Verse-by-Verse Bible Commentary
Proverbs 5:11

Clarke's Commentary

Verse Proverbs 5:11. When thy flesh and thy body are consumed — The word שאר shear, which we render body, signifies properly the remains, residue, or remnant of a thing: and is applied here to denote the breathing carcass, putrid with the concomitant disease of debauchery: a public reproach which the justice of God entails on this species of iniquity. The mourning here spoken of is of the most excessive kind: the word נהם naham is often applied to the growling of a lion, and the hoarse incessant murmuring of the sea. In the line of my duty, I have been often called to attend the death-bed of such persons, where groans and shrieks were incessant through the jaculating pains in their bones and flesh. Whoever has witnessed a closing scene like this will at once perceive with what force and propriety the wise man speaks. And How have I hated instruction, and despised the voice of my teachers! is the unavailing cry in that terrific time. Reader, whosoever thou art, lay these things to heart. Do not enter into their sin: once entered, thy return is nearly hopeless.

Bridgeway Bible Commentary

Temptations to sexual immorality (5:1-23)

Strong warning is given to beware of the prostitute and the temptations she offers. (The frequency of this warning in Proverbs indicates that prostitution must have been a widespread social evil at the time.) The pleasure that the prostitute brings is shortlived, but the bitterness that follows is lasting. It leads eventually to death (5:1-6).
A man must flee the temptations offered by such immoral company, otherwise he may finish a physical and moral ruin. Moreover, he could find that he loses his possessions to those who have mercilessly deceived him (7-10). In addition to being disgraced by his own conduct, he will be overcome by despair as he thinks back on his stupidity in refusing to heed advice (11-14).
The married man should be faithful to his wife and seek his sexual pleasures in her alone. He should seek no pleasures from the immoral women who move around the streets and market places trying to seduce people (15-20). Married or single, a man must bear in mind that God sees everything. He must remember also that if he lacks self-discipline he will fall to temptation and eventually bring suffering upon himself (21-23).

Coffman's Commentaries on the Bible

WARNING OF WHAT BEFALLS VIOLATORS OF THIS LAW

“Lest thou give thine honor unto others, And thy years unto the cruel. Lest strangers be filled with thy strength, And thy labors be in the house of an alien. And thou mourn at thy latter end, When thy flesh and thy body are consumed, And say, How have I hated instruction, And my heart despised reproof; Neither have I obeyed the voice of my teachers, Nor inclined mine ear to them that instructed me! I was well-nigh in all evil In the midst of the assembly and congregation.”

“The evil results of relations with the strange woman fall into three divisions. (1) Loss of wealth and position (Proverbs 5:9 f), (2) physical deterioration (Proverbs 5:11), and (3) certain legal penalties.”Arthur S. Peake, A Commentary on the Bible (London: T. C. and E. C. Jack, Ltd., 1924), p. 400.

The thrust of the whole passage is that unlawful and promiscuous sex destroys the participant socially, financially, morally, and even physically. Such activity is a sin against society, against the family, against one’s own body, against the church and against God Himself.

“Lest strangers be filled with thy strength” The AV has `wealth’ instead of `strength,’ which makes better sense. Such activities as prostitution and adultery “bring poverty”;Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 25. and there are many ways in which this is brought about. Severe legal penalties accompany violations in this sector; but evil men prefer to blackmail offenders rather than penalize them. Prostitutes are victimized by crooked policemen who charge them `protection money.’ Etc. The schemes are unlimited.

“When thy flesh and thy body are consumed” Yes, the physical destruction that is identified with this sin is epic in its proportions. In this writer’s boyhood, the strongest youth in the community could tear a deck of cards in two, chin himself with either hand, and perform other amazing things; but he went to work in the oil fields, indulged his lust with prostitutes, contracted syphilis, and returned in a wheel-chair (“locomotor ataxia”), and to an untimely death. Almost invariably the fatal disease of aids is directly the result of indulging in this sin. “Then (when Proverbs was written) as now, terrible disease was the result of this sin.”Ibid.

“And say, How have I hated instruction” Even more terrible than other results of this wickedness is the bitter remorse that tortures the violator in his latter days. “Even more bitter than slavery, poverty and disease will be the bitterness of that self-reproach, and the hopeless remorse that works death.”Ibid.

“Neither have I obeyed the voice of my teachers” “The profligate admits that he was not without teachers and advisers, and that he gave no heed to their warnings and reproofs.”The Pulpit Commentary, op. cit., p. 111.

“I was well nigh in all evil” “This vice, like a whirlpool, sweeps all others into its vortex.”Adam Clarke’s Commentary on the Bible (London: T. Mason and G. Lane, 1837), Vol. III. p. 714 Falsehood invariably, and murder occasionally are directly associated with this evil. As DeHoff wrote, “This vice leads one into all others. Every sin has a group of cousins who always come to visit.”George DeHoff’s Commentary, Vol. III, p. 259 We might add that they stay a long time!

Barnes' Notes on the Whole Bible

Yet one more curse is attendant on impurity. Then, as now, disease was the penalty of this sin.

Smith's Bible Commentary

Chapter 5

Now my son, attend unto my wisdom, bow your ear to my understanding: That you may regard discretion, and that your lips may keep knowledge ( Proverbs 5:1 , Proverbs 5:2 ).

And now he's going to warn his son again about the strange woman.

For the lips of a strange woman drop as a honeycomb, and her mouth is smoother than oil: But her end is bitter as wormwood ( Proverbs 5:3-4 ),

Now, though her lips drop like a honeycomb, all the sweetness and sugar and all, yet the end is bitter. Bitter as wormwood. And though her mouth is smoother than oil, in the end it's like

a two-edged sword ( Proverbs 5:4 ).

It'll cut you to pieces.

Her feet go down to death; her steps take hold on hell ( Proverbs 5:5 ).

Actually, he's talking here, of course, a prostitute, an adulterous woman, strange woman.

Lest you should ponder the path of life, her ways are moveable, that you cannot know them. Hear me now therefore, O ye children, do not depart from the words of my mouth. Remove your way far from her, do not come near the door of her house: Lest you give your honor to others, and your years unto the cruel: Lest strangers be filled with your wealth; and your labors be in the house of a stranger; And you mourn in the end, when your flesh and body are consumed ( Proverbs 5:6-11 ),

When you have contracted some venereal disease.

And you say, How have I hated instruction, and my heart despised reproof ( Proverbs 5:12 );

How can I do such a stupid thing? Why did I do that? And save yourself all the remorse of your own folly.

And you have not obeyed the voice of your teachers, nor inclined your ear to those that instructed! ( Proverbs 5:13 )

You cry out, "Why didn't I obey the voice of my teachers? Why didn't I listen to those that were instructing me?"

I was almost in all evil in the midst of the congregation and assembly. Now drink waters out of your own cistern, and running waters out of your own well ( Proverbs 5:14-15 ).

In other words, enjoy the marital relationship with your own wife. Drink the waters of your own cistern, of your own well. Don't go looking for strange water.

Lest thy fountains be dispersed abroad, and the rivers of water in the streets ( Proverbs 5:16 ).

Lest you just chase after anything that goes down the street. Keep yourself actually pure.

