The boar from the forest ravages it, and the creatures of the field feed upon it. Sermons
The wild boar is a creature which abounds in all parts of Asia Minor, and it is the farmer's greatest plague. It is specially mischievous in vineyards - what with eating and trampling underfoot, it will destroy a vast quantity of grapes in a single night. Homer writes of "A monstrous boar,
That levell'd harvests and whole forests tore? The bitter experiences of the vineyard are of three kinds. 1. The vineyard loses its fence (ver. 12). 2. The beasts make it a ruin (ver. 13). 3. Found in hopeless condition, it is at last cut down and burnt. So Israel began its national woes when it lost the Divine Guard and Defence. Its enemies then gained their power and opportunity. Illustrate from the supreme anxiety of Moses, because Jehovah threatened no longer to lead and guide the people; also, from Joshua's trouble, when Israel lost its Divine fence before Ai. See the consequences of the withdrawal of God's protection from the first king, Saul. It may be said that circumstances sufficiently account for the national calamities that befell Israel; but it is of supreme importance that we see deeper than the movement of circumstances, and trace the working of him who moves the circumstances. Withdrawing his special defence, and leaving a man to himself and to his circumstances, is the severest form of Divine chastisement, because it implies that God is grieved. The man or the nation has not only done wrong, he has done wrong in such a way as to offend or insult God. There is no chastisement so hard as being "left to our own devices." It involves our supreme humiliation. We then find ourselves out, and learn that "it is not in man that walketh to direct his steps;" and we find our perils out. The child that loses its mother has to learn from what varied forms of danger its mother preserved it; and we find out what God's "compassing our path and lying down" means, when God, grieved with us, withdraws into a cloud. When God held aloof from Israel, Assyria came in on the vineyard, like a wild boar, and Babylon like a bear, trampling and destroying. In this, however, we are but to see God's sternest form of chastisement, not vindictiveness, not mere punishing for the sake of upholding authority, but chastisement with a view to correction. Grace withdrawn that grace may come to be sought and valued. - R.T. The boar out of the wood doth waste it, and the wild beast of the field doth devour it. By this homely but expressive figure, the text sets forth the bad influences which in olden time broke in upon God's heritage, as with swine's foot trampling, and as with swine's snout uprooting the vineyards of prosperity. What was true then is true now. There have been enough trees of righteousness planted to overshadow the whole earth, had it not been for the axemen who hewed them down. I. I propose to point out to you those whom I consider to be THE UPROOTING AND DEVOURING CLASSES OF SOCIETY. 1. First, the public criminals. What is the fire that burns your store down compared with the conflagration which consumes your morals? What is the theft of the gold and silver from your money safe compared with the theft of your children's virtue? 2. Again: in this class of uprooting and devouring population are untrustworthy officials (Ecclesiastes 10:16). It is a great calamity to a city when bad men get into public authority. Too great leniency to criminals is too great severity to society. 3. Again: among the uprooting and devouring classes in our midst, are the idle. When the French nobleman was asked why he kept busy when he had so large a property, he said: "I keep on engraving so I may not hang myself." I do not care who the man is, you cannot afford to be idle. It is from the idle classes that the criminal classes are made up. Character, like water, gets putrid if it stands still too long. 4. Again: among the uprooting classes I place the oppressed poor. While there is no excuse for criminality, even in oppression, I state it as a simple fact that much of the scoundrelism of the community is consequent upon ill-treatment. There are many men and women battered and bruised, and stung until the hour of despair has come, and they stand with the ferocity of a wild beast, which, pursued until it can run no longer, turns round, foaming and bleeding, to fight the hounds. I want you to know who are the uprooting classes of society. II. Because I want you to be more discriminating in your charities. Because I want your hearts open with generosity, and your hands open with charity. Because I want you to be made the sworn friends of all city evangelization, and all newsboys' lodging houses, and all Howard missions, and Children's Aid Societies. But more than that, I have preached the sermon because I thought in the contrast you would see how very kindly God had dealt with you, and I thought that you would go to-day to your comfortable homes, and sit at your well-filled tables, and look at the round faces of your children, and that then you would burst into tears at the review of God's goodness to you, and that you would go to your room and lock the door; and kneel down, and say: "O Lord, I have been an ingrate; make me Thy child." () Whatever may have been the period when this psalm was written, it is a remarkable fact that it has