Provérbios 12

DISCOURSE: 779
THE EXCELLENCY OF THE RIGHTEOUS

Provérbios 12:26. The righteous is more excellent than his neighbour.

MEN in their external appearance are alike; so far at least, that their moral character cannot with any accuracy be determined by it. But God, who searches the heart, sees an immense difference between different men; such a difference as suffices to arrange them all under two great classes—the righteous and the wicked. In the righteous he finds an excellency which he in vain looks for in others; and to point out this superior excellency is my object, in this discourse. But here it is proper to observe, that Solomon does not draw the comparison between a righteous and a notoriously wicked man; but between a righteous man and “his neighbour,” however excellent that neighbour may be: for, if there be in any man a want of positive and inherent righteousness, whatever else he may possess, he must be classed with the wicked: and with such only will my present comparison be instituted.

“The righteous man, then, is more excellent than his neighbour;”

I. In his connexions—

A truly righteous man is born of God—
[This is frequently and fully declared in the Holy Scriptures [Note: João 1:12; João 3:5 and 1 João 3:1.] — — — and though he be the poorest man upon earth, he is entitled to address his God under the endearing name of Father.]

He is united to Christ—
[He is united to him as a building to the foundation [Note: 1 Pedro 2:4.]; as a wife to her husband [Note: Efésios 5:32.Apocalipse 21:9.]; as a branch to the vine [Note: João 15:1.]; as a member to the body [Note: Efésios 5:30.]. There is no other union so close and intimate, except that which subsists between God the Father and the Lord Jesus [Note: João 17:21; João 17:23.]: for he is not only one body with him, but one spirit also [Note: 1 Coríntios 6:17.]: for Christ lives in him [Note: Gálatas 2:20.], and is his very life [Note: Colossenses 3:4.]

The Holy Ghost also dwells in him—
[He is a temple of the Holy Ghost [Note: 1 Coríntios 6:19.], who abides in him more manifestly and more effectually than in the whole universe besides: and so desirable a residence is his heart accounted by the Holy Spirit, that, in comparison of it, the temple of Solomon itself was held in utter contempt [Note: Isaías 66:1.]

He is of the same family with all the glorified saints and angels—
[There is but one family, whether in heaven or earth, of which Christ is the head [Note: Efésios 3:15.]: and so far is he from being disowned by them, that there is not an angel before the throne that does not account it an honour to wait upon him, and to minister unto him [Note: Hebreus 1:14.]

What does any worldly man possess, that can be compared with this?
[Whose child is he? “A child of the wicked one [Note: Mateus 13:38; 1 João 3:10.]:” as our Lord has said, “Ye are of your father the devil [Note: João 8:44.].” True it is, that in the last day the holy angels will minister to them also; but it will only be to “gather them together” from every part of the universe, and to “bind them up in bundles,” and to cast them headlong into the fire of hell [Note: Mateus 13:30.]. Tell me, then, to which of these the superior excellency belongs?]

Let us trace this,

II.

In his principles—

The righteous man is altogether under the influence of faith and love—
[He looks for salvation solely through the blood and righteousness of the Lord Jesus Christ. He has no hope whatever, but in the redemption that is in Christ Jesus. As for any righteousness of his own, he utterly disclaims it. He knows, that if he were judged by the best act he ever performed, he must for ever perish. The way which God himself has provided for the salvation of sinners is that which he affects, and in which he glories: the language of his inmost soul is this, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom (or by which) the world is crucified unto me, and I unto the world [Note: Gálatas 6:11.].”

At the same time that he looks thus to be saved as a sinner, he labours to walk as a saint, and to “adorn the doctrine of God his Saviour in all things.” Nor is he impelled to this by any slavish fear of punishment: no: “the love of Christ constrains him; because he thus judges, that if one died for all, then were all dead; and that he died for all, that they who live should not henceforth live unto themselves, but unto Him who died for them and rose again [Note: 2 Coríntios 5:14.].” And as he serves his God from love, so is he actuated by the same principle in all his intercourse with men: “he walks in love, as Christ has loved him [Note: Efésios 5:2.];” and he looks upon this as the best fruit of his faith [Note: Gálatas 5:6.], and as the surest evidence of his acceptance with God [Note: 1 João 3:14; 1 João 3:19; 1 João 4:7; 1 João 4:17.]

How widely different from these are the principles of the wicked!
[Let it be remembered, that I am not speaking of those who indulge in gross wickedness, but of those only who are not positively righteous. Whatever they may possess in respect of outward morality, they are strangers to the true exercise both of faith and love. They do not fully enter into the great mystery of redemption: they feel not their need of such a Saviour as God has provided for them. That God himself should become a man, and die under the load of their sins, and work out a righteousness wherein they may stand accepted before him—they see no occasion for all this: they think they might be saved on easier terms, or, if I may so express it, at a cheaper rate. They cannot see why they should have so inestimable a price paid for them, when their own repentance and reformation might have well sufficed for all the demands which God had upon them. Nor do they feel their need of the Holy Spirit to teach and sanctify them, when their own wisdom and strength were, upon the whole, adequate to their necessities. At all events, if they assent to the Gospel salvation as true, they do not embrace it with their whole hearts, and rejoice in it as that which alone could give them a hope before God. So also in their obedience, all which they do is from constraint, rather than from love: as clearly appears from hence, that they are satisfied, upon the whole, with what they do; whereas, if they felt their obligations to God for the gift of his only Son to die for them, and of his Holy Spirit to renew them, they would feel nothing but dissatisfaction and grief on account of their short-comings and defects. In fact, all their works are done merely in conformity with the customs of the world, and for the purpose of forming a ground for self-estimation, and for the estimation of those around them.
What comparison, then, will these bear with the characters with which they are here contrasted? They are as inferior to the righteous “as dross is to the purest gold [Note: Jeremias 6:30.].”]

