Deuteronomy 9:4-5 Speak not you in your heart, after that the LORD your God has cast them out from before you, saying… I. MEN ARE VERY PRONE TO MAKE THE OUTWARD PROSPERITY AND INCREASE WHICH GOD GIVETH THEM AN ARGUMENT OF THEIR RIGHTEOUSNESS, AND SO OF GOD'S LOVE TO THEM, TO SAVE THEM. They think it impossible that, seeing God hath so blessed them here, He should damn them hereafter. For the discovery of the weakness of this prop take notice first of these particulars. 1. Prosperity, wealth, and success are in themselves blessings, mercies, and so good things to be desired. Hence we read of the people of God praying for these earthly mercies, and we have a direction for it in the Lord's Prayer, when we pray for daily bread. It is true, indeed, the very petition doth much limit our desires, for it is after the great things that belong to God's glory; and it is but one petition, whereas there are divers for spiritual things, so that our Saviour would have us to be above these earthly things, as those fowls of the heaven are which on a sudden fall on the ground for their food, but presently fly up to heaven again; and then it is daily food, or as the most learned expound it, food convenient, and decent for our place and calling, not superfluity. 2. Although these are blessings and mercies, and so good things, yet they are not sanctifying of those that have them. Dives said he had good things laid up in store, but how were they good which made him bad? How were they good which could not keep him out of hell? Riches, therefore, are neither good nor bad, but indifferent in their nature. Those are good things which make us good. 3. As outward wealth and increase are blessings, so they do belong by promise unto godliness (1 Timothy 4:8). I do not say with some divines that wicked men have no right to their goods, that they are usurpers, and shall answer for every bit of bread they eat, as robbers and thieves. No, it is a dangerous position to hold civil dominion and right to be placed upon godliness. The earth hath He given to the children of men, saith the Psalmist, to all men as well as to the godly; but as there is a lawful, civil right, so there is a sanctified use, and this only the godly have. 4. Although we cannot conclude grace by outward mercies, yet thus far we must by Scripture say, that God out of a general love in a providential way doth give many a man outward prosperity and wealth for his diligence, industry, upright and honest dealing in the world. Thus Solomon saith, "The hand of the diligent maketh rich," and truth and justice in our day is blessed by God to increase. 5. Some go into another extremity, and conclude of their good estate and holy condition because they are in a poor, needy, and miserable estate, and destitute of all earthly comforts. But every poor man is not a Lazarus, nay, there are many times none more wicked, cursed, profane, and enemies to all goodness, than those that are in a low and miserable condition. A woeful thing it is, indeed, to have nothing but misery here, and nothing but torments hereafter. II. WHY OUTWARD PROSPERITY AND BLESSINGS DO NOT ARGUE A MAN'S GOOD ESTATE. 1. It may be demonstrated from the original, or fountain, whence they flow. It is not only from God's love, but His anger also. Sometimes God giveth men the outward comforts of this life in His hot displeasure. 2. Therefore may not outward plenty and mercies be made a sign of our good estate, because they have always in corrupt hearts corrupt and sinful operations. As — (1) Outward comforts in the plenty of them are apt to beget pride and loftiness of heart, so as to despise and contemn those that are under them. (2) If these outward mercies deaden thy heart to the things of God, or the exercise of those means of grace God hath appointed, oh, thou hast cause then to tremble in the increase of them. (3) Then can outward abundance be no comfortable sign, when the means to get it and the way to preserve it are unlawful, and such as the Scripture condemneth. 3. Therefore may we not trust in outward prosperity, because God many times giveth a man all the good things he shall have in this life only, and afterwards there is nothing but everlasting woe and misery. 4. Therefore may we not trust in these, because we many times abuse them to a contrary end for which God gave them; He gave them to be instruments of much glory to God and good to others. Rich men are the greatest men in debt of all others; they owe much to God, much to the public, much to others' necessities; now what comfort canst thou take if God bless thee with these things if thou dost not also find Him making thee thereby instrumental to His glory? If thou keepest all the good mercies God vouchsafeth to thee, as the ants and pismires do their grain and corn, which they hide in their little hills, and, as they say, bite it that it may not grow. 5. They are not to be relied on, because though all power to get wealth and prosper in the world argue God is with thee, yet He may be only with thee providentially and powerfully, not graciously; as when Nebuchadnezzar conquered and prevailed, when Alexander became great, Augustus happy. God was with these in a mighty, providential way, but not graciously.Use — 1. Of reproof to those who desire these outward good things more than inward and spiritual.Use — 2. Of instruction to those who meet with much prosperity and outward encouragements in this world. Take heed of thinking that God doth this to thee for thy righteousness, for thy piety.Use — 3. Of consolation to the godly, who, it may be, want many of those outward mercies the wicked have. Let them know they are no arguments of true godliness, or of God's dear love in Christ. (Anthony Burgess.) Parallel Verses KJV: Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee. |
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