Expositions of Holy Scripture Volume I Part 31

Dear brethren, we come back to the old truth--all a man's hope of, and effort after, reformation and self-improvement must begin with the consciousness of sin, the lament over it, the longing for divine goodness, the opening of the heart for the reception thereof; and only then can we rise to these serene heights of purity of heart. This, and this alone, is the way by which 'a clean thing' can be brought 'out of an unclean one.' and men stained and foul with evil, and bound under the chains of that which is the mother of all evil, the undue making themselves the centres of their lives, can be washed and cleansed and emanc.i.p.ated, and G.o.d be made the end and the aim, the motive and the goal, the power and the reward, of all their work. Righteousness is a gift to begin with, and it is a gift bestowed on condition of 'repentance toward G.o.d, and faith in our Lord Jesus Christ.' We all have longings after purity, suppressed, dashed, contradicted a thousand times in our lives day by day, but there they are; and the only way by which they can be fully satisfied is when we go with our foul hands, empty as well as foul, and lift them up to G.o.d, and say, 'Give what Thou commandest, even the clean heart, and we shall be clean.'

But then, do not let us forget, either, that this gift bestowed not once and for ever, but continuously if there be continuous desire, is to be utilised, appropriated, worked into our characters, and worked out in our lives, by our own efforts, as well as by our own faith. 'Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiniess of flesh and spirit, perfecting holiness in the fear of the Lord.' 'Every man that hath this' gift bestowed, 'purifieth _himself_ even as He is pure.' He that brings to us the gift of regeneration, by which we receive the new nature which is free from sin, calls to each of us as He presents to us the basin with the cleansing water, 'Wash you, make you clean; put away the evil of your doings; ...

cease to do evil, learn to do well.' 'What G.o.d hath joined together let not man put asunder,' viz. the act of faith by which we receive, the act of diligence by which we use, the purifying power.

II. Note how the pure heart sees G.o.d.

One is tempted to plunge into mystical depths when speaking upon such a text as this, but I wish to resist the temptation now, and to deal with it in a plain, practical fas.h.i.+on. Of course I need not remind you, or do more than simply remind you, that the matter in question here is no perception by sense of Him who is invisible, nor is it, either, an adequate and direct knowledge and comprehension of Him who is infinite, and whom a man can no more comprehend than he can stretch his short arms round the flaming orb of the central sun. But still, there is a relation to G.o.d possible for sinful men when they have been purified through the faith that is in Jesus Christ, which is so direct, so immediate, that it deserves the name of vision; and which, as I believe, is the ground of a firmer cert.i.tude, and of a no less clear apprehension, than is the sense from which the name is borrowed. For the illusions of sense have no place in the sight which the pure heart has of its Father, G.o.d.

Only, remember that here, and in the interpretation of all such Scriptural words, we have ever to be guided and governed by the great principle which our Lord laid down, under very solemn circ.u.mstances, when He said: 'He that hath seen Me hath seen the Father.' Jesus Christ, whose name from eternity is the Word, is, from eternity to eternity, that which the name indicates--viz. the revealing activity of the eternal G.o.d. And, as I believe, wherever there have been kindled in men's hearts, either by the contemplation of nature and providence, or by the intuitions of their own spirits, any glints or glimpses of a G.o.d, there has been the operation of 'the Light that lighteth every man that cometh into the world.' And far beyond the limits of historical Revelation within Israel, as recorded in Scripture, that Eternal Word has been unveiling, as men's dim eyes were capable of perceiving it, the light of the knowledge of the glory of G.o.d. But for us who stand in the full blaze of that historical manifestation in the character and work of Jesus Christ our Saviour, our vision of G.o.d is neither more nor less than the apprehension and the realisation of Christ as 'G.o.d manifest in the flesh.'

Whether you call it the vision of G.o.d, or whether you call it communion with G.o.d in Jesus Christ, or whether you fall back upon the other metaphor of G.o.d dwelling in us and we dwelling in G.o.d, it all comes to the same thing, the consciousness of His presence, the realisation of His character, the blessed a.s.surance of loving relations with Him, and the communion in mind, heart, will, and conduct, with G.o.d who has come near to us all in Jesus Christ.

