Wisdom is better than weapons of war, but one sinner destroys much good. Sermons
How much of destruction may flow from one single life may be seen if we look at the subject - I. NEGATIVELY. We may judge of the magnitude of the evil by considering: 1. How one evil life may hinder the work of God; e.g. Achan, Sanballat, Herod, Nero. Who shall say how much of Christian influence has been arrested by one grossly inconsistent member of a Church, or by one arch-persecutor of the gospel of Christ? 2. How much a man may fail to do by refusing to spend his powers in the service of God. To a man with large means, great resources, brilliant capacities, almost anything is open in the direction of holy usefulness, of widespread and far-descending influence. All this is lost, and in a sense destroyed, by a selfish and guilty withholdment of it all from the service of God and man. II. POSITIVELY. We may estimate the serious and lamentable mischief of an evil life if we think that a godless man may be injuring his neighbors: 1. By weakening or undermining their faith; causing them to lose their hold on Divine truth, and thus sinking into the miseries of doubt or into the darkness and despair of utter unbelief. 2. By undoing the integrity of the upright; leading them into the fatal morass of an immoral life. 3. By cooling, or even killing, the consecration of the zealous; causing them to slacken their speed or even to leave the field of noble service. One man, by his own evil example, by his words of folly and falsity, by his deeds of wrong, may enfeeble many minds, may despoil many hearts, may misguide many souls, may blight and darken many lives. - C. The words of wise men are heard in quiet. Homilist. "The words of wise men are heard in quiet": words of thoughtfulness and conviction, silently dropping from the lips or the pen, are more mighty than the boisterous bombastic utterances of those who rule by force. I. The one DEVELOPS THE HIGHEST ELEMENTS OF MIND AND CHARACTER, the other does not. In what does moral power consist? 1. In a correct apprehension of moral truth. 2. An indomitable sympathy with moral truth; such a sympathy as Job had when he said, "Though He slay me," etc. And as Paul, "I count not my life," etc. 3. A practical embodiment of moral truth. But what have you in military power? No deep moral conviction, no high sympathies; nothing but tact, cunning, brute courage. II. The one AFFORDS FULL SCOPE FOR ALL THE BELLIGERENT INSTINCTS IN MAN, the other does not. 1. Military forces can only bring man into contact with the mere forms of his enemies. It does not touch the spirit of enmity; moral force does. The words of true moral power, heard in "quiet," smite dishonesties, enmities, falsehoods. 2. There are hosts of enemies that military force cannot meet at all. What can military force do with ignorance, poverty, carnality, selfishness, diseases of all kinds? Nothing. III. The one OVERCOMES ITS ENEMIES EFFECTIVELY, the other does not. Man is made to be subdued and swayed by the appeals of truth, justice, and kindness. We are told that in the East there are people who, by music, can so influence some species of serpent that, while under its spell, the deadly cobra may be handled as if it were utterly harmless. But if the charmer tread on the snake unawares, he is poisoned like any other man. This is something like the influence of moral force, of moral truth and love; it can subdue malignant minds. But military power cannot do this, it cannot touch the soul: no shot nor steel can reach the arena of soul. IV. The one ACHIEVES ITS CONQUESTS WITHOUT INJURY TO SELF OR OBJECT, the other does not. The moral force employed in moral campaigns, either in self-defence or in conquest, does not injure, but blesses the fighter. By it he gets good, his energy is renewed by exercise. Nor are others injured; no wealth is sacrificed, no sufferings are produced. But in military force all is ruined: commerce, governments, wealth, towns, cities, as well as millions upon millions of human life. V. The one is SANCTIONED BY THE EXAMPLE OF CHRIST, the other is not. When "He was reviled, He reviled not again." From the subject learn: 1. The fearful moral ignorance of the world. Kings, statesmen, all have more faith in swords and bayonets than in moral truth. 2. The encouragement to use moral force in the correction of wrong. 3. The men who are destined to become the heroes of the future. () Homiletic Review. —The destructiveness of sin: — 1. Sin, in itself, is a moral force of tremendous potency. Nothing finite or human can resist it, or counteract its malign influence. Sin, when it is finished, brings forth death. Ah! that is the terrible law of sin. 2. As a social moral force sin works on a broader field, and with the sweep and destructiveness of a cyclone, uprooting and destroying everything in its path. One cholera or fever-stricken man may infect a whole city: so one moral leper may impart the plague to all within the circle of his influence while living, and send the death-current down through many generations. One scoffer or infidel may blast the faith of a thousand souls. One bad book, the progeny of a single brain, may taint the morals of a nation, and, like Paine's "Age of Reason," sweep down through the centuries with the destructiveness of a moral sirocco. 3. Confine the view to a narrower social field — say the family, or the little neighbourhood, or the single church — and the same alarming fact is brought to light. The narrower the sphere the more intimate and constant the contact, as a rule the stronger the influence exerted. One evil child often leads astray a whole family group; one evil companion corrupts a whole circle; one bad example suffices to destroy the integrity of the whole body.Lessons: 1. Be watchful and vigilant in regard to the first appearance of evil —(1) in the individual himself. Timely rebuke, faithful admonition, earnest prayer and effort may arrest the tide of evil and save a sinner from the doom which he courts, and save society from the dreadful effects of an abandoned career.(2) In the community in which he moves, in the way of warning, and in the way of hedging in and counteracting his destructive influence. 2. Remember, and act on the fact, that while "one sinner destroyeth much good," one devout, earnest praying Christian may set in motion moral influences and forces that shall "turn many to righteousness." (). People SolomonPlaces JerusalemTopics Better, Conflict, Destroyeth, Destroys, Destruction, Instruments, Sinner, War, Weapons, WisdomOutline 1. like things happen to good and bad
4. there is a necessity of death unto men
7. Comfort is all their portion in this life
11. God's providence rules over all
13. wisdom is better than strength
Dictionary of Bible Themes Ecclesiastes 9:18 5612 weapons Ecclesiastes 9:13-18 5457 power, human Library The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VIIA Home Mission Sermon
"What a dear Saviour we have found," and heralding the coming of our Master. We are here as the salt to preserve a world, which else would become putrid and destroyed. We are here as the very pillars of this world's happiness: for when God shall take away his saints, the universal moral fabric "shall tumble to its fall; and great shall be the crash, when the righteous shall be removed, and the foundations shall be shaken. Taking it therefore as granted that the people of God are here to do something …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859 Three Youths Save Constantinople
Now there was found in that city a poor wise man, and he by his wisdom delivered the city; yet no one remembered that same poor man. Eccl. ix. 15. After these events it really seems as if Gaïnas, to use a modern expression, had completely lost his head, or, to give the view of it taken by himself and his contemporaries, as if a demon had begun to trouble him; for his conduct became aimless and uncertain. Discontent, revenge, ambition, and evil counsels destroyed in him all capacity for wise …
Frederic William Farrar—Gathering Clouds: A Tale of the Days of St. Chrysostom Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months …
