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GOD’S YEA; MAN’S AMEN
This is one of the many passages the force and beauty of which are, for the first time, brought within the reach of an English reader by the alterations in the Revised Version. These are partly dependent upon the reading of the text and partly upon the translation. As the words stand in the Authorised Version, ‘yea’ and ‘amen’ seem to be very nearly synonymous expressions, and to point substantially to the same thing-viz. that Jesus Christ is, as it were, the confirmation and seal of God’s promises. But in the Revised Version the alterations, especially in the pronouns, indicate more distinctly that the Apostle means two different things by the ‘yea’ and the ‘amen’ . The one is God’s voice, the other is man’s. The one has to do with the certainty of the divine revelation, the other has to do with the certitude of our faith in the revelation. When God speaks in Christ, He confirms everything that He has said before, and when we listen to God speaking in Christ, our lips are, through Christ, opened to utter our assenting ‘Amen’ to His great promises. So, then, we have the double form of our Lord’s work, covering the whole ground of His relations to man, set forth in these two clauses, in the one of which God’s confirmation of His past revelations by Jesus Christ is treated of, and in the other of which the full and confident assent which men may give to that revelation is set before us. I deal, then, with these two points-God’s certainties in Christ, and man’s certitudes through Christ.
Now these two things do not always go together. We may be very certain, as far as our persuasion is concerned, of a very doubtful fact, or we may be very doubtful, as far as our persuasion is concerned, of a very certain fact. We speak about truths or facts as being certain, and we ought to mean by that, not how we think about them, but what they are in the evidence on which they rest. A certain truth is a truth which has its evidence irrefragable; and the only fitting attitude for men, in the presence of a certain truth, is to have a certitude of the truth. And these two things are, our Apostle tells us, both given to us in and through Jesus Christ. Let me deal, then, with these two sides.
I. First, God’s certainties in Christ.
Of course the original reference of the text is to the whole series of great promises given in the Old Testament. These, says Paul, are sealed and confirmed to men by the revelation and work of Jesus Christ, but it is obvious that the principle which is good in reference to them is good on a wider field. I venture to take that extension, and to ask you to think briefly about some of the things that are made for us indubitably certain in Jesus Christ.
And, first of all, there is the certainty about God’s heart. Everywhere else we have only peradventures, hopes, fears, guesses more or less doubtful, and roundabout inferences as to His disposition and attitude towards us. As one of the old divines says somewhere, ‘All other ways of knowing God are like the bended bow, Christ is the straight string.’ The only means by which, indubitably, as a matter of demonstration, men can be sure that God in the heavens has a heart of love towards them is by Jesus Christ. For consider what will make us sure of that. Nothing but facts; words are of little use, arguments are of little use. A revelation, however precious, which simply says to us, ‘God is Love’ is not sufficient for our need. We want to see love in operation if we are to be sure of it, and the only demonstration of the love of God is to witness the love of God in actual working. And you get it-where? On the Cross of Jesus Christ. I do not believe that anything else irrefragably establishes the fact for the yearning hearts of us poor men who want love, and yet cannot grope our way in amidst the mysteries and the clouds in providence and nature, except this-’Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.’
The question may arise in some minds, Is there any need for proving God’s love? The question never arose except within the limits of Christianity. It is only men who have lived all their lives in an atmosphere saturated by Christian sentiment and conviction that ever come to the point of saying, ‘We do not want historical revelation to prove to us the fact of a loving God.’ They would never have fancied that they did not need the revelation unless, unconsciously to themselves, and indirectly, all their thoughts had been coloured and illuminated by the revelation that they profess they reject. God as Love is ‘our dearest faith, our ghastliest doubt,’ and the only way to make absolutely certain of the fact that His heart is full of mercy to us is to look upon Him as He stands revealed to us, not merely in the words of Christ, for, precious as they are, these are the smallest part of His revelation, but in the life and in the death which open for us the heart of God. Remember what He said Himself, not ‘He who hath listened to Me, doth understand the Father,’ but ‘He that hath seen Me hath seen the Father.’ ‘In Him is yea,’ and the hopes and shadowy fore-revelations of the loving heart of God are confirmed by the fact of His life and death. God establishes , not ‘commends’ as our translation has it, ‘His love towards us in that whilst we were yet sinners Christ died for us.’
