The hoary head is a crown of glory, if it be found in the way of righteousness.
On the duties and consolations of the aged
To every age there belongs a distinct propriety of behaviour. There arises from it a series of duties peculiar to itself.
I. Some counsels concerning the errors which are most incident to the aged.
1. Almost all of them may be traced up to the feebleness and distresses peculiar to that time of life. Life is then contracted within a narrow and barren circle. Year after year steals somewhat away from their store of comfort, deprives them of some of their ancient friends, blunts some of their powers of sensation, or incapacitates them for some function of life. The aged should consider that to bear the infirmities of age with becoming patience is as much their duty as is that of the young to resist the temptations of youthful pleasure. Though querulous temper may be regarded as a natural infirmity, no apology can be made for that peevish disgust at the manners, and that malignant censure of the enjoyments of the young, which is sometimes found to accompany declining years. Nothing can be more unjust than to take offence at others on account of their partaking of pleasures which it is past your time to enjoy.
2. One of the vices of old age, which appears the most unaccountable, is that covetous attachment to worldly interest with which it is often charged. As vigour of body and mind declines, timidity may be expected to increase. Hence the old sometimes over-value riches, as securing them from danger. But though their apprehensions may justify a cautious frugality, they can by no means excuse a sordid avarice. As increasing years debilitate the body, so they weaken force, and diminish the warmth of affections. Chilled by the hand of time, the heart loses that tender sensibility with which it once entered into the concerns and sorrows of others.
II. The duties which peculiarly belong to old age.
1. A timely retreat from the world. It is only in the shade that the virtues of old age can flourish. By this is not meant a total cessation from worldly enjoyment. The aged should loosen their communication with active life.
2. They should quit the pursuit of such pleasures as are unsuitable to their years. Cheerfulness, in old age, is graceful. It is the natural concomitant of virtue. But the cheerfulness of age is widely different from the levity of youth.
3. A material part of the duty of the aged consists in studying to be useful to the race who are to succeed them: to impart to the young the fruit of their long experience; to instruct them in the proper conduct, and to warn them of the various dangers of life.
4. Let the aged not forget those religious employments which their own state particularly requires.
III. The consolations which belong to old age. Such as arise from patient submission; from the respect rendered by others; from the many enjoyments that remain; from the love and service of those bound to them in family relationships; from the favour of God. (Hugh Blair, D.D.)
The duties of the aged
Long life all men desire: and yet to most no part of life seems to have much happiness in it; and that part least of all, to which living long brings them. And yet, if life is a blessing, long life must be a greater blessing. Old age may be both honourable and happy.
I. What assistance virtue and piety contribute towards making old age honourable and happy.
1. Laying proper foundations in the former part. Neglect of right conduct in our early years is the main reason that our advanced ones are despicable and miserable. See the influence of youthful irregularities; idle expenses; neglect of attaining knowledge; early indulgence of ill-temper; forgetting the Creator in the days of youth. “Wisdom is the grey hair unto men, and an unspotted life is old age.”
2. Directing to proper behaviour when old age comes. Avoiding the faults to which men are then peculiarly subject. Such are artfulness and insensibility, selfishness and avarice. A mean and penurious behaviour. Sparing and accumulating, without reason or use, is both sin and folly. Another fault is, giving improperly and inequitably what they give, whether in their lives or at their deaths. The aged are sometimes imposed upon by artful people, who supplant those naturally dependent on them. Or they let little piques and preferences influence them, contrary to the justest motives and their own former kind intentions.
Another danger of the aged is ill-temper. Sometimes a consequence of loss of strength, and bodily pain.
1. The aged should therefore anxiously endeavour to preserve a composed and even mind.
2. To practise the duties to which they are peculiarly bound. One is serious reflection on their past conduct, accompanied with earnest endeavours to undo, as far as they can, whatever they have done amiss, and rectify the errors of their busier and warmer days. The more piously and virtuously men have lived, the less necessity will they have in their old age for so minute a review of their ways; but then they will receive the greatest, the most seasonable comfort from it. Another duty is that of religious exercises and contemplations. Another duty is to imprint, on those who come within the sphere of their influence, the same right sentiments of life and conduct which they have acquired for themselves.
