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By
the Rev. J. K. Gutheim.
Delivered on Sabbath Bo, January 19th, Shebat 5610.
II.
My
Friends,—The relation subsisting between the
minister and his congregation creates reciprocal
duties. The minister has his duties, most urgent,
most important, most unceasing; but while this is
true on the one side, it is no less true on the
other that the congregation, by the election of a
minister and the enjoyment of his services, bring
themselves under corresponding responsibilities to
him, to their religion, and their God. Your election
of a minister is on your part a purely voluntary
act. But when it is done, while that relation
subsists, while he continues faithful to his work,
you cannot refuse to discharge the duties to which
it gives rise, without guilt and
dishonour. You will bear with me, then,
today, if I should speak to you of some things which
have a direct reference to myself, and to my future
ministry among you. Much as we anticipate from that
attachment so happily it commenced between us, it
will not prejudice our mutual confidence, it will
facilitate our future intercourse, and lay a broader
basis for harmonious action hereafter, if at the
outset of our connexion we
understand each other, and look calmly and steadily
at the duties which we are bound reciprocally to
perform.
In
my last discourse I surveyed, in general terms, the
course to be followed by the minister. He should be
actuated by truth, guided by light, prompted by
love. And it is necessary that his course should be
thus truthful, clear, and conciliating, since the
difficulties he is likely to encounter are of no
ordinary character. Things here are yet in a state
of transition, in the process of development.
Although congregations in their aggregate capacity
are bound by the holiest ties—those of common
descent and religion—and unite for a common
object—that of worshipping the God of the universe,
according to the custom of their fathers;
<<75>>yet
are they, as a general thing, composed of such
heterogeneous elements that a considerable time must
elapse before the diversified habits, customs,
predispositions, predilections, or even prejudices
of the individual members will be blended so as to
present an harmonious aspect, and the government and
discipline of the congregations and Synagogues be
placed on a uniform, consolidated footing.
To
assist in bringing about this happy consummation, to
render the Synagogue the focus of religious light
that is to radiate on every side, is the legitimate
province of the minister. That in this he needs the
full confidence, cordial support, and warm
co-operation of his congregation, need hardly be
said; that he must prosecute his
labours with undiminished zeal and untiring
perseverance is too obvious to be denied. And if in
my last discourse the 3d verse of the 42d chapter of
Isaiah was selected as text, “A bruised reed shall
he not break, and the smoking flax shalt he not
quench; he shall bring forth judgment unto truth;” I
have chosen for this day the 4th verse of the same
chapter as guide.
לא יכהה ולא ירוץ עד ישים
בארץ משפט ולתורתו איים ייחלו׃
Before entering on the subject-matter of my
discourse, I invite your attention to a
consideration of the chapter from which I have
quoted. This and similar passages of the prophet
Isaiah have in our day given rise to such flagrant
misconceptions, and been the subject of such glaring
misconstructions, contrary to the true spirit of
scripture, and in violation of all the laws of
interpretation, that a few brief remarks offered in
their illustration may not be deemed unimportant.
Let me for this purpose read the whole passage,
verses 1-8. The difference of opinion among
commentators with regard to this passage mainly
arose from the fact of their not looking upon this
and the three succeeding chapters, xlii.–xlv., as
one continuous and closely connected prophecy; hence
they were at a loss to whom the expression
עבד ה׳ servant of the Lord, could refer. Some (Onk.
Rdak and Abuab) understood it to be the Messiah,
others (Saad.) Koresh, others, again, the prophet
himself, and still others referred it to a par<<76>>ticular
person, to whom they paid and still pay
divine honours, and whose
claim they thought it their duty to urge.
Of
the Jewish commentators it is especially the deeply
learned Rashi who came to the correct conclusion,
that the prophet applied the expression “servant of
the Lord” to “the people of Israel itself.”
And the Septuagint, although not considered an
authority by us, are so explicit as to insert in
their translation the very words Jacob, and
Israel.
None will deny that this is the only proper
construction, if we find in the xli. 8, 9,
ישראל עבדי יעקב אשר בחרתיך
“Israel my servant, Jacob whom I have
chosen;” again, in the xliii. 10, “Ye are my
witnesses, my servant whom I have chosen;” again,
xliv. 1, “Jacob my servant, and Israel whom I have
chosen;” again; xlv. 4, “My servant Jacob, and
Israel my chosen one:” none, I say, can deny the
correctness of this interpretation, in view of these
parallel passages, the arbitrary headings of
authorized versions notwithstanding.