Now, I need not remind you, I suppose, that for such a realisation and active, real communion, purity of heart is indispensable. That is no arbitrary requirement, but inherent, as we all know, in the very nature of the case. If we think of what He is, we shall feel that only the pure in heart can really pa.s.s into loving fellows.h.i.+p with Him. 'How can two walk together except they be agreed?' And if we reflect upon the history of our own feelings and realisation of G.o.d's presence with us, we shall see that impurity always drew a membrane over the eye of our souls, or cast a mist of invisibility over the heavens. The smallest sin hides G.o.d from us. A very, very little grain of dye stuff will darken miles of a river, and make it incapable of reflecting the blue sky and the sparkling stars. The least evil done and loved blurs and blots, if it does not eclipse, for us the doers the very Sun of Righteousness Himself. No sinful men can walk in the midst of that fiery furnace and not be consumed. 'The pure in heart'--and only they--'shall see G.o.d.'

Nor need I remind you, I suppose, that in this, as in all these Beat.i.tudes, the germinal fulfilment in the present life is not to be parted off by a great gap from the perfect fulfilment in the life which is to come. And so I do not dwell so much on the differences, great and wonderful as these must necessarily be, between the manner of apprehension and communion with G.o.d which it is reserved for heaven to bestow upon us, and the manner of those which we may enjoy here; but I rather would point to the blessed thought that in essence they are one, however in degree they may be different. No doubt, changed circ.u.mstances, new capacities, the withdrawal of time and sense, the dropping away of the veil of flesh, which is the barrier between us and the unseen order of things in which 'we live and move and have our being,' will induce changes and progresses in the manner and in the degree of that vision about which it would be folly for us to speak. If there were anything here with which we could compare the state of the blessed in heaven, in so far as it differs from their state on earth, we could form some conception of these differences; but if there were anything here with which we could compare it, it would be less glorious than it is. It is well that we should have to say, 'Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things that G.o.d hath prepared.' So let us be thankful that 'it doth not yet appear what we shall be'; and let us never allow our ignorance of the manner to make us doubt or neglect the fact, seeing that we know 'that when He shall appear ... we shall see Him as He is.'

III. Lastly, notice how this sight brings blessedness.

There is nothing else that will 'satisfy the eye with seeing.' The vision of G.o.d, even in that incipient and imperfect form which is possible upon earth, is the one thing that will calm our distractions, that will supply our needs, that will lift our lives to a level of serene power and blessedness, unattainable by any other way. Such a sight will dim all the dazzling illusions of earth, as, when the sun leaps into the heavens, the stars hide their faces and faint into invisibility. It will make us lords of ourselves, masters of the world, kings over time and sense and the universe. Everything will be different when 'earth is crammed with heaven, and every common bush afire with G.o.d.' That is what is possible for a Christian holding fast by Jesus Christ, and in Him having communion with the Father and the Holy Spirit.

Brethren, I venture to say no word about the blessedness of that future.

Heaven's golden gates keep their secret well. Even the purest joys of earth, about which poets have sung for untold centuries, after all singing need to be tasted before they are conceived of; and all our imaginings about the blessedness yonder is but like what a chrysalis might dream in its tomb as to the life of the radiant winged creature which it would one day become. Let us be content to be ignorant, and believe with confidence that we shall find that the vision of G.o.d is the heaven of heavens.

We shall owe that eternal vision to the eternal Revealer; for, as I believe, Scripture teaches us that it is only in Him that the glorified saints see the Father, as it is only in Him that here on earth we have the vision of G.o.d. That sight is not, like the bodily sense to which it is compared, a far-off perception of an ungrasped brightness, but it is the actual possession of what we behold. We see G.o.d when we have G.o.d.

When we have G.o.d we have enough.

