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Ezekiel Chapter
Eleven
Ezekiel 11
Chapter Contents
Divine judgments against the wicked at Jerusalem. (1-13)
Divine favour towards those in captivity. (14-21) The Divine presence forsakes
the city. (22-25)
Commentary on Ezekiel 11:1-13
(Read Ezekiel 11:1-13)
Where Satan cannot persuade men to look upon the judgment
to come as uncertain
he gains his point by persuading them to look upon it as
at a distance. These wretched rulers dare to say
We are as safe in this city
as flesh in a boiling pot; the walls of the city shall be to us as walls of brass
we shall receive no more damage from the besiegers than the caldron does from
the fire. When sinners flatter themselves to their own ruin
it is time to tell
them they shall have no peace if they go on. None shall remain in possession of
the city but those who are buried in it. Those are least safe who are most
secure. God is often pleased to single out some sinners for warning to others.
Whether Pelatiah died at that time in Jerusalem
or when the fulfilment of the
prophecy drew near
is uncertain. Like Ezekiel
we ought to be much affected
with the sudden death of others
and we should still plead with the Lord to
have mercy on those who remain.
Commentary on Ezekiel 11:14-21
(Read Ezekiel 11:14-21)
The pious captives in Babylon were insulted by the Jews
who continued in Jerusalem; but God made gracious promises to them. It is
promised
that God will give them one heart; a heart firmly fixed for God
and
not wavering. All who are made holy have a new spirit
a new temper and
dispositions; they act from new principles
walk by new rules
and aim at new
ends. A new name
or a new face
will not serve without a new spirit. If any
man be in Christ
he is a new creature. The carnal heart
like a stone
cannot
be made to feel. Men live among the dead and dying
and are neither concerned
nor humbled. He will make their hearts tender and fit to receive impressions:
this is God's work
it is his gift by promise; and a wonderful and happy change
is wrought by it
from death to life. Their practices shall be agreeable to
those principles. These two must and will go together. When the sinner feels
his need of these blessings
let him present the promises as prayers in the
name of Christ
they will be performed.
Commentary on Ezekiel 11:22-25
(Read Ezekiel 11:22-25)
Here is the departure of God's presence from the city and
temple. It was from the Mount of Olives that the vision went up
typifying the
ascension of Christ to heaven from that very mountain. Though the Lord will not
forsake his people
yet he may be driven away from any part of his visible
church by their sins
and woe will be upon them when He withdraws his presence
glory
and protection.
── Matthew Henry《Concise Commentary on Ezekiel》
Ezekiel 11
Verse 1
[1]
Moreover the spirit lifted me up
and brought me unto the east gate of the
LORD's house
which looketh eastward: and behold at the door of the gate five
and twenty men; among whom I saw Jaazaniah the son of Azur
and Pelatiah the
son of Benaiah
princes of the people.
Jaazaniah —
Not him that is mentioned chap. 8:11.
Pelatiah —
Named here for that dreadful sudden death
whereby he became a warning to
others.
Verse 2
[2] Then said he unto me
Son of man
these are the men that devise mischief
and give wicked counsel in this city:
He — The Lord sitting on
the cherub.
Verse 3
[3]
Which say
It is not near; let us build houses: this city is the caldron
and
we be the flesh.
It — The threatened danger
and ruin by the Chaldeans.
The caldron —
This is an impious scoff
yet mixt with some fear of the prophet
Jeremiah 1:13.
Verse 6
[6] Ye
have multiplied your slain in this city
and ye have filled the streets thereof
with the slain.
Ye — Many murders have you
committed yourselves
and you are accountable to God for all those whom the
Chaldeans have slain
seeing you persuaded them
thus obstinately to stand out.
Verse 7
[7] Therefore thus saith the Lord GOD; Your slain whom ye have laid in the
midst of it
they are the flesh
and this city is the caldron: but I will bring
you forth out of the midst of it.
Bring you forth —
Not in mercy
but in wrath
by the conquering hand of Babylon.
Verse 9
[9] And
I will bring you out of the midst thereof
and deliver you into the hands of
strangers
and will execute judgments among you.
Deliver you —
Defeating all your projects for escape.
Verse 10
[10] Ye
shall fall by the sword; I will judge you in the border of Israel; and ye shall
know that I am the LORD.
Will judge — My
just judgments shall pursue you
whithersoever you fly.
Verse 11
[11] This
city shall not be your caldron
neither shall ye be the flesh in the midst
thereof; but I will judge you in the border of Israel:
Your caldron —
The place of your sufferings; greater are reserved for you in a strange land.
Judge you — I
will do more against you at Riblah
where the captive king had his children
and others with them
first murdered before his eyes
and then his own eyes put
out; Riblah is called the border of Israel: for Syria was adjoining to Israel
on the north
and Riblah was on the frontiers of Syria.
Verse 13
[13] And
it came to pass
when I prophesied
that Pelatiah the son of Benaiah died. Then
fell I down upon my face
and cried with a loud voice
and said
Ah Lord GOD!
wilt thou make a full end of the remnant of Israel?
Pelatiah —
Mentioned verse 1
a principal man among the twenty-five
princes
who made all the mischief in Jerusalem. It should seem this was done
in vision now
(as the slaying of the ancient men
chap. 9:6
) but it was an assurance
that when this
prophecy was published
it would be done in fact. And the death of Pelatiah was
an earnest of the compleat accomplishment of the prophecy.
A full end — By
slaying all
as this man is cut off.
Verse 15
[15] Son
of man
thy brethren
even thy brethren
the men of thy kindred
and all the
house of Israel wholly
are they unto whom the inhabitants of Jerusalem have
said
Get you far from the LORD: unto us is this land given in possession.
Thy brethren —
Thy nearest kindred
which it seems were left in Jerusalem. Their degeneracy is
more noted in the repetition of the word brethren.
Gone far — Ye
are gone far from the Lord; as much as the Heathens accused the Christians of
atheism.
Verse 16
[16]
Therefore say
Thus saith the Lord GOD; Although I have cast them far off among
the heathen
and although I have scattered them among the countries
yet will I
be to them as a little sanctuary in the countries where they shall come.
Say — In
vindication of them.
Although —
The obstinate Jews at Jerusalem will call them apostates; but I the Lord sent
them thither
and will own them there.
Scattered —
Dispersed them in many countries which are under the king of Babylon: yet they
are dear to me.
A little sanctuary — A
little one in opposition to that great temple at Jerusalem. To him they shall
flee
and in him they shall be safe
as he was that took hold on the horns of
the altar. And they shall have such communion with God in the land of their
captivity
as it was thought could be had no where but in the temple.
Verse 18
[18] And
they shall come thither
and they shall take away all the detestable things
thereof and all the abominations thereof from thence.
They —
They who assemble upon Cyrus's proclamation first
and then upon Darius's
proclamation
shall overcome all difficulties
dispatch the journey
and come
safely to their own land.
Take away —
They shall abolish superstition and idolatry from the temple.
Verse 19
[19] And
I will give them one heart
and I will put a new spirit within you; and I will
take the stony heart out of their flesh
and will give them an heart of flesh:
One heart —
Cyrus shall give them leave
and I will give them a heart to return; and on
their way shall there be great utility; and
when come to Jerusalem
they shall
own me
and my laws
and with one consent
build Jerusalem and the temple
and
restore true religion.
The stony —
That hard
inflexible
undutiful
incorrigible disposition.
Verse 21
[21] But
as for them whose heart walketh after the heart of their detestable things and
their abominations
I will recompense their way upon their own heads
saith the
Lord GOD.
Heart —
Soul and affections.
Walketh —
Either secretly adhere to
or provide for the service of idols
called here
detestable things.
Verse 23
[23] And
the glory of the LORD went up from the midst of the city
and stood upon the
mountain which is on the east side of the city.
Went up —
The glory of the Lord removes now out of the city
over which it had stood some
time
waiting for their repentance.
The mountain —
Mount Olivet. He removed thither
to be as it were within call
and ready to
return
if now at length in this their day
they would have understood the
things that made for their peace.
Verse 24
[24]
Afterwards the spirit took me up
and brought me in a vision by the Spirit of
God into Chaldea
to them of the captivity. So the vision that I had seen went
up from me.
The spirit —
The same spirit which carried him to Jerusalem
now brings him back to Chaldea.
Went up —
Was at an end.
── John Wesley《Explanatory Notes on Ezekiel》
11 Chapter 11
Verses 1-25
Verses 1-12
Prophesy against them.
Evil in high places
The spirit told Ezekiel that the princes were the men that devised
mischief and gave wicked counsels to the city. How often have we seen this
prostitution of great mental power and great official authority through the
service of evil! Imagine the picture of five-and-twenty men
the princes of
Israel
all given over to the conception of evil policies and the execution of
selfish designs! We shall miss the whole purpose of Divine revelation if we
suppose that evil is local
or that it is confined to the ignorant and the
poor. Evil is universal: it is in the thrones of the nations
as well as in the
hovels and huts of poverty; the king has wandered as far from the standard of
righteousness as has the meanest subject of his crown. Education when not
sanctified is simply an instrument of evil. Great social station
when it is
divorced from the action of a healthy conscience
only gives a man leverage
by
the working of which he can do infinite social mischief. Moral security
therefore
is not in circumstances
but in character. When princes are right
and just
wise and patriotic
it does not follow that the people will follow
their example
or reproduce their excellences; but when the princes are of a
contrary mind it is easy to imagine how their great influence may contribute
vastly to the spread of wrong thinking and mischievous action. Religious
apostasy means social anarchy. When the princes ceased to pray they ceased to
regard human nature as of any value: slaughter became a pastime; heaps of slain
men were passed by as mere commonplaces
and the whole city became as but a
cauldron in which the flesh of men might be boiled. But God Himself says He
will make this use of the city; He will make it a cauldron
and they who
supposed it was a place of security shall find what uses providence can make of
human arrangements. The Lord says that He is proceeding on account of the sins
of the people
saying
“I know the things that come into your mind
every one
of them.” The empire of the mind is supposed to be the exclusive property of
the individual: what brother can take out of his brother’s heart all the
thoughts that live there? What man can read the mind of his dearest friend
and
be as familiar with that friend’s motives as he is with that friend’s conduct?
The mind can shut out the closest observer
yet the one observer that it cannot
exclude is the living God. The things that come into the mind determine the
real character of the mind of man
Conduct is but a short measure by which to
estimate a man’s character. (J. Parker
D. D.)
A vision of priesthoods
I. The destruction
of a corrupt priesthood. The evil of the priesthood of that city and day is
seen in this vision to consist in--
1. Their unhallowed designs and influence. The inventions of the
genius of evil are
as they were then
often manifold and deep.
2. Their contempt of sacred things. They actually play about “the
cauldron” that Jeremiah had seen in a vision of retribution. Familiarity with
sacred things is perilous to men who lose true sacredness of living
for they
are tempted to use their wit to cover their shallowness
with regard to themes
wherein they should “stand in awe and sin not.”
3. Their false security. Their assertion about the Chaldean invasion
“It is not near
” illustrates the presumptuousness that ever marks mere
professors of piety.
4. Their conformity to evil associations. Whereas the one
consecrating cry of all true priesthoods is
“Be ye separate
” the histories of
all corrupt priesthoods reveal a conformity to the world with which they have
to do
that may well be charged against them in the words heard in the vision
“Ye have done after the manner of the heathen.”
5. Their liability to terrible retribution. The death of Pelatiah
at
the very time when Ezekiel was pronouncing the doom of this priesthood
is an
emblem of retribution history records
and prophecy predicts on all the false.
II. The indications
of a man belonging to the true priesthood.
