Expositions of Holy Scripture: Isaiah and Jeremiah Part 36

And another sign of its approach is the extremity of the need. 'If winter come, can spring be far behind?' For He who is always with Zion strikes in with His help when the want is at its sorest. His 'right early' is often the latest moment before destruction. And though we are all apt to exaggerate the urgency of the hour and the severity of _our_ conflict, it certainly does seem that, whether we regard the languor of the Church or the strength of our adversaries, succour delayed a little longer would be succour too late. 'The tumult of those that rise up against Thee increaseth continually. It is time for Thee to work.'

The juxtaposition of these pa.s.sages suggests for us--

II. The twofold explanation of these variations.

That bold metaphor of G.o.d's sleeping and waking is often found in Scripture, and generally expresses the contrast between the long years of patient forbearance, during which evil things and evil men go on their rebellious road unchecked but by Love, and the dread moment when some throne of iniquity, some Babylon cemented by blood, is smitten to the dust. Such is the original application of the expression here. But the contrast may fairly be widened beyond that specific form of it, and taken to express any apparent variations in the forth-putting of His power. The prophet carefully avoids seeming to suggest that there are changes in G.o.d Himself. It is not He but His arm, that is to say. His active energy, that is invoked to awake. The captive Church prays that the dormant might which could so easily shiver her prison-house would flame forth into action.

We may, then, see here implied the cause of these alternations, of which we have been speaking, on its divine side, and then, in the corresponding verse addressed to the Church, the cause on the human side.

As to the former, it is true that G.o.d's arm sometimes slumbers, and is not clothed with power. There are, as a fact, apparent variations in the energy with which He works in the Church and in the world. And they are real variations, not merely apparent. But we have to distinguish between the power, and what Paul calls 'the might of the power.' The one is final, constant, unchangeable. It does not necessarily follow that the other is. The rate of operation, so to speak, and the amount of energy actually brought into play may vary, though the force remains the same.

It is clear from experience that there are these variations; and the only question with which we are concerned is, are they mere arbitrary jets and spurts of a divine power, sometimes gushing out in full flood, sometimes trickling in painful drops, at the unknown will of the unseen hand which controls the flow? Is the 'law of the Spirit of life' at all revealed to us; or are the reasons occult, if there be any reasons at all other than a mere will that it shall be so? Surely, whilst we never can know all the depths of His counsels and all the solemn concourse of reasons which, to speak in man's language, determine the energy of His manifested power, He has left us in no doubt that this is the weightiest part of the law which it follows--the might with which G.o.d works on the world through His Church varies according to the Church's receptiveness and faithfulness.

Our second text tells us that if G.o.d's arm seems to slumber and really does so, it is because Zion sleeps. In itself that immortal energy knows no variableness. 'He fainteth not, neither is weary.' 'The Lord's arm is not shortened that He cannot save.' 'He that keepeth Israel shall neither slumber nor sleep.' But He works through us; and we have the solemn and awful power of checking the might which would flow through us; of restraining and limiting the Holy One of Israel. It avails nothing that the ocean stretches sh.o.r.eless to the horizon; a jar can hold only a jarful. The receiver's capacity determines the amount received, and the receiver's desire determines his capacity. The law has ever been, 'according to your faith be it unto you.' G.o.d gives as much as we will, as much as we can hold, as much as we use, and far more than we deserve. As long as we will bring our vessels the golden oil will flow, and after the last is filled, there yet remains more that we might have had, if we could have held it, and might have held if we would. 'Ye are not straitened in Me, ye are straitened in yourselves.'

So, dear brethren, if we have to lament times of torpor and small success, let us be honest with ourselves, and recognise that all the blame lies with us. If G.o.d's arm seems to slumber, it is because we are asleep. His power is invariable, and the Gospel which is committed to our trust has lost none of its ancient power, whatsoever men may say.