II. The directions which virtue and religion furnish are effectual to the desired end. As long as persons in years can enjoy anything, the regard paid by those about them to their established character must support and revive them to a great degree. Those who have proceeded so far in life with innocence must feel from it the highest joy; they who have truly repented cannot fail to be sensible of much consolation. Recollection of their life associations and experiences must be a fruitful source of improving amusement to them, and relating them an acceptable entertainment and instruction to others. (T. Seeker.)
On the relative duties of the aged and the young
We contemplate the aged with sentiments that might be profitable to us, and that are likely to make some impression on the heart. But we cannot consider the “hoary head a crown of glory” unless it be stored with that wisdom which time and reflection are hourly instilling into the mind, in order to wean us from the world, and prepare us for heaven. A young person has reason to expect from the aged information. They have long sojourned in the land of discipline. To the aged the young apply, as to experienced travellers, that can direct their course through stormy seas or perplexing wilds. The aged cannot acquit themselves of negligence and folly if it should appear that they are unable to warn youth of unexpected dangers, and to point out the path that leads to safety. Life has been of little advantage to him who derives no wisdom from its variety, and no virtue from its trials. It is a man’s duty to become practically wise, through a right use of the experiences of life. It should be the care of the aged to communicate to the young only that which is good. Too often they only inculcate a sort of worldly prudence, and selfish kind of knowledge, which chokes the seed of every growing virtue, and disqualifies the child of immortality for heaven. Another moral excellence, which it is the duty of the aged to acquire, is a proper regulation of the passions. Time, and often-repeated experience of sorrow, will often accomplish, in this respect, what reason and religion have attempted in vain. The experience of life should produce settled habits of virtue; it should establish some determined pursuit of good; it should show that life has not been squandered away without improvement. From a proper regulation of the passions would arise that complacent dignity, which is the characteristic of true greatness; and that charity and humility, that mildness and forbearance, which are the ornaments of true religion. It is so ordered by the wisdom of Providence, that the most effectual means of good should, by the perversion of sin, become the most dangerous instruments of evil. There is nothing more pernicious to the morals of youth, or so likely to spread depravity through the different orders of society, as a vicious old man. A number of minor vices and imperfections of character often deprive the aged of honour, and prevent them from being extensively useful. There is sometimes a severity in their conversation, and a moroseness in their disposition, which spoil their influence on the young. Age should be averse to violence and disorder of every kind. The tempests of the mind should be no more; neither the emotions of anger, the murmurings of discontent, nor the bitterness of wrath, should disturb the calm evening of our days. The aged should avoid that querulousness and discontent which they are so often apt to indulge. The religion which administers comfort in age must be cultivated in the days of our youth. It is a mockery of devotion to serve that great and gracious God in the moment of fear only who requires that His service should be perfect freedom. (J. Hewlett, B.D.)
The way of righteousness
I. Describe the way of righteousness. Righteousness here includes the whole rule of our duty towards God and man. Way, in a moral sense, is expressive of a person’s course of behaviour, or his ordinary conduct. The way of righteousness is a course of behaviour or conduct prescribed by the Divine Word, that perfect rule of righteousness. It is the way wherein Christ walked. On it rests the Divine approbation. A godly life is neither a light matter nor easy attainment. All who walk in this way must deny themselves. In this way holiness is visible. “It shall be called the way of holiness.”
II. What is implied in being found in the way of righteousness? It is to be found accustoming oneself to obey the Divine commands, being employed in the practice of religion, and of all virtue. It is a way wherein a person usually walks; that which is his ordinary practice. A man is denominated by the general tenor of his conversation. Being found in a way implies that the conduct of the professor is taken notice of by others. “Only the person who is following after righteousness can properly be said to be found in the way of it.”