Further, in Him we have the certainty of pardon. Every deep heart-experience amongst men has felt the necessity of having a clear certainty and knowledge about forgiveness. Men do not feel it always. A man can skate over the surface of the great deeps that lie beneath the most frivolous life, and may suppose, in his superficial way of looking at things, that there is no need for any definite teaching about sin and the mode of dealing with it. But once bring that man face to face, in a quiet hour, with the facts of his life and of a divine law, and all that superficial ignoring of evil in himself and of the dread of punishment and consequences, passes away. I am sure of this, that no religion will ever go far and last long and work mightily, and lay a sovereign hand upon human life, which has not a most plain and decisive message to preach in reference to pardon. And I am sure of this, that one reason for the comparative feebleness of much so-called Christian teaching in this generation is just that the deepest needs of a man’s conscience are not met by it. In a religion on which the whole spirit of a man may rest itself, there must be a very plain message about what is to be done with sin. The only message which answers to the needs of an awakened conscience and an alarmed heart is the old-fashioned message that Jesus Christ the Righteous has died for us sinful men. All other religions have felt after a clear doctrine of forgiveness, and all have failed to find it. Here is the divine ‘Yea!’ And on it alone we can suspend the whole weight of our soul’s salvation. The rope that is to haul us out of the horrible pit and the miry clay had much need to be tested before we commit ourselves to it. There are plenty of easygoing superficial theories about forgiveness predominant in the world to-day. Except the one that says, ‘In whom we have redemption through His blood, even the forgiveness of sin,’ they are all like the rope let down into the dark mine to lift the captives beneath, half of the strands of which have been cut on the sharp edge above, and when the weight hangs on to it, it will snap. There is nothing on which a man who has once learned the tragical meaning and awful reality and depth of the fact of his transgression can suspend his forgiveness, except this, that ‘Christ has died, the just for the unjust, to bring us unto God.’ ‘In Him the promise is yea.’
And, again, we have in Christ divine certainties in regard to life. We have in Him the absolutely perfect pattern to which we are to conform our whole doings. And so, notwithstanding that there may, and will still be many uncertainties and much perplexity, we have the great broad lines of morals and of duty traced with a firm hand, and all that we need to know of obligation and of perfectness lies in this-Be like Jesus Christ! So the solemn commandments of the ethical side of Divine Revelation, as well as the promises of it, get their ‘yea’ in Jesus Christ, and He stands the Law of our lives.
We have certainties for life, in the matter of protection, guidance, supply of all necessity, and the like, treasured and garnered in Jesus Christ. For He not only confirms, but fulfils, the promises which God has made. If we have that dear Lord for our very own, and He belongs to us as He does belong to them who love Him and trust Him, then in Him we have in actual possession these promises, how many soever they be, which are given by God’s other words.
Christ is Protean, and becomes everything to each man that each man requires. He is, as it were, ‘a box where sweets compacted lie.’ ‘In Him are hid all the treasures,’ not only of wisdom and knowledge, but of divine gifts, and we have but to go to Him in order to have that which at each moment as it emerges, we most require. As in some of those sunny islands of the Southern Pacific, one tree supplies the people with all that they need for their simple wants, fruit for their food, leaves for their houses, staves, thread, needles, clothing, drink, everything-so Jesus Christ, this Tree of Life, is Himself the sum of all the promises, and, having Him, we have everything that we need.
And, lastly, in Christ we have the divine certainties as to the Future over which, apart from Him, lie cloud and darkness. As I said about the revelation of the heart of God, so I say about the revelation of a future life-a verbal revelation is not enough. We have enough of arguments; what we want is facts. We have enough of man’s peradventures about a future life, enough of evidence more or less valid to show that it is ‘probable,’ or ‘not inconceivable,’ or ‘more likely than not,’ and so on and so on. What we want is that somebody shall cross the gulf and come back again, and so we get in the Resurrection of Christ the one fact on which men may safely rest their convictions of immortality, and I do not think that there is a second anywhere. On it alone, as I believe, hinges the whole answer to the question-’If a man die, shall he live again?’ This generation is brought, in my reading of it, right up to this alternative-Christ’s Resurrection,-or we die like the brutes that perish. ‘All the promises of God in Him are yea.’