And with your own wife, and not with a stranger. Let your fountain of life be blessed: and rejoice with the wife of your youth. Let her be as a loving hind, as a pleasant roe; let her breasts satisfy thee at all times; and be thou ravished always with her love ( Proverbs 5:17-19 ).

The Bible speaks so much of the beauty of the love and the love relationship within marriage. God has ordained marriage. In the beginning when God made them male and female. He said, "For this cause shall a man leave his mother and father, and cleave to his wife: and they two shall become one flesh. Therefore, that which God has joined together, let no man put asunder" ( Matthew 19:5-6 ). Now when God created us and He created our bodies, in a true understanding of the scriptural teaching, the real you is not your body. The real you is spirit that dwells in your body. But as my spirit is dwelling in my body, my body does have certain appetites, certain drives, certain needs. There are certain hormones and chemicals and all that work in my body. And these working through the glands, sends signals to my brain, and they keep my body in balance.

If I run around the church, I am burning up a lot of oxygen. And as the oxygen burns up, as the oxygen is being carried by the blood to the various cells of my body that they might burn, the muscles and so forth, that they might burn this oxygen. The byproduct of the burnt oxygen is carbon dioxide. And as this carbon dioxide begins to fill up in my bloodstream, as it gets to a certain level, it sends a message to my brain and it says, "There's too much carbon dioxide in the blood. You need to get rid of it and the cells are needing some fresh oxygen supply." And my brain responds to these chemical messages that are coming to it as the body is monitoring its own chemical structures. And so the brain sends the message to the lungs to start pumping. It sends a message to the heart, "Get to working. Start really pumping it through." And to the lungs, "Get to really pumping also." And so I start to pant and my heartbeat increases. And thus, I am exhaling the carbon dioxide, the waste materials, and I'm inhaling the fresh oxygen to give fresh shots through my whole system. And this is known as the homeostasis; it keeps my body in balance.

Now if the moisture level gets low in my body, again, a message is sent to my brain, "You're needing more moisture." And it sends a message to my throat. It gets dry. Man, I got to have a drink of water, you know. I've been out perspiring and my moisture level gets down to a dangerous level. And so the chemicals, they respond and I get thirsty.

Now God has built in these systems and they're marvelous. If He didn't build in these little systems, when you ran around and all, you just fall over and you could actually die. With all of that extra carbon dioxide in your blood and without the oxygen you need, you'd pass out soon. You wouldn't be able to run very far. You'd run so far, and then you'd just pass out. But God has put these balances and these drives there. The air drive, and the thirst drive, and then, of course, your cells need other types of energy supplies and so you get hungry. Now this is somewhere where the system has gone haywire, I am sure, but I am sure that I don't need to eat as much as I do. But yet I have to eat. That's all a part of the whole system to keep it going.

Now God wanted the earth to be populated by man. And so God created the reproduction organs in the body. And God created strong sexual drives, strong sexual urges. And He made the experience very exciting, very pleasurable in order that children might be born. Otherwise, the human species probably would have disappeared from the world years ago, as man would have found it more pleasurable to go fishing. So it is a God-created drive. The purpose is primarily the populating of the earth. And God has ordained that these drives be satisfied and be fulfilled within the bonds of a marriage covenant, where two persons of opposite sex make a covenant before God that they will love, honor, cherish one another until death separates them. Because God also knows that the children that are born of this relationship need to have the security, the stability of a strong, happy, loving home, lest society disintegrates.

So the whole thing has been planned of God. It's a part of God's process. In its place it is not evil. It's absolutely beautiful and desirable. God has created it in order that it might become a deepest expression of the oneness that does exist between a husband and a wife, where the two become one flesh, joined together, one flesh. And even God has taken this beautiful experience and spiritualized it in likening it unto that relation that exists in the deepest love and the oneness between Christ and His church.

Now, move it out of the environment in which and for which God has created it, and that which was created to be beautiful and meaningful and glorious becomes sinful. Missing the mark. Twisting the use. And it becomes wrong. And it now is laden with feelings of guilt; it has all of its counter issues that come forth from it. It becomes counterproductive.

So God speaks and here, of course, Solomon speaks to his son and he is exhorting him about this beautiful gift that he has from God, fountains of life. Don't go spilling them on the street with just anybody. But enjoy the wife of your youth. "Be ravished always with her love."

And why will you, my son, be ravished with a strange woman, and embrace the bosom of a stranger? ( Proverbs 5:20 )

And now the clincher comes:

For the ways of man are before the eyes of the LORD, and he ponders all of his goings ( Proverbs 5:21 ).

God is watching you. You don't do it in secret. It isn't something that is done in under a cover of darkness. "The ways of man are before the eyes of the Lord, and God ponders all of his goings." Now why is he going there?

His own iniquities will take the wicked himself, and he will be held with the cords of his own sins. He will die without instruction; and in the greatness of his folly he shall go astray ( Proverbs 5:22-23 ).

Just good, clean advice given by the father to his son. It's just good, plain advice for all of us.

Shall we pray.

Father, we pray that we might learn to prize wisdom. May we seek it as a treasure. May we, O God, hate evil. May we not tolerate or give a place for it in our lives. But may we flee in order that we might walk, Lord, in Your way, in the way of truth, of righteousness. And so help us, Lord, to give heed to the instructions, to Your laws, to Your commandments. In Jesus' name. Amen. "

Dr. Constable's Expository Notes

9. Warnings against unfaithfulness in marriage ch. 5

Chapters 5-7 all deal with the consequences of sexual sins: eventual disappointment (ch. 5), gradual destruction (ch. 6), and ultimate death (ch. 7). [Note: Wiersbe, p. 48.] Chapter 5 first reveals the ugliness under the surface of the attractive seductress (Proverbs 5:1-6). Then it clarifies the price of unfaithfulness (Proverbs 5:7-14). Finally it extols the wisdom of marital fidelity (Proverbs 5:15-23).

Dr. Constable's Expository Notes

The price of unfaithfulness 5:7-14

The price of unfaithfulness is so high that it is unreasonable. Therefore one is wise to avoid tempting himself or herself by continuing to admire the "merchandise." Most marital infidelity occurs because the parties involved continue to spend time together. Here Solomon advised avoiding the company of a temptress (cf. Genesis 39:10; 2 Timothy 2:22; Matthew 5:28-29).

The price of unfaithfulness is not just physical disease (Proverbs 5:11 b)-though that may be part of it in many cases-but total personal ruin. Infidelity dissipates all of one’s powers (Proverbs 5:9 a). Others will exploit him (Proverbs 5:9-10), he will hate himself (Proverbs 5:11-13), and he will quite possibly suffer ruin in his community (Proverbs 5:14). Proverbs 5:9 b would fit a situation involving blackmail, a not uncommon accompaniment to marital unfaithfulness.

"Although sexual immorality today may not lead to slavery, it still leads to alimony, child support, broken homes, hurt, jealousy, lonely people, and venereal disease." [Note: Waltke, The Book . . ., p. 313.]

"The use of both ’flesh’ and ’body’ [Proverbs 5:11] underscores the fact that the whole body is exhausted." [Note: Ross, p. 928.]