1. Open to Divine illumination. As Ezekiel was “lifted up” by the
Spirit
and afterwards had that Spirit “fall upon him”--indicating
surely
special contact with the Divine; so there is the promise to every regenerate
man “that he shall see heavens opened.”
2. Sensitive to impressions from human life. To be Divinely
enlightened does not indicate that there will be any functionalism
any
stoicism in the man.
3. A wide conscious brotherliness. The cry to the exile
“thy
brethren
thy brethren
” indicated that not alone in the twenty-five who had
fallen
but in the scattered throngs that would be gathered again
he
recognised a brotherhood. So our Master has taught us
“all ye are brethren.”
4. Commissioned to proclaim inspiring promises. The priestly prophet
was to utter as surely as was Isaiah
and every God-sent messenger
a “comfort
ye.”
III. The formation
of a true priesthood.
I. Divinely
collected. God knew where the scattered were
and would gather them again. The
eye of God resting alike on all classes and castes
churches and countries
discovers the genuine men. He has been a “sanctuary for a little time” to them
in the midst of uncongenial pursuits
hostile circumstances
adverse
experiences; but from every such Babylon of evil He will gather them for His
sacred work.
2. Divinely regenerated. No words could more forcibly express a
complete moral and spiritual reformation than “the words in which the eternal
Spirit of Goodness declares
“I will put a new spirit within you
and I will
take the stony heart out of their flesh
and will give them a heart of flesh.”
3. Divinely adopted. “They shall be My people
” etc. (Urijah R.
Thomas.)
Verse 5
I know the things that come into your mind
every one of them.
God’s knowledge of human thought
The union of omniscience with sympathy
Of active cognisance of
human thoughts with infinite mercy
is expressed in Hebrews 4:12-16. There are no reflections
more interesting than those connected with the Divine knowledge of man. Our duty
is to ponder all this fact includes. The instinct of the Divine love must be
the very strongest feeling in us all; because it never occurs to anyone that
God’s knowledge of our thoughts can prevent the outflow of His love
or the
reality of His fellowship. Yet if anyone else were acquainted with us
with
everything that comes into our minds
we should certainly incur his hate and
contempt. I believe
therefore
that the instinct of God’s love towards us is
like that of parental love
a great original attribute of humanity which sin
has grievously obscured
so that in the minds of thousands it has been utterly
subverted
and God has appeared as a vindictive tyrant
requiring to be
appeased with human blood. But the purpose of the Gospel is to assure us that
“God is love”; and the inclination to make Him the depository of every secret
is grounded on that instinct
Which the fall has not been able to
extinguish--that He who knows us best
loves us most. What a strong interest He
must feel in people
to take active cognisance of everything that comes into
their minds! God takes the deepest interest in the thoughts of the weakest the
commonest
and the most selfish
when their thoughts must be repulsive
hateful
and abominable to Him; He searches into them
and sends messengers to
assure us that He is not indifferent to the thoughts of His creatures. The mind
of man is the greatest and most wonderful product of the Almighty. It is the
nearest approach to the Divine--it is the Divine image. This is His chief work.
We are warranted in concluding that
next to God our Saviour
the greatest
thing in the universe is a man’s mind
and that this is the reason why the
Maker looks narrowly at everything that comes into it. The mind is the sphere
of the Divine government
where the sovereign Ruler displays His great wisdom
holiness
and truth. Because man can obey and love
can feel responsibility
sense of duty
sense of sin
therefore he is the subject of rule. It is in
ruling men that the highest qualities are always displayed. Here righteousness
the highest of all things
can be expressed. We cannot conceive of God showing
His righteousness unless He had subjects like ourselves to govern. For it is
through opposition
ignorance
injustice
selfishness
want
that righteousness
in a ruler comes to be felt and admired. Where there is no wrong
how could we
see the right? Mind in opposition to God shows us His holy mind. The mind is
the sphere of Divine rule
and it is the seat of rebellion. And the righteous
government of heaven is exercised to restore this chief of God’s works to
loyalty. In man
the metropolis of the universe is in revolt. This is the
reason why He who is our Lord and God would have us assured that He “knows the
things that come into our mind
every one of them.” To give the history of His
knowledge and purpose to conciliate the mind of His subject is to give the
history of the Bible. The great crowning act of His righteous rule is She
mission of His Son. This shows His purpose--to reconcile; not to vanquish
destroy
condemn
but to persuade; to carry our convictions--to
constrain our minds. In sending His Son
I think we have a right to conclude
that the business of reconstituting the spirit of man is the first and greatest
thought of God
in which His wisdom and power are most of all put forth. Here
is “the depth of the riches both of the wisdom and knowledge of God!” Then let
us learn to look on the operations of our minds with the aid of these truths.
Nothing can be insignificant that comes into your mind
if God takes knowledge
of it. Passing thoughts that come and go--love and hate--passion and
regret--reverence and hope--conviction and prayer--the thought of God--the
thought of your child--if they are watched and scanned by Him
can we be
indifferent to them? (B. Kent
M. A.)
Verse 12
But have done after the manners of the heathen that are round
about you.
Yielding to one’s surroundings
Surely there is nothing walks the earth more contemptible
as well
as more certainly evil
than a man who lets himself be made by whatever force
may happen to be strongest near him
and fastening up his helm
and unshipping
his oars
is content to be blown about by every vagrant wind
and rolled in the
trough of each curling wave. (A. Maclaren.)
Do not leg the world mould you
I beseech you all
and especially you young people
not to let the
world take and mould you
like a bit of soft clay put into a brick-mould
but
to lay a masterful hand upon it
and compel it to help you
by God’s grace
to
be nobler
and truer
and purer. (A. Maclaren.)
Verse 16
Yet will I be to them as a little sanctuary in the countries where
they shall come.
God the sanctuary of the afflicted
Philosophers have frequently remarked what may be called the
doctrine of compensation: by which they mean
the tendency there is in nature
and providence to keep things in a kind of equality; so that
while
on the one
hand
there are defects to counterbalance advantages
there are
on the other
hand
advantages to counterbalance defects. In what condition can we be found
that possesses no advantages? These a grateful mind will always look after;
and
however severe the affliction
endeavour to say
“It might have been
worse. I have lost much; but I am not deprived of all. He has chastened me
sore; but He has not given me over unto death. The stroke is painful: but it
will be profitable. ‘Tribulation worketh patience; and patience
experience;
and experience
hope; and hope maketh not ashamed; because the love of God is
shed abroad in our hearts by the Holy Ghost which is given unto us.’”
I. The calamity:
“I have cast them far off
” etc.
1. The event serves to display the agency of God. He therefore
in
the words before us
claims the work as His own. In the dispersion of the Jews
He employed instrumentality
and wicked instrumentality; but neither of these
detracts from His agency. What does God
without the intervention of any cause
between Him and the effect? He blesses us by means; He warms us by the sun; He
refreshes us by sleep; He sustains us by food; and He even requires us to
prepare
for our use
the supplies He gives us. In a similar way He inflicts
evil. And hence an irreligious mind is detained from God by the persons or the
events that injure him. He thinks only of the flood
or the fire; of the
heedless servant
the uncertain friend
the cruel enemy.
2. The event displays the truth of God. It had been clearly foretold
it had been threatened
as early as the days of Moses. Every successive prophet
in the name of God renewed the threatening. In consequence of these
denunciations the calamity was identified with the Divine veracity
and became
surer than heaven and earth. The Jews imagined that they had nothing to fear:
they thought that such a mighty judgment was improbable
if not impossible; and
presumptuously cried
“The temple of the Lord
the temple of the Lord
the temple
of the Lord are we.” But “the Lord is not a man
that He should lie
” etc.
3. The event displays the holiness of God. His conduct towards this
people seems severe; and it was severe. But the provocation was peculiar. Much
was given
and much was required. Their offences were aggravated by their
privileges. Sin is not to be judged of by its grossness
but by its guilt; and
guilt arises from knowledge possessed
from obligations violated
from
advantages abused.
4. The event displays the wisdom of God. By their dispersion the
Scriptures were diffused
and the Desire of all nations was announced and
expected.
5. The event displays His goodness. In the midst of judgment He
remembered mercy. Though He punished them
it was not to destroy
but to
correct and reform.
II. The
alleviation. “Thus saith the Lord God: Although I have cast them far off
” etc.
God is never at a loss to serve His people; and that He will compensate them
for the want of those very things that seem essential to their welfare.
Consider two cases in which this truth may be exemplified.
1. In the loss of outward comforts. God does not require us to be
indifferent to our substance
to our health
to our friends and relations: yea
under the removal of them
He allows us to feel. But it is the duty and
privilege of a Christian to be able to say
with the Church
“Although the fig
tree shall not blossom
” etc. The believer may well display a superiority over
those events that keep others constantly alarmed or distressed
since God is
his portion; and in His unchangeableness and all-sufficiency he has a stock of
happiness independent of the body and its diseases; time
and its vicissitudes;
the world and its dissolution. The design of affliction is to wean us from
creatures
and to bring us more entirely to make use of God. A good man
who
had endured the wreck of fortune
being asked how he bore the change in his
condition so cheerfully
replied
“When I had these good things I enjoyed God
in all; and now I am deprived of them
I enjoy all in God.”
2. In the want of gracious ordinances. God will never countenance the
neglect of the means of grace; but He will make up for the want of them. And
those should remember this remark who
by accident or sickness
or the care of
young children
or the duties of servitude
are wholly or partially denied the
privileges of the sanctuary. When we cannot follow Him
He can follow us. (W.
Jay.)
The little sanctuary
Sanctuaries--i.e.
houses of God
churches and abbeys
and
ecclesiastical houses--have always been places of shelter for criminals
for
vanquished enemies
for persons in debt. The Jews had cities of refuge; and we
may say
in general
that by the ecclesiastical laws of Christendom
through
many ages
provision was made by means of church
or abbey
or consecrated
ground
to receive criminal and distressed persons into shelter and safety. It
is curious
and not without some tender interest
to hear of some places still
left in our own land
such as the Sanctuary of Holyrood
in Edinburgh
which
retain something of the old virtue
and open a refuge where honourable debtors
and distressed persons may live in peace.
I. The idea of
asylum and protection. “I will be as a little sanctuary”--I will be the shield
and protector and sure refuge of trusting souls. Asylum! Is not this what every
awakened soul needs and seeks? Some safe
sure refuge
from all that threatens
afflicts
alarms; from the thunders
loud or deep
of broken law; from the
accusations of conscience
from the troubles of life
from the terrors of
death--asylum from them all? When one has been living
or dreaming
in sin
and
then awakes
and sees things as they are
and knows himself
and looks with
rapid
startled glance at what is coming
and may be near
he feels at first
just like one in an enemy’s country. Look which way he will
there is no
shelter or safety for him; none that he can see. He must flee; he must escape
for his life. But whither? In what direction does safety lie? In this great
strait God reveals Himself as “a little sanctuary”--a place of protection and
safety; and says
“Flee
you have need to flee. Life is full of harms
and
death broods in the air. In a scene that might have been all friendly to you
you have made yourself many enemies. Flee
but flee to Me: I am the refuge. I
am the last asylum of your soul. Those thunders are Mine
but if you pass
through them to Myself they will soften and roll away
and leave you in
coolness and safety. Turn your face but Godwards
and let your steps be as your
face is
and nothing can then surprise or hurt you. Not a hair of your head
shall perish.”