It
would be a very curious thing indeed, if in one and
the same speech the same expressions should be
employed to designate different objects. And hence
does this passage apply to the people of Israel
only, and not to any mortal man besides.
If
we now carefully examine the tenor of the verses
read to you, we will find that the prophet depicts
the peculiar mission of Israel, and the
characteristics attendant thereon. Israel shall
proclaim the law, the divine law, to the nations; he
shall bring forth judgment unto the nations (v.1);
Israel shall establish this law upon earth, and
diffuse it among the nations; he shall put judgment
upon earth, and the isles shall wait for his law (v.
4). Israel shall be a covenant and light to the
nations (v. 6, 7), to remove the blindness of
superstition and open the prison of irreligion; it
is for this that the Lord has called upon and
protected him (6, 7). But the mission of Israel
shall be accomplished peacefully. He shall not
deliver the law and knowledge of the. Lord to the
nations with a clamorous voice, or by repulsive
intrusion, not by power and violence—in the manner
of Charlemagne against the Teutonic tribes, the
Spanish conversions in America, and the conquests of
the Islam—but by the power of truth, which
will surely, though slowly, work its end;
לאמת יוציא משפט he
shall bring forth judgment unto truth (3).
This mission of Israel is borne out by his entire
history to <<77>>the present day. Israel was
selected as the people of revelation, to preserve
the religious truths entrusted to his safe-keeping
until the whole human family be ripe for their
reception, and willing to give their assent. And it
is on account of this relation which Israel bears to
the rest of mankind that the prophet designates the
people by the distinguishing appellation of “servant
of the Lord,” and “chosen of the Lord.”
This being the true meaning of the cited passage, we
may well be justified in taking it for our guide.
I
have said that the relation subsisting between the
minister and his congregation creates reciprocal
duties; let us now, in resuming the thread of my
discourse, inquire into the nature of those
obligations devolving on the latter.
I.
It
is a duty on the part of the congregation, in order
to establish a perfect understanding, to cultivate
an intimate acquaintance with the minister. They
should seek and offer opportunities to know as well
as to become known to him. Mutual knowledge of each
other will lead to mutual esteem (if indeed such be
at all deserving). Mutual knowledge, while it may
reveal imperfections, will yet bring out into more
striking light the predominant good feeling; it will
enable him to adapt his instructions more perfectly
to your character and understanding, and prepare you
to listen with more profound attention to the truths
he may utter. Do not look upon him as if he were a
spy upon your conduct; as if his business were
solely that of finding fault with your lives; as if
he were a monk looking out of his sepulchral den
with a green eye upon all the things that you hold
most dear. He is a man like yourselves, of the same
social affections, the same intellectual perceptions
of all that is beautiful in the world around us, of
the same general infirmities, incident to human
nature. Do not treat him, therefore, with a distant
respect, with the cold politeness of ceremony, as
one whom you are to meet only on state occasions,
but as one who is to be with you, a sympathizing
friend in scenes of trial and of joy, the most
thrilling and affecting this side of the grave.
As
a congregation <<78>>it is your duty to be in prompt
attendance upon the stated times of divine service.
This sanctuary—as long as you have not erected an
edifice more in consonance with your position and
standing; and more in harmony with the beauty and
sublimity of our religion—this sanctuary is to be
your religious home as well as your minister’s.
It would be disheartening, indeed, while leading the
service, the devout attendants at the Synagogue
should consist of the mere legal number, the bare
מנין* while the
principal part of the congregation keep aloof.
Justly could he complain, “Why did I come when there
is no man, why was I called when there is none to
answer?”
And when he comes forth, after days of mental toil,
with his message addressed to you, it is neither
honourable in you nor profitable for either
to find you absent. The idea of so much salary for
so much labour, and when
both parties have fulfilled that part of the
contract it is no farther matter what course they
pursue, is infinitely degrading to the mind that
entertains it, while its influence disheartens and
paralyses the faithful servant of God.
