v. 1-7. _Now will I sing to my well-beloved, &c._
+I. Great privileges are bestowed by God according to the good
pleasure of His will.+ 1. Obviously this is true of the great
privileges accorded to the Jewish nation. They were not granted
because of anything in them (Deut. vii. 7; ix. 4-6, &c.). There were
other "hills" that would have been just as suitable for a vineyard,
and just as fruitful, had the great Husbandman been pleased to deal
with them in the same manner. 2. If we consider our own religious
privileges, we must acknowledge the same great principle: other
nations still heathen _deserve_ them just as much as we do; and our
heathen forefathers to whom they were first granted were in no sense
superior to the heathen of to-day. We owe our superiority to our
privileges, not our privileges to our superiority. 3. The same
principle is as true of temporal as of spiritual privileges. Why are
some born clever, and others stupid? some strong and others weak?
some rich, and others poor? We can return no other answer than that
such is the will of God.--This principle seems to be surrounded by a
cloud of mystery; but there are rays of light that relieve it,--to
some of them we shall presently refer; and we must be careful not to
darken it by our own folly. We must not imagine, because God acts
according to the good pleasure of His will, that therefore He acts
arbitrarily, capriciously, out of mere whim and fancy. Though He may
not disclose to us the reasons for many of His procedures, we may be
sure that He has good reasons. In withholding them from us--possibly
because we are as yet incapable of understanding them,--and thus
making demands upon our faith, He deals with us just as we frequently
deal with our children.
+II. Great privileges involve great responsibilities.+ From the
vineyard so carefully cultivated choice grapes are justly expected.
This is a truth so familiar that it is apt to become to us a mere
truism. But we shall do well to look at it steadily,--1. _As a guide
to us in our duty._ It is well to pause and consider what privileges
God has conferred upon is, that we may be aroused to a perception of
the nature and extent of the demands which He is certain to make upon
us. In view of our privileges, what ought our life to be? (Luke
xii. 48). 2. _As a help to us in our perplexities._ In view of such
providential arrangements as have been referred to, these are
sometimes very painful. But we must remember that the great principle
before us admits of being very variously stated. It is just as true
that "small privileges involve small responsibilities." We shall
adopt the slander of the wicked and slothful servant if we think of
God as a hard master who seeks to reap where He has not sown. If God
has entrusted to any man only one talent,--and He entrusts to every
man at least as much as that,--He will not demand from him the usury
upon ten talents, nor upon two.
+III. Great privileges do not necessarily result in great happiness.+
They ought to do so; they often do so; but as frequently they fail to
do so. Even in temporal things, the happiest men are not always those
whose possessions are most various and ample. The most learned men
are not always those who own the largest libraries. And the holiest
men are not always those whose religious opportunities are most
numerous and great. Why is it, that great privileges and great
happiness are not always associated? Because man is a voluntary
agent, and God will not force happiness upon any man. He may offer us
eternal life, but we must "lay hold" of it. He may shed upon our path
great light, but we must walk in it (ch. ii. 5).
PRACTICAL LESSON.--Instead of repining because our privileges are not
more numerous and great, let us diligently use those which have been
granted to us, and so make them what they were intended to
be--sources of blessing to us. Enclosed within God's vineyard, and
carefully cultured by Him, let us see to it that the grapes we bring
forth are not wild grapes.
+IV. Great privileges neglected or misused bring on great
condemnations+ (ver. 5, 6). Compare also Luke xiii. 6-9. Had that
fig-tree been growing on some open common, notwithstanding its
barrenness, it might have stood till it decayed, but because it was
barren in a "vineyard" the righteous order is given, "Cut it down!"
This principle, also, we may turn to practical account. Like a former
one, we may use it--1. _To help us in our perplexities._ Sometimes we
are in trouble to know what will become of the heathen in the day of
judgment. Well, even if they are condemned, they will be condemned
less severely than those who have misused greater privileges (Matt.
xi. 22; Luke xii. 48). 2. _To stimulate us to a faithful discharge of
duty._ Fear is not the highest motive, but it is a very useful one,
and not truly wise man will leave it out of account. We need every
kind of help to fortify us against temptation, and it is good to
remember what will be the result if we yield to it, and so remain
barren and unfruitful, or even bring forth "wild grapes" (Heb. iv. 1;
1 Pet. i. 7; Phil. ii. 12).
Fear is useful as a motive, but hope is still more helpful; and in
the matter of our salvation we may employ both fear and hope as
allies. Reverse the last principle, and read it thus, +Great
privileges well used secure corresponding rewards.+ Compare Luke
xix. 17. If the choice vine planted in the fruitful vineyard brings
forth "good grapes," the Husbandman will pronounce over it rejoicing
benedictions (Heb. vi. 7).