A Vile Weed and a Fair
No. 1449. Delivered by C. H. Spurgeon,
at the Metropolitan Tabernacle, Newington.
"Let your conversation be without covetousness; and be
content with such things as you have; for He has said—I will never leave
you, nor forsake you. So that we may boldly say—The Lord is my helper, and I
will not fear what man shall do to me." Hebrews 13:5, 6.
Is it not deeply humiliating, beloved friends, that
the best of Christians should need to be cautioned against the worst of
sins? May the consecrated become covetous? Is it possible that the
regenerate may drivel into misers? Alas, what perils surround us—what
tendencies are within us! Although a man may be a sincere Believer in the
self-sacrificing Jesus, yet it is necessary to say to him, "Let your
conversation be without covetousness!"
Covetousness a very degrading kind of
vice—therefore the more surprising that those who have a renewed nature, and
in whom the Spirit of God dwells, should require to be warned against bowing
down their souls before it. But such is the necessity that once and again
the saints are warned against "covetousness, which is idolatry." As long as
Israel is in the wilderness, she is not out of danger from the golden calf!
There would be no superfluous text in the Bible had there been no peril;
there would have been no precept but, alas, the best of saints may be
betrayed into the most base sins! Moreover, the common talk of the
people with whom we daily mingle in business is so much about buying and
selling and getting gain that we are apt to be entangled in their nets and
find ourselves in the meshes of their artifices, before we are aware of it.
It is hard to live where greed grasps all and not to try to save a little
for ourselves out of the wreck. "Take heed and beware of covetousness," is a
necessary caution for these latitudes.
It appears from our text that the children of God need,
also, to be exhorted to cherish that most simple and natural of
virtues—CONTENTMENT. One would think that at least, in some instances, they
would have this good thing as a matter of course. Among our villagers we
have met with people so well satisfied with their lowly lot, that they would
not cross the sea to gain an empire! Yet their contentment has sprung up
'wild' as the daisies and buttercups of their own meadows, for they have not
been acquainted with the Truth of God as it is in Jesus—or the blessed hope
which makes trials light to bear! Do Christians, then, need to be admonished
with precepts and stimulated with promises to make them yield the
commonplace virtues of life? Do their fields refuse to grow "the herb called
heartsease," which simple folk have gathered unsown from their little
garden plots? Must Believers be exhorted with earnestness—if you would have
them content? It is even so! Against the worst of vices they need to be
warned—and towards the humblest of virtues they need to be exhorted! O Lord,
You know us better than we know ourselves, for You understand what poor,
faulty things—even Your own children are!
The best of men are men at best! Unless the Grace of
God had engaged to keep them every moment, and to defend them from the
temptations of their many foes, they would long ago have utterly perished
from the way! Great need have they to say, "The Lord is my helper," for if
He is not, they will fall prey to covetousness and discontent!
At this time I will address you, not upon some high and
lofty theme—but upon a simple matter of everyday life. Here in this sublime
Epistle which tells us of the Person of Christ—the glory of His Sonship and
the grandeur of His Priesthood—here in this storehouse of interpretation
which opens up the most cherished statutes and ordinances of the Old
Testament, only to show how they fade and vanish before the excellence of
the New Covenant—here, I say, in this Epistle to the Hebrews, we find
ourselves charged to avoid a vice which reason, itself, should cause us
to abhor! And it challenges us to exhibit a virtue which human nature,
itself, should commend to us!
Plain is the sailing; the rock is conspicuous—shun
covetousness! The haven is open—anchor in contentment! Yet we need, even
here, the teaching of the Holy Spirit, that we may shun covetousness and
cultivate contentment. Plain and pointed are the words, "Let your
conversation be without covetousness; and be content with such things as you
have." May our lives as plainly show these commands written out in act and
deed by the Holy Spirit. Our discourse, therefore, like the text which
dictates it, must run out in three distinct branches. There is a
covetousness to be eschewed, a contentment to be entertained and
a confidence to be established—this last is referred to in the
words—"So that we may boldly say, The Lord is my helper, and I will not fear
what man shall do to me."
I. First, I shall have to say a little about
COVETOUSNESS. We are told that our
conversation is to be "without covetousness." The term, "conversation,"
includes, as you know, the whole of our lives. It is true that we
are not to talk covetously, but conversation means far more than speech. It
includes thoughts, words and actions—in fact, the whole of life.
