831. ISA 30:10. INFATUATED HEARERS

Isa_30:10. Infatuated Hearers

"Speak unto us smooth things."’97Isa_30:10.

It seems unaccountable that intelligent beings should become so foolishly infatuated, that they should prefer deceit to sincerity, and falsehood to truth. And yet men do so, not in reference to temporal things, which are only of secondary moment; but in reference to the soul and the great realities of the eternal world. The more important the subject, and the more valuable is the truth relating to it; and the more needful to avoid error. So that to be willingly deceived in the highest of all concerns, amounts to nothing short of moral insanity. Yet of this worst form of madness, men are most extensively guilty. The context exhibits the character of such. "That this is a rebellious people, lying children, children that will not hear the law of the Lord:" Isa_30:9 : and then follows the text itself. Surely such may be accounted infatuated hearers indeed.

Let us then notice,

I. What it is to speak smooth things.

II. Why people desire it.

III. Its final results.

I. What it is to speak smooth things.

(1.) Now we are not to confound this with speaking kind and affectionate things. A great portion of God’s word is occupied in declarations of Divine kindness, and in promises of a gracious character.

Now the minister may not only dwell on these things, but give them a holy prominence in his teaching. The Saviour did this, and so did the Apostles. Their chief theme was God’s love to a perishing world, and the universal mercifulness of the Gospel economy.

(2.) Nor with a prudent presentation of truth, so as to avoid as much as possible the prejudices of those we address. We are to be wise as serpents in these things. The utmost prudence may be used in order to disarm prejudice, and obtain a welcome for the truth. And a minister may go great lengths in accommodating himself to the condition and circumstances of his hearers, with a view to secure their eternal salvation.

So Paul acted: "For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; to them that are without law, as without law (being not without law to God, but under the law to Christ), that I might gain them that are without law. To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some."’971Co_9:19-22.

(3.) Nor is it to appeal to the generosity or candor of men. Paul often did this as before Felix and Agrippa; and also, when he called the Jews, at Rome together, to hear his message, (Act_28:17, &c.)

Now let these distinctions be kept in view, To speak smooth things, is not necessarily,

(4.) To teach error; nor yet to adulterate the truth. A man may declare truth all his life, and yet may so garnish it, and soften down its forcible style’97and so avoid directness of aim’97that he shall be really guilty of the evil of speaking smooth things. So that false teaching is not absolutely essential to smooth speaking. But it is to keep back every thing which is disagreeable to our hearers. It is to avoid,

1. A too searching process with the consciences of men.

Not to offend the covetous by declaring the mind of Christ on worldliness. Not to offend the pleasure-taker, by showing its utter incompatibility with holy things. Not to offend the formalist, by urging spiritual religion. Not to offend the latitudinarian, by declaring the woes of the Gospel, on those who teach or believe another Gospel; not to mortify the pride of the assuming; not to assail the vanity of the ostentatious; not to arouse the solicitudes of the apathetic; not to humble the spirit of the self-righteous; not to denounce the baseness of hypocrisy; not to expose the heartlessness of the selfish. Now these are examples in which ministers are in danger of speaking smooth things.

2. This is done by a generalizing way of speaking the truth.

So speaking, as if you were referring to persons out of the congregation. As though those present did not require to be aroused, threatened, condemned! A sort of loose style of address, which never takes effect’97because it has no point, no force. A sword’97very bright it may be, and beautiful to look upon, but without edge. The hammer of truth may be heavy, but it may descend so gradually that there shall be no effect produced’97no signs of power visible’97and, in reality, no execution done by it.

3. This is done by neglecting to enforce the threatenings of God’s word.

Dwelling ever on the sunny side of subjects, and avoiding what would alarm or disturb the hearer. Balak wanted just such a prophet to gratify his wicked malevolence, by prophesying evil of the children of Israel. Ahab, the king of Israel, wanted such a prophet. Herod, and his unlawful wife, would have been delighted with such a preacher. The Jews would never have rejected the Saviour, had he not unveiled their hypocrisy, and declared to them the righteous wrath of God. So Stephen might have died in peace, had he not declared to the incorrigible multitude that they were stiffnecked and uncircumcised in heart, and the murderers of the Just one. By avoiding the denunciations of God’s holy displeasure, men fulfil the request of the text; and, in fact, prophesy smooth things.