II. But a sanctuary
means something more than a refuge and place of safety. It means
at least in
the nomenclature of the Scriptures
a place of purification
where we may wash
and be clean: and may so avail ourselves of the helps to goodness which are
provided
that “the rest of our time may be pure and holy.” Our very words tell
us this. “Sanctity
” “sanctification
”--a sanctuary is not equal to its name if
it does not promote these. The whole hunger and thirst of the renewed creature
is for righteousness--a righteousness always loved and striven for
yet never
perfectly attained--a righteousness no sooner attained in measure
than
in
some mysterious manner
it seems to waver
and fail
and begin to pass away; as
the snow-white garment quickly loses its purity in a dusty or smoky air; or as
the living branch when it is not freshly growing
soon loses the brightness of
its green. The heart is deceitful
and the world is defiling
and no enterprise
of human life were half so hopeless as the endeavour to be wholly pure and
holy
if means of purification were not provided
and brought so closely to
hand as to be within the reach of our daily and deepest needs. Would a man be
considered very kind and hospitable who
knowing that some travellers were
coming to his house
along rocky paths and across burning sands
should send a
message to them while yet they are miles off
to say--“Do not come any nearer
until you have washed and made you clean. Come: by all means come: I am not
inhospitable: but be sure you come with ointment on your head
all fragrant
with myrrh and spice
and clad in rich evening dress
ready for the banquet.”
What would the pilgrims think on receiving such a message? They would say in a
moment--“He doesn’t want us. We must seek some other gates than his.” The case
is even so as between us and God. He does not send a mocking message to frail
disabled men in this dusty
defiling
wilderness world
sinful although they
be
by the offer of salvation to them under utterly impossible conditions. He
does not say
“Come to Me for salvation
but be more than half-saved before you
come.” He comes to us with a whole salvation
with healing
cleansing
vivifying grace
which will grow in us
and develop us into perfectness.
III. The idea of
nourishment. A hospice for the entertainment of strangers
or any hospitable
house
is never without bread. Washing is before eating. Dressing is for the
banquet. Every living thing must have something to live upon. Even in the “far
country” where men degrade themselves
and spend their substance
there is
something to eat--“husks
” if nothing better--sapless roots dug out of the
sand--some-thing that will dull if not satiate the craving of appetite. And
will not God feed His refugees? Will He be a little sanctuary in which they may
die? Is there no bread on His table? Yes
bread enough
and to spare. Is there
no wine in His cups? Yes
the sweet wine of love and strength and consolation.
(A. Raleigh
D. D.)
A little sanctuary
The text begins with “therefore.” There was a reason for God’s
speaking in this way. Upon reading the connection
we observe that those who
had been carried captive were insulted by those who tarried at Jerusalem. The
Lord hears the unkind speeches of the prosperous when they speak bitterly of
those who are plunged in adversity. Many a time the cruel word of man has been
the cause of a tender word from God. Because of the unkindness of these people
therefore God
in loving kindness
addressed in words of tender grace those
whom they despised. Let us take all sharp speeches and cutting criticisms to
God. It may be that He will hear what the enemy has said
and that He will be
very pitiful to us. Because of the bitterness of the oppressor
He will bring
home to our heart by the Spirit
with greater tenderness and power
some sweet
word of His which has lain hidden from us in His Book.
I. Where God’s
people may be.
1. They may be under chastisement. We may be in great spiritual
darkness
and may be compelled to confess that our own sins have procured this
unto ourselves. And yet
for all that
the Lord may have sent the chastisement
in love
and in nothing else but love; and He may intend by it
not our
destruction
but the destruction of the flesh; not our rejection
but our
refining; not our curse
but our cleansing.
2. But wherever they are
whether they are under chastisement or not
they are where the Lord has put them. “Although I have cast them far off
” etc.
It is well to look beyond all second causes and instrumentalities. Do not get
angry with those who are the nearer agents
but look to the First Cause. Though
your trials be peculiar
and your way be hedged up
yet the hand of the Lord is
still in everything; and it behoves you to recognise it for your strengthening
and consolation.
3. The people of Cod may dwell in places of great discomfort. The
Jews were not in those days like the English
who colonise and find a home in
the Far West
or even dwell at ease beneath sultry skies. An ancient Hebrew out
of his own country was a fish out of water: out of his proper element. It must
have been a great discomfort to God’s people to dwell among idolaters
and to
be forced to witness obscene rites and revolting practices. God’s own favoured
ones in these days may be living where they are as much out of place as lambs
among wolves
or doves among hawks.
4. The beloved of God may yet be in a place of great barrenness as to
all spiritual good. Our education for eternity may necessitate spiritual tribulation
and bereavement from visible comforts. To be weaned from all reliance on
outward means may be for our good
that we may be driven in upon the Lord
and
made to know that He is all in all.
5. Worse still
the Lord’s chosen may be under oppression through
surrounding ungodliness and sin. Is it not still true of us
as well as of our
Saviour
“Out of Egypt have I called My Son”?
II. What God will
be to his people when they get into these circumstances. “Yet will I be to them
as a little sanctuary in the countries where they shall come.” In using the
word “little” the gracious God would seem to say
“I will condescend to them
and I will be as they are. I will bow down to their littleness
and I will be
to each little one of them a little sanctuary.”
1. A sanctuary was a place of refuge. In past ages
churches and
abbeys and altars have been used as places of sanctuary to which men have fled
when in danger of their lives. Now
beloved fellow believer
wherever you are
wherever you dwell
God will be to you a constant place of refuge. You shall
flee from sin to God in Christ Jesus. You shall flee from an accusing
conscience to His pardoning love. You shall flee from daily cares to Him who
careth for you. You shall flee from the accusations of Satan to the advocacy of
Jesus. You shall flee even from yourselves to your Lord
and He will be to you
in all senses a place of refuge. This is the happy harbour of all saints in all
weathers.
2. A sanctuary signifies also a place of worship. It is a place where
the Divine presence is peculiarly manifested--a holy place. The Lord Jesus
Christ Himself is the true place of worship for saved souls.
3. Now
go a little further. Our God is to us a place of stillness.
What was the sanctuary: of old? The sanctuary was the most holy place
the
third court
the innermost of all within the veil. It was the stillest place
that ever was on earth: a closet of absolute silence. Once in the year the high
priest went in
and filled it full of the smoke of incense as he waved his censer
in the mystic presence; but otherwise it was a chamber in which there was no
footfall of living thing
or voice of mortal man. The stillness within the Holy
of Holies of the temple must have reached the intensity of awe. What repose one
might enjoy who could dwell in the secret place of the Most High! If you can
baptize your spirit into the great deeps of Godhead
if you can take a plunge
into the fathomless love of the covenant
if you can rise to commune with God
and speak with Him as a man speaketh with His friend
then will He be unto you
as a little sanctuary
and you shall enjoy that solemn silence of the soul
which hath music in it like the eternal harmonies. The presence of the Lord
will be as a calm hand for that fevered brow
and a pillow for that burdened
head. Use your God in this way
for so He presents Himself to you.
4. The sanctuary was a place of mercy. When men have no mercy on you
go to God. When you have no mercy on yourself--and sometimes you have not--run
away to God.
5. The sanctuary was the house of mercy
and hence a place of
condescension - “a little sanctuary.” To suit our needs the blessings of grace
must be given in little forms. When the Lord communes with the greatest of men
He must become little to speak with him.
6. That sanctuary was a place of great holiness. “Holiness becometh
Thy house.” This applied to the whole temple
but the inner shrine was called
“sanctum sanctorum”--the Holy of Holies
for so the Hebrews make a superlative.
It was the holiest place that could be. What bliss to enter into the Holy of
Holies! Now
you cannot do that by getting into a ceil
or by shutting
yourselves up in your room; but you can enter the most holy place by communion
with God. Here is the promise; the text means this--“I will be to them as a
little sanctuary--a little Holy of Holies. I will put them into Myself as into
the most holy place
and there will I hide them. In the secret of My tabernacle
will I hide them. I will set them up upon a rock.”
7. We may regard the Sanctuary as a place of cleansing. That may be
gathered
from the other rendering of my text: “I will be unto them a little
sanctification.” We want not only the great blood washing
but also the lesser
washing of the feet with water; and the Lord Himself wilt give us this blessing.
Did not Jesus take a towel
and gird Himself for this very purpose?
8. God will be to us a place of communion and of revelation. In the
Holy of Holies God spoke with man
on that one day in the year
in a wondrous
manner; and he that had been there
and came forth alive
came out to bless the
congregation. Every day of the year the teaching of the sanctuary was that in
God there was everything His people wanted. The joys of this life are like the
ice palace of Montreal
which is fair to look upon while the winter lasts
but
it all dissolves as the spring comes on. All things round about us here are
myths and dreams. This is the land of fancies and of shadows. Pray God to get
you out of them
and that you may find in Him your sanctuary
and indeed all
that you want. (C. H. Spurgeon.)
God a sanctuary
I. To those who
are deprived of the means of grace. Sufferers in sick rooms
travellers in
lonely and distant places
missionaries amongst the heathen. How often to such
comes the vision of the country church
when the summer air stole into the open
window
bringing the breath of flowers; or of the great city church
with the
well-known voice of a beloved minister. They long for these again. But God will
be all and more.
II. To those who
cannot derive benefit from the services they attend. The clergyman is broad in
his views
and unsympathetic with the deeper moods of the spirit. Still
it may
be your duty to attend for example’s sake; but whilst waiting before the Lord
He will draw near and become your sanctuary.
III. To those who
are exposed to danger and persecution. In the olden time the sanctuary was a
place of refuge. All who fled thither were in safeguard. So let the driven soul
haste to the folds of the Tabernacle of God’s presence
None can pursue it into
that secret place. No weapon shall smite; and even envying voices shall die
into subdued murmurs. (F. B. Meyer
B. A.)
Verse 19-20
I will give them one heart
and I will put a new spirit within
you.
The nature of genuine religion
I. God
appropriates this work to Himself. Real religion is of a Divine original: it
never would have had an existence in the world without the revelation of God;
and it will never have an existence in the soul without the operation of God.
1. The doctrine has been much abused. It has often been so managed as
to make the sinner
while in his natural state
to appear unfortunate rather
than criminal
and to render the use of means and exertions needless.
2. If “all things are of God
” is religion to be excluded
and to
form the only exception? “Does the river of the water of life” spring from a
source on this side “the throne of God and of the Lamb”?
3. To know things in their causes has been deemed the highest kind of
knowledge: to know salvation in its source is indispensable.
II. The disposition
which it produces.
1. He promises to give them one heart; and this shows the sameness of
religion
as to the leading views
sentiments
and pursuits of its possessors.
2. “I will put a new spirit within you”--not only different from that
which still animates others
but distinguished from that which once influenced
them. In this manner the Lord qualifies His people for their situation and engagements:
and thus they are at home in them: there is a suitableness productive of ease
and enjoyment.
3. He gives “them an heart of flesh.” It was a heart of “stone”
before. Take a stone--feel it--how cold! Strike it--it resists the blow. Lay
upon it a burden--it feels no pressure. Apply to it a seal--it receives no
impression. Such were your hearts once. What a mercy to have this curse
removed
--to be able to feel; to feel spiritually; to be alive to “the powers
of the world to come!” to be no longer insensible to Divine and heavenly
things
when they come in contact with us!
III. The practice
which religion demands--“That they may walk in My statutes
” etc.
1. Observe the order in which these things are arranged. Principle
precedes practice
and prepares for it. Behold a man hungry--he needs no
argument to induce him to eat. See that mother--she needs no motive to
determine her to cherish her darling babe--nature impels. The obedience of the
Christian is natural
and hence it is pleasant and invariable: “he runs and is
not weary
he walks and is not faint.”
2. It is equally true that practice must follow principle. The one is
the necessary consequence of the other
This influence will operate: if it be
fire
it will burn; if it be leaven
it will pervade and assimilate; if it be
in us “a well of water
” it will “spring up into everlasting life.” The one is
the proper evidence of the other. The cause is ascertained by the effect.
IV. The blessed
privilege of the righteous.