If
your minister is to conduct the devotional exercises
in the house of God; if, according to your desire he
is bound to preach to you and to your children the
word of God; if the whole design for which he gives
up all other pursuits, renounces all worldly
prospects as fair as any that brighten before his
hearers, is that of promoting our holy cause:—then
neither honour nor
honesty, neither religion nor an elevated morality,
can be satisfied with the mere payment of money on
your part, while you do not come regularly to offer
your worship to our Heavenly Father, and to hear the
truth.
Surely you have not agreed with me to represent the
whole congregation at our shrine of devotion, nor to
preach to empty benches. An automaton could effect
that as well and better than a living man; for it
has no nerves nor affections to be lacerated and
distressed by such an operation. There are reasons,
indeed, which in God’s sight will excuse absences
from this place. But a little heat, or a little
rain, or a little inconvenience produced by time or
distance, will never justify the forsaking of the
sanctuary to any truly pious mind. Be prompt,
therefore, in your attendance at this place of
worship. Give me cause to urge <<79>>you, in the
words of the prophet (Is. liv. 2), “Enlarge the
place of thy tent, and let them stretch forth the
curtains of thy habitation; spare not, delay not!”
It is my hope that an honourable,
just, and elevated tone of feeling will, in this
respect, characterize all the members of this
congregation; that they henceforth will sing with
the Psalmist, “I rejoice when they say to me, let us
walk into the house of the Lord.”
But your mere presence is not sufficient, it is your
duty to give a reverential and careful Attention to
the services of God’s house. The solemnity of your
deportment should correspond with the sacredness of
the place and of the worship here offered. The
stranger, when he enters this place, should be made
irresistibly to feel that he is among a people who
know how to value the blessings of their revered,
time-hallowed religion. Your children should grow up
accustomed to your reverential and thoughtful
conduct in the temple of God. Never should they
behold in you a light, supercilious air, or a
stupid, indifferent, perhaps sleepy, countenance.
You should observe strict order and decorum, you
should offer the prayers of your heart with the true
spirit of devotion, you should listen to the
exposition of the word of God, not with a captious
nor a critical spirit, not with a desire for the
mere drapery of the sermon, but with a healthful
appetite for the truth; it should be your desire to
hear the truth, rather than seek for the mere
enjoyment of a gratified curiosity.
Nor is an attentive hearing sufficient. You will not
do justice to your minister if you do not compare
his preaching with the word of God. No tradition, no
assertions of the holiest minister that ever
preached are to weigh a feather with you unless in
harmony with this revealed truth. My word is not to
be your faith. You will do me great injustice if you
do not meditate and search for yourselves in the
word of life. It is my prayer that I may never utter
one sentiment, never advance one opinion in this
place, that the spirit of inspiration will not
endorse. But be assured, that whether I succeed in
this or not, my efforts will be barren of their
noblest results, if they fail in stimulating you to
a careful and diligent study of the word of God, and
the requirements of your religion.
<<80>>And while I thus urge you to an enlightened
independence, I ought to warn you against that
factious and criminal independence which finds fault
with the preacher, either because he does not say
all that you would like to have him say on all
subjects, or because he may utter sentiments that
cross the track of your opinions or your life. Of
what worth to you is a man that will not speak the
truth on those subjects which are vital to
your peace, your comfort, your salvation? Of what
value to you is a man whose cry is Peace, Peace,
when you are in danger of eternal strife? What
interest have you in hearing a man who aims rather
to tickle your fancy, amuse your intellect, or play
about the mere flowers and drapery of this world,
while he is afraid to analyze your character, unfold
the great principles on which the noble structure of
our heavenly religion is based, and urge you to
tread the road of life?
In
the truth you have a fearful interest, but in
error you have no interest. And hence the great
question with you should ever be, has the preacher
uttered the truth? is it in harmony, not with
our preconceived opinions, but with the word of God?
There are many of you proficients in worldly
pursuits, at whose feet I would willingly sit and
receive instruction in those things with reference
to which your lives have been spent. But I should
deem myself unworthy of my position here, unworthy
of your confidence, if I were to permit any of you
to dictate what or how I shall preach, while I
remain your minister. You have chosen me to fill
this post because you had confidence in me that I
would act wisely; and it is my prayer that God will
strengthen me to meet, in this respect, your
expectations, and justify your confidence.
