Chapter XVI · (continued 3)

II. A man may do a good work in taking a city, and yet be under the dominion of sinful habits. Many a man has acquired vast power over others without ever learning how to master his own evil passions—many a city has been taken by him, and good may have been the outcome of some of his conquests, and yet he has been ever an abject bondslave to his own evil impulses. Many a conqueror of cities has been himself brought more and more into captivity to the vices of the mind as his conquests advanced, and though God may have used him to further His wise and beneficent purposes to the race, he may, by his inability to rule himself, have lived and died a miserable victim of sin—in greater bondage to himself than any of those whom he conquered could ever be to him.

III. Self-rule is nobler than the possession of rule over others. 1. This conquest is over spirit and the other may only be over flesh. We cannot rule over the whole of our fellow-man by physical force; if circumstances make us masters over his body, there is a spiritual part of him which we cannot enslave without his consent. A “city” and a man’s “spirit” belong to entirely different regions, and the latter cannot be ruled by the same weapons as the other. But “spirit” is far higher than matter, and when a man has learned to rule his own inner man he has made a conquest which is far more difficult, and therefore nobler, than he who “takes a city.” The man who can check a lawless thought or desire, must be as much greater than he who can only subdue men’s bodies, as mind is greater than matter, and he must do a more glorious work because he lessens the power of sin in the universe. It may sometimes be a necessary and good thing to drive the sinner out of the world, but it is infinitely better to kill sin, and this is what he who rules himself is always doing. 2. It requires the exercise of greater skill and is a more complete victory. If there is a spiritual part of a man which cannot be subdued to our will without his consent, this consent can only be obtained by the exercise of weapons which require more skilful handling than the sword of steel. God never attempts to conquer the human spirit by physical force; He has created it to bow only to spiritual forces, and it is by these that He brings men into obedience to His will. A city may be surprised into submission, but dominion over the soul must be gained step by step. And the man who rules his own spirit uses these spiritual weapons, and achieves his conquest little by little. But if the weapons are more difficult to wield, and if the victory is more slowly won, the conquest is much more complete. For when the spirit is ruled the entire man is ruled. 3. The battle is fought and the victory won in silence and in secret. When men take a city they are as conscious that the eyes of many are upon them, and that the news of their victory will be spread throughout half the world, and that thus they will acquire great renown among their fellow-creatures. And this nerves them to the conflict. But the man who fights upon the battle-ground of his own heart fights in secret, and his victories bring him none of that renown which falls to him who takes a city. No eye looks on but the omniscient eye of God, and although Divine approval is infinitely beyond the praise of a world of finite creatures, yet it has not always such a conscious influence as that of our fellow-men. 4. The conflict and victory works nothing but good. Even when the taking of a city ends in the good of the majority, there must be suffering for some who are innocent. But the bringing of the spirit under dominion to that which is good and true bring blessings on the man who wins the victory, and works no ill to anyone, but is a source of good to many. 5. The glory of self-rule will last much longer than the glory of any material conquest. Alexander of Macedon took many cities, but the glory that once shed a halo around his name has died away as the world has grown older. And even if the fame of an earthly warrior could last to the end of time, it would last no longer if it rested only on his military achievements. But the glory of self-rule is the glory of goodness which will never grow dim, but shine with increasing brightness as the ages roll.

outlines and suggestive comments.

Now the Lord has made so glorious a conquest over these proud enemies that rose up against you, I beseech you consider, of all conquests the conquest of enemies within is the most honourable and the most noble conquest; for in conquering those enemies that be within, you make a conquest over the devil and hell itself. The word that is rendered “ruleth,” signifies to “conquer,” to “overcome.” It is this conquest that lifts a man up above all other men in the world. And as this is the most noble conquest, so it is the most necessary conquest. You must be the death of your sins, or they will be the death of your souls. Sin is a viper that does always kill where it is not killed. There is nothing gained by making peace with sin but repentance here and hell hereafter. Every yielding to sin is a welcoming of Satan into our very bosoms. Valentine the emperor said upon his deathbed, that among all his victories, one only comforted him; and being asked what that was, he answered, “I have overcome my worst enemy, mine own naughty heart.” Ah, when you shall lie upon a dying bed, then no conquest will thoroughly comfort, but the conquest of your own sinful hearts. None were to triumph in Rome that had not got five victories; and he shall never triumph in heaven that subdueth not his five senses, saith Isidorus. Ah, souls! what mercy is it to be delivered from an enemy without, and to be eternally destroyed by an enemy within?—Brooks.

To follow the bent and tendency of our nature requires no struggle, and being common to all, involves no distinction. But to keep the passions in check—to bridle and deny them; instead of letting loose our rage against an enemy, to subdue him by kindness—this is one of the severest efforts of a virtuous or of a gracious principle. The most contemptible fool on earth may send a challenge, and draw a trigger, but “not to be overcome of evil, but to overcome evil with good,” demands a vigour of mind and decision of character, far more difficult of acquiring than the thoughtless courage that can stand the fire of an adversary.—Wardlaw.

