Expositions of Holy Scripture: Isaiah and Jeremiah Part 35

DYING FIRES

'Behold, all ye that kindle a fire, that gird yourselves about with firebrands: walk ye in the flame of your fire, and among the brands that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.'--ISAIAH l. 11.

The scene brought before us in these words is that of a company of belated travellers in some desert, lighting a little fire that glimmers ineffectual in the darkness of the eerie waste. They huddle round its dying embers for a little warmth and company, and they hope it will scare wolf and jackal, but their fuel is all burned, and they have to go to sleep without its solace and security. The prophet's imaginative picture is painted from life, and is a sad reality in the cases of all who seek to warm themselves at any fire that they kindle for themselves, apart from G.o.d.

I. A sad, true picture of human life.

It does not cover, nor is presented by the prophet as covering, all the facts of experience. Every man has his share of suns.h.i.+ne, but still it is true of all who are not living in dependence on and communion with G.o.d, that they are but travellers in the dark.

Scripture uses the image of darkness as symbolic of three sad facts of our experience: ignorance, sin, sorrow. Are not all these the characteristics of G.o.dless lives?

As for ignorance--a G.o.dless man has no key to the awful problems that front him. He knows not G.o.d, who is to him a dread, a name, a mystery.

He knows not himself, the depths of his nature, its possibilities for good or evil, whence it cometh nor whither it goeth. He has no solution for the riddle of the universe. It is to him a chaos, and darkness is upon the face of the deep.

As to sin, the darkness of ignorance is largely due to the darkness of sin. In every heart comes sometimes the consciousness that it is thus darkened by sin. The sense of sin is with all men more or less--much perverted, often wrong in its judgments, feeble, easily silenced, but for all that it is there--and it is great part of the cold obstruction that shuts out the light. Sin weaves the pall that shrouds the world.

As for darkness of sorrow--we must beware that we do not exaggerate.

G.o.d makes His sun to rise on the evil and the good, and there is gladness in every life, much that arises from fulfilled desires, from accomplished purposes, from gratified affections. But when all this has been freely admitted, still sadness crouches somewhere in all hearts, and over every life the storm sometimes stoops.

We need nothing beyond our own experience and the slightest knowledge of other hearts to know how shallow and one-sided a view of life that is which sees only the joy and forgets the sorrow, which ignores the night and thinks only of the day; which, looking out on nature, is blind to the pain and agony, the horror and the death, which are as real parts of it as brightness and beauty, love and life. Every little valley that lies in lovely loneliness has its scenes of desolation, and tempest has broken over the fairest scenes. Every river has drowned its man. Over every inch of blue sky the thunder cloud has rolled. Every summer has its winter, every day its night, every life its death. All stars set, all moons wane. 'Bare ruined choirs where late the sweet birds sang' come after every leafy June.

Sorrow is as deeply embedded in the necessity and const.i.tution of things as joy. 'G.o.d hath set one over against another, and hath made all things double.'

II. The vain attempts at light.

There is bitter irony in the prophet's description of the poor flickering spot of light in the black waste and of its swift dying out.

The travellers without a watch-fire are defenceless from midnight prowlers. How full of solemn truth about G.o.dless lives the vivid outline picture is!

Men try to free themselves from the miseries of ignorance, sin, and sorrow.

Think of the insufficiency of all such attempts, the feeble flicker which glimmers for an hour, and then fuel fails and it goes out. Then the travellers can journey no further, but 'lie down in sorrow,' and without a watchfire they become a prey to all the beasts of the field.

It is a little picture taken from the life.

It vividly paints how men _will_ try to free themselves from the miseries of their condition, how insufficient all their attempts are, how transient the relief, and how bitter and black the end.

We may apply these thoughts to--

1. Men-made grounds of hope before G.o.d.

2. Men-made attempts to read the mysteries.

We do not say this of all human learning, but of that which, apart from G.o.d's revelation, deals with the subjects of that revelation.

