836. LAM 1:14. THE TWO YOKES

Lam_1:14. The Two Yokes

"The yoke of my transgressions is bound by his hand: they are wreathed, and come upon my neck."’97Lam_1:14.

"For my yoke is easy, and my burden is light."’97Mat_11:30.

We are generally most powerfully struck and most deeply impressed, by viewing things in contrast. Thus, the value of light is most evident, when contrasted with darkness,’97health, when contrasted with sickness,’97pleasure, when contrasted with pain,’97hope, when contrasted with despair.

Now, we wish to place, in direct and striking contrast, the two yokes:’97The yoke of sin, and the yoke of Jesus. But, we premise,

(1.) That all men bear the one or the other of these yokes. All men are under the power of Satan, or God’97of evil, or of holiness. We further premise,

(2.) That the yoke of sin assumes various aspects. In one, it is bold infidelity. In another, daring profanity. In a third, public profligacy; while in others, it may be reckless indifference’97inconsideration’97worldliness. We further add,

(3.) By the yoke of Christ: we mean spiritual, experimental, and practical godliness. Not the name, or mere form; but the inward kingdom of his grace in the soul. These things being understood, observe the contrast in the two yokes,’97

I. In their influence on the body.

The yoke of sin often leads to habits which injure the health’97destroy the constitution’97and shorten life. "The wicked do not live out half their days." Go to the hospital, and see how many are there, incurable and hopeless, directly through the influence of their sins. How true the text, that the yoke of transgression is bound by his hand; they are wreathed and come upon the neck; irritating, and galling, and destroying all comfort and enjoyment. Many of the maladies which shorten life, are the results of special sins’97such as gluttony, intemperance, sensuality. The slave of sin, who turns night into day, and gives up the wonderfully wrought system of the body, to the drudgery of iniquity’97no wonder that his course is quickly run, and that he soon enters the house appointed for all living.

But Christ’s yoke tendeth to health and long life. Hence how the wise man, in proverbs of truth and godliness, dwells on this view of the subject. He says of wisdom; by which true religion is intended’97"It shall be health to thy navel, and marrow to thy bones. Length of days is in her right hand; and in her left hand riches and honor."’97Pro_3:8 and Pro_3:16. "For they are life unto those that find them, and health to all their flesh."’97Pro_4:22. Religion saves from the habits and customs which destroy health and shorten life. It favors order, sobriety, and prudence. The man who values his soul, will not neglect the temple of the body, in which it dwells. And hence all ages and countries, it is the virtuous and godly, as a rule, who attain to old age and long life. Hence it may be said to the wise and Godfearing man’97"Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season." "The fear of the Lord is the beginning of wisdom; and the knowledge of the holy is understanding. For by me thy days shall be multiplied, and the years of thy life shall be increased."’97Pro_9:10, Pro_9:11. "The fear of the Lord prolongeth days: but the years of the wicked shall be shortened."’97Pro_10:27. Then as to these yokes,

II. Contrast them in their influence on reputation.

There are great moral principles which men of the world respect; and some of which are absolutely essential to a good standing, even in common society. Of these, we may mention, truth and probity, integrity and faithfulness, and to which may be added, prudence and diligence.

Now the yoke of sin leads to habits which have a tendency to lower the reputation. We name only two or three:’97Profanity of speech,’97general dissipation,’97extravagance,’97evil companionship. Now, which of these would be a recommendation to a young man, seeking a situation? Do not all these lower and degrade? Do they not expose to suspicion? Are they not all disreputable? No employer would welcome such to an office of trust and responsibility. No parent could desire such to be united to any member of his family.

But look at those who bear the yoke of Christ. Here will be purity of conversation’97orderly habits’97prudential conduct’97good company’97honesty’97sobriety. Such will have been taught by the grace of God, "To deny ungodliness and worldly lusts, and to live soberly and godly." Would not these traits of moral character, anywhere, or to any man, be points of great importance in regard to reputation. Let me quote again’97"Exalt her, and she shall promote thee: she shall bring thee to honor, when thou dost embrace her. She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee."’97Pro_4:8, Pro_4:9. Religion adorns the character, and clothes its possessor with dignity and worth. Contrast them,

III. In their influence on the mental powers. Two things must here be conceded. Many wicked persons are intelligent and learned. Many of the pious are illiterate, and even ignorant. But this often arises from the circumstances in which both have been placed, in early life. All other things being equal, this anomaly would not exist; for godliness would never willingly dwell with illiteracy or ignorance, but would ever select as her votaries the men of knowledge and wisdom. But after all, what, does learning or knowledge do for the man who neglects his soul’s spiritual elevation?

What are the loftiest objects of mere mental pursuit? The things of time, and not of eternity. The things of men, and not of God. Can it be doubted then, that after all, that man must be most mentally exalted, who pursues the knowledge of Divine things,’97the true knowledge of God, in his works and his word. The man, whose knowledge includes the soul’s salvation, and his best interests in both worlds. The yoke of sin tends to pervert the powers, To blight and poison them. Religion to expand, spiritualize, and exalt. Religion sanctifies talent and learning, and makes them infinitely more valuable and important.

