"Now she that is a Widow indeed, and desolate, trusteth in God and
continueth in supplications and prayers night and day." *
* Preached at the house of one made a widow by her husband's
desertion; who left her in straitened circumstances to provide for a
young family.
Timothy was ordained a bishop of the church at Ephesus; and this
epistle was written to him by St. Paul, his spiritual father, to teach
him "how to behave himself in the house of God, which is the church
of the living God."
The former part of the context contains directions respecting the
treatment of widows; and especially poor widows who belonged to the
church, and were supported at their expense. He is first directed
to "honor widows who were widows indeed." Here the apostle explains
his meaning, by designating the character intended. Now "_She that is
a widow indeed, and desolate, trusteth in God, and continueth in
supplications and prayers night and day_."
Every widow did not answer to this description. There were some who
answered to no part of it, as he shews below. These Timothy was not
required to honor--not directed to provide for them, or employ them in
the business of the church; though certain poor and pious women were
then used to minister to the sick, of their own sex, and discharge
other charitable labors among them.
In discoursing on our subject, we shall _make a few observations on
the sorrows of widowhood; then glance at the duties of it; and the
supports which God hath provided for widows indeed_.
A widowed state is naturally desolate, Most widows pass many solitary
hours--a lonesome and melancholy situation;--especially after having
known and enjoyed the social intercourse of connubial life. The value
of all our comforts is best known by experience; more especially by
their loss, after a temporary possession.
But the conjugal connexion is sometimes unhappy. In such cases a
widowed state is a release from the trials and difficulties which
attended it, which may be severe and distressing. The misconduct, or
unkindness of those in the nearest relation, wounds in the tenderest
part, and occasions the most pungent grief. True.--Yet a state of
widowhood, after such a connexion, is commonly more unhappy than after
a happy marriage. Many disagreeables are generally left to afflict the
desolate. Reflections on such connexions and the trying scenes passed
while they continued, are disagreeable; and many cares peculiar to
their situation often distress the widows. The care of offspring,
where there are offspring, devolves wholely on them; which, if left in
straitened circumstances, is often a burden they are unable to bear.
And where aid is kindly afforded, still the concern which lies on
them, is oft times distressing. "Pangs and sorrows take hold upon
them--their couch is wet with tears; their eyes consumed with grief."
If those thus tried are _widows indeed_, they follow the line drawn in
the text--_trust in God, and continue in prayers and supplications
night and day_.
As it is the duty, it is also the comfort and support of _the desolate
to trust in God_. When streams dry up, we go to the fountain: So when
creature comforts fail, interest unites with duty, in pointing us
tothe Creator. He is the source of comfort--that which comes by means
of the creature comes from him. The creature is only the medium of
conveyance.
When the saints become desolate--when their worldly comforts fail and
their hopes decay, they are directed to return to God and put their
trust in him; and also to bring with them, those for whom they feel
interested--their helpless dear ones, and he hath promised them
protection. "Leave thy fatherless children, and I will preserve them
alive, and let thy widows trust in me."
Fallen creatures are exceedingly prone to lean to the world--to
promise themselves comfort in it, and support from it. They generally
look elsewhere before they look to God. Disappointed in one worldly
object they often run to another, and another. They never come to the
Creator, and make him their hope, till convinced that what they seek
is not to be found in the creature. God sometimes brings his people
into straits, and strips them of their earthly dependencies, that
having no where else to trust they may come to him and cast their care
upon him.
Even the Christian may need the rod of adversity to keep him mindful
of his dependence on God, and prevent his resting on the creature for
support. For after union with Christ, worldly objects retain too large
a share of his affection, and he is too much inclined to lean upon
them. His attachment to these things is often too strong; draws away
his heart from God, and renders him too little mindful of him who is
his portion and rest. Therefore is it often necessary to deprive him
of his earthly dependencies, that being desolate, he may return to God
and renew his reliance on him.