II. And now a word as to the second portion of my text-viz. man’s certitudes, which answer to God’s certainties.
The latter are in Christ, the former are through Christ. Now it is clear that the only fitting attitude for professing Christians in reference to these certainties of God is the attitude of unhesitating affirmation and joyful assent. Certitude is the fitting response to certainty.
There should be some kind of correspondence between the firmness with which we grasp, the tenacity with which we hold, the assurance with which we believe, these great truths, and the rock-like firmness and immovableness of the evidence upon which they rest. It is a poor compliment to God to come to His most veracious affirmations, sealed with the broad seal of His Son’s life and death, and to answer with a hesitating ‘Amen,’ that falters and almost sticks in our throat. Build rock upon rock. Be sure of the certain things. Grasp with a firm hand the firm stay. Immovably cling to the immovable foundation; and though you be but like the limpet on the rock hold fast by the Rock, as the limpet does; for it is an insult to the certainty of the revelation, when there is hesitation in the believer.
I need not dwell for more than a moment upon the lamentable contrast which is presented between this certitude, which is our only fitting attitude, and the hesitating assent and half belief in which so many professing Christians pass their lives. The reasons for that are partly moral, partly intellectual. This is not a day which is favourable to the unhesitating avowal of convictions in reference to an unseen world, and many of us are afraid of being called narrow, or dogmatisers, and think it looks like breadth, and liberality, and culture, and I know not what, to say ‘Well! perhaps it is, but I am not quite sure; I think it is, but I will not commit myself.’ All the promises of God, which in Him are yea, ought through Him to get from us an ‘Amen.’
There is a great deal that will always be uncertain. The firmer our convictions, the fewer will be the things that they grasp; but, if they be few, they will be large, and enough for us. These truths certified in Christ concerning the heart of God, the message of pardon, the law for life, the gifts of guidance, defence, and sanctifying, the sure and certain hope of immortality-these things we ought to be sure about, whatever borderland of uncertainty may lie beyond them. The Christian verb is ‘we know ,’ not ‘we hope, we calculate, we infer, we think,’ but ‘we know .’ And it becomes us to apprehend for ourselves the full blessedness and power of the certitude which Christ has given to us by the certainties which he has brought us.
I need not speak about the blessedness of such a calm assurance, about the need of it for power, for peace, for effort, for fixedness in the midst of a world and age of change. But I must, before I close, point you to the only path by which that certitude is attainable. ‘ Through Him is the amen.’ He is the Door. The truths which He confirms are so inextricably intertwined with Himself that you cannot get them and put away Him. Christ’s relation to Christ’s Gospel is not the relation of other teachers to their words. You may accept the words of a Plato, whatever you think of the Plato who spoke the words. But you cannot separate Christ and His teaching in that fashion, and you must have Him if you are to get it . So, faith in Him, the intellectual acceptance of Him, as the authoritative and infallible Revealer, the bowing down of heart and will to Him as our Commander and our Lord, the absolute trust in Him as the foundation of all our hope and the source of all our blessedness-that is the way to certitude, and there is no other road that we can take.
If thus we keep near Him, our faith will bring us the present experience and fulfilment of the promises, and we shall be sure of them, because we have them already. And whilst men are asking, ‘Do we know anything about God? Is there a God at all? Is there such a thing as forgiveness? Can anybody find anywhere absolute rules for his life? Is there anything beyond the grave but mist and darkness?’ we can say, ‘One thing I know, Jesus Christ is my Saviour, and in Him I know God, and pardon, and duty, and sanctifying, and safety, and immortality; and whatever is dark, this, at least, is sun-clear.’ Get high enough up and you will be above the fog; and while the men down in it are squabbling as to whether there is anything outside the mist, you, from your sunny station, will see the far-off coasts, and haply catch some whiff of perfume from their shore, and see some glinting of a glory upon the shining turrets of ‘the city that hath foundations.’ We have a present possession of all the promises of God; and whoever doubts their certitude, the man who knows himself a son of God by faith, and has experience of forgiveness and guidance and answered prayer and hopes whose ‘sweetness yieldeth proof that they were born for immortality,’ knows the things which others question and doubt.