Gill's Exposition of the Whole Bible

And thou mourn at the last,.... Or roar as a lion, as the word s signifies; see Proverbs 19:12; expressing great distress of mind, horror of conscience, and vehement lamentations; and yet not having and exercising true repentance, but declaring a worldly sorrow, which worketh death. This mourning is too late, and not so much on account of the evil of sin as the evil that comes by it; it is when the man could have no pleasure from it and in it; when he has not only lost his substance by it, but his health also, the loss of both which must be very distressing: it is at the end of life, in his last days; in his old age, as the Syriac version, when he can no longer pursue his unclean practices;

when thy flesh and thy body are consumed; either in the time of old age and through it, as Gersom; or rather by diseases which the sin of uncleanness brings upon persons, which affixes the several parts of it; the brain, the blood, the liver, the back, and loins, and reins; and even all the parts of it, expressed by flesh and body. This may express the great tribulation such shall be cast into that commit adultery with the Romish Jezebel, Revelation 2:22.

s נהמת "rugies", Pagninus, Montanus, Mercerus, Baynus, Gejerus, Amama, Michaelis.

Henry's Complete Commentary on the Bible

      1 My son, attend unto my wisdom, and bow thine ear to my understanding:   2 That thou mayest regard discretion, and that thy lips may keep knowledge.   3 For the lips of a strange woman drop as an honeycomb, and her mouth is smoother than oil:   4 But her end is bitter as wormwood, sharp as a twoedged sword.   5 Her feet go down to death; her steps take hold on hell.   6 Lest thou shouldest ponder the path of life, her ways are moveable, that thou canst not know them.   7 Hear me now therefore, O ye children, and depart not from the words of my mouth.   8 Remove thy way far from her, and come not nigh the door of her house:   9 Lest thou give thine honour unto others, and thy years unto the cruel:   10 Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger;   11 And thou mourn at the last, when thy flesh and thy body are consumed,   12 And say, How have I hated instruction, and my heart despised reproof;   13 And have not obeyed the voice of my teachers, nor inclined mine ear to them that instructed me!   14 I was almost in all evil in the midst of the congregation and assembly.

      Here we have,

      I. A solemn preface, to introduce the caution which follows, Proverbs 5:1; Proverbs 5:2. Solomon here addresses himself to his son, that is, to all young men, as unto his children, whom he has an affection for and some influence upon. In God's name, he demands attention; for he writes by divine inspiration, and is a prophet, though he begins not with, Thus saith the Lord. "Attend, and bow thy ear; not only hear what is said, and read what is written, but apply thy mind to it and consider it diligently." To gain attention he urges, 1. The excellency of his discourse: "It is my wisdom, my understanding; if I undertake to teach thee wisdom I cannot prescribe any thing to be more properly called so; moral philosophy is my philosophy, and that which is to be learned in my school." 2. The usefulness of it: "Attend to what I say," (1.) "That thou mayest act wisely--that thou mayest regard discretion." Solomon's lectures are not designed to fill our heads with notions, with matters of nice speculation, or doubtful disputation, but to guide us in the government of ourselves, that we may act prudently, so as becomes us and so as will be for our true interest. (2.) "That thou mayest speak wisely--that thy lips may keep knowledge, and thou mayest have it ready at thy tongue's end" (as we say), "for the benefit of those with whom thou dost converse." The priest's lips are said to keep knowledge (Malachi 2:7); but those that are ready and mighty in the scriptures may not only in their devotions, but in their discourses, be spiritual priests.

      II. The caution itself, and that is to abstain from fleshly lusts, from adultery, fornication, and all uncleanness. Some apply this figuratively, and by the adulterous woman here understand idolatry, or false doctrine, which tends to debauch men's minds and manners, or the sensual appetite, to which it may as fitly as any thing be applied; but the primary scope of it is plainly to warn us against seventh-commandment sins, which youth is so prone to, the temptations to which are so violent, the examples of which are so many, and which, where admitted, are so destructive to all the seeds of virtue in the soul that it is not strange that Solomon's cautions against it are so very pressing and so often repeated. Solomon here, as a faithful watchman, gives fair warning to all, as they regard their lives and comforts, to dread this sin, for it will certainly be their ruin. Two things we are here warned to take heed of:--

      1. That we do not listen to the charms of this sin. It is true the lips of a strange woman drop as a honey-comb (Proverbs 5:3; Proverbs 5:3); the pleasures of fleshly lust are very tempting (like the wine that gives its colour in the cup and moves itself aright); its mouth, the kisses of its mouth, the words of its mouth, are smoother than oil, that the poisonous pill may go down glibly and there may be no suspicion of harm in it. But consider, (1.) How fatal the consequences will be. What fruit will the sinner have of his honey and oil when the end will be, [1.] The terrors of conscience: It is bitter as wormwood,Proverbs 5:4; Proverbs 5:4. What was luscious in the mouth rises in the stomach and turns sour there; it cuts, in the reflection, like a two-edged sword; take it which way you will, it wounds. Solomon could speak by experience, Ecclesiastes 7:26. [2.] The torments of hell. If some that have been guilty of this sin have repented and been saved, yet the direct tendency of the sin is to destruction of body and soul; the feet of it go down to death, nay, they take hold on hell, to pull it to the sinner, as if the damnations slumbered too long, Proverbs 5:4; Proverbs 5:4. Those that are entangled in this sin should be reminded that there is but a step between them and hell, and that they are ready to drop into it. (2.) Consider how false the charms are. The adulteress flatters and speaks fair, her words are honey and oil, but she will deceive those that hearken to her: Her ways are movable, that thou canst not know them; she often changes her disguise, and puts on a great variety of false colours, because, if she be rightly known, she is certainly hated. Proteus-like, she puts on many shapes, that she may keep in with those whom she has a design upon. And what does she aim at with all this art and management? Nothing but to keep them from pondering the path of life, for she knows that, if they once come to do that, she shall certainly lose them. Those are ignorant of Satan's devices who do not understand that the great thing he drives at in all his temptations is, [1.] To keep them from choosing the path of life, to prevent them from being religious and from going to heaven, that, being himself shut out from happiness, he may keep them out from it. [2.] In order hereunto, to keep them from pondering the path of life, from considering how reasonable it is that they should walk in that path, and how much it will be for their advantage. Be it observed, to the honour of religion, that it certainly gains its point with all those that will but allow themselves the liberty of a serious thought and will weigh things impartially in an even balance, and that the devil has no way of securing men in his interests but by diverting them with continual amusements of one kind or another from the calm and sober consideration of the things that belong to their peace. And uncleanness is a sin that does as much as any thing blind the understanding, sear the conscience, and keep people from pondering the path of life. Whoredom takes away the heart,Hosea 4:11.

      2. That we do not approach the borders of this sin, Proverbs 5:7; Proverbs 5:8.

      (1.) This caution is introduced with a solemn preface: "Hear me now therefore, O you children! whoever you are that read or hear these lines, take notice of what I say, and mix faith with it, treasure it up, and depart not from the words of my mouth, as those will do that hearken to the words of the strange woman. Do not only receive what I say, for the present merely, but cleave to it, and let it be ready to thee, and of force with thee, when thou art most violently assaulted by the temptation."