But I dare not close without one other word. There _is_ a vision of G.o.d possible to an impure heart, in which there is no blessedness. There comes a day in which 'they shall call upon the rocks to fall and cover them from the face of Him that sits upon the throne.' The alternative is before each of us, dear friends--either 'every eye shall see Him, and they also which pierced Him; and all kindreds of the earth shall wail because of Him'; or, 'I shall behold Thy face in righteousness. I shall be satisfied, when I awake, with Thy likeness.' If we cry, 'Create a clean heart in me, O G.o.d!' He will answer, 'I will give you a new heart, and take away the stony heart out of your flesh, and I will give you a heart of flesh, and I will pour clean water upon you, and ye shall be clean.'

THE SEVENTH BEAt.i.tUDE

'Blessed are the peacemakers: for they shall be called the children of G.o.d.' MATT. v. 9.

This is the last Beat.i.tude descriptive of the character of the Christian. There follows one more, which describes his reception by the world. But this one sets the top stone, the s.h.i.+ning apex, upon the whole temple-structure which the previous Beat.i.tudes had been gradually building up. You may remember that I have pointed out in previous sermons how all these various traits of the Christian life are deduced from the root of poverty of spirit. You may also remember how I have had occasion to show that if we consider that first Beat.i.tude, 'Blessed are the poor in spirit,' as the root and mother of all the rest, the remainder are so arranged as that we have alternately a grace which regards mainly the man himself and his relations to G.o.d, and one which also includes his relations to man.

Now there are three of these which look out into the world, and these three are consummated by this one of my text. These are 'the meek,'

which describes a man's att.i.tude to opposition and hatred; 'the merciful,' which describes his indulgence in judgment and his pitifulness in action; and 'the peacemakers.' For Christian people are not merely to bear injuries and to recompense them with pity and with love, but they are actively to try to bring about a wholesomer and purer state of humanity, and to breathe the peace of G.o.d, which pa.s.ses understanding, over all the janglings and struggles of this world.

So, I think, if we give a due depth of significance to that name 'peacemaker,' we shall find that this grace worthily completes the whole linked series, and is the very jewel which clasps the whole chain of Christian and Christ-like characteristics.

I. How are Christ's peacemakers made?

Now there are certain people whose natural disposition has in it a fine element, which diffuses soothing and concord all around them. I dare say we all have known such--perhaps some good woman, without any very s.h.i.+ning gifts of intellect, who yet dwelt in such peace of heart herself that conflict and jangling were rebuked in her presence. And there are other people who love peace, and seek after it in the cowardly fas.h.i.+on of letting things alone; whose 'peacemaking' has no n.o.bler source than hatred of trouble, and a wish to let sleeping dogs lie. These, instead of being peacemakers, are war-makers, for they are laying up materials for a tremendous explosion some day.

But it is a very different temper that Jesus Christ has in view here, and I need only ask you to do again what we have had occasion to do in the previous sermons of this series--to link this characteristic with those that go before it, of which it is regarded as being the bright and consummate flower and final outcome. No man can bring to others that which he does not possess. Vainly will he whose own heart is torn by contending pa.s.sions, whose own life is full of animosities and unreconciled outstanding causes of alienation and divergence between him and G.o.d, between him and duty, between him and himself, ever seek to shed any deep or real peace amongst men. He may superficially solder some external quarrels, but that is not all that Jesus Christ means. His peacemakers are created by having pa.s.sed through all the previous experiences which the preceding verses bring out. They have learned the poverty of their own spirits. They have wept tears, if not real and literal, yet those which are far more agonising--tears of spirit and conscience--when they have thought of their own demerits and foulnesses.

They have bowed in humble submission to the will of G.o.d, and even to that will as expressed by the antagonisms of man. They have yearned after the possession of a fuller and n.o.bler righteousness than they have attained. They have learned to judge others with a gentle judgment because they know how much they themselves need it, and to extend to others a helping hand because they are aware of their own impotence and need of succour. They have been led through all these, often painful, experiences into a purity of heart which has been blessed by some measure of vision of G.o.d; and, having thus been equipped and prepared, they are fit to go out into the world and say, in the presence of all its tempests, 'Peace! be still.' Something of the miracle-working energy of the Master whom they serve will be shed upon those who serve Him.

Brethren, the peacemaker who is worthy of the name must have gone through these deep spiritual experiences. I do not say that they are to come in regular stages, separable from each other. That is not the way in which a character mounts towards G.o.d. It does so not by a flight of steps, at distinctly different elevations, but rather by an ascending slope. And, although these various Christian graces which precede that of my text are separable in thought, and are linked in the fas.h.i.+on that our Lord sets forth in experience, they may be, and often are, contemporaneous.

But whether separated from one another in time or not, whether this life-preparation, of which the previous verses give us the outline, has been realised drop by drop, or whether it has been all flooded on to the soul at once, as it quite possibly has, in some fas.h.i.+on or other it must precede our being the sort of peacemakers that Christ desires and blesses.

There is only one more point that I would make here before I go on, and that is, that it is well to notice that the climax of Christian character, according to Jesus Christ Himself, is found in our relations to men, and not in our relation to G.o.d. Wors.h.i.+p of heart and spirit, devout emotions of the sacredest, sweetest, most hallowed and hallowing sort, are absolutely indispensable, as I have tried to show you. But equally, if not more, important is it for us to remember that the purest communion with G.o.d, and the selectest emotional experiences of the Christian life, are meant to be the bases of active service; and that, if such service does not follow these, there is good reason for supposing that these are spurious, and worth very little. The service of man is the outcome of the love of G.o.d. He who begins with poverty of spirit is perfected when, forgetting himself, and coming down from the mountain-top, where the Shekinah cloud of the Glory and the audible voice are, he plunges into the struggles of the mult.i.tude below, and frees the devil-ridden boy from the demon that possesses him. Begin by all means with poverty of spirit, or you will never get to this--'Blessed are the peacemakers.' But see to it that poverty of spirit leads to the meekness, the mercifulness, the peace-bringing influence which Christ has p.r.o.nounced blessed.

II. What is the peace which Christ's peacemakers bring?

This is a very favourite text with people that know very little of the depths of Christianity. They fancy that it appeals to common sense and men's natural consciences, apart altogether from minutenesses of doctrine or of Christian experience. They are very much mistaken. No doubt there is a surface of truth, but only a surface, in the application that is generally given to these words of our text, as if it meant nothing more than 'he is a good man that goes about and tries to make contending people give up their quarrels, and produces a healing atmosphere of tranquillity wherever he goes.' That is perfectly true, but there is a great deal more in the text than that. If we consider the Scriptural usage of this great word 'peace,' and all the ground that it covers in human experience; if we remember that it enters as an element into Christ's own name, the 'Peace-Bringer,' the 'Prince of Peace'; and if we notice, as I have already done, the place which this Beat.i.tude occupies in the series, we shall be obliged to look for some far deeper meaning before we can understand the sweep of our Lord's intention here.

I do not think that I am going one inch too far, or forcing meanings into His words which they are not intended to bear, when I say that the first characteristic of the peace, which His disciples have been pa.s.sed through their apprentices.h.i.+p in order to fit them to bring, is the peace of reconciliation with G.o.d. The cause of all the other fightings in the world is that men's relation to the Father in heaven is disturbed, and that, whilst there flow out from Him only amity and love, these are met by us with antagonism often, with opposition of will often, with alienation of heart often, and with indifference and forgetfulness almost uniformly. So the first thing to be done to make men at peace with one another and with themselves is to rectify their relation to G.o.d, and bring peace there.

We often hear in these days complaints of Christian Churches and Christian people because they do not fling themselves, with sufficient energy to please the censors, into movements which are intended to bring about happier relations in society. The longest way round is sometimes the shortest way home. It does not belong to all of us Christians, and I doubt whether it belongs to the Christian Church as such at all, to fling itself into the movements to which I have referred. But if a man go and carry to men the great message of a reconciled and a reconciling G.o.d manifest in Jesus Christ, and bringing peace between men and G.o.d, he will have done more to sweeten society and put an end to hostility than I think he will be likely to do by any other method. Christian men and women, whatever else you and I are here for, we are here mainly that we may preach, by lip and life, the great message that in Christ is our peace, and that G.o.d 'was in Christ reconciling the world to Himself.'

