Expositions of Holy Scripture: Isaiah and Jeremiah Part 22

I. Look with me at the thoughts that cl.u.s.ter round the name, 'O Zion, that bringest glad tidings.'

It is almost a definition of the Church; at any rate, it is a description of her by her most characteristic office and function, that which marks and separates her from all a.s.sociations and societies of men. This is her highest office; this is the reason of her being; this is her n.o.blest dignity. All mystical powers have been claimed for her, men have been bidden to submit their judgment and manhood to her authority; but her true dignity is that she bears a gospel in her hand, and that grace is poured into her lips. Fond and sense-bound regrets have been sighed forth that her miracle-working gifts have faded away; but so long as her voice can quicken dead souls, and make the tongue of the dumb to speak, her n.o.blest energies remain unimpaired, and so we may think of her as most exalted and dignified in that her Master addresses her, 'O Zion, that bringest good tidings.'

Now, if I was right in my preliminary remark, to the effect that, prior to my text, we are to suppose the manifestation and approach of the Divine Deliverer, then I think it is quite clear that what const.i.tutes Zion the messenger of good tidings is the presence in her of the living G.o.d. Translate that into New Testament language, and it just comes to this: that what const.i.tutes the Church the evangelist for the world is the simple possession of Christ or of the Gospel. That thought branches into some considerations on which we may touch.

The first of them is this: Whoever has Christ has the power to impart Him. All believers are preachers, or meant to be so, by virtue of the possession of that Divine Christ for your own. We Nonconformists are ready enough to proclaim the universal priesthood of all believers when we are opposing ecclesiastical a.s.sumption; are we as ready to take it for the law of our own lives, and to say, 'Yes, priests by the imposition of a mightier hand, and ministers of Christ by the possession of Christ, and therefore bound and able to impart Him to all around'? He has given us His love, and He thereby has made us fit to impart Him. Zion only needed to receive its G.o.d, in order thereby to possess the power to say unto all the cities of Judah, 'Behold your G.o.d.' It does not take much genius, it does not take much culture, it does not need any prolonged training, for a man who has Christ to say, 'Behold, I have Him.' The very first Christian sermon that was ever preached was a very short one, and a very effectual one, for it converted the whole congregation, and it was this: 'We have found the Messiah.' That was all--the utterance of individual possession and personal experience--and it 'brought him to Jesus.'

Take another point. The possession of Christ for ourselves imposes upon us the obligation to impart Him. All property in this world is trust property, and everything that a man has that can help or bless the moral or spiritual or intellectual condition of his fellows, he is thereby under solemn obligation to impart. There is an obligation arising from the bands that knit us to one another, so that no man can possess his good alone without being untrue to what we call nowadays the solidarity of humanity. You have, you say, the bread of life: very well, what would you think of a man in a famine who, when women were boiling their children, and men were fighting with the swine on the dunghill for garbage, was content to eat his morsel alone, and leave others to perish by starvation? You possess, you say, the healing for all the diseases of humanity: very well, what would you think of a man who, in a pestilence, was contented with swallowing his own specific, and leaving others to die and to rot in the street? If you have the Christ, you have Him that you may impart Him. 'He that withholdeth bread, the people shall curse him'; of how much deeper malediction from despairing lips will they be thought worthy who call themselves the followers of Him that gave His life to be the bread of the world, and yet withhold it from famis.h.i.+ng souls?

And it is an obligation that arises, too, from the very purposes of our calling. What are Christian men and women saved for? For their own blessedness? Yes, and no. No creature in G.o.d's great universe but is great enough to be a worthy end of the divine action; the happiness of the humblest and most insignificant moves His mighty hand. Ay, but no creature in G.o.d's universe so great as that he is a worthy end of the divine action, if he is going to keep all the divine gifts in himself.

We are all brought into the light that we may impart light.

'Heaven doth with us as we with torches do; Not light them for themselves; for if our virtues Did not go forth of us, 'twere all alike As if we had them not. Spirits are not finely touch'd But to fine issues.'

II. And now turn to the second thought which I desire to draw from these words. We have here, in a very picturesque and vivid form, the setting forth of the manner in which the Evangelist Zion is to proclaim her message.

The fair-featured herald is bidden to get up into the high mountain--perhaps a mere picturesque detail, perhaps some reference to the local position of the city set upon a hill--like the priests on Ebal and Gerizim, or Alpine shepherds, calling to each other across the valleys, to secure some vantage-ground, and next, to let her voice roll out across the glen. No faltering whisper will do, but a voice that compels audience, that can be heard above the tumult and afar off, and confident and loud and clear, because courageous and without dread.