      (2.) The caution itself is very pressing: "Remove thy way far from her; if thy way should happen to lie near her, and thou shouldst have a fair pretence of being led by business within the reach of her charms, yet change thy way, and alter the course of it, rather than expose thyself to danger; come not nigh the door of her house; go on the other side of the street, nay, go through some other street, though it be about." This intimates, [1.] That we ought to have a very great dread and detestation of the sin. We must fear it as we would a place infected with the plague; we must loathe it as the odour of carrion, that we will not come near. Then we are likely to preserve our purity when we conceive a rooted antipathy to all fleshly lusts. [2.] That we ought industriously to avoid every thing that may be an occasion of this sin or a step towards it. Those that would be kept from harm must keep out of harm's way. Such tinder there is in the corrupt nature that it is madness, upon any pretence whatsoever, to come near the sparks. If we thrust ourselves into temptation, we mocked God when we prayed, Lead us not into temptation. [3.] That we ought to be jealous over ourselves with a godly jealousy, and not to be so confident of the strength of our own resolutions as to venture upon the brink of sin, with a promise to ourselves that hitherto we will come and no further. [4.] That whatever has become a snare to us and an occasion of sin, though it be as a right eye and a right hand, we must pluck it out, cut it off, and cast it from us, must part with that which is dearest to us rather than hazard our own souls; this is our Saviour's command, Matthew 5:28-30.

      (3.) The arguments which Solomon here uses to enforce this caution are taken from the same topic with those before, the many mischiefs which attend this sin. [1.] It blasts the reputation. "Thou wilt give thy honour unto others (Proverbs 5:9; Proverbs 5:9); thou wilt lose it thyself; thou wilt put into the hand of each of thy neighbours a stone to throw at thee, for they will all, with good reason, cry shame on thee, will despise thee, and trample on thee, as a foolish men." Whoredom is a sin that makes men contemptible and base, and no man of sense or virtue will care to keep company with one that keeps company with harlots. [2.] It wastes the time, gives the years, the years of youth, the flower of men's time, unto the cruel, "that base lust of thine, which with the utmost cruelty wars against the soul, that base harlot which pretends an affection for thee, but really hunts for the precious life." Those years that should be given to the honour of a gracious God are spent in the service of a cruel sin. [3.] It ruins the estate (Proverbs 5:10; Proverbs 5:10): "Strangers will be filled with thy wealth, which thou art but entrusted with as a steward for thy family; and the fruit of thy labours, which should be provision for thy own house, will be in the house of a stranger, that neither has right to it nor will ever thank thee for it." [4.] It is destructive to the health, and shortens men's days: Thy flesh and thy body will be consumed by it, Proverbs 5:11; Proverbs 5:11. The lusts of uncleanness not only war against the soul, which the sinner neglects and is in no care about, but they war against the body too, which he is so indulgent of and is in such care to please and pamper, such deceitful, such foolish, such hurtful lusts are they. Those that give themselves to work uncleanness with greediness waste their strength, throw themselves into weakness, and often have their bodies filled with loathsome distempers, by which the number of their months is cut off in the midst and they fall unpitied sacrifices to a cruel lust. [5.] It will fill the mind with horror, if ever conscience be awakened. "Though thou art merry now, sporting thyself in thy own deceivings, yet thou wilt certainly mourn at the last,Proverbs 5:11; Proverbs 5:11. Thou art all this while making work for repentance, and laying up matter for vexation and torment in the reflection, when the sin is set before thee in its own colours." Sooner or later it will bring sorrow, either when the soul is humbled and brought to repentance or when the flesh and body are consumed, either by sickness, when conscience flies in the sinner's face, or by the grave; when the body is rotting there, the soul is racking in the torments of hell, where the worm dies not, and "Son, remember," is the constant peal. Solomon here brings in the convinced sinner reproaching himself, and aggravating his own folly. He will then most bitterly lament it. First, That because he hated to be reformed he therefore hated to be informed, and could not endure either to be taught his duty (How have I hated not only the discipline of being instructed, but the instruction itself, though all true and good!) or to be told of his faults--My heart despised reproof,Proverbs 5:12; Proverbs 5:12. He cannot but own that those who had the charge of him, parents, ministers, had done their part; they had been his teachers; they had instructed him, had given him good counsel and fair warning (Proverbs 5:13; Proverbs 5:13); but to his own shame and confusion does he speak it, and therein justifies God in all the miseries that were brought upon him, he had not obeyed their voice, for indeed he never inclined his ear to those that instructed him, never minded what they said nor admitted the impressions of it. Note, Those who have had a good education and do not live up to it will have a great deal to answer for another day; and those who will not now remember what they were taught, to conform themselves to it, will be made to remember it as an aggravation of their sin, and consequently of their ruin. Secondly, That by the frequent acts of sin the habits of it were so rooted and confirmed that his heart was fully set in him to commit it (Proverbs 5:14; Proverbs 5:14): I was almost in all evil in the midst of the congregation and assembly. When he came into the synagogue, or into the courts of the temple, to worship God with other Israelites, his unclean heart was full of wanton thoughts and desires and his eyes of adultery. Reverence of the place and company, and of the work that was doing, could not restrain him, but he was almost as wicked and vile there as any where. No sin will appear more frightful to an awakened conscience than the profanation of holy things; nor will any aggravation of sin render it more exceedingly sinful than the place we are honoured with in the congregation and assembly, and the advantages we enjoy thereby. Zimri and Cozbi avowed their villany in the sight of Moses and all the congregation (Numbers 25:6), and heart-adultery is as open to God, and must needs be most offensive to him, when we draw nigh to him in religious exercises. I was in all evil in defiance of the magistrates and judges, and their assemblies; so some understand it. Others refer it to the evil of punishment, not to the evil of sin: "I was made an example, a spectacle to the world. I was under almost all God's sore judgments in the midst of the congregation of Israel, set up for a mark. I stood up and cried in the congregation," Job 30:28. Let that be avoided which will be thus rued at last.

Spurgeon's Verse Expositions of the Bible

At the End of Your Life December 31, 1865 by C. H. Spurgeon (1834-1892)

“At the end of your life.”--Proverbs 5:11

The wise man saw a young and foolish man straying into the house of the adulterous woman. The house seemed so completely different from what he knew it to be, that he desired to shed a light on it, that the young man might not sin in the dark, but might understand the nature of his actions. The wise man looked around, and he saw only one lamp suitable for his purpose; it was called “At the end;” so, grabbing this lamp, he held it up in the midst of the adulterous woman’s den of iniquity, and suddenly everything was changed from what it had been before: the truth had come to light, and the deception vanished. The young man dreamed of pleasure, he hoped to find delight in lustful lovemaking; but when the lamp called “At the end” began to shine, he saw rottenness in his bones, filthiness in his flesh, pains and griefs and sorrows, as the necessary consequence of sin, and, wisely guided, wisely taught, the simple-minded young man started back and listened to the warnings of the teacher, “Do not go near the door of her house, for her house is a highway to the grave, leading down to the chambers of death.”

