842. EZE 30:31-32. FORMAL AND UNPROFITABLE WORSHIPPERS
Eze_33:31-32. Formal and Unprofitable Worshippers
"And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. And, lo, thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument: for they hear thy words, but they do them not."’97Eze_33:31-32.
Human nature is the same in all ages. Hence the very follies and sins of the ancients we see developed around us every day. Were there skeptical men then, like Pharoah? So there are now. Were there daring blasphemers? so now. Degraded profligates? so now. Frivolous and thought less persons? so now. Were there others observing the proprieties and decencies of life? so are there now. Were there also then formalists, men who had only the name and externals of religion? so there are now. Who will not perceive that the prophet’s description is just as close, and searching, and true, in reference to multitudes now, as it was when he uttered it in reference to Israel of old? Now it is in this way that God’s word becomes not only a true record of past events, and a faithful describer of human conduct, but it is a clear transparent mirror of the human heart and character. Every man may thus see his own likeness reflected, in the spirit and doings of some order or class of persons who lived in past ages. And the chief value of this department of God’s word arises from its vivid portraitures of the human heart. Now, a considerable portion of the masses who give external attendance to outward worship, we fear, may see their true state in the picture our text presents. Happy, if thus seeing it, they may be led to feel the great importance of becoming spiritual worshippers; as God can only accept and be pleased with such.
Let us then notice, in the description,
I. What is commendable.
II. What blameworthy.
And,
III. The cause assigned for it.
In the description, notice,
I. What is commendable.
Observe,
1. There is attention to Divine things.
They come to God, that is, to his house. They do not neglect religious observances. They regard the Sabbath’97they regard the sanctuary; and, therefore, were not rejecters nor despisers of Divine things. How proper and right is all this! God ought to be worshipped, and his holy ordinances regarded. He demands this; and it is alike our duty and privilege to be obedient to his commands. How beautiful and hopeful is this course, when contrasted with those in whose thoughts God and Divine things have no place! Who ask, "Who is the Lord that I should serve him; or, what profit will there be in calling upon him?" A man who neglects yielding homage and worship to the Most High, is both guilty of great impiety and practical atheism. Let all men thus act, and God would have no intellectual recognition in his own world. But our text describes a class who do acknowledge God, who do honor his name, and attend to his worship and ordinances. But observe,
2. Their spirit and demeanor are serious and reverential.
They are not light and trifling,’97they are not slumberers,’97they are not charged with forgetting what they heard;’97but they are serious, and grave, and reverential as God’s people. No human eye can discern any difference. They come to God, says the prophet, "As thy people." Hear with the same apparent interest and concern. How proper and pleasing is all this! A becoming demeanor in the sanctuary is most important. For where should there be lowliness of spirit, and veneration of soul, if not in the presence of Jehovah? And how reprehensible the conduct of those who, in the sanctuary, seem as thoughtless and giddy as though they were in the ball-room, or some place of worldly display! Where it is evident to gaze abroad, and attract the observation of others, is the chief end in view. But those brought before us in the text are distinguished for the utmost external decorum; and they come, and hear, and sit, even as God’s people.
But still more, observe,
3. They appear to love Divine things.
"With their mouth they show much love;" that is, much love to God and to his service’97to his house’97to his people. Speak kindly and affectionately of religious things. How encouraging this is! How really gratifying to minister and people! It is not unusual, however, for us to come in contact with this warm and ardent approbation of public religious services’97where there is the complete absence of spirituality of mind. Men love music, and they enjoy the service of song.’97They love eloquence, and they are delighted with the addresses of the preacher.’97They are eminently social, and they love to mingle in the assembly of God’s people. But, alas! after all, they are only outward court worshippers, and never venture into the holiest of all, or hold communion of heart with the living God.
But, in the text, they go even beyond this, for,
4. They enjoy, and are delighted with Divine things.
"And, lo, thou art unto them as a very lovely song," &c. They praise the preacher. What a wise man! they exclaim. What an excellent man! How eloquent! how original! how edifying! what a treat to hear him! There is, in fact, no end to their eulogies. And we have no reason to suspect their sincerity. They, no doubt, in some sense feel and mean what they say. Such receive the word with manifest joy. It acts upon them as an intellectual or emotional stimulant. It tells upon their lively imaginations, or nervous temperaments; or it accords with their theological predilections, or religions convictions. Now these things are all commendable, so far as they go; but they are all the while at an immeasurable distance from true and saving piety; and the root of the matter is not in them. However cheering it may be to witness the conduct they exhibit, yet, observe, the serious defalcations related in the text; and this leads us to notice, in their spirit and conduct,