III. The beauty, honour, and dignity which are upon an aged disciple of Christ. There is the beauty of true wisdom and understanding age. Spiritual wisdom, the graces of the Holy Spirit, are ornaments far more honourable than chains of gold. Such disciples are honoured now with the approbation of heaven. Use this subject--
1. To correct mistakes often made concerning religion.
2. To encourage those who desire to walk in this way.
3. To exhort to constancy those who have, through grace, entered the way of righteousness.
4. To awaken all to a sense of their duty. They ought to enter and walk in this way. (Thomas Flower.)
The honour of aged piety
It is a dictate of natural conscience, that reverence is due to the aged merely on account of their age. The general practice of the heathen, both ancient and modern, confirms and illustrates this dictate of nature. And the Scriptures command us to show respect to the aged. When wisdom and piety accompany old age, it is peculiarly venerable.
I. On what accounts aged piety is peculiarly honourable.
1. It began early. This must be supposed. It is implied in the expression “found” in the way of righteousness. Such a one hath been long walking in that way. Where persons have, with good Obadiah, feared the Lord from their youth, and walked in His fear all their days, they claim peculiar respect. They have indeed lived--lived to a good purpose. This will command honour from others.
2. Their piety is founded on knowledge and experience. Knowledge is gained by observation, reflection, reading, and converse. Our stock of knowledge naturally increaseth with advancing years. It will be more or less according to men’s natural abilities, education, and pains taken in improving their understandings. The aged are not always wise, but they frequently are so, and always much wiser than younger persons of equal capacities, advantages, and applications. Aged saints are peculiarly honourable, because their knowledge is of the best kind, and applied to the best purposes. Their wisdom is an ornament of grace to them.
3. The piety of aged Christians is approved and steadfast. Many put on an appearance of piety to serve some secular purpose. But the piety of the aged Christian has been severely tested and proved, in the long and severe experiences of life. An aged saint is like a tree arrived at maturity, that, having brought forth fruit many years, in its season, stood many storms, and taken root the faster, is known by all around to be very valuable. He is rooted in the faith, grounded and settled.
4. The piety of the aged is attended with great usefulness. God is glorified when Christians bring forth much fruit: and in proportion to men’s usefulness will be their honour. The piety of an aged Christian is much to the glory of God, as it shows the excellency of His dispensations. Aged saints are useful to mankind. They shine as lights in a dark world, and produce a secret veneration for religion in the hearts of those who will not be persuaded to pursue it They are living witnesses to the kindness of God’s providence, the riches of His grace, and His faithfulness to His promises. They are patterns of patience, contentment, and thankfulness. Their prayers are serviceable to the world and to the Church. They are capable of giving excellent counsel.
5. Their piety renders them peculiarly ripe for glory. Graces shine brighter through the wrinkles that deform the countenance.
II. Useful instructions from this subject.
1. The hoary head is a disgrace and reproach to an old sinner.
2. Aged saints ought be reverenced. Let us speak of them and to them with the greatest respect; tenderly pity, and patiently bear with, their weaknesses, and consider the excellences of their characters, as casting a lustre even over their infirmities.
3. Aged saints should proceed in the ways of righteousness, with thankfulness and courage.
4. It is the wisdom of young persons to enter on the ways of righteousness. There is very little hope for those who forget God in their youthful days. (J. Orton.)
The distinguished honour of aged piety
There is no beauty or comeliness like that of holiness. Nothing tends more to adorn or recommend a person. Here holiness is presented under the notion of a most excellent and comely ornament which suits persons of any age or condition. Some think these words are a proposal of the most likely course men can take to prolong their days. Others think that the duty of the aged is here prescribed. We take it thus: “Then is the hoary head more especially an ornament and glory when it is found in the way of righteousness.” There is somewhat venerable in old age.
1. The knowledge of the aged may be supposed to be very considerable, by reason of the long time they have had for acquiring it.
2. The virtue and sincerity of the aged is more tried and approved than of those who have but lately set out and engaged in religion.
3. As the virtue and holiness of the aged is more tried and approved through their long standing, so it is more considerable in the degree and measure. There is a double improvement which we may suppose Christians to make, the one by becoming more confirmed and established in their holy religion, and the other by their abounding more in the fruits of righteousness.
4. Such persons are eminent instruments of bringing glory to God and of usefulness to His Church. The more conspicuous the power of goodness in such people, the more God is glorified by them.