Now if this lamp called “At the end” was found so useful in this one particular case, I think it would be equally useful everywhere else, and it may help us all to better understand the truth of matters if we will look at them in the light which this wonderful lamp yields. I can only compare my text in its matchless power to Ithuriel’s spear. Now, according to Milton, Ithuriel was an angel, who on finding Satan, in a toad-like form, tempting Eve, touched him with his spear and transformed him into his proper likeness, into his true colors. Therefore, if I can apply my text to certain things today, they will come out in their true light; “At the end,” will be the rod in my hand with which I will touch tinsel, and it will disappear and you will see it is not gold, and I will touch varnish and paint, and you will understand what they really are, and not what they profess to be: the “At the end” light will be the light of truth, the light of wisdom to our souls. It seems to me that this morning is a fitting occasion for holding up this light, since we have come to the end of the year, and will in a few short hours be at the beginning of another. Let us look back on the year that is past, and look forward on the year that is to come, and my four-sided lamp will perhaps shine off in the distance. I hope that you have the courage to look down the vista of the years that you have already lived, and think of everything that you have thought, and spoken, and done, in the light of the beams of this lamp called “At the end,” and then I hope you will be bold enough to let the same light shine forward on the years yet to come, when your hair will be grey and your teeth begin to fall out, and your eyesight fails.

We will, this morning, examine the past and the future of life in the light of “At the end.” May it teach us wisdom, and make us walk in the fear of God.

I have said that my lamp has four sides to it, and so it has: we will look at the first side of the light which streams from death.

In some sense it is the end, of this mortal life; it is the end of our period of trial here below; it is the end of the day of grace; it is the end of the day of sin. The tree falls when we die, and it will not sprout again; the house is removed from its foundations and it is not to be built again, if it has been founded on sin. Death is the end of this present life. And how certain it is to all of us! This year we have had many proofs of its certainty. One might almost compose an almanac for this year, and write down, each month, the name of a noteworthy person who has died, and I would not be exaggerating if I said every week, throughout the year. All ranks and classes have been made to feel the sting of death. From royalty down to poverty the grave has been gorged with its prey. Early this year there fell one whose benevolence mingled with wisdom had blessed our land, and who being dead is still remembered by the needy, because he lowered the cost of their food, and abolished the laws which, have fattened the rich, and impoverished the poor. His wisdom and kindness could not spare him, and though he is embalmed in the hearts of thousands, yet to the dust he has returned.

Swiftly after him there fell another who ruled a mighty people in the afterglow of victory, when what threatened to be a disruption and a separation had ended in triumph to one side and the nation seemed as if it were about to start on a fresh course of prosperity. By the assassin’s hand he fell. Whatever question there might have been about him in his life, all men conspired to honor him in his death. The ruler of a nation who could subdue a fearless and a mighty enemy, could not subdue that old enemy who conquers whomever he wills. Abraham Lincoln died just like all the rest.

And then there was he who had saved many precious lives by warning mariners of the approaching storm, and thus many a ship had remained in harbor and been delivered from the merciless jaws of the deep, but this person could not forecast or escape the last dreaded storm; he, too, must go down into that fathomless deep which swallows all mankind.

Then, when the year was ripe and the flowers were all in bloom--an appropriate season for his death--there was taken away the man who has garnished our nation with objects of beauty and of joy, a man who loved the flowers and sleeps beneath them now. Like flowers he withered as all of us must do--Sir Joseph Paxton died. Then in the month of September, when the year began to wane, three men who studied the stars, astronomers who predicted eclipses and told of comets, men of fame and name--all three died at once. They might tell of a coming eclipse, but they themselves must be eclipsed; and they who could foretell the track of the next comet, are themselves gone from us just like those dazzling meteor stars have disappeared from view.

Then you will remember, when the year had waned, grown old, it is but a day or two ago, that all were startled by the death of that man who had ruled our nation so long and on the whole so well. We will not forget that he who was taken away from us, was, in some respects, a king throughout our land. Wisdom, cheerfulness, youthful strength such as he possessed, could not avert the time of death. And then, as if the muster roll were not completed, as if death could not be satisfied till the year had yielded up yet another grave, we heard that the oldest of monarchs had been taken away; and though his goodness and his wisdom had successfully guided the little nation over which he ruled, and given him an influence far more extensive than his own sphere, yet death did not spare him, and King Leopold I of Belgium must die.

This past year has been a year of dying rather than of living, and you may look on yourselves and wonder why you are still here. Some younger than we are have been taken. You that are older, are you ready? It is amazing that although you are so ripe for death, yet you should have been spared for so long.

Now in the light of all these deaths, I want you to look at the deadliness of sin. If you were to visit a graveyard you would notice that some gravestones have angels sculptured on them; then let each angel from the gravestone speak to us this morning, and we will listen to their words, for they will surely be wise and solemn, and worthy of our notice, as if they had risen from the dead.

Let me take you to your own death bed, for there, perhaps, the lamp will burn best for you. Look at the various activities of your life which you thought were great, and on which you have prided yourself--how will they look at the end? You made money; you made money fast; you did it very cleverly; you praised yourself for it, just as others have praised themselves for conquering nations, or forcing their way to fame, or lifting themselves into eminence. Now you are dying, and what do you think of all that? Is it so great as it seemed to be? Oh, how hard you climbed up to it, how you strained yourself to reach it, and you have got it, and you are dying. What do you think of it now? The greatest of human accomplishments will appear to be insignificant when we come to die, and especially those on which men most pride themselves--these will yield them the bitterest humiliation. We will then say what madmen we must have been to have wasted so much time and energy on such worthless things. When we discover that they were not real, that they were only mere bubbles, mere pretences, we will then look on ourselves as having been crazy to have spent our entire life and all of our energy on them.

Let us look at our selfish actions in that light of death.

A man says, “I know how to make money,” “and I know how to hold on to it too,” he says, and he prides himself that he is not such a fool as to be generous, nor such a simpleton as to give either to God or to the poor. Now, there he lies. Ah! do you know how to hold on to it now? Can you take it with you? Can you carry so much as a single penny of it across the river of death? You have come to the water’s edge--how much of it will you carry over? Oh you fool! how much wiser you would have been if you had laid up your treasure in heaven, where neither moth nor rust destroys! You called such men fools when you were living. What do you think of them now that you are dying? Who is the fool, he that sent his riches on ahead, or he that stored them up here on earth to leave them forever? Everything that is selfish will look disgraceful when we come to die; but everything which in the sight of God we have done for Christ’s sake that has been generous, and self-denying, and noble, will even amidst the tombs of death sparkle with celestial splendor. Some of you have been, during this past week, giving very generously to the cause of Christ, for which I thank you, and when I have thought of it, I have said to myself, “Surely, when these generous people come to die, none of them will regret that they have served the cause of Christ. Yes, if they have even given to the point of personal sacrifice, it will be no source of sorrow when they come to their death bed that they did it to one of the least of God’s little ones.” Look at your actions in the light of death, and the selfish ones will soon fade away.

I pray also, dear friends, that some of you would look at your self-righteousness in the light of death.

