Part 3

In this stormy world we perpetually need a hiding-place, a shelter from the storm, and a covert from the blast. And so in the great prophecy of our Lord and Saviour revealed in Isaiah, we read of Him, “A man shall be as an hiding-place from the wind.” {34a} But three centuries before Isaiah uttered that prophecy David had learnt to hide under His care, and said of Him, “Thou art my hiding-place.” {34b} The trouble from which he was hiding was deep conviction of sin. In consequence of his sin the hand of God had been heavy upon him day and night. But at length the guilt of his great sin had been blotted out, and as a forgiven man he could find shelter in the very God against whom he had transgressed. He could hide himself in the love of Him against whom he had sinned, and instead of finding the Lord’s hand heavy upon him, he could rejoice in the thought that there was a wall of praise around him. Now just in the same way our life is said to be hidden with Christ. “Your life is hid with Christ in God.” {34c} It is not exposed to the rude shocks of the outer world, but is hidden with Him. As _He_ is unseen, so _it_ is unseen; but as _He_ is safe at the right hand of the Father, so is _it_ safe, being laid up in perfect safety as a sure deposit in the everlasting fidelity of God. It is on the safety of this deposit that our whole life depends. If there were the slightest doubt about it we should be like ships drifting on the wide ocean without either chart, compass, or anchorage. But now we are safe because indissolubly bound up with the Saviour, and so completely is our life identified with Him that in the next verse He is described as “Christ our life.” He holds our life in His right hand. He is the source, the fountain, and the main spring of it all, so that we can well understand the words of St. John, “He that hath the Son hath life.” {34d}

DEPENDENT ON HIM

There is a struggle in the human heart for independence. The tendency of the day is to throw off all dependence, and, with it, all submission. “_I_ will,” “_I_ choose,” “_I_ think,” “_I_ determine,” “_I_ am resolved,” is the self-sufficient language of these latter days. Now such an one can never say, “To me to live is Christ.” If he say anything it should be, “To me to live is self!” But see what a contrast there is in the life of the believer. Turn only to one passage in Galatians. There you find the “I” crucified; “I am crucified with Christ.” {35} But though the “I” is crucified, there is a life that remains for “Nevertheless I live.” And now what is the character of this abiding life? The latter part of the verse describes it, “Yet not I, but Christ liveth in me.” These words tell of a life of habitual dependence. It all depends on the in-dwelling Saviour. His in-dwelling, that is life, that is the secret of everything. But how is this indwelling realized? How is it appropriated or experienced? It is clear that it cannot be known by the senses. We cannot see, hear, or handle Him. We must not look for anything material. Nor is it connected here with anything Sacramental; but it is described as the unspeakable blessing of an abiding faith, “The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me.”

We must not leave the passage without remarking two facts respecting that love.

(1) It was shown in propitiation. St. Paul did not merely say, “Who loved me,” but adds, “Who gave Himself for me.” There are many proofs of His love, but the crowning act of all is propitiation. It is the ransom paid in full that is the one hope for the captive, and the supreme evidence of the Redeemer’s love.

(2) The love was not merely for all, but according to that passage, “for _me_.” One individual is a mere unit in a crowd, no more than a grain of sand in an Egyptian desert; so that it seems a very easy thing for any one person to be lost in the multitude. But it is the office of God the Holy Ghost to apply the work wrought out for _all_ to the special need of _each one_.

DEVOTED TO HIM

St. Paul could say, “To me to live is Christ,” for he could also say without hesitation that the one thought of his life was his Saviour’s glory. He lived for one object, and that one object is described as his life. Now we hear a great deal of consecration in these days, and we cannot hear too much, if only it is kept in its right place, for there is far too little consecration to God amongst us. Consecration is the surrender of the whole life to the Lord. It is the setting the Lord always before us in all that He calls us to do. We have been loved by Him, redeemed by Him, called by Him, and saved by Him; so now we are His. We belong to Him altogether. Our powers are no longer our own, but our Lord’s; our lives should be no longer occupied for ourselves, but for our Lord; so that in us may be carried out the purpose of redeeming love as described by St. Paul. “He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.” {37}

Shall we live for ourselves or for His glory? For the gratification of self, or for the happy, holy, sacred service of Him to whom we owe all that we have, and all that we hope for, our Blessed Lord and Saviour Jesus Christ?

THE INDWELLING OF THE HOLY SPIRIT

“Ye know Him; for He dwelleth with you, and shall be in you.”—ST. JOHN xiv. 17.

IN this verse our Blessed Lord spoke of the knowledge enjoyed by His people. He spoke of the present, and the future; of that which they had then at the time that He was with them, and of that which they were about to enjoy after the Day of Pentecost, when He would be taken away from them. With reference to the present He says “He dwelleth” (or, is dwelling) with you, or amongst you; with reference to the future He says “He shall be in you.” There are clearly, therefore, two great subjects to be considered, the knowledge enjoyed by the disciples when the Lord Jesus was still upon earth, and the knowledge enjoyed by all His people ever since the Day of Pentecost.