The taking of a city is only the battle of a day. The other is the weary, unceasing conflict of a life. . . . But the magnifying of the conflict exalts the glory of the triumph. Gideon’s rule over his spirit was better than his victory over the Midianites (Judges viii. 1–3). David’s similar conquest was better than could have been the spoils of Nabal’s house (1 Sam. xxv. 33). Not less glorious was that decisive and conscious mastery over his spirit when he refused to drink the water of Bethlehem, obtained at the hazard of his bravest men; thus condemning the inordinate appetite that had desired the refreshment at so unreasonable a cost (2 Sam. xxiii. 17). . . . To rule one’s spirit is to subdue an enemy that has vanquished conquerors. . . . Meanwhile victory is declared, before the conquest begins. Let every day then be a day of triumph. The promises are to present victory (Rev. ii. 7, etc.). With such stirring, stimulating hopes, thou shall surely have rule if thou darest to have it.—Bridges.

It may be harder to keep from toppling over a precipice, than to lift, by sheer strength, our body over a wall. The reason is obvious. A feather might keep our balance, so we could lean and be safe; but the difficulty is where to get it. We have strength enough if we only had wherewithal it could be applied. The difficulty of ruling our spirits is, that they are ourselves. The difficulty of an inebriate in resisting a desire, is—that it is his desire. What can he resist it with? It might be far slighter, and yet, if there be nothing to oppose, like the slight weight that topples one upon the Alps, it is as sure to ruin him as a thousand tons.—Miller.

Such an one is more excellent than he that is strong of body; for he can bear reproaches, which are more intolerable burdens than any that are wont to be laid upon the backs of the strongest.—Muffet.

Therein stands the office of a king, His honour, virtue, merit, and chief praise, That for the public all this weight he bears; Yet he who reigns within himself, and rules Passions, desires, and fears, is more a king; Which every wise and virtuous man attain; And who attains not, ill aspires to rule Cities of men, or headstrong multitudes, Subject himself to anarchy within, Or lawless passions in him which he serves.—Milton.

main homiletics of verse 33.

The Lot and Its Disposer.

I. There is a special Providence of God in the midst of His universal government. In nature there is a manifestation of a universal Providence ruling over all God’s creatures. But the individual is not lost in the multitude—each bird of the air and every blade of grass in the field is under the special supervision of its Creator. And God is Ruler in the army of heaven and among the inhabitants of the earth, but He does not deal with either angels or men in the mass as human rulers must do, but knows, and cares for, and guides the destines of the individual man—the disposal of the lot of each one is from the Lord.

II. The special Providence of God works through human instrumentality. Reference is here doubtless made to the ancient custom of casting lots to ascertain the Divine Will. This was done at the division of the land of Canaan among the children of Israel, on the occasion of the election of their first king, and in choosing the apostle who took the place of Judas among the twelve. In all these cases it was recognised that there was no chance in the disposal of the lot—that the decision in each case was from the Lord Himself—but in each case human instrumentality was used by Him to make known His Will. This linking of human instrumentality with Divine sovereignty is found in all God’s dealings with men. He has promised that seedtime and harvest shall not cease while the earth continues, but he requires men to sow the grain to bring about the harvest. The “casting of the lot” is symbolic of the part that human effort takes in the government of the world—although God is above and behind it, He does not work without it.

outlines and suggestive comments.

One general principle regarding the employment of the “lot” is sufficiently manifest, that it should never be introduced except in cases where reason and evidence are incompetent to decide. And we may, I think, safely go so far as to affirm that in cases of importance and of extremity—that is, where other means of arriving at a satisfactory conclusion or a harmonious agreement have failed—there does not appear to be anything in Scripture by which such an appeal can be considered as interdicted. . . . Still, if there is nothing interdictory of the use of it, there is nothing that makes it obligatory in any specified circumstances; and it is clear that, if used at all, it should be used seriously and sparingly. It is very wrong, and the reverse of truth, to speak of any matter whatever as being in this way referred to chance. There is no such thing. Chance is nothing—an absolute nonentity. It is a mere term for expressing our ignorance. Every turn of the dice in the box is regulated by certain physical laws, so that, if we knew all the turns, we could infallibly tell what number would cast up. Besides, in no case is there a more thorough disavowal of chance than in the use of the lot. It is the strongest and most direct recognition that can be made of a particular providence—of the constant and minute superintendence of an omniscient, overruling mind.—Wardlaw.

Everything is a wheel of Providence. Who directed the Ishmaelites on their journey to Egypt at the very moment that Joseph was cast into the pit? Who guided Pharaoh’s daughter to the stream just when the ark, with its precious deposit, was committed to the waters? What gave Ahasuerus a sleepless night, that he might be amused with the records of his kingdom?—Bridges.