main homiletics of the paragraph.—Verses 32–36.
Exhortation founded on Human Obligations to Divine Wisdom.
I. Because Christ, the Eternal Wisdom, has manifested His sympathy with man, we are under obligations to come into sympathy with Him. A man who has manifested his sympathy with, and delight in, another’s welfare by most substantial acts of benevolence and self-denial, has taken the most reasonable method of awakening an answering sympathy in the breast of him whom he has thus regarded. And the obligation on the part of the recipient is increased in proportion to the amount of self-sacrifice undergone on his behalf. If such a benefactor desires and asks for the friendship of him whom he has befriended, it would seem impossible that such an appeal could be made in vain. The eternal wisdom of God has gone to the utmost of even His infinite capacity of self-denial to show His delight in, and regard for the human race. This, coupled with His eternal existence and His almighty power, is here made the basis for an exhortation to men to listen to His words, “Now, therefore, hearken unto me, O ye children!”
II. Those who are thus drawn into sympathy with Eternal Wisdom come under conditions of life. Here is a repetition of an oft-repeated truth of revelation, that life and God’s favour are inseparable—identical (ver. 35). We can see shadows of this truth in the intercourse of men with their fellow-creatures. If a poor outcast child, surrounded by influences of evil to which he must yield if left to fight them single-handed, is lifted out of his degradation into a godly home, the favour of the friend who thus raises him changes his miserable existence into something worth calling life in comparison. The child who, by wilfulness, has forfeited the favour of a good parent, feels his entire existence clouded, but forgiveness through reconciliation brings light and life back to his life. How much more is it so when we come into sympathy with Christ by hearkening to His voice and taking His yoke, and are by Him lifted out of a life of bondage to sin into the glorious liberty of the sons of God.
III. Those who refuse thus to come into sympathy with Eternal Wisdom are self-destroyers, because they are God-haters. He who refuses to drink of the Fountain of Life, must, of necessity, be left to soul-death. There is nothing that gives more sorrow to a human being than to know that the evil from which he is suffering is self-inflicted. If a man loses his sight through a wound which he receives from another, although he feels his blindness to be a terrible calamity, it lacks the element of bitterness which would be added to it if it had been brought about by his own wilfulness. The man who loses a limb in lawful battle looks upon his loss as an honour, because it was inevitable. But his feeling would be very different if he knew that he had been crippled for life by his own folly. It will be the main ingredient in the bitter cup of those who disregard the invitations of Divine Wisdom that they are moral suicides. The consciousness of this is a perpetual hell to the human spirit. And the mere neglect is sufficient to give the death-blow. It is not necessary to be in positive opposition to God and goodness. Not to listen is to refuse. Not to wait on God is to sin against Him—is to despise the provisions of His mercy.
illustration of verse 34.
Hovering about the avenues of a royal residence, there are in Eastern as well as in other countries, always to be seen groups of people, some of whom are attracted by the impulse of curiosity, others by the hope of obtaining some mark of royal favour. The assiduity and perseverance requisite for succeeding in their suit, and waiting the propitious moment of presenting themselves in the presence of their sovereign, is not, as may be easily supposed, at all times consistent with personal ease and convenience, and, accordingly, here and there may be observed individuals seated upon a stone, or reclining upon the grass, in anxious expectation for the appearance of the sovereign on his way to daily exercise. To sit at the gates of a king is a custom of great antiquity.—Paxton’s Illustrations of Scripture.
outlines and suggestive comments.
Verse 32. O sweet courtesy! as if it were but a small matter that the Eternal Wisdom should become our Master, and teach us as His scholars; or that, being our Lord, He should teach us as His servants; or that, being God, He should teach us as men; yet greater is His love, and, as a Father He teacheth us as His children. And well may He call us His children, for it is He that teacheth us who, by adoption, hath made us to be His children, which by hearkening unto Him we show ourselves to be.—Jermin.
Verse 34. Uriah watched at David’s gate as a token of service (2 Sam. xi. 9). Lazarus watched at Dives’ gate as a token of dependence (Luke xvi. 20). Courtiers at royal entrances for smiles of favour. Let the sinner do all these things.—Miller.