I. WHEN HE WAS ON EARTH.

“Ye know Him for He dwelleth with you.”

The expression does not describe an internal union within the soul, but an external companionship. The meaning is the same as when St. John said, “There standeth one among you, whom ye know not.” {38} There they were, a little company of disciples, and amongst them in the midst of their society, in the room where they were assembled, was abiding, or dwelling, the Spirit of Truth.

Now what was the meaning of this declaration? Was it not this? That the Holy Spirit was at that time dwelling amongst them as embodied and manifested in the Person of the Lord Jesus Christ. Of Him it was said by John the Baptist “God giveth not the Spirit by measure unto Him.” {39a} So it was said by St. Paul, “In Him dwelleth all the fulness of the Godhead bodily.” {39b} And by St. Peter we are taught that He was anointed with the Holy Ghost, and God was with Him. {39c}

Consider, then, the Lord Jesus Christ as God manifest in the flesh, as the human manifestation of the mind and power of the Holy Ghost, and you will see in a moment that while He was on earth the Spirit of Truth was dwelling amongst the disciples. Where the Lord Jesus was, there was the Spirit; where He dwelt, there the Spirit dwelt; and when He and those twelve disciples sat together at the Last Supper, He could say of the Spirit of Truth, “Ye know Him for He dwelleth with, or among, you.”

II. THE KNOWLEDGE ENJOYED BY ALL HIS PEOPLE AFTER HIS DEPARTURE.

It was to be very different afterwards. There is an immense change when our Lord speaks of what should take place after His departure. It is no longer “with,” but “in.” He would be not merely present in their company, but abiding in their souls.

In this promise, there are three things requiring our careful notice.

(1) The promise applies not to a company, to a society, to a Church, or to any body of men, but _to each individual_. The Holy Spirit will not be merely in the midst of a congregation, but a sacred guest in each soul. You see this very clearly in the history of the Day of Pentecost. {40} The Holy Spirit came on the company, on the Church, for He filled all the house where they were sitting. But besides that there was a separate personal gift to each person present, for “it sat upon each of them and they were all filled with the Holy Ghost.”

(2) The sacred gift is no longer localized or specially enjoyed in one place. So long as the Lord Jesus was amongst them where He was, there was the Gift. But now, wherever the believer is, there is the Gift. See the unspeakable blessedness of this sacred promise. The gift of the Spirit is not confined to this place or that. It is the inestimable privilege of each individual believer wherever he is, and in whatever position it may please God to cast his lot. You may be cut off from the means of grace in which you have delighted, but wherever you are, you are not cut off from the Spirit of Truth, from the indwelling of the Holy Ghost, for He is not limited to time, or place, or circumstance, and wherever you go at the Lord’s command, there you will carry His presence with you.

(3) He dwells _within_ the soul.

There is this great difference between His presence and that of the most faithful and loving of friends. The friend can only judge by the outside; the anxious look, the tear in the eye, or the words of sorrow. But the Spirit of Truth is within, and He takes note of the inner secrets of the soul. He does not wait for any external evidence of what is passing. The hidden springs of thought are all open to His eye: the secret pain that is never breathed to any one; the hidden hope that smoulders in the heart; the subtle temptation that is beginning to grow up unperceived, and the yearning of soul after a higher life,—all these things are open to Him, and He, dwelling within and knowing all that is passing within, can check, can guide, can heal, can help, can supply any possible need “according to His riches in glory by Christ Jesus.” {41a}

There is no telling, then, the unspeakable blessing of the Pentecostal gift, and we can perfectly understand why it was that our Lord said “It is expedient for you that I go away.”

But do we all desire it? “Of course we do,” say some. But it is not at all a matter of course. There was no room for Christ in the inn at Bethlehem, and there is no room for the Spirit of Truth in many hearts. If He dwells within your soul He will humble you and make you to “abhor yourself and repent in dust and ashes.” {41b} Do you desire that? If He dwells within you, He will wean you from the world and teach you to live as one looking for the Kingdom. Do you desire that? If He dwells within you He will teach you to give up your own will. Do you desire that? Do you desire really to be led by the Spirit, taught by the Spirit to become a humble, gentle, and submissive child of God? I fear there are many who, when the whole subject is considered, are not prepared to give Him an unreserved welcome, and would be tempted to close the door of their hearts against His entrance. If the door is opened by them at all, it is only set ajar, and not thrown wide open that the King of Glory may enter in, in the fulness of His power, and turn out everything that is at variance with His will.