So live near Jesus Christ, and, holding fast by His hand, you may lift up your joyful ‘Amen’ to every one of God’s ‘Yeas.’ For in Him we know the Father, in Him we know that we have the forgiveness of sins, in Him we know that God is near to bless and succour and guide, and in Him ‘we know that, though our earthly house were dissolved, we have a building of God.’ Wherefore we are always confident; and when the Voice from Heaven says ‘Yea!’ our choral shout may go up ‘Amen! Thou art the faithful and true witness.’
ANOINTED AND STABLISHED
The connection in which these words occur is a remarkable illustration of the Apostle’s habit of looking at the most trivial things in the light of the highest truths. He had been obliged, as the context informs us, to abandon an intended visit to Corinth. The miserable crew of antagonists, who yelped at his heels all his life, seized this change of purpose as the occasion for a double-barrelled charge. They said he was either fickle and infirm of purpose, or insincere, and saying ‘Yea’ with one side of his mouth and ‘Nay’ with the other. He rebuts this accusation with apparently quite disproportionate vehemence and great solemnity. He points in the context to the faithfulness of God, to the firm Gospel which he had preached, to God’s great ‘Yea!’ as his answer. He says in effect, ‘How could I, with such a word burning in my heart, move in a region of equivocation and double-dealing; or how could I, whose whole being is saturated with so firm and stable a Gospel, be unreliable and fickle? The message must make the messenger like itself. Communion with a faithful God must make faith-keeping men; the certainties of God’s “Yea,” and the certitudes of our “Amen,” must influence our characters.’ And so to suppose that a man, influenced by Christianity, is a weak, double-dealing, unsteadfast man is a contradiction in terms. In the text he carries his argument a step further, and points, not only to the power of the Gospel to steady and confirm, but also to the fact that God Himself communicates to the believing soul Christian stability by the anointing which He bestows.
So, then, we have in these words the declaration that inflexible, immovable steadfastness is a mark of a Christian, and that this Christian steadfastness, without which there is no Christianity worth the naming, is a direct gift from God Himself by means of that great anointing which He confers upon men. To that thought, in one or two of its aspects, I ask your attention.
I. Notice the deep source of this Christian steadfastness.
The language of the original, carefully considered, seems to me to bear this interpretation, that the ‘anointing’ of the second clause is the means of the ‘establishing’ of the first-that is to say, that God confers Christian steadfastness of character by the bestowment of the unction of His Divine Spirit.
Now notice how deep Paul digs in order to get a foundation for a common virtue. There are many ways by which men may cultivate the tenacity and steadfastness of purpose which ought to mark us all. Much discipline may be brought to bear in order to secure that; but the text says that the deepest ground upon which it can be rested is nothing less divine and solemn than this, the actual communication to men, to feeble, vacillating, fluctuating wills, and treacherous, wayward, wandering hearts, of the strength and fixedness which are given by God’s own Spirit.
I suppose I need not remind you that from beginning to end of Scripture, ‘anointing’ is taken as the symbol of the communication of a true divine influence. The oil poured on the head of prophet, priest, and king was but the expression of the communication to the recipient of a divine influence which fitted him as well as designated him, for the office that he filled. And although it is aside from my present purpose, I may just, in a sentence, point to the felicity of the emblem. The flowing oil smoothes the surface upon which it is spread, supples the limbs, and is nutritive and illuminating; thus giving an appropriate emblem of the secret, silent, quickening, nourishing, enlightening influences of that Spirit which God gives to all His sons.
And inasmuch as here this oil of the Divine Spirit is stated as being the true ground and basis of Christian steadfastness, it is obvious that the anointing intended cannot be that of mere designation to, and inspiration for, apostolic or other office, but must be the universal possession of all Christian men and women. ‘Ye,’ says another Apostle, speaking to the whole democracy of the Christian Church, and not to any little group of selected aristocrats therein-’ye have an unction from the Holy One,’ and every man and woman who has a living grasp of the living Christ, receives from Him this great gift.