It becomes the desolate, not only to trust in God, but to be thankful
that they may trust in him. Those who have God for their portion, have
an abiding satisfying portion. God will be more and better to them
than earthly friends, or earthly treasures. Friends often forsake
them; or cease to be friends, and become enemies--"Riches take
to themselves wings and fly away." But God abides; he hath said, I
will never leave thee, nor forsake thee. *
* Hebrews xiii. 5.
Now _she that is a widow indeed, and desolate, while she trusteth in
God continueth in supplications and prayers night and day_.
Those of this character when they find themselves destitute of worldly
comforts and supports, go to God and pour out their souls into his
bosom. Like the Psalmist they stir up themselves to trust in him. We
find that saint expostulating with himself in a time of trouble and
darkness, and chiding his despondent temper. "Why art thou cast down,
O my soul? And why art thou disquieted within me? Hope thou in God;
for I shall yet praise him, who is the health of my countenance, and
my God."
While thus stirring up themselves to trust in God, the saints pour out
their souls before him in fervent prayer. This the apostle declares to
be the manner of those, whom he terms _widows indeed--they trust in
God, and continue in supplications and prayers night and day_.
Such was the aged Anna, who met the infant Savior, when he was brought
into the temple, to do for him after the custom of the law. "She
departed not from the temple, but served God, with fastings and
prayers night and day."
The child, when in affliction, is wont to run to its parents and tell
them the sad tale of its sorrows. So the child of God, stripped of
other supports, spreads its grief before him who possesses all power,
and is able to deliver out of all distresses: And as the child
continues its cries and pleadings with its parent, as long as its
sorrows continue; so the child of God, while it remains in affliction,
perseveres in supplications and prayers to its Father in heaven.
When seeking temporal blessings the good man asks with submission,
"Not as I will but as thou wilt"--teach me to acquiesce in thy
dealings and to say "thy will be done." But when seeking spiritual
blessings, he cannot be too importunate, or persevering. Respecting
these, the divine glory, unites with his interest, in requiring him to
"be instant in prayer--to pray and not faint." Or, to use the bold
language of the prophet, to resolve to "give God no rest," till he
hears and helps. In such cases the saints may plead God's honor and
the glory of his great name, as well as their own necessities.
When we come to ask mercy of God, and to pray for grace to love and
serve him, we may plead and expostulate for the bestowment. Is it not
thy will, that we should be renewed and sanctified--that we should
repent of sin--believe the gospel, and follow after holiness? Is it
not thy will that we should become new creatures--love thee--love our
duty, and resign ourselves to thy disposal? Is it not thy will, that
we should act with propriety under every trial, and discharge with
faithfulness every duty--that we should honor thee in adversity, as
well as in prosperity? Grant us then those divine influences which are
necessary for us. The honor of thy great name is concerned--it unites
with our necessities in requiting the bestowment of the mercies which
we ask.
Thus did Moses when pleading for Israel, when God had threatened to
destroy them for their rebellions against him. "Now if thou kill this
people as one man, then the nations which have heard the same of thee,
shall speak saying, Because the Lord was not able to bring this people
into the land which he sware unto them, therefore hath he slain them
in the wilderness--pardon, I beseech thee, the sin of this people,
according to the greatness of thy mercy"--So Joshua, on a similar
occasion: His plea in their behalf is urged from this consideration,
that the honor of God was concerned, and required the mercy which he
implored--"What wilt thou do unto thy great name? What? If Israel
turn their backs before their enemies? If thy people fail to drive out
their enemies and possess the land which thou hast sworn to give
them?"
We may use the same argument when interceding for the grace which we
need to enable us to glorify God by a becoming temper and conduct
under trials, and by a suitable improvement of providential
dispensations; and it will be our best plea, or most prevalent
argument.
We may meet with discouragements--God may seem deaf to our cries--to
delay his mercy; but if we "pray and faint not," he will not always
say to us, nay. He will hear and help us. For his own name's sake he
will do it.
When the woman of Canaan asked mercy for her daughter, no
encouragement was given to her first petition--the reply seemed harsh
--"It is not meet to take the children's bread and cast it to dogs."
