Expositions of Holy Scripture Volume III Part 26

THE SERVANT AS HIS LORD (1 John iv. 17) 338

LOVE AND FEAR (1 John iv. 18) 347

THE RAY AND THE REFLECTION (1 John iv. 19) 355

I. PETER

SOJOURNERS OF THE DISPERSION

'Peter, an Apostle of Jesus Christ, to the strangers scattered ...'--1 Peter i. 1.

The words rendered 'strangers scattered' are literally 'sojourners of the Dispersion,' and are so rendered in the Revised Version. The Dispersion was the recognised name for the Jews dwelling in Gentile countries; as, for instance, it is employed in John's Gospel, when the people in Jerusalem say, 'Whither will this man go that we shall not find Him? Will he go to the Dispersion amongst the Greeks?' Obviously, therefore the word here may refer to the scattered Jewish people, but the question arises whether the letter corresponds to its apparent address, or whether the language which is employed in it does not almost oblige us to see here a reference, not to the Jew, but to the whole body of Christian people, who, whatever may be their outward circ.u.mstances, are, in the deepest sense, in the foundations of their life, if they be Christ's, 'strangers of the Dispersion.'

Now if we look at the letter we find such words as these--'The times of your ignorance'--'your vain manner of life handed down from your fathers'--'in time past were not a people'--'the time past may suffice to have wrought the will of the Gentiles'--all of which, as you see, can only be accommodated to Jewish believers by a little gentle violence, but all of which find a proper significance if we suppose them addressed to Gentiles, to whom they are only applicable in the higher sense of the words to which I have referred. If we understand them so, we have here an instance of what runs all through the letter; the taking hold of Jewish ideas for the purpose of lifting them into a loftier region, and transfiguring them into the expression of Christian truth.

For example, we read in it: 'Ye are an elect race, a royal priesthood, a holy nation'; and again: 'Ye are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices.' These and other similar pa.s.sages are instances of precisely the same transference of Jewish ideas as I find, in accordance with many good commentators, in the words of my text.

So, then, here is Peter's notion of--

I. What the Christian Life is.

All those who really have faith in Jesus Christ are 'strangers of the Dispersion'; scattered throughout the world, and dwelling dispersedly in an order of things to which they do not belong, 'seeking a city which hath foundations.' The word 'strangers' means, originally, persons for a time living in an alien city. And that is the idea that the Apostle would impress upon us as true for each of us, in the measure in which our Christianity is real. For, remember, although all men may be truly spoken of as being 'pilgrims and sojourners upon the earth' by reason of both the shortness of the duration of their earthly course and the disproportion between their immortal part and the material things amongst which they dwell, Peter is thinking of something very different from either the brevity of earthly life or the infinite necessities of an immortal spirit when he calls his Christian brethren strangers. Not because we are men, not because we are to die soon, and the world is to outlast us; not because other people will one day live in our houses and read our books and sit upon our chairs, and we shall be forgotten, but because we are Christ's people are we here sojourners, and must regard this as not our rest. Not because our immortal soul cannot satisfy itself, however it tries, upon the trivialities of earth any more than a human appet.i.te can on the husks that the swine do eat, but because new desires, tastes, aspirations, affinities, have been kindled in us by the new life that has flowed into us; therefore the connection that other men have with the world, which makes some of them altogether 'men of the world, whose portion is in this life,' is for us broken, and we are strangers, scattered abroad, solitary, not by reason of the inevitable loneliness in which, after all love and companions.h.i.+p, every soul lives; not by reason of losses or deaths, but by reason of the contrariety between the foundation of our lives, and the foundation of the lives of the men round us; therefore we stand lonely in the midst of crowds; strangers in the ordered communities of the world.

Ah, there is no solitude so utter as the solitude of being the only man in a crowd that has a faith in his heart, and there is no isolating power like the power of rending all ties that true attachment with Jesus Christ has. 'Think not that I am come to bring peace on earth, but a sword'--to set a man against his own household, if they be not of the household of faith. These things are the inevitable issues of religion--to make us strangers, isolated in the midst of this world.