1. It is more than if He said
I will be thy friend
thy helper
thy
benefactor; for these are relations derived from creatures
and therefore
notions of limited significancy.
2. He is really yours. In nothing else have you such a propriety.
Your time is not your own; your riches are not your own; your children are not
your own; your bodies
and your spirits
are not your own; but God is yours by
absolute promise and donation.
3. Consider the final issue of the connection. The relation is
intended to display the immensity of His benevolence
and of His munificence
towards His people. It does much for them here. But they “shall see greater
things than these.” They have now only “the first fruits of the Spirit
the
earnest of their inheritance.” Their alliance with God is often concealed from others
and from themselves; and the advantages it produces are circumscribed by the
world in which we live
and the body of this death. It has not room in which to
operate
or time in which to expand. Behold
then
an eternity succeeding time:
a new system prepared to receive them: an happiness in reserve
of which they
can now form no adequate conception! (W. Jay.)
Opposites to oneness of heart
They are these--First Unresolvedness
which is when a man wavereth
in his mind
being not yet resolved which way to take
or what choice to make.
Secondly
oneness is opposed to hypocrisy and double dealing
to shows and
appearances
to an heart and an heart. Thirdly
it is opposed to inconstancy
and variableness (Galatians 3:20). Lastly
it is opposed to
division and contention (as Acts 4:32). So then
by all that hath
been said
you may plainly see what a one heart is. It is--
1. A resolved heart.
2. A plain heart
a single heart; when the inside and outside agree
such an heart as is no other in intentions than it is in pretences.
3. A constant
fixed heart.
4. Lastly
it is a quiet and peaceable heart. Such a man as hath peace
with God
and agreeth with himself
so as he goes all one way in God’s worship
this man may be truly said to have one heart. Many motives we might use to
persuade you hereunto. There is but one God
one Christ
one Spirit
one truth
one gospel
one heaven: besides
thou art but one man
and one heart is enough
for one man; get it
therefore. It is comfortable; for it is an evidence of our
uprightness. And it is profitable
for it unites a man to himself in all God’s
services; it delivers him from many temptations
from many distractions
etc.
But how shall I know my heart to be one?
I. Three plain
notes of a heart that is one.
Oneness of heart
Oneness of heart is a great blessing; it is the fruit of the
covenant of grace. It is the first blessing here mentioned; it is joined with
other great blessings. I will show you the good of it in some particulars.
1. One-heartedness in Christians rejoiceth the Spirit of Christ
which is a Spirit of love
peace
union
and is grieved with what is opposite
to them.
2. It greatly sweetens and contents the heart of man
when the will
affections
judgment
and conscience are friendly and united the right way. It
is heaven in the soul (Romans 14:17; Luke 17:21).
3. It makes the communion one with another delightful and acceptable
(Psalms 133:1).
4. It prevents all the evil which comes by divisions and contentions
which are great and many.
5. It invites others unto that way where it is found. It is a
pleasant and comely thing to see brethren dwell in unity; men are affected with
it
there is much beauty and mirth in the harmony of hearts.
6. It improves grace
and makes Christians thrive much; whereas jars
divisions
vain disputes
and wranglings
prejudice the lustre and growth of
grace
if not the life.
7. It furthers their prayers; when men are all of one heart
there is
much sweetness and strength in their prayers (Acts 4:24-31; Matthew 5:23-24).
8. It is an honour to the Lord Christ
that Christians do agree; they
are members of His body
and it is a disparagement to the Head to have the
members fall out
rend and tear one another: this makes strangers speak and
think evil of the way of Christ (John 13:35; l John 3:10).
9. Sympathy with each other. If there be one-heartedness among men
what is the burden and comfort of the one is the burden and comfort of the
rest.
10. What evidence of being in the covenant of grace
if there be not
union of the heart within itself
union of it to God and others? what
satisfaction can a man have of his being in covenant with God? Here this
one-heartedness is prefixed as the first thing we should look at; and so in Jeremiah 32:39.
11. It makes willing to do one for another. Things difficult become
easy where love exists; and the ground of it is
The heart is where it loves
not where it lives.
I. Helps to unite
our hearts.
1. Consider many things are darkly laid down in the Scriptures
and
the scope of God and Christ therein is not to cause contention
difference
and
censuring
but to unite us more strongly in those things which are clear
and
to cause a forbearance of one another in things which are dark and doubtful (Philippians 3:15-16).
2. Divine Providence hath ordered it so
that there should be
difference and inequality in the naturals and spirituals of Christians
that so
they may have a greater tendency and fitness for union. As in a ship
or house
all pieces of timber must not be of the same length
height
and breadth
but
differing; that so they may fit their several places
and conduce to make up a
more goodly fabric: so among men
some have great natural and spiritual
abilities
some lower degrees of both
some lesser than they; and this is the
will and wisdom of Divine Providence
so to dispense and dispose that all may
fitly fall in together
and make the more glorious structures for heaven.
3. Seek the good one of another
and that indifferently. Selfishness
and partiality undo and divide
they have private ends
ways
means
and move
upon sinister respects; whereas if we had more self-denying
impartial
and
public spirits
to mind the welfare of others
we should quickly attain to some
good degree of this oneness of heart (1 Corinthians 10:24).
4. Lay aside the wisdom of the flesh
and exalt the wisdom of the
Spirit.
5. Humility; where that is it draws the heart of God to it (Isaiah 57:15)
God dwells with the humble
spirit; and surely it will gain the hearts of men to it. Proverbs 29:23
“A man’s pride shall
bring him low! “it will make God and man against him;” but honour shall uphold
the humble in spirit
!’ both God and man will support
speak well of
do good
to and close with him.
6. Consider we are brethren
called and pressed unto peace and mutual
agreement in the Gospel.
II. Preservatives
of one-heartedness.
1. Look much at the gifts
graces
and excellencies which are in
others
not at their weaknesses and imperfections; let the bright side of the
cloud be in your eyes
not the black side; and this will keep your hearts
united.
2. Lay aside all provoking
dividing names
terms
and speeches. If
we would have our hearts kept in firm union
we must use soft tongues and
gentle words (Proverbs 15:1; Proverbs 12:25).
3. Ever make the best construction of men’s words and actions; that
will preserve peace and oneness of heart.
4. Get much love and exercise it; that makes hearts one
and
preserves them being one. Christ measures men by their love; and no marvel
love is the fulfilling of the law (Galatians 5:14); and if we serve one
another by love and fulfil the law
where can the breach be made
how can the
offence come in?
5. Be willing to learn one of another; that will endear our hearts
each to other
and keep them in oneness.
6. See God’s presence and nearness to us; that is a means to preserve
us in a one-hearted condition. When the Master is present the servants are
quiet
and keep so.
III. Inducements to
one-heartedness.
I. That great
apostle Paul saith to the Ephesians (Ephesians 4:3-6)
“Endeavour to keep the
unity of the Spirit”: and why? “There is one body
one Spirit
one hope
one
Lord
one faith
one baptism
one God and Father of all.”
2. Christ hath taken our nature upon Him; and as to unite man and God
together
so to unite man and man together in Himself: hence
Galatians 3:28
“Ye are all one in Christ
Jesus”; and Romans 8:17
“Joint heirs with Christ”;
and Ephesians 2:6
said to “sit together in
heavenly places in Christ Jesus.” This should move us to live and love as those
who have such high privileges by Christ.
3. If you love them who are of your own opinion only
and love you
what do you more than others
than Pharisees
than publicans? (Matthew 5:46). Why can you not love men
who have the same graces with you
as well as those who have the same opinions
with you?
4. It is the fulfilling of a prophecy (Isaiah 11:6-9).
5. Consider what oneness of spirit is amongst the enemies of God. (W.
Greenhill
M. A.)
I will give them one heart
All that is valuable in Christian experience
or that is desirable
in this world and the next
is in this precious promise. It is the one thing
needful
the good part that shall never be taken away from its happy possessor.
I. What is implied
in this blessing.
1. When God promises to give His people one heart
it supposes that
their heart was previously divided among other objects
and neither devoted to
Himself nor united to one another.
2. Or if there he any sort of affection for what is good
yet the
heart of a sinner is still divided
and so shall it be found faulty (Hosea 10:2). It is divided between God
and Mammon
sin and holiness; between the trifles and vanities of this world
and the blessedness of the next. Hence the lives of sinners are full of
inconsistencies and contradictions
running into opposite extremes
and
becoming every thing by turns.
II. The import of
the promise itself.
1. They are of one mind as to the Object of their supreme affections
and the way of acceptance with Him.
2. They are of one heart as to their relation and union to one
another. Their outward circumstances and inward dispositions
their mental
abilities and spiritual acquirements may be very different; some rich and some
poor
some weak and ignorant
others wise and intelligent
some babes in
Christ
and others young men and fathers; yet they are of one heart and one
soul as to the great objects of the Christian faith.
3. This oneness is the fruit of Christ’s death; for He died that He
might gather in one the children of God that are scattered abroad. It also
arises from His intercession; I pray
says He
that they all may be one
as
Thou Father art in Me and I in Thee
that they also may be one in us; that the
world may believe that Thou hast sent Me. It is likewise the proper and
distinguishing badge of discipleship! By this shall all men know that ye are My
disciples
says Jesus
if ye love one another.
4. The oneness of heart promised in the text may further be
distinguished--
III. The origin of
this blessing.
1. This blessing is everywhere ascribed to God in the Scriptures
not
only incidentally and by implication
but in plain and direct terms (1 Chronicles 29:19; Psalms 51:10; Ezekiel 36:26).
2. It appears from the nature of the change itself. It is called a
creation
a resurrection; and requires an exertion of the same almighty power
as was manifested in the former of these events
and such as will be displayed
in the latter.
3. The former state and character of those on whom the blessing is
bestowed. They were careless and inattentive; they neither saw their need of
it
nor were inclined to seek after it. They were weak and impotent; sin had
robbed them of their innocence
and also of their strength. They were stubborn
and obstinate; so far from being co-workers with God
they resisted His
operations
and were utterly averse to His gracious designs. They were not only
estranged
but alienated from the life of God
through the ignorance that was
in them
by reason of the hardness of their hearts. (B. Beddome
M. A.)
And I will put a new
spirit within you.
Regeneration and conversion
1. Regeneration is internal
conversion external. The one is hidden except
as manifested in the other. Each is a change. The one applies to character
the
other to conduct; one applies to the heart
the other to the manner of life.
There may not be the same room for a change in the outer life of one as in the
outer life of another. A young lady
raised under the refining influences of an
elegant home
does not need conversion so much as the notoriously wicked man;
still
she must be born from above
else she can never enter or see the kingdom
of God.
2. Regeneration is a change wrought of God in man’s heart; conversion
is a change wrought by the man himself in his own life. Hence the man is
turned
and turns himself; the engine is reversed
and reverses itself. These
two great truths
rather two sides of one truth
should be held distinct and in
their proper relation. In nature are things whose workmanship surpasses the
workmanship of the highest human genius. Nature everywhere surpasses art.
Surely among the masterpieces which come from God’s hand is His work wherein a
man becomes a new creature in Christ Jesus. “We are His workmanship
created in
Christ Jesus unto God’s works
which God hath before ordained that we should
walk in them.”
3. Regeneration is the only sure basis of a genuine conversion.
Reformation
without regeneration
is possible. Reformation is not religion; a
moral life is not necessarily a religious life. A religious life is something
additional to the highest moral life--beautifies
adorns
glorifies it; does
infinitely more
gives it a surer basis on which to rest. A godly life
a
spiritual-mindedness
a joy and delight in God’s service
must have back of it
a change of heart. A religious life
without regeneration
is perhaps the
heaviest and most galling yoke ever worn by man. Regeneration and conversion
stand to each other as cause and effect
and we must not reverse the order. We
need heart back of life; regeneration back of conversion. “If you have not
known yourself a sinner
you cannot know Christ as a Saviour. Some are
preaching up nowadays a dry-eyed faith
and men seem to jump into assurance as
if there were no new birth
no conviction for sin
no repentance.” There is
great need for the fundamentals in religious experience and conviction and
life.