J. W. McGarvey—The Four-Fold Gospel Moral Depravity.
In discussing the subject of human depravity, I shall,-- I. Define the term depravity. The word is derived from the Latin de and pravus. Pravus means "crooked." De is intensive. Depravatus literally and primarily means "very crooked," not in the sense of original or constitutional crookedness, but in the sense of having become crooked. The term does not imply original mal-conformation, but lapsed, fallen, departed from right or straight. It always implies deterioration, or fall from a former state …
Charles Grandison Finney—Systematic Theology Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Relation v. Observations on Certain Points of Spirituality.
1. "What is it that distresses thee, little sinner? Am I not thy God? Dost thou not see how ill I am treated here? If thou lovest Me, why art thou not sorry for Me? Daughter, light is very different from darkness. I am faithful; no one will be lost without knowing it. He must be deceiving himself who relies on spiritual sweetnesses; the true safety lies in the witness of a good conscience. [1] But let no one think that of himself he can abide in the light, any more than he can hinder the natural …
Teresa of Avila—The Life of St. Teresa of Jesus Epistle xxxiv. To Venantius, Ex-Monk, Patrician of Syracuse .
To Venantius, Ex-Monk, Patrician of Syracuse [1331] . Gregory to Venantius, &c. Many foolish men have supposed that, if I were advanced to the rank of the episcopate, I should decline to address thee, or to keep up communication with thee by letter. But this is not so; since I am compelled by the very necessity of my position not to hold my peace. For it is written, Cry aloud, spare not, lift up thy voice like a trumpet (Isai. lviii. 1). And again it is written, I have given thee for a watchman …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Jewish views on Trade, Tradesmen, and Trades' Guilds
We read in the Mishnah (Kidd. iv. 14) as follows: "Rabbi Meir said: Let a man always teach his son a cleanly and a light trade; and let him pray to Him whose are wealth and riches; for there is no trade which has not both poverty and riches, and neither does poverty come from the trade nor yet riches, but everything according to one's deserving (merit). Rabbi Simeon, the son of Eleazer, said: Hast thou all thy life long seen a beast or a bird which has a trade? Still they are nourished, and that …
Alfred Edersheim—Sketches of Jewish Social Life Thoughts Upon Worldly-Riches. Sect. Ii.
TIMOTHY after his Conversion to the Christian Faith, being found to be a Man of great Parts, Learning, and Piety, and so every way qualified for the work of the Ministry, St. Paul who had planted a Church at Ephesus the Metropolis or chief City of all Asia, left him to dress and propagate it, after his departure from it, giving him Power to ordain Elders or Priests, and to visit and exercise Jurisdiction over them, to see they did not teach false Doctrines, 1 Tim. i. 3. That they be unblameable in …
William Beveridge—Private Thoughts Upon a Christian Life Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate, …
John Bunyan—The Works of John Bunyan Volumes 1-3 "But Seek Ye First the Kingdom of God," &C.
Matth. vi. 33.--"But seek ye first the kingdom of God," &c. II. The Christian's chief employment should be to seek the kingdom of God, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. First, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much …
Hugh Binning—The Works of the Rev. Hugh Binning The Life and Death of Mr. Badman,
Presented to the World in a Familiar Dialogue Between Mr. Wiseman and Mr. Attentive. By John Bunyan ADVERTISEMENT BY THE EDITOR. The life of Badman is a very interesting description, a true and lively portraiture, of the demoralized classes of the trading community in the reign of King Charles II; a subject which naturally led the author to use expressions familiar among such persons, but which are now either obsolete or considered as vulgar. In fact it is the only work proceeding from the prolific …
John Bunyan—The Works of John Bunyan Volumes 1-3 Second Great Group of Parables.
(Probably in Peræa.) Subdivision D. Parable of the Lost Son. ^C Luke XV. 11-32. ^c 11 And he said, A certain man had two sons [These two sons represent the professedly religious (the elder) and the openly irreligious (the younger). They have special reference to the two parties found in the first two verses of this chapter --the Pharisees, the publicans and sinners]: 12 and the younger of them [the more childish and easily deceived] said to his father, Father, give me the portion of thy substance …
J. W. McGarvey—The Four-Fold Gospel Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish …
J. W. McGarvey—The Four-Fold Gospel Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament Links Ecclesiastes 9:18 NIV
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