Spurgeon PS1003

Spurgeon PS1003

EXPOSITION.

The indictment being read, and the petition presented, the evidence is now heard upon the first count. The evidence is very full and conclusive upon the matter of _pride_, and no jury could hesitate to give a verdict against the prisoner at the bar. Let us, however, hear the witnesses one by one. The first testifies that he is a boaster. “_For the wicked boasteth of his heart’s desire_.” He is a very silly boaster, for he glories in a mere desire: a very brazen-faced boaster, for that desire is villainy; and a most abandoned sinner, to boast of that which is his shame. Bragging sinners are the worst and most contemptible of men, especially when their filthy desires,–too filthy to be carried into act–become the theme of their boastings. When Mr. Hate-Good and Mr. Heady are joined in partnership, they drive a brisk trade in the devil’s wares. This one proof is enough to condemn the prisoner at the bar. Take him away, jailor! But stay, another witness desires to be sworn and heard. This time, the impudence of the proud rebel is even more apparent; for he “_blesseth the covetous, whom the Lord abhorreth_.” This is insolence, which is pride unmasked. He is haughty enough to differ from the Judge of all the earth, and bless the men whom God hath cursed. So did the sinful generation in the days of Malachi, who called the proud happy, and set up those that worked wickedness (#Mal 3:15|). These base pretenders would dispute with their Maker; they would– “Snatch from his hand the balance and the rod, Rejudge his justice, be the god of God.”

How often have we heard the wicked man speaking in terms of honour of the covetous, the grinder of the poor, and the sharp dealer! Our old proverb hath it– “I wot well how the world wags; He is most loved that hath most bags.”

Pride meets covetousness, and compliments it as wise, thrifty, and prudent. We say it with sorrow, there are many professors of religion who esteem a rich man, and flatter him, even though they know that he has fattened himself upon the flesh and blood of the poor. The only sinners who are received as respectable are covetous men. If a man is a fornicator, or a drunkard, we put him out of the church; but who ever read of church discipline against that idolatrous wretch,– the covetous man? Let us tremble, lest we be found to be partakers of this atrocious sin of pride, “blessing the covetous, whom Jehovah abhorreth.”

EXPLANATORY NOTES AND QUAINT SAYINGS.

Verse 3.–“_The wicked boasteth_,” etc. He braggeth of his evil life, whereof he maketh open profession; or he boasteth that he will accomplish his wicked designs; or glorieth that he hath already accomplished them. Or it may be understood that he commendeth others who are according to the desires of his own soul; that is, he respecteth or honoureth none but such as are like him, and them only he esteemeth. #Ps 36:4; 49:18; Ro 1:32|.–^John Diodati, 1648.

Verse 3.–“_The wicked … blesseth the covetous_.” Like will to like, as the common proverb is. Such as altogether neglect the Lord’s; commandments not only commit divers gross sins, but commend those who in sinning are like themselves. For in their affections they allow them, in their speeches they flatter and extol them, and in their deeds they join with them and maintain them.–^Peter Muffet, 1594.

Verse 3.–“_The covetous_.” Covetousness is the desire of possessing that which we have not, and attaining unto great riches and worldly possessions. And whether this be not the character of trade and merchandise and traffic of every kind, the great source of those evils of over-trading which are everywhere complained of, I refer to the judgment of the men around me, who are engaged in the commerce and business of life. Compared with the regular and quiet diligence of our fathers, and their contentment with small but sure returns, the wild and widespread speculation for great gains, the rash and hasty adventures which are daily made, and the desperate gamester-like risks which are run, do reveal fully surely that a spirit of covetousness hath been poured out upon men within the last thirty or forty years. And the providence of God corresponding thereto, by wonderful and unexpected revolutions, by numerous inventions for manufacturing the productions of the earth, in order to lead men into temptation, hath impressed upon the whole face of human affairs, a stamp of earnest worldliness not known to our fathers: insomuch that our youth do enter life no longer with the ambition of providing things honest in the sight of men, keeping their credit, bringing up their family, and realising a competency, if the Lord prosper them, but with the ambition of making a fortune, retiring to their ease, and enjoying the luxuries of the present life. Against which crying sin of covetousness, dearly beloved brethren, I do most earnestly call upon you to wage a good warfare. This place is its seat, its stronghold, even this metropolitan city of Christian Britain; and ye who are called by the grace of God out of the great thoroughfare of Mammon, are so elected for the express purpose of testifying against this and all other the backslidings of the church planted here; and especially against this, as being in my opinion, one of the most evident and the most common of them all. For who hath not been snared in the snare of covetousness?–^Edward Irving, 1828.

Verse 3.–“_The covetous, whom the Lord abhorreth_.” Christ knew what he spake when he said, “No man can serve two masters.” Mt 6:24|. Meaning God and the world, because each would have all. As the angel and the devil strove for the body of Moses (#Jude 1:9), not who should have a part, but who should have the whole, so they strive still for our souls, who shall have all. Therefore, the apostle saith, “The love of this world is enmity to God (#James 4:4|), signifying such emulation between these two, that God cannot abide the world should have a part, and the world cannot abide that God should have a part. Therefore, the love of the world must needs be enmity to God, and therefore the lovers of the world must needs be enemies to God, and so no covetous man is God’s servant, but God’s enemy. For this cause covetousness is called idolatry (#Eph 5:5|), which is the most contrary sin to God, because as treason sets up another king in the king’s place, so idolatry sets up another god in God’s place.–^Henry Smith.

HINTS TO PREACHERS.

Verse 3.–God’s hatred of covetousness: show its justice.

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