4. Regeneration and conversion together characterise a people who are
God’s people. “They shall be My people
and I will be their God.” God’s people
here; and God is their God now. This interior life springs from union with Him
and finds expression and correspondence in their outer life. Good in the heart
and in the life: regenerated and converted; spiritual and religious; walking in
God’s statutes
keeping God’s ordinances and doing them
because of what God
has done within; working out
because God is working within. Such are God’s
people
each a coin bearing this double superscription. These are God’s people
now
but infinitely and gloriously hereafter. (J. M. Frost.)
Power and efficacy of the Holy Spirit
I. Before treating
of a change of heart
it is very natural and proper that inquiry should be made
whether the heart and affections of men are so wrong
and in such disorder
as
to be susceptible of being amended. For if the point were established
that the
motives of the heart were as pure as possible
and the internal
real
moral
character of men absolutely faultless
there would evidently be no room for
improvement; and all further inquiry into the reality of a change of heart
would be precluded.
II. Our next
inquiry is
supposing this most desirable change to be amply provided for
under the blessed government of God
whether it may be expected to be
instantaneous and entire. Reason and analogy
then
are decidedly against such
an expectation. So far as we know
all ameliorating processes are
of
necessity
gradual and slow. And there is nothing in Scripture or in experience
to show that the moral benefits of Christianity
either in the case of nations
or individuals
are dispensed by any other law. In looking for a changed man
then
we must not be looking for a faultless and perfect man; and in seeking
for evidence that there is a reality in the moral change sometimes wrought by
the influence of the Bible
we are not to look for a change which leaves no
room for further amendment.
III. What then? it
may be asked--is this change superficial
apparent
external only? A change
from being notoriously vicious and bad
to being outwardly strict and
exemplary; from living in the indulgence of personal and social vices
to a
most pure and blameless moral deportment? This question is easily answered by
another: does a change of outward deportment necessarily involve a change of
the inward feelings and motives of the heart?
IV. This brings us
to a nearer inspection of the real nature of a change of heart. And
to make
the point more abundantly clear and convincing
some of the disorders of our
moral natures will be recounted
both as it regards ourselves
our fellow
creatures
and our moral Governor
and then the inquiry will be
whether the
Gospel of our Lord Jesus Christ contains the moral power of correcting these
disorders; or
in other words
of changing our hearts in these several
respects.
1. I am persuaded that it is but too apparent to every one of you
that your impatience
irritability
pride
and passion miserably impair and
prevent your own happiness. In other words
that every man is his own worst
enemy--far the worst.
2. Are the inward feelings of our hearts towards our neighbours any
better or more under control
than those which have respect to our own
immediate personal happiness? Are there
amongst us
no unholy strifes and
emulations; no envious or slanderous thoughts; no coverings and hatreds; no
feelings of malice or revenge?
3. But the true secret of all the other faults and disorders of our
moral natures evidently lies in our not having right feelings toward God
our
most holy and rightful moral Governor. Here
therefore
it is that the
inconceivable force of the Bible motives is brought to bear. This is the
mountainous difficulty which Jesus Christ came to remedy and remove. Here it is
that God places His healing touch; or rather
manifests His new creating power.
The heart has new and right feelings implanted in it towards God
and towards
His Son Jesus Christ
through faith in His name
and by the power of the Holy
Ghost.
V. The only point
which remains to be discussed is
whether there is remarkable fitness in Bible
considerations to produce these great and most desirable changes. That there is
might have been inferred from the benevolent design of the Gospel
and from
considering who is its Author; it being self-evident that our Moral Governor
would not have provided a religion for a race of beings alienated from Him
without infusing into it a power to restore them to His service and His favour.
And the same result comes to us abundantly attested by observation: exceedingly
bad men have been made radically better by the Gospel
but never by any other
religion; never by any other moral influence. (H. B. Smith
D. D.)
Of newness of heart
1. The thing promised
“I will put a new spirit within you.” That you
may the better understand the terms
you may distinguish either of spirit or of
its adjunct newness. First
Spirit is taken in a diverse sense in Holy
Scripture. Sometimes it is taken for the soul
as it is opposed to the body
as
in that
place. The body returns to the earth
and the spirit to God that gave
it. Sometimes
again
it is put for the faculties of the soul
as
I will sing
with my spirit
that is
with my understanding (1 Corinthians 14:1-40.). So
I serve
God with my Spirit (Romans 1:9)
that is
with my will.
Sometimes
again
it is taken for the gifts and graces of the spirit
as in that
of our Saviour (John 3:1-36)
That which is born of the
spirit is spirit. Again
you must distinguish here of new. A thing is said to
be new--
1. In regard of the matter of it
when it hath new materials; as when
a man builds an house new out of the ground.
2. In regard of the inward form and species of it; as when I turn my
gown into a coat.
3. In regard of the outward form and fashion of it; as when a man
breaks an old bowl
and casts it into a new fashion
there is the same
substance as before
but there is a new figure
a new face set upon it.
And so it is to be taken here. God will renew the spirit of His
people
by putting new qualities into their souls. Secondly
the Author of this
change is God
--“I will put a new spirit
” etc. That is
I will bestow upon you
new graces
new qualities
that whereas you are naturally void of all goodness
hating Me
and being hated of Me
etc.
I will put such a new frame of soul
into you that you shall love Me
and one another spiritually. And how will He
do this for them? not by extracting good qualities out of them
as if they were
seminally and potentially there before
but He will infuse and pour the same
into them anew. The words thus explained
we pass on to the point: that
whosoever will be soundly assured that he belongs to the new Covenant
he must
have a new heart
a new spirit; he must be a new man.
1. Necessary it is
first
in a double respect.
1. Honour.
2. Comfort.
For the first
it is the glory of the creature to be renewed and
sanctified; then the creature comes first to be glorious
when it is made new.
There is nothing in the world (saith that Greek father) so beautiful as the new
creature. Man by nature is deformed
ugly
the image of God being utterly
defaced in him.
2. As it is honourable
so it is comfortable to be a new man indeed
what can comfort us if we be not so? There be some things that deceive the
world
under the name of a new spirit.
These are
first
Civility. A new nature is another thing than
civil honesty. Secondly
Formality is another counterfeit of this new spirit.
Formality is but a picture of true goodness
it reforms only the outward man;
but this new nature
the inward. It is a liveless thing.
1. A new spirit is universal
it goes through the whole man
leavens
the whole lump; but in the hypocrite
that which he hath is private and
particular to certain faculties of his soul; as conviction is restrained to his
understanding
illumination to his judgment
restraint to his will
etc. But
now this new grace is common to all the powers of the soul; it is not like a
little spring
that takes beginning in some piece of ground
and ends in the
same; but like the great ocean that compasseth about the whole world
and
receiveth divers names according to the several places that it washes and
salutes. As it dwelleth in the head
it is called wisdom; as in the memory
faithfulness; as in the conscience
tenderness; as in the will
subjection; as
in the affections
it is termed order; as in the outward man
new obedience: so
it receives divers appellations according to the diverse parts and powers that
it affecteth. And as it is universal for the subject
so for the object too;
for it is set against all sin
and resolves upon the doing of all duty
according to its light.
2. As it is universal
so it is alterative too; it amends not the
outside only
but seeks into the inward man
and alters that.
3. It is humbling. It makes a man thankful to God
merciful to men
and more basely to think of himself than of any other.
4. It is diffusive and spreading. A new man would have all the world
new
and go to heaven as well as himself. On the other side
an old man may
have much light in his head
but little love in his heart. This new spirit
works in a man a new conversation
a new life
new projects
new ends
new
endeavours
etc. Now examine whether you are new or not? What if we be? and
what if we be not? If you be not
then labour to get a new heart; old things we
are all ashamed of. An old scull
an old rotten coat
we are ashamed to be seen
in it; oh
we are not an old inside
an old corrupt heart
this is worse than
all the rest. We naturally all affect novelties
and by our good wills we would
have new houses
new diet
new fashions
new everything. And shall we then
content ourselves with an old rotten heart? (R. Harris
B. D.)
The renovation of the heart
I. This is not
effected by revealed truth. No amount of knowledge of the things of God
either
here or hereafter
will be sufficient to renew the heart. Men of most thorough
acquaintance with the Scriptures die without reconciliation to God. The
apostate angels have full knowledge of the character
law
and government of
God; yet their hearts are not renewed.
II. Nor is it
effected by the heart itself. “That which is born of the flesh is flesh.” “They
that are after the flesh
do mind the things of the flesh.” “To be carnally
minded is death.” But it may still be said
that our affections may be changed
and renewed by our volitions or determinations. But is it not true
that the
volitions have no direct control over the affections? that the affections
control the volitions? Of what use
then
are determinations and purposes to
control and renovate the heart?
III. The renovation
of the heart is effected by the immediate power of God. This is manifest from
the declarations of the Scriptures. Our regeneration is not of blood
“nor of
the will of the flesh
nor of the will of man
but of God.” Christ said
“No
man can come unto Me
except the Father which hath sent Me draw him.” “It is
written in the prophets
And they shall be all taught of God. Every man
therefore
that hath heard and hath learned of the Father
cometh unto Me.”
What
then
is it for God to draw an individual
according to this passage? It
must relate to an operation which infallibly brings every subject of it to
Christ; and wherein can this drawing differ from the others except by the
immediate action of the Holy Spirit in renovating the heart? This meaning will
manifestly accord with the passage in the prophet from which it is taken. In
speaking of the prosperity of Zion
he says: “And all thy children shall be
taught of the Lord
and great shall be the peace of thy children.” “In
righteousness shalt thou be established.” The drawing here mentioned is
something entirely beyond the instruction of the Scriptures
or the convincing
operation of the Holy Spirit; and brings all its subjects to Christ. What can
this be but an immediate exercise of Divine power?
1. Those who undergo this change are said to be born again. As being
born constitutes an individual a member of the family of man
by nature; so to
be born again is requisite to constitute him a member of the spiritual family
of Christ. An effect is produced in him
creating him anew unto good works; but
of the manner in which this effect is produced
he knows no more than of the
chambers from which the winds issue
or the abodes in which they lodge.
2. Those who undergo this change are described as “created in Christ
Jesus unto good works.” The child of God is said to be a “new man
which
after
God
is created in righteousness and true holiness.”
3. The renovation of the heart is illustrated by the resurrection of
the dead. (J. Foot
D. D.)
Regeneration a change of inward principle
Regeneration is a change of principle. The principle of a natural
man in his religious actions is artificial; he is wound up to such a peg
like
the spring of an engine
by some outward respects which please him
but as the
motion of an engine ceases when the spring is down
so a natural man’s motion
holds no longer than the delight those motions give him which first engaged him
in it. But the principle in a good man is spirit
an eternal principle; and the
first motion of this principle is towards God
to act from God and to act for
God. (S. Charnock.)
The law of life
“The Law of the Spirit of Life made me free from the law
” etc.
