the answer may lie in the immediately following exhortation--"Trust ye in the Lord for ever." But whether that be so or not, if we want an answer to the questions, How can my stained feet be cleansed so as to be fit to tread the crystal pavements? how can my foul garments be so purged as not to be a blot and an eyesore, beside the white, l.u.s.trous robes that sweep along them and gather no defilement there? the only answer that I know of is to be found by turning to the final visions of the New Testament, where the spirit of this whole section of our prophet is reproduced. Again, Babylon falls amidst the songs of saints; and then, down upon all the dust and confusion of the crash of ruin, the seer beholds the Lamb"s wife, the new Jerusalem, descending from above. To his happy eyes its glories are unveiled, its golden streets, its open gates, its walls of precious stones, its flashing river, its peaceful inhabitants, its light streaming from the throne of G.o.d and of the Lamb. And when that vision pa.s.ses, his last message to us is, "Blessed are they that wash their robes that they may enter through the gates into the city." None but those who wash their garments, and make them white in the blood of the Lamb, can, living, come unto the city of the living G.o.d, the heavenly Jerusalem; or, dying, can pa.s.s through the iron gate that opens to them of its own accord, and find themselves as day breaks in the street of the Jerusalem which is above.
THE INHABITANT OF THE ROCK
"Thou wilt keep him In perfect peace, whose mind is stayed on Thee: because he trusteth in Thee. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength."--ISAIAH xxvi. 3-4.
There is an obvious parallel between these verses and the two preceding ones. The safety which was there set forth as the result of dwelling in the strong city is here presented as the consequence of trust. The emblem of the fortified place pa.s.ses into that of the Rock of Ages.
There is the further resemblance in form, that, just as in the two preceding verses we had the triumphant declaration of security followed by a summons to some unknown persons to "open the gates," so here we have the triumphant declaration of perfect peace, followed by a summons to all to "trust in the Lord for ever." If we may suppose the invocation of the preceding verses to be addressed to the watchers at the gate of the strong city, it is perhaps not too fanciful to suppose that the invitation in my text is the watcher"s answer, pointing the way by which men may pa.s.s into the city.
Whether that be so or no, at all events I take it as by no means accidental that, immediately upon the statement of the Old Testament law that righteousness alone admits to the presence of G.o.d, there follows so clear and emphatic an antic.i.p.ation of the great New Testament Gospel that faith is the condition of righteousness, and that immediately after hearing that only "the righteous nation which keepeth the truth" can enter there, we hear the merciful call, "Trust ye in the Lord for ever." So, then, I think we have in the words before us, though not formally yet really, very large teaching as to the nature, the object, the blessed effects, and the universal duty of that trust in the Lord which makes the very nexus between man and G.o.d, according to the teaching of the New Testament.
I. First, then, I desire to notice in a sentence the insight into the true nature of trust or faith given by the word employed here.
Now the literal meaning of the expression here rendered "to trust" is to lean upon anything. As we say, trust is reliance. As a weak man might stay his faltering, tottering steps upon some strong staff, or might lean upon the outstretched arm of a friend, so we, conscious of our weakness, aware of our faltering feet, and realising the roughness of the road, and the smallness of our strength, may lay the whole weight of ourselves upon the loving strength of Jehovah.
And that is the trust of the Old Testament, the faith of the New--the simple act of reliance, going out of myself to find the basis of my being, forsaking myself to touch and rest upon the ground of my security, pa.s.sing from my own weakness and laying my trembling hand into the strong hand of G.o.d, like some weak-handed youth on a coach-box who turns to a stronger beside him and says: "Take thou the reins, for I am feeble to direct or to restrain." Trust is reliance, and reliance is always blessedness.
II. Notice, secondly, the steadfast peacefulness of trust.
Now there are difficulties about the rendering and precise significance of the first verse of my text with which I do not need to trouble you.
The Authorised Version, and still more perhaps the Revised Version, give substantially, as I take it, the prophet"s meaning; and the margin of the Revised Version is still more literal and accurate than the text, "A steadfast mind Thou keepest in perfect peace, because it trusteth in Thee." If this, then, be the true meaning of the words, you observe that it is the steadfast mind, steadfast because it trusts, which G.o.d keeps In the deep peace that is expressed by the reduplication of the word.