5. The hoary head that is found in the way of righteousness is ripe for glory and just ready to enter into it. Infer--
(1) The unreasonableness of the contempt that young persons sometimes show to those who are old, even mocking at their infirmities.
(2) The reasonableness of the apostolic rule, “Ye younger, submit yourselves unto the elder.”
(3) Persons should make preparation for the honour and comfort of old age, even by choosing the ways of righteousness while they are young. (W. Pierce.)
Christian experience
Some of the distinguishing features in the experience of aged disciples.
1. They have a greater knowledge and more enlarged experience--knowledge of the Scriptures, and of God’s providence, and of the world. They have learned much in the school of affliction.
2. Another feature in the experience of the fathers in Christ is their deadness to the world. Years have taught them to moderate their estimate of what the world can do for them. They sit loose from the world, knowing that they must soon leave it.
3. Heavenly-mindedness is another feature. This appears in their contemplating passing events, chiefly in their reference to the spiritual and eternal world, and in the interest they take in what has a special reference to the Church, and in spending their time in retirement and meditation.
4. Humility is another feature. In looking back over the way in which God has led them they see much to keep them humble.
5. A calm, composed, and peaceful state of mind is another feature. They are now, in great measure, freed from the turbulence of unruly passions within.
6. Their being in a waiting posture is another feature. They resign business details to younger hands.
7. A joyful anticipation of the blessedness and glory awaiting them is another feature; This is intended to present a high standard of the distinguishing features in the experience of far-advanced Christians. (George Muirhead, D.D.)
Honourable old age
I. What is the way of righteousness in which the old man is supposed to be found?
1. It is supposed that the old man has spent the preceding part of his life in devotional exercises.
2. It is supposed that the old man has, in the preceding part of his life, practised self-control, and regulated his pursuits and pleasures by the discipline of religion. It is the remembrance of his good deed which awakens our esteem and love.
3. It is supposed that the old man has been a useful member of society. To those insignificant beings who have contributed nothing to the benefit of mankind we owe, when they arrive at old age, not honour, but pity.
II. That honour is due to the old man who is found in the way of righteousness.
1. He is a man, the sincerity of whose religion is placed beyond suspicion by the long trial which it has sustained.
2. He is a man who, through Divine assistance, has fulfilled the end of his creation.
3. He is a man who is qualified, by the wisdom which he has acquired, to be the instructor and guide of his inferiors in years.
4. He is a man who stands high in the favour of God.
5. He is a man who is about to receive the reward of his labours. (John Dick, D.D.)
The glory of aged piety
1. That righteousness is conducive to old age. This is a fact sustained both by philosophy and history.
2. That piety is conducive to honour.
I. It is the glory of spiritual ripeness. There is something glorious in maturation. The seed ripened into an autumnal crop, the youth ripened into mature manhood, the student ripened into the accomplished scholar, are all objects of admiration. In an old saint there is a truly glorious ripeness. There you have all the seeds of truth and holiness as sown by holy teachers, cultured by experience, fostered by the sunbeam and the showers of God, tried and strengthened in their roots by the storms of adversity, hanging in rich clusters on the boughs ready to be gathered in. “Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in his season” (Job 5:26).
II. It is the glory of spiritual command. Even Egypt’s proud despot bowed before it. “And Joseph brought in Jacob his father and set him before Pharaoh, and Jacob blessed Pharaoh” (Genesis 47:7-10). Samuel was an old saint when he died (1 Samuel 25:1; 2 Chronicles 24:15-16).
III. It is the glory of spiritual prospects. “Now lettest Thou Thy servant depart in peace,” etc. We conclude with the utterance of a modern author: “As ripe fruit is sweeter than green fruit, so is age sweeter than youth, provided the youth were grafted into Christ. As harvest-time is a brighter time than seed-time, so is age brighter than youth; that is, if youth were a seed-time for good. As the completion of a work is more glorious than the beginning, so is age more glorious than youth; that is, if the foundation of the work of God were laid in youth. As sailing into port is happier than the voyage, so is age happier than youth; that is, when the voyage from youth is made with Christ at the helm.” (D. Thomas, D.D.)