If there be variations, they cannot be traced to the divine element in the Church, which in itself is constant, but altogether to the human, which shifts and fluctuates, as we only too sadly know. The light in the beacon-tower is steady, and the same; but the beam it throws across the waters sometimes fades to a speck, and sometimes flames out clear and far across the heaving waves, according to the position of the gla.s.ses and shades around it. The sun pours out heat as profusely and as long at midwinter as on midsummer-day, and all the difference between the frost and darkness and glowing brightness and flowering life, is simply owing to the earth's place in its...o...b..t and the angle at which the unalterable rays fall upon it. The changes are in the terrestrial sphere; the heavenly is fixed for ever the same.

May I not venture to point an earnest and solemn appeal with these truths? Has there not been poured over us the spirit of slumber? Does it not seem as if an opium sky had been raining soporifics on our heads? We have had but little experience of the might of G.o.d amongst us of late years, and we need not wonder at it. There is no occasion to look far for the reason. We have only to regard the low ebb to which religious life has been reduced amongst us to have it all and more than all accounted for. I fully admit that there has been plenty of activity, perhaps more than the amount of real life warrants, not a little liberality, and many virtues. But how languid and torpid the true Christian life has been! how little enthusiasm! how little depth of communion with G.o.d! how little unworldly elevation of soul! how little glow of love! An improvement in social position and circ.u.mstances, a freer blending with the national life, a full share of civic and political honours, a higher culture in our pulpits, fine chapels, and applauding congregations--are but poor subst.i.tutes for what many of us have lost in racing after them. We have the departed prophets' mantle, the outward resemblance to the fathers who have gone, but their fiery zeal has pa.s.sed to heaven with them; and softer, weaker men, we stand timidly on the river's brink, invoking the Lord G.o.d of Elijah, and too often the flood that obeyed them has no ear for our feebler voice.

I speak to many who are in some sort representatives of the churches throughout the land, and they can tell whether my words are on the whole true or overstrained. We who labour in our great cities, what say we? If one of the number may speak for the rest, we have to acknowledge that commercial prosperity and business cares, the eagerness after pleasure and the exigencies of political strife, diffused doubt and widespread artistic and literary culture, are eating the very life out of thousands in our churches, and lowering their fervour till, like molten iron cooling in the air, what was once all glowing with ruddy heat is crusted over with foul black scoriae ever encroaching on the tiny central warmth. You from rural churches, what say you? Have you not to speak of deepening torpor settling down on quiet corners, of the pa.s.sing away of grey heads which leave no successors, of growing difficulties and lessened power to meet them, that make you sometimes all but despair?

I am not flinging indiscriminate censures. I know that there are lights as well as shades in the picture. I am not flinging censures at all.

But I am giving voice to the confessions of many hearts, that our consciousness of our blame may be deepened, and we may hasten back to that dear Lord whom we have left to serve alone, as His first disciples left Him once to agonise alone under the gnarled olives in Gethsemane, while they lay sleeping in the moonlight. Listen to His gentle rebuke, full of pain and surprised love, 'What, could ye not watch with Me one hour?' Listen to His warning call, loving as the kiss with which a mother wakes her child, 'Arise, let us be going'--and let us shake the spirit of slumber from our limbs, and serve Him as those unsleeping spirits do, who rest not day nor night from vision and work and praise.

III. The beginning of all awaking is the Church's earnest cry to G.o.d.

It is with us as with infants, the first sign of whose awaking is a cry. The mother's quick ear hears it through all the household noises, and the poor little troubled life that woke to a scared consciousness of loneliness and darkness, is taken up into tender arms, and comforted and calmed. So, when we dimly perceive how torpid we have been, and start to find that we have lost our Father's hand, the first instinct of that waking, which must needs be partly painful, is to call to Him, whose ear hears our feeble cry amid the sound of praise like the voice of many waters, that billows round His throne, and whose folding arms keep us 'as one whom his mother comforteth.' The beginning of all true awaking must needs be prayer.

