822. ECC 3:12. JOY AND BENEFICENCE

Ecc_3:12. Joy and Beneficence

"I know that there is no good in them, but for a man to rejoice, and to do good in his life."’97Ecc_3:12.

There are two views which may be taken of this world’97one bright, the other dark. In the dark view, we may see in it, sorrow, affliction, misery, and death. It seems one dreary valley of dry bones’97one gloomy sepulchre.

Now this view seems to present to our mind certain portions of divine truth with peculiar effect; for instance, the peculiar admonition of Micah,’97"Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction;" Ecc_2:10. See also Job_14:1-2; and Heb_11:13-16.

The other view regards this world as the production of infinite wisdom and goodness; and also as full of the evidences of his love, and gracious regards to man. Hence we behold it replete with divine beauty’97overflowing with streams of mercy; and we see the great Parent of all opening his liberal hand, and supplying all his creatures with good. Now it is this view of God’s goodness to us, in this life, which should lead to the wise and pious conclusion of the text’97that the end of all is, that men should rejoice and do good in this life.

Observe, then,

1. The nature and the characteristics of the joy we should cherish.

Now this joy is evidently to be an emotion of the soul’97the very opposite,

1. Of desponding gloom.

We are to behold God’s world; and to gaze, and admire, and adore! We are to contemplate God in his marvellous works with enlightened eyes, and not with superstitious terror. We are to behold his goodness with confidence, and with a holy, trusting spirit. Not to seek out the dreary and the dark; but look for, and dwell on, the manifest goodness of God.

An intelligent survey of the divine works is eminently calculated to fill the soul with feelings of lofty exultation and joy. And the Christian should cherish this, and endeavor to delight himself, not only in God’s character and relationship to him, but in the Divine government and works. The consideration that every thing in this wondrous world, is the work of his heavenly Father, should fill him with holy admiration and delight.

Then this joy is to be the opposite,

2. Of ungrateful discontent.

It is true, there is much to make us grave and serious’97much to produce consideration and reflection; but how much to fill us with the spirit of grateful satisfaction? Just think, that the God of love rules the world. That he is so forbearing to his frail creatures. That he is so beneficent to all his dependent creatures. That even crosses are sent as medicine to heal us. That we enjoy so very much, and really suffer so little. That wo absolutely deserve nothing. That by reason of sin, we have forfeited all right to any enjoyment whatever.

Now, under a government so gracious as this, shall we murmur and complain? Shall we fret ourselves against God, and find fault with him? Shall we be discontented and unhappy? A course like this would involve base ingratitude towards God, a spirit of arrogance in ourselves; and could only be productive of inward wretchedness and misery. See Psa_103:10-14.

Now, let these things be considered; and content will reign in the soul, and praise flow from the lips. Then this spirit of joy is the opposite,

3. Of unbelieving alarm.

We need not constantly be looking out for evil or grief. We may trust God, and hope in him: there is no real joy in which trust and hope do not meet. They are essential to its being. Unbelief and tenor destroy it. Well, see then the great beneficence of God, as exhibited in the world. There is no good in them, but for a man to rejoice. Let this supply the Morning hymn of praise; the Evening song of thanksgiving; the continued gratitude and gladness of the whole day, and of the whole life. And how fully are we furnished with the essential material for inspiring this joyous life and confidence in God; and for expressing it in thoughts and words, appropriate to the moral grandeur of the subject. See Psa_89:1; Psa_105:1-3; Psa_106:1-2; Psa_107:1; Psa_113:1-3; and Psa_145:1-2, &c.

Observe,

II. The practice of goodness we should exhibit.

Not only to rejoice, but "to do good."

Now, we must not only rejoice in God’s goodness, but we must also imitate it. See Mat_5:43-48. Not enjoy it selfishly, nay, we cannot do this. As the Israelites could not hoard up the manna in the wilderness without it becoming putrescent’97so all selfishness defeats its aim, inasmuch as what we hoard can confer no real enjoyment on ourselves. In such cases we rob others, and are not enriched thereby. If others are not allowed to partake with us, then will it become unfit even for our own use.

Now, selfishness sins not only against man, but against God. It is contrary to his goodness and benevolent laws. He has demanded that we shall love him supremely, then our neighbor as ourselves. And we cannot keep either, of these commandments separately. If we really love God with all our hearts, we shall delight to obey the law of love in reference to our fellowmen. And the real unselfish love of men will ever be accompanied with true love to God. This love, in both cases, is the same holy principle and emotion; but diverging into the two directions of God and our fellow-creatures. We are to rejoice in God’s goodness, and to imitate it as dear children.

Now in reference to this practice of beneficence, observe,

1. The sphere of goodness is large.

It includes the wide world. Everywhere there is sin, misery, and death. And everywhere are demands on Christian piety and mercy. No clime, or people, or tongue, forms an exception. No object can be too near or too distant. One suffering man on the utmost verge of the globe, would have a right to our compassion and mercy. Love of kindred, and friends, and objects close at hand’97may well first engage our beneficent regards. Love of country may next occupy our loving purposes and actions. But true Christian goodness, like the love of God, is to clasp the world in its merciful embraces, and seek the real happiness, as far as possible, of every creature. Hence the enlarged command’97"to do good unto all men, especially to such as are of the household of faith."