3. Men-made efforts at self-reformation.

4. Men-made attempts at alleviating sorrow.

Scripture abounds in other metaphors for the same solemn spiritual facts as are set before us in this picture of the dying watchfire and the sad men watching its decline. G.o.dless lives draw from broken cisterns out of which the water runs. They build with untempered mortar. They lean on broken reeds that wound the hand pressed on them.

They spend money for that which is not bread. But all these metaphors put together do not tell all the vanity, disappointments, and final failure and ruin of such a life. That last glimpse given in the text of the sorrowful sleeper stretched by the black ashes, with darkness round and hopeless heaviness within, points to an issue too awful to be dwelt on by a preacher, and too awful not to be gravely considered by each of us for himself.

III. The light from G.o.d.

What would the dead fire and the ring of ashes on the sand matter when morning dawned? Jesus is our Sun. He rises, and the spectres of the night melt into thin air, and 'joy cometh in the morning.' He floods our ignorance with knowledge of the Father whose name He declares, with knowledge of ourselves, of the world, of our destiny and our duty, our hopes and our home. He takes away the sin of the world. He gives the oil of joy for mourning. For every human necessity He is enough. Follow Him and your life's pilgrimage shall not be a midnight one, but accomplished in suns.h.i.+ne. 'I am the light of the world; he that followeth Me shall not walk in darkness, but shall have the light of life.'

THE AWAKENING OF ZION

'Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old.'--ISAIAH li. 9.

'Awake, awake; put on thy strength, O Zion.'--ISAIAH lii. 1.

Both these verses are, I think, to be regarded as spoken by one voice, that of the Servant of the Lord. His majestic figure, wrapped in a light veil of obscurity, fills the eye in all these later prophecies of Isaiah. It is sometimes clothed with divine power, sometimes girded with the towel of human weakness, sometimes appearing like the collective Israel, sometimes plainly a single person.

We have no difficulty in solving the riddle of the prophecy by the light of history. Our faith knows One who unites these diverse characteristics, being G.o.d and man, being the Saviour of the body, which is part of Himself and instinct with His life. If we may suppose that He speaks in both verses of the text, then, in the one, as priest and intercessor, He lifts the prayers of earth to heaven in His own holy hands--and in the other, as messenger and Word of G.o.d, He brings the answer and command of heaven to earth on His own authoritative lips--thus setting forth the deep mystery of His person and double office as mediator between man and G.o.d. But even if we put aside that thought, the correspondence and relation of the two pa.s.sages remain the same. In any case they are intentionally parallel in form and connected in substance. The latter is the answer to the former. The cry of Zion is responded to by the call of G.o.d. The awaking of the arm of the Lord is followed by the awaking of the Church. He puts on strength in clothing us with His might, which becomes ours.

The mere juxtaposition of these verses suggests the point of view from which I wish to treat them on this occasion. I hope that the thoughts to which they lead may help to further that quickened earnestness and expectancy of blessing, without which Christian work is a toil and a failure.

We have here a common principle underlying both the clauses of our text, to which I must first briefly ask attention, namely--

I. The occurrence in the Church's history of successive periods of energy and of languor.

It is freely admitted that such alternation is not the highest ideal of growth, either in the individual or in the community. Our Lord's own parables set forth a more excellent way--the way of uninterrupted increase, whereof the type is the springing corn, which puts forth 'first the blade, then the ear, after that the full corn in the ear,'

and pa.s.ses through all the stages from the tender green spikelets that gleam over the fields in the spring-tide to the yellow abundance of autumn, in one unbroken season of genial months. So would our growth be best, healthiest, happiest. So _might_ our growth be, if the mysterious life in the seed met no checks. But, as a matter of fact, the Church has not thus grown. Rather at the best, its emblem is to be looked for, not in corn, but in the forest tree-the very rings in whose trunk tell of recurring seasons when the sap has risen at the call of spring, and sunk again before the frowns of winter. I have not to do now with the causes of this. These will fall to be considered presently. Nor am I saying that such a manner of growth is inevitable. I am only pointing out a fact, capable of easy verification and familiar to us all. Our years have had summer and winter. The evening and the morning have completed all the days since the first.