For every such stirring of quickened religious life must needs have in it bitter penitence and pain at the discovery flashed upon us of the wretched deadness of our past--and, as we gaze like some wakened sleepwalker into the abyss where another step might have smashed us to atoms, a shuddering terror seizes us that must cry, 'Hold Thou me up, and I shall be safe.' And every such stirring of quickened life will have in it, too, desire for more of His grace, and confidence in His sure bestowal of it, which cannot but breathe itself in prayer.

Nor is Zion's cry to G.o.d only the beginning and sign of all true awaking: it is also the condition and indispensable precursor of all perfecting of recovery from spiritual languor.

I have already pointed out the relation between the waking of G.o.d and the waking of His Church, from which that necessarily follows. G.o.d's power flows into our weakness in the measure and on condition of our desires. We are sometimes told that we err in praying for the outpouring of His Holy Spirit, because ever since Pentecost His Church has had the gift. The objection alleges an unquestioned fact, but the conclusion drawn from it rests on an altogether false conception of the manner of that abiding gift. The Spirit of G.o.d, and the power which comes from Him, are not given as a purse of money might be put into a man's hand once and for all, but they are given in a continuous impartation and communication and are received and retained moment by moment, according to the energy of our desires and the faithfulness of our use. As well might we say, Why should I ask for natural life, I received it half a century ago? Yes, and at every moment of that half-century I have continued to live, not because of a past gift, but because at each moment G.o.d is breathing into my nostrils the breath of life. So is it with the life which comes from His Spirit. It is maintained by constant efflux from the fountain of Life, by constant impartation of His quickening breath. And as He must continually impart, so must we continually receive, else we perish. Therefore, brethren, the first step towards awaking, and the condition of all true revival in our own souls and in our churches, is this earnest cry, 'Awake, awake, put on strength, O arm of the Lord.

Thank G.o.d for the outpouring of a long unwonted spirit of prayer in many places. It is like the melting of the snows in the high Alps, at once the sign of spring and the cause of filling the stony river beds with flashing waters, that bring verdure and growth wherever they come.

The winter has been long and hard. We have all to confess that we have been restraining prayer before G.o.d. Our work has been done with but little sense of our need of His blessing, with but little ardour of desire for His power. We have prayed lazily, scarcely believing that answers would come; we have not watched for the reply, but have been like some heartless marksman who draws his bow and does not care to look whether his arrow strikes the target. These mechanical words, these conventional pet.i.tions, these syllables winged by no real desire, inspired by no faith, these expressions of devotion, far too wide for their real contents, which rattle in them like a dried kernel in a nut, are these prayers? Is there any wonder that they have been dispersed in empty air, and that we have been put to shame before our enemies?

Brethren in the ministry, do we need to be surprised at our fruitless work, when we think of our prayerless studies and of our faithless prayers? Let _us_ remember that solemn word, 'The pastors have become brutish, and have not sought the Lord, therefore they shall not prosper, and all their flocks shall be scattered.' And let us all, brethren, betake ourselves, with penitence and lowly consciousness of our sore need, to prayer, earnest and importunate, believing and persistent, like this heaven-piercing cry which captive Israel sent up from her weary bondage.

Look at the pa.s.sionate earnestness of it--expressed in the short, sharp cry, thrice repeated, as from one in mortal need; and see to it that our drowsy prayers be like it. Look at the grand confidence with which it founds itself on the past, recounting the mighty deeds of ancient days, and looking back, not for despair but for joyful confidence, to the generations of old; and let our faint-hearted faith be quickened by the example, to expect great things of G.o.d. The age of miracles is not gone. The mightiest manifestations of G.o.d's power in the spread of the Gospel in the past remain as patterns for His future. We have not to look back as from low-lying plains to the blue peaks on the horizon, across which the Church's path once lay, and sigh over the changed conditions of the journey. The highest watermark that the river in flood has ever reached will be reached and overpa.s.sed again, though to-day the waters may seem to have hopelessly subsided. Greater triumphs and deliverances shall crown the future than have signalised the past. Let our faithful prayer base itself on the prophecies of history and on the unchangeableness of G.o.d.