The old age of the righteous, honourable
This is a just aphorism and beautifully expressed. Old age is, in a figurative and poetical manner, described by one of its concomitants, and by one which does not directly imply any of its infirmities, but rather is in its very appearance venerable.
I. The old age of the virtuous is honourable on account of the life which has preceded it. It is the termination of a wise, a well-spent, and a useful life. Such a life reflects great glory on the person who has accomplished it.
1. In a religious and virtuous old man we behold one who has long been exposed to the temptations of the world and has overcome them.
2. A virtuous old age is the termination of a life which has been filled up with worthy and useful actions.
II. The old age of the virtuous is honourable in itself.
1. The character which a pious and virtuous old person exhibits to our view is that of goodness, genuine, improved, and useful; of all characters the most respectable. This character was acquired by the conduct of the whole life, and therefore naturally turns our eye backward to its course; but when we consider it as now possessed in its maturity, and actuating the aged person in all his motions, it is, in itself, and without regard to the life which preceded it, a glorious ornament.
2. In old age virtue is naturally accompanied by wisdom and prudence, derived from long experience.
III. The old age of good men is honourable in respect of the prospects which attend it. These are the principal causes of that firmness and cheerfulness under their infirmities which procures them reverence; and these reflect honour upon them in other ways. Old age is the termination of this mortal life; but to good men it is the immediate prelude to immortality. A person who early began to follow holiness, and has persisted in it to an advanced age, is ripe for the glory and happiness of heaven. His hoary head is a natural emblem and the direct forerunner of that everlasting crown which he is ready to receive. Practical reflections:
1. This subject gives us a striking view of the excellence of religion, of the importance of true goodness, fit to recommend it to our love and to engage us in the practice of it. It alone can preserve us innocent and blameless in our younger and gayer days and render us useful in our maturity.
2. It instructs the young in the duty which they owe to their elders. Their years give them superiority, their experience gives them prudence, and, if they have exercised themselves unto godliness, the length of their exercise has rendered them proficients in holiness: these are all natural motives to respect, esteem, and honour. The subject of this discourse suggests to the young instructions likewise of a more extensive nature; it urges them to begin early a religious and holy life. Would you establish your claim to honour when you shall arrive at old age? Be good betimes: begin early, and persist steadily.
3. In the subject of this discourse the old are particularly interested. Are any of you, ye aged, yet strangers to the way of righteousness? Your hoary head is your disgrace. At every age vice is the greatest folly, for at every age men may be hurried in a moment to suffer the punishment of vice; but in old age vice is perfect madness, for the hoary sinner must quickly be summoned to his doom. How dreadfully dangerous is your state! (Alex. Gerard, D.D.)
Ideal age
I. Its characteristics.
1. Established faith.
(1) His saving trust is perfected.
(2) His theological convictions are consolidated.
2. Beautiful spirit.
(1) Devoutness.
(2) Humility.
(3) Patience.
(4) Cheerfulness.
(5) Liberality.
(6) Wisdom.
(7) Resignation.
(8) Hopefulness.
3. Continued usefulness.
(1) Sympathy.
(2) Counsel.
(3) Prayer.
(4) Work.
II. Its glory.
1. The glory of rich experience. Has learnt among other lessons--
(1) To believe in the love of God in spite of all contrary appearances.
(2) To always do right irrespective of possible consequences.
(3) To be kind to all, but to place confidence only in the select few.
(4) To sit loose to earthly possessions.
(5) To receive advice, but act with an independent judgment.
(6) To seek right conclusions, uninfluenced by conventional notions.
(7) To put the best probable construction on doubtful actions.
(8) To make allowances for the infirmities of others.
2. The glory of pleasing memories.
(1) Memories of blessings thankfully received.
(2) Memories of work faithfully done.
3. The glory of deserved honour.
4. The glory of thrilling hopes.
(1) Hope of a happy departure from earth.
(2) Hope of a blessed existence in paradise to the end of time.
(3) Hope of a glorious resurrection to eternal life. (T. Baron.)