308. JER 9:23, JER 9:24. SINFUL GLORYING PROHIBITED
Jer_9:23, Jer_9:24. Sinful Glorying Prohibited
"Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth, and knoweth me, that I am the Lord which exercise lovingkindness, judgment, and righteousness in the earth: for in these things I delight, saith the Lord."’97Jer_9:23, Jer_9:24.
Man was formed for the glory of God. Man’s happiness was inseparably connected with his answering the end of his creation. God had a place for him to occupy, his well-being depended on his possessing and filling that place to the glory of God. That sphere was one of dignity and honor. "Thou madest him," &c. "Of dominion and power," &c. "Gave him dominion," &c. Yet, of subjection and responsibility. All his powers were to be subordinate to the will of God. His faculties were to reflect the Divine attributes, and all his affections were to centre in the Deity of the universe. Sin threw off the yoke of allegiance, refused obedience, and turned all the powers of the soul into channels of selfishness. Sin causes man to live to himself, and without God in the world. Hence, man pursues selfish things; depends upon self; and glories in self. God, therefore, addresses him in the text, "Thus saith the Lord," &c. Let us consider,
I. The Course prohibited, and the Reasons on which it is grounded.
II. The Course recommended, and the Reasons on which it is grounded.
I. The Course prohibited, and the Reasons on which it is grounded.
To glory, signifies to be proud of, to boast of, &c. Now, three things are specified in the text. We shall consider them in the inverse order in which they appear 1. There is specified riches.
Riches are the object of almost universal pursuit; may be the means of great com fort, and of still greater usefulness. They involve great responsibility, and expose to great peril. Men who possess them are often proud and tyrannical. There is a great danger, also, of loving them; and that is declared to be a foundation of evil and destruction. See 1Ti_6:9, &c. We are referred,
2. To might.
Now, this may include bodily strength. Men are very apt to desire this, and to boast of it. Sampson possessed this to an amazing degree. This was Goliath’s boast and glory, 1Sa_17:10. But might, I presume, rather refers to influence or power, which great minds exert upon society. As great a difference in the minds of men as their bodies. "One star," &c. Only one Moses, one Elijah, one David, one John the Baptist, one Paul. In Germany, only one Luther; in Geneva, one Calvin; in England, one Wickliffe; in Scotland, one Knox. We saw this possessed in an amazing degree by Napoleon. Men are exceedingly anxious to possess this power, the might of influence. We are referred,
3. To wisdom.
Now, this is a much more important distinction than either of the preceding. It is a mental distinction’97an intellectual difference. Wisdom is really and invaluably precious; it exalts men higher, and above the brute, and allies him nearer to the angelic. It is connected with art and science, philosophy and commerce. Yet, even here there is danger. Unsanctified wisdom may, and often does, fill with extreme pride, or loathsome vanity. Men may be intellectual demons, and thus resemble closely the fallen Satan, who often appears as an angel of light. Now, having glanced at the course prohibited, let us see the reasons on which it is grounded.
We should not glory in them,
1. Because they are distinctions which we owe to the providence of God.
The riches of the earth are all the Lord’s. We are never any thing but stewards. Whatever we may have, it is the Lord’s. Money in our possession. We could not have had it without God. He could have placed us in conditions of abject poverty’97blighted all our plans, &c.
So of Might. Instead of corporeal energy, we might have been weak, and maimed from our birth; might have been of the most insignificant class of society.
So Wisdom. Our birth might have been among savages. Or God might have given us the vacant stare of the idiot. All our capacities are from God. We should not glory, &c.
2. Because they cannot secure us from the miseries of life.
There are common ills to which all are heirs alike. They cannot prevent disappointment. Cannot shield us from disease. Cannot comfort us under bereavement. Cannot stay the progress and advances of death.
3. Because of the uncertainty of their continuance.
None of them stable and sure. Riches are uncertain. So called. Might, a paralytic stroke, Or, the might of influence; Haman, Zedekiah, Napoleon. So is Wisdom, a fever, a fall, &c. Dean Swift, the brightest wit that his country ever produced, died a confirmed helpless idiot. A worm at the root of every earthly good.
4. Because none of them can render us acceptable to God.
How important to be accepted of God. The Egyptians were learned, and yet gross idolaters. Pharaoh, and Belshazzar, and Herod, men of riches, &c.; yet, mark their history. God is no respecter of persons. See the rich man and Lazarus.
5. Because they avail us nothing, in the world to which we are hastening.
All distinctions cease. None but a moral difference will be important. Only two classes, The righteous and the wicked, believers and unbelievers, &c. "Let not then the wise man," &c.
II. The Course recommended, and the Reasons on which it is grounded.
It is to glory in the true knowledge of God.
1. To know God as the moral governor of the world.
Judgeth righteously, &c. To acknowledge him as such. To fear him as such. To obey him, &c.
2. To know God as of unbounded benevolence.
"Who exercises lovingkindness." In nature, providence, grace, bounty, forbearance, mercy, &c. Especially in the gospel of Christ. The church, &c. Now, we should glory in this personal, experimental knowledge of God.
1. Because it is represented as the sum of religion.
We are directed to "know the God of our fathers," &c. "This is life eternal," &c. "Yea, doubtless," &c.
2. Because this is a source of constant felicity to the soul.
"One thing I know," &c. "I know in whom," &c. "I know that my Redeemer liveth," &c. "Rejoice not in this, but rather," &c.
3. Because this will be connected with eternal blessedness.
It is life eternal. This spiritual knowledge will be perfected in glory, and endure forever.
Application
1. Avoid false and delusive grounds of glorying.
2. The Christian can rejoice in God always.
3. Let the sinner be admonished. God is righteous and just, and will not spare the guilty.
Autor: JABEZ BURNS