Think, brethren, of the prayers of Christ. Even He, whose spirit needed not to be purged from stains or calmed from excitement, who was ever in His Father's house whilst He was about His Father's business, blending in one, action and contemplation, had need to pray. The moments of His life thus marked are very significant. When He began His ministry, the close of the first day of toil and wonders saw Him, far from grat.i.tude and from want, in a desert place in prayer. When He would send forth His apostles, that great step in advance, in which lay the germ of so much, was preceded by solitary prayer. When the fickle crowd desired to make Him the centre of political revolution, He pa.s.sed from their hands and beat back that earliest attempt to secularise His work, by prayer.

When the seventy brought the first tidings of mighty works done in His name, He showed us how to repel the dangers of success, in that He thanked the Lord of heaven and earth who had revealed these things to babes. When He stood by the grave of Lazarus, the voice that waked the dead was preceded by the voice of prayer, as it ever must be. When He had said all that He could say to His disciples, He crowned all with His wonderful prayer for Himself, for them, and for us all. When the horror of great darkness fell upon His soul, the growing agony is marked by His more fervent prayer, so wondrously compact of shrinking fear and filial submission. When the cross was hid in the darkness of eclipse, the only words from the gloom were words of prayer. When, G.o.dlike, He dismissed His spirit, manlike He commended it to His Father, and sent the prayer from His dying lips before Him to herald His coming into the unseen world. One instance remains, even more to our present purpose than all these--'It came to pa.s.s, that Jesus also being baptized, and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape like a dove upon Him.' Mighty mystery! In Him, too, the Son's desire is connected with the Father's gift, and the unmeasured possession of the Spirit was an answer to _His_ prayer.

Then, brethren, let us lift our voices and our hearts. That which ascends as prayer descends as blessing, like the vapour that is drawn up by the kiss of the sun to fall in freshening rain. 'Call upon Me, and I will answer thee, and show thee great and hidden things which thou knowest not.'

IV. The answering call from G.o.d to Zion.

Our truest prayers are but the echo of G.o.d's promises. G.o.d's best answers are the echo of our prayers. As in two mirrors set opposite to each other, the same image is repeated over and over again, the reflection of a reflection, so here, within the prayer, gleams an earlier promise, within the answer is mirrored the prayer.

And in that reverberation, and giving back to us our pet.i.tion transformed into a command, we are not to see a dismissal of it as if we had misapprehended our true want. It is not tantamount to, Do not ask me to put on my strength, but array yourselves in your own. The very opposite interpretation is the true one. The prayer of Zion is heard and answered. G.o.d awakes, and clothes Himself with might. Then, as some warrior king, himself roused from sleep and girded with flashing steel, bids the clarion sound through the grey twilight to summon the prostrate ranks that lie round his tent, so the sign of G.o.d's awaking and the first act of His conquering might is this trumpet call--'The night is far spent, the day is at hand, let us put off the works of darkness,'--the night gear that was fit for slumber--'and put on the armour of light,' the mail of purity that gleams and glitters even in the dim dawn. G.o.d's awaking is our awaking. He puts on strength by making us strong; for His arm works through us, clothing itself, as it were, with our arm of flesh, and perfecting itself even in our weakness.

Nor is it to be forgotten that this, like all G.o.d's commands, carries in its heart a promise. That earliest word of G.o.d's is the type of all His latter behests: 'Let there be light,' and the mighty syllables were creative and self-fulfilling. So ever, with Him, to enjoin and to bestow are one and the same, and His command is His conveyance of power. He rouses us by His summons, He clothes us with power in the very act of bidding us put it on. So He answers the Church's cry by stimulating us to quickened zeal, and making us more conscious of, and confident in, the strength which, in answer to our cry, He pours into our limbs.

But the main point which I would insist on in what remains of this sermon, is the practical discipline which this divine summons requires from us.

And first, let us remember that the chief means of quickened life and strength is deepened communion with Christ.

As we have been saying, our strength is ours by continual derivation from Him. It has no independent existence, any more than a sunbeam could have, severed from the sun. It is ours only in the sense that it flows through us, as a river through the land which it enriches. It is His whilst it is ours, it is ours when we know it to be His. Then, clearly, the first thing to do must be to keep the channels free by which it flows into our souls, and to maintain the connection with the great Fountainhead unimpaired. Put a dam across the stream, and the effect will be like the drying up of Jordan before Israel: 'the waters that were above rose up upon an heap, and the waters that were beneath failed and were cut off,' and the foul oozy bed was disclosed to the light of day. It is only by constant contact with Christ that we have any strength to put on.

That communion with Him is no mere idle or pa.s.sive att.i.tude, but the active employment of our whole nature with His truth, and with Him whom the truth reveals. The understanding must be brought into contact with the principles of His word, the heart must touch and beat against His heart, the will meekly lay its hand in His, the conscience draw at once its anodyne and its stimulus from His sacrifice, the pa.s.sions know His finger on the reins, and follow, led in the silken leash of love. Then, if I may so say, Elisha's miracle will be repeated in n.o.bler form, and from Himself, the Life thus touching all our being, life will flow into our deadness. 'He put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself upon the child, and the flesh of the child waxed warm.' So, dear brethren, all our practical duty is summed up in that one word, the measure of our obedience to which is the measure of all our strength-'Abide in Me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in Me.'

Again, this summons calls us to the faithful use of the power which, on condition of that communion, we have.

There is no doubt a temptation, in all times like the present, to look for some new and extraordinary forms of blessing, and to subst.i.tute such expectation for present work with our present strength. There is nothing new to look for. There is no need to wait for anything more than we possess. Remember the homely old proverb, 'You never know what you can do till you try,' and though we are conscious of much unfitness, and would sometimes gladly wait till our limbs are stronger, let us brace ourselves for the work, a.s.sured that in it strength will be given to us that equals our desire. There is a wonderful power in honest work to develop latent energies and reveal a man to himself. I suppose, in most cases, no one is half so much surprised at a great man's greatest deeds as he is himself. They say that there is dormant electric energy enough in a few raindrops to make a thunderstorm, and there is dormant spiritual force enough in the weakest of us to flash into beneficent light, and peal notes of awaking into many a deaf ear.

The effort to serve your Lord will reveal to you strength that you know not. And it will increase the strength which it brings into play, as the used muscles grow like whipcord, and the practised fingers become deft at their task, and every faculty employed is increased, and every gift wrapped in a napkin melts like ice folded in a cloth, according to that solemn law, 'To him that hath shall be given, and from him that hath not shall be taken away even that which he hath.'

Then be sure that to its last particle you are using the strength you have, ere you complain of not having enough for your tasks. Take heed of the vagrant expectations that wait for they know not what, and the apparent prayers that are really subst.i.tutes for possible service. 'Why liest thou on thy face? Speak unto the children of Israel that they go forward.'

The Church's resources are sufficient for the Church's work, if the resources are used. We are tempted to doubt it, by reason of our experience of failure and our consciousness of weakness. We are more than ever tempted to doubt it to-day, when so many wise men are telling us that our Christ is a phantom, our G.o.d a stream of tendency, our Gospel a decaying error, our hope for the world a dream, and our work in the world done. We stand before our Master with doubtful hearts, and, as we look along the ranks sitting there on the green gra.s.s, and then at the poor provisions which make all our store, we are sometimes tempted almost to think that He errs when He says with that strange calmness of His, 'They need not depart, give ye them to eat.' But go out among the crowds and give confidently what you have, and you will find that you have enough and to spare. If ever our stores seem inadequate, it is because they are reckoned up by sense, which takes cognizance of the visible, instead of by faith which beholds the real.

Certainly five loaves and two small fishes are not enough, but are not five loaves and two small fishes and a miracle-working hand behind them, enough? It is poor calculation that leaves out Christ from the estimate of our forces. The weakest man and Jesus to back him are more than all antagonism, more than sufficient for all duty. Be not seduced into doubt of your power, or of your success, by others' sneers, or by your own faint-heartedness. The confidence of ability is ability.