We all know it only too well. In our own hearts we have known such times, when some cold clinging mist wrapped us round and hid all the heaven of G.o.d's love and the starry lights of His truth; when the visible was the only real, and He seemed far away and shadowy; when there was neither confidence in our belief, nor heat in our love, nor enthusiasm in our service; when the shackles of conventionalism bound our souls, and the fetters of the frost imprisoned all their springs.

And we have seen a like palsy smite whole regions and ages of the Church of G.o.d, so that even the sensation of impotence was dead like all the rest, and the very tradition of spiritual power had faded away.

I need not point to the signal historical examples of such times in the past. Remember England a hundred years ago--but what need to travel so far? May I venture to draw my example from nearer home, and ask, have we not been living in such an epoch? I beseech you, think whether the power which the Gospel preached by us wields on ourselves, on our churches, on the world, is what Christ meant it and fitted to exercise.

Why, if we hold our own in respect to the material growth of our population, it is as much as we do. Where is the joyful buoyancy and expansive power with which the Gospel burst into the world? It looks like some stream that leaps from the hills, and at first hurries from cliff to cliff full of light and music, but flows slower and more sluggish as it advances, and at last almost stagnates in its flat marshes. Here we are with all our machinery, our culture, money, organisations--and the net result of it all at the year's end is but a poor handful of ears. 'Ye sow much and bring home little.' Well may we take up the wail of the old Psalm, 'We see not our signs. There is no more any prophet; neither is there any among us that knoweth how long--arise, O Lord, plead Thine own cause.'

If, then, there are such recurring seasons of languor, they must either go on deepening till sleep becomes death, or they must be broken by a new outburst of vigorous life. It would be better if we did not need the latter. The uninterrupted growth would be best; but if that has not been attained, then the ending of winter by spring, and the suppling of the dry branches, and the resumption of the arrested growth, is the next best, and the only alternative to rotting away.

And it is by such times that the Kingdom of Christ always has grown.

Its history has been one of successive impulses gradually exhausted, as by friction and gravity, and mercifully repeated just at the moment when it was ceasing to advance and had begun to slide backwards. And in such a manner of progress, the Church's history has been in full a.n.a.logy with that of all other forms of human a.s.sociation and activity.

It is not in religion alone that there are 'revivals,' to use the word of which some people have such a dread. You see a.n.a.logous phenomena in the field of literature, arts, social and political life. In them all, there come times of awakened interest in long-neglected principles.

Truths which for many years had been left to burn unheeded, save by a faithful few watchers of the beacon, flame up all at once as the guiding pillars of a nation's march, and a whole people strike their tents and follow where they lead. A mysterious quickening thrills through society. A contagion of enthusiasm spreads like fire, fusing all hearts in one. The air is electric with change. Some great advance is secured at a stride; and before and after that supreme effort are years of comparative quiescence; those before being times of preparation, those after being times of fruition and exhaustion--but slow and languid compared with the joyous energy of that moment. One day may be as a thousand years in the history of a people, and a nation may be born in a day.

So also is the history of the Church. And thank G.o.d it is so, for if it had not been for the dawning of these times of refres.h.i.+ng, the steady operation of the Church's worldliness would have killed it long ago.

Surely, dear brethren, we ought to desire such a merciful interruption of the sad continuity of our languor and decay. The surest sign of its coming would be a widespread desire and expectation of its coming, joined with a penitent consciousness of our heavy and sinful slumber.

For we believe in a G.o.d who never sends mouths but He sends meat to fill them, and in whose merciful providence every desire is a prophecy of its own fruition. This att.i.tude of quickened antic.i.p.ation, diffusing itself silently through many hearts, is like the light air that springs up before sunrise, or like the solemn hush that holds all nature listening before the voice of the Lord in the thunder.