And if we break up that complex thought into its elements, it just comes to this, first, that trust makes steadfastness. Most men"s lives are blown about by winds of circ.u.mstance, directed by gusts of pa.s.sion, shaped by accidents, and are fragmentary and jerky, like some ship at sea with n.o.body at the helm, heading here and there, as the force of the wind or the flow of the current may carry them. If my life is to be steadied, there must not only be a strong hand at the tiller, but some outward object which shall be for me the point of aim and the point of rest. No man can steady his life except by clinging to a holdfast without himself. Some of us look for that stay in the fluctuations and fleetingnesses of creatures; and some of us are wiser and saner, and look for it in the steadfastness of the unchanging G.o.d. The men who do the former are the sport of circ.u.mstances, and the slaves of their own natures, and there is no consistency in n.o.ble aim and effort throughout their lives, corresponding to their circ.u.mstances, relations, and nature. Only they who stay themselves upon G.o.d, and get down through all the superficial shifting strata of drift and gravel, to the base-rock, are steadfast and solid.
My brother, if you desire to govern yourself, you must let G.o.d govern you. If you desire to be firm, you must draw your firmness from the unchangingness of that divine nature which you grasp. How can a willow be stiffened into an iron pillar? Only--if I might use such a violent metaphor--when it receives into its substance the iron particles that it draws from the soil in which it is rooted. How can a bit of thistledown be kept motionless amidst the tempest? Only by being glued to something that is fixed. What do men do with light things on deck when the ship is pitching? Lash them to a fixed point. Lash yourselves to G.o.d by simple trust, and then you will partake of His serene immutability in such fashion as it is possible for the creature to partic.i.p.ate in the attributes of the Creator.
And then, still further, the steadfast mind--steadfast because it trusts--is rewarded in that it is kept by G.o.d. It is no mere mistake in the order of his thought which leads this prophet to allege that it is the steadfast mind which G.o.d keeps. For, though it is true, on the one hand, that the real fixity and solidity of a human character come more surely and fully through trust in G.o.d than by any other means, on the other hand it is true that, in order to receive the full blessed effects of trust into our characters and lives, we must persistently and doggedly keep on in the att.i.tude of confidence. If a man holds out to G.o.d a tremulous hand with a shaking cup in it, which Le sometimes presents and sometimes twitches back, it is not to be expected that G.o.d will pour the treasure of His grace into such a vessel, with the risk of most of it being spilt upon the ground. There must be a steadfast waiting if there is to be a continual flow.
It is the mind that cleaves to G.o.d which G.o.d keeps. I suppose that there was floating before Paul"s thoughts some remembrance of this great pa.s.sage of the evangelical prophet when he uttered his words, which ring so strikingly with so many echoes of them, when he said, "The peace of G.o.d which pa.s.seth understanding shall keep your hearts and minds in Christ Jesus." It is the steadfast mind that is kept in perfect peace. If we "keep ourselves," by that divine help which is always waiting to be given," in the" faith and "love of G.o.d," He will keep us in the hour of temptation, will keep us from falling, and will garrison our hearts and minds in Christ Jesus.
And then, still further, this faithful, steadfast heart and mind, kept by G.o.d, is a mind filled with deepest peace. There is something very beautiful in the prophet"s abandoning the attempt to find any adjective of quality which adequately characterises the peace of which he has been speaking. He falls back upon the expedient which is the confession of the impotence of human speech worthily to portray its subject when he simply says, "Thou shalt keep in peace, peace ... because he trusteth in Thee." The reduplication expresses the depth, the completeness of the tranquillity which flows into the heart, Such continuity, wave after wave, or rather ripple after ripple, is possible even for us. For, dear brethren, the possession of this deep, unbroken peace does not depend on the absence of conflict, on distraction, trouble, or sorrow, but on the presence of G.o.d. If we are in touch with Him, then our troubled days may be calm, and beneath all the surface tumult there may be a centre of rest. The garrison in some high hill-fortress looks down upon the open where the enemy"s ranks are crawling like insects across the gra.s.s, and scarcely hears the noise of the tumult, and no arrow can reach the lofty hold. So, up in G.o.d we may dwell at rest whate"er betide. Strange that we should prefer to live down amongst the unwalled villages, which every spoiler can harry and burn, when we might climb, and by the might and the magic of trust in the Lord bring round about ourselves a wall of fire which shall consume the poison out of the evil, even whilst it permits the sorrow to do its beneficent work upon us!
III. Note again the worthiness of the divine Name to evoke, and the power of the divine character to reward, the trust.
We pa.s.s to the last words of _my_ text:--"In the Lord Jehovah is everlasting strength."
Now I suppose we all know that the words feebly rendered in the Authorised Version "everlasting strength" are literally "the Rock of Ages"; and that this verse is the source of that hallowed figure which, by one of the greatest of our English hymns, is made familiar and immortal to all English-speaking people.
But there is another peculiarity about the words on which I dwell for a moment, and that is, that here we have, for one of the only two times in which the expression occurs in Scripture, the great name of Jehovah reduplicated. "In Jab Jehovah is the Rock of Ages." In the former verse the prophet had given up in despair the attempt to characterise the peace which G.o.d gave, and fallen back upon the expedient of naming it twice over. In this verse, with similar eloquence of reticence, he abandons the attempt to describe or characterise that great Name, and in adoration, contents himself with twice taking it upon his lips, in order to _impress_ what he cannot _express_, the majesty and the sufficiency of that name.