But I believe there are many who would hold nothing back and who long above all things that the Spirit of Truth may take full possession of their souls. Their difficulty is not that they do not wish it, but that they can scarcely believe it possible that He should ever dwell in such a heart as theirs. They find so much sin there that they can scarcely imagine it possible that the Holy Comforter should not be driven from them by all that He sees within. No doubt there is quite sufficient to drive Him grieved and displeased from His resting-place, and if it were not for the everlasting covenant of God, and the precious blood of Christ, I can perfectly understand the impossibility of His making such a heart His dwelling-place. But the atoning blood alters the whole case. The blood of Christ breaks down every barrier. It is a new and living way {42} by which not only may you enter boldly into the presence of God, but through which the Spirit of God may enter your heart and take full possession of it as His own abiding-place.

If you are longing to be filled with the Spirit, you must look straight to that cross of Christ. You must remember the fulness of the pardon. You must trust to that Atonement as breaking down even the barrier raised by your own dark corruption, and, pleading that precious blood, must open every avenue of your soul to the Spirit of Truth, that He may enter in and there reign supreme.

THE WITNESS—THE LEADER—THE COMMANDER

“Behold, I have given Him for a witness to the people, a leader and commander to the people.”—ISA. lv. 4.

IT is often said that a living head is essential to the well-being of a living Church. Nothing can be clearer than the teaching of Scripture that our Living Head is in heaven now, seated at the right hand of God.

It is as a Living Head that our Blessed Saviour is here predicted. Three rich promises are made by God to every hungering and thirsting heart—Life, a Covenant, and a living Head. Life, for He says, “Hear, and your soul shall live.” A covenant, for He says, “I will make an everlasting covenant with you;” and a Head, for He adds, in the words of our text, “Behold I have given Him for a witness to the people, a leader and commander to the people.”

The question may arise, “Who is it that is thus given for a witness? Who is the person that the people are to recognize as their leader and commander?” The prophecy says David. But David, we know, was a typical character. He was not merely a king, but a type; a type of Him who was to be both his son and his Lord. Accordingly we are taught that the name David was applied to the Lord Jesus, for we find the words applied by St. Paul to Christ and His resurrection. {44a} We are there taught that when God raised up Christ from the dead, He gave us the sure mercies of David. The Lord Jesus Christ, therefore, is the Witness, He is the Leader, and He the Commander of His people. In other words the risen Redeemer is our Living Head.

The text, therefore, directs us to His present action, not to His death or even to His life before His death, but to His present Headship at the right hand of God. He is

A WITNESS

One who bears a true and faithful testimony. This He did in His life on earth, as we learn from His own words when He stood before Pilate. “To this end was I born, and for this cause came I into the world, that I should bear witness into the truth.” {44b} And this same character He maintains in heaven, for at the opening of the Book of Revelation we are taught to look for grace and peace “from Jesus Christ the faithful witness, the first-begotten from the dead, and the Prince of the kings of the earth.” {44c} It is clear that as the “first-begotten,” that is, as the risen Saviour, He now acts as a witness.

This is done in two ways. He is a witness to the world, bearing witness to God’s great plan of salvation. But more than that He witnesses to the heart of each of His own children, assuring them of His faithfulness, confirming them in His truth, and doing what David prayed Him to do, “Say unto my soul, I am thy salvation.” {44d} There is an outer and an inner witness; an outer witness in the power of His Spirit accompanying His word, and an inner witness within the souls of His own people; hidden from the world and known only to those who enjoy it, that witness of which St. John spoke when he said, “He that believeth on the Son of God hath the witness in himself.” {45a} And this may teach us an important lesson respecting the true nature of faith. It is faith when we receive the testimony of the Lord Jesus as an undoubted truth, and, without questioning, simply believe Him. There are difficult truths taught in His word, and some strangely at variance with human opinion; but true faith gives up all and trusts. It makes a complete surrender to Jesus Christ, the faithful witness.

HE IS A LEADER

And when we speak of Him as a Leader, we must not connect His office merely with the idea of war, for it is the office of peace also. When our Lord compares Himself to the Shepherd He says He “leadeth them out.” {45b} Nor is His office of a leader given up even in the peaceful rest of Heaven. There is a leading Hand even there, for when St. John was permitted to look in and to see the great multitude before the Throne, the Angel referred him to words from the blessed promise in Isaiah. {45c} In heaven, therefore, the promise is both fulfilled and known. It is fulfilled, for there the saints of God are refreshed by the living waters; and it is known, for the Angel himself, while describing the joys of heaven, calls attention to the ancient prophecy, and shows how in the peaceful scene around him it was receiving its complete fulfilment.

