THE FEAST ON THE SACRIFICE
And in this mountain shall the Lord of hosts make unto all people a feast." ISAIAH xxv. 6.
There is here a reference to Sinai, where a feast followed the vision of G.o.d. It was the sign of covenant, harmony, and relationship, and was furnished by a sacrifice.
I. The General Ideas contained in this Image of a Feast.
We meet it all through Scripture; it culminates in Christ"s parables and in the "Marriage Supper of the Lamb."
In the image are suggested:--
Free familiarity of access, fellowship, and communion with Him.
Abundant Supply of all wants and desires.
Festal Joy.
Family Intercommunion.
II. The Feast follows on Sacrifice. We find that usage of a feast following a sacrifice existing in many races and religions. It seems to witness to a widespread consciousness of sin as disturbing our relations with G.o.d. These could be set right only by sacrifice, which therefore must precede all joyful communion with Him.
The New Testament accepts that truth and clears it from the admixture of heathenism.
G.o.d provides the Sacrifice.
It is not brought by man. There is no need for our efforts--no atonement to be found by us. The sacrifice is not meant to turn aside G.o.d"s wrath.
Communion is possible through Christ.
In Him G.o.d is revealed.
Objective hindrances are taken away.
Subjective ones are removed.
Dark fears--indifference--dislike of fellowship--Sin--these make communion with G.o.d impossible.
At Sinai the elders "saw G.o.d, and did eat and drink" Here the end of the preceding chapter shows the "elders" gazing on the glory of Jehovah"s reign in Zion.
III. The Feast consists of a Sacrifice.
Christ is the food of our souls, He and His work are meant to nourish our whole being. He is the object for all our nature.
The Sacrifice must be incorporated with us. It is not enough that it be offered, it must also be partaken of.
Now the Sacrifice is eaten by faith, and by occupation with it of each part of our being, according to its own proper action. Through love, obedience, hope, desire, we may all feed on Jesus.
The Lord"s Supper presents the same thoughts, under similar symbols, as Isaiah expressed in his prophecy.
Symbolically we feast on the sacrifice when we eat the Bread which is the Body broken for us. But the true eating of the true sacrifice is by faith. _Crede et manducasti_--Believe, and thou hast eaten.
THE VEIL OVER ALL NATIONS
"He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations."--ISAIAH xxv.
7.
The previous chapter closes with a prediction of the reign of Jehovah in Mount Zion "before His elders" in Glory. The allusion apparently is to the elders being summoned up to the Mount and seeing the Glory, "as the body of heaven in its clearness." The veil in this verse is probably a similar allusion to that which covered Moses" face. It will then be an emblem of that which obscures for "all nations the face of G.o.d." And what is that but sin?
I. Sin veils G.o.d from men"s sight.
It is not the necessary inadequacy of the finite mind to conceive of the Infinite that most tragically hides G.o.d from us. That inadequacy is compatible with true and sufficient knowledge of Him. Nor is it "the veils of flesh and sense," as we often hear it said, that hide Him. But it is our sinful moral nature that darkens His face and dulls our eyes.
"Knowledge" of G.o.d, being knowledge of a Person, is not merely an intellectual process. It is much more truly acquaintance than comprehension; and as such, requires, as all acquaintance does, some foundation of sympathy and appreciation.
Every sin darkens the witness to G.o.d in ourselves, In a pure nature, conscience would perfectly reveal G.o.d; but we all know too sadly and intimately how it is gradually silenced, and fails to discriminate between what pleases and what displeases G.o.d. In a pure nature, the obedient Will would perfectly reveal G.o.d and the man"s dependence on Him. We all know how sin weakens that.
Every sin diminishes our power of seeing Him in His external Revelation. Every sin ruffles the surface of the soul, which is a mirror reflecting the light that streams from Creation, from Providence, from History. A ma.s.s of black rock flung into a still lake shatters the images of the girdling woods and the overarching sky.
Every sin bribes us to forget G.o.d. It becomes our interest, as we fancy, to shut Him out of our thoughts. Adam"s impulse is to carry his guilty secret with him into hiding among the trees of the garden. We cannot shake off His presence, but we can--and when we have sinned, we have but too good reason to exercise the power--we can dismiss the thought of Him. "They did not _like_ to retain G.o.d in their knowledge."
Individual sins may seem of small moment, but an opaque veil can be woven out of very fine thread.
II. To veil G.o.d from our sight is fatal.
We imagine that to forget Him leaves us undisturbed in following aims disapproved by Him, and we spend effort to secure that false peace by fierce absorption in other pursuits, and impatient shaking off of all that might wake our sleeping consciousness of Him.
But what unconscious self-murder that is, which we take such pains to achieve! To know G.o.d is life eternal; to lose Him from our sight is to condemn all that is best in our nature, all that is most conducive to blessedness, tranquillity, and strenuousness in our lives, to languish and die. Every creature separated from G.o.d is cut off from the fountain of life, and loses the life it drew from the fountain, of whatever kind that life is. And that in man which is most of kin with G.o.d languishes most when so cut off. And when we have blocked Him out from our field of vision, all that remains for us to look at suffers degradation, and becomes phantasmal, poor, unworthy to detain, and impotent to satisfy, our hungry vision.
III. The Veil is done away in Christ.
He shows us G.o.d, instead of our own false conceptions of Him, which are but distorted refractions of His true likeness. Only within the limits of Christ"s revelation is there knowledge of G.o.d, as distinguished from guesses, doubtful inferences, partial glimpses. Elsewhere, the greatest cert.i.tude as to Him is a "peradventure"; Jesus alone says "Verily, verily."
Jesus makes us able to see G.o.d.
Jesus makes us delight in seeing Him.
All dread of the "steady whole of the Judge"s face" is changed to the loving heart"s joy in seeing its Beloved.
IV. The Veil is wholly removed hereafter.
The prophecy from which the text is taken is obviously not yet fulfilled. It waits for the perfect condition of redeemed manhood in another life. But even then, the chief reason why the Christian is warranted in cherishing an unpresumptuous hope that he will know even as he is known is not that then he will have dropped the veil of flesh and sense, but that he will have dropped the thicker, more stifling covering of sin, and, being perfectly like G.o.d, will be able perfectly to gaze on Him, and, perfectly gazing on Him, will grow ever more perfectly like Him.
The choice for each of us is whether the veil will thicken till it darkens the Face altogether, and that is death; or whether it will thin away till the last filmy remnant is gone, and "we shall be like Him, for we shall see Him as He is."