Atos 19:34

DISCOURSE: 1796
HEATHENISH AND CHRISTIAN ZEAL COMPARED

Atos 19:34. All with one voice, about the space of two hours, cried out, Great is Diana of the Ephesians!

THE enmity of the human heart against God may sleep; but it is soon awakened, and called forth into action. St. Paul had continued two years at Ephesus, if not unmolested, yet protected by the power of God. But when his labours there were just finished, and he had sent away two of his attendants into Macedonia, with an intention speedily to follow them, it pleased God to withdraw from the people those restraints which he had hitherto imposed upon them, and to leave them to shew what was in their hearts. Accordingly the workmen “who made silver shrines for Diana,” finding their trade lessened by the prevalence of Christianity, raised a tumult throughout the whole city, and would probably have killed Paul, if they could have laid their hands on him. In opposition to him and his doctrine, they exalted the object of their own worship, crying with one voice for the space of two hours, Great is Diana of the Ephesians!
From this circumstance we shall take occasion to notice,

I. The zeal they manifested—

This doubtless was great; but it was,

1. Blind—

[Who was Diana? What had she done for them? What could a senseless image do for them? Or what difference would there be in the power of that image, whether it was made with hands, or fell down (as they foolishly supposed) from Jupiter, who himself was only a creature of their vain imaginations? Yet for the honour of this idol are they transported beyond all bounds of sense and reason: and when Alexander beckoned to them with his hand, in order to engage their attention to what he had to say to them on the subject, they would not listen to him for a moment, but for the space of two hours cried out all together, “Great is Diana of the Ephesians!” We wonder at the extreme blindness of these benighted heathens: but amongst Christians there are very many who can give no better reason for the hope that is in them, or for the religion they profess, than those could who were so zealous for the honour of Diana.]

2. Interested—

[Demetrius, and the workmen of the like occupation with himself, pretended not to regard their gains, or at least not to account them as any thing in comparison of their religion: but it is manifest, that a concern for their temporal interest was the real source of all their disquiet: and, had their gains been increased by the introduction of Christianity, instead of being diminished, they would have left to others the task of vindicating the honour of their goddess [Note: See ver. 25, 27.]. Now this gives us an insight into all the different religions that obtain in the world, not excepting even Christianity itself, as it has been debased by the great majority of its adherents. They are all founded in priestcraft. Men, with a view of exalting themselves, and advancing their own interests, have invented gods and goddesses, and ceremonies by which they were to be worshipped; and have prevailed upon their fellow-countrymen to adopt their cunningly-devised fables: and, having once gained an ascendant over the minds of others, they have contrived to inspire them with reverence and zeal for the systems thus promulged, and to secure to themselves thereby a permanent support. Hence the priests have uniformly opposed all who have attempted to rectify the errors of the people: and this is the true reason of Popery having taken so deep a root in the minds of men: the Pope and the subordinate priests find their account in upholding all the superstitions with which they have obscured the Christian faith; and the people, deluded and kept in bondage by them, are as zealous for those superstitions, as for the most important doctrines of their religion. Happy would it be if Protestant Churches also were not chargeable with the same evils: but truth compels us to acknowledge, that the fire which burns upon our Christian altars would soon languish, if it were not supplied with fuel by temporal honours and emoluments. It must be remembered, however, that the zeal which is founded in self-interest, is worthless, and even hateful in the sight of God.]

3. Infuriate—

[The people were “full of wrath,” and acted more like maniacs than rational beings. “The whole city was filled with confusion;” “some cried one thing, and some another;” and “the greater part of the assembly knew not wherefore they were come together.” In what a ferment must their minds be that they could continue for two hours that senseless cry, “Great is Diana of the Ephesians!” We read of the worshippers of Baal crying from the morning to the evening sacrifice, “O Baal, hear us!” and because he gave them no answer, “they cut themselves with knives and lancets, till the blood gushed out.” In such instances as these we see. in most striking colours, the nature and effects of superstition: it debases men almost to a level with the beasts, in the ferocity of their dispositions and the absurdity of their actions: so justly does the Apostle designate its votaries “as unreasonable and tricked men.”]

In perfect contrast with this is,

II.

The zeal which Christianity requires—

True religion must be accompanied with zeal; with a zeal proportioned, in some measure, to its supreme excellence. But Christian zeal must be,

1. Founded in knowledge—

[We should know wherein the superiority of our religion consists: we should be acquainted with its mysterious truths, and, above all, with that which constitutes its peculiar excellence—the mystery of redemption. We should see the wisdom and goodness, the love and mercy, yea, and every perfection, of the Deity, as displayed in that stupendous mystery — — — We should see its suitableness to our wants, and its sufficiency for our necessities — — — It is from such views of it alone that true zeal will spring; or that we shall ever be led to “count all things but dung for the excellency of the knowledge of it.”]

2. Regulated by love—

[True zeal should have respect only to the good of men, and the glory of God. It should be divested of all selfish interests, and carnal passions. Self should have no concern whatever in it, any farther than the advancement of our own spiritual and eternal welfare may be comprehended under that term. In all its actings it must be regulated by a tender regard to the weaknesses and prejudices of men. It is by no means sufficient that we endeavour to approve ourselves zealous for God, unless we approve ourselves at the same time patient and forbearing towards men; proportioning our exertions for their welfare to their capacity for receiving our instructions; or, in other words, being content to administer milk alone to those who are not able to digest strong meat; and, like Moses, to put a veil upon our face, when the lustre of our countenance would be too strong for those who look to us for the words of life. Never should we needlessly cast a stumbling-block in the way of any, or use our own liberty in such a way as to offend our weaker brethren. Our aim should be, to “win souls” to Christ: and for that end we should, as far as we conscientiously can, “become all things to all men, that by all means we may save some.”]