We are not to leave out, of course, that which is so often taken as being the sole meaning of the great word of my text. There is much that we are all bound to do to carry the tranquillising and soothing influences of Gospel principles and of Christ's example into the littlenesses of daily life. Any fool can stick a lucifer match into a haystack and make a blaze. It is easy to promote strife. There is a malicious love of it in us all; and ill-natured gossip has a great deal to do in bringing it about. But it takes something more to put the fire out than it did to light it, and there is no n.o.bler office for Christians than to seek to damp down all these devil's flames of envy and jealousy and mutual animosity. We have to do it, first, by making very sure that we do not answer scorn with scorn, gibes with gibes, hate with hate, but 'seek to overcome evil with good.' It takes two to make a quarrel, and your most hostile antagonist cannot break the peace unless you help him. If you are resolved to keep it, kept it will be.

May I say another word? I think that our text, though it goes a good deal deeper, does also very plainly tell us Christian folk what is our duty in relation to literal warfare. There is no need for me to discuss here the question as to whether actual fighting with armies and swords is ever legitimate or not. It is a curious kind of Christian duty certainly, if it ever gets to be one. And when one thinks of the militarism that is crus.h.i.+ng Europe and driving her ignorant cla.s.ses to wild schemes of revolution; and when one thinks of the h.e.l.l of battlefields, of the miseries of the wounded, of mourning widows, of ruined peaceful peasants, of the devil's pa.s.sions that war sets loose, some of us find it extremely hard to believe that all that is ever in accordance with the mind of Christ. But whether you agree with me in that or no, surely my text points to the duty of the Christian Church to take up a very much more decisive position in reference to the military spirit than, alas! it ever has done. Certainly it does seem to be not very obviously in accordance with Christ's teachings that men-of-war should be launched with a religious service, or that _Te Deums_ should be sung because thousands have been killed. It certainly does seem to be something like a satire on European Christianity that one of the chief lessons we have taught the East is that we have instructed the j.a.panese how to use Western weapons to fight their enemies. Surely, surely, if Christian churches laid to heart as they ought these plain words of the Master, they would bring their united influence to bear against that demon of war, and that pinchbeck, spurious glory which is connected with it. 'Blessed are the peacemakers': let us try to earn the benediction.

III. Lastly, note the issue of this peacemaking.

'They shall be called the sons of G.o.d.' Called? By whom? Christ does not say, but it should not be difficult to ascertain. It seems to me that to suppose that it is by men degrades this promise, instead of making it the climax of the whole series. Besides, it is not true that if a Christian man lives as I have been trying to describe, protesting against certain evils, trying to diffuse an atmosphere of peace round about him; and, above all, seeking to make known the Name of the great Peacemaker, men will generally call him a 'son of G.o.d.' The next verse but one tells us what they will call him. 'Blessed are ye when men shall revile you, and persecute you, and say all manner of evil against you falsely for My sake.' They are a great deal more likely to have stones and rotten eggs flung at them than to be pelted with bouquets of scented roses of popular approval. No! no! it is not man's judgment that is meant here. It matters very little what men call us. It matters everything what G.o.d calls us. It is He who will call them 'sons of G.o.d.'

So the Apostle John thought that Christ meant, for he very beautifully and touchingly quotes this pa.s.sage when he says, 'Beloved! behold what manner of love the Father hath bestowed upon us, that we should be called the sons of G.o.d.'

G.o.d's calling is a recognition of men for what they are. G.o.d owns the man that lives in the fas.h.i.+on that we have been trying to outline--G.o.d owns him for His child; manifestly a son, because he has the Father's likeness. 'Be ye therefore imitators of G.o.d as beloved children, and walk in love.' G.o.d in Christ is the first Peacemaker, and they who go about the world proclaiming His peace and making peace, bear the image of the heavenly, and are owned by G.o.d as His sons.

What does that owning mean? Well, it means a great deal which has yet to be disclosed, but it means this, too, that the whisper of the Voice which owns us for children will be heard by ourselves. The Spirit which cries, 'Abba, Father!' will open our ears to hear Him say, 'Thou art My beloved Son.' Or, to put it into plain English, there is no surer way by which we can come to the calm, happy, continual consciousness of being the children of G.o.d than by this living like Him, to spread the peace of G.o.d over all hearts.

I have said in former sermons that all these promises, which are but the natural outcome of the characteristics to which they are attached, have a double reference, being fulfilled in germ here, and in maturity hereafter. Like the rest, this one has that double reference. For the consciousness, here and now, that we are the children of G.o.d is but, as it were, the morning twilight of what shall hereafter be an typesetting meridian suns.h.i.+ne. What depths of divine a.s.similation, what mysteries of calm, peaceful, filial fellows.h.i.+p, what riches beyond count of divine inheritance, lie in the name of son, the possession of these alone can tell. For the same Apostle, whose comment upon these words we have already quoted, goes on to say, 'It doth not yet appear what we shall be.'

Only we have one a.s.surance, wide enough for all antic.i.p.ation, and firm enough for solid hope: 'If children, then heirs; heirs of G.o.d, and joint-heirs with Christ.' He must make us sons before we can be called sons of G.o.d. He must give us peace with G.o.d, with ourselves, with men, with circ.u.mstances, before we can go forth effectually to bring peace to others. If He has given us these good things, He has bound us to spread them. Let us do so. And if our peace ever is spoken in vain as regards others, it will come back to us again; and we shall be kept in perfect peace, even in the midst of strife, until we enter at last into the city of peace and serve the King of Peace for ever.

THE EIGHTH BEAt.i.tUDE

'Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.'--MATT. v. 10.

We have seen the description of the true subjects of the kingdom growing into form and completeness before our eyes in the preceding verses, which tell us what they are in their own consciousness, what they are in their longings, what they become in inward nature by G.o.d's gift of purity, how they move among men as angels of G.o.d, meek, merciful, peace-bringing. Is anything more needed for complete portraiture, any added touch to the picture? Yes--what the world is to them, what are its wages for such work, what its perception of such characters. Their relations to it are those of peace-bringers, reconcilers; its to them are those of hostility and dislike. Blessed are the persecuted for righteousness' sake.

I take these words to be as universal and permanent in their application as any which have preceded them. This characteristic is, like all the others, the result of those which go before it and presupposes their continuous operation. The benediction which is attached is not an arbitrary promise, but stands in as close a relation of consequence to the characteristic as do the others. And it is marked out as the last in the series by being a repet.i.tion of the first, to express the idea of completeness, a rounded whole; to suggest that all the others are but elements of this, and that the initial blessing given to the poor in spirit is identical with that which is the reward of the highest Christian character, the one possessing implicitly what the other has in full development.

1. The world's recompense to the peace-bringers.

It may be thought that this clause, at all events, has reference to special epochs only, and especially to the first founding of Christianity. Such a reference, of course, there is. And very remarkable is it how clearly and honestly Christ always warned would-be disciples of what they would earn in this world by following Him.

But He seems to take especial pains to show that He here proclaims a principle of equal generality with the others, by separating the application of it to His immediate hearers which follows in the next verse, from the universal statement in the text. Their individual experience was but to ill.u.s.trate the general rule, not to exhaust it.

And you remember how frequently the same thought is set forth in Scripture in the most perfectly general terms.

1. Notice that antagonism is inevitable between a true Christian and the world.

Take the character as it is sketched in verses preceding. Point by point it is alien from the sympathies and habits of irreligious men. The principles are different, the practices are different.

A true Christian ought to be a standing rebuke to the world, an incarnate conscience.