It is clear from this chapter that the Lord views the sin of mankind with intense regret. Israel in this case is not so much a type of believers as a representative of sinners in general. The greatest difficulty in the world is to make men think. Consider—
I. The common but serious fault here condemned. Men are most inconsiderate—1. Towards God;[1] 2. towards their own best interests;[2] 3. towards the claims of justice and gratitude.[3]
II. Some things that make the commonness of this fault surprising. 1. Men live without consideration upon a matter in regard to which nothing but consideration will avail. Nothing can stand in lieu of thoughtfulness in religion. In regard to other matters we can employ others to think for us. But in this matter we must think for ourselves. Religion is a spiritual business, and if a man lives and dies refusing to consider, he has put away from him all hope of being saved; for grace comes not into us by mechanical process, but the Holy Spirit works upon the mind and soul. 2. This inconsideration is practised in regard to a subject the consideration of which would be abundantly remunerative, and would lead to the happiest results.[4]
III. Some of the aggravations which attend it. 1. It is fallen into by those of whom better things might reasonably have been expected. “Israel doth not know, my people doth not consider.” It is not the heathen who act more stupidly than the brutes, but those whom God has called to Himself, on whom He has conferred light and knowledge, &c. 2. They have had their attention earnestly directed to the topics which they still neglect. 3. They have also been chastised, in the gracious endeavour to arouse them from their thoughtlessness. 4. Many of them are very zealous in regard to outward religion, as were those whom the prophet rebuked. 5. They have been most earnestly and affectionately invited to turn to God by gracious promises (such as ver. 18). 6. They have ability enough to consider other things.
IV. Some of the secret causes of this widespread fault. 1. In the case of many thoughtless persons we must lay the blame to the sheer frivolity of their nature. 2. In every case the bottom reason is opposition to God Himself. 3. Upon some minds the tendency to delay operates fearfully. 4. Some make an excuse for themselves for not considering eternity, because they are such eminently practical men. They are living for realities of the nature of hard case, and will not be induced to indulge in fancies and notions.[5] 5. Many are prejudiced, because some Christian professor has not lived up to his profession, or they have heard something which is said to be the doctrine of the gospel of which they cannot approve. 6. In most cases men do not like to trouble themselves, and they have an uncomfortable suspicion that if they were to look too narrowly into their affairs, they would find things far from healthy.[6]—C. H. Spurgeon, Metropolitan Tabernacle Pulpit, vol. xviii. pp. 373–384.
FOOTNOTES:
[1] One would pardon them if they forgot many minor things, and neglected many inferior persons; but to be inconsiderate to their Creator, to their Preserver, to Him in whose hand their everlasting destiny is placed, this is a strange folly as well as a great sin. Whoever a courtier may neglect, he is sure to consider his king. Men when they start their sons in business will bid them mind the main chance, and attend to the principal point, and especially take care to stand well with such a man who has the power to help or to ruin them. Men, as a general rule, are far too ready to seek the assistance of those who are in power, and this makes it all the more strange that the all-powerful God, who lifteth up and casteth down, should be altogether forgotten, or, when remembered, should still be dishonoured by mankind. If it were only because He is great, and we are so dependent upon Him, one would have thought that a rational man would have acquainted himself with God, and been at peace; but when we reflect that God is supremely good, kind, tender, and gracious, as well as great, the marvel of man’s thoughtlessness is much increased. Every good man desires to be on good terms with the good; unusual goodness wins admiration, and an invitation to associate with the eminently excellent is usually accepted with pleasure; yet in the case of the thrice holy God, whose name is Love, it is not so. All attractions are in the character of God, and yet man shuns his Maker. If God were a demon, man could hardly be more cold towards Him.—Spurgeon.
[2] When we ask men to attend to matters which do not concern them, we are not astonished if they plead that they have no time, and little thought to spare. If I were to address you upon a matter which affected the interests of the dwellers in the Dog-star, or had some relation to the inhabitants of the moon, I should not marvel if you were to say, “Go to those whom it may concern, and talk to them; but as for us, the matter is so remote, that we take no interest in it.” But how shall we account for it that man will not know about himself, and wilt not consider about his own soul? Any trifle will attract him, but he will not consider his own immortality, or meditate upon the joy or the misery that must be his portion. It is in very truth a miracle of human depravity—what if I say insanity—that man should be unmindful of his best self.—Spurgeon.
[3] I have known men who have said, “Let the heavens fall, but let justice be done:” and they have scorned in their dealings with their fellow-men to take any unrighteous advantage, even though it were as little as the turning of a hair. I have known some also who, if they were called ungrateful, would indignantly spurn the charge. They would count themselves utterly loathsome if they did not return good to those who have done them good; and yet it may be these very same persons have been throughout life unjust towards God, and ungrateful towards Him to whom they owe their being, and all that makes it endurable. The service, the thankfulness, the love which are due to Him, they have withheld.—Spurgeon.
[4] We should not marvel at men if they would not think upon topics which made them unhappy; but albeit there are some who have suffered frightful depression of spirits in connection with true religion, yet its general and ultimate fruit has ever been peace and joy through believing in Christ Jesus, and even the exceptions could be easily accounted for. In some melancholy spirits their godliness is too shallow to make them happy; they breathe so little of the heavenly air that they are distressed for want of more. In others the sorrow occasioned by gracious reflection is but a preliminary and passing stage of grace; there must be a ploughing before there can be a harvest; there must be medicine for the disease before health returns, and the newly-awakened are just in the stage and the condition of drinking bitter medicine. This will soon be over, and the results will be most admirable. A great cloud of witnesses, among whom we joyfully take our place, bear witness to the fact that the ways of the Lord are ways of pleasantness. Our deepest joy lies now in knowing God, and considering Him.—Spurgeon.