it our chief concern to end our present pilgrimage well. It matters but little whether we lie easy or not during this night of existence, if so be we awake in eternal day. It is but a trifle, hardly worth a thought, whether we be happy or miserable here, if we be happy for ever hereafter. What then mean the bustle and noise of mankind about the things of time? Oh, sirs, eternity! Awful, all important eternity! is the only thing that deserves a thought. The Influence of Seeing Things Aright ------------------------------------- I now come, to show the great and happy influence a suitable impression of the superior importance of invisible to visible things would have upon us. This I might exemplify in a variety of instances with respect to saints and sinners. When we are tempted to any unlawful pleasures, how we would shrink away with horror from the pursuit, had we a due sense of the misery incurred, and the happiness forfeited by it! When we find our hearts excessively eager after things below, had we a suitable view of eternal things, all these things would shrink into trifles hardly worth a thought, much less our principal concern. When the sinner, for the sake of a little present ease, and to avoid a little present uneasiness stifles his conscience, refuses to examine his condition, casts the thoughts of eternity out of his mind, and thinks it too hard to attend painfully on all the means of grace, has he then a due estimate of eternal things? Alas! no; he only looks at the things that are seen. Were the mouth of hell open before him that he might behold its torments, and had he a sight of the joys of paradise, they would harden him into a generous insensibility of all the sorrows and anxieties of this life, and his inquiry would not be whether these things required of him are easy, but whether they are necessary to obtain eternal happiness, and avoid everlasting misery. When we suffer any reproach or contempt on a religious account, how would a due estimate of eternal things fortify us with undaunted courage and make us willing to climb to heaven through disgrace, rather than sink to hell with general applause! How would a realizing view of eternal things animate us in our devotions? Were this thought impressed on our hearts when in the secret or social duties of religion, "I am now acting for eternity," do you think we should pray, read, or hear with so much indifferency and langour? Oh no; it would rouse us out of our dead frames, and call forth all the vigour of our souls. With what unwearied importunity should we cry to God! With what eagerness hear the word of salvation! How powerful an influence would a view of futurity have to alarm the secure sinner that has thought little of eternity all his life, though it be the only thing worth thinking of! How would it hasten the determination of the lingering, wavering sinner, and shock him at the thought of living one day unprepared on the very brink of eternity! In a word, a suitable impression of this would quite alter the aspect of things in the world, and would turn the concern and activity of the world into another channel. Eternity then would be the principal concern. Our inquiries would not be, "Who will show us any temporal good? What shall we eat, or what shall we drink?", but rather, "What shall we do to be saved? How shall we escape the wrath to come?" Let us then endeavour to impress our hearts with invisible things, and for that purpose consider, that: We shall, ere long, be ingulfed in this awful eternity, whether we think of it or not. A few days or years will launch us there; and oh, the surprising scenes that will then open to us! Without deep impressions of eternity on our hearts, and frequent thoughtfulness about it, we cannot be prepared for it. And if we are not prepared for it, oh, how inconceivably miserable our case! But if prepared, how inconceivably happy! "Look not then 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." =========================================================== A Study of Wisdom - Ecclesiastes 7:13-22 ======================================== The Crooked Things in Life -------------------------- 13Consider what God has done: Who can straighten what he has made crooked? 14When times are good, be happy; but when times are bad, consider: God has made the one as well as the other. Therefore, a man cannot discover anything about his future. 15In this meaningless life of mine I have seen both of these: a righteous man perishing in his righteousness, and a wicked man living long in his wickedness. 16Do not be overrighteous, neither be overwise-why destroy yourself? 17Do not be overwicked, and do not be a fool-why die before your time? 18It is good to grasp the one and not let go of the other. The man who fears God will avoid all [extremes]. 19Wisdom makes one wise man more powerful than ten rulers in a city. 20There is not a righteous man on earth who does what is right and never sins. 21Do not pay attention to every word people say, or you may hear your servant cursing you- 22for you know in your heart that many times you yourself have cursed others. Solomon continues with his proverbs, as he speaks on "what is good for a man in life" (see Eccl. 6:12). Here he advises: "Consider what God has done: Who can straighten what He has made crooked? When times are good, be happy; but when times are bad, consider: God has made the one as well as the other. Therefore, a man cannot discover anything about his future" (vss. 13-14). Solomon asks us now to stop, and "consider what God has done." Solomon wants us to ponder what we have seen in life, ponder what he has told us about life, and realize that, by golly, we don't understand everything that's going on. Moreover, concerning the things that we see in life that don't make sense, we can't do anything about them: "Who can straighten what He has made crooked?" From our point of view, there are many "crooked" things in life, things beyond our understanding. Most of the things we consider "crooked" have to do with adversity of some sort or another (we don't seem to complain much when good things happen to us that are beyond our understanding...). Who has not thought life "crooked" when "bad things happen to good people"? Who has not thought life "crooked" when "innocent" children suffer? We have all heard questions asked (even possibly asked by ourselves) of the form: How could a loving God let such and such happen? Yes, life, from our point of view, can be "crooked". But does this mean that God is evil? Because we do not understand everything that happens in life, does this mean that God has failed? Of course not. I find it arrogant that some people think that it should be possible to know and understand everything that God does. How can we, mortal and sinful man, expect to understand everything that God does? Why should God be expected to give account to us for all that He does? Remember this: God is God, and man is man. As Paul said, "Who are you, O man, to talk back to God?" (Rom. 9:20). We will never, in our mortal bodies, understand all that God has done, much less "straighten" it. Because of this uncertainty, because of our lack of understanding about life, "a man cannot discover anything about his future" (vs. 14). Be careful when you plan. Do not set everything in concrete, for "crooked" things happen that can destroy your plans. James warns us against being too presumptuous concerning the future: "Now listen, you who say, 'Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.' Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, 'If it is the Lord's will, we will live and do this or that.' As it is, you boast and brag. All such boasting is evil" (James 4:13-16). Depend on the "Lord's will". Always search, minute by minute, for the "Lord's will". Solomon advises: "When times are good, be happy; but when times are bad, consider: God has made the one as well as the other" (vs. 14). There is nothing wrong with being happy when God gives us good times. We "should enjoy them-not wantonly, or selfishly, but as opportunities of glorifying Him, and doing good to our fellow-creatures" [Bridges, 156]. "But when times are bad, consider: God has made the one as well as the other" (vs. 14). As Job put it: "Shall we accept good from God, and not trouble?" (Job 2:10). God has His reasons for allowing us to endure trouble, though we may view trouble as what is "crooked" in life. Look back, and you will realize that the troubles you have experienced have been valuable for your spiritual growth, "not only as our school of discipline, but as the test of our improvement in this school. For if prosperity doth best discover vices, adversity doth best discover virtue" [Bridges, 157]. It is worth remembering that God sends both good times and bad times: both are signs of His love. How, you may ask, are bad times a sign of His love? The writer of Hebrews teaches us: "Endure hardship as discipline. God is treating you as sons... Our fathers disciplined us for a little while as they thought best; but God disciplines us for our good, that we may share in His holiness" (Heb. 12:7,10). Every loving parent knows that discipline springs from love. Solomon himself points out something "crooked" in life that he has seen: "In this meaningless life of mine I have seen both of these: a righteous man perishing in his righteousness, and a wicked man living long in his wickedness. Do not be overrighteous, neither be overwise-why destroy yourself? Do not be overwicked, and do not be a fool-why die before your time? It is good to grasp the one and not let go of the other. The man who fears God will avoid all [extremes]" (vss. 15-18). This, at first glance, is a very strange passage to find in the Bible. We are not often advised to avoid being "overrighteous" and "overwise". However, we must infer that Solomon is not speaking of godly righteousness or godly wisdom, for he concludes his point by saying, "The man who fears God will avoid" these things. Then also, a few verses later, he points out, "There is not a righteous man on earth who does what is right and never sins" (vs. 20). We must remember that in this book, Solomon is speaking from a worldly point of view. And so, here too, Solomon is speaking of worldly "righteousness" and worldly "wisdom". A tip off that he is speaking in this passage from a worldly point of view is the way he introduces these points: "In this meaningless life of mine..." (vs. 15). Solomon complains here that he sees the worldly "righteous" perish, while the wicked live long. So he gives some worldly advice: "Do not be overrighteous, neither be overwise-why destroy yourself?" In the Bible, we find examples of those who are "overrighteous". For instance, we see the Pharisees denying the hungry disciples food that they gleaned on the Sabbath (see Matt. 12:1-8); we see the Pharisees trying to accuse Jesus for healing on the Sabbath (see Luke 6:7ff; Luke 14:1ff). These are cases of "overrighteousness". The Pharisees, in an attempt to look "religious", rebuke those who are doing what is right in God's eyes. "There cannot be over much of the righteousness which is by faith. But there is over much of the righteousness that consists in punctiliousness as to external ordinances, when these are substituted for 'the weightier matters of the law-judgment, mercy, faith, and the love of God' (see Matt. 23:23; Luke 11:42)" [JFB, 530]. Charles Bridges eloquently summarizes what Solomon is saying: "Avoid all affectation or high pretensions to superior wisdom. Guard against that opinionative confidence, which seems to lay down the law, and critically finds fault with every judgment differing from our own" [Bridges, 164]. Solomon continues with some words concerning his favorite subject, wisdom: "Wisdom makes one wise man more powerful than ten rulers in a city. There is not a righteous man on earth who does what is right and never sins. Do not pay attention to every word people say, or you may hear your servant cursing you-for you know in your heart that many times you yourself have cursed others" (vss. 19-22). Solomon here places the value of wisdom as greater than wealth, strength and power, for "wisdom makes one wise man more powerful than ten rulers in a city." He goes on to point out a couple of cases where he finds a lack of wisdom. First, "There is not a righteous man on earth who does what is right and never sins." Sin is always a case of failing to put godly wisdom into practice. We sin when we knowingly go against God's Word. We all sin, and so there is in all of us much room for improvement concerning putting into practice of godly wisdom. In fact, this is the wisdom we most lack, and thus most need: godly wisdom. Second, Solomon finds a lack of wisdom in people who get upset at what others say. So, Solomon advises: "Do not pay attention to every word people say, or you may hear your servant cursing you-for you know in your heart that many times you yourself have cursed others." Solomon advises us to show wisdom by turning a deaf ear to what others say about us: "Do not pay attention..." Solomon is essentially saying: "Look. We all say stupid things at unguarded moments. Therefore, show some forgiveness for those who say stupid things about you." And if you cannot turn a deaf ear to what others are saying about you, do not hold it against them. Rather, apply what they say as constructive criticism. "Therefore, instead of cherishing a bitter feeling against the agents who cause our sufferings, we ought to regard them as the instruments in the hands of the loving Father who corrects us; then it becomes, by God's Spirit, easy for us to love them and pray for them whilst they despitefully use us." [JFB, 531].