The curse causeless
I. GOD WILL NOT HEAR A SINFUL PRAYER. A curse is a prayer. No ode has the power of inflicting direct harm upon his victim by sheer force of malignant words. Only the superstition of magic could suppose any such thing to be possible. A curse is just a prayer for evil to come on the head of the devoted person. But God will not heed such a petition if he disapproves of it. Prayer is not a force that compels God; it is but a petition that seeks his aid, and the response to it is entirely dependent on his will.
II. THERE IS A PROVIDENCE OVER LIFE. Curses cannot fly about like black-plumed birds of evil, roosting wherever their authors choose. Above the most potent and direful curse of man is the calm, fair, equable government of God. Though the whole human race combined to curse one on whom God smiled, not a shadow of real evil could light on his head. Balaam saw the uselessness of trying to curse a people whom God had blessed (Numbers 23:8).
III. IT IS MORE IMPORTANT TO WIN THE FAVOUR OF GOD THAN TO ESCAPE FROM THE CURSES OF MAN. This conclusion must necessarily result from the previous considerations. Man cannot really curse or bless. Our whole future depends, not on man's opinions, but on God's treatment of us. Yet many men are in an agony of distress when they are visited with the disapproval of society, while they take no steps to secure the favour of God. This "fear of man bringeth a snare." It is a cowardly thing, and reveals great weakness. We need a more tough moral fibre. How grand was the courage of John Bright, when, after standing on the pinnacle of popular fame in his triumph over the corn laws, he suddenly stepped down into a position of isolation and unpopularity by denouncing the Crimean War!
IV. IT IS WORSE TO DESERVE THE CURSE THAT IS NOT GIVEN THAN TO RECEIVE THE CURSE THAT IS NOT DESERVED. It may be that vile conduct is concealed or condoned by a low tone of social morality; while right conduct is misinterpreted or condemned by a false standard. Men shudder at crimes when they are guilty of more sinful vices. Nevertheless, what is evil deserves execration, and for the quick conscience ill desert is more dreadful than public disapproval.
V. NO MALIGNITY CAN ULTIMATELY FRUSTRATE THE CAUSE OF TRUTH AND RIGHTEOUSNESS. The curse causeless was flung at Christ. It appeared to alight on his head and he died in gloom a shameful death. Then he rose and triumphed, and shook off the harmless curse in his joyous victory. The enemies of Christ have cursed his gospel. But they have failed to destroy it. On the contrary, it flourishes under the curses of bad men. Though Satan and all his hosts combined against it they could not stay its glorious progress.
VI. NO SATANIC CURSES CAN HURT THE TRUE DISCIPLE OF CHRIST. All the curses of hell cannot touch a hair of the head of him who is sheltered by the grace of Christ. Even the deserved curses of his sin are not to hurt the Christian, pardoned and renewed.
The wise treatment of folly
These two verses need not be taken as mutually contradictory. They balance one another.
I. IT IS DIFFICULT TO ANSWER FOLLY. Whichever way we take it, we are in danger of blundering. If we meet it on its own ground we may share its shame. If we treat it soberly we may only incur ridicule. Both courses are beset with difficulties. This is especially true of folly in the biblical sense of the word, according to which it is not so much stupidity as wilful perverseness, light-hearted but depraved. It is not easy to find any point of attachment through which to influence this condition of soul. We need great grace in endeavoring to recover the thoughtless, foolish evil-livers. The sad may be approached through their troubles, but the frivolous elude our grasp.
II. IT IS A FATAL MISTAKE TO IMITATE THE FOLLY OF THE FOOLISH. St. Paul would become all things to all men in the hope that he might by any means save some. But he would never descend to frivolity; that would have been lowering to his true dignity as a servant of Christ. It is not necessary to be always grave. We may arouse and interest thoughtless people by using methods that would not be desirable or acceptable in the case of earnest men and women. Assuredly there is no virtue in pretence, pomposity, pride, a stilted style, etc. But it can never be right nor wise to say or do anything that would lower the majesty of truth and righteousness or degrade the ideal of Christian conduct. It may be possible to "draw" crowds by such more than questionable methods, but it is certainly impossible to "raise" them by such means, and what is the use of massing people together under pretence of religious work when our course of action is not likely to inspire the reverance which is the root of religion? It would be a far more successful method, as well as a more Worthy one, to have much humbler aims in regard to numbers, but much higher ones in regard to the spiritual character of our work.
III. IT IS NECESSARY TO TREAT THE FOOLISH IN REGARD TO THEIR FOLLY. We are not to give back foolish answers to foolish questions, nor to attempt to attract the frivolous by frivolous methods. But, on the other hand, it is not wise, nor is it right, to treat foolish people as though they were serious and thoughtful. Thus, if questions are raised in mockery, it is our duty to treat them accordingly, and therefore to refuse to answer them. If it is evident that an inquirer is not in earnest it is not for his good nor for the honour of truth to meet him with the language which would be suitable for an honest truth seeker. To do so would be to cast pearls before swine. It may be well to meet folly with gravity and to rebuke frivolity. This is answering a fool according to his folly, in the right way; for it is taking note of his folly and directing attention to it. Mockery should not go unchastised. Insincerity ought to be exposed. Pompous folly is sometimes best met by ridicule. Thus Erasmus castigated hypocritical pretences to piety with the keen rapier of his wit. It is wise to prick a windbag.