Then, notice further that this anointing by a Divine Spirit, which is a true source of life to those that possess it, is derived from, and parallel with, Christ’s anointing. We use the word ‘Christ’ as a proper name, and forget what it means. The ‘Christ’ is the Anointed One . And do you think that it was a mere accident, or the result of a scanty vocabulary, which compelled the Apostle, in these two contiguous clauses, to use cognate words when he said:-’He that establisheth us with you in the Anointed , and hath anointed us, is God’ ? Did he not mean to say thereby, ‘Each of you in a very true sense, if you are a Christian, is a Christ’ ? You, too, are anointed; you, too, are God’s Messiahs. On you in a measure the same Spirit rests which dwelt without measure in Him. The chief of Christ’s gifts to the Church is the gift of His own life. All His brethren are anointed with the oil that was poured upon His head, even as the oil upon Aaron’s locks percolated to the very skirts of his garments. Being anointed with the anointing which was on Him, all His people may claim an identity of nature, may hope for an identity of destiny, and are bound to a prolongation of part of His function and a similarity of character. If He by that anointing was made Prophet, Priest, and King for the world, all His children partake of these offices in subordinate but real fashion, and are prophets to make God known to men, priests to offer up spiritual sacrifices, and kings at least over themselves, and, if they will, over a world which obeys and serves those that serve and love God. Ye are anointed-’Messiahs’ and ‘Christs,’ by derivation of the life of Jesus Christ.
And if these things be true, it is plain enough how this divine unction, which is granted to all Christians, lies at the root of steadfastness.
We talk a great deal about the gentleness of Christ; we cannot celebrate it too much, but we may forget that it is the gentleness of strength. We do not sufficiently mark the masculine features in that character, the tremendous tenacity of will, the inflexible fixedness of purpose, the irremovable constancy of obedience in the face of all temptations to the contrary. The figure that rises before us is that of the Christ yearning over weaklings far oftener than it is that of the Christ with knitted brow, and tightened lips, and far-off gazing eye, ‘steadfastly setting His face to go to Jerusalem,’ and followed as He pressed up the rocky road from Jericho, by that wondering group, astonished at the rigidity of purpose that was stamped on His features. That Christ gives us His Spirit to make us tenacious, constant, righteously obstinate, inflexible in the pursuit of all that is lovely and of good report, like Himself. That Divine Spirit will cure the fickleness of our natures; for our wills are never fixed till they are fixed in obedience, and never free until they elect to serve Him. That Divine Spirit will cure the wandering of our hearts and bind us to Himself. It will lift us above the selfish and cowardly dependence on externals and surroundings, men and things, in which we are all tempted to live. We are all too like aneroid barometers, that go up and down with every variation of a foot or two in our level, but if we have the Spirit of Christ dwelling in us, it will cut the bonds that bind us to the world, and give us possession of a deeper love than can be sustained by, or is derived from, these superficial sources. The true possession of the Divine Spirit, if I might use such a metaphor, sets a man on an insulating stool, and all the currents that move round about him are powerless to reach him. If we have that Divine Spirit within us, it will give us an experience of the preciousness and the truth, the certitude and the sweetness, of Christ’s Gospel, which will make it impossible that we should ever cast away the confidence which has such ‘recompense of reward.’ No man will be surely bound to the truth and person of Christ with bonds that cannot be snapped, except he who in his heart has the knowledge of Him which is possession, and by the gift of the Divine Spirit is knit to Jesus Christ.
So, dear friends, whilst the world is full of wise words about steadfastness, and exalts determination of character and fixity of purpose, rightly, as the basis of much good, our Gospel comes to us poor, light, thistledown creatures, and lets us see how we can be steadfast and settled by being fastened to a steadfast and settled Christ. When storms are raging they lash light articles on deck to holdfasts. Let us lash ourselves to the abiding Christ, and we, too, shall abide.
II. In the next place, notice the aim or purpose of this Christian steadfastness.
‘He stablisheth us with you in Christ,’ or as the original has it even more significantly, into or ‘ unto Christ.’ Now that seems to me to imply two things-first, that our steadfastness, made possible by our possession of that Divine Spirit, is steadfastness in our relations to Jesus Christ. We are established in reference or in regard to Him. In other words, what Paul here means is, first, a fixed conviction of the truth that He is the Christ, the Son of God, the Saviour of the world, and my Saviour. That is the first step. Men who are steadfast without their intellect guiding and settling the steadfastness are not steadfast, but obstinate and pigheaded. We are meant to be guided by our understandings, and no fixity is anything better than the immobility of a stone, unless it be based upon a distinct and whole-brained intellectual acceptance of Jesus Christ as the All-in-all for us, for life and death, for inward and outward being.