You have been very good people, very upright, honest, moral, friendly, generous, and so on, and you are resting on what you are. Do you think this will bear your weight when you come to die? When you are in good health any form of religion may satisfy, but a dying soul wants more than sand to rest on. You will want the Rock of Ages. Then let me assure you, that in the light of the grave, all confidence, except confidence in the blood and righteousness of Jesus Christ, is a clear delusion. Flee from it, I beg you. Will you rest beneath Jonah’s vine that will wither when chewed by the worm? Seek a better shelter; cling to the Rock of Ages; find the shadow of a great rock in a weary land.

I can say the same thing of all confidence in the value of the Roman Catholic ceremonies and sacraments. When Roman Catholics are in good health it seems sufficient for them to have been baptized, and to have taken the sacrament of Holy Communion and to go to Mass, and read prayers and all that, and take a little “holy” water, out of those little wells while they are strong and joyous; but when they become sick and are about to die, these sacraments and ceremonies will mean nothing to them.

Likewise, for those claiming to be Christians, Baptism and the Lord’s Supper will also deceive you, if you rest your salvation on them; when you are near death you will find them too frail to be supports to bear the weight of an immortal soul’s eternal interests. It will be worthless when you lie dying, if your conscience prompts you to say, “I went to church or to prayer meetings so many times a week.” You will find it a poor dressing to your soul’s wounds to be able to say, “I made a profession of godliness.” Oh, your facade will all be torn away from you by the rough hand of the skeleton called “Death”; you will need a real Savior, vital godliness, true regeneration, not baptismal regeneration; you will need Christ, not sacraments; and nothing short of this will do “at the end.”

And, dear friends, let me ask as I hold up the light, “How will sin appear when we come to die?”

Sin is pleasant now and we can excuse it, calling it a venial sin, a little trivial mistake, a juvenile error, and an indiscretion, and so on; but how will sin appear when we come to die? The grim ghosts of our iniquities, if they have not been laid in the grave of Christ Jesus, will haunt our dying bed. That ghastly figure of Death, with his fingers all bloody and red, will draw the curtain around us. What a horrid prospect, to be shut in with our sins forever, to be dying, with no friends around the bed to comfort, but only the remembrances of the past to terrify and to frighten!

Think, I pray that you think, not only of the root and principle of evil, but of the fruit of it. Remember that the wages of sin is death, but the gift of God is eternal life. Do not consider what the thing looks like today, but what they will look like at the end of your life? Today you provide a warm resting place for the viper of sin in your heart, but how will you bear its sting in the last day when you are lying on your death bed? I know the sea is smooth and calm to you, for the moment, as you navigate your ship through life; but remember, there are storms, there are hurricanes that sweep down, and what will your poor cry of distress accomplish without Christ at the helm when the dreaded storm of death comes? Imagine with me, that you are going down, down, down in the waters of death, where you will feel your feet sinking in the dreadful sand of uncertainty, and hear the explosive sounds of the distant sea, and your spirit will begin to ask, “What is that ocean that I hear?” And there will come back an answer, “You hear the breaking of the everlasting waves of judgment; the bottomless sea of eternity is that to which you are descending.” You will feel its chilling floods as they rise up from the ankles to the knees, and from the knees to the hips; and you will find it (if you are without Christ), not a river to swim in, but an ocean to be drowned in forever, forever, and forever.

Oh, may God help you to look at present joys, and actions, and thoughts, and behavior, in the light of death!

What a contrast there often is between the life of a man and his time of death! You would praise some men if you only saw their lives, but, when you see their deaths, you change your estimation. There is Moses: he is in line to become the King of Egypt, but he gives up royalty and all its tempting joys. On the mountain he is told that he will become the founder of a mighty race--a desire always prominent in the Eastern mind, but, instead of desiring that he would be made be made a great nation, he, unselfishly, desires that he himself would be blotted out of the Book of Life, if God will but spare his people Israel. And what does Moses get for it all? His only earthly reward is to be the leader of a group of slaves who are perpetually rebelling against him and greatly troubling his heart. Now there is Balaam, on the other hand, he has visitations from God; and when Balak, the son of Zippor, begs him to curse Israel, he cannot curse, though he is quite willing to go as far as he can. He is compelled by the Holy Spirit to bless the people, but, after he has done that, for gain and for reward, he devises a plan against Israel by which they were cursed: he tells their enemy to send out the idolatrous women of Moab to lead astray the children of Israel. Now there he goes, with his treasures of silver and gold, back to his own house, and the shrewd busy worldly man says, “That is the man for me: do not tell me about your meek Moses, that is afraid of doing this and that. He has thrown away a kingdom, and has thrown away the chance of being the head of a nation. That is the man to make money--Balaam. He will be a city father, or a mayor, or governor one day--that Balaam. A man must not get too caught up with principles; he must move ahead, and make hay while the sun shines.

That is the man for me, the one who knows when to launch out on the waters and who does not ask if they are dirty or clean if they only carry him onward to wealth and success.” Ah, but they come to die, and Balaam dies--how? He had prayed to God, “Let me die the death of the righteous, and may my end be like theirs!” Balaam wanted to die the death of the righteous, but how did he die? He died in battle, fighting against the righteous and against the God of the righteous.

When Moses died; how did he die? You know how--standing on Mount Nebo, looking at, Canaan, the Promised Land, in the distance, and melting what he saw into visions of the Promised Land which is above, the New Jerusalem, which is the mother of us all. In death, who would not want to be a Moses, let all who will be Balaam in life? Be it yours and my desire to aspire to be like Moses, both in life and in death. “At the end!” think of that, and whenever you are tempted by sin, or tempted by wealth or honor, look at it by the light--called, “At the end,” “At the end.” God help you to judge with a righteous judgment.

II. And now we will turn to the second side of our lantern. The second light at the end is the light of JUDGMENT.

After death comes the judgment. When we die, we don’t really die! When a man dies, will he live again? Yes, he will--for his spirit never dies. God has made us such strange wondrous creatures, with such far reaching hopes and aspirations, that it is not possible we should die and become extinct. Animals have no longing for immortality; you never hear them sigh for the celestial state: they have no fear of judgment, because there is no second life, no judgment for the animal that perishes. But the God who gives to man the fear of things to come, and makes him feel and long after something better than this earthly life provides, cannot have mocked us, cannot have made us more wretched than the beast that perishes, by giving us passions and desires never to be gratified.

We are immortal, every one of us, and when the stars cease to exist and the sun’s great furnace is extinguished for lack of fuel, and, like a scroll, God’s universe is rolled up, we will still be living a life as eternal as the Eternal God himself. Oh, when we leave this world, we are told that after death there comes a judgment for us. I don’t know how it is with you--you may be more accustomed to courts of justice than I am--but there always creeps a somberness over me, even in a common court of justice among men, and especially, when a man is being tried for his life. Laughter seems out of place there, and everything is solemn. How much more dread will be in that Court where men and women will be tried for their eternal lives, where their souls rather than their bodies will be at stake! Judgment by our fellowmen is not to be despised. A bold good man can afford to laugh at the world’s opinion; still it is trying to him, for they just may be right: multitudes of men, if they have really thought on the matter, may not all be wrong. It is not easy to be given the judgment of public opinion, and receive the verdict of condemnation; but what will it be like to stand before the judgment throne of God, who is greater than all, and to receive from him the sentence of eternal damnation! God save us from that!