Taking the first meaning of conversation, namely,
TALK, we ought not in our words to be on
the side of those who 'grip for wealth' or 'growl for wage'—who grasp for
power, or grind the poor. We ought not, in our talk, to take part with the
churl and the bigoted. If we hear of a shady transaction and it is called a
'sharp stroke of business' and commended as something clever, we are not to
sanction it even with a smile, but make our looks and our language, alike,
discountenance fraud and oppression. The skinning of flints and driving of
screws are practiced by many people as if they were positively
meritorious—and there are those who, while they would shrink from doing
anything so questionable themselves, will smile at the crooked policy of
others, perhaps feebly blaming the fraud, but all the while admiring the
cuteness which carried it out and pocketed the result. With satiric praise,
instead of severe censure, they will say, "Wonderful man! Nobody can ever
get on the blind side of his head. He can get blood out of turnips, and
profit out of losses."
Those who praise sharpers are the patrons of thieves!
Never think that dexterity will condone deceit, or cleverness excuse a lie.
Let your conversation savor of Grace and generosity and of kindness which is
altogether unselfish. And never let it flatter the successful trickster or
the greedy grinder of the needy. Never let your language be such as might
help to sharpen the cunning of a Laban, or sanction the churlishness of a
Nabal. May this be far from you!
"Let your conversation be without covetousness." But our
conversation has to do with our ACTIONS
as well as our words. The sugar of words is sickening—if it is not attended
with the honey of deeds. Let our whole life, in our dealings with our fellow
men, be moved by liberal principles, and enriched with a generous spirit.
Let us be full of kindness, full of thoughtfulness, full of a desire that
others may live as well as ourselves—that our coming into a country may not
be like the coming of the Tartar’s horse of which it is said that no grass
will grow where once it sets its foot. The 'miser' is a creature too hungry,
too greedy, too ravenous to allow any other cattle to feed after him. He
makes the land barren by gnawing the very roots out of the ground. There are
some whose whole life is the use of the rake to scrape everything to
themselves—these men leave nothing for others, however honest and
industrious they may be. This is not Christ-like, nor will Christ
acknowledge one who thus lives to himself. Let your actions, then, in trade
and labor, as well as your words, be without covetousness.
But this will not do unless the word, "conversation,"
takes in our desires, our projects, our plans, our
THOUGHTS. We must be without covetousness within, for if that
vice reigns in the soul, it is sure to rule in the life. Our prayer
should be that of David, "Incline my heart unto Your testimonies, and not to
covetousness." Why is a man miserly in his actions? Why, because he is
miserable in his thoughts. If the inner man were right, the outer man could
not be wrong. Beloved, may God cleanse our ways, both in private and in
public, from anything like greed, that we may be obedient to the text, "Let
your conversation be without covetousness."
It is so very EASY a thing to be covetous, that no
class of society is free from it. A man may be very poor and still
covetous—and a man may be exceedingly rich and still may think that he is
not half rich enough. It is not possible to satisfy the greedy. If
God gave them one whole world to themselves, they would cry for another.
And, if it were possible for them to possess Heaven as they now are, they
would feel themselves in Hell, because others were in Heaven, too—for their
greed is such that they must have everything or else they have nothing!
Unless they can call all things theirs, they are as miserable as Haman, who,
although all Shushan bowed before him, was not content—because one poor Jew
who sat at the gate would not pay him homage.
A covetous spirit can enter anywhere and can live
anywhere. It is necessary that we search ourselves, lest the wretched
lust of greed should fix itself upon us, for, remember, it can live in one
room in a back street—but it can also live in the most sumptuous castle. It
can starve itself to save a shilling—and it can indulge itself in all manner
of extravagance to grasp a fortune. Covetousness has many ways of
manifesting itself and the text does not warn us against one of those
ways—but against them all. "Let your conversation be without covetousness."
I have said that covetousness has many ways of showing
itself. Let me mention some of them. In some it is most seen in discontent,
and complaining against their lot. God has so circumstanced them that they
scarcely ever have more than barely enough. They have struggled to rise, but
they have never succeeded, probably because they have not the capacity for
doing so. There must be people in the world to take the 'rough side' of it,
and these men are evidently of the number, for although they are anxious to
make headway in the world, they never rise an inch. Now, if we know our lot,
it is idle to refuse it. If we do so, our conversation is not without
covetousness—we are not satisfied with the things that we have. We are not
satisfied with our heavenly Father’s will, nor willing that He should be
Father and that we should be children. We have not learned to say, "Not as I
will, but as You will." Here is the neglected part of our education and we
must go to the school, again, of the Holy Spirit.
There are some complaining ones who would be no happier
if their lot were changed. If they were lifted from a cottage to a palace,
they would still complain—for discontent is far more a matter of the
heart than of the condition. And a mind that has not bowed to the will
of God in one place would be rebellious in another, also. There are some who
have all that heart could wish who still murmur and still think that God
deals harshly with them. This disease is born and bred in our very bones
and it needs the Grace of God to get it out of us! It is evil when it
shows itself in a perpetual fault-finding with all that Providence
appoints—in always grumbling that we are left out in the cold—as if in every
distribution of Divine love, we were given the last portion and the least
share, and were doomed to be the forgotten ones of the family. Shake off
that spirit, Beloved! God help us all to get rid of every particle of it,
for it savors not of Grace, but it is earthly, sensual, devilish.
In some others this covetous principle shows itself in
ENVYING others. If others are better off, or more esteemed, they
immediately seem to regard them as enemies, cannot think well of them,
cannot wish them well, would almost rejoice to see them dragged down! I have
known some rich people that were very proud. I have known some poor people
who were still prouder and their envying of those who were better off has
developed in them a pride of an almost ferocious character, akin to the fury
of savages! Wrath is cruel and anger is outrageous—but who is able to stand
Now, if I envy a man, I am clearly guilty of
covetousness, for I wish that something which he has, were not his, but
mine. And that may happen to you when you do not think about his property.
You may be covetous of his gifts. Somebody in the little school to
which you belong can address the children better than you—do you ever catch
yourself feeling jealous of him? Go before God and weep over it and pray the
feeling down! Possibly you are a minister and alas, even with us, this
wretched feeling will come in. Some 'star' outshines ours, and we are likely
to be eclipsed and immediately we are covetous of our honor. We do not like
it, Brothers, but if we were right at heart with God as we ought to be—we
would glory in being excelled by our fellow servants! We would be glad for
our heavenly Father to be better served than we can serve Him and for the
Church of God to have more valued servants in it than we are ever likely to
be. This is not easy, because envy—that compound of baseness and malice—that
vilest reptile of the old serpent’s brood preys upon us!
This evil-natured vice shows itself generally in finding
fault. Of course our Brothers are not perfect, but why should we take
delight in pointing out their peculiarities, their eccentricities, or their
shortcomings? If they win a great many to Christ, the question is
skeptically mooted, "But how will their converts turn out?" What makes us
raise the question? Is it brotherly love? If throngs gather around them, we
say, "Ah, they are a 'nine day wonder'—that little excitement will soon pass
off." Is it Grace or envy which makes us hope so? Perhaps we complain that
they are very young. This, I suppose, they cannot help—we were once young,
ourselves— and would like to be so still! Or else we say, on the other hand,
they have passed their meridian and if they flourish for a little while,
their sun is setting and it is not much they will ever achieve. Ah, 'greed
of honor', what is there which you will not say? Would God that Christians
would cease from tearing one another! Let your conversation be without that
covetousness which shows itself in envy.
If the Lord has given you one talent, use it! But do not
waste your time in finding fault with him who has five talents. If your
Master makes you a hewer of wood, throw your strength into your felling and
chopping—do not throw the axe at your fellow servant! And if He makes you a
drawer of water, do not empty your buckets on your neighbor—but do your own
service well and bring what you have done and lay it at your Master’s feet.
This will be thankworthy. This will be Christ like. You will then be obeying
the injunction, "Let your conversation be without covetousness."
And covetousness may show itself in another way, namely,
by perpetually craving and desiring that which we have not. The old
moralists used to say that the man who would be truly rich had better reduce
his appetites than increase his fortune. Some men seem as if they never
could fix their thoughts on what they have, but they are always in the other
tense and mood—thinking of what they could, would, or should have! They have
swallowed the two daughters of Solomon’s horseleech and these continually
cry, "Give! Give!" They must have something more—their desires are
boundless—the sea is not more ready to swallow up all that it can come at.
'A little more', they told us some years ago, would content them—and a great
deal more has been added to their stores—but still, they need 'a little
more'. Let your conversation be without covetousness in that respect and be
content with such things as you have.
In many, perhaps in the most numerous class, this anxiety
for acquisition betrays itself in fretful fears about the future. And
I must, in all honesty, grant that this form of the vice has sometimes the
appearance of being the most excusable of the whole. "What shall I do," we
are apt to say, "in case I should be laid aside and a precarious income
should suddenly come to an end? It is not for myself, alone—it is for my
wife and numerous family that I am chiefly concerned—how would they
be provided for?" Many a man lies awake at night desiring to increase his
income, not because he is ambitious to be rich, but because he is haunted
with the fear of being poor. Gifted, perhaps, for the present with
competency, he is still scared with dire forebodings—"What will become of my
family if I die?" "Or should such-and-such a source of income be dried
up—and it is very precarious—what, then, will become of my household? What
Very many are not content with such things as they have
because the dread of a distant season of trial is constantly harassing
them. They cannot be happy in the present sunshine because they think,
perhaps, a storm is brewing out of sight. They cannot lie down in peace
because they want to lay up against a rainy day. In vain their table is
bountifully spread unless they have a store in hand against every
contingency that may happen! Do you notice how precious is that promise
which provides for all possible casualties that may befall you? "He has
said, I will never leave you, nor forsake you." The censure, therefore,
falls where this sacred pledge is unheeded—and he is accounted covetous, who
walks after the cravings of the flesh rather than after the counsel of the
Spirit of God!
If God would have you live by the day, why do you want to
gather enough for seven days at once? If your Father bids you trust Him, why
do you distrust His paternal care? Use 'prudent thrift' by all means! Do not
waste what He gives, nor heedlessly forget that you will have needs tomorrow
as well as today—but abstain from fretfulness, murmuring and abhor every
tendency to unbelief, lest you provoke Him to anger—
"Commit all your griefs
And ways unto His hands.
To His sure Word, and tender care,
Who earth and Heaven commands."
He would not have you anxious about those earthly things
after which the Gentiles seek. "Your heavenly Father knows that you have
need of these things." "Let your conversation be without covetousness."
This covetousness is a great and crying evil! It is
expressly forbidden in the Law—it has a commandment all to itself—"You shall
not covet!" O Brothers and Sisters, would you wish to fly into an evil which
the Lord, Himself, accounts so gross that He has branded it across the brow
with one of the Ten Commands of the Decalogue—"You shall not covet"?
Covetous people, I have often observed, are classed in Scripture with the
worst of criminals. How revolting to be included in such bad company! Here
in this very chapter we read, "Whoremongers and adulterers God will judge.
Let your conversation be without covetousness." Thus covetousness is
classed with the very filthiest of vices of the flesh! In another place
the Apostle says, "covetousness, which is idolatry"—and thus it is
identified with a loathsome impurity of the spirit. Let the Christian dread
God is not selfish, God is love—God hoards not—He gives
liberally! He refuses not the poor, He delights in mercy. He spreads abroad
in the midst of His creatures the good things which belong to Him and He
bids them freely gather what He freely gives! Even thus would He have us
distribute generously and disperse freely without covetousness.
Covetousness is an evil thing! It leads to all sorts
of evil and it is especially evil in times of persecution. The Apostle knew
that men who loved the world and hugged it were not the men to stand fast
for God in the day of trial. Those who had the greatest fondness for worldly
wealth were the first to turn aside and forsake the Savior when they had to
undergo losses and crosses for His name’s sake.
Covetousness is a deadly poison, destructive of all
virtue. It dries up the milk of human kindness in a man’s bosom and
makes him hard, callous, indifferent towards the needs of his fellow
creatures. How much infamy it fosters! The man whose heart is set on
covetousness will do anything for gold—he will venture to stain his hands
with blood, itself, if he may but gain it. I scarcely know any other vice
which can more effectually damn its victim—and I speak the more earnestly
about it because covetousness can readily enter into a man’s heart and he
may not know it. St. Francis de Sales said that many came to him to
confess all manner of sins—and many of them of a glaring nature. But he said
that all his life long he never knew anybody acknowledge covetousness. Do
you exclaim, "I wonder why this is?" Well, it is because a man does not like
to think that he can be covetous! He cannot bring himself to acknowledge
that he has quite gone to that length!
When his avarice is the most heartless, he generally
calls it by a prettier name, such as prudence, thrift, or carefulness, so as
to make it look more respectable. There is a great propensity about gold and
silver and houses and lands to stick to one’s heart, and blind the judgment.
It is difficult for those who have much to do with wealth, to be quite clear
of SELF. Some men, by Divine Grace, get much and give much—they use the
world and do not abuse it—but it is of the earth, earthy after all, and when
it comes into contact with these hearts of ours it will corrupt and corrode.
He who has this world’s goods has need to watch himself lest his possessions
should injure him! And he who has them not, has need to watch himself, too,
lest his indigence should injure him. There is an evil that comes by either
the having or the not having. And let each man, therefore, be on his guard
against it while he listens to the warning voice of the Apostle, "Let your
conversation be without covetousness."
II. Secondly, as there is a vice to be shunned—so there
is a virtue to be sought. The theme is more pleasing, now that we speak upon
CONTENTMENT. "Be content with such
things as you have." It is, after all, no very great virtue if we should
attain it—the more pity, therefore—if we should miss it! The old moralists
constantly remind us that we may have the necessities of life upon very
easy terms—whereas we put ourselves to great pains for its luxuries.
There have been contented people whose heads have been clear, their hearts
simple and their habits temperate—though they have not known the Grace of
our Lord Jesus Christ. We ought to surely, then, rise to that sanctity in
which our moderation shall be known unto all men!
To be content with such things as we have, should be
especially easy to us, because we have so much to be thankful for! We have
such constant communications from the great Benefactor and so certain an
assurance that He will withhold no good thing from those who walk uprightly!
I am not speaking, now, of those who have houses and land and goods in
abundance, for their complainings are discord, indeed, but I speak of all
This world is ours and worlds to come. Earth is our
lodge—and Heaven our home! It ought to be easy for us to be contented
since all things are ordered for our good. Arranged by our own dear
Father’s hand, His appointments ought not to be difficult for a loving child
to approve. The trial of our faith will soon be over—a long life of
affliction is but a pin’s point of time. Be it ever so painful, we ought to
be willing to bear the light affliction which is but for a moment. We know
that God loves us, for we feel His love shed abroad in our hearts by the
Holy Spirit. Should not contentment be easy under such circumstances? They
say, "There is nothing ill that is well taken," and that is the testimony of
a heathen—but that no harm can come of that which our God means for our good
is quite certain. With His sorest chastisements often come to us His
Beyond this lower sky when this brief day is over—we
shall be rich to all the intents of bliss! We have a heritage which will
require everlasting ages to unfold! We have a treasure laid up which
imagination cannot paint, of which it would sound fabulous to tell. Do we
grope just now in darkness? Yet are we children of the day! In reversion
now, in possession soon are the things that are to be revealed to us—and
they are far more real than anything we have ever seen with these mortal
eyes! It ought not to be a difficult thing for us to be content here for
this brief hour. "What does it matter?" says a traveler, "I shall only stay
here one night. I shall be up and away in the morning." And what does it
matter to us, Brothers and Sisters? Until the day breaks and the shadows
flee away, we may put up with a few hard things, for we may be where our
Lord is in His Glory within the twinkling of an eye!
True contentment is absolutely essential to happiness.
There is a plant called selfishness and if you will pull it up by its roots
you will find that it grows in the soil of misery! Were self completely
renounced and Christ fully received as All in All, sorrow would be so
sweetly accepted by us that the sting of it would be taken away. We must be
satisfied with what God appoints or else we shall be constantly the prey of
discomfort and the victims of disappointment. O Christian men and women,
will you not seek to be content with such things as you have?
I believe that contentment depends very much upon
taking right views of things. There is, to wit, a "short view". To live
by the day is the way to be cheerful. If you try to live by the month, you
will bring home a month’s troubles. God has not constructed His people to
live by the month—their souls, like their bodies—are fashioned to live by
the day. His supplies, His promises—the very prayers He puts into our
mouths, all deal with days—"Give us this day our daily bread." "As your days
so shall your strength be." Live by the day, then, and you will be content.
But also take "long views" as well as short views. Take the view which says,
"It will be all the same a hundred years hence." Take the view which says,
"We shall soon laugh at this present little vexation." Take that distant
view which says, "When I get to Heaven, this great trial will seem very
small. When I look from the hilltops of Glory at my present dilemma, it will
probably cause me many a smile to think that I should have been so vexed and
tormented by it."
Take this view of things—that a man’s life consists not
in the abundance of the things that he possesses. Full often the more your
goods increase, the more your cares multiply—the care to keep is often
greater than the care to win—while, after all, the care rightly to use ought
to be the most weighty care of all! If your God has loaded a neighbor with
10,000 pounds a year, thank God that He has not burdened you in that
way! Be glad if He has given you as much as you can easily carry and no
more. When I go for a walk, I like a staff—just one, but I would not like to
be compelled to carry a hundred! Some men appear to me to have a hundred
times as much as they can possibly need and so they are hampered with what
might, in moderation, have been their help. Be not eager for great riches,
nor seek after large domains in this world—lest you wallow in wealth, stick
in it as in a bog, and drown your soul! Why load yourself with more clay,
when you have as much to carry, now, as you can get along with? Be not
surprised, therefore, any of you, but rather be thankful if God does,
sometimes, lighten your load a little, to quicken your pace in the heavenly
The secret of true contentment and the way to get at it
is admirably expressed in these words, "Be content with such things as you
have, for He has said, I will never leave you, nor forsake you." Some
of the most easy-going people in the world are those who have a government
pension of so much a month. It is little, but it is sure. If all the banks
break, they will get it. They have no trouble as to how the markets
fluctuate, or how different stocks rise and fall in value—or what dividends
they might derive from investments. It is not a large income that falls to
their lot, ‘tis true—but then it is all they require and it is always sure.
You say to such a person, "You may set your heart at rest because your
supplies come from a sure source." Now, then, that is exactly where the
child of God stands, for we know Who has said—"Your bread shall be given
you, and your water shall be sure."
Between now and Heaven I do not know who may starve, but
I never shall, because the Lord is my Shepherd and I shall not lack! Those
clever lawyers, those sharp-teethed schemers, those greedy oppressors—those
young lions may lack and suffer hunger; but those who fear the Lord shall
not lack any good thing. The Christian man’s fortune is made! "Oh, but he
may be in great straits." Yes, but he shall be supplied in due time. All
that he needs in this time state, his heavenly Father will give him. He
needs but faith to believe this and he shall find it to be really so—"For He
has said, I will never leave you, nor forsake you."
God’s Word ought to be taken as the Truth of God, itself,
because it is! A promise from the mouth of God is better than a bond signed
and sealed by the wealthiest of men! No negotiable securities can be
comparable in value to this declaration of the Lord, "I will never leave
you, nor forsake you." It is put very strongly. In the original there are
five negatives, as in the verse you sang just now—
"The soul that on Jesus has leaned for repose,
He will not, He will not, desert to his foes!
That soul, though all Hell should endeavor to shake,
He’ll never, no never, no never forsake."
The five negatives in the last line of that verse
correspond with the five placed in this text—"I will never leave you, nor
forsake you." It means that in no one single instance will the Lord leave
you, nor in any one particular will He leave you, nor for any reason will He
leave you. If you have cast yourself upon His infinite power and Grace, He
will carry you to the end.
Not only will He not desert you altogether, but He will
not leave you even for a little while! He may seem, for a small moment, to
hide His face from you, but He will still love you and still supply your
needs. Behind the wall He will pour oil upon the flame—if in the front of
the wall He permits Satan to throw water upon it. He will feed you
somehow—by the back door, if not by the front—by the ravens if not by the
doves. If the brook Cherith fails, He will find a widow woman, even in a
distant land who, in all her straits shall, nevertheless, feed the servant
"I will never leave you, nor forsake you." Surely we
cannot fail to be content if we do but get fast hold of this promise! Are
you not always in the Divine Presence? Doe He not say, "I will never leave
you"? No carpet on the floor, no paper on the walls? No pictures, no
furniture, room sparse and unsightly? Yes, but suppose God is there—what
does it matter? Buckingham Palace has not a drawing room to compare with
that little room upstairs against the thatch, or with that attic where you
cannot stand upright, where the stars peep in at night between the tiles. If
God is there, I would sooner live in the worst cottage’s worst room, on the
pittance of the parish, than where the floor was paved with marble, and the
richest hangings adorned the ample chambers—but the Divine Glory was
If God is there—("I will never leave you")—then wherever
the child of God is cast, there is a Glory round about him which makes him
sublime in the midst of his poverty. "I will not forsake you," by
which I understand that, as He will not withdraw His Presence, so will He
not withhold His help. "I need," you say. "I need, I need." Go on with the
list. "I need a thousand things." "I will not forsake you," He says. "I will
see you through the trial. I will carry you over the difficulty. I will bear
you on. I will lift you over. I will bring you out. I will abide with you to
the end. I will not leave you nor forsake you." Is not that enough for your
faith to feed on? What more do you need? Suppose He had said, "I will send
my angels with you," or, "I will move all mankind to help you"? It would
still not come to so much in its real meaning as this—"I will never
leave you, nor forsake you."