3. Tempered with discretion—

[“It is good to be zealously affected always in a good thing:” but there is “a zeal which is not according to knowledge.” To exercise zeal aright, we should consider with care and circumspection the following things: first, Our own office and character; not invading the provinces of others, or assuming to ourselves a character which belongs not to us. It is not every one that has a right to act as Phinehas did, in executing vengeance upon offenders with his own hand: (Phinehas was himself a ruler, and acted under the orders of the supreme magistrate: and he is commended, not so much for punishing the offenders, as for daring to punish them in the face of all Israel, whilst thousands of others were guilty of the same offence.) Nor can I conceive it at all right for persons uneducated, and uncalled, to invade the ministerial office, (as is so common in this day,) when we are expressly told, that “no man should take this honour unto himself, but he that is called of God, as was Aaron; and that even Christ glorified not himself to be made an high-priest, but was called to the office by Him who said to him, Thou art my Son, this day have I begotten thee [Note: Hebreus 5:4, and Tiago 3:1. in the Greek: διδάσκαλοι, ‘teachers.’].”

Next, we should consider The nature of the thing about which our zeal is exercised. We should distinguish between things essential and non-essential. It would be a sad perversion of zeal to shew the same earnestness about “tithes of mint, anise, and cummin, as about the weightier matters of the law, judgment, mercy, and truth.” We mean not to say, that any truth, or any duty, is of small moment; but we affirm, that there is a vast distance between some truths or duties, and others; and that consequently there should be a proportionate difference between the zeal we exercise in relation to them. St. Paul “became to the weak, as weak; and to them that were without law as without law:” he even circumcised Timothy, though he knew that the rite of circumcision was abrogated: but when the circumcision of Titus was required as necessary, he would not give place, no, not for an hour; but declared, that if even an angel from heaven should insist upon the works of the law as necessary to salvation, he should, and must, be accursed. The same sentiment applies to those doctrines of our religion which are less clearly revealed, and about which the best of men may differ; as also to those matters which relate to Church government, respecting which there is a great diversity of opinion amongst men of equal piety and learning. We should insist upon them, not in proportion to the interests or prejudices of any particular party, but according to the stress laid upon them in the Holy Scriptures; always distinguishing between what is clear or doubtful, essential or non-essential.

There is yet another thing proper for us to consider, namely, The best means of attaining our end. Nothing is further from Christian simplicity than artifice of any kind. We must never attempt to “catch any man with guile.” But there is an address, “a becoming all things to all men,” which we shall do well to cultivate. As in warfare it often happens that an enemy is induced by the skilful motions of his adversary to relinquish a post from which he could not have been driven by a direct attack, so, in seeking to benefit mankind, much may depend on the manner in which our efforts are conducted. We know full well, that success is of God alone; but we know also that he makes use of means suited to the end, and that he requires us to “walk in wisdom toward them that are without,” and to “give no offence in any thing, that the ministry be not blamed.”]

We will conclude this subject with one or two directions proper for the occasion:
1.

Let your zeal begin at home—

[A man’s own heart is the first sphere for the exercise of zeal. To get a deeply penitent and contrite heart is an object worthy of our utmost exertions. Zeal in relation to this is expressly enjoined by our Lord himself, who could not endure the lukewarmness of the Laodicean Church [Note: Apocalipse 3:19.]: and the diversified actings of that zeal are accurately described in the account given us of the Corinthian Church [Note: 2 Coríntios 7:11.]. To devote ourselves also unreservedly to God is another exercise of zeal which deserves our earliest attention. The mortifying of every lust, the cultivating of every gracious affection, and the getting of “our whole man, body, soul, and spirit, sanctified unto the Lord [Note: Romanos 12:1; Romanos 12:11.Eclesiastes 9],” this, this should be a prelude to our exertions in behalf of others: we should “first pluck the beam out of our own eye, before we attempt to pull out the mote that is in our brother’s eye.” I do not mean that we are to forbear doing any thing for God till we ourselves are perfect (for then we shall never exert ourselves for him at all): but we should make our first and main efforts on our own corruptions, that we may teach others by our example, as well as by our precepts.]

2. Let it be extended to all around you—

[Every man may find abundant scope for his labours in his own immediate neighbourhood: in visiting the sick, instructing the ignorant, relieving the sick, and comforting the afflicted. But some are called to more extensive spheres of usefulness: magistrates and ministers have a greater scope afforded them for benefiting the world. And O, how loudly do the heathen nations call upon us for the exercise of zeal! How many in every country under heaven are saying to us, “Come over to Macedonia, and help us!” Now the office of zeal is to overlook our own ease and interests, and to find our happiness in serving God: but, alas! how little of this zeal is to be found amongst us! How few, when God is wanting ambassadors to distant climes, are ready to say, “Here am I; send me.” This is much to the shame of the Christian world. Our Lord tells us of ungodly men that would “compass sea and land to make one proselyte” to human opinions, and we are backward to use such exertions for the conversion of multitudes to the faith of Christ. Ah! let us wipe off this reproach; and labour, all of us in our respective spheres, and according to our abilities, to promote the salvation of our fellow-men, and to advance the kingdom of Christ to the utmost ends of the earth.]