'Screw your courage to the sticking place,' and you will _not_ fail--and see to it that you use the resources you have, as good stewards of the manifold grace of G.o.d. 'Put on _thy_ strength, O Zion.'

So, dear brethren, to gather all up in a sentence, let us confidently look for times of blessing, penitently acknowledge that our own faithlessness has hindered the arm of the Lord, earnestly beseech Him to come in His rejoicing strength, and, drawing ever fresh power from constant communion with our dear Lord, use it to its last drop for Him.

Then, like the mortal leader of Israel, as he pondered doubtingly with sunken eyes on the hard task before his untrained host, we shall look up and be aware of the presence of the sworded angel, the immortal Captain of the host of the Lord, standing ready to save, 'putting on righteousness as a breastplate, an helmet of salvation on His head, and clad with zeal as a cloak.' From His lips, which give what they command, comes the call, 'Take unto you the whole armour of G.o.d, that ye may be able to withstand in the evil day, and having done all, to stand.' Hearkening to His voice, the city of the strong ones shall be made an heap before our wondering ranks, and the land shall lie open to our conquering march.

Wheresoever _we_ lift up the cry, 'Awake, awake, put on strength, O arm of the Lord,' there follows, swift as the thunderclap on the lightning flash, the rousing summons, 'Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem!' Wheresoever it is obeyed there will follow in due time the joyful chorus, as in this context, 'Sing together, ye waste places of Jerusalem; the Lord hath made bare His holy arm in the eyes of all the nations, and all the ends of the earth have seen the salvation of our G.o.d.'

A PARADOX OF SELLING AND BUYING

'Ye have sold yourselves for nought; and ye shall be redeemed without money.'--ISAIAH iii. 3.

THE first reference of these words is of course to the Captivity. They come in the midst of a grand prophecy of freedom, all full of leaping gladness and buoyant hope. The Seer speaks to the captives; they had 'sold themselves for nought.' What had they gained by their departure from G.o.d?--bondage. What had they won in exchange for their freedom?--only the hard service of Babylon. As Deuteronomy puts it: 'Because thou servedst not the Lord thy G.o.d with joyfulness... by reason of the abundance of all things, therefore shalt thou serve thine enemies...in want of all things.' A wise exchange! a good market they had brought their goods to! In striking ironical parallel the prophet goes on to say that so should they be redeemed. They had got nothing by bondage, they should give nothing for liberty. This text has its highest application in regard to our captivity and our redemption.

I. The reality of the captivity.

The true idea of bondage is that of coercion of will and conscience, the dominance and tyranny of what has no right to rule. So men are really in bondage when they think themselves most free. The only real slavery is that in which we are tied and bound by our own pa.s.sions and l.u.s.ts. 'He that committeth sin is the slave of sin.' He thinks himself master of himself and his actions, and boasts that he has broken away from the restraints of obedience, but really he has only exchanged masters. What a Master to reject--and what a master to prefer!

II. The voluntariness of the captivity.

'Ye have sold _yourselves_,' and become authors of your own bondage. No sin is forced upon any man, and no one is to blame for it but himself.

The many excuses which people make to themselves are hollow. Now-a-days we hear a great deal of heredity, how a man is what his ancestors have made him, and of organisation, how a man is what his body makes him, and of environment, how a man is what his surroundings make him. There is much truth in all that, and men's guilt is much diminished by circ.u.mstances, training, and temperament. The amount of responsibility is not for us to settle, in regard to others, or even in regard to ourselves. But all that does not touch the fact that we ourselves have sold ourselves. No false brethren have sold us as they did Joseph.

The strong tendency of human nature is always to throw the blame on some one else; G.o.d or the devil, the flesh or the world, it does not matter which. But it remains true that every man sinning is 'drawn away of _his own_ l.u.s.t and enticed.'