Paul means, next, a steadfastness in regard to Christ in our trust and love. Surely if from Him there is for ever streaming out an unbroken flow of tenderness, there should be ever on our sides an equally unbroken opening of our hearts for the reception of His love, and an equally uninterrupted response to it in our grateful affection. There can be no more damning condemnation of the vacillations and fluctuations of Christian men’s affections than the steadfastness of Christ’s love to them. He loves ever; He is unalterable in the communication and effluence of His heart. Surely it is most fitting that we should be steadfast in our devotion and answering love to Him. And Paul means not only fixedness of intellectual conviction and continuity of loving response, but also habitual obedience, which is always ready to do His will.
So we should answer His ‘Yea!’ with our ‘Amen!’ and having an unchanging Christ to rest upon, we should rest upon Him unchanging. The broken, fluctuating affections and trusts and obediences which mark so much of the average Christian life of this day are only too sad proofs of how scant our possession of that Spirit of steadfastness must be supposed to be. God’s ‘Yea’ is answered by our faltering ‘Amen’; God’s truth is hesitatingly accepted; God’s love is partially returned; God’s work is slothfully and negligently done. ‘Be ye steadfast, unmovable, always abounding in the work of the Lord.’
Another thought is suggested by these words-viz. that such steadfastness as we have been trying to describe has for its result a deeper penetration into Jesus Christ and a fuller possession of Him. The only way by which we can grow nearer and nearer to our Lord is by steadfastly keeping beside Him. You cannot get the spirit of a landscape unless you sit down and gaze, and let it soak into you. The cheap tripper never sees the lake. You cannot get to know a man until you summer and winter with him. No subject worth studying opens itself to the hasty glance. Was it not Sir Isaac Newton who used to say, ‘I have no genius, but I keep a subject before me’ ? ‘Abide in Me; as the branch cannot bear fruit except it abide in the vine, no more can ye except ye abide in Me.’ Continuous, steadfast adhesion to Him is the condition of growing up into His likeness, and receiving more and more of His beauty into our waiting hearts. ‘Wait on the Lord; wait, I say, on the Lord.’
III. Lastly, notice the very humble and commonplace sphere in which the Christian steadfastness manifests itself.
It was nothing of more importance than that Paul had said he was going to Corinth, and did not, on which he brings all this array of great principles to bear. From which I gather just this thought, that the highest gifts of God’s grace and the greatest truths of God’s Word are meant to regulate the tiniest things in our daily life. It is no degradation to the lightning to have to carry messages. It is no profanation of the sun to gather its rays into a burning glass to light a kitchen fire with. And it is no unworthy use of the Divine Spirit that God gives to His children, to say it will keep a man from hasty and precipitate decisions as to little things in life, and from chopping and changing about, with a levity of purpose and without a sufficient reason. If our religion is not going to influence the trifles, what is it going to influence? Our life is made up of trifles, and if these are not its field, where is its field? You may be quite sure that, if your religion does not influence the little things, it will never influence the great ones. If it has not power enough to guide the horses when they are at a slow, sober walk, what do you think it will do when they are at a gallop and plunging? ‘He that is faithful in that which is least is faithful also in much.’ So let us see to two things-first, that all our religion is worked into our life, for only so much of it as is so inwrought is our religion-and, second, that all our life is brought under the sway of motives derived from our religion: for only in proportion as it is, will it be pure and good.
And as regards this special virtue and prime quality of steadfastness and fixedness of purpose, you can do no good in the world without it. Unless a man can hold his own, and turn an obstinate negative to the temptations that lie thick about him, he will never come to any good at all, either in this life or in the next. The basis of all excellence is a wholesome disregard of externals, and the cultivation of a strong self-reliant and self-centred, because God-trusting and Christ-centred, will. And I tell you, especially you young men and women, if you want to do or be anything worth doing or being, you must try to get your natures hardened into being ‘steadfast, unmovable.’ There is only one infallible way of doing it, and that is to let the ‘strong Son of God’ live in you, and in Him to find your strength for resistance, your strength for obedience, your strength for submission. ‘I have set the Lord always before me; because He is at my right hand, I shall not be moved.’
There are two types of men in the world. The one has his emblem in the chaff, rