Expositions of Holy Scripture: Isaiah and Jeremiah Part 49

The third stage is working righteousness because of such joy. 'Thou meetest him that rejoiceth, and '--because he does--'worketh righteousness.' Every master knows how much more work can be got out of a servant who works with a cheery heart than out of one that is driven reluctantly to his task. You remember our Lord's parable where He traces idleness to fear: 'I knew thee that thou wast an austere man, gathering where thou didst not strew, and I was afraid, and I went and hid thy talent.' No work was got out of that servant because there was no joy in him. The opposite state of mind--diligence in righteous work, inspired by gladness which in its turn is inspired by the remembrance of G.o.d's ways--is the mark of a true servant of G.o.d. The prophet's words have the germ of the full New Testament doctrine that the first step to all practical obedience and righteous living is the recognition of the great truth of Christ's death for us on the Cross; that the second step is the acceptance of that great work, and the gladness that comes from the a.s.surance of forgiveness and acceptance with G.o.d, and that the issue of both these things, the preached gospel and the faith that grasps it and the love by which the faith is followed, is obedience, instinct with willingness and buoyant with joyfulness, and therefore tending to be perfect in degree and in kind. The work that is worth doing, the work which G.o.d regards as 'righteous,' comes, and comes only, from the motives of 'remembering Thee in Thy ways,' and rejoicing because we do remember.

And the gladness which is wholesome and blessed, and is 'joy in the Lord,' will manifest itself by efflorescing into all holiness and all loftiness and largeness of obedience. You may try to frighten men into righteousness, you will never succeed. You may try to coerce their wills, and your strongest bands will be broken as the iron chains were by the demoniac. But put upon them the silken leash of love, and you may lead them where you will. You cannot grow grapes on an iceberg, and you cannot get works of righteousness out of a man that has a dread of G.o.d at the back of his heart, killing all its joy. But let the spring sunshine come, and then all the frost-bound earth opens and softens, and the tender green spikelets push themselves up through the brown soil, and in due time come 'the blade, and the ear, and the full corn in the ear.' Isaiah antic.i.p.ated Paul when he said, 'Thou meetest him that rejoiceth and worketh righteousness.'

Lastly, we have the landing-place to which the stair leads. G.o.d comes to such a man. He meets him indeed at all the stages, for there is a blessed communion with G.o.d, that springs immediately from remembering Him in His ways, and a still more blessed one that springs from rejoicing in His felt friendship and Fatherhood, and a yet more blessed one that comes from practical righteousness. For if there is anything that breaks our communion with G.o.d, it is that there linger in our lives evils which make it impossible for G.o.d and us to come close together. The thinnest film of a non-conductor will stop the flow of the strongest electric current, and an almost imperceptible film of self-will and evil, dropped between oneself and G.o.d, will make a barrier impermeable except by that divine Spirit who worketh upon a man's heart and who may thin away the film through his repentance, and then the Father and the prodigal embrace. 'Thou meetest him,' not only 'that worketh righteousness,' but that hates his sin.

Only remember, if there is the practice of evil, there cannot be the sunshine of the Presence of G.o.d. But remember, too, that the commonest, homeliest, smallest, most secular tasks may become the very highest steps of the staircase that brings us into His Presence. If we go about our daily work, however wearisome and vulgar and commonplace it often seems to us, and make it a work of righteousness resting on the joy of salvation, and that reposing on the contemplation of G.o.d as He is revealed in Jesus Christ, our daily work may bring us as close to G.o.d as if we dwelt in the secret place of the Most High, and the market and the shop may be a temple where we meet with Him.

Dear brethren, there are two kinds of meeting G.o.d: 'Thou meetest him that rejoiceth and worketh righteousness,' and that is blessed, as when Christ met the two disciples on the road to Emmaus. There is another kind of meeting with G.o.d. 'Who, making war, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?'

'THE G.o.d OF THE AMEN'

'He who blesseth himself in the earth shall bless himself in the G.o.d of truth; and he that sweareth in the earth shall swear by the G.o.d of truth.'--ISAIAH lxv. 16.

The full beauty and significance of these remarkable words are only reached when we attend to the literal rendering of a part of them which is obscured in our version. As they stand in the original they have, in both cases, instead of the vague expression, 'The G.o.d of truth,' the singularly picturesque one, 'The G.o.d of the Amen.'

I. Note the meaning of the name. Now, _Amen_ is an adjective, which means literally firm, true, reliable, or the like. And, as we know, its liturgical use is that, in the olden time, and to some extent in the present time, it was the habit of the listening people to utter it at the close of prayer or praise. But besides this use at the end of some one else's statement, which the sayer of the 'Amen' confirms by its utterance, we also find it used at the beginning of a statement, by the speaker, in order to confirm his own utterance by it.

And these two uses of the expression reposing on its plain meaning, in the first instance signifying, 'I tell you that it is so'; and in the second instance signifying, 'So may it be!' or, 'So we believe it is,'

underlie this grand t.i.tle which G.o.d takes to Himself here, 'the G.o.d of the Amen,' both His Amen and ours. So that the thought opens up very beautifully and simply into these two, His truth and our faith.

First, it emphasises the absolute truthfulness of every word that comes from His lips. There is implied in the t.i.tle that He really _has_ spoken, and declared to man something of His will, something of His nature, something of His purposes, something of our destiny. And now He puts, as it were, the broad seal upon the charter and says, 'Amen!

Verily it is so, and My word of Revelation is no man's imagination, and My word of command is the absolute unveiling of human duty and human perfectness, and My word of promise is that upon which a man may rest all his weight and be safe for ever.' G.o.d's word is 'Amen!' man's word is 'perhaps.' For in regard to the foundation truths of man's belief and experience and need, no human tongue can venture to utter its own a.s.severations with nothing behind them but itself, and expect men to accept them; but that is exactly what G.o.d does, and alone has the right to do. His word absolutely, and through and through, in every fibre of it, is reliable and true.

Now do not forget that there was one who came to us and said, 'Amen!

Amen! I say unto you.' Jesus Christ, in all His deep and wonderful utterances, arrogated to Himself the right which G.o.d here declares to be exclusively His, and He said, 'I too have, and I too exercise, the right and the authority to lay My utterances down before you, and expect you to take them because of nothing else than because I say them.' G.o.d is the G.o.d of the Amen! The last book of Scripture, when it draws back the curtain from the mysteries of the glorified session of Jesus Christ at the right hand of G.o.d, makes Him say to us, 'These things saith the Amen!' And if you want to know what that means, its explanation follows in the next clause, 'the faithful and true witness.'

But then, on the other hand, necessarily involved in this t.i.tle, though capable of being separately considered, is not only the absolute truthfulness of the divine word, but also the thorough-going reliance, on our parts, which that word expects and demands. G.o.d's 'Amen,' and 'Verily,' of confirmation, should ever cause the 'Amen' of acceptance and a.s.sent to leap from our lips. If He begins with that mighty word, so soon as the solemn voice has ceased its echo should rise from our hearts. The city that cares for the charter which its King has given it will prepare a fitting, golden receptacle in which to treasure it. And the men who believe that G.o.d in very deed has spoken laws that illuminate, and commandments that guide, and promises that calm and strengthen and fulfil themselves, will surely prepare in their hearts an appropriate receptacle for those precious and infallible words.

G.o.d's truth has corresponding to it our trust. G.o.d's faithfulness demands, and is only adequately met by, our faith. If He gives us the sure foundation to build upon, it will be a shame for us to bring wood, hay, stubble, and build these upon the Rock of Ages. The building should correspond with its foundation, and the faith which grasps the sure word should have in it something of the unchangeableness and certainty and absoluteness of that word which it grasps. If His revelation of Himself is certain, you and I ought to be certain of His revelation of Himself. Our cert.i.tude should correspond to its certainty.

Ah! my friend, what a miserable contrast there is between the firm, unshaken, solid security of the divine word upon which we say that we trust, and the poor, feeble, broken trust which we build upon it. 'Let not that man think that He shall receive anything of the Lord'; but let us expect, as well as 'ask, in faith, nothing wavering'; and let our 'Amen!' ring out in answer to G.o.d's.

The Apostle Paul has a striking echo of the words of my text in the second Epistle to the Corinthians: 'All the promises of G.o.d in Him are yea! and through Him also is the Amen!' The a.s.sent, full, swift, frank--the a.s.sent of the believing heart to the great word of G.o.d comes through the same channel, and reaches G.o.d by the same way, as G.o.d's word on which it builds comes to us. The 'G.o.d of the Amen,' in both senses of the word, is the G.o.d and Father of our Lord Jesus Christ, who is the seal as well as the substance of the divine promises, and whose voice in us is the answer to, and the grasp of, the promises of which He is the substance and soul.

II. Now notice, next, how this G.o.d of the Amen is, by reason of that very characteristic, the source of all blessing.

'He who blesseth himself in the earth shall bless himself in the G.o.d of Truth.' That phrase of _blessing oneself in_, which is a frequent Old Testament expression, is roughly equivalent to invoking, and therefore receiving, blessing from. You find it, for instance, in the seventy-second Psalm, in that grand burst which closes one of the books of the Psalter and hails the coming of the Messianic times, of which my text also is a prediction. 'Men shall be blessed in Him,' or rather, 'shall bless themselves in Him,' which is a declaration, that all needful benediction shall come down upon humanity through the coming Messias, as well as that men shall recognise in that Messias the source of all their blessing and good. So the text declares that, in those days that are yet to come, the whole earth shall be filled with men whose eyes have been purged from ignorance and sin, and from the illusions of sense and the fascinations of folly, and who have learned that only in the G.o.d of the Amen is the blessing of their life to be found.

Of course it is so. For only on Him can I lean all my weight and be sure that the stay will not give. All other bridges across the great abysses which we have to traverse or be lost in them, are like those snow-cornices upon some Alp, which may break when the climber is on the very middle of them, and let him down into blackness out of which he will never struggle. There is only one path clear across the deepest gulf, which we poor pilgrims can tread with absolute safety that it will never yield beneath our feet. My brother! there is one support that is safe, and one stay upon which a man can lean his whole weight and be sure that the staff will never either break or pierce his palm, and that is the faithful G.o.d, in whose realm are no disappointments, amongst whose trusters are no heart-broken and deceived men, but who gives bountifully, and over and above all that we are able to ask or think. They who have made experience, as we have all made experience, of the insufficiency of earthly utterances, of the doubtfulness of the clearest words of men, of the possible incapacity of the most loving, to be what they pledge themselves to be, and of the certainty that even if they are so for a while they cannot be so always--have surely learned one half, at least, of the lesson that life is meant to teach us; and it is our own fault if we have not bettered it with the better half, having uncoiled the tendrils of our hearts from the rotten props round which they have been too apt to twine themselves, and wreathed them about the pillars of the eternal throne, which can never shake nor fail. 'He that blesseth himself in the earth shall bless himself'--unless he is a fool--'in the G.o.d of the Amen!' and not in the _man_ of the 'peradventure.'

III. Lastly, note how the G.o.d of the Amen should be the pattern of His servants.

'He that sweareth in the earth shall swear by the G.o.d of truth,' or, 'of the Amen.' The prophet deduces from the name the solemn thought that those who truly feel its significance will shape _their_ words accordingly, and act and speak so that they shall not fear to call His pure eyes to witness that there are neither, hypocrisy, nor insincerity, nor vacillation, nor the 'hidden things of dishonesty' nor any of the skulking meannesses of craft and self-seeking in them. 'I swear by the G.o.d of the Amen, and call Thy faithfulness to witness that I am trying to be like Thee,' that is what we ought to do if we call ourselves Christians. If we have any hold at all of Him, and of His love, and of the greatness and majesty of His faithfulness, we shall try to make our poor little lives, in such measure as the dewdrops may be like the sun, radiant like His, and of the same shape as His, for the dewdrop and the sun are both of them spheres. That is exactly what the apostle does, in that same chapter in 2 Cor., to which I already referred. He takes these very thoughts of my text, and in their double aspect too, and says, 'Just because G.o.d is faithful, do you Corinthians think that, when I told you that I was coming to see you, I did not mean it?' He brings the greatest thought that He can find about G.o.d and G.o.d's truth, down to the settlement of this very little matter, the vindication of Himself from the charge, on the one hand, of facile and inconsiderate vacillation, and, on the other hand, of insincerity. So, we may say, the greatest thoughts should regulate the smallest acts.

Though our maps be but a quarter of an inch to a hundred miles, let us see that they are drawn to scale. Let us see that He is our Pattern; and that the truthfulness, the simplicity, and faithfulness, which we rest upon as the very foundation of our intellectual as well as our moral and religious being, are, in our measure, copied in ourselves.

'As G.o.d is faithful,' said Paul, 'our word to you was not yea! and nay!' And they who are trusting to the G.o.d of the Amen! will live in all simplicity and G.o.dly sincerity; their yea will be yea, and their nay, nay.

THE BOOK OF JEREMIAH

G.o.d'S LAWSUIT

'Wherefore I will yet plead with you, saith the Lord, and with your children's children will I plead.'--JER. ii. 9.

Point out that 'plead' is a forensic term. There is a great lawsuit in which G.o.d is plaintiff and men defendants. The word is frequent in Isaiah.

I. The reason for G.o.d's pleading.

The cause--'wherefore.' Our transgression does not make Him turn away from us. It does profoundly modify the whole relation between us. It does give an aspect of antagonism to His dealings.

II. The manner.

The whole history of the world and of each individual. All outward providences. All the voice of Conscience. Christ. Spirit, who convinces the world of Sin.

III. The purpose.

Wholly our being drawn from our evil. The purely reformatory character of all punishment here. The sole object to win us back to Himself. He conquers in this lawsuit when we come to love Him.

IV. The patience.

That merciful pleading--'I will _yet_'--runs on through all sin, and is only made more earnest by deepening hostility. After rejections still lingers. Extends over a thousand generations. Is exercised even where He foresees failure.

STIFF-NECKED IDOLATERS AND PLIABLE CHRISTIANS

'Hath a nation changed their G.o.ds, which are yet no G.o.ds? but My people have changed their glory for that which doth not profit.'--JER. ii. 11.

The obstinacy of the adherents of idolatry is in striking contrast with Israel's continual tendency to forsake Jehovah. It reads a scarcely less forcible lesson to many nominal and even to some real Christians.

I. That contrast carries with it a disclosure of the respective origins of the two kinds of Religion.

The strangeness of the contrasted conduct is intensified when we take into account the tremendous contrast between the two Objects of worship. Israel's G.o.d was Israel's 'Glory'; the idol-worshipper bowed down before 'that which doth not profit,' and yet no experience of G.o.d could bind His fickle worshippers to Him, and no experience of the impotence of the idol could shake its votaries' devotion. They cried and were not heard. They toiled and had no results. They broke their teeth on 'that which is not bread,' and filled their mouths with gritty ashes that mocked them with a semblance of nourishment and left them with empty stomachs and excoriated gums, yet by some strange hallucination they clung to 'vanities,' while Israel was always hankering after opportunity to desert Jehovah. The stage of civilisation partly accounts for the strange fascination of idolatry over the Israelites. But the deeper solution lies in the fact that the one religion rises from the hearts of men, corresponds to their moral condition, and is largely moulded by their lower nature; while the other is from above, corresponds, indeed, with the best and deepest longings and needs of souls, but contravenes many of their most clamant wishes, and necessarily sets before them a standard high and difficult to reach. Men make their G.o.ds in their own image, and are conscious of no rebuke nor stimulus to loftier living when they gaze on them. The G.o.d of Revelation bids men remake themselves in His image, and that command requires endless effort. The average man has to put a strain on his intellect in order to rise to the apprehension of G.o.d, and a still more unwelcome strain on his moral nature to rise to the imitation of G.o.d. No wonder, then, if the dwellers on the low levels should cleave to them, and the pilgrims to the heights should often weary of their toil and be distressed with the difficulty of breathing the thin air up there, and should give up climbing and drop down to the flats once more.

II. That contrast carries with it a rebuke.

Many voices echo the prophet's contrast nowadays. Our travelling countrymen, especially those of them who have no great love for earnest religion, are in the habit of drawing disparaging contrasts between Buddhists, Brahmins, Mohammedans, any worshippers of other G.o.ds and Christians. One may not uncharitably suspect that a more earnest Christianity would not please these critics much better than does the tepid sort, and that the pictures they draw both of heathenism and of Christianity are coloured by their likes and dislikes. But it is well to learn from an enemy, and caricatures may often be useful in calling attention to features which would escape notice but for exaggeration.

So we may profit by even the ill-natured and distorted likenesses of ourselves as contrasted with the adherents of other religions which so many 'liberal-minded' writers of travels delight to supply.

Think, then, of the rebuke which the obstinate adherence of idolaters to their idols gives to the slack hold which so many professing Christians have on their religion.

Think of the way in which these lower religions pervade the whole life of their worshippers, and of how partial is the sway over a little territory of life and conduct which Christianity has in many of its adherents. The absorption in worship shown by Mohammedans, who will spread their prayer carpets anywhere and perform their drill of prayers without embarra.s.sment or distraction in the sight of a crowd, or the rapt 'devotion' of fakirs, are held up as a rebuke to us 'Christians'