been suitable for every age, from the days of the Judges until now, and been found expressive of the prayer and outlook of the people of the Lord. Failure has ever attended the ecclesiastical systems of earth. The theocracy which Joshua left was soon in ruins. The magnificent and well-ordered temple ritual organized by David and established by Solomon did not continue in its glory for one generation. Again and again it was restored by reforms, but grew worse and worse till the Lord Christ came. Then followed the Christian Church; but as that slowly rose into power it became a degenerate vine, and Catholicism grew to be such a curse that one-third of the Christian world rose in open protest, and the revolt of another third was stifled with blood. Then came the Reformed Churches. For a while they flourish, but full soon when the Master looks for fruit they bring forth wild grapes. The holiest souls in each to-day are crying, as they have through all the ages, "The forest boar rends it, and the wild beast feeds upon it." This continued failure is solemn and instructive. As yet every religious system has sooner or later degenerated. Its fence has been broken down and wayfarers have mocked. Man was not made for ecclesiastical organization, but ecclesiastical organization for man. The work of the Holy Spirit of God is upon separate souls, and sometimes ecclesiastical failure drives the soul into closer communion with the true God. Grand spirits, like Asaph, are developed amidst Church disorder. Let the psalmists and the prophets, let the heroes of successive reformations, and Patrick, Wickliffe and Luther, Wesley and Whitfield bear testimony to this. () People Asaph, Benjamin, Joseph, Manasseh, PsalmistPlaces JerusalemTopics Animals, Beast, Beasts, Boar, Consumeth, Creatures, Devour, Eats, Feed, Feedeth, Feeds, Field, Fields, Forest, Move, Moves, Moveth, Pigs, Ravage, Ravages, Uprooted, Waste, Whatever, Wild, Wood, WoodsOutline 1. The psalmist in his prayer complains of the miseries of the church
8. God's former favors are turned into judgments
14. He prays for deliverance
Dictionary of Bible Themes Psalm 80:13 4448 forests Psalm 80:1-19 8149 revival, nature of Psalm 80:8-17 4534 vine Psalm 80:8-19 4458 grape Psalm 80:12-16 5508 ruins Library One Antidote for Many Ills
This morning's sermon, then will be especially addressed to my own church, on the absolute necessity of true religion in our midst, and of revival from all apathy and indifference. We may ask of God multitudes of other things, but amongst them all, let this be our chief prayer: "Lord, revive us; Lord, revive us!" We have uttered it in song; let me stir up your pure minds, by way of remembrance, to utter it in your secret prayers, and make it the daily aspiration of your souls. I feel, beloved, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859Dishonest Tenants
'And He began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3. And they caught him, and beat him, and sent him away empty. 4. And again he sent unto them another servant; and at him they cast stones, and wounded …
Alexander Maclaren—Expositions of Holy Scripture The Blessing of God.
NUMB. VI. 22-27. We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Him by Nazarite separation and consecration. And not as the offence was the free gift: those who had forfeited the privilege of priestly service were the males only, but women and even children might be Nazarites; whosoever desired was free to come, and thus draw near to GOD. We now come to the concluding verses of Numb. vi, and see in them one …
James Hudson Taylor—Separation and Service Period iii. The Critical Period: A. D. 140 to A. D. 200
The interval between the close of the post-apostolic age and the end of the second century, or from about 140 to 200, may be called the Critical Period of Ancient Christianity. In this period there grew up conceptions of Christianity which were felt by the Church, as a whole, to be fundamentally opposed to its essential spirit and to constitute a serious menace to the Christian faith as it had been commonly received. These conceptions, which grew up both alongside of, and within the Church, have …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto …
William Arnot—The Parables of Our Lord Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to …
J. W. McGarvey—The Four-Fold Gospel Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos. …
Basil—Basil: Letters and Select Works Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII Farewell Discourse to Disciples.
(Jerusalem. Evening Before the Crucifixion.) ^D John XIV.-XVI. ^d 1 Let not your heart be troubled: believe in God, believe also in me. [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to …
J. W. McGarvey—The Four-Fold Gospel The Barren Fig-Tree;
OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED; THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. BY JOHN BUNYAN 'Who being dead, yet speaketh.'--Hebrews 11:4 London: Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This Title has a broad Black Border. ADVERTISEMENT BY THE EDITOR. This solemn, searching, awful treatise, was published by Bunyan in 1682; but does not appear …
John Bunyan—The Works of John Bunyan Volumes 1-3 Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 80:13 NIV
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