What, then, is the force of that name? We do not need, I suppose, to do more than simply remind you that there are two great thoughts communicated by that self-revelation of G.o.d which lies in it.
_Jehovah_, in its literal grammatical signification, puts emphasis upon the absolute, underived, and therefore unlimited, unconditioned, unchangeable, eternal being of G.o.d. "I AM THAT I AM." Men and creatures are what they are made, are what they become, and some time or other cease to be what they were. But G.o.d is what He is, and is because He is. He is the Source, the Motive, the Law, the Sustenance of His own Being; and changeless and eternal He is for ever. In that name is the Rock of Ages.
That mighty name, by its place in the history of Revelation, conveys to us still further thoughts, for it is the name of the G.o.d who entered into covenant with His ancient people, and remains bound by His covenant to bless us. That Is to say, He hath not left us in darkness as to the methods and purpose of His dealings with us, or as to the att.i.tude of His heart towards us. He has bound Himself by solemn words, and by deeds as revealing as words. So we can reckon on G.o.d. To use a vulgarism which is stripped of its vulgarity if employed reverently, as I would do it--we know where to have Him. He has given us the elements to calculate His...o...b..t; and we are sure that the calculation will come right. So, because the name flashes upon men the thought of an absolute Being, eternal, and all-sufficient, and self-modified, and changeless, and because it reveals to us the very inmost heart of the mystery, and makes it possible for us to forecast the movements of this great Sun of our heavens, therefore in the name "_Jab Jehovah_ is the Bock of Ages."
The metaphor needs no expansion. We understand that it conveys the idea of unchangeable defence. As the cliffs tower above the river that swirls at their base, and takes centuries to eat the faintest line upon their shining surface, so the changeless G.o.d rises above the stream of time, of which the brief breakers are human lives, "sparkling, bursting, borne away." They who fasten themselves to that Rock are safe in its unchangeable strength, G.o.d the Unchangeable is the amulet against any change, that is not growth, in the lives of those who trust Him. Some of us may recall some great precipice rising above the foliage, which stands to-day as it did when we were boys, unwasted in its silent strength, while generations of leaves have opened and withered at its base, and we have pa.s.sed from childhood to age. Thus, unaffected by the transiency that changes all beneath, G.o.d rises, the Bock of Ages in whom we may trust. "The conies are a feeble folk, but they make their houses in the rocks." So our weakness may house itself there and be at rest.
IV. Lastly, note the summons to trust.
We know not whose voice it is that is heard in the last words of my text, but we know to whose ears it is addressed. It is to all. "Trust ye in the Lord for ever."
Surely, surely the blessed effects of trust, of which we have been speaking, have a voice of merciful invitation summoning us to exercise it. The promise of peace appeals to the deepest, though often neglected and misunderstood, longings of the human heart. Inly we sigh for that repose." O dear brethren, if it is true that into our agitated and struggling lives there may steal, and in them there may abide, this priceless blessing of a great tranquillity, surely nothing else should be needed to woo us to accept the conditions and put forth the trust.
It is strange that we should turn away, as we are all tempted to do, from that rest in G.o.d, and try to find repose in what was only meant for stimulus, and is altogether incapable of imparting rest. Storms live in the lower regions of the atmosphere; get up higher and there is peace. Waves dash and break on the surface region of the ocean; get down deeper, nearer the heart of things, and again there is peace.
Surely the name of the Bock of Ages is an invitation to us to put our trust in Him. If a man knew G.o.d as He is, he could not choose but trust Him. It is because we have blackened His face with our own doubts, and darkened His character with the mists that rise from our own sinful hearts, that we have made that bright Sun in the heavens, which ought to fall upon our hearts with healing in its beams, into a lurid ball of fire that shines threatening through the dim obscurity of our misty hearts. But if we knew Him we should love Him, and if we would only listen to His own self-revelation, we should find that He draws us to Himself by the manifestation of Himself, as the sun binds all the planets to his ma.s.s and his flame by the eradiation of his own mystic energies.
The summons is a summons to a faith corresponding to that upon which it is built. "Trust ye in the Lora for ever, for in the Lord is the strength that endures for ever." Our continual faith is the only fit response to His unchanging faithfulness. Build rock upon rock.