II. What is blameworthy.
We have seen what is right so far;’97but the first charge against them is, that they are not practical hearers. "They hear thy words, but they will not do them." They hear and they understand, and know their duty; but will not do it. Not that they cannot do them; for then it would be their misfortune. Duty always conveys to us the idea of ability possessed, or attainable; and where there is neither, there can be no moral obligation. But they can, and ought to do them; but will not. It is our wills that are at fault. Ye will not come unto me, said Christ. They are awed by threatenings, but do not flee from their sins. They are moved by expostulations, but do not yield their hearts to God. They are affected by invitations, but they do not come and return to the Lord with repentant minds and penitent hearts. They are pleased with Divine things, and wish to be counted God’s people; but will not in heart and life serve him. They may have good desires, good resolutions, and good purposes; but they do not obey God’s word. A grave and fatal deficiency! Remember the necessity of being not hearers only, but doers of God’s work; that ye may be blessed in your deed. So while there is much to admire’97how much more to censure and condemn! How melancholy is this exhibition! yet is it not the state of multitudes who go to God’s house and worship as his people? If such be the fearful condition of many who go up to the services of God’s house, how needful is it that we should cherish the spirit of faithful self-examination, lest we should deceive ourselves; and, like the foolish virgins, find at last the door of hope closed against us. And in the sanctuary we may well present the following thoughts to God, in earnest prayer:’97
"Now, mighty God, thine arm reveal,
And make thy glory known;
Now let us all thy presence feel,
And soften hearts of stone.
Send down thy Spirit from above,
That saints may love thee more;
And sinners now may learn to love,
Who never loved before.
Furnish us all with light and powers
To walk in Wisdom’s ways;
So shall the benefit be ours,
And thou shalt have the praise."
Then let us consider,
III. The cause assigned.
Now, various are the hindrances to the acceptable and profitable worship of God. There is no one cause that operates upon all. With one, it may be unsettledness and dissipation of mind. With another, it may be listlessness and apathy of spirit. With a third, it may be want of self-application, and serious reflection; or inattention and forgetfulness. (See Jam_1:22-24.) But the text speaks of one prevailing evil in the days of the Prophet, an evil which we fear is yet very common, and very fatal to profitable worship.
"Their heart goeth after covetousness." See this illustrated in the parable of the sower,’97"He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful."’97Mat_13:22.
See it in the young ruler to whom Christ said’97"If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. But when the young man heard that saying, he went away sorrowful; for he had great possessions."’97Mat_19:21, Mat_19:22. See it in the cause, producing the apostasy of Demas; who loved the present world, and forsook Christ and his people. See it in those, who when invited to the feast, excused themselves on the ground, that their farms, and oxen, and merchandise, must occupy their attention; and, therefore, they could not come. How fallacious this! for a proper regard to the things of this world is quite compatible with a godly life.
Now, observe, diligence, prudence, frugality, are all in unison with Christian virtues. But covetousness is the inordinate desire of the heart, for some earthly attainment; it may be for riches. If so, they that will be rich, fall into divers temptations. The love of mammon and the love of God are opposites. It may be an inordinate desire for wordly fame’97the honor and approbation of men. If so, we cannot supremely desire God’s favor, and seek intensely the approbation of men. In all cases a covetous spirit, whether it goes after riches or fame, hardens the heart. It is the moral ossification of the soul. It destroys sympathy, tenderness, and generosity. Any class of men are more easily impressible, than the covetous. It closes the heart against God’s good Spirit, and his supreme claims. There cannot be two on the throne of the affections’97gold and God. If covetous, then God is excluded. We may further add, that this inordinate earthly spirit, tends to moral darkness of soul. It deceives the heart. It is a respectable vice. Other sins are generally disreputable,’97seldom is covetousness so. Persons reason thus: I seek to improve my condition. My conduct and pursuits injure no one. To which we reply: Covetousness robs the whole world, and your own soul also. It is a deceiving vice. It hoodwinks the moral perceptive powers, and darkens the mind to its own destruction. Every thing that hardens the heart, must do so. So that, if covetousness could exist alone, and have no companion sin, it would effectually exclude all acceptable religion; and finally, sink the soul into endless perdition. No covetous person can enter into the kingdom of God.
In conclusion, then, learn,
How necessary is self-inspection. Examine your hearts, and know yourselves fully and honestly. How needful is real earnestness in religion, experimental piety; that which gives the whole heart and soul to God. To withhold our intellect, or affections, or profession, or practise of holiness from God, is to rob him of his righteous and just claims. We say to those who are desirous of possessing what is truly good and precious, covet earnestly the best gifts. There are things really worth having’97intrinsically valuable; and the possession of which it is right, yea most laudable, to desire, and that with all your hearts.
There is the divine favor, which is better than life, the holy influences of the Divine Spirit, and a full plenitude of that grace which is treasured up in Christ, for all his people. Be careful not to be content with being as his people, but be of the number who truly are his children. And see to it, that while attendant on the outward forms of piety, that thou seek and attain to its inward, spiritual, and vital power. And thus God himself will be the rich portion, and everlasting joy of your souls.
Autor: JABEZ BURNS