committed to historic Baptist & Reformed beliefs







Inexcusable Irreverence And Ingratitude

A Sermon Intended for Reading on Lord's-Day, May 22nd, 1892,
Delivered by C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
On Lord's-day Evening, July 13th, 1890.

"They are without excuse: because that, when they knew God, they glorified him not as God, neither were thankful."—Romans 1:20-21.

This first chapter of the Epistle to the Romans is a dreadful portion of the Word of God. I should hardly like to read it all through aloud; it is not intended to be so used. Read it at home, and be startled at the awful vices of the Gentile world. Unmentionable crimes were the common pleasures of those wicked ages; but the chapter is also a striking picture of heathenism at the present time. After a missionary had gone into a certain part of Hindostan, and had given away New Testaments, a Hindoo waited upon him, and asked him this question: "Did you not write that first chapter in the Epistle to the Romans after you came here?" "No," replied the missionary, "I did not write it at all; it has been there nearly two thousand years." The Hindoo said, "Well, if it has not been written since you came here, all I can say is, that it might have been so written, for it is a fearfully true description of the sin of India." It is also much more true, even of London, than some of us would like to know. Even here are committed those vices, the very mention of which would make the cheek of modesty to crimson. However, I am not going to talk about Hindoos; they are a long way off. I am not going to speak about the ancient Romans; they lived a couple of thousand years ago. I am going to speak about ourselves, and about some persons here whom my text admirably fits. I fear that I am speaking to some who are "without excuse: because that, when they knew God, they glorified him not as God, neither were thankful."

I. The first charge against those who are mentioned in my text is, WANT OF REVERENCE. "They knew God," but "they glorified him not as God." They knew that there was a God; they never denied his existence; but they had no reverence for his name, they did not render him the homage to which he is entitled, they did not glorify him as God.

Of many this is still true in this form, they never think of God. they go from year to year without any practical thought of God. Not only is he not in their words, but he is not in their thoughts. As the Psalmist puts it, "The wicked, through the pride of his countenance, will not seek after God: God is not at all in his thoughts." The marginal reading is very expressive: "All his thoughts are, There is no God." Whether there is a God, or not, makes no practical difference to the wicked; they have so little esteem for him that, perhaps, if we could prove that there were no God, they would feel easier in their conscience. There must be something very wrong with you when you would rather that there were no God. "Well," says one, "I do not care much whether there is a God or not; I am an agnostic. "Oh!" I said, "that is a Greek word, is it not? And the equivalent Latin word is 'Ignoramus'." Somehow, he did not like the Latin nearly as much as the Greek. Oh, dear friends, I could not bear to be an "ignoramus" or an "agnostic" about God! I must have a God; I cannot do without him. He is to me as necessary as food to my body, and air to my lungs. The sad thing is, that many, who believe that there is a God, yet glorify him not as God, for they do not even give him a thought. I appeal to some here, whether that is not true. You go from the beginning of the week to the end of it without reflecting upon God at all. You could do as well without God as with him. Is not that the case? And must there not be something very terrible in the condition of your heart when, as a creature, you can do without a thought of your Creator, when he that has nourished you, and brought you up, is nothing to you, one of whom you never think?

These people, further, have no right conceptions of God. The true conception of God is that he is all in all. If God is anything, we ought to make him everything; you cannot put God in the second place. He is Almighty, All-wise, All-gracious, knowing everything, being in every place, constantly present, the emanations of his power found in every part of the universe. God is infinitely glorious; and unless we treat him as such, we have not treated him as he ought to be treated. If there be a king, and he is set to open the door or do menial work, he is not honoured as a king should be. Shall the great God be made a lackey for our lusts? Shall we put God aside, and say to him, "When I have a more convenient season, I will send for thee: when I have more money, I will attend to religion," or, "When I can be religious, and not lose anything by it, then I will seek thee"? Dost thou treat God so?" Oh, beware, this is high treason against the King of kings! Wrong ideas of God, grovelling thoughts of God, come under the censure of the text, "When they knew God, they glorified him not as God."

Again, dear friends, there are some who think of God a little, but they never offer him any humble, spiritual worship. Do not imagine that God can be worshipped by anything which is merely mechanical or external, but which is from the heart. A strange god must that god be who is pleased with what some men call worship. I have been into many a Romish church, and seen upon the altar paper flowers that would have been a disgrace to a tap-room; and I have said, "Is God pleased with this kind of thing?" Then I have been into a better building, and I have seen crucifixes and altars adorned like a fine lapidary's shop; and I have said to myself, "They might adorn a bride; but God cares not for jewels." Is your conception of God that he desires your gold and your silver, and your brass and your fine linen, and all these adornments? Thou thinkest that he is such an one as thyself. Surely, thou hast poor conceptions of God. When the organ peals out its melodious tones, but the heart is not in the singing, dost thou think that God has ears like a man, that can be tickled with sweet sounds? Why hast thou brought him down to thy level? He is spiritual; the music that delights him is the love of a true heart, the prayer of an anxious spirit. He has better music than all your organs and drums can ever bring to him. If he wanted music, he would have not asked thee, for winds and wave make melodies transcendently superior to all your chief musicians can compose. Does he want candles when his torch makes the mountains to be great altars, smoking with the incense of praise to the God of creation? Oh, brethren, I fear that it has been true of many who externally appeared to be devout, "when they knew God, they glorified him not as God"! Weep over your sin: now have you glorified him as God. Fall on your face, and be nothing before the Most High: now you have glorified him as God. Accept his righteousness; adore his bleeding Son; trust in his infinite compassion. Now you have glorified him as God, for "God is a Spirit, and they that worship him must worship him in spirit and in truth." How far, my dear hearers, have you complied with that requisition?

Further, the people mentioned in my text did not glorify God, for they did not obediently serve him. My dear hearer, have you served God? Have you looked upon yourself as a servant of God? When you awoke in the morning, did you say, "What does God expect me to do to-day?" When you have summed up the day, have you applied this test, "How far have I endeavoured to serve God to-day?" There are many who are the servants of themselves; and there is no master more tyrannical than unsanctified self. Many are toiling, like slaves at the galleys, for wealth, for honour, for respectability, for something for themselves. But, remember, if the Lord be God, and he made us, we are bound to serve him. How is it that God has kept you alive these forty years, perhaps twice forty, and you have never glorified him as God, by rendering him any service whatsoever? This is a very solemn enquiry. I should like everyone whom it concerns to take it home to his own conscience.

There is another charge to be brought against those who glorified not God, although they knew him; that is, they did not trust him. The place for man is under the shadow of God's wings. If he made me, I ought to seek him in the hour of trouble. In the time of my need, I should apply to his bounty. If I feel unhappy, I should look to him for comfort. My dear hearers, are there not some of you who never did trust God yet? You run to your neighbours as soon as ever you are in difficulties. You trust your old uncle; but you never trust your God. Oh, what a wretched business is this, if God, who is all truth and all love, does not have the confidence of his own creatures! Remember how the Lord spake by the mouth of Jeremiah: "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. For he shall be like the heath in the desert, and shall not see good when it cometh; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited. Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought; neither shall cease from yielding fruit." The people mentioned in the text knew God, but they did not trust him.

In addition to this, they did not seek to commune with him. Are there not some here who never tried to speak to God? It never occurred to you, did it? And God has not spoken to you; at least, you have not known whose voice it was when he did speak. It is a very sad business when a boy, who has been at home with his father and mother for years, has never spoken to them. He came down in the morning, and ate his breakfast; he came in, and devoured his dinner; he took his supper with them by night; but never spoke to them. Would you have a boy of that kind living with you? You would be obliged to say. "John, you must go; it pains me to send you away, but I cannot bear to have you sitting here in silence. If I speak to you, you never answer me." Some of you cannot remember the time when you spoke to God, or God spoke to you: it is so very long ago, if it ever did occur in your past experience. There is a man somewhere here who did speak to God the other day. He called upon God with a foul and blasphemous oath. When he was telling a lie, he called upon God to witness it. Ah! Yes, you have broken the silence; but it would have been better not to have spoken, than to have uttered those vile blasphemies against the Most High. Your horrible words have entered into the ears of the Lord God of Sabaoth; and, as the Lord liveth, you will have more to answer for them to the great judge of all men, unless you seek his face, and find forgiveness through his Son. Our Saviour said that, for every idle word that men shall speak, they shall give account in the day of judgment; how much more shall they be required to answer for every evil, false, slanderous, blasphemous word they have spoken!
But are there not many persons who have uttered an oath, and are scrupulously careful about speaking the truth, who have never had any spiritual converse with God? Wretched creatures indeed are you, even though you are healthy and prosperous, you have missed the highest good, the best blessing that man can know.

There are some who, although they know God, they do not want to be reconciled to him. there is a way of perfect reconciliation between God and man. Whosoever believeth in Christ Jesus is at once forgiven; he is adopted into the family of God; he drinks the wine of the love of God; he is saved with an everlasting salvation. There are many who know this in their minds; but it never excites any desire for it in their hearts. No, whether reconciled or unreconciled, does not trouble them. Knowest thou, O man, that the English of it is, "I defy God; I neither want his love, nor fear his hate; I will lift my face before his thunderbolts and dare him to do his worst."? Oh, fatal defiance of the blessed God! May the Spirit of God work upon thy conscience now, to make thee see the evil of this condition, and turn from it! While I speak, I feel deeply troubled to have to say what I do; but I am only speaking of what many a conscience here must confess to be true. You live, some of you, knowing God, but not glorifying him as God.

II. Now I take from my text the second accusation, which is certainly quite as sad as the other. Those who are mentioned by Paul are accused of WANT OF GRATITUDE. It is said of them that "when they knew God, they glorified him not as God, neither were thankful."

I cannot say anything much worse of a man than that he is not thankful to those who have been his benefactors; and when you say that he is not thankful to God, you have said about the worst thing you can say of him. Now look not merely at the people who lived in Paul's day, but at those who are living now. I will soon prove ingratitude on the part of many. There are many counts in the indictment we have to bring against them in God's High Court of Justice.

First, God's law is despised. You young men and women, who are beginning life, if you are intelligent and wise, say, "We wish that we knew what we ought to do for our own preservation and happiness; and we should also like to know what to avoid lest we should do ourselves harm." Well, now. The book of the law of the ten commands is simply the sanitary regulation of the moral world, telling us what would damage us, and what would benefit us. We ought to be very thankful to have such plain directions. "Thou shalt." "Thou shalt not." But see. God has taken the trouble to give us this map of the way, and to direct us in the right road; yet some have despised the heavenly guide. They have gone directly in the teeth of the law; in fact, it looks as if the very existence of the law has been a provocation for them to break it. Is not this a piece of dreadful ingratitude? Whenever God says, "Thou shalt not, " it is because it would be mischievous to us to do it. Sometimes, in London, when the ice in the parks is not strong enough to bear, they put up boards on which is the word "Dangerous." Who but a fool would go where that danger-signal is? The ten commands indicate what is dangerous: nay, what is fatal. Keep clear of all that is forbidden.

Next, God's day is dishonoured by those who are not thankful to him. God has, in great mercy, given us a day, on day in seven, wherein to rest, and to think of holy things. There were seven days that God had in the week. He said, "Take six, and use them in your business." No, we must have the seventh as well. It is as if one, upon the road, saw a poor man in distress, and having but seven shillings, the generous person gave the poor man six; but when the wretch had scrambled to his feet, he followed his benefactor to knock him down, and steal the seventh shilling from him. How many do this! The Sabbath is their day for sport, for amusement, for anything but the service of God. They rob God of his day, though it be but one in seven. This is base unthankfulness. May not many here confess that they have been guilty of it? If so, let no more Sabbaths be wasted; but let their sacred hours, and all the week between, be spent in diligent search after God; and then, when you have found him, the Lord's-day will be the brightest gem of all the seven, and you will sing with Dr. Watts,—

"Welcome, sweet day of rest,
That saw the Lord arise;
Welcome to this reviving breast,
And these rejoicing

The Reformed Reader Home Page 

Copyright 1999, The Reformed Reader, All Rights Reserved