Expositions of Holy Scripture Volume III Part 12

And we can only fulfil that high purpose in the measure of our union with Christ. 'In Him' abiding, we manifest G.o.d's glory, for in Him abiding we receive G.o.d's grace. So long as we are joined to Him, we partake of His life, and our lives become music and praise. The electric current flows from Him through all souls that are 'in Him' and they glow with fair colours which they owe to their contact with Jesus. Interrupt the communication, and all is darkness. So, brethren, let us seek to abide in Him, severed from whom we are nothing. Then shall we fulfil the purpose of His love, who 'hath s.h.i.+ned in our hearts' that we might give to others 'the light of the knowledge of the glory of G.o.d in the face of Jesus Christ' Notice, lastly,

IV. The eternity of the work and of the praise.

As in the former clauses the idea of the transcendent greatness of the power of G.o.d was expressed by acc.u.mulated synonyms, so here the kindred thought of its eternity, and consequently of the ceaseless duration of the resulting glory, is sought to be set forth by a similar aggregation.

The language creaks and labours, as it were, under the weight of the great conception. Literally rendered, the words are--'to all generations of the age of the ages'--a remarkable fusing together of two expressions for unbounded duration, which are scarcely congruous. We can understand 'to all generations' as expressive of duration as long as birth and death shall last. We can understand 'the age of the ages' as pointing to that endless epoch whose moments are 'ages'; but the blending of the two is but an unconscious acknowledgment that the speech of earth, saturated, as it is, with the colouring of time, breaks down in the attempt to express the thought of eternity. Undoubtedly that solemn conception is the one intended by this strange phrase.

The work is to go on for ever and ever, and with it the praise. As the ages which are the beats of the pendulum of eternity come and go, more and more of G.o.d's power will flow out to us, and more and more of G.o.d's glory will be manifested in us. It must be so; for G.o.d's gift is infinite, and man's capacity of reception is indefinitely capable of increase. Therefore eternity will be needful in order that redeemed souls may absorb all of G.o.d which He can give or they can take. The process has no limits, for there is no bound to be set to the possible approaches of the human spirit to the divine, and none to the exuberant abundance of the beauty and glory which G.o.d will give to His child.

Therefore we shall live for ever: and for ever show forth His praise and blaze out like the sun with the irradiation of His glory. We cannot die till we have exhausted G.o.d. Till we comprehend all His nature in our thoughts, and reflect all His beauty in our character; till we have attained all the bliss that we can think, and received all the good that we can ask; till Hope has nothing before her to reach towards, and G.o.d is left behind: we 'shall not die, but live, and declare the works of the Lord.'

Let His grace work on you, and yield yourselves to Him, that His fulness may fill your emptiness. So on earth we shall be delivered from hopes which mock and wishes that are never fulfilled. So in heaven, after 'ages of ages' of growing glory, we shall have to say, as each new wave of the sh.o.r.eless, sunlit sea bears us onward, 'It doth not yet appear what we shall be.'

THE CALLING AND THE KINGDOM

'I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. iv. 1.

'They shall walk with Me in white; for they are worthy.'--Rev.

iii. 4.

The estimate formed of a centurion by the elders of the Jews was, 'He is worthy for whom Thou shouldst do this' and in contrast therewith the estimate formed by himself was, 'I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all is to be traced to undeserved, gracious love. But that principle, true and all-important as it is, like every other great truth, may be exaggerated, and may be so isolated as to become untrue and a source of much evil. And so I desire to turn to the other side of the s.h.i.+eld, and to emphasise the place that worthiness has in the Christian life, and its personal results both here and hereafter. To say that character has nothing to do with blessedness is untrue, both to conscience and to the Christian revelation; and however we trace all things to grace, we must also remember that we get what we have fitted ourselves for.

Now, my two texts bring out two aspects which have to be taken in conjunction. The one of them speaks about the present life, and lays it as an imperative obligation on all Christian people to be worthy of their Christianity, and the other carries us into the future and shows us that there it is they who are 'worthy' who attain to the Kingdom. So I think I shall best bring out what I desire to emphasise if I just take these two points--the Christian calling and the life that is worthy of it, and the Christian heaven and the life that is worthy of it.

I. The Christian calling and the life that is worthy of it.

'I beseech you that ye walk worthy of the vocation wherewith ye are called.' Now, that thought recurs in other places in the Apostle's writings, somewhat modified in expression. For instance, in one pa.s.sage he speaks of 'walking worthily of the G.o.d who has called us to His kingdom and glory,' and in another of the Christian man's duty to 'walk worthily of the Lord unto all pleasing.' There is a certain vocation to which a Christian man is bound to make his life correspond, and his conduct should be in some measure worthy of the ideal that is set before it. Now, we shall best understand what is involved in such worthiness if we make clear to ourselves what the Apostle means by this 'calling' to which he appeals as containing in itself a standard to which our lives are to be conformed.

Suppose we try to put away the technical word 'calling' and instead of 'calling' say 'summons,' which is nearer the idea, because it conveys the notions more fully of the urgency of the voice, and of the authority of the voice, which speaks to us. And what is that summons?

How do we hear it? One of the other Apostles speaks of G.o.d as calling us 'by His own glory and virtue,' that is to say, wherever G.o.d reveals Himself in any fas.h.i.+on, and by any medium, to a man, the man fails to understand the deepest meaning of the revelation unless his purged ear hears in it the great voice saying, 'Come up hither.' For all G.o.d's self-manifestation, in the creatures around us, in the deep voice of our own souls, in the mysteries of our own personal lives, and in the slow evolution of His purpose through the history of the world, all these revelations of G.o.d bear in them the summons to us that hear and see them to draw near to Him, and to mould ourselves into His likeness. And thus, just as the sun by the effluence of its beams gathers all the ministering planets, as it were, round its feet, and draws them to itself, so G.o.d, raying Himself out into the waste, fills the waste with magnetic influences which are meant to draw men to n.o.bleness, goodness, G.o.d-pleasingness, and G.o.d-likeness.

But in another place in this Apostle's writings we read of 'the high calling of G.o.d in Christ Jesus.' Yes, there, as focussed into one strong voice, all the summonses are concentrated and gathered. For in Jesus Christ we see the possibilities of humanity realised, and we have the pattern of what we ought to be, and are called thereby to be. And in Christ we get the great motives which make this summons, as it comes mended from His lips, no longer the mere harsh voice of an authoritative legislator, but the gentle invitation, 'Come unto Me, ... and ye shall find rest unto your souls.' The summons is honeyed, sweetened, and made infinitely mightier when we hear it from His gracious lips. It is the blessed peculiarity of the Christian ideal, that the manifestation of the ideal carries with it the power to realise it. And just as the increasing strength of the spring suns.h.i.+ne summons the buds from out of their folds, and the snowdrops hear the call and force themselves through the frozen soil, so when Christ summons He inclines the ears that hear, and enables the men that own them to obey the summons, and to be what they are commanded. And thus we have 'the high calling of G.o.d in Christ Jesus.'

Now, if that is the call, if the life of Christ is that to which we are summoned, and the death of Christ is that by which we are inclined to obey the summons, and the Spirit of Christ is that by which we are enabled to do so, what sort of a life will be worthy of these? Well, the context supplies part of the answer. 'I beseech you that ye walk worthy of the vocation ... with all meekness and lowliness, with long-suffering, forbearing one another in love.' That is one side of the vocation, and the life that is worthy of it will be a life emanc.i.p.ated from the meanness of selfishness, and delivered from the tumidities of pride and arrogance, and changed into the sweetness of gentleness and the royalties of love.

And then, on the other side, in one of the other texts where the same general set of ideas is involved, we get a yet more wondrous exhibition of the life which the Apostle considered to be worthy. I simply signalise its points of detail without venturing to dwell upon them.

'Unto all pleasing'; the first characteristic of life that is 'worthy of our calling' and to which, therefore, every one of us Christian people is imperatively bound, is that it shall, in all its parts, please G.o.d, and that is a large demand. Then follow details: 'Fruitful in every good work'--a many-sided fruitfulness, an encyclopaediacal beneficent activity, covering all the ground of possible excellence; and that is not all; 'increasing in the knowledge of G.o.d,'--a life of progressive acquaintance with Him; and that is not all:--'strengthened with all might unto all patience and long-suffering'; nor is that all, for the crown of the whole is 'giving thanks unto the Father.' So, then, 'ye see your calling, brethren.' A life that is 'worthy of the vocation wherewith ye are called' is a life that conforms to the divine will, that is 'fruitful in all good,' that is progressive in its acquaintance with G.o.d, that is strengthened for all patience and long-suffering, and that in everything is thankful to Him. That is what we are summoned to be, and unless we are in some measure obeying the summons, and bringing out such a life in our conduct, then, notwithstanding all that we have to say about unmerited mercy, and free grace, and undeserved love, and salvation being not by works but by faith, we have no right to claim the mercy to which we say we trust.

Now, this necessity of a worthy life is perfectly harmonious with the great truth that, after all, every man owes all to the undeserved mercy of G.o.d. The more nearly we come to realise the purpose of our calling, the more 'worthy' of it we are, the deeper will be our consciousness of our unworthiness. The more we approximate to the ideal, and come closer up to it, and so see its features the better, the more we shall feel how unlike we are to it. The law for Christian progress is that the sense of unworthiness increases in the precise degree in which the worthiness increases. The same man that said, 'Of whom (sinners) I am chief,' said to the same reader, 'I have kept the faith, henceforth there is laid up for me a crown of righteousness.' And so the two things are not contradictory but complementary. On the one side 'worthy' has nothing to do with the outflow of Christ's love to us; on the other side we are to 'walk worthy of the vocation wherewith we are called.'

II. And now, let us turn to the other thought, the Christian heaven and the life that is worthy of it.

Some of you, I have no doubt, would think that that was a tremendous heresy if there were not Scriptural words to b.u.t.tress it. Let us see what it means. My text out of the Revelation says, 'They shall walk with Me in white, for they are worthy.' And the same voice that spake these, to some of us, astounding, words, said, when He was here on earth, 'They which shall be counted worthy to attain to the life of the resurrection from the dead,' etc. The text brings out very clearly the continuity and congruity between the life on earth and the life in heaven. Who is it of whom it is said that 'they are worthy' to 'walk in white'? It is the 'few names even in Sardis which have not defiled their garments.' You see the connection; clean robes here and s.h.i.+ning robes hereafter; the two go together, and you cannot separate them. And no belief that salvation, in its incipient germ here, and salvation in its fulness hereafter, are the results 'not of works of righteousness which we have done, but of His mercy,' is to be allowed to interfere with that other truth that they who are worthy attain to the Kingdom.

I must not be diverted from my main purpose, tempting as the theme would be, to say more than just a sentence about what is included in that great promise, 'They shall walk with Me in white' And if I do touch upon it at all, it is only in order to bring out more clearly that the very nature of the heavenly reward demands this worthiness which the text lays down as the condition of possessing it. 'They shall walk'--activity on an external world. That opens a great door, but perhaps we had better be contented just with looking in. 'They shall walk'--progress; 'with me'--union with Jesus Christ; 'in white'--resplendent purity of character. Now take these four things--activity on an outward universe, progress, union with Christ, resplendent purity of character, and you have almost all that we know of the future; the rest is partly doubtful and is mostly symbolical or negative, and in any case subordinate. Never mind about 'physical theories of another life'; never mind about all the questions--to some of us how torturing they sometimes are!--concerning that future life.

The more we keep ourselves within the broad limits of these promises that are intertwined and folded up together in that one saying, 'They shall walk with Me in white,' the better, I think, for the sanity and the spirituality of our conception of a future life.

That being understood, the next thing clearly follows, that only those who in the sense of the word as it is used here, are 'worthy,' can enter upon the possession of such a heaven. From the nature of the gift it is clear that there must be a moral and religious congruity between the gift and the recipient, or, to put it into plainer words, you cannot get heaven unless your nature is capable of receiving these great gifts which const.i.tute heaven. People talk about the future state as being 'a state of retribution.' Well! that is not altogether a satisfactory form of expression, for retribution may convey the idea, such as is presented in earthly rewards and punishments, of there being no natural correspondence between the crime and its punishment, or the virtue and its reward. A bit of bronze shaped into the form of a cross may be the retribution 'For Valour,' and a prison cell may be the retribution by legal appointment for a certain crime. But that is not the way that G.o.d deals out rewards and punishments in the life which is to come. It is not a case of retribution, meaning thereby the arbitrary bestowment of a certain fixed gift in response to certain virtues, but it is a case of _outcome_, and the old metaphor of sowing and reaping is the true one.

We sow here and we reap yonder. We pa.s.s into that future, 'bringing our sheaves with us,' and we have to grind the corn and make bread of it, and we have to eat the work of our own hands. They drink as they have brewed. 'Their works do follow them,' or they go before them and 'receive them into everlasting habitations.' Outcome, the necessary result, and not a mere arbitrary retribution, is the relation which heaven bears to earth.

That is plain, too, from our own nature. We carry ourselves with us wherever we go. The persistence of character, the continuity of personal being, the continuity of memory, the _un.o.bliterable_--if I may coin a word--results upon ourselves of our actions, all these things make it certain that what looks to us a cleft, deep and broad, between the present life and the next, is to those that have pa.s.sed it, and see it from the other side, but a little crack in the soil scarcely observable, and that we carry on into another world the selves that we have made here. Whatever death does--and it does a great deal that we do not know of--it does not alter, it only brings out, and, as I suppose, intensifies, the main drift and set of a character. And so they who 'have not defiled their garments shall walk with Me in white, for they are worthy.'

Ah, brethren! how solemn that makes life; the fleeting moment carries Eternity in its bosom. It pa.s.ses, and the works pa.s.s, but nothing human ever dies, and we bear with us the net results of all the yesterdays into that eternal to-day. You write upon a thin film of paper and there is a black leaf below it. Yes, and below the black leaf there is another sheet, and all that you write on the top one goes through the dark interposed page, and is recorded on the third, and one day that will be taken out of the book, and you will have to read it and say, 'What I have written I have written.'

So, dear friends, whilst we begin with that unmerited love, and that same unmerited love is the sole ground on which the gates of the kingdom of heaven are by the Death and Resurrection and Ascension of Jesus Christ opened to believers, their place there depends not only on faith but on the work which is the fruit of faith. There is such a thing as being 'saved yet so as by fire,' and there is such a thing as 'having an entrance ministered abundantly unto us'; we have to make the choice.

There is such a thing as the sore punishment of which they are thought worthy who have rejected the Son of G.o.d, and counted the blood of the Covenant an unholy thing; and there is such a thing as a man saying, 'I am not worthy that Thou shouldest come unto me,' and Christ answering, 'He shall walk with Me in white, for he is worthy' and we have to make that choice also.

THE THREEFOLD UNITY

'One Lord, one faith, one baptism.'--Eph. iv. 5.

The thought of the unity of the Church is very prominent in this epistle. It is difficult for us, amidst our present divisions, to realise how strange and wonderful it then was that a bond should have been found which drew together men of all nations, ranks, and characters. Pharisee and philosopher, high-born women and slaves, Roman patricians and gladiators, Asiatic Greeks and Syrian Jews forgot their feuds and sat together as one in Christ. It is no wonder that Paul in this letter dwells so long and earnestly on that strange fact. He is exhorting here to a unity of spirit corresponding to it, and he names a seven-fold oneness--one body and one spirit, one hope, one Lord, one faith, one baptism, one G.o.d and Father of all. The outward inst.i.tution of the Church, as a manifest visible fact, comes first in the catalogue.

One Father is last, and between these there lie the mention of the one Spirit and the one Lord. The 'body' is the Church. 'Spirit, Lord, G.o.d,'

are the triune divine personality. Hope and faith are human acts by which men are joined to G.o.d; Baptism is the visible symbol of their incorporation into the one body. These three clauses of our text may be considered as substantially including all the members of the series. We deal with them quite simply now, and consider them in the order in which they stand here.

I. The one Lord.

The deep foundation of Christian unity is laid in the divine Christ.

Here, as generally in the New Testament, the name 'Lord' designates Christ in His authority as ruler of men and in His divinity as Incarnation of G.o.d. It would not be going too far to suggest that we have in the name, standing as it does, for the most part, in majestic simplicity, a reference to the Old Testament name of Jehovah, which in the Greek translation familiar to Paul is generally rendered by this same word. Nor can we ignore the fact that in this great catalogue of the Christian unities the Lord stands in the centre of the three personalities named, and is regarded as being at once the source of the Spirit and the manifestation of the Father. The place which this name occupies in relation to the Faith which is next named suggests that the living personal Christ is the true uniting principle amongst men. The one body realises its oneness in its common relation to the one Lord. It is one, not because of ident.i.ty in doctrine, not because of any of the bonds which hold men together in human a.s.sociations, precious and sacred as many of these are, but 'we being many are one bread, for we are all partakers of that one bread.' The magnet draws all the particles to itself and holds them in a mysterious unity.

II. One faith.

The former clause set forth in one great name all the objective elements of the Church's oneness; this clause sets forth, with equally all-comprehending simplicity, the subjective element which makes a Christian. The one Lord, in the fulness of His nature and the perfectness of His work, is the all-inclusive object of faith. He, in His own living person, and not any dogmas about Him, is regarded as the strong support round which the tendrils of faith cling and twine and grow. True, He is made known to us as possessing certain attributes and as doing certain things which, when stated in words, become doctrines, and a Christ without these will never be the object of faith. The ant.i.thesis which is so often drawn between Christ's person and Christian doctrines is by no means sound, though the warning not to subst.i.tute the latter for the former is only too necessary at all times.

The subjective act which lays hold of Christ is faith, which in our text has its usual meaning of saving trust, and is entirely misconceived if it is taken, as it sometimes is, to mean the whole body of beliefs which make up the Christian creed. That which unites us to Jesus Christ is an infinitely deeper thing than the acceptance of any creed. A man may believe thirty-nine or thirty-nine hundred articles without having any real or vital connection with the one Lord. The faith which saves is the outgoing of the whole self towards Christ. In it the understanding, the emotions, and the will are all in action. The New Testament _faith_ is absolutely identical with the Old Testament _trust_, and the prophet who exhorted Israel, 'Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength,' was preaching the very same message as the Apostle who cried, 'Believe on the Lord Jesus Christ and thou shalt be saved.'

That 'saving faith' is the same in all Christians, however different they may be in condition and character and general outlook and opinion upon many points of Christian knowledge. The things on which they differ are on the surface, and sometimes by reason of their divergencies Christians stand like frowning cliffs that look threateningly at one another across a narrow gorge, but deep below ground they are continuous and the rock is unbroken. In many and melancholy ways 'the unity of faith and knowledge' is contradicted in the existing organisations of the Church, and we are tempted to postpone its coming to the day of the new Jerusalem which is compact together; but the clarion note of this great text may encourage us to hope, and to labour in our measure for the fulfilment of the hope, that all, who by one faith have been joined to the one Lord, may yet know themselves to be one in Him, and present to the world the fair picture of one body animated by one spirit.

III. One baptism.

Obviously in Paul's mind baptism here means, not the baptism with the Spirit, but the rite, one and the same for all, by which believers in Christ enter into the fellows.h.i.+p of the Church. It was then a perpetual rite administered as a matter of course to all who professed to have been joined to the one Lord by their one faith. The sequence in the three clauses of our text is perfectly clear. Baptism is the expression and consequence of the faith which precedes it. Surely there is here a most distinct implication that it is a declaration of personal faith.

Without enlarging on the subject, I venture to think that the order of the Apostle's thought negatives other conceptions of Christian baptism, such as, that it is a communication of Grace, or an expression of the feelings and desires of parents, or a declaration of some truth about redeemed humanity. Paul's order is Christ's when He said, 'He that believeth and is baptized shall be saved.'

It is very remarkable and instructive that whilst thus our text shows that baptism was a matter of course and universally practised, the references to it in the epistles are so few. The inference is not that it was neglected, but that, as being a rite, it could not be as important as were Christian truths and Christian character. May we, in a word, suggest the contrast between the frequency and tone of the Apostolic references to baptism and those which we find in many quarters to-day?

It is remarkable that here the Lord's Supper is not mentioned, and all the more so, that in Paul's letter to the Corinthians, the pa.s.sage which we have already quoted does put emphasis upon it as a token of Christian unity. The explanation of the omission may be found in the fact that, in these early days, the Lord's Supper was not a separate rite, but was combined with ordinary meals, or perhaps more probably in the consideration that baptism was what the Lord's Supper was not--an initial rite which incorporated the possessors of one faith into the one body.

'THE MEASURE OF GRACE'

'But unto each one of us was the grace given according to the measure of the gift of Christ.'--Eph. iv. 7 (R.V.).