Much ease, much peril.
"There is a reference here to wine, or to the process by which it is prepared and finished. It is first expressed from the grape, when it is a thick discoloured fluid or juice. It is then fermented, passing through a process that separates the impurities and settles them as lees at the bottom. Standing thus upon its lees or dregs in some large tub or vat, it is not further improved. A gross and coarse flavour remains, and the scent of the feculent matter stays by and becomes fastened, as it were, in the body of the wine itself. To separate this and so to soften or refine the quality, it is now decantered or drawn off into separate jars or skins. After a while this is done again and then again; and so, being emptied from vessel to vessel, the last remains of the lees or sediment are finally cleared, the crude flavours are reduced, the scent itself is refined by ventilation, and the perfect character is attained." Now, the prophet affirms here that Moab had been at ease from his youth. It is difficult in the face of the somewhat checkered history of Moab to see the exact meaning of this. Probably he refers to the long lapse of time since their great and awful defeat told of in 2 Kings 3:21. Some two centuries and a half had rolled away since that dread day, and in that interval Moab regained all, and more than all, of its former prosperity. For the land was beautiful and rich in the extreme. Its pastures were covered over with sheep and its valleys with corn. The very name "Moab" is thought to mean the land of desire, that is, the desirable land. Now, during these long periods, the description here given is applicable. They had enjoyed much ease, and the natural evils engendered by their cruel idolatrous system had become more fixed and settled; "their scent had not changed." The truth, therefore, which is here taught is that prolonged and abundant ease, however coveted by men, is full of peril to their higher nature, and tends continually to the deterioration of character and the hardening of the habit of evil. Now, we note that—
I. GOD IS EVER TEACHING US THIS TRUTH.
1. In his Word. Cf. Psalms 55:19, "Because they have no changes," etc. Cf. also Hebrews 12:1-29; where the writer urges the acceptance of the Divine chastisements on the ground that no child of God is without them. "For what son is he whom the father chasteneth not?" And as we go over the roll of names of patriarchs, prophets, apostles, saints, and above all the Son of God—not one was without chastisement. Of Christ it is said, "The chastisement of our peace was upon him" (Isaiah 53:1-12.). And so in the history of the chosen people. How they were moved from vessel to vessel! What changes and adversities, what agitation and tossing about by wars, rebellions, invasions, captivities, etc; they had to endure! And so of the history of the Church! What a checkered and often tumultuous and much tried career was allotted to her! All these illustrations from God's Word, showing the determination of God that his people should not suffer the peril of overmuch ease and become as Moab, and as they who because they have no changes, therefore, etc.
2. By analogy. God suffers nothing to be without change. Even the rocks and hills, the solid globe, all have experienced, and do and will experience, change. The seasons alternate in their orderly change. Storm and tempest cleanse the air which, as in the Swiss valleys, would otherwise become stagnant. The great sea one prophet describes as "the troubled sea," because it can never be quiet. And yet more is this refusal of ease and quiet, this law of change, seen in all forms of life.
"The old order changeth, giving place to new ….
Lest one good custom should corrupt the world."
3. By experience. We do not glide into heaven. We are not translated, whilst in a trance, out of the kingdom of darkness into the kingdom of God. But the often severe spiritual conflicts of repentance and confession and striving against sin. "Yea, we must fight if we would win." And God's providence without us as well as his Spirit within is ever forbidding our being at ease continually. Sorrows and losses, temptations and trials, changes and adversities,—they are ever "moving us from vessel to vessel." God forces on us "changes," lest we fear not his Name.
II. BUT WHY IS ALL THIS? Because in our nature there are rooted evils which can only be got rid of by the action of this law of change. Such evils are:
1. Self-will. You have seen a mountain stream come brawling along over its stony bed. But on it goes, heeding not until, right in mid-stream, there is a huge rock. Down comes the stream full tilt against it, as if it were saying, "Just you get out of my way." But that is precisely the thing the rock does not do, and so the stream comes right against it. And then what a fuss, and a froth, and a foam there arises! but the rook does not move, and after a moment you will see the stream gliding softly, smoothly, quietly round the rock, and going more gently on its way. That is one of the ten thousand natural parables with which the world is full. That stream of our self-will, determined to go its own way, rushes on its course. The rock of God's law of change and adversity and trial stands in its way and will not move, and the stream of self-will is broken against it, as God intended it should be. Only by this law can this evil be cured.
2. Pride. Trial forces men to call on God.
3. Unbelief. This law of trouble and change shatters the materialism and atheism of the present day. They break down, and the soul in the day of its trouble calls upon God.
4. Selfishness. Ease fosters this, as it fosters all those other evils named. But trial, adversity, teach men to be "touched with the feeling" of their brethren's infirmities.
5. Love of the world; and
6. Indolence. These which ease fosters, God's law of change does much to cure.
III. HOW, THEN, SHOULD WE BEAR OURSELVES TOWARDS THIS LAW OF CHASTENING CHANGE? Cf. Hebrews 12:1-29; which teaches:
1. That we do not despise it. By denying it, or by defying it. Some do this and persevere in the sins which it was designed to amend.
2. That we do not "faint" under it. We are not to give up in despair, letting the hands hang down and the knees totter and become feeble. But we are to take this law as a spur and lash and ask, "Wherefore dost thou contend with me?" and see to it that we amend. But:
3. Submit ourselves unto God. "Shall we not much rather be in subjection unto the Father," etc.? Let his will be ours; let his way our way.
"He always wins who sides with thee;
No chance by him is lost;
Thy will is sweetest to him when
It triumphs at his cost."
(Faber.)
Then let us welcome whatever God sends, trying though it be, remembering the peril of ease and the sure profit of trial.—C.