João 12:42,43

DISCOURSE: 1676
THE DANGER OF LOVING THE PRAISE OF MEN

João 12:42. Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God.

IT seems astonishing to those who have ever considered the evidences of Christianity, that any one should hesitate to embrace it, or to acknowledge any one of its fundamental truths. But reason is by no means a certain guide, even in the things which come within its proper and legitimate sphere: it is too frequently biassed in its decisions, even when the person himself is unconscious of any undue influence upon his mind. Evidence does not carry the same conviction to all: one is persuaded, whilst another doubts: the prejudices and passions of mankind operate to a great extent, and often leave demonstration itself almost without effect. Hence we find, that all the credentials with which our Lord confirmed his divine mission, were insufficient to produce conviction on the minds of many: as it is said, “Though he had done so many miracles before them, yet they believed not on him [Note: ver. 37.].” But by this the Scriptures themselves were fulfilled: for “Isaiah had said, Who hath believed our report; and to whom hath the arm of the Lord been revealed?” Yea, he had also declared, that on account of the perverseness and obstinacy with which many resisted the evidence set before them, they should be given over to judicial blindness and obduracy, so as to be incapable of estimating truth aright, or of embracing it when proposed to them [Note: ver. 38–40.]. Even when reason is convinced, it does not always carry the affections along with it; but is often constrained to yield to the superior influence of some predominant lust. Thus it was with those spoken of in our text; who believed indeed that Jesus was the true Messiah, yet could not find in their hearts to acknowledge him in that character.

We propose to consider,

I. The conduct they pursued—

They had seen the miracles of our Lord, and were persuaded that he was the person spoken of in the prophets: yet, because the Pharisees had agreed to excommunicate any who should receive him as the Messiah, they dared not to confess him openly. Now this conduct was exceeding sinful. Of its constituent evils we may notice,

1. The disingenuousness—

[The use of knowledge is to direct our ways: for the sake of our practice therefore we should be careful to acquire just sentiments. If our opinions be doubtful, we should try them; if erroneous, renounce them; if true, we should regulate our lives according to them. To act contrary to the convictions of our mind is unworthy of a rational Being. We all know in what a contemptible light that man appears, who for the sake of human applause pretends to religion, whilst the world and sin are predominant in his heart: and equally contemptible is he, who, with the knowledge of the truth in his head, is deterred by the fear of man from yielding to its influence. Indeed the latter species of dissimulation seems the worse of the two, inasmuch as to disclaim what is good, is worse than to express an approbation of it. At all events, it is marked with a decisive testimony of God’s abhorrence; “To him that knoweth to do good, and doeth it not, to him it is sin [Note: Tiago 4:17.].”]

2. The ingratitude—

[The gift of God’s only dear Son to die for us is the greatest that God himself could bestow upon us: for from that the Apostle infers the unquestionable willingness of God to give us all other things, seeing that all other things together are not to be compared with that [Note: Romanos 8:32.]. Now to know that God has bestowed that gift upon us, and yet not dare to confess it, is the basest ingratitude that can be imagined — — — And if it be ingratitude towards the Father, so is it also towards the Lord Jesus Christ himself, who voluntarily undertook the great work of our redemption. Reflect a moment on this: think of his pitying our undone condition, and leaving the bosom of his Father, in order that he might assume our nature, and die in our stead — — — What incomprehensible love was this! and what a base wretch must he be, who, believing that Christ has so loved him as to give himself for him, is afraid to confess it openly! To all such persons, well may that indignant expostulation be applied, “Do ye thus requite the Lord, O foolish people, and unwise [Note: Deuteronômio 32:6.]?”]

3. The impiety—

[Wherein can any man be guilty of more flagrant rebellion against God, than in knowingly and deliberately denying his dear Son? The command of God respecting the submitting to his Son is positive, and enforced with a very awful menace [Note: Deuteronômio 18:18. with Atos 3:22.]. What an act of defiance then is he guilty of, who against the convictions of his own conscience denies him! What cruelty also is he guilty of towards his fellow-creatures! Men are influenced greatly by example, especially by the example of those in higher life: the lower classes are ready to suppose that the rich and learned must know better than they, and with a blind confidence to embrace or reject sentiments solely on the authority of their opinions. Hence the timid dissembler is the means of deceiving many souls; and involves himself in the double guilt of destroying others together with himself. The man who rejects Christ for want of conviction, will “be beaten with few stripes;” but the man who rejects him contrary to his convictions, will “be beaten with many stripes [Note: Lucas 12:47.]:” the one “dashes himself against a rock that will break his bones;” the other will have “that rock fall upon him, which will grind him to powder [Note: Lucas 20:17.].”]