But she persevered, and her faith, and fervor prevailed. "Be it unto
thee even as thou wilt." The same will be the answer to every humble
suppliant for spiritual mercies, and for divine supports, who
perseveres in his addresses at the throne of grace.
Respecting temporal matters, we know not what to pray for as we ought
--know not what is best for us. Afflictions may be mercies. They
often are so. Some have blessed God for them here; more will probably
do it hereafter. That they do not usually denote want of love in God,
is manifest from the declarations of his word--"Whom the Lord loveth
he chasteneth, and scourgeth every son whom he receiveth. If ye endure
chastening, God dealeth with you as with sons--if ye are without
chastisement, then are ye bastards and not sons." Those were
determined sinners, given over to reprobation, of whom God said, "Why
should ye be stricken any more! Ye will revolt more and more."
When afflictions serve to purge away sin--to "purify and make white,"
they are changed into mercies. Instead of complaining, we have reason
to bless God for them. This hath often happened. Afflictions arrest
the attention--lead to consideration, and reclaim from error. "Before
I was afflicted, I went astray, but now I keep thy word."
Prosperity hath often a different effect. To the wicked it is
frequently fatal in its consequences; here they have their good
things, and they rest in them, forgetful of God, and the other world
which they must soon enter, to receive according to their works.
Neither do the people of God always escape injury when they attain the
things they here desire. The prosperity we covet is more dangerous
than the adversity we dread. Few can bear prosperity--few remain long
uncorrupted in a prosperous state. A state so difficult and dangerous
is seldom long the state of the righteous. It is more commonly the
state of the wicked. The righteous have their trials here; and this
kind of trial, [prosperity] hath more often seduced them, than its
opposite. David and Solomon were sad examples of the baleful effects
of power and greatness, riches and honor; but they were brought back
to God and duty by the rod of disappointment;--by the correctings of
affliction.
Adversity is not always productive of good. Some repine at the orders
of providence--at their lot in the world. Trials sour their minds and
render them morose and peevish. We read of some who "blaspheme the God
of heaven" because of their sufferings. These are enemies of God, and
their sufferings here, are a prelude to greater sufferings hereafter.
The case is different with those who have Christ's spirit; they see a
providence in whatever they meet with here; refer themselves to him
who rules over all to choose for them, and order out their changes,
not doubting but his grace will be sufficient for them, and all work
for their good.
We are sure that God orders wisely. The station then, which he assigns
to us, is most suitable for us; the comforts and corrections which he
dispenses, most fit and proper. If wise for ourselves we would not
wish for alterations in them. We shall only be concerned to follow
where God leads, and only pray that he will not leave us, but guide us
to his kingdom.
Let us bring home these considerations, and inquire how we are
affected by God's dealings with us, and what temper we maintain? We
have comforts and corrections. Do we see the hand of God in them;
acknowledge the comforts to be undeserved, and the corrections less
than our demerits? Do we bless God for the former, and humble
ourselves under the latter? Or do the former render us forgetful of
God, and proud and scornful towards men? Do the latter humble and
abase us; keep us mindful that this is not our rest, and quicken our
preparations for that world where all tears will he wiped away from
our eyes? Or do they cause us to murmur and repine, as though we
suffered unjustly?
Both mercies and afflictions will be a favor of life or death,
according to the effect which they have upon us, and the temper and
disposition they produce in us. If mercies increase our love to God,
and concern to honor him, then are they mercies indeed. So are
afflictions, if they humble us and quicken us in the way of duty; but
if their effect is different they increase our guilt, and will
increase our condemnation.
Whatever may be our situation here--whether we have kind and faithful
friends, or are left desolate, or are surrounded with enemies; whether
we have joys or sorrows, we need the divine influence to enable us to
make a good improvement, and to render them the occasion of good. We
need divine aid and influence, no less in prosperity than in
adversity. Whatever, therefore, may be our situation and
circumstances, sensible of our weakness and blindness, let us return
to God as our rest, _trust in him, and continue in supplications and
prayers night and day_; and his grace will be sufficient for us; for
he hath said to none "seek ye my face in vain."
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