This is a familiar process in the world around us. The law of life in a bird
energising the wonderful machinery of flight
makes it free from the downward
pull of the law of gravitation acting on the weight of its body. The law of
life in the human body
energising in the heart and propelling the oxygenated
blood to the extremities of our frame
makes us free from the peril to health
which would otherwise ensue from the accumulation of the waste products of our
tissues. Throughout the universe law modifies or cancels the operation of law
as a sound may destroy a sound. We all know how the law of the antiseptic
eucalyptus makes us free from the law of the influenza epidemic. So
if we live
in the Spirit and walk in the Spirit
He will antagonise the evils of our own
heart
and make us so free from them that we shall not do as otherwise we would
(Galatians 5:16-17 R.V.). Our one aim
should be not to grieve the Holy Spirit of God
because the ungrieved Spirit is
more than a match for every besetment of innate depravity or virulent
temptation. (F. B. Meyer
B. A.)
God’s law put into the heart by His Spirit
As sometimes you will find in an old monkish library the fair
vellum that once bore lascivious stories of ancient heathens and pagan deities
turned into the manuscript in which a saint has penned his contemplations
an
Augustine his Confessions
or a Jerome his translations
so our souls may
become palimpsests. The old wicked
heathen characters that we have traced
there may be blotted out
and covered over by the writing of that Divine Spirit
who has said
“I will put My laws into their minds and write them in their
hearts.” (A. Maclaren.)
And I will take the stony
heart out of their flesh.--
A hard heart described
I. What is meant
by heart in this text? Indeed
heart is taken sometimes particularly for the
will of man
namely
when it goes joined with some other word of like
signification
as mind
soul
etc.; sometimes
again
it is taken for the whole
inside of a man
and so here in the text. All the powers and faculties of the
soul are hardened
are perverted
dead and dull in respect of any spiritual
goodness; his understanding is darkened
his will froward
his conscience
brawny
etc.
all is stony that is within him.
II. What is meant
by a stony heist? This implieth two things--
1. A quality
hardness. That is hard (in a natural sense) that yields
not to any impression or natural agent
that will not yield under your hand
but makes head and resistance. In a spiritual sense
the heart is said to be
hard when it yields not to the persuasion of a moral agent
that refuseth to be
wrought upon when God deals with it either by Himself or by an instrument.
2. The degree of this hardness; it is hard even unto stoniness
which
implieth two things--First
a non-yieldance to goodness. Secondly
a stiff
resistance; as in hard wood
that
when a man comes to cleave it
will not
yield to the stroke
but returns the edge of your tool upon yourself. So when
one beats upon a hard stone
upon a flint or adamant
there is no yieldance
but the weapon recoils upon a man with a great deal of indignation
as it were.
So
then
you see what is meant by hard
and what by stony. A heart of stone
then
is nothing else but an untractable heart
an untamed heart
a heart
disposed to resist
not disposed to yield.
III. For the kinds
of it. There is first a natural hardness
common to all the sons and daughters
of Adam. This we bring into the world with us; for we are all born with a stone
in our hearts
it is our natural temper to be hard. Secondly
a contracted
hardness; contracted
I say
by much practice and in long time
and do
obstinate themselves by continuance in sin.
IV. The signs of
this hardness are of two sorts--First
negative; secondly
positive. The
negative signs are--First
unteachableness; secondly
unsensibleness; thirdly
inflexibleness. For the first
man is naturally untractable to any spiritual
good thing. Secondly
as he is unteachable
so he is insensible
and that
argues a deal of hardness
as is to be seen in a stone
smite it while you
will
beat it as long as you can stand over it
it complains not; lay a
mountain upon it
it never groans or cries
and grind it to powder
out of the
pressure: and so it is with an unregenerate man
let a mountain of sin
let a
world of guilt lie upon his soul
he feels it not
he groans not under it; sin
is in him
as an element in its own place
and so weighs not with him
--he
sleeps
he eats
he drinks
he laughs and enjoys himself
as if the matter were
nothing; so he goes merrily to execution
and dreads no danger
no more than if
he were as much reconciled to God as any man living. A third sign of a stony
heart is inflexibleness. A stone cannot bend; break it you may
bend it you
cannot; and so it fares with him that is of a stony heart
he will not bend or
bow to God. Let God say or do whatever He can that is fit to be done to a
reasonable creature
he is no whit moved therewith. These now are the negative
notes of a stony heart. The positive follow
and they are these--First
stiffness and wilfulness in opinion. A stone will continue still like itself
talk while you will to it; and so those that have a stone in their hearts will
needs hold fast their own conclusions. Secondly
obstinacy and settledness in
evil practices
when men shall be of their humour
who answered the prophet
peremptorily: The word that thou speakest unto us in the name of the Lord
we
will not do it. Thirdly
a gainsaying and contradicting spirit; such as was in
the Pharisees. (R. Harris
B. D.)
And will give them an
heart of flesh.--
Of softness of heart
And
to begin with natural softness of heart
it is in its sphere
and in its own way a thing commendable in a sort; but not as we are to speak of
softness in this place; for it ariseth oftentimes from some weakness in the
body
and not from strength of the soul. An instance hereof you have in
Rehoboam
king of Judah (2 Chronicles 13:7). My father
Rehoboam
saith he
was young and tender hearted
etc.; of a tender disposition
and a softly man
he was naturally so. Now
the differences between this
softness natural
and that which we call spiritual
are two. First
natural
softness comes upon us without our endeavour
it costs us no labour; for why?
we are born so;--but spiritual softness costs a man a great deal of pains; he
that gets it shall know how he comes by it
it will cost him many a sermon
many a chapter
many a prayer
many a tear
etc.
2. Natural softness is usually uniform
that is
it ordinarily
worketh after one manner
is easily wrought to one thing as well as another.
Bring him to a sermon
if it be well set on
and delivered with power
he will
seem greatly affected therewith
even to the shedding of tears sometimes; take
him at another time to a play
let him see a tragedy well acted
and he will be
as ready to weep there too
as he was before at God’s house. In short
you may
draw him any way
though usually he is more inclinable to that which is evil
than to that which is good
as we see in the said Rehoboam. On the other side
spiritual softness makes a man tractable and malleable only in that that’s
good. Bring an argument to move him to any goodness
it sways him straight: but
in case a motion be set on foot to that which is evil
you shall find him most
stiff against it
most resolute and peremptory. In a word
no man is so easily
wrought upon by a good motion as he that is soft-hearted; no man is so hard to
yield to sin
to be drawn to wickedness
as he. The second sort of softness is
that we call moral
and this is somewhat more than natural softness. In some
people
breeding and education doth very much to the mollifying of their
dispositions; conversement with the heathen sages
and much reading of their
moral writings
may somewhat alter a man
and make him better. It civiliseth a
man
and makes him tame and tractable. First
moral softness seldom pierceth to
the heart
it goes not deep enough; it oils the face
and smoothes the outside
only
it barbs and shaves over sin
but doth not pluck it up by the roots
and
make an utter riddance of it. This civil softness is like a ripe plum
smooth
and soft on the outside
but open it and you shall find a stone within
etc.
Second
this moral softness hath respect to man principally; indeed
it goes no
higher lightly than man
being wondrous stiff to motions that come from heaven:
it stands more upon compliments and civilities toward men than it doth on
duties to God. The third kind of softness we call a legal softness; this is
somewhat more than the two former: and it is when the apprehension of God’s
dreadful judgments threatened or executed doth break the spirit of a man
melts
him with an inward fire
fills him with fears and terrors
etc. The difference
of this from spiritual softness is this--First
legal softness is involuntary;
he suffers
indeed
he is smitten and wounded
but it is against his will
he
doth not wound himself: he hath some kind of fears in his heart
and legal
terrors
but he would fain cast them off if he knew how. In a word
he is
merely passive in his softness. Contrarily
he that is spiritually softened is
an agent in the work; he reacheth after softness
he labours it all he can
he
prays for it
he is glad and thankful if he can any way come by it and obtain
it
yea
though it cost him some crosses and losses in his outward estate.
Secondly
legal terrors break the heart indeed
but do not soften it; the
hardness remains still
nevertheless
as it doth in a stone that is broken all
to shivers
and yet the hardness is not taken off
but dispersed rather into
the several parcels of it.
1. What this evangelical softness is.
2. What’s the seat of it.
3. What are the causes of it.
For the first of these: softness
as it here stands in opposition
to an hard and stony heart
is nothing else but a gracious frame of man’s
heart
whereby it is easily wrought upon by God
and is apt to work that which
is good. So that by this description of softness it appears to be double--
Next
the seat of this softness is the whole man; it is true
if we
speak of the chief throne of this grace
it sits eminently in the will
but not
only
the whole man is the seat of spiritual softness; the understanding is
made apt thereby to conceive of that that’s good: the will is ready to sit down
by it
and rest in it; the conscience
being checked for the neglect or abuse
of it
will check us for the same; the affections will easily turn and stop
and the outward members will concur obediently
as men speak. Now for the
causes of this softness: the efficient
you see
is God Himself. “I will take
the stony heart out of their flesh
and give them an heart of flesh
” it is His
work alone. He undertakes it here in our text
and the same you may read
chap.
36. And He performs it too in the conversion of His children; see it in a few
instances. Manasseh had sanguined and flesht himself in blood. And yet even
this man
thus far gone in sin
the Lord softens him by sending him captive
into a far country
casting him into cold irons
etc.; so that he humbled
himself greatly before the God of his fathers
who made him of a lion to become
a lamb
as profitable now
as before he was mischievous. The like you may see
in Paul. Such a change doth the Lord make in His people when He takes in hand
to convert them. Neither doth He thus soften them only at the first
but when
they stand in need of a second conversion upon some particular out-let and
out-stray
--as you may see in David
who grew miserably hardened upon his fall
into adultery
dissimulation
and murder
but God so wrought him afterwards
that he became more soft and tender-hearted then ever he had been before. You
have seen who is the efficient cause of this spiritual softness
God alone. Now
for the matter of it; it is habitual grace infused into a man’s soul from above.
Saint James calls it the wisdom from above (chap. 3:17); and tells us further
that it is first pure
then peaceable
gentle and easy to be entreated
full of
mercy and good fruits
etc. In a word
God infuseth into the hearts of His
people such grace as maketh them gentle
pliable
and malleable every way. For
the formal cause or manner how the Lord softens His people
it is thus--
1. He takes the stone out of their flesh
and then bestows on them an
heart of flesh.
2. He not only gives them reasons to persuade them from their natural
and habitual hardness
but mightily works softness in their hearts: the power
of God is exercised in this business
He puts to His hand as well as His mouth
for the effecting of it. Lastly
for the final cause or end
wherefore the Lord
thus softens the hearts of His people
it is laid down in the 20th verse of
this chapter
that they may walk in His statutes
and keep Thy ordinances and
do them; that they may comply with Him
and so they may be His people
and He
may be their God; He hereby brings His people home to Himself
takes off the
devil’s brand
and claps on His own
even that Image of His consisting in
holiness and righteousness
and so conforms them to His Son Christ that He may
be the first-born among many brethren. This is the general end why God softens
His people
as hath been said in their first conversion.
In particular
the ends are--
1. To make them capable of the good He intends them to do
which till
then they are not. To what end should a man sow good seed
if the ground be not
softened first
if it be not torn up by the plough
and so made fit to receive
it? or to what purpose should one go about to set a stamp on wax that is not
softened and tempered that it may take impression? So here
man’s heart must be
first ploughed
thawed
melted
made soft before the seed of God’s grace be
cast into it: for till then the Word cannot have any sound or settled
impression thereupon. Secondly
God softens the hearts of His people
to make
them thereby active in that which is good when man’s heart is once grown hard
and crusted over
as it were
it is quickly off from all holy performances
as
every Christian knows by daily experience. This serves first for examination.
Is this the estate of everyone that hath right to the new covenant
that he
hath a soft and tender heart? then let every man reflect upon himself
and make
trial of his own heart
whether it be a hard heart or a soft heart
whether it
be made of a rock or of flesh? For if a man’s heart be hard in extremity
so as
that he is yet under the power of hard
ness
it is certain that Satan hath set
his mark upon that man for his own
for he writes all his marks and sets all
his names in stone
and makes those whom he hath in possession of a rocky
disposition. (R. Harris
B. D.)
Verse 20
That they may walk in My statutes.
