iii. 10, 11. _Say ye to the righteous,_ &c.
This is the testimony of _conscience;_ conscience testifies that that
which is here predicted ought to take place--that the condition and
circumstances of men ought to be conformed to their character. This
is the testimony of _reason:_ in its clearest, calmest, strongest
hours, it endorses this testimony of the conscience. This is the
declaration of _Almighty God;_ He here promises that He will do that
which conscience and reason agree that He ought to do. Thus we have
here a conclusive concurrence of testimony, and the truths announced
in our text should be recorded in our memory as absolutely certain.
These declarations remind us of two things. +I. That we are living
now in a season of probation.+ These messages are much needed,
because we are surrounded by much that is perplexing. Here and now
fidelity to conscience often entails much loss, sorrow, and
suffering. Many of the wicked are prosperous and triumphant. Iniquity
_pays._ Moreover, the sufferings of the righteous and the successes
of the wicked are often lifelong. This contrast between what ought to
be and what is, has been a source of moral disquietude in all ages
(Ps. lxxiii., &c). Yet it is absolutely necessary. Without this moral
obscurity there could not have been any moral probation. There is no
temptation in prussic acid, because its deadly qualities are
indisputable, and because they operate instantaneously. If all sins
had their penalties as clearly and closely tied to them, vice would
be impossible. And so would virtue! Obedience to the Divine will
would then be, not an act of choice, but the result of an
irresistible moral compulsion, and it would have in it no morally
educational influence, and nothing to render it acceptable to God.
Not by chance, then, not by mistake, not as the result of a harsh and
unloving decree, but as the result of ordinance of the highest wisdom
and grace, we are now living in a season of moral probation. But,
+II. We are hastening on to a season of rectifications and rewards.+
Conscience and reason attest that there _ought_ to be such a season,
and the Scriptures assure us that there _shall_ be (Eccles. xii. 14;
Rom. ii. 6-10, &c.)
The great facts of which our text reminds us, 1. _Should give
calmness and steadiness to our faith._ We should not be greatly moved
either by the distresses of the righteous or the triumphs of the
wicked. These are most transient. The longest life is really a most
inconsiderable episode in our being. This is but the beginning of our
voyage; what matters it whether we clear out of port in a storm or
amid bright sunshine? What will happen to us on mid-ocean is the only
thing worthy of our concern. 2. _They should govern us in the
decisions we have continually to make in life,_ between courses that
are right, but involve present suffering, and those which are
pleasant, but wrong. The sick man who refuses to undergo the present
pain which will assure him of future health, and prefers the
transient ease which will presently give place to intolerable agony,
is insane. Let us not imitate him in his folly. But if the rewards of
every man's hands shall be given him, how shall _any_ man be saved?
This is precisely the difficulty which the Gospel was designed to
meet. It is precisely because no man can be saved on his own merits
that Christ came into the World, and died for every man, and now
offers redemption to every man. This offer is made to YOU. For
Christ's sake, the sins of the righteous shall be forgiven them; and
for His sake likewise, they shall be rewarded according to their
works (Matt. x. 42, xvi. 27; Heb. vi. 10, &c.) Between the doctrine
of justification by faith and the doctrine of good works there is the
most perfect harmony.