'Lift up thy voice with strength.' Yes, but a timid heart will make a tremulous voice, and fear and doubt will whisper a message when courage will ring it out. 'Be not afraid' is the foundation of the clearness and the loudness with which the word is to be uttered.

That thought opens itself out into these two others, on each of which I say a word or two. Our message is to be given with a courage and a force that are worthy of it; 'Be not afraid.' That is a lesson for this day, my brethren. There are plenty of causes of fear round about us if, like poor Peter on the water, we look at the waves instead of at the Master. There are the great forces of evil that are always arrayed against Christ. There is the thoroughgoing and formidable rejection of all that is dearest to us, which is creeping like poison through cultivated society at home; there is the manifest disproportion between our resources and the task that we have set ourselves to. 'They need not depart; give ye them to eat,' said the Master. What! five thousand people need not depart, and only this scanty provision of loaves and fishes! Yes; the Master's hand can multiply it. There is the consciousness of our own weakness; there is the apparent slow progress of the Gospel in the world. All these things come surging in upon us when our spirits are low and our faith weak; and yet the message comes to us, 'Be not afraid.' I venture to break that injunction up into two or three exhortations, which I cast into the shape of exhortations, not from any a.s.sumption of superiority, but for the sake of point and force.

First of all, I would say, let us cherish a firm, soul-absorbing confidence in the power and truth of the message we have to carry. I do not speak now of the intellectual discipline which may be required from each of us to meet the difficulties of this day--that is outside of my present subject; but there is a moral discipline quite as important as the intellectual. There cannot be any question, I suppose, to any one who looks round about, and notices the tendencies of his own mind, but that all we Christian people, in our various circles and organisations, are under a very great temptation to a very perceptible lowering of our key in the presence of widespread doubt. We are tempted to fancy that a truth is less certain because it is denied; that because a has attacked this thing, and b's clever book has unsettled that thing, and c's researches seem to cast a great deal of doubt upon that other thing, therefore we are to surrender them all, and talk about them as if they were doubtful problems or hypotheses rather than sure verities of our faith. And there are some of us, I venture to say, who are in danger of another temptation, and that is of getting a little ashamed and becoming afraid to say 'Yes, I stand by that great truth, G.o.d in Christ reconciling the world to Himself,' for fear of being thought to be--well, 'narrow' is the favourite word, 'old-fas.h.i.+oned,' or 'holders of a creed outworn,' 'in antagonism with the spirit of the age,' and so on, and so on. Brethren, I am not the man, I hope, to preach an unreasonable att.i.tude of antagonism; I am not the man to ask anybody to exaggerate his beliefs because somebody else denies them, but I do believe that among us all, and especially among young men, there is the temptation just to be a little bit afraid, and not to let the voice ring out with that clear cert.i.tude which becomes the messenger of the Cross. Try by mental discipline to find intellectual standing-ground that will be firm below your feet, and then remember that that is not all, but that moral discipline is wanted also that I may open my mouth boldly, as I ought to speak.'

And then, if I might venture to dwell for a moment or two further upon this cla.s.s of consideration, I would say, Do not let us make too much of the enemy. There is no need why we should take them at their own apprais.e.m.e.nt. Men are always tempted to think that no generation ever had such a fight as their own generation. They have said that ever since there was a Christian Church. But the true, healthy way of looking at the adversary--and by that I mean all the various forms of difficulty which beset us in our evangelistic work, difficulties in the mission-field, difficulties in the state of things here round us--the true, healthy way of looking at them all, is to look at them as the brave Apostle Paul did, when he said, 'I am going to stop at Ephesus till Pentecost, for there is a great and effectual door opened to me.'

And how did he know that? He tells us in the next clause, 'There are many adversaries.' Where there are many adversaries, there is an effectual door, if you and I are bold and big enough to go in and occupy.

