Expositions of Holy Scripture Volume IV Part 3

And this is the thought which is most operative in many minds, though it is veiled in more seemly phrases, and which darkens and injures all those on whom it lays hold. Need I spend time in showing you how, point by point, this picture is a picture of many among us? How many of you think of G.o.d when you are ill, and forget Him when you are well? How many of you pour out a prayer when you are in trouble, and forget all about Him and it when you are prosperous? How many of you see G.o.d in your calamities and not in your joys? Why do people call sudden deaths and the like the 'visitation of G.o.d'? How many of us are like Italian sailors who burn candles and shriek out to the Madonna when the storm catches them, and get drunk in the first wine-shop which they come to when they land! Is not many a man's thought of G.o.d, 'I knew Thee that Thou wert an austere Man, and I was afraid'?

The popular religion is largely a religion of fear.

There is a fear which is right and n.o.ble. That is reverend, humble adoration at the sight or thought of G.o.d's great perfections. Angels veil their faces with their wings. Such awe has no thought of personal consequences--is inseparable from all true knowledge of G.o.d; for all greatness of character is perfected by love. Of such fear we are not now speaking.

Terror of G.o.d is deep in men's hearts.

Fear is the apprehension of personal evil from some person or thing.

Now I believe that terror has its place in the human economy, and in religion, as the sense of pain has. There is something in man's relations to G.o.d to cause it.

The Bible sets forth 'the terror of the Lord,' that men may tremble before Him. Moses said, 'I exceedingly fear and quake.' But that terror is only right when it proceeds from a sense of G.o.d's holiness and a consciousness of my own sinfulness. It is not right when it is a mere dread of a hard tyrant. That terror is only right when it leads to a joyful acceptance of G.o.d's revelation of His love in Christ.

Fear was never meant to be permanent, it is only the alarum-bell which rings to wake up the soul that sleeps on when in mortal peril. And it should pa.s.s into penitence, faith, joy in Jesus. 'We have access with confidence by the faith of Him.' The brightness is great and awful, but go nearer, as you can in Jesus, and lo! there is love in the brightness. You see it all tender and sweet. A heart and a hand are there, and from the midst of it the Father's voice speaks, and says, 'My son, give Me thine heart.'

The religion of fear is worthless. It produces no holiness, it does nothing for a man, it does not bind him to G.o.d. He is none the stronger for it. It paralyses so far as it does anything.

It is spasmodic and intermittent. It is impossible to keep it up, so it comes in fits and starts. When the morning comes men laugh at their terrors. It leads to wild endeavours to forget G.o.d--atheism--to insensibility. He who begins by fearing when there was no need, ends by not fearing when he ought.

II. The Religion of Form.

The Samaritans' whole wors.h.i.+p was outward wors.h.i.+p. They did the things which the Beth-el priest taught them to do, and that was all.

And this again is a type, very common in our day. Religion must have forms. The forms often help to bring us the spirit. But we are always in danger of trusting to them too much.

How many of us have our Christianity only in outward seeming? The only thing that unites men to G.o.d is love.

So your external connection with G.o.d's wors.h.i.+p is of no use at all unless you have that.

Church and chapel-goers are alike exposed to the danger of erecting the forms of wors.h.i.+p to a place in which they cannot be put without marring the spirit of wors.h.i.+p. Whether our wors.h.i.+p be more or less symbolic, whether we have a more or less elaborate ritual, whether we think more or less of sacraments, whether we put hearing a sermon as more or less prominent, or even if we follow the formless forms of the Friends, we are all tempted to subst.i.tute our forms for the spirit which alone is wors.h.i.+p.

III. The Religion of Compromise or Worldliness.

They had G.o.d and they had G.o.ds. They liked the latter best. They gave G.o.d formal wors.h.i.+p, but they gave the others more active service.

Such a kind of religion is a type of much that we see around us; the attempt to be Christians and worldlings, the indecision under which many men labour all their lives, being drawn one way by their consciences, another by their inclinations.

You cannot unite the two. G.o.d requires all. He fills the heart, and claims supreme control over all the nature. There cannot be two supreme in the soul. It cannot be G.o.d and self. It must be G.o.d or self. You may look now one way and now another, but the way the heart goes is the thing. Mr. Facing-both-ways does not really face both ways. He only turns quickly round from one to the other.

Such divided religion is impossible in the nature of G.o.d--of the soul--of religion.

To attempt it, then, is really to decide against G.o.d.

It is weak and unmanly to be thus vague and decided by circ.u.mstances.

You would have been a Mohammedan if you had been born in Turkey.

You ought to decide for G.o.d.

He claims, He deserves, He will reward and bless, your whole soul.

'Choose you this day whom ye will serve. If the Lord be G.o.d, follow Him' If Baal or Succoth-benoth, then follow him. 'You cannot serve G.o.d and Mammon.' 'He that is not for us is against us.' Be one thing or the other.

HEZEKIAH, A PATTERN OF DEVOUT LIFE

'Hezekiah trusted in the Lord G.o.d of Israel.... 6. He clave to the Lord, and departed not from following Him, but kept His commandments.'--2 KINGS xviii. 5,6.

Devout people in all ages and stations are very much like each other.

The elements of G.o.dliness are always the same. This king of Israel, something like two thousand six hundred years ago, and the humblest Christian to-day have the family likeness on their faces. These words, which are an outline sketch of the king's character, are really a sketch of the religious life at all times and in all places. He realised it; why may not we? He achieved it amid much ignorance; why should not we amid our blaze of knowledge? He accomplished it amid the temptations of a monarchy; why should not we in our humbler spheres?

There are four things set forth here as const.i.tuting a religious life.

We begin at the bottom with the foundation of everything. 'He trusted in the Lord G.o.d of Israel.' The Old Testament is just as emphatic in declaring that there is no religion without trust, and that trust is the very nerve and life-blood of religion, as is the New. Only that in the one half of the book our translators have chosen to use the word 'trust,' and in the other half of the book they have chosen to use, for the very same act, the word 'faith.' They have thus somewhat obscured the absolute ident.i.ty which exists in the teaching of the Old and of the New Testament as regards the bond which unites men to G.o.d.

That union always was, and always will be, begun in the simple att.i.tude and exercise of trust, and everything else will come out of that, and without that nothing else will come.

So this king had a certain measure of knowledge about the character of G.o.d, and that measure of knowledge led him to lean all his weight upon the Lord. You and I know a great deal more about G.o.d and His ways and purposes than Hezekiah did, but we can make no better use of it than he did--translate our knowledge into faith, and rely with simple, absolute confidence on Him whose name we know in Christ more fully and blessedly than was possible to Hezekiah.

And need I remind you of how, in this life of which the outline is here given and the inmost secret is here disclosed, there were significant and magnificent instances of the power of humble trust to bring to an else helpless man all the blessings that he needs, and to put a crystal wall round about him that will preserve him from every evil, howsoever threatening it may seem?

'It has come addressed to me, but it is meant for Thee. Vindicate Thine own cause by delivering Thine own servant.' And so, 'when the morning dawned, they were all dead men,' and faith rejoiced in a perfect deliverance. And you and I may get the same answer, in the midst of all our trials, difficulties, toils, and conflicts, if only we will go the same way to get it, and let our faith work, as Hezekiah's worked, and take everything that troubles us to our Father in the heavens, and be quite sure that He is the G.o.d 'who daily bears our burdens.' Let us begin with the simple act of confidence in Him.

That is the foundation, and on that we may build everything besides.

Let us see what this man further built upon it. The second story, if I may so say, of the temple-fortress of his life, upon the foundation of faith, was, 'He clave to the Lord.'

That is to say, the act of confidence must be followed and perfected by tenacious adherence with all the tendrils of a man's nature to the G.o.d in whom he says that he trusts. The metaphor is a very forcible one, so familiar in Scripture as that we are apt to overlook its emphasis. Let me recall one or two of the instances in which it is employed about other matters which throw light on its force here.

First of all, remember that sweet picture of the widow woman from Moab and the two daughters-in-law, one sent back, not reluctantly, to her home; and the other persisting in keeping by Naomi's side, in spite of difficulties and remonstrances. With kisses of real love Orpah went back, but she did go back, to her people and her G.o.ds, but 'Ruth clave unto her.' So should we cling to G.o.d, as Ruth flung her arms round Naomi, and twined her else lonely and desolate heart about her dear and only friend, for whose sweet sake she became a willing exile from kindred and country. Is that how we cleave to the Lord?

More sacred still are the lessons that are suggested by the fact that this is the word employed to describe the blessed and holy union of man and woman in pure wedded life, and I suppose some allusion to that use of the expression underlies its constant application to the relation of the believing soul to Jehovah. For by trust the soul is wedded to Him, and so 'joined to the Lord' as to be 'one spirit.'

Or if we do not care to go so deep as that, let us take the metaphor that lies in the word itself, without reference to its Scriptural applications. As the limpet holds on to its rock, as the ivy clings to the wall, as a s.h.i.+pwrecked sailor grasps the spar which keeps his head above water, so a Christian man ought to hold on to G.o.d, with all his energy, and with all parts of his nature. The metaphor implies tenacity; closeness of adhesion, in heart and will, in thought, in desire, and in all the parts of our receptive humanity, all of which can touch G.o.d and be touched by Him, and all of which are blessed only in the measure in which, yielding to Him, they are filled and steadied and glorified.

And there is implied, too, not only tenacity of adherence, but tenacity in the face of obstacles. There must be resistance to all the forces which would detach, if there is to be union with G.o.d in the midst of life in the world. Or, to recur for a moment to the figure that I employed a moment ago, as the sailor clings to a spar, though the waves dash round him, and his fingers get stiffened with cold and cramped with keeping the one position, and can scarcely hold on, but he knows that it is life to cling and death to loosen, and so tightens his grasp; thus have we to lay hold of G.o.d, and in spite of all obstacles, to keep hold of Him. Our grasp tends to slacken, and is feeble at the best, even if there were nothing outside of us to make it difficult for us to get a good grip. But there are howling winds and battering waves blowing and beating on us, and making it hard to keep our hold.

Do not let us yield to these, but in spite of them all let our hearts tighten round Him, for it is only in His sweet, eternal, perfect love that they can be at rest. And let our thoughts keep close to Him in spite of all distractions, for it is only in the measure in which His light fills our minds and His truth occupies our thoughts that our thinking spirits will be at rest. And let our desires, as the tentacles of some sh.e.l.l-fish fasten upon the rock, and feel out towards the ocean that is coming to it, let our desires go all out towards Him until they touch that after which they feel, and curl round it in repose and in blessedness.

The whole secret of a joyful, strong, n.o.ble Christian life lies here--that on the foundation of faith we should rear tenacious adherence to Him in spite of all obstacles. So it was a most encyclopaedic, though laconic, exhortation that that 'good man' sent down from Jerusalem to encourage the first heathen converts gave, when instead of all other instruction or advice, or inculcation of less important, and yet real, Christian duties, Barnabas exhorted them all 'that with purpose of heart'--the full devotion of their inmost natures--'they should cleave to the Lord.'

Then the third stage, or the third story, in this building is that, cleaving to the Lord, 'he departed not from following Him.' The metaphor of cleaving implies proximity and union; the metaphor of following implies distance which is being diminished. These two are incongruous, and the very incongruity helps to give point to the representation. The same two ideas of union and yet of pursuit are brought still more closely together in other parts of Scripture. For instance, there is a remarkable saying in one of the Psalms, translated in our Bible--'My soul followeth hard after Thee. Thy right hand upholdeth me,' where the expression 'followeth hard after' is a lame attempt at translating the perhaps impossible-to-be-translated fullness of the original, which reads 'My soul cleaveth after Thee.'

It is an incongruous combination of ideas, by its very incongruity and paradoxical form suggesting a profound truth--viz. that in all the conscious union and tenacious adherence to G.o.d which makes the Christian life, there is ever, also, a sense of distance which kindles aspiration and leads to the effort after continual progress. However close we may be to G.o.d, it is always possible to press closer. However full may be the union, it may always be made fuller; and the cleaving spirit will always be longing for a closer contact and a more blessed sense of being in touch with G.o.d.

So, as we climb, new heights reveal themselves, and the further we advance in the Christian life the more are we conscious of the infinite depths that yet remain to be traversed. Hence arises one great element of the blessedness of being a Christian--namely, that we need not fear ever coming to the end of the growth in holiness and the increase of joy and power that are possible to us. So that weariness, and the sense of having reached the limits that are possible on a given path, which sooner or later fall upon men that live for anything but G.o.d, can never be ours if we live for Him. But the oldest and most experienced will have the same forward-looking glances of hope and forward-directed steps of strenuous effort as the youngest beginner on the path; and a Paul will be able to say when he is 'Paul the aged,'

and 'the time of his departure is at hand,' that he 'forgets the things that are behind, and reaches forth unto the things that are before, while he presses towards the mark.' Let us be thankful for the endless progress which is possible to the Christian, and let us see to it that we are never paralysed into supposing that 'to-morrow must be _as_ this day,' but trust the infinite resources of our G.o.d, and be sure that we growingly make our own the growing gifts which He bestows.

And so, lastly, the fourth element in this a.n.a.lysis of a devout life is 'He kept the commandments of the Lord.' That is the outcome of them all. Faith, adhesion, aspiration, and progress, all vindicate their value and reality in the simple, homely way of practical obedience.

Let us learn two things. One as to the worthlessness of all these others, if they do not issue in this. Not that these inward emotions are ever to be despised, but that, if they are genuine in our hearts, they cannot but manifest themselves in our lives. And so, dear Christian friends! do you not build upon your faith, on your adherence to G.o.d, on your aspirations after Him, unless you can bring into court, as witnesses for these, daily and hourly, your efforts after the conformity of your will to His, in the great things and in the small. Then, and only then, may we be sure that our confidence is not a delusion, and that it is to Him that we cleave when our feet tread in the paths of goodness.