Provérbios 5:22

DISCOURSE: 766
THE CAPTIVATING POWER OF SIN

Provérbios 5:22. His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins.

THE force of habit is well known: it operates as a second nature; so constant is it in its exercise, and so imperious in its demands. There is this difference however in habits of piety, and habits of sin: that the one are easily lost; but the other are with great difficulty overcome. Nor is this difficult to be accounted for; seeing that the one is against the course of nature, and the other conformable to all its propensities: the motion of the one is a continual ascent; the other is downward on a declivity. But it is not merely as a natural consequence that sin, when indulged, has so great a power: there is an additional influence given to it by God himself, as a judicial act, and as a just punishment for indulging it: so that in a judicial, no less than in a natural sense, our text is true: “His own iniquities shall take the wicked himself: and he shall be holden with the cords of his sins.”

Let us consider,

I. The declaration itself—

In a two-fold view it may be noticed;

1. As a judgment inflicted—

[It is inflicted on the whole human race. There is not a sinner in the universe who cannot from his own experience attest the truth of it. Every sin has a power to enslave the mind, and to lead captive him who has indulged it. But we will instance this in some particulars.
The man addicted to drinking previous to the formation of his habit, had perhaps no particular love to strong drink, or desire after it: but he has been drawn into company, he has there acquired a taste for conviviality, and at last, by repeated excesses, he has contracted such a thirst for intoxicating liquors, that he cannot deny himself the use of them, or use them in moderation. He can see his character sinking in the estimation of all the sober part of the community, his health impaired, his fortune injured, his family suffering, and his eternal interests sacrificed: and yet he cannot cast off the habit which he has contracted: his soul is bound with it as with a cord, and he cannot burst his bonds.
In a similar plight is he who has given himself up to the gratification of his lusts and passions. They, at least as far as the mind is concerned, are increased by indulgence, so that every object calls forth desire, and “the eyes of the libertine are full of adultery, and cannot cease from sin [Note: 2 Pedro 2:14.].” His very soul, as it were, is sensualized, and, whether sleeping or waking, his imagination roves after the gratification of his lawless appetites.

Nor must I omit to mention the gamester, in whom the text is most awfully verified. Nothing can induce him to abandon his ruinous pursuits. Domestic ties of wife and children have no influence at all. The ruin of himself and family are all suspended on a card or die. Not even the experience of ruin will reclaim him. Let his losses be repaired again and again, and again and again will he return to the fascinating object, like the moth, and hover round it, till he is consumed.

I have mentioned these instances, as being more obvious and acknowledged: but the declaration is equally verified in the gay, the worldly, the profane; yea, and in the superstitious and self-righteous also. They all “feed on ashes; and a deceived heart hath turned them aside, so that they cannot deliver their souls, nor say, Is there not a lie in my right hand [Note: Isaías 44:20.]?”]

2. As a warning given—

[In this view more especially the declaration in our text is introduced, to guard young men against the temptations to which they are exposed [Note: ver. 20.]. And a most awful warning it is: it shews us how earnestly we should guard against our besetting sins. Every man has some “sin which more easily besets him [Note: Hebreus 12:1.],” and by which he is more in danger of being enslaved. Now every man should find out what this peculiar temptation is; and should watch and pray against it; lest, by yielding to it, he provoke “God to give him over to a reprobate mind [Note: Romanos 1:28.],” and to say, “He is joined to idols; let him alone [Note: Oséias 4:17.].” We should labour to say with David, “I have kept myself from my iniquity [Note: Salmos 18:23.]:” and, with Job, “Thou knowest I am not wicked,” not deliberately and habitually wicked [Note: Jó 10:7.]. We should dread lest that be inflicted on us which is spoken in the text; a judgment far heavier than any other that can be inflicted on us even by God himself, as long as we continue in this present life; because it is a certain prelude to everlasting misery, and the means of augmenting it every day and hour: for, if we are delivered over to our own lusts, we do nothing but “treasure up wrath against the day of wrath,” and accumulate mountains of guilt to sink us deeper and deeper into everlasting perdition [Note: Romanos 2:5.]. Our employment will be like that of those mentioned by the Prophet Isaiah, who “drew out iniquity with cords of vanity, and sin as a cart-rope [Note: Isaías 5:18.]:” for, as a rope is spun out continually to an indefinite length by the constant addition of fresh materials, so will our sin be drawn out to an endless extent, till death shall cut it short, and the deserved punishment be awarded to it.]