2. The objects of goodness are numerous and diversified.

There are few who could not be benefited by Christian goodness. See that crowd of the poor, evidently in deep adversity! Behold those widows, orphans, and fatherless children! See that crowd of the ignorant, morally benighted, and observe that mass of the profligate and perishing! Millions of heathen, both at home and abroad. How manifold the forms of wretchedness that stand out before us! None need go far to find those whom his goodness may not bless, and whom his beneficence may not relieve; so that you will not require to go far, or wait long, to cany out the text; but the difficulty will be rather to select the most wretched and miserable from among the almost infinite variety of the suffering around you. Observe,

3. The means of goodness are ample and various.

Who can doubt, but that the Church of God possesses a plenitude of moral and benignant power, almost sufficient to dry up the griefs of the world. There is the wealth of the Church of Christ, which, if collected and wisely expended, would do immense good to the poor and the afflicted. If Christ’s disciples were trained in his own school of self-denial, and all worldly luxuries and fashion eschewed, what provision might be made for the wants of the wretched! Not only would the resources of the Church be sufficient for all spiritual work’97whether at home or abroad’97but it might imitate its gracious and loving Lord, in going out everywhere to bless and relieve the temporal miseries of mankind. Now along with the means possessed, there is the spirit of goodness in the hearts of God’s people’97the promise of the divine blessing; and in addition to all these, all kinds of talents, and gifts, and opportunities.

Observe,

4. Neglecting practical goodness, we cannot please God.

We have shown you, that the first table of the law requires’97homage, and love, and obedience to God. The second’97love and goodness to our fellowmen. If this is true of the law, still more so is it of the gospel. This is emphatically a dispensation of tender love and mercy. Now, to neglect the exercise of goodness, is to violate the express commands of God’97to oppose the spirit within our hearts’97to run counter to Christ’s blessed example’97and to sin against our fellowmen.

Hence, how fully and distinctly we are taught this in the divine word. Jam_1:27; 1Jn_3:17; Heb_13:16.

5. Disregarding goodness, we cannot enjoy the highest order of happiness.

(1.) Our human nature cannot. The eye, the ear, the heart, are all made in connection with the whole nervous system, for pity and sympathy; so that the exercise of goodness is really a source of pleasure to our wonderfully made physical system. It adds enjoyment to the tender sensitive nervous system of our material frame and animal nature.

(2.) Our spiritual nature. Now, if the natural man receives enjoyment from the active outgoings of goodness’97how much more our new and moral nature, that which has been born from above. The divine within us must be exalted and blessed, as it is in unison with God, its source and exemplar. So, that to follow him, as dear children, is to give scope to the new man, and enjoyment to our spiritual and sanctified emotions. So that we are blessed, as we bless. Happy, as we make others happy. Full, as others are satisfied. Exalted, as others are lifted up. Hence the exercise of goodness is the very law of spiritual life’97the very blessedness of the new man.

6. The opportunity of goodness is specifically circumscribed.

The text says’97"To do good in his life." And who can tell how long it will last? A few years, or only another day! How clear that it will be a span at most! Hence Christ said’97"I must work while it is day, for the night cometh when no man can work." See Ecc_9:10. So that this life presents the only sphere for beneficent actions. Neglect this, and our opportunity of doing good is gone forever. Our probation relates to this life’97our facilities of usefulness are in this life’97our money, and talents are to be employed in this life. Here we are to labor, to sow the good seed’97to imitate the Saviour’97to carry out the design of our stewardship’97to honor religion’97to bless man, and glorify God. Now, each and every claim must be met’97or never! No giving’97no teaching’97no pitying’97no helping in the grave, or the eternal world. Then how forcible the text’97"I know that there is no good in them, but for a man to rejoice and to do good in his life."

Application

From this subject,

1. See the great ends of life. Joy and usefulness. Not gloom and indolence’97not melancholy and isolation’97not murmuring and misanthropy! No, but grateful joy towards God’97and true and unfeigned goodness towards men. Observe also,

2. The connection of the two. Beneficence will make the eye bright, and heart glad. And joy in God will produce a tender and loving spirit towards the sorrowing and suffering around us. In this sense, the joy of the Lord will be our strength to do good, and to honor his holy name. We perceive the reason,

3. Why so few enjoy the bliss of elevated piety. They yield themselves to gloom, and murmuring, and despondency. They fret themselves against God. And often, in addition to this, they neglect active beneficence. How strange, if such bad much real enjoyment.

4. How all should labor to rise to the dignity of the spirit of the text. This is the great privilege of all the children of God. The text belongs to no order or class of God’s people; but it is to be received and exemplified by all. Every converted soul is called to rejoice in God; and according to their means, to do good in this life.

Autor: JABEZ BURNS