II.
לא יכהה ולא ירוץ
“He shall not fail nor be discouraged.” My
labours do not cease here,
are not bounded by the walls of the Synagogue; they
extend farther. I refer here more particularly to
the religious training of your children. If you are
at all desirous of establishing your religion on a
firm basis, the religious education of the rising
generation must not be neglected. They should early
be taught the principles of our holy faith, and
<<81>>the beauty and sublimity of its doctrines be
impressed on their minds; they should early be
instructed in the language and history of their
fathers, to recognise the
ruling hand of Providence that shapes the destinies
of nations; they should early be initiated into the
practice of those high duties prescribed by our
religion, “To do justice, to love mercy, and to walk
humbly before the Lord,” so that if they become old
they will not depart therefrom. Every aid should
therefore be rendered to the teacher, to facilitate
his task in laying a solid religious foundation in
the mind of the young, so that while they grow up to
become useful citizens, fitted for any pursuit they
may choose to adopt, they may never cease to be good
Israelites, in the literal sense of the word,
“Champions in the cause of God.”
“He shall not fail nor be discouraged!” Providence
has permitted me to enter on the duties of my office
in your midst, after some years of ministerial
labour, yet in the spring-tide of my public
life. Shifted to a new sphere of action, surrounded
by new circumstances, I may have much to learn,
you may have much to bear. Yet I trust you will
find me not an unapt scholar, while I anticipate on
your part a kind disposition, that will not be
eagle-eyed to detect infirmities, and a charity
broad enough to cover many imperfections. To-day I
renewedly give myself wholly to your service and to
that of our holy religion. Whatever toil of mind or
concern of heart appertains to this high position,
whatever is just and right, that you are
authorized to claim; nor will you find me backward
in responding to it.
And whatever a minister ought to ask of any
congregation, whatever is just and right and most
for their highest good he should ask from them, all
that you may be assured will be expected of you.
Being the first established congregation in this
large and enterprising city, living in the midst of
an enlightened community, you have a high and noble
task to perform. Judaism is as yet only known by
name, and all the interest evinced in its behalf
proceeds more from curiosity than a true
appreciation of its merits. For the sake, then, of
your own souls, for the good of your beloved
children, for the prosperity of our people and the
accomplishment of its mission, for the triumph of
truth in this great Western World, it becomes you
“not to fail nor <<82>>be discouraged, until
judgment be put on the earth, and, the isles shall
wait for the law of God!”
Members of the congregation Shangareh Chessed! Your
numbers mostly consist of those who are in opening
manhood, or stand in the meridian of life, vigorous
in business, active in the pursuits of the world.
You should display nerve and activity in maintaining
the affairs of the congregation in a well-ordered
condition; you should take a noble pride in making
this congregation, in all its arrangements, in its
steady, intelligent piety, its warm, open-hearted
benevolence, a model congregation—this Synagogue a
fountain of great and blessed influence; so that as
strangers from all parts come hither and behold your
order, your growing numbers, your fervent zeal, your
devout worship, your godliness and piety, they may
go from us as the ancient Israelite left the temple,
bearing with him impressions of God’s majesty to the
farthest parts of his beloved land.
Our God, our Father! Until here has thy mercy
supported us, and thy love not forsaken us. Though
we have wandered from the road of life, and
disregarded thy holy commandments, Thou didst
graciously accept us, whenever we returned to Thee
in sincerity and truth! As a father has compassion
on his children, thus didst Thou have compassion on
us: thy abundant love did never entirely forsake us.
Be with us in this hour of devotion, as Thou art
near to all those who call on Thee in truth! Endow
us with wisdom to choose what is best for our
salvation, incline our hearts to serve Thee with
zeal and devotion, sustain us in all our trials and
sorrows. And we pray Thee, oh God, to guard this
city against every impending danger, to pour out thy
blessing over all its inhabitants, that they may
rejoice in the plenitude of thy bounty. Let peace
and security reign in our dwellings, godliness and
piety in our hearts, so that day by day we may prove
worthier of thy heavenly protection. May the words
of my mouth and the meditations of my heart be
acceptable in thy presence, oh Lord! who art our
Rock and Redeemer. Amen. |