And now let us think of--

II. Some of the plain consequent duties that arise from this characteristic of the Christian Life.

Let me put them in the shape of one or two practical counsels. First let us try to keep up, vivid and sharp, a sense of separation. I do not mean that we should withdraw ourselves from sympathies, nor from services, nor from the large area of common ground which we have with our fellows, whether they be Christians or no--with our fellow-citizens; with those who are related to us by various bonds, by community of purpose, of aim, of opinion, or of affection. But just as Abraham was willing to go down into the plain and fight for Lot, though he would not go down and live in Sodom, and just as he would enter into relations of amity with the men of the land, and yet would not abandon his black camels'-hair tent, pitched beneath the terebinth tree, in order to go into their city and abide with them, so one great part of the wisdom of a Christian man is to draw the line of separation decisively, and yet to keep true to the bond of union. Unless Christian people do make a distinct effort to keep themselves apart from the world and its ways, they will get confounded with these, and when the end comes they will be destroyed with them.

Sometimes voyagers find upon some lonely island an English castaway, who has forgotten home, and duty, and everything else, to luxuriate in an easy life beneath tropical skies, and has degraded himself to the level of the savage islanders round him. There are professing Christians--perhaps in my audience--who, like that poor castaway, have 'forgotten the imperial palace whence they came,' and have gone down and down and down, to live the fat, contented, low lives of the men who find their good upon earth and not in heaven. Do you, dear brethren, try to keep vivid the sense that you belong to another community. As Paul puts it, with a metaphor drawn from Gentile instead of from Jewish life, as in our text, 'Our citizens.h.i.+p is in heaven.' Philippi, to the Christian Church of which that was said, was a Roman colony; and the characteristics of a Roman colony were that the inhabitants were enrolled as members of the Roman tribes, and had their names on the register of Rome, and were governed by its laws. So we, living here in an outlying province, have our names written in the 'Golden Book' of the citizens of the new Jerusalem. Do not forget, if I might use a very homely ill.u.s.tration, what parish your settlement is in; remember what kingdom you belong to.

Again, if we are strangers of the Dispersion, let us live by our own country's laws, and not by the codes that are current in this foreign land where we are settled for a time. You remember what was the complaint of the people in Persia to Esther's king? 'There is a people whose laws are different from all the peoples that be upon the earth.'

That was an offence that could not be tolerated in a despotism that ground everything down to the one level of a slavish uniformity. It will be well for us Christian people if men look at us, and say, 'Ah, that man has another rule of conduct from the one that prevails generally. I wonder what is the underlying principle of his life; it evidently is not the same as mine.'

Live by our King's law. People in our colonies, at least the officials, set wonderful store by the approbation of the Colonial Office at home.

It does not matter what the colonial newspapers say, it is 'what will they say in Downing Street?' And if a despatch goes out approving of their conduct, neighbours may censure and sneer as they list. So we Christians have to report to Home, and have so to live 'that whether present or absent'--in a colony or in the mother country--'we may be well pleasing unto Him.'

Keep up the honour and advance the interests of your own country. You are here, among other reasons, to represent your King, and people take their notions of Him very considerably from their experience of you. So see to it that you live like the Master whom you say you serve.

The Russian Government sends out what are called military colonies, studded along the frontier, with the one mission of extending the empire. We are set along the frontier with the same mission. The strangers are scattered. Congested, they would be less useful; dispersed, they may push forward the frontiers. Seed in a seed-basket is not in its right place; but sown broadcast over the field, it will be waving wheat in a month or two. 'Ye are the salt of the earth'--salt is _sprinkled_ over what it is intended to preserve. You are the strangers of the Dispersion, that you may be the messengers of the Evangelisation.