The summons is a summons addressed to us all. "Trust ye"--whoever ye are--"in the Lord for ever." You and I, dear friends, hear the summons in a yet more beseeching and tender voice than was audible to the prophet, for our faith has a n.o.bler object, and may have a mightier operation, seeing that its object is "the Lamb of G.o.d that taketh away the sin of the world"; and its operation, to bring to us peace with G.o.d through our Lord Jesus Christ. When from the Cross there comes to all our hearts the merciful invitation, "Believe on the Lord Jesus Christ, and thou shalt be saved," why should not we each answer,
"Rock of Ages, cleft for me, Let me hide myself in Thee"?
THE GRASP THAT BRINGS PEACE
"Let him take hold of My strength, that he may make peace with Me; yea, let him make peace with Me."--ISAIAH xxvii. 5.
Lyrical emotion makes the prophet"s language obscure by reason of its swift transitions from one mood of feeling to another. But the main drift here is discernible. G.o.d is guarding Israel, His vineyard, and before Him its foes are weak as "thorns and briers," whose end is to be burned. With daring anthropomorphism, the prophet puts into G.o.d"s mouth a longing for the enemies to measure their strength against His, a warrior"s eagerness for the fight. But at once this martial tone gives place to the tender invitation of the text, and the infinite divine willingness to be reconciled to the enemy speaks wooingly and offers conditions of peace. All this has universal application to our relations to G.o.d.
I. The Hostility.
That our relations with G.o.d are "strained," and that men are "enemies of G.o.d," is often repelled as exaggeration, if not as directly false.
And, no doubt, the Scripture representation has often been so handled as to become caricature rather than portraiture. Scripture does not deny the lingering presence in men of goodness, partial and defective, nor does it a.s.sert that conscious antagonism to G.o.d is active in G.o.dless men. But it does a.s.sert that "G.o.d is not in all their thoughts," and that their wills are "not subject to the law of G.o.d."
And in such a case as man"s relations to G.o.d, indifference and forgetfulness cannot but rest upon divergence of will and contrast of character. Why do men "not like to retain G.o.d in their knowledge, "but because they feel that the thought of Him would spoil the feast, like the skeleton in the banqueting chamber? Beneath the apparent indifference lie opposition of will, meeting G.o.d"s "Thou shalt" with man"s "I will not"; opposition of moral nature, impurity shrinking from perfect purity; opposition of affection, the warmth of human love being diverted to other objects than G.o.d.
II. The entreating Love that is not turned aside by hostility.
The antagonism is wholly on man"s part.
True, man"s opposition necessarily turns certain sides of the divine character to present a hostile front to him. Not only G.o.d"s physical attributes, if we may so call them, but the moral attributes which guide the energies of these, namely, His holiness and His righteousness, and the acts of His sovereignty which flow from these, must be in opposition to the man who has set himself in opposition to G.o.d. "The face of the Lord is against them that do evil." If it were not, He would not be G.o.d.
But still, G.o.d"s love enfolds all men in its close and tender clasp. As the context says, in close connection with the threat to burn the briers and thorns, "Fury is not in Me." Man"s hostility does not rouse G.o.d"s. He wars against the sin because He still loves the sinner. His love "must come with a rod," but, at the same time, it comes "with the spirit of meekness." It gives its enemy all that it can; but it cannot give all that it would.
He stoops to sue for our amity. It is the creditor who exhausts beseechings on His debtor, so much does He wish to "agree with His adversary quickly." The tender pleading of the Apostle was but a faint echo of the marvellous condescension of G.o.d, when he, "in G.o.d"s stead, besought: "Be ye reconciled to G.o.d."
III. The grasp which ends alienation.
The word for "strength" here means a stronghold or fortified place, which serves as an asylum or refuge. There may be some mingling of an allusion to the fugitive"s taking hold of the horns of the altar, and so being safe from the vengeance of his pursuers. If we may take this double metaphor as implied in the text, it vividly ill.u.s.trates the essence of the faith which brings us into peace with G.o.d. That faith is the flight of the soul to G.o.d, and, in another aspect, it is the clinging of the soul to Him. How much more these two metaphors tell of the real nature of faith than many a theological treatise! They speak of the urgency of the peril from which it seeks deliverance. A fugitive with the hot breath of the avenger of blood panting behind him, and almost feeling the spear-point in his back, would not let the gra.s.s grow under his feet. They speak of the energetic clutch of faith, as that of the man gripping the horns of the altar. They suggest that faith is something much more vital than intellectual a.s.sent or credence, namely, an act of the whole man realising his need and casting himself on G.o.d.
And they set in clear light what is the connection between faith and salvation. It is not the hand that grasps the altar that secures safety, but the altar itself. It is not the flight to the fortress, but the ma.s.sive walls themselves, which keeps those who hunt after the fugitive at bay. It is not my faith, but the G.o.d on whom my faith fastens, that brings peace to my conscience.
IV. The peace that this grasp brings.