It would be improper to pass over such a declaration as this without drawing your attention to,

II.

The reflections which it naturally suggests—

1. How thankful should we be for the Gospel of Christ!

[Heathens are in the bondage above described, and have no conception of any way of deliverance from it. But in the Gospel a Saviour is proclaimed: who came on purpose to “preach deliverance to the captives, and the opening of the prison to them that are bound [Note: Lucas 4:18.].” His power no lusts can withstand. As he delivered Peter from prison, causing his chains to fall off, and the prison doors to open of their own accord, so can he liberate the slaves of sin and Satan from their bondage, and bring them forth into the glorious liberty of the children of God. Diseases, devils, elements, all obeyed his voice in the days of his flesh: and at his word the most deep-rooted lusts shall be plucked up, and the most inveterate habits changed. The day of Pentecost sufficiently attests the truth of this assertion. The hands of the men who had crucified him were yet reeking with his blood, yet in an instant were their hearts renewed, and they became altogether new creatures, “the wolf being as harmless as the sheep, and the lion as gentle as the lamb [Note: Isaías 11:6.].”

However inveterate then your habits may have been, despair not: but look to “that Mighty One on whom your help is laid,” and who is able to save “to the uttermost all who come unto God by him.”]

2. How watchful should we be against the first incursions of sin!

[As we know not “how great a matter a little fire will kindle,” so we know not what evils one sin may introduce. Every evil habit originated in one sin. Judas little thought in what his first act of dishonesty would issue: and millions, who are now gone beyond the hope of redemption, once thought as little to what a state they should be ultimately brought, as we now do. Say not, This angry temper is a light evil: It is murder in the seed and embryo; and may terminate in the very act of murder much sooner than you imagine. Say not, This impure thought or look is venial: it is constructive adultery; to which it lends, and in which, ere you are aware of it, it may soon issue. The same I would say of envy, hatred, malice, covetousness, ambition, and the whole catalogue of spiritual lusts: the admission of them into the heart is as is leak in a ship, which will sink it ultimately, if it be not stopped in time. A mariner will not neglect that leak, though it be but small; because he knows the consequences: he Knows that if it be neglected, his efforts to preserve the ship will ere long be vain and ineffectual. It is not possible to look around us without seeing, in numberless instances, what dominion the evil tempers of men have gained, and what misery they diffuse throughout their respective families and spheres. Had they been checked in their commencement, how much sin and misery would have been prevented! If then we would not forge chains for our own souls, let us guard against the first risings of sin: for, whatever we may think, “we shall reap according to what we sow: he that soweth to the flesh shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting [Note: Gálatas 6:7.].”]

3. How constant should we be in waiting upon the Lord Jesus Christ, both in his public ordinances, and in secret prayer!

[None but Christ can afford us any effectual help: for “without him we can do nothing [Note: João 15:5.].” To him we must carry our every trial, and every temptation: and we must plead with him for help, as the Apostle did, till he answer us, and say, “My grace is sufficient for thee [Note: 2 Coríntios 12:9.].” Let us never forget that it is in vain to resist sin in our own strength. None but God himself can subdue it in us. “Our sufficiency even to think a good thought must be of him [Note: 2 Coríntios 5:5.].” If he help us, it is well: “We can do all things through Christ who strengthened us [Note: Filipenses 4:13.].” But if we address ourselves to the purifying of our hearts in our own strength, we shall fail, as the Apostles did, when in self-confidence they attempted to cast out a devil, which “could only be ejected through the influence of prayer and fasting [Note: Mateus 17:21.].” Let us look simply to Christ to purge us both from the guilt and power of our sins; and then we shall find, that “according to our faith it shall be done unto us [Note: Mateus 9:29.].”]