Now what is implied when we are taught that the Lord Jesus is a Leader for His people? It implies much more than teaching, and therefore the office of the leader is far beyond that of witness. It would be of but little use to explain to a blind man the windings of some narrow path. But it would be an act of great kindness to take him by the hand and lead him. And this is what our Leader does for us, for He says, “I will bring the blind by a way they knew not.” {46a}

Our proud hearts may dislike the dependent position of either the feeble or the blind; but, whether we like it or no, we are both blind and feeble, unable to trace our path amidst the perplexities of life, and equally unable to move safely alone even when the path may be discovered. It is, therefore, in mercy and in tender love that God has given Him to be a Leader, and our part is to accept the gift and trust Him. When we are brought into perplexity, into one of those positions of life where two ways seem to meet, we may fall down before Him as our great Leader, and say, “For thy name’s sake, lead me and guide me.” {46b} When we find ourselves in slippery places and scarcely know how to stand, we may come into His presence and cry, “Hold Thou me up, and I shall be safe.” {46c} When perplexing doctrine is presented to us, and false teaching abounds around us, we may spread out His word which contains His testimony, and say, “Shew me Thy ways, O Lord.” {46d} And when we come to the valley of the shadow of death, when no human hand can help us, and no human sympathy reach our necessities, even then we may be perfectly sure that our great Leader will never leave us; but as we part from all friends here on earth, and as all earthly helps fade away, we may lean more simply and more heavily than ever on Him and say, “Though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me.” {47a}

So again for the Church of Christ. Our lot is cast in very perplexing times, and those who really care for the Church of God must often have their hearts filled with deep anxiety. It is a happy thing to know that God has given him to be a Leader of the people, and “Head over all things to the Church.” {47b} We may trust Him, therefore, to take care of His own truth, and rest assured that amidst all the perplexities of these latter days He will guide His own people safe to the end, until every one of them appeareth before God.

HE IS A COMMANDER

We cannot say of this office, as we did of the last, that it belongs to peace, for it is one peculiar to war. The commander is for the battle-field, and still more for the well-arranged campaign. Thus our Lord is presented to us as a Commander in the book of Revelation. {47c} He then appears in His royal character, and at the same time heading His army. He encounters all the powers of the world, but he is surrounded by a little company of faithful followers, and He leads them on to victory.

The Church of God must be prepared for conflict. Till the Lord comes sin will give the Church no peace. Till Satan is trampled down under His feet, he will never rest in his deadly warfare against the Lord Jesus and His little flock. The soldier of Christ must be a man of war.

The great Commander will have His own chosen and faithful followers—“they that are with Him are called, and chosen, and faithful.” {48a} They are marked from the world by a clear line of separation. They bear His name; they wear His uniform; they rally round His banner; they are not ashamed of His reproach; and wheresoever He goeth there it is their joy to follow Him. There is no service like His, no commander so perfect, no struggle so noble, no victory so certain and so glorious.

If we really be amongst the chosen band of faithful followers, our one standard in life must be the will of our great Commander. We must be watching each signal from Him, and owning no authority but His. From first to last our spirit must be that of Saul of Tarsus, “Lord, what wilt Thou have me to do?” {48b} This may sometimes imply a painful surrender, a surrender of ease, and inclination, and, hardest of all, of pride. But the soldier in the earthly army yields at once to his commanding officer, and how much more should we, when He has chosen us to be His people, blotted out our sins by His blood, called us into His own fellowship, sealed us with His seal, and made us heirs of His Kingdom?

FAITH AND EFFORT

“Our God shall fight for us.”—NEH. iv. 20.

I CAN imagine nothing better calculated to make a people calm, peaceful, and courageous, than to be able to say in faith, “Our God shall fight for us.” If we can say this, we may think on our country and rest assured that, whatever happens, all is safe. If we can say this, we may look upon God’s people struggling for His truth, sometimes sorely pressed and sometimes quite disheartened; but when we look on Him whom God has given to be a Leader and Commander of the people, we may take courage that all will be well, for He is our God, and He will fight for us. Or, we may look at our own personal difficulties, at the temptation without by which we are surrounded, and the proneness to yield within, which renders us perpetually liable to its power; and sometimes we may be ready to ask the question, Can such as we are ever gain the victory? But, if we can but say in faith, “Our God shall fight for us,” then, weak as we are, we may look forward to a triumph, and say even beforehand, “Thanks be to God which giveth us the victory.”

But there are few cases in which this language of faith was more appropriate than when originally spoken by Nehemiah. Nehemiah was one of the most beautiful characters to be met with in all history. I know of no one in whom there was a greater combination of practical, business-like habits, with true, simple-minded, childlike faith. When acting as cup-bearer to the King of Babylon, he heard of the desolation of Jerusalem, and obtained permission to return thither in order to rebuild the walls and restore the city. The Jews at the time were so exceedingly feeble, that the onlookers laughed them to scorn. But, when once the work was begun, contempt was exchanged for indignation, and Sanballat with others “conspired all of them together to come and to fight against Jerusalem, and to hinder it.” Then it was that Nehemiah used these words for the great encouragement of all who were working with him, and said, “Our God shall fight for us.”