That we may be able to account for such strange conduct, let us consider,

II.

The principle by which they were actuated—

They acted from a regard for the good opinion of men. But the praise of men runs not in the same channel with the praise of God [Note: Romanos 2:29.]; and they unhappily gave the applause of man the preference. Now this love of man’s applause is,

1. A common principle—

[The moment that we begin to be impressed with a sense of eternal things, we begin to consider, what men will say, if we betray our feelings to the world. Though we should have never paid much attention to the sentiments of others before, we shall now feel the emotions of fear and shame: we shall contrive how we may reconcile the performance of our duties with a conformity to the customs and habits of the world; and shall often strain our conscience to make compliances with the world, in order to escape reproach on account of our singularity. It may be thought that persons who move in a higher sphere should have learned to divest themselves of this principle; but the higher any men are in society, the more they are influenced by the opinions of the world: they set a higher value on man’s applause, and feel conscious that their actions are more open to remark. They of whom our text speaks, were “chief rulers:” they conceived that they had much to lose; and they well knew that their rank would not screen them from the assaults of religious intolerance. They might have indulged vices with impunity; those would have been connived at, even by Pharisees themselves; but piety in them would have been an unpardonable offence, which the very refuse of the people would have been forward to resent. But, though this principle is peculiarly operative on the great, it is not confined to them: we all feel it working in our own bosoms, and have need to be on our guard against its malignant influence.]

2. A foolish principle—

[What can the applause of man do for us? it is a mere breath of air, that vanishes in a moment: but the approbation of God is of incalculable importance, since according to that will our eternal state be fixed. To many, the choice of Moses would appear unwise: to refuse the first honours of the Egyptian court, and participate rather in the afflictions of the oppressed Israelites! to “esteem the reproach of Christ as riches, yea as greater riches than all the treasures of Egypt [Note: Hebreus 11:24.]!” this might be regarded as folly by the ignorant Egyptians; but to us who know how to appreciate such conduct, it appears an act of consummate wisdom. Look at the rulers of whom we are speaking: suppose that all the consequences which they dreaded had come upon them; what would the anathemas of men have been, in comparison of God’s displeasure? and what an expulsion from the synagogue, in comparison of a rejection from heaven? If the whole world cannot compensate for the loss of a soul, surely they must be fools indeed who barter away their souls for the breath of man’s applause.]

3. A fatal principle—

[God himself has told us, that it is absolutely incompatible with saving faith; “How can ye believe, who receive honour one of another, and seek not the honour that cometh of God only [Note: João 5:44.Gálatas 1:10.]?” And we may appeal to all, whether it does not chill every devout affection, and impede the exercise of every Christian grace? What its ultimate effect will be, our blessed Lord has warned us; “If we confess him, he will confess us; but if we are ashamed of him and deny him, he also will be ashamed of us, and deny us, when he cometh in the glory of his Father with his holy angels [Note: Marcos 8:38.].”]

Address—
1.

The secret and timid disciples—

[We do not put you all upon a level; for even where the outward conduct is the same, the inward principle may be widely different. Nicodemus and Joseph of Arimathea were not so open in their acknowledgment of Christ as they should have been [Note: João 3:2; João 19:38.]; but, when a necessity occurred for making known their sentiments, they rose to the occasion, and avowed their attachment to him more boldly than the Apostles themselves. We mean not to express any approbation of their previous timidity; but to intimate, that an essential difference may be found, where none externally appears; and that God may have his “hidden ones” even among those who are as yet too much entangled by prudential considerations. It is not however by such examples that we are to regulate our conduct. Our duty is clear: the heart and the mouth are to be alike consecrated unto God; the one, to exercise faith on Christ, the other, to confess him to the world: and as the mouth without the heart will be an unacceptable offering to the Lord, so also will the heart without the mouth [Note: Romanos 10:8.]

2. Those who are suffering for confessing him—

[We are far from despising the approbation of men; but we account it of no value, any longer than it can be enjoyed with a good conscience. That in which alone we are materially interested is, the plaudit of our God: and if only he say to us, “Well done, good and faithful servants,” we need not be concerned, whatever may have been the judgment of men concerning us. Are any of you reproached for the sake of Christ; be not grieved, but rather rejoice [Note: 1 Pedro 4:14.]; for “it turns unto you for a testimony [Note: Lucas 21:13.].” Great is the encouragement which God himself affords you in his word [Note: Isaías 51:7.]; and glorious is the prospect that awaits you at your departure hence [Note: Isaías 66:5.]. Be strong then, and of good courage; knowing, that if your faith be subjected to heavy trials at the present, “it shall be to praise and honour and glory at the appearing of Jesus Christ [Note: 1 Pedro 1:7.].”]