Lastly, let us be glad when we think, and let us often think, of--

III. The Home in Glory.

That is a beautiful phrase which pairs off with the one in my text, in which another Apostle speaks of the ultimate end as 'our gathering together in Christ.' All the scattered ones, like chips of wood in a whirlpool, drift gradually closer and closer, until they unite in a solid ma.s.s in the centre. So at the last the 'strangers' are to be brought and settled in their own land, and their lonely lives are to be filled with happy companions.h.i.+p, and they to be in a more blessed unity than now. 'Fellow-citizens with the saints and of the household of G.o.d.'

If we, dwelling in this far-off land, were habitually to talk, as Australians do of coming to England of 'going home,' though born in the colony, it would be a glad day for us when we set out on the journey. If Christian people lived more by faith, as they profess to do, and less by sight, they would oftener think of the home-coming and the union; and would be happy when they thought that they were here but for awhile, and when they realised these two blessed elements of permanence and of companions.h.i.+p, which another Apostle packs into one sentence, along with that which is greater than them both, 'so shall we ever be with the Lord.'

BY, THROUGH, UNTO

'... Kept by the power of G.o.d through faith unto salvation ready to be revealed in the last time.'--1 Peter i. 5.

The Revised Version subst.i.tutes 'guarded' for 'kept,' and the alteration, though slight, is important, for it not only more accurately preserves the meaning of the word employed, but it retains the military metaphor which is in it. The force of the expression will appear if I refer, in a sentence, to other cases in which it is employed in the New Testament. For instance, we read that the governor of Damascus '_kept_ the city with a garrison,' which is the same word, and in its purely metaphorical usage Paul employs it when he says that 'the peace of G.o.d shall keep'--guard, garrison--'your hearts and minds in Christ Jesus.'

We have to think of some defenceless position, some unwalled village out in the open, with a strong force round it, through which no a.s.sailant can break, and in the midst of which the weakest can sit secure. Peter thinks that every Christian has a.s.sailants whom no Christian by himself can repel, but that he may, if he likes, have an impregnable ring of defence drawn round him, which shall fling back in idle spray the wildest onset of the waves, as a breakwater or a cliff might do.

Then there is another very beautiful and striking point to be made, and that is the connection between the words of my text and those immediately preceding. The Apostle has been speaking about 'the inheritance incorruptible, and undefiled, and that fadeth not away,' and he says 'it is reserved in Heaven for you who are kept.' So, then, the same power is working on both sides of the veil, preserving the inheritance for the heirs, and preserving the heirs for the inheritance.

It will not fail them, and they will not miss it. It were of little avail to care for either of the two members separately, but the same hand that is preparing the inheritance and making it ready for the owners is round about the pilgrims, and taking care of them till they get home.

So, then, our Apostle is looking at this keeping in three aspects, suggested by his three words 'by,' 'through,' 'unto,' which respectively express the real cause or power, the condition or occasion on which that power works, and the end or purpose to which it works. So these three little words will do for lines on which to run our thoughts now--'by,'

'through,' 'for.'

I. In the first place, what are we guarded for?

'Guarded ... unto salvation.' Now that great word 'salvation' was a new and strange one to Peter's readers--so new and strange that probably they did not understand it in its full n.o.bleness and sweep. Our understanding of it, or, at least, our impression of it, is weakened by precisely the opposite cause. It has become so tarnished and smooth-rubbed that it creates very little definite impression. Like a bit of seaweed lifted out of the sunny waves which opened its fronds and brightened its delicate colours, it has become dry and hard and sapless and dim. But let me try for one moment to freshen it for our conceptions and our hearts. Salvation has in it the double idea of being made safe, and being made sound. Peril threatening to slay, and sickness unto death, are the implications of the conditions which this great word presupposes. The man that needs to be saved needs to be rescued from peril and needs to be healed of a disease. And if you do not know and feel that that is _you_, then you have not learned the first letters of the alphabet which are necessary to spell 'salvation.' You, I, every man, we are all sick unto death, because the poison of self-will and sin is running hot through all our veins, and we are all in deadly peril because of that poison-peril of death, peril arising from the weight of guilt that presses upon us, peril from our inevitable collision with the Divine law and government which make for righteousness.

