626. ZEC 4:6, ZEC 4:7. INSUFFICIENCY OF MERE HUMAN EFFORTS TO EVANGELIZE THE HEATHEN WORLD
Zec_4:6, Zec_4:7. Insufficiency of Mere Human Efforts to Evangelize the Heathen World
By Rev. T. S. Crisp.
"Not by might, nor by power, but by my Spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain."’97Zec_4:6, Zec_4:7.
We are endeavoring to rear a temple for God, by spreading the gospel, and building up the church of Christ in the heathen world. Our cause is. great, our difficulties many; but God is all-sufficient. We notice,
I. The conversion of the heathen world is a vast and difficult undertaking.
Many considerations may be adduced in proof of this position. Let us select a few which are obvious to every one.
1. Reflect on the object aimed at. It is no other than the conversion of souls to God. This object is so momentous that, under any circumstances, it is worthy of every effort by which it can be rendered attainable. Compare it with any thing else: with the conquests of ambition, or the nobler triumphs of liberty; the splendor of great achievements, or the benefit of useful discoveries; the treasures which art and labor amass, and the luxuries which these treasures purchase; the blessings of peace, the sweets of friendship, and the most refined endearments of social life: great and alluring as these objects are, the conversion of souls is still greater. Nay, the conversion of one single soul outweighs them all.
2. Look at the dimensions of the field on which we have entered, in seeking the conversion of the heathen. "The field," said the Saviour, "is the world," Mat_13:38. The whole world was before the apostles when they commenced their labors: not a spot could they visit, beyond the borders of the promised land, which the tidings of mercy, and the Spirit of life accompanying these tidings, had ever entered.
3. Think on the obstacles arising to this undertaking from the degraded state of the heathen world. Various are the forms which idolatry assumes; but each presents some peculiar character of evil. It is difficult to say which proves the greatest barrier to the reception of the truth’97the grossness of some, or the refined sensuality of others. We know not on which to look with the greatest pain: the mind of an idolater, sunk to the lowest point of intellectual debasement, his ideas few, confined within a narrow space, and as grovelling as they are few; or the faculties, acute and polished, capable of taking a large and lofty range, while the mind thus elevated is only rendered the more enslaved, in proportion to the force with which it embraces the delusions and abominations of heathenism.
Idolatry, thus produced and nourished, becomes like an enemy intrenched within an impregnable fortress. All the strong, evil passions are on its side; from them it receives its character and complexion. Corruption is on its side; for it is the source from which it sprang. A guilty conscience is on its side; for, while the principles of idolatry are such as palliate the guilt of sin, its rites are calculated to soften down whatever yet remains of misgiving and uneasiness in the conscience. And though mere frivolous ceremonies can never impart solid peace, yet they lull and stupefy; and, in this deadly repose, the soul is unwilling to be loused and disturbed. The senses and appetites are on its side; for pomp and parade, rioting and mirth, festivals and shows, licentious indulgence, and secret abominations, suit the depravity of the fleshly mind. "Wherein they think it strange that ye run not with them to the same excess of riot," 1Pe_4:4. This is the element in which the carnal mind delights to live and to revel. Oh! with what force, and to what a depth must that religion strike its roots, on which forbidden fruits is seen to grow so luxuriantly. How, then, shall the overthrow of this mighty evil be brought about? This leads to the second general remark, that,
II. It is vain to attempt it by human power and might. "Not by might, nor by power," said the Lord to Zerubbabel. Let it, then, be observed,
1. That human power, in itself, is quite insufficient to effect this object. Whatever the skill and energy of man may produce, they can never bring about a great moral renovation in the world. The force of human authority has made men hypocrites, but not believers. The power of the sword has been effectual in destroying the faithful; but this weapon of death has never become the instrument of life, by raising up others in their place. Human laws have exerted their energy, and have produced abject, hollow, constrained submission, not the voluntary homage of the heart. Armies have gone forth to demolish the works of man; but armies cannot "build the temple of the Lord of hosts." Great is the power of persuasion: nothing greater than the force of mind over mind. But what was the effect of this before the gospel came? "The world by wisdom knew not God," 1Co_1:21. Among the celebrated nations of antiquity, the human intellect had reached its highest elevation, and was enlarged to the greatest dimensions. Yet all that was effected by the majesty of eloquence, and the charms of poetic fiction, by the researches of philosophy, and the strength of moral reasoning, was an exchange of the barbarism of rude idolatry, for a system of theology as licentious as it was complicated.
Has any system of morals, invented and propagated by the power of man, been attended with efficacy in subduing the corruptions of the heart? Where has such a spectacle ever presented itself? One system, indeed, there was, which did operate with mighty force. Mohammed tried what could be effected by might and by power. And did he succeed? He succeeded to the utmost in leaving to posterity a lasting, awful monument of what human power alone can do. It could give an air of sanctity to gross sensuality. It could stupefy and intoxicate the mind, laying prostrate its intellectual faculties, and brutalizing all the feelings of the heart. It could reduce man to the most odious vassalage by which the mind has ever been fettered; while it exalted a mortal to a dreadful eminence, from which he looked down on whole regions, overspread with blasphemous and infernal delusions, more deadly in their effects than the ravages of the locust, the horrors of war, or the desolations of the plague. But where is the spot, however contracted, over which the same kind of power has spread spiritual life and moral liberty, peace of conscience, and purity of heart? Nowhere: nor can these blessings ever be seen, where no higher power is at work than that of man.