Properties of obedience
First
it must be hearty: the heart must be delivered up to the
Word
as the apostle saith
to be framed and fashioned thereby; and then from
an inward principle
obedience must be yielded to the will of God. Secondly
it
must be sincere
for the end of it
whilst we walk worthy of the Lord in all
well pleasing
as he saith to the Colossians
God must be our chief aim
and
all that we do this way must once be done to Him
and for Him. Thirdly
it must
be regular
for the form and manner of it
squared out by the Word
which must
be a rule unto us
both in point of faith and in matter of practice. The law
itself in this respect is not abrogated
but still continues in force
as a
rule to live by. And this we should do for these motives--
1. From God.
2. From ourselves.
For God
first it is that that doth wonderfully honour Him
when
we can be content to deny ourselves
and as it were to dispossess ourselves of
ourselves
that we may put Him into whole possession of our hearts. Secondly
this He expects of us as a Father
as a Master
as a Teacher
as a King
as a
Creator and Maker of us. Thirdly
this He commends in His people when they
observe to do His commandments
as when He compares His Church to the horses in
Pharaoh’s chariot
implying that His people were such as could be content to be
turned and wound any way by Him. Fourthly
this is accepted of God above all
sacrifices
as the prophet tells Saul; to obey is better then sacrifice (1 Samuel 15:22). As in respect of
God
so in respect of ourselves
we should show ourselves obedient. First
because it is possible to obey God in such a measure
at least
as shall be
accepted. If we are in the covenant
God hath undertaken to enable us to
observe His statutes
and we may attain to grace whereby to serve God acceptably
as the apostle saith. Secondly
as it is possible
so it is profitable too; for
every man shall be rewarded according to his works
and as the apostle saith
not the hearers of the law
but the doers shall be justified
so it is not our
hearing of the Word
our profession of religion
our know
ledge that will
carry it
but as St. James saith
you shall be blessed in the deed
Thirdly
it
is comfortable
as well as profitable
to obey God; it is even our life. If the
philosopher could say that our life stands in doing things virtuous and
praiseworthy amongst men
how much rather may we use the same speech of doing
the will of God from the heart. This
indeed
is to live
and nothing else but
this
This is the man whiles he byes
and this he leaves behind him when he
dies. For then
it is not how great anyone hath been upon earth
or how rich
beautiful
politic
valorous
etc.
these respects sway nothing with God; but so much goodness as any
man hath had
so much comfort he carries with him
and so much honour
respect
and love he leaves behind him when he goes hence. Now then
if you bear any
respect to God
if you would grace the Gospel
glad your teachers
silence your
enemies
encourage your brethren
bring comfort to your own souls; the thing
you are to perform and look to is practice. This is it that must justify your
knowledge
for hereby we are sure that we know Him if we keep His commandments
(Job 2:3-4). This is that the Lord aims at
in all His ordinances
How shall we come to this obedience? Be sure you be in
Christ
settle that
for from the old Adam you can suck nothing else but
treason and rebellion: it is by the second Adam that anyone is made fit to
obey. This being presupposed
then
that you are in Christ--First
you must get
a treasure on the inside
make the tree good
and the fruit will be good also;
according to the goodness of the sap
will the fruit be. Secondly
you must act
those graces that you have
be doing still
up and be doing; and the Lord shall
be with you. Never stand objecting
I cannot do such a duty
master such a
corruption
resist such a temptation
bear such a cross
part with such a
child
etc.; but put you yourselves upon the work
and say
God bids me do thus
and thus
and I will do it
at least endeavour it. I am able to do all things
through Christ that strengthens me
saith Paul (Philippians 4:13). But especially
make
use of the covenant. He hath promised here
you see
to give blessings without
and grace within; even one heart
a new heart
a soft heart
and all to this
end
that we may walk in His statutes
and observe His commandments
and do
them
etc. Improve this covenant
make your best of it
and say as the prophet
Lord
give Thy strength to Thy servant
that I may keep Thy Word; I am Thy
servant
Lord
there is a relation between us
I am in covenant with Thee
and
I come for that strength which Thou hast promised in the covenant
And I will
be their God
and they shall be My people. This is now the last clause of the
new covenant
and the upshot of all the rest. And I will be
etc.; wherein we
have these two things to consider oral. For their part
they must behave
themselves as His people.
2. And for His part
He will be their God. That the Lord is very
ready (so soon as He hath made His people) to smite a covenant with them
and
to marry them to Himself. First
He fits them
and then He contracts them. Thus
He dealt with Abraham
the Father of the Church: God calls him out of his own
country
bestows His grace upon him
calls for the exercise of it: Walk before
Me
and be upright
and then smites a covenant with him (Genesis 17:1-2). And so He dealt
afterwards with His people Israel. He calls them out of idolatrous Egypt
humbles and tries them in the wilderness
gives them summons in Mount Sinai
prepares them beforehand
by thunderings and lightnings
and the noise of the
trumpet
and the smoking of the mountain
etc.; and having thus subdued them to
His fear
He makes a covenant with them (Exodus 19:1-25). Thus He dealt with
Israel
and thus also with the Gentiles
as you may read
Hosea 2:1-23
which the apostle also
makes use of (Romans 9:1-33). I will say to them that
were not My people
Thou art My people; and they shall say
Thou art my God.
And so the apostle applies it to some particular Gentiles (2 Corinthians 6:1-18). Come out from
among them My people
and be ye separate
saith the Lord
and not touch the
unclean thing
and I will receive you. And I will be a Father unto you
and ye
shall be My sons and My daughters
saith the Lord Almighty. Thus
you see
God
is wondrous ready to smite a covenant with His people. The ground of this
covenant is Jesus Christ
the angel of the covenant; He was God for the
business with God
and man for the business with man; He partaketh of both God
and man
that they may both meet in one in Him; and whereas there was a
difference between them
He reconciles and makes them one again. To this end
God--
1. Deputes Christ to the office of a Mediator
and sends to His
people this angel of the covenant.
2. They accept of Him for their Mediator
and say as the people of
Israel did of Moses
If we should hear the voice of the Lord our God
speaking
out of the fire
we should die; go thou near and hear all that the Lord our God
shall say
and speak thou unto us all that the Lord our God shall speak unto
thee
and we will hear it and do it. In like sort
the people of God stand
affected toward Christ
and say; if God will please to look upon them in
Christ; and deal with them in His mediation
they will be content to put themselves
upon Him
and to obey Him in all things. This is the ground of the covenant.
Next for the motive that stirs Him up thus to make a league with His people; it
is merely His own grace and goodness
it is because He hath set His love upon
them
as He tells the Israelites (Deuteronomy 7:7). Thirdly
if you inquire
into the order
it is thus--First
a covenant of grace is made with Christ; and
next
in Christ it is made with all Christian men and women. The first
capitulation and condition is with Christ
as He is head of the Church: God
gives unto His Son Christ a People from all eternity
that He should redeem
them and bring them back again. Next
the Lord having first covenanted with
Christ
He covenants also with us; He fits us in Christ for Himself
and then
brings us home to Himself. Lastly
the end of all this that God doth for His
people is--
1. In respect of Himself
that He may set forth His own grace and
goodness to the sons of men.
2. In respect of us
that He may secure us of our salvation in all
the parts and degrees thereof. Is God thus ready to make a league with His
people? take notice
then
in the first place
of the wonderful grace and
goodness of God
that He should descend so far below Himself as to enter into
covenant with such silly worms as we.
This goodness of His appears especially if you consider how--
1. He seeks it.
2. Seals it.
3. Performs it.
For the first
it had been grace wonderful in Him
if He would have
but accepted at our hands terms of peace upon our suit and submission
but
behold His goodness in that He is pleased to sue to us for reconciliation. It
had been our part
questionless
to have sued to Him rather
as being
underlings
and far inferior to Him; besides
we had done the wrong
and we
were in His danger
not He in ours. Secondly
He shows His love to us
as in
seeking
so in smiting this covenant with us
which is a wonderful grace in
Him
if you consider--
1. The matter that this covenant contains; or
2. The manner of confirming it.
For the first
this covenant contains all good things desirable--
1. It is greatly for our advantage to make this covenant with God.
For--
2. Next
see how free a covenant it is God makes with us
even a
covenant of grace: there is nothing required of us more than this
to disclaim
ourselves
and to make Christ alone our Teacher
our Head
our all-sufficient
Saviour
for in Him we shall be beloved.
3. Consider how full a covenant this is; He undertakes with us not
for ourselves only
but for our seed after us: for
“I am thy God
and the God
of thy seed.”
4. As it is a full
so ‘tis also a firm covenant
even such as shall
stand unalterable to all perpetuity; heaven and earth shall pass
but not one
tittle thereof shall fall to the ground; ‘tis an everlasting covenant. Lastly
see how desirous the Lord is to enter into this covenant with you
for He sent
His Son into the world on purpose to make this covenant
and now still He sends
abroad His ambassadors in His name
to entreat you to accept of condition of
peace
and to be content to be reconciled unto Him. Now therefore
as Joshua
sometimes spake to the children of Israel
when he renewed the covenant between
them and God: Fear the Lord
saith he
and serve Him in sincerity and truth
etc. And if it seem evil to you this day to serve the Lord
choose you this day
whom you will serve
etc. And that’s the second thing we propounded to be done
by every one of you
keep covenant with your God; we have the advantage of it
we shall be sure to have the comfort
the safety
the happiness: in doing of
this
there is great reward; for God cannot lie
He cannot deny Himself
He
cannot but make good unto us
whatever He hath undertaken to do for us
therefore hold Him to it. Lastly
be you all exhorted to improve this covenant
for all good intents and purposes
but especially for the confirmation and
strengthening of your faith: Say
I have God’s hand
Gold’s seal
God’s oath
that He will be my God; why should I not then take heart and comfort? If I
could do my part of the covenant
I should not doubt that God would do His. It
is a covenant of grace that we are entered into
and God hath undertaken for us
as well as for Himself. Only be sure you be in the covenant
and then God will
be a God to you; than the which
what can be said more to your comfort
though
we should speak unto you this twelvemonth? How shall I know that God is in
covenant with me? He hath indeed smitten with me an outward covenant in the
sacrament of baptism
but how may I come to know that God is in special
covenant with me
and that He is my God? For your satisfaction herein
see
first
how this covenant works upon you
and affects you. Doth it drive you
from sin
and make you diligent in duty? Again
see whether you have the
counterpane of God’s covenant within you or no: for He hath promised in this
new covenant to put His fear in our hearts
and write His laws in our inward
parts
etc. these are as a pair of indentures
whereof He keeps the one
and gives
us the other. Lastly
see what you do in the covenant: do you endeavour to keep
touch with God and to please Him in all things? and when you fail and come
short of that you should do
have you no rest in your souls
till you have been
with God
and there shamed yourselves in His presence
and made your peace?
well and good then
for this you may trust to. (R. Harris
B. D.)
And they shall be My
people
and I will be their God.--
The happiness of him that hath God for his God
Lo
this crowns all the rest
and is the top of man’s felicity
when God takes him into covenant
For proof of this point
we have a double
testimony--
1. From God’s self (and that should be sufficient).
2. From the people of God. God
when He had spoken much by way of
promise to His Church
as that He would give them rain in the due season
etc.
so that they should eat of the old store
and bring forth the old because of
the new; yea
that He would set His tabernacle among them
etc.
at length He
concludes all with this (verse 12)
I will walk among you
I will even
neighbour with you
as it were
and I will be your God
and ye shall be My
people. So 2 Corinthians 6:17-18. As on the
other side
when He would show Himself most of all displeased with a people
and seal up greatest wrath against them
He calls them
Loammi: Ye are not My
people
and I will not be your God (Hosea 1:9). And if with this testimony of
God
you join the testimony of the Church
the point will be yet more plainly
proved; Happy is that people that is in such a ease.; yea
happy is that people
whose God is the Lord (Psalms 144:15). Blessed is that nation
whose God is the Lord: and the people whom He hath chosen for His own
inheritance (Psalms 33:12). The honour and happiness
of a nation and people lies in this
that they have God for their God. And the
same is true also of particular persons: Blessed is the man whom Thou choosest
etc. (Psalms 65:4). Thence that exclamation of
Moses: Happy art thou
O Israel: who is like unto thee
O people
saved by the
Lord
the shield of thy help
and who is the sword of thine excellency
etc. (Deuteronomy 33:29); wherein stood the
happiness of Israel above other nations
but in this
that God was so near
them? This you will more easily believe
if you consider the reasons. And
first
when a man hath God
he hath all; for God is blessedness itself
and all
blessedness in the world is but derived from Him. God is
as essentially in
Himself
so causally the root and fountain of all happiness in the creature
and everything is so far forth happy
as it partakes of God. For it is God
alone that can free man from that that makes him miserable
sin and the curse;
and it is God only that can bestow upon him that will make him truly blessed
grace and glory. So that man’s happiness lies in God. Again
when God comes
into the heart
all other comforts come along with Him. If God once be your
God
then Christ also is your Saviour
the Holy Ghost is your Comforter; the
Word is yours
the sacraments yours; angels
saints
and all creatures are
yours (1 Corinthians 3:22-23). Add
hereunto
the immunities and privileges of those that have God for their God.