And so salvation means, negatively, the deliverance from all the evils, whether they be evils of sorrow or evils of sin, which can affect a man, and which do affect us all in some measure. But it means far more than that, for G.o.d's salvation is no half-and-half thing, contented, as some benevolent man might be, in a widespread flood or disaster, with rescuing the victims and putting them high up enough for the water not to reach them, and leaving them there s.h.i.+vering cold and starving. But when G.o.d begins by taking away evils, it is in order that He may clear a path for flooding us with good. And so salvation is not merely what some of you think it is, the escape from a h.e.l.l, nor only what some of you more n.o.bly take it to be, a deliverance from the power of sin in your hearts; but it is the invest.i.ture of each of us with every good and glory, whether of happiness or of purity, which it is possible for a man to receive and for G.o.d to give. It is the great word of the New Testament, and they do a very questionable service to humanity who weaken the grandeur and the greatness of the Scriptural conception of salvation, by weakening the darkness and the terribleness of the Scriptural conception of the dangers and the sicknesses from which it delivers.

But, then, there is another point that I would suggest raised by the words of my text in their connection. Peter is here evidently speaking about a future manifestation of absolute exemption from all the ills that flesh and spirit are heir to, and radiant investure with all the good that humanity can put on, which lies beyond the great barrier of this mortal life. And that complete salvation, in its double aspect, is obviously the end for which all that guarding of life is lavished upon us, as it is the end for which all the discipline of life is given to us, and as it is the end for which the bitter agony and pain of the Christ on the Cross were freely rendered. But that ultimate and superlative perfection has its roots and its beginning here. And so in Scripture you find salvation sometimes regarded as a thing in the past experience of every Christian man which he received at the very beginning of his course, and sometimes you have it treated as being progressive, running on continually through all his days; and sometimes you have it treated, as in my text, as laid up yonder, and only to be reached when life is done with. But just a verse or two after my text we read that the Christian man here, on condition of his loving Jesus Christ and believing in Him, rejoices because he here and now 'receives the end of his faith, even the salvation of his soul.' And so there are the two things--the incipient germ to-day, the full-foliaged fruit-bearing tree planted in the higher house of the Lord.

These two things are inseparably intertwined. The Christian life in its imperfection here, the partial salvation of to-day demands, unless the universe is a chaos and there is no personal G.o.d the centre of it, a future life, in which all that is here tendency shall be realised possession, and in which all that here but puts up a pale and feeble shoot above the ground, shall grow and blossom and bear fruit unto life eternal. 'Like the new moon with a ragged edge, e'en in its imperfections beautiful,' all the characteristics of Christian life on earth prophesy that the orb is crescent, and will one day round itself into its pure silvery completeness. If you see a great wall in some palace, with slabs of polished marble for most of its length, and here and there stretches of course rubble shoved in, you would know that that was not the final condition, that the rubble had to be cased over, or taken out and replaced by the lucent slab that reflected the light, and showed, by its reflecting, its own mottled beauty. Thus the very inconsistencies, the thwarted desires, the broken resolutions, the aspiration that never can clothe themselves in the flesh of reality, which belong to the Christian life, declare that this is but the first stage of the structure, and point onwards to the time when the imperfections shall be swept away, 'and for bra.s.s He will bring gold, for iron He will bring silver,' and then the windows shall be set 'in agates, and the gates in carbuncles, and all the borders in pleasant stones.' Perfect salvation is obviously the only issue of the present imperfect salvation.

That is what you are 'kept' for. That is what Christ died to bring you.

That is what G.o.d, like a patient workman bringing out the pattern in his loom by many a throw of a sharp-pointed shuttle, and much twisting of the threads into patterns, is trying to make of you, and that is what Christ on the Cross has died to effect. Brethren, let us think more than we do, not only of the partial beginnings here, but of that perfect salvation for which Christian men are being 'kept' and guarded, and which, if you and I will observe the conditions, is as sure to come as that X, Y, Z follow A, B, C. That is what we are kept for.

II. Notice what we are guarded by.

'The _power_ of G.o.d,' says Peter, laying hold of the most general expression that he can find, not caring to define ways and means, but pointing to the one great force that is sure to do it.

Now if we were to translate with perfect literality, we should read, not _by_ the power of G.o.d, but _in_ the power of G.o.d. And whilst it is quite probable that what Peter meant was 'by,' I think it adds great force and beauty to the pa.s.sage, and is entirely accordant with the military metaphor, which I have already pointed out, if we keep the simple local sense of the word, and read, 'guarded _in_ the power of G.o.d.' And that suggests a whole stream of Scriptural representations, both in the Old and in the New Testament. Let me recall one or two. 'The name of the Lord is a strong tower; the righteous runneth into it and is safe.' 'He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty.' 'Israel shall dwell safely,' says one of the old prophets, 'in unwalled villages, for I will be a wall of fire round about her.' The psalmist said, 'The Angel of the Lord encampeth round about them that fear Him.' And all these representations concur in this one thought, that we are safe, enclosed in G.o.d, and that He, by His power, compa.s.ses us about. And so no foe can get at us who cannot break down or climb over the encircling wall of defence. An army in an enemy's country will march in hollow square, and put its most precious treasures, or its weaker members, its sick, its women, its children, its footsore, into the middle there, and with a line of lances on either side, and stalwart arms to wield them, the feeblest need fear no foe. We 'are kept in the power of G.o.d unto salvation.'

But do not forget how, far beyond the psalmist and prophet, and in something far more sublime and wonderful than a poetic figure, the New Testament catches up the same phrase, and gives us, as the condition of vitality, as the condition of fertility, as the condition of tranquillity, as the condition of security, the same thing--'in Christ.'

Remember His very last words prior to His great intercessory prayer, in which He spoke about keeping those that were given Him in His name. And just before that He said to them, 'In the world ye shall have tribulation, but in Me ye shall have peace.' Kept, guarded as behind the battlements of some great fort, which has in its centre a quiet, armoured chamber into which no noise of battle, nor shout of foeman, can ever come. 'In Christ,' though the world is all in arms without, 'ye shall have peace.' 'Guarded in the power of G.o.d unto salvation.'

III. Lastly, what we are kept through.

'Through faith.' Now there we come across another of the words which we know so well that we do not understand them. You all think that it is the right thing for me to preach about 'faith.' I daresay some of you have never tried to apprehend what it means. And I daresay there are a great many of you to whom the utterance of the word suggests that I am plunging into the bathos and commonplaces of the pulpit. Perhaps, if you would try to understand it, you would find it was a bigger thing than you fancied. What is faith? I will give you another expression that has not so many theological accretions sticking to it, and which means precisely the same thing--trust. And we all know that we do not trust with our heads, but with our hearts and wills. You may believe undoubtedly, and have no faith at all, for it is the heart and the will that go forth, and clutch at the thing trusted; or, as I should rather say, at the person trusted; for, at bottom, what we trust is always a person, and even when we 'trust to nature,' it is because, more or less clearly, we feel that somehow or other at the back of nature there is a Will and an Intelligence that are working and trustworthy. However, that is a subject that I do not need to touch upon here. Faith is trust, trust in a Person, trust that, like the fabled G.o.ddess rising, radiant and aspiring to the heavens, out of the roll of the tempestuous ocean, springs from the depths of absolute self-distrust and diffidence. There is a spurious kind of faith which has no good in it, just because it did not begin with going down into the depths of one's own heart, and finding out how rotten and hopeless everything was there. My friend, no man has a vigorous Christian faith who has not been very near utter despair. 'Out of the depths have I cried unto Thee.' The zenith, which is the highest point in the sky above us, is always just as far aloft as the nadir, which is the lowest point in the sky at the Antipodes, is beneath us. Your faith is measured by your self-despair.