And then I would venture to say, still further, let us remember the victories of the past. Let us make personal experience of the overcoming powers that are stored and hidden in Christ's Gospel. And, above all, let us remember who fights with us. Jesus Christ and one man are always the majority. There is an old story, which you may remember, about the Conqueror of Rome, who dashed his sword into the scales when the ransom was being weighed; and Christ flings His sharp sword with the two edges into the scales when we are weighing resources, and the other kicks the beam. There are enemies, plenty of them, all round about. Yes, and the spreading forth of their wings fills the breadth of the land. Be it so. But notwithstanding the irruption of the barbarous and cruel hosts, it is 'Thy land, O Emanuel!' And in His time He will sweep them before His presence, as the north wind drives the locusts into the hindermost sea. I do not know if any of you remember an ancient Christian legend, and I do not know whether it is a legend or a truth--it does not matter, it will serve for our purpose all the same either way--how when the Emperor Julian, surnamed the Apostate, once taunted a humble Christian man with the question, 'What is the carpenter's son doing now?' and the answer was, 'Hewing wood for the emperor's funeral pile,' and not very long after there came the fatal field on which, according to ancient tradition, he died with the words on his lips, 'Thou hast conquered, Galilean. As in Carlyle's grand translation of Luther's Hymn of the Reformation--

'Of our own strength we nothing can, Full soon were we downridden; But for us fights the proper Man, Whom G.o.d Himself hath bidden.

Ask ye, who is the same?

Christ Jesus is His name, The Lord Sabaoth's Son.

He and none other one Shall conquer in this battle.'

'Lift up thy voice with strength; lift it up, be not afraid.'

III. I come to the last thought that emerges from these words, and that is the substance and contents of the Evangelist Zion's message: 'Say unto the cities of Judah, behold your G.o.d!'

They were to be pointed to a great historical act, in which G.o.d had manifested and made Himself visible to men; and the words of my text are, not only an exclamation, but they are an entreaty, and the message was to be given to these little daughter cities of Judah as representing all of those for whom the deliverance had been wrought--all which things are paralleled in the message that is committed to our hand.

For, first of all, we all have given to us the charge of pointing men to the great historical fact wherein G.o.d is visible to men, and so crying, 'Behold your G.o.d!' G.o.d cannot be revealed by word, G.o.d cannot be revealed by thought. There is no way open to Him to make Himself known to His creatures except the way by which men make themselves known to one another; that is, by their deeds; and so, high above all speculation, high above all abstraction, nearer to us than all thought stands the historical fact in which G.o.d shows Himself to the world, and that is the person and work of Jesus Christ, 'the brightness of His glory and the express image of His person,' in whom the abysses of the divine nature are opened, and through whom all the cert.i.tude of divine light that human eyes can receive pours itself in genial and yet intensest radiance upon the world. How beautiful in that connection the verses following my text are I need only indicate in a word as I pa.s.s, 'Behold, the Lord G.o.d will come with strong hand,' and yet, 'behold, He shall feed His flock like a shepherd.' And so in Christ is the power of G.o.d, for I take it that He is the arm of the Lord; and in Christ is the gentleness of G.o.d; and whilst men grope in the darkness, our business is to point to the living, dying Son, and to say, 'There you have the complete, the ultimate revelation of the unseen G.o.d.'

And do not let us forget that the burning centre of all that brightness is the Cross, that ever-wondrous paradox; that the depth of humiliation is the height of glorifying; that Christ's Cross is the throne of the manifested divine power quite as much as it is the seat of the manifested divine love, and that when He is hanging there in His weakness and mortal agony, the words are yet true--strange, paradoxical, blessedly true--'He that hath seen Me hath seen the Father.' And when we say, pointing to His Cross and Him there, His brow paled with dying, and His soul faint with loss--when we say, 'Behold the Lamb!' we are also and therein saying, 'Behold your G.o.d!'

And therefore, with what of gentleness, with what of tenderness, with what of patient entreaty as well as strength and confidence, the word that speaks of a strength manifested in weakness, and a G.o.d made visible in Christ, should be spoken, it needs not here to enlarge upon--only take that one last thought that I suggested, that this message comes to all those for whom G.o.d has appeared, and for whom the deliverance has been wrought. We each have the right, and we each have the charge, to go to every man and say, 'Behold your G.o.d!' and the hearts of men will leap up to meet the message. For, though overlaid by sin, perverted often into its own opposite by fear, misinterpreted and misunderstood by the very men that bear it, there yet lies deep in every heart the aching thirst for the living G.o.d, and we have the word that alone can meet that thirst. All around us men are saying--'In all the fields of science and of nature, in human history and in the spirit of men, I find no G.o.d,' and are falling back into that dreary negation, 'Behold, we know not anything!' And some of them, orphaned in their agony, are crying, though it be often in contemptuous tones that almost sound as if they meant the opposite, 'Oh, that I knew where I might find Him!' We have a word that can meet that. For cultivated Europe it has come to this--Christ or nothing; either He has shown us the Father, or there is no knowledge of Him possible. We do not need to dread the alternative; we can face it, and overcome it. And in far-off lands men are groping in twilight uncertainty, wors.h.i.+pping, with a nameless horror at their hearts, G.o.ds capricious, G.o.ds cruel, G.o.ds terrible--tamely believing in G.o.ds far-off and mysterious, cowering before G.o.ds careless and heartless, degrading their manhood by imitating G.o.ds foul and b.e.s.t.i.a.l, and yet all the while dimly feeling, 'Surely, surely there is somewhere a good and a fair Being, that has an eye to see my sorrows, and a heart to pity them; an ear to hear my prayer, and a hand to stretch out.' We have a word that can meet that.