We have spoken of many of these heretofore. The prophet speaks all in short:
The Lord God is a sun
and a shield; the Lord will give grace and glory: and no
good thing will He withhold from them that walk uprightly (Psalms 84:11). (R. Harris
B. D.)
Verse 23
The glory of the Lord went up from the midst of the city.
Departure of God from His temple
I. How averse God
is to forsake His people. Look we to His declarations; look we to examples.
II. What are the
different steps by which His departure may be discovered? He withholds--
1. The manifestations of His love.
2. The influences of His grace.
3. The warnings of His Spirit.
III. The dreadful
state of those who are forsaken by Him.
1. They are delivered up into the hands of their spiritual enemies;
2. They live only to increase their guilt and misery. Apply--
Stood upon the mountain.
Climbing the mountain
When the summer sun is hot
and the mountain snow melts; when days
are long and skies are clear; when strong men rejoice to climb exceeding high
mountains--and they rejoice in climbing higher and higher every year--Snowdon
and Skiddaw
Ben Nevis and Ben Lomond
Mont Blanc and the great Matterhorn
and
many other “high hills
” are surveyed
and then scaled by skilful and fearless
men. It is well. We need examples of calm courage and indomitable perseverance.
We need to see what effort
training
strength
health
and brave endurance can
accomplish. But I would speak of the holy mountains and spiritual heights. I
would point to lofty peaks in religious life
and glorious ascents into spheres
of thought and joy beyond--far beyond--the common level of Christian
experience.
I. The mountain of
Scripture. More study of the Bible
and more meditation on God mean more lofty
views of His providence and grace--a mental life of crystalline clearness and
purer air; of richer joys than are common to men. Climb
then
for the glory of
the Lord is upon the mountain
not down in the valley
and blessed is the man
who climbs until he sees it
and is encircled with its beauty and its light. Oh
that we may see the glory of God
this day
“in the face of Jesus Christ”!
II. The mountain of
prayer. We are satisfied
for a time
with the lispings of a babe
but we
expect it to learn a fuller and more comprehensive tongue. So we must not be
always as “babes in Christ” in our prayers. There should be new prayers; there
should be holier prayers; there should be prevailing prayers. A few more
struggles
a few more upward flights
and your soul shall be in the centre of
the bright cloud where God dwells
and you shall sun yourselves in His great
glory. Climb
then
the mountain of prayer
and you shall be crowned with
grace
mercy
and truth.
III. The mountain of
usefulness. Are all the hungry fed
all the children taught
all the drunkards
reformed
all the sinners converted? No
no! Our mission is not fulfilled
nor
is our work done. Christian usefulness; this is the highest form and sweetest
flower of life. Leave the monotony of your work far behind you
and do some new
thing for the Lord. Behold His glory is upon the mountain summit
and He is
waiting for your fruits and sheaves and noble deeds. Rise; gird up your loins;
work for the Lord
as Nelson fought for victory
and as Paul sought to “save
some
” and God
even our God
will bless you with fruitfulness of life.
IV. The mountain of
salvation. A sinner--what a name is that! An unsaved sinner--that is worse. An
unsaved
unhappy sinner--that is worst of all. Is that your name? Come and
climb the mountain of salvation
and get for yourself a new name. Lo! here on a
shining throne is Jesus Himself
and as we enter His presence He benignly says
“I will give you rest.” And here
in the mountain of salvation
He does give us
rest. He gives full pardon
perfect peace
joyful hope
holy strength
loving
confidence
glorious righteousness
and everlasting life. Come
then
far up
into the secure heights of this mountain; come
now
to where Jesus and the
glory of God are waiting for you.
V. The mountain of
heavenly vision. Faith
prayer
zeal
work
and love are so many steps leading
us to the lofty peaks of the mountain of Celestial vision
whence
even on
stormy days
we may see afar the Promised Land. With heaven in sight
toil and
tears will be easier to bear
and death be welcome whenever and wherever
it may come. Fear not death
nor Jordan’s rolling waves. Let the mountain of
salvation lead to the mountain of vision
and it will be then only one step
into heaven itself. (G. W. M’Cree.)
Verse 25
Then I spake unto them of the captivity all the things that the
Lord had shewed me.
Babylon with God better than Jerusalem without Him
He told them of the great wickedness he had seen at Jerusalem
and
the ruin that was hastening towards that city
that they might not repent of
surrendering themselves to the King of Babylon as Jeremiah advised them
and
blame themselves for it
nor envy those that stayed behind
and laughed at them
for going when they did
nor wish themselves there again
but be content in
their captivity. Who would covet to be in a city so full of sin and so near to
ruin? It is better to be in Babylon under the favour of God
than in Jerusalem
under His wrath and curse. (M. Henry.)
In the uplifted life we are led to the sphere of our duty
I. We are led
where needed. Ezekiel was now directed to the place where he was required
because the captives needed comfort
warning
exhortation (verse 25). In the
New Testament there is a somewhat parallel illustration of the fact just
stated
Philip was enjoying a full tide of success among the Samaritans when he
was called to leave this flourishing work
and go down into a desert way
lonely and trackless. Such a change must have seemed strange to the evangelist;
but yet God was leading him by His Spirit. Out in this waste district he was
brought into touch with a seeker. These two cases of Ezekiel and Philip may
assure us that the Lord will lead us if we are in a suitable condition of heart
to be led. We may be and are often led by strength of impression or of reasoned
conviction
growing clear to our apprehension
without any miraculous
interposition.
II. We are led into
God’s larger purpose. Sometimes we are so led against our own prejudices and
inclinations. Perhaps Ezekiel would have preferred ministering to those of his
fellow countrymen who were yet in Jerusalem; but these in Chaldea were more
promising than those in Jerusalem
although they seemed most unpromising. How
strangely and wonderfully God by His Spirit led Peter to Cornelius
the Roman
the centurion of Caesarea. Peter was slow to respond to the Spirit’s leading.
The uncircumcised Gentile was completely ostracised. Now
those rooted
prejudices of ages had to be overcome and broken down. Jewish Christians had to
be taught to rise superior to the trammels of exclusive Judaism. They had to
learn that the Gospel is not a national prerogative
but a worldwide
privilege
--not a lamp for Jerusalem
but the sun in the sky
shining for all.
How slow man’s heart was to accept the thought of the fraternity of men and the
solidarity of the human race! And
to revert to a spiritual parallelism
“thoughts have been expressed
judgments have been formed
systems have been
made
books have been written
which never would have found a place on God’s
earth if the authors had stood upon a higher platform
and beheld with wider
and with clearer vision the ways of men and of God.”
III. We are led into
God’s wider plan. In the uplifted life we are given a larger sphere of
usefulness--a greater opportunity for service. How pertinent to this thought is
it
that whilst Paul was praying in the temple
probably that his Lord would
use him to evangelise his fellow countrymen
he fell into a trance
in which he
held communion with his Master
and He made known to him His purpose to send
him “far hence to the Gentiles”! We are reminded age
in in connection with St.
Paul
of the apostle’s anticipated visit into the province of Asia
to
evangelise the large cities--Pergamos
Smryna
and Ephesus--when the Spirit
suffered him not. His plans to visit Bithynia were completely thwarted. He must
not turn to the left or to the right
but must pass on through the territory of
Mysia
his way being surely directed
until he reached Troas on the coast
by
that “narrow but renowned sea strait which separates the east from the west.”
Many great warriors had stood upon that very shore. Julius Caesar
Alexander of
Macedon
and Xerxes; but no braver soul had reached that famed region than this
warrior of the Cross. It was at this place that the first famous war between
Greece and Asia was fought out; but the engagement in which the apostle
entered
resolving upon the conquest of Europe
was fraught with more important
and far-reaching results even than that. Paul gazed across the AEgean sea and
saw the mountains of Europe. Dean Farter says
in his Life of St. Paul
“He
had thrown many a wistful glance towards the hills of Imbros and Samothrace;
and perhaps when on some clear evening the colossal peak of Athens was visible
it seemed like some vast angel who beckoned him to carry the good tidings to
the west.” His day thoughts perhaps fashioned his night dreams
and in a vision
he saw a man of Macedonia standing and praying
saying
“Come over into
Macedonia and help us!” The man was speaking for the whole modern world. Having
seen the vision
the apostle resolves to cross that “fated frontier
” that
possible rubicon
and to exchange familiar Asia for unknown Europe
with its
perishing millions. It was a celebrated voyage which the Argonauts took under
the command of Jason
when they set sail from the coast of Thessaly
and (B.C.
1280) entered the Hellespont. Those daring Greeks were utterly ignorant of
navigation
but were anxious to explore an extent of sea that was altogether
unknown to them. That was a more celebrated voyage which was undertaken by the
apostle in the vessel bound for Samothracia
as he crossed the surging AEgean
with the purpose of carrying into unknown regions--the civilised countries of
Europe and perhaps to heathen Britain--the Gospel of the grace of God. Under
the Holy Spirit’s guidance and teaching
he saw God’s wider plan. William
Carey
when Sydney Smith sneered at him as the pious shoemaker
had such a
view. Dr
Clifford
speaking of those days (a century ago)
says
“True
in
some quarters the breath of the evangelical revival was blowing healthily.
Methodism was passionately seeking the lost Englishman
Raikes was creating a
school for the Englishman’s child
and Howard was opening the door of the
European prisons for England’s dawning philanthropy. But the great missionary
idea
which is the soul of the Christianity of Christ Jesus
was so completely
lost
that practically it was inoperative
or so obscured that it was only
present to a few solitary souls.” But the Spirit took Carey up
as He had taken
up Ezekiel
and he not only saw the many peoples and wide-reaching lands that
still “sat in darkness and the shadow of death”--the warlike Kaffir
the
cannibal islander
the savage Fuegian
the Brahmin
the Moslem
the negro
but
he also saw that God’s great plan of salvation was for all kindreds and peoples
and tribes and tongues. Now
this uplifted life is for us all. Let us be
Christians of the hills
and not of the plain! We want
as one has said
to
“realise the sense of vastness.” (A. W. Welch.)
──《The Biblical Illustrator》