But when did God originally say this? Well, you cannot
find the exact words in the Scriptures of the Old Testament, but He did say
the same, in effect, to Jacob at Bethel and to Joshua before he went to the
invasion of Canaan. David said it, in the Lord’s name, to Solomon and Isaiah
said the same to the whole people of God. Whatever God says to one saint,
He says, virtually, to all saints who have the same faith. This renders the
Bible such a rich storehouse of comfort to us! No Scripture is of
private interpretation, but all Scripture is given for our personal
appropriation! No promise is hedged about as the exclusive property of the
one man who received it. If you are of like character and in like case, you
may, O Believer, take the Lord’s Words to others as being spoken to
yourself! You may plead a promise which God made to Joshua or to Jacob with
just as much confidence as if He had made it especially to you. Remember
this and be content with such things as you have.
III. Our last point, upon which our time will only admit
a word or two, is the CONFIDENCE with
which we may encourage ourselves and bid defiance to a frowning world.
"So that we may boldly say, The Lord is my helper, and I will not fear what
man can do to me." This promise of the Lord is fitted to nerve us with
courage, as well as to solace us with contentment. Chicken-hearts and
cowardly fears ill become the disciples of Christ! If we are oppressed, or
if we have to encounter opposition, we may just go straight ahead in the
strength of our text, and say, "What can man do to me?" If God is our
helper, dear Brothers and Sisters, why should we shrink or falter? Why
should we droop or look dismayed? Why should we hold our peace or speak with
bated breath? Are there any of you who are afraid to confess my Lord’s name
before men, to enlist in His service, to buckle on His armor, to admit
yourselves His followers?
Parley no longer, I beseech you, with such ungracious
fears! Great thoughts have stirred within your breasts while we have
presented the consoling word and the Spirit of God has rested upon it. Be
great in act as you have been in thought! Since He has said, "I will never
leave you, nor forsake you," why are you ashamed to come and acknowledge
Him? "I am afraid I might dishonor His name," you say. But He has said, "I
will never leave you, nor forsake you." "I am very weak," you say. He has
said, "I will never leave you nor forsake you." "I might bring dishonor upon
the Church to which I should unite myself." Very likely you would if He left
you, but He has said, "I will never leave you, nor forsake you." It is
always safe to do what God bids. There can be no sound policy in
neglecting a Divine precept. So come forward and say boldly, "The Lord is my
Possibly some of you have been persecuted. Hard names
have been hurled at you—I hope you did not cry because of that. Poor child
of God, your strength is very small if you are afraid of an ugly name! We
have had a good many in our time—they have not broken any of our bones, nor
will they injure you. "Oh, but you do not know what the chaff of the shop
is." No, but give them some of your wheat in return. Let them see how a
Christian can bear and forbear when their fun grows foul—how he can endure
reproach for righteousness’ sake! You will be master of the situation, yet.
"Alas, Sir, but I am threatened with the loss of my job unless I will go
contrary to Divine commands." Then do not flinch, but tell your heavenly
Father all about it. Commit your cause to Him! Let not 50 jobs or 500 people
make you swerve from the course that faith dictates and duty demands! Appeal
to God and He will provide for you. Any temporary loss you may sustain will
be much more than made up in the prosperity He awards you—or if not in that
way, in the peace He promises you and the honor He confers on you in
suffering for Christ’s sake!
Oh that this very night the veil might be taken off many
faces, the burden unloaded from many shoulders, and fear dispelled from many
hearts! If you have cast off your grievous disquietudes while I have been
talking, do not put them on again when you get outside! I have known many a
poor tried child of God forget his trouble when he was sitting here, but he
looked it up before he reached his home and so he returned to his old
"Cast your burden upon the Lord and He shall sustain you.
He will never allow the righteous to be moved." You have been looking too
far ahead, dear Brother, dear Sister! Cure that fault by looking still
further! Remember the coming of our Lord and the joy of His appearing and
you may ease your pains in the present. Oh to live exempt from care—by the
energy of prayer! Oh, to believe implicitly in God, to rest calmly in Him,
to trust steadfastly in Christ and to take His yoke upon us cheerfully—then
we shall find rest to our souls by learning of Him! The Lord help us all to
do so, for His name’s sake. Amen.