Let us inquire,

II. Why people desire it.

1. It is in harmony with the delusions of the carnal heart.

It suits man’s fallen, corrupt nature. Here is no violence done to principles or habits. It is respectable and courteous to be rocked in the cradle of self-esteem and self-gratulation. While this is agreeable to man’s innate love of self, and ease, and applause, it is especially the snare of certain temperaments, who never consider fidelity in any other light than that of rudeness and insult. But men desire this, because,

2. It effects an agreeable compromise with a sort of religion, and with their sins.

People have no objection generally to religion, if they can have one to suit them. One which is convenient, agreeable, and which gives full and undisturbed scope to their evil nature. Indeed, man feels his need of religion’97and one of this sort is as a sweet morsel to the mouth, and as an opiate to their moral nature.

Now, that people do desire smooth things declared to them, is evident,

(1.) Because such teaching secures a large attendance of approving persons. There is the papal religion, of ceremonies and priestly influences’97smooth to the heart’s content of the sinner. So others are delighted with a national state religion, in which they are to be saved according to ecclesiastical canons, and by duly appointed and consecrated priestly authority and influence. There is the Antinomian religion, by which men are saved independently of their own choice and of their own conduct; and where they have only to wait and be acted upon by influences they cannot resist, and be rendered eternally blessed as the result of a purpose before all worlds.

Now, when there is any talent in exhibiting these human dogmas and vain deceits, the rule will be, that multitudes will crowd to hear and receive these smooth things.

(2.) Persons will freely support such a religion. Hence costly erections, magnificently decorated edifices, and hired singing men and singing women, distinguish such places. All these expensive modes of worship are cheerfully met, if the priest will only speak smooth things.

(3.) They will unite in publicly professing such a religion. It is the artificial carpeted way to heaven. No thorns in the way, no self-denial to be experienced, no moral cross to be borne, and no inconvenience felt. Here unsanctified human nature, the world, and a deceived conscience shake hands, in this miserable and delusive compromise.

Let us look,

III. At its final results.

To speak smooth things,

1. Will grieve the Holy Spirit of God.

Here what God says by the prophet: "Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; hut his blood will I require at thine hand."’97Eze_3:17, Eze_3:18. So also, the prophet is commanded at all risks to deal faithfully with the people. "And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear; for they are most rebellious."’97Eze_2:6, Eze_2:7. And what a fearful picture the prophet Isaiah draws of such as are guilty of the fearful sin of infidelity to their solemn charge. "His watchmen are blind: they are all ignorant, they are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. Yea, they are greedy dogs which can never have enough, and they are shepherds that cannot understand: they all look to their own way, every one for his gain, from his quarter."’97Isa_56:10, Isa_56:11.

2. It is opposed to the conduct of the faithful servants of God, in all ages.

What illustrious instances are given! Look at Moses in the presence of Pharaoh. Nathan in the presence of David. Elijah in conversation with Ahab (1Ki_21:17). The Baptist and Herod, in reference to his having his brother’s wife. But the Great Teacher, Jesus, whose spirit was grace itself, and who manifested it to all, and showed compassion to the vilest. Yet hear him, in his address to the religionists of his day, (Mat_23:1, &c.) And so also Paul (Act_20:26-27), the good and the faithful servant of Jesus, said, I have declared the whole counsel of God.

3. It is fraught with ruin to souls.

Under such teaching, men trifle and slumber on in their sins, until their desolation and overthrow is complete. Thus priest and people’97the deceiver and the deceived’97perish together. One for his infidelity to God and souls, and the other through yielding to the spirit of delusion. The blind leading the blind, they both fall into the ditch. How unspeakably terrible must be. the eternal condition of such teachers! And how awful will be the meeting between the destroyers and the ruined, in the great day of God.

Of all trusts, that of the Christian minister is most solemn and momentous; and how needful is it that hearers of the word should feel their own individual responsibility, and test all teaching, by bringing it to the law and to the testimony. Instead of this, however, multitudes utter the language of the text, and dare all consequences, if the prophet will only declare. to them smooth things.

Application

Learn’97

1. The true interests of hearers. To place yourselves beneath the teaching of faithful watchmen. Better have truth plainly and sometimes even roughly conveyed, than be the victims of error and smooth things. In a clerk for your business’97a teacher for your children’97a physician for your bodies, you would desire fidelity. How much more should you seek it in the servant of Christ, who ministers to your soul!

2. Speaking and healing have each their inevitable results. False teaching, and prophesying smooth things, must be as poison to the soul. It must tend to the most fearful of all catastrophes’97the death of those who receive it. So hearing should not only have respect to the truth, but the mind should be directed to hear with discrimination, with solicitude, with prayer, with an earnest desire to obtain present and everlasting good. And a right healing of true things will effect this; for God has said to those who hear his gracious word, "Hear, and your souls shall live."

Autor: JABEZ BURNS