Contrast their influence,

IV. On mail’s true peace and happiness. The yoke of sin is heavy’97tyrannical’97 goading. It frets and wreathes the spirit; so says the text. As poisons by their acrid influence create pain and agony, so does sin to the man wearing its yoke. What harassing fears! What perplexing restlessness! Like the troubled sea, they cannot rest. What horrid forebodings! What self-procured agonies and misery! It is the gloomy region of sadness, wretchedness, and despair. A yoke often too intolerable to be borne. Hence how many, like Saul and Judas, rush with frantic madness out of life, unable any longer to endure so unbearable an existence! Christ’s yoke is easy and light. So soon as assumed, it brings rest’97spiritual inward rest. It is ever united with confidence, and peace, and hope. There is the calm and the sunshine of heaven within, and a happy prospect before. It is the region of true blessedness. Great peace have they who love God’s law. Observe again the declarations of the wise man: "My son, forget not my law; but let thine heart keep my commandments. For length of days, and long life, and peace, shall they add to thee. Happy is the man that findeth wisdom, and the man that getteth understanding. Her ways are ways of pleasantness, and all her paths are peace. When thou liest down, thou shalt not be afraid; yea, thou shalt lie down, and thy sleep shall be sweet."’97Pro_3:1-2, Pro_3:13, Pro_3:17, Pro_3:24.

Contrast them,

V. In their connection with the future world.

What is the end of both? The yoke of sin is connected with the darkness, and the fetters and chains of the second death. "He who being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy." "The wicked shall be driven away in his wickedness." The end of those things is death’97the second, the everlasting death. How great the contrast of this, with the man who bears the yoke of Jesus. His path is that of the just, which shineth more and more unto the perfect day. His course tends to increasing peace, and to real joy, and then to endless glory. It is and ever shall be well, in all respects, with the righteous. His last end is linked with promises of blessedness and joy that shall never fail, nor never end. You will observe, too, that in respect of these two characters, there is fitness in both for their future destiny. For sin tends to death, and holiness to life everlasting. He who has borne the galling yoke of sin and rebel lion to death, would be unfit for the services and enjoyments of heaven; and he who has followed Christ in the regeneration, is equally unfit for the society or the woes of the hopelessly lost in perdition.

Then we ask, in conclusion, which yoke,

1. Are you wearing? Be particular in your reply. Don’t mistake in answering this question. And surely it is not difficult to ascertain this. The contrast is so striking, that a knowledge of your present condition is most obviously within your power. If you feel the yoke of sin is upon your neck, then,

2. I urge you to throw it off. It may be difficult; but it can be done. But it can only be done in one way; and that is, by humble faith in the grace of the Lord Jesus Christ. Cry then to Christ for help. Say, Lord, save me! Plead his own love to you, and the rich invitation of his mercy, as proclaimed in the text.

Finally,’97Let the people of God rejoice in their emancipated and happy condition. Let them gratefully bless God for his saving mercy; and let them feel, and earnestly labor to bring those who now wear the yoke of rebellion and sin, to Jesus, that they may take his yoke, and then find rest to their souls. It should ever be felt both to be a duty and a privilege to speak to weary and heavy-laden sinners, and, if possible, to bring them to Christ. This work of holy mercy neither requires profound learning, splendid talents, nor oratorical powers. Have you found the blessedness of Christ’s yoke by experience’97and learned of him? Then, simply and affectionately,

"Tell to sinners round,

What a dear Saviour you have found."

And thus re-echo Christ’s blessed invitation, and illustrate its sincerity and effectiveness, by showing the great things he has done for you. If this kind of plain, social experimental preaching was adopted by Christians generally, the results could not fail to be most cheering. It is just what is wanted in the Church; and it is just what would extensively meet the moral exigences of the world around us. And say not that the preacher only should do this; remember the restored demoniac, who published the tidings of Jesus in Decapolis; and the woman of Samaria, who told her neighbors of the Messiah; and let love to the Saviour and pity for souls constrain you to go and do likewise.

How beautifully the poet urges this course, on distressed and heavy-laden souls!

"Come! said Jesu’s sacred voice,

Come and make my paths your choice;

I will guide you to your home:

Weary pilgrim, hither come!

Thou who, destitute, forlorn,

Long hast borne the proud world’s scorn,

Long hast roamed the barren waste,

Weary pilgrim, hither haste!

Ye who, toss’d on beds of pain,

Seek for ease, but seek in vain’97

Ye whose swoln and sleepless eyes

Watch to see the morning rise’97

Ye, by fiercer anguish torn,

Who for guilt sincerely mourn,

Here repose your heavy care:

Wounded spirit, welcome here!

Sinner, come! for here is found.

Balm that flows for every wound;

Peace that ever shall endure,

Rest, eternal, sacred, sure."

Autor: JABEZ BURNS