2. In effecting this object, God will not make a display of human power and might. In establishing his spiritual kingdom among mankind, how frequently has God chosen "the weak things of the world to confound the things which are mighty!" 1Co_1:27. A nation is selected for the purpose of stripping Satan of his glory, and trampling him in the dust. And what is this nation? Their progenitor was a wanderer in a strange land. They themselves were oppressed by tyrants, and hated by surrounding nations: they passed through a long and bitter captivity: they were sometimes brought so low that their state became almost hopeless. Yet, while the greatest monarchies rise and fall, this people are preserved, that from them may spring "the Desire of all nations." He comes!’97but he is clothed in all the feebleness of a mortal body. He is the subject of want and sorrow, of opposition and cruelty, to which he voluntarily yields. He is betrayed and deserted, derided and crucified. And, in his crucifixion, he passes through that overwhelming desolation of mind, which even exceeds the sufferings of the body. Yet, in the midst of all this, what is he doing? He is contending, single-handed, against all the powers of darkness’97bringing glory to God’97spreading peace through the earth’97raising the guilty from hell to heaven’97and reconciling Divine justice and mercy, in the pardon of the rebellious.
Survey the history of the church, from that period down to the times in which we live, and the truth of the language of the text will receive abundant confirmation. I refer to the Reformation from Popery. This was brought about by the instrumentality of one agent principally’97the immortal Luther. It is indeed true, that the way was, in some measure, prepared for that emancipation of the mind which then took place. The writings of such men as Wycliffe had diffused some light through the regions of popish darkness. But where was the man to be found to put a finish to the great enterprise of chasing away the shades of night? How, then, is the great object we are aiming at, to be effected? We can cheerfully answer this question by observing, that though it is "not by might, nor by power," yet,
III. It is by the Spirit of the Lord of hosts.
This is a part of the subject on which it is pleasant to expatiate. If there be any thing which is as delightful as it is certain, it is that the things which are impossible with men, are possible with God, Matt. xix 26; and where men must confess the inadequacy of their efforts, the power of the Spirit is there seen to shine and triumph.
The following considerations will show that all the good now going forward among the heathen, must be traced to the influence of the Spirit of God.
1. The great work of converting and purifying souls belongs peculiarly to him. He exerts an influence, which, in the Old Testament, is brought forward under the image of pouring "water upon him that is thirsty, and floods upon the dry ground," Isa_44:3. For all the holy animation and vigor, all the activity and fruitfulness, which belong to the renewed soul, proceed from him. In the gospel economy, his office is distinctly stated. To him is ascribed the first awakening of the soul’97for we are "born of the Spirit," Joh_3:4.
2. The instrument employed for thus converting the heathen world, is peculiarly his own. The closed eye admits not the light’97the callous heart receives not the truth; yet it is the "word of God" only, which works effectually in the soul. It is by "the Truth" alone, that we are sanctified. "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost," 1Th_1:5.
3. It is the peculiar office of the Spirit to honor the Lord Jesus Christ. It is the office of the Spirit to reveal the Saviour effectually to the heart; for "He shall receive of mine," said Christ, "and shall show it unto you," Joh_16:14. And why does he thus employ his influence, to show forth the power and love, the glories and grace, of the Redeemer? Why does he give the Cross such mighty attractions, rendering this the object around which all the affections and hopes of redeemed sinners rally as their centre? Because it is thus that Christ is honored; for, says the Saviour, "He shall glorify me." In attempting an improvement of the subject on which we are now dwelling, observe,
(1.) That it shows the principle which ought to pervade the exertions of missionary societies: a principle of dependence and humility, a willingness to ascribe all the glory to him, to whom alone it belongs.
(2.) This subject affords encouragement under difficulties. Let us silence every objection which carnal reason would suggest; and excite ourselves to fresh, unwearied ardor, by continually looking up to the strong for strength. "Our sufficiency is of God," 2Co_3:5.
(3.) This subject is calculated to give elevation to our hopes. Whatever God’s purposes may be, it is as certain that they will be accomplished, as that they have been formed. "The residue of the Spirit" is with him, who is "the head over all things to the Church;" and that which remains to be given is equal to that which remains to be done.
(4.) This subject teaches us in what way every one may effectually promote the interests of missionary societies. The question which Saul addressed to Christ on the road to Damascus, is one which every genuine friend to the cause of the Redeemer will seriously and honestly ask’97"Lord, what wilt thou have me to do?" Act_9:6. If the mind be devoted to God, there will be no difficulty in finding an answer to such an inquiry.
Autor: JABEZ BURNS