Let us think of this judgment for a moment.

We will rise from the dead: we will be there in body as well as spirit. These very bodies will stand on the earth during the last days: when Christ will come and the trumpet will sound, his people will rise at the first resurrection, and the wicked will rise also, and in their flesh they will see God. Let me think of all that I have done in the light of that. There will be present every man and woman who has ever lived on earth. How will I like to have all my deeds published there? My very thoughts--how will I feel when they are read out loud; what I whispered in the ear--how will I like to have that proclaimed with the sound of trumpet! And what I did in the dark--how will I like to have that revealed in the light? And yet these things must be revealed before the assembled universe. My enemies will be present there. If I have treated them badly, if I have been a backbiter, a slanderer, then it will be declared: if I have been a hypocrite and a deceiver, and made others think I was speaking the truth when I was lying, I will be unmasked then. Those I have injured will be there. The seducer will panic to see those whom he has seduced stand with fiery eyes to accuse him there! With what horror will the oppressor see the widow and the fatherless, whom he drove to poverty, stand there, swift witnesses against him to condemnation! If I have spread false doctrine, a moral pestilence destroying human souls, my victims will be there to gather around me in a circle and, like dogs that bay the deer, each of them demanding my blood. They will all be there, friends and foes. But still even more solemn, “He” will be there--the man of men, the grandest among men, because He is God as well as man, and if I have despised and rejected his salvation, I will then see him in another way and with a much different nature.

“The Lord will come! but not the same As once in lowliness he came, A silent Lamb before his foes, A weary man, and full of woes.

How will you face him, you that have despised him? You who have doubted his deity, how will you bear the blaze of it? You rejected and trampled on his precious blood, how will you bear the weight of his almighty arm? When on the cross you would not receive him, and when on the throne you will not escape from him. That silver scepter which he now stretches out to you on earth today, if you refuse to touch it, will be laid aside at your death, and he will take one of another metal, a rod of iron, and he will break you in pieces, yes, he will smash you in pieces like potters’ jars. And God will be there, manifestly there, that God who is here this morning, on the last day of this year, and who sees your thoughts and reads your minds at this very moment, but who is so invisible that you forget that he fills this place, and fills all places; you will not be able to forget him then. Your eyes will see him in that day; you will understand his presence. You will try to be hidden from him; would desire hell itself, and think it a place of shelter, if you could escape from him; but everywhere that fire will encircle you, will consume you, for “our God is a consuming fire.” You will no more be able to escape from yourself than from God. You will find him as present with you as your own soul will be, and you will feel his hand of fire searching for your soul. Unspeakable misery must be yours when the voice of the God-man, will say, “Depart from me, you who are cursed, into the eternal fires,” of hell.

I pray to God that you would look at all your actions in the light of the Day of Judgment. Our secret thoughts, let us expose them this morning; they have been lying hidden till they have become moldy; let us bring them out today. My thoughts, how will they look in the light of judgment? My profession of faith, my imaginations, my conceptions, how will they all be when the judgment day will shine on them? My profession of faith, how does that look? I have been baptized in Christ because of my professed faith, I wear the name “Christian,” I preach the gospel, I am a Church officer or a Church member, how will all this stand the light of that tremendous day? When I am put on the scales and weighed, will I be the weight that I am labeled? In that dreadful day will I see the handwriting on the wall, “MENE, MENE, TEKEL, PARSIN”--“You have been weighed on the scales and found wanting”? or will I hear the gracious sentence which will pronounce me saved in Jesus Christ?

As to my graces, what must they be in the light of judgment?

My own salvation, all the matters of experience and knowledge--how do they all look in that light! I think I have believed: I think I love the Savior: I sometimes hope that I am his; but am I really? Will I be found to be a true believer at the end? Will my love be mere lip service or true affection? Will my graces be mere talk, or will they be found to be the work of God the Holy Spirit? Am I vitally united to Christ or not? Am I a mere pretender, or a true possessor of eternal things? Oh, my soul, ask these questions in the light of that tremendous day. I pray to God we could now go forward to the day of judgment, in thought at any rate; and since I feel myself quite unable to lead you there, let me adopt my Savior’s words: “He says that the day will come when he will separate the people one from another as a shepherd separates the sheep from the goats. There will be some on his left hand to whom he will say, “I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me. Depart from me, you who are cursed.” Will he say that to you and to me? There will be some on his right hand to whom he will say, “Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world.” Will he say that to you and to me? It will be one or the other.

As I stand here this morning, I seem to feel, and I hope you all do too, what a certain man once felt in court. Sentence was about to be given in his case, or, at least he thought the case would be called on immediately, and he rushed to his attorney and he said, “Have we done everything we can do? Are you sure? for if I lose this case I am a ruined man.” His face was white with anxiety. And so it is with you. Have you done everything you can do? for if you lose this case at God’s throne of judgment--you are a ruined man. Come, have you believed in Christ Jesus, or is your faith incomplete? Have you given up your self-righteousness? Have you left your sin? Have you given your heart to the Savior? Is your regeneration still unaccomplished? Are you born again? Are you in Christ? Are you saved? If your case is lost you then you are a ruined man. A man ruined here on earth may still retrieve his fortunes; the bankrupt person may start all over again and still become rich; the captain who has lost a battle may renew the fight and win the next victory and begin the campaign anew; but lose the battle of life, and the fight will be over. Become bankrupt in this life’s business, and you have no more trading. This is the business of eternity.

Soul, is there anything left unfinished? Brother, sister, is there anything left incomplete? for if you lose this case, you are ruined, and that for all eternity. I pray that you look at this day and at all your days, the past and the future, in the light of the day of judgment.

III. But my lamp has a third side to it, bright, gleaming like a cluster of stars. The third light at the end of our lives is the light of HEAVEN.

We hope, when days and years have passed, that many of us will meet to part no more on the other side of the Jordan, in heaven. Now, let us see if we can cast a little light from heaven on things from the present and the past. You have been working--working very hard, and wiping the sweat from your brow, and saying, “My lot in life is not a desirable one. Oh, how tired I feel! I cannot bear it.” Courage, brother, courage, sister; there is rest for the weary; there is eternal rest for the beloved of the Lord, and when you arrive in heaven, how little, how utterly insignificant your labor on earth will seem, even if it will have lasted seventy years. You are in much pain; even now pain shoots through your body; you don’t often know what it is to have an easy hour, and you half murmur to yourself, “Why am I like this? Why did God deal so harshly with me?” Think of heaven, where the inhabitants will never again say, “I am sick;” where there are no groans to mingle with the songs that sing from immortal tongues. Courage, tried one, Oh it will soon be over; it is only a pin’s prick or a moment’s pang, and then eternal glory. Cheer up, and don’t let your patience fail you.

So you have been slandered. You have received shame and reproach because of Christ’s dear name, and you are ready to give up. Come, my friend, look beyond this earth! Can’t you hear the applause of the angels as the conquerors receive, one by one, their eternal crowns? What! Why won’t you fight when there is so much to be won? Must you be carried to the skies on flowery beds of comfort? You must fight if you would reign. Prepare your mind for action and think of the rewards waiting for you in heaven. In the light of heaven, the shame of earth will seem to be less than nothing and vanity.

