Strange capacity of human nature for self-delusion! It was an extraordinary error to fall into, when the Jew began to fancy that by his own power and might he had conquered Palestine (Deuteronomy 8:17). Yet more extraordinary was the delusion that he had been brought into the land on account of righteousness. The two errors sprang from the same root. The worldly mind, which spurns at the acknowledgment of God's bestowal of what it has, has its counterpart in the self-righteous mind, which attributes God's dealings with it to its superior sanctity. Self-exaltation, pride, in both. In the one case, "my power," etc., in the other, "my righteousness."

I. THE NATURE OF THE ERROR. A magnified opinion of one's righteousness. The idea that it is our righteousness which is the meritorious ground of the bestowal of blessing. The Jews might not suppose that they were absolutely righteous - though some of the later Pharisees seem almost to have got this length (Luke 18:11). But they thought that they were so far righteous as to have established a claim on God's justice for what they had. This is a state of mind into which men glide half unconsciously. We often say it "in our hearts," when we would be ashamed to avow it with our lips. The self-complacency, e.g. which accepts prosperity as the reward of superior virtue; the self-satisfaction which esteems such reward due to it; the complaint of injustice which is raised when blessings are removed, - betray its presence. In the spiritual sphere, the tendency is evidenced in the denial of the need of salvation; in the self-justifying spirit which refuses to accept the position of one condemned, and justly exposed to wrath; in the reassertion in subtler or coarser forms of the principle of salvation by works. In whatever degree a man thinks himself entitled to acceptance with God, and to spiritual blessings, whether on the ground of obedience to prescribed rules, or on the ground of internal characteristics (faith, holiness, etc.), he is permitting himself to fall into this error.

II. THE SOURCE OF THE ERROR. The Israelites might fall into it:

1. By emphasizing their acts of obedience and forgetting their rebellions. This, as Moses shows, is practically what they did. It is not an uncommon fault. We forget our sins, and, thinking only of obediences, slide by easy stages into a self-satisfied and pleased view of ourselves.

2. By comparing themselves with the former generation. They had not been, as their fathers were, absolutely disobedient and recalcitrant. They were going up to possess the land. This comparing of ourselves with others is not wise. If a little in advance of our neighbors, it is extremely apt to inflate our consciousness of integrity (2 Corinthians 10:12).

3. By arguing from the fulfillment of promise. God had promised victory and possession on condition of obedience. Having got the blessings, they might argue that, in God's judgment, they must have been obedient. We, in like manner, may argue from God's kindness to us that we must have been peculiarly, pleasing to him. Hence that we are deserving of what we have received. The spring of all is the natural egoism of the heart. It is its own center. It wishes to exalt and glorify itself. It has no idea of glorying only in God. It is self-exalting, not God-exalting (1 Corinthians 1:29-31; Galatians 6:14; Philippians 3:7-10).

III. THE REFUTATION OF THE ERROR. Even perfect righteousness would not justify self-righteousness. The very indulgence of the self-glorying spirit refutes the contention of righteousness. Whoever is the righteous man, it is not he who boasts of righteousness!

"For merit lives from man to man,
And not from man, O Lord, to thee." But:

1. We are not righteous. The only justifying righteousness is a perfect one, and that no man can plead. The legal ground is destroyed when we admit failure in even one point (James 2:10).

2. We are, in many ways, disobedient and rebellious. Past acts testify against us. Our daily life testifies against us. He knows little of self who does not read, in his disinclinations to duty, in his reluctant performances, in his rebellions at difficulties, in his secret impatience, in his frequent inclining to things forbidden, the signs of a wayward and rebellious disposition. The true ground on which blessing is bestowed is wrapped up in that old oath sworn to the fathers (ver. 5), in the seed of Christ, in whom only we have acceptance. - J.O.

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.)