Let us trace the comparison yet further,

III.

In his habits—

The righteous man lives altogether to his God—
[See him from day to day: his whole soul is humbled before God, under a sense of his own extreme unworthiness. Were you to behold him in his secret chamber, you would behold him more abased before his God for an evil thought or desire, than an ungodly man would be for the actual commission of the grossest sin. Oh! the sighs and groans which he involuntarily utters, under the load of that burthen, that body of sin and death, from which he cannot get free! and many are the tears which he sheds in secret, because he cannot attain that perfect holiness which his soul panteth after.

With his humiliation he breathes forth in devoutest accents his prayers and praise. His prayers are no formal service, but a holy wrestling with God; and his praises resemble those of heaven, that are accompanied with the devoutest prostration of soul.

A life of self-denial, too, characterizes his daily walk. He desires to “crucify the flesh, with its affections and lusts;” and it is his incessant labour to “mortify the whole body of sin.” “Not a right hand, or right eye,” would he willingly retain: he would gladly part with every thing, however dear to him, if only he may but enjoy the testimony of a good conscience, and approve himself faithful to the heart-searching God.

To prepare for death and judgment is his one concern. He lives as on the borders of eternity. He knows not at what hour the bridegroom may arrive; and therefore he “keeps his loins girt, and his lamp trimmed, that he may be ready to enter into the bride-chamber” with his beloved Lord.]

But how is it with the wicked in these respects?
[Are they from day to day humbling themselves in the Divine presence? What cares and sorrows they have are altogether of a worldly nature. To “abhor themselves,” like Job, and “to repent in dust and ashes,” unless for some wickedness that has exposed them to public hatred and contempt, is no part of their experience before God.
And what are their prayers and thanksgivings? Nothing but a mere lip-service, in which their hearts are not at all engaged.
As for self-denial, they know little about it. Their whole life is a system of self-indulgence. They may not run into gross sins on account of their regard for their character amongst men; but they pursue with unabated ardour those earthly vanities on which their hearts are set. Pleasure, or riches, or honour, occupy all their thoughts, and stimulate all their exertions. They live altogether for themselves, and not for God; for the body, and not for the soul; for time, and not for eternity.
Surely the further we compare the characters, the more will the superiority of the righteous appear.]
It remains that we yet further contemplate the righteous,

4. In his end—

How blessed this will be, no words can adequately describe!
[Were you present with him in his dying hour, and God were to open your eyes, you would see angels attendant on him, to bear upon their wings his departing spirit into Abraham’s bosom. Could you follow him, and witness his reception by the Most High God, what plaudits would you hear! “Well done, good and faithful servant, enter thou into the joy of thy Lord!” How would you, then, behold him graced with a crown of gold, seated upon a throne, invested with a kingdom, and shining forth with a glory that would eclipse the noon-day sun! To all eternity will he then live, in the immediate fruition of his God, holy as God himself is holy; and happy, according to his capacity, as God himself is happy.]
Alas! alas! here all comparison must for ever cease—
[The wicked, unhappy creatures! are dragged into the presence of an angry God, in vain “calling upon rocks and mountains to cover them from his wrath.” From him they hear that terrific sentence, “Depart accursed, into everlasting fire, prepared for the devil and his angels!” and into that fire are they cast, even “that lake that burneth with fire and brimstone,” from, whence “the smoke of their torment will ascend for ever and ever.” But this is too painful to reflect upon. O that the very mention of it may suffice to confirm the assertion in my text, and to convince you all wherein alone true excellency can be found!]

Address—
1.

Those whom God has classed with “the wicked”—

[You will find, in the words following my text, that the persons contrasted with the righteous are so designated: and of them it is said, “The way of the wicked seduceth them.” Now, it must be granted, that “their way” is more easy, and to flesh and blood more pleasant, and more approved by an ungodly world; and, therefore they imagine it to be, on the whole, preferable to the difficult and self-denying and despised path of the righteous. But they are “seduced” by these specious appearances; and “a deceived heart has turned them aside; so that they cannot deliver their soul, or say, Is there not a lie in my right hand [Note: Isaías 44:20.]?” But be dispassionate, and judge as before the Lord. If you deceive yourselves, you cannot deceive him: he will judge, not according to your own erroneous estimate of yourselves, but according to truth, and to the real state of your souls. Yet methinks you cannot deceive even yourselves, if you will but reflect with any degree of candour upon the comparison that has been set before you. In truth, you have in your own bosoms a witness for God: for, whether your conduct be more or less moral, there is not one of you that does not say in his heart, especially in his more thoughtful moments, “Let me die the death of the righteous, and let my last end be like his.”]

2. Those who are disposed to number themselves amongst “the righteous”—

[Many who claim this distinction prove themselves, by their habits, most unworthy of it. It is a melancholy truth, that many professors of religion, instead of being more excellent than their neighbour, are inferior to him in almost every thing that is amiable and praiseworthy. Such self-deceivers will have a fearful account to give at the last day. To every one, then, amongst you I would say, If you profess yourselves to be righteous, let it appear to all around that you are so by the superior excellence of your lives. Our Lord says to his disciples, “What do ye more than others?” More than others ye ought to do; inasmuch as your obligations and assistances are more than others are acquainted with. You are to “shine as lights in a dark world;” and in every relation of life to approve yourselves more excellent than your neighbour. Are you husbands or wives, parents or children, masters or servants, you should fill up your station in life more to the honour of God and the good of the community than any others around you. I conclude, then, with that direction which our blessed Lord has given you: “So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.”]