Let that word ring out, brother, as far as your influence can reach.

Set the trumpet to thy mouth, and say, 'Behold your G.o.d!' and be sure that from the uttermost parts of the earth we shall hear the choral songs of many voices answering, 'Lo! this is our G.o.d, we have waited for Him, and He will save us! This is our G.o.d; we will be glad and rejoice in His salvation!'

'HAVE YE NOT? HAST THOU NOT?'

'Have ye not known, have ye not heard? hath it not been told yon from the beginning? have ye not understood from the foundations of the earth?... Hast thou not known? hast thou not heard?'--ISAIAH xl. 21 and 28.

The recurrence of the same form of interrogation in these two verses is remarkable. In the first case the plural is used, in the second the singular, and we may reasonably conclude that as Israel is addressed in the latter, the nations outside the sphere illumined by Revelation are appealed to in the former. The context of the two pa.s.sages confirms this reference, for the witness of Creation and History is summoned in the former section, and that of G.o.d's inward dealings with trustful souls is brought out in the latter.

I. What Nature and History tell men about G.o.d.

Observe that emphatic '_told you_'; then the witness here appealed to is truly a Revelation, though a silent one. 'There is no speech nor language,' yet 'their line is gone out through all the earth, and their words to the ends of the world.'

The general idea of the divine nature, as revealed 'from the beginning'

and 'from the foundation of the earth,' is that of Majesty transcending all comparison.

The contrast is drawn between Him and men, in the magnificent image of Him as throned above 'the circle of the earth,' and so far above that all the busy tribes of men 'are as gra.s.shoppers,' their restless activity but aimless leaping, and 'the tumult of the peoples' only as a meaningless chirping.

G.o.d's creative and sustaining power is further set forth by that great image of His 'stretching out the heavens as a curtain, and spreading them out as a tent to dwell in.' As easily as travellers set up their tents when the day's march is done, did He stretch the great expanse above the low earth; and all its depths and s.p.a.ces are, in comparison with Him, thin, transient, and as easily rolled up and put aside as the stuff that makes a nomad's home for a night. Nor are the two implied thoughts that 'the heavens' are a veil screening Him from men even while they tell of Him to men, and that they are His lofty dwelling-place, to be left out of view.

But in verse 26 we have a more specific and grander exhibition of G.o.d's relation to the Universe. The stars, in number numberless, are conceived of as a great army drilled and directed by Him. And that metaphor, familiar to us as it is, and condensed into the divine t.i.tle so frequent in this prophetic book, is pregnant with great truths.

It speaks of G.o.d as the Imperator, the Commander, exercising supreme authority by 'the word of His power,' and of creation as obedient thereto. 'For ever, O Lord, Thy word is settled in the heavens.' The Commander needs but to speak, and so mystic is the power of His uttered will, that effects on the material universe follow that altogether immaterial energy.

It speaks of the harmony and order of the whole Creation. 'By number'

and 'by name' He sways and ranks them. 'All things work together.' They are an ordered whole--a kosmos, not a chaos. Modern science is slowly establis.h.i.+ng by experiment the truth which is enshrined in that old name, 'the Lord of hosts,' that all things in the physical universe are a unity.

It speaks of the perfectness of G.o.d's knowledge of each item in the mighty whole. 'He calleth them all by name.' Thereby are expressed authority, owners.h.i.+p, particular knowledge of, and relation to, each individual of the overwhelming aggregate. G.o.d knows all, because He knows each.