So you have had many losses and crosses: you were once well-to-do, but now you are poor. You will have to go home today to a very poor house and to a meager meal, Oh, but beloved, you will not be there long. “In my Father’s house are many rooms.” It is only an inn you are staying at for awhile, and, if the accommodation is a little rough, remember you are gone tomorrow; so don’t complain. I pray to God we could look on all our actions in the light of heaven--I mean those who are believers in Jesus Christ. If we could have regrets in heaven, I think it would be that we did not do more than we did for Christ here below. In heaven they cannot feed Christ’s poor, cannot teach the ignorant. They can extol him with songs of praise, but there are some things in which we have the preference over them: they cannot clothe the naked, or visit the sick, or speak words of cheer to those that are sad. If there is anything that can give joy in heaven, surely it will be in looking back on the grace which enabled us to serve the Master. Oh, if I can win souls to Christ, I will be a gainer as well as you. I will have another heaven in their heaven, another joy as it were in their life, and another happiness in their souls’ happiness. And, dear brothers and sisters, if in your Sunday-school teaching, or visiting, or talking to others, you can bring any to glory, you will, if it is possible, multiply your heaven and make it all the more glad and joyful.

Now, look at the life of some Christians. They come here, and if I preach what they call a good sermon, they like it and drink it in. They are willing to eat the best foods and drink the sweetest drinks, but what do they do for Christ? Nothing. What do they give for Christ? Hardly anything. There are a few such people among us, and these are generally the most miserable people you meet with--neither a comfort to others, nor any joy to themselves. Now, I think, even in heaven, though no sorrow should be there, it will only be God’s wiping it away that will keep them from regretting that they did not do what they might have done on earth. We are saved by grace, blessed be God--by grace alone; but, being saved, we desire to make known the savor of Christ in every place, and we believe in heaven we will have joy in having made this known among the sons of men on earth. Look at your joy in the light of heaven, and you will see it differently than it now appears.

IV. Lastly, we now turn to the fourth side of our lamp, and that is the fourth light at the end of our lives, the light of HELL. Let us look at all things in the light of HELL, that dreadful and gloomy light, the glare of the fiery abyss.

Bring that lantern here. Here is a young man very merry. “Ho! ho!” he sings, “Christians are fools.” Hold up the light of Hell. There you are, young man, without God, without hope, with the great iron gate of death shut on you and locked forever, your body and soul in the horrible flames of the wrath of God. Who is the fool now? Oh, when your spirit is damned, as it must be if you live without a Savior, you will not even think of laughing. Laugh now, sir! Scoff now! For a few minutes’ merriment you sold eternal joys. You had a bowl of red stew and you ate it quickly, and you sold your birthright. What do you think of it now? It is an awful thing that men should be content, for a few short hours of silly amusement, to throw away their souls. Look at your fun and games in the glare of the flames of hell. Note that man in agony down in the vault of hell, he made money by sin, and there he is; he gained the whole world and lost his own soul. How does it look now? “I would give fifty thousand dollars,” said a gentleman when he lay dying, “if any man could prove to me, without a doubt, that there is no hell.” That man did not want to believe in a literal hell, and was willing to pay almost anything for some proof to satisfy his conscience, but now, with indescribable pain, he knows hell is real. If lost spirits could return here, surely they would do what Judas did--throw down the thirty pieces of silver in the temple, and curse themselves that they ever took the reward of this world and destroyed their souls.

And how will unbelief look in the flames of hell?

There are no unbelievers anywhere except on earth: there are none in heaven, and there are none in hell. Atheism is a strange thing. Even the demons never fell into that vice, for the Bible says, “the demons believe and shudder.” Yet, there are some of the devil’s children that have gone beyond their father in sin, but how will it look when they are forever lost? When God’s wrath crushes them, they will not be able to doubt his existence. When he tears them in pieces and there is no one to save them, then their sophisticated reasoning, their empty logic, their boasts and showy defiance, will be of no avail. Oh, that they had been wise and had not darkened their foolish hearts, but had turned to the living God!

I have another thought which will come home to some of your spirits with special power. How will procrastination seem when you get to hell?

Some of you have been attending this church for a long time: you have often felt conviction in your hearts, but you have always said “Tomorrow,” “Tomorrow.” You have been aroused and aroused again, but still it has been “Tomorrow, tomorrow, tomorrow.” How that word “tomorrow” will ring in your ears when you are actually burning in the fires of hell! What would you not give for another day of mercy, another hour of grace? I feel this morning as if I would do with you what the Roman Ambassadors did with Antiochus. They met him and asked him whether he intended war or peace. He said he hadn’t decided yet; and one of them taking his staff, made a circle around him where he stood, and said, “You must answer before you leave that spot. If you step out of the circle then it is war. Now, war or peace?” And I too would draw a circle around you in the pew this morning, and say to you, “Which will it be, sin or holiness, self or Christ? Will it be grace or hostility, heaven or hell? And I pray you answer that question in the light of hell. It is a dreadful light, but it is a revealing one. It is a fire that will devour the scales that cover your eyes and prevent you from seeing clearly. God grant that it may burn those scales away, that you may now see how dreadful a thing it is to be an enemy of God, and be led by his Holy Spirit to plead for mercy from Jesus Christ even now.

Ah, how will the gospel seem in the light of hell, and how will your indifference to it seem?

When I was thinking of preaching this morning, I wished that I could preach as in that light. To think that there are some to whom I have spoken again and again, who during this year have passed out of this world of hope and into the fires of despair, is a dreadful thought. Persons that occupied these pews, some even stood during the service and listened and heard the gospel--and now they are gone! Did I warn them fairly, truly? If not--if you didn’t warn them, then they perished, but their blood God will require at our hands. My God, by the blood of the Savior, set us free from these men! Oh deliver us from that solemn condemnation. But with those of you that still live, I will be innocent of your blood. Dear listeners, don’t you feel that you are mortal? Don’t you have within you a sense that you are dying? It is a thought that is always with me; life seems so short. It was not always this way with me; but the shortness of life now seems to hang over my mind perpetually, and I suppose it must be so for those of you who are thirty, forty, fifty, or sixty, and who frequently see your friends taken away. Now, since you too must soon die, since there is a world to come, and you believe there is, how can some of you play with these things? How is it that while you are attentive to your business, you neglect the business of your soul? What are you waiting for, my friend? Are you waiting for another season? Doesn’t the Bible say, “Now is the time of God’s favor, now is the day of salvation”? What are you waiting for? Oh that you were wise, and would think of the end of your life and seek after God! I call on you, because of the shortness of life, because of the certainty of death, because of the terrors of judgment, because of the glories of heaven, because of the agonies of hell, to seek the narrow path to heaven and follow it. Christ Jesus came into the world to save sinners. This is the gospel, “Whoever believes in Christ is not condemned.” To believe is to trust. Oh, that you may have grace to trust your souls with the Lord Jesus now and forever, and then we will not need to fear those words, “At the end,” nor the four lights at the end of our lives: Death, Judgment, Heaven, and Hell. God bless you, for his name’s sake. Amen.