Avoidance of reproach.
"Ought ye not to walk?" etc. The "reproach" spoken of here is supposed by some to be that arising from the feeble condition of the Jews, which the conduct of these extortioners was likely to perpetuate and increase. Better, however, to interpret it of the just reproach which such conduct would occasion.
I. REPROACHES OF MEN WHICH ARE NOT TO BE REGARDED. Those which are directed against—
1. The Christian faith.
2. Christian confession. The bold acknowledgment of Christ.
3. Christian life and work. "Fear ye not the reproach of men," etc. (Isaiah 51:7. See also Romans 15:3; Hebrews 11:26).
II. REPROACHES THAT SHOULD BE REGARDED. Those which are directed against manifest inconsistencies between our faith and our life, our professions and our practices. Men of the world can understand our religion sufficiently to discern wherein we fail. Their judgment of some things in our conduct may be just, and is then fitted to quicken our consciences and lead us to improvement. "Fas est et ab hoste doceri." We should be careful not to give just "occasion to the enemies of the Lord to blaspheme," for the sake of the credit of religion, the good of enemies themselves, and of other men who may be well disposed, but to whom our inconsistencies are a stumbling-block. Amongst the occasions of just reproach may be named—
1. Untruthfulness and dishonesty in worldly transactions.
2. Insincerity and cant in religious utterances.
3. Selfishness and self-indulgence.
4. Dissension and contention among Christians.
5. Censoriousness.
6. Gloominess. As contrasted with our representations of the happiness of religion.
7. Worldly ambition or policy in Church life and work.
III. THE SUREST WAY TO AVOID JUST REPROACH. "Ought ye not to walk in the fear of God." Genuine, habitual piety, actuating our whole life, will produce such fruits as will commend themselves even to the irreligious who are not malignant foes of what is good, and "put to silence the ignorance of foolish men." Thus fearing God we shall not need to be much concerned about the judgment of men. Finally, those who reproach Christians with their inconsistencies condemn themselves. The light by which they do so reveals their own duty. They are as really bound to be genuine and consistent Christians as those whom they reproach. The obligation to piety and goodness does not spring from the profession of religion, though this may add strength to it; it rests on all to whom the gospel is known, and if you know enough to condemn others, you know enough to teach you what you ought to be, and to leave you without excuse.