Jeremiah 45:5 - Homiletics

Self-seeking.

Self-seeking is treated in the Bible, especially in the New Testament, as both wrong and not really profitable to the self-seeker, although it seems be prompted by natural instincts and supported by good reasons. Let us consider the grounds of these representations.

I. WHY SELF - SEEKING IS WRONG . God does not require absolute altruism; we are only commanded to love our neighbours as ourselves. Natural self-regarding instincts created by God can surely be innocently exercised. It cannot be necessary for all efforts of men to rise in social position, etc; to be condemned. What, then is the self-seeking which is blameworthy?

1 . That which offends against justice by seeking selfish gain at the expense of others. What frightful injustice ambition must answer for, in liberty destroyed, lives sacrificed, confusion and misery sown broadcast!

2 . That which offends against charity by disregarding the good of others. In the spirit of Cain it cries, "Am I my brother's keeper?" So long as it attains its own ends, it will not lift a finger to move another man's burden. But Christ teaches us that it is not enough that we do not injure others, we must also actively help them; it is not enough that we do not steal, we midst go further and "give to him that asketh."

3 . That which offends against duty by sacrificing the vocation of life to private gain. We are not free to live to ourselves, because we are not our own masters. We are called to God's service. Our duty is to serve God, not self, so that whatsoever we do may be done "unto the Lord." Self-seeking is rebellion against our Lord and Master. In times of public distress self-seeking is peculiarly odious. Such were the times in which Baruch lived. Then there are loud calls of duty and noble tasks to be done. The general grief makes the thought of one's own pleasure and profit out of place. To use that distress as a ladder by which to rise to greatness is indeed despicable.

II. WHY SELF - SEEKING IS NOT PROFITABLE . In a worldly sense and for a time it may be, but not really and ultimately. Even in the lower human relations, how often do the seeds of ambition bring a harvest of anxiety! The self-seeker reaches the climax of his endeavours, his most brilliant dream is realized, he is a king—and he wears a hidden coat of mail, hides himself in a fortress-castle, has not the liberty of his meanest subject, is driven near to madness by the fear of assassination.

"He who ascends to mountain tops shall find

The loftiest peaks most wrapped in clouds and snow;

He who surpasses or subdues mankind

Must look down on the hate of those below."

When extreme greatness and extreme disappointment are neither realized, lesser self-seeking brings its corresponding trouble. It narrows the heart and destroys the purest and best delights—the joys of human sympathy. Christ shows to us deeper grounds for regarding it as a vain pursuit. "The first shall be last, and the last first." The reason he gives is that "Whosoever would save his life shall lose it: and whosoever shall lose his life for my sake shall save it." Only in proportion as we live out of self can we enjoy a life worth living; only then, indeed, do we truly live at all. By trying to make ourselves great, though we may reach a high external position, we fall to a low internal condition—we become mean and small; while in forgetting self and sacrificing self for God and for mankind we become unconsciously great.