It speaks of the inexhaustible energy of His sustaining power, and the consequent strength of His creatures. 'Preservation is a continued creation.' The prophet saw much deeper than the mechanical view of the creative act. To him G.o.d was, to use more modern language, 'immanent'

as well as 'transcendent.' True, He 'sits above the circle of the earth,' but as truly He is working on His creatures, and it is by His communicated strength that they are strong. If any being--star, or insect--were separated utterly from Him, it would crumble into nothingness.

But the appeal to Creation is singularly interrupted by an appeal to History. The prophet drops from the serene expanse of the silent yet eloquent heavens to the stormy scenes of changing dynasties and revolutions of earth's kingdoms. How calm the one, how tumultuous the other! How the one witnesses to Him by its apparently unchanging continuance! how the other witnesses by its swift mutations! In the one, He is revealed as Preserver; in the other, the most clear demonstration of His power is given in His destroying of rebel kingdoms. But in these acts by which ancient and firmly rooted dynasties are rooted up or withered as by the simoom, He reveals a side of His nature to which the calm heavens bore no witness. He is the moral Governor of the world, 'The history of the world is the judgment of the world,' and when h.o.a.ry iniquities are smitten to death, 'the Holy One' is revealed as the righteous Judge. And the conjoint witness of creation and of history attests that none can be 'likened' to Him.

II. What Revelation tells Israel about G.o.d.

It is noteworthy that in the section of which our first text is the centre, there is no mention of the divine Name, and even the well-known t.i.tle, 'the Holy One of Israel,' is truncated, so as to leave out reference to the people of Revelation; whereas in this section He is not only designated as G.o.d and Creator, but as Jehovah, the G.o.d who has made a covenant with Israel, and made known His will and to some extent His nature. The distinct climax in the divine Names itself implies a n.o.bler relation to men, and a clearer revelation than was declared in the former part of this prophecy. It is the fitting preparation for the loftier and infinitely more tender and touching aspect of the divine nature which s.h.i.+nes with lambent, inviting l.u.s.tre within the sphere of Revelation.

The distinctive glory of the long process of G.o.d's self-manifestation to Israel is that, while it emphasises all that nature and history affirm of Him, it sets Him forth as restoring the weak, as well as sustaining the strong. The sad contrast between the untroubled and unwearied strength of the calm heavens and the soon-exhausted strength of struggling and often beaten men strikes the poet prophet's sensitive soul. He did not know, what modern astronomy teaches us, that change, convulsions, ruin, are not confined to earth, but that stars as well as men faint and fail, dwindle and die. The scriptural view of Nature is not that of the scientist, but that of the poet and of the devout man.

It lies quite apart from the scientific att.i.tude, and has as good a right to exist as it has. The contrast of heaven and earth is for the prophet the contrast of strength with weakness, of joyful harmony with moral disorder, of punctual, entire obedience with rebellion and the clash of mult.i.tudes of anarchic self-willed men.

But there is a sadder contrast still--namely, that between G.o.d and the wretched weaklings that men have made of themselves. 'He fainteth not, neither is weary.' Strange anomaly that in His universe there should be the faint and 'them that have no might'! The only explanation of such an exception to the order of Creation is that men have broken loose from Creation's dependence on G.o.d, and that therefore the inflow of sustaining strength has been checked. In other words, man's weakness comes from man's sin.

Hence to restore strength to those whose power has been drained away by sin is G.o.d's divinest work. It is more to restore than to sustain. It takes less energy to keep a weight stationary at a height than to roll it up again if it falls to the bottom. Since sin is the cause of our weakness, the first step to deliver from the weakness is to deliver from the sin. If we are ever to be restored, hearts, consciences, averted wills must be dealt with--and but One Hand can deal with these.

And not only does G.o.d outdo all His mightiest works in the work of restoring strength to the faint, but He crowns that restoration by making the restored weakling like Himself. 'He fainteth not, neither is weary.' They, too, 'shall ran and not be weary, they shall walk and not faint.' In the long drawn out grind of monotonous marching along the common path of daily small duties and uneventful life, they shall not faint; in the rare occasional spurts, occurring in every man's experience, when extraordinary tax is laid on heart and limbs, they shall not be weary. And they will be able both to walk and to run, because they soar on wings as eagles. And they do all because they wait on the Lord. Communion with Him buoys us above this low earth, and bears us up into the heavenly places, and, living there, we shall be fit for the slow hours of commonplace plodding and for the crowded moments of great crises.