The duty of declaring the whole truth.
I. THE DUTY. Jeremiah is commanded to "diminish not a word" from the Divine message. A similar obligation rests upon every man who is called to speak for God to his fellow-men. The duty is urgent for two reasons:
1. Truth is a trust. Thus Timothy is admonished by St. Paul to keep that which is committed to his trust (1혻Timothy 6:20); and the apostle speaks of the "gospel which was committed to my trust" (1혻Timothy 1:11).
2. Truth is needed by the world, It is not a private monopoly; it belongs to mankind. The world is dying for lack of it. He who has possession of it and refuses to reveal it to others is like a man who has discovered a secret spring of abundant water and churlishly keeps his knowledge to himself though his companions are perishing of thirst. Divine truth is of practical moment. It is not a mere curiosity, to be exposed or hidden as its owner thinks fit, as though his treatment of it made little difference to other men. When the four lepers of Samaria found the Syrian camp deserted, their first impulse was to pillage it quietly and hide the treasures, keeping the great discovery secret; but wiser thoughts prevailed, and they hastened to acquaint the citizens with their unexpected deliverance (2혻Kings 7:3-11). So every one who has seen the redemption of Christ has no right to keep his knowledge to himself while the world is in sore need of it. The Church is entrusted with the gospel, not for her own enjoyment alone, but for the good of the world. The same duty applies also to the possession of darker truths. It is evident, indeed, that a certain liberty and discretion are left with us, It is for us to arrange and present truth as it seems best to us; to give relative prominence to its various parts according to our idea of their importance; to lead men up to the reception of it by degrees. It may he that there are truths which the teacher sees, but which the scholar is not yet fit to receive. If they were declared to him he would not understand them, and they would only injure him. A wise teacher will reserve these. We act in this way with children. It may be right sometimes to do the same with those who are babes in knowledge. But is not this a violation of the duty of the text? By no means. For:
II. THE TEMPTATION TO FAIL IN THIS DUTY.
1. Personal fear may tempt a man to "diminish" part of the Divine message. Jeremiah knew that the full utterance of his message would provoke violent opposition. He was warned not to shrink from declaring it on that account. In Christian lands and quiet times we do not feel the same terrible temptation to unfaithfulness. But it comes to us in another form. There are ideas which we believe to be true, but we fear they are unpopular; they will excite controversy, they will provoke ridicule, they will lead to neglect of the preacher. He is tempted to shun these truths that he may swim with the tide of popularity, but he is guilty of gross unfaithfulness if he thus shuns to declare the whole counsel of God.
2. It may appear that men will not receive the message. Of course, as has been remarked, we must use wisdom and discretion, seeking rather to convince men than to provoke them. But it may even be a duty to declare a truth as a testimony against men. In any case the responsibility for rejecting it will lie with them, as it should. But who can tell whether or no his work will be fruitless? The most unsympathetic hearers have sometimes been reached and affected and subdued by the truth which they came to mock or oppose. When the bow is drawn at a venture it may hit the most unlikely marks. It is certain that more good has been missed by our faithlessness in not" sowing beside all waters" than harm done by our rashness in blurting out truths in unseemly circumstances.
3. Certain truths may seem to be of no practical use. We are inclined to neglect these for those that are plainly profitable. Now, there can be no doubt that some truths are of more practical importance than others, and these should naturally receive our more earnest attention. Bat it is a mistake to neglect any truth on this account. Truth should be loved and taught for its own sake. It is degraded when it is regarded solely from a utilitarian standpoint. It is well that men should be true philosophers?봪overs of wisdom. Moreover, it is impossible to tell what will be the future practical influence of a truth. Some of the most abstruse scientific inventions have led to results of great, though unexpected, human advantage. If research were confined within the limits of the evidently practical, it is certain that many of the most important discoveries?봡iscoveries of the greatest use to man?봶ould never have been made. Thus, if electricity had not been studied for purely scientific purposes we should never have had the telegraph. We do not know all the effects of Divine truth. It may not affect others as it does us. It may have special effects in the future, not felt as yet. It is our duty to preserve and transmit it to the ages when it may bear most fruit.
4. Some truths may appear difficult and mysterious. Of course, if a truth is wholly unintelligible, it cannot be taught. We are only uttering words when we try to expound it. But without being unintelligible it may be mysterious, it may be inexplicable; it may come, so to speak, with trails of dark shadows. The temptation is to leave this and only touch what is clear throughout. But the very sense of mystery may be beneficial. So much of the truth as is clear may be useful. If we are convinced that a thing is true, we may accept it without explaining the whole rationale of it. The mystery may grow clearer as we practice what we know of the truth. In any case the Christian teacher is God's ambassador, commissioned to declare his Master's message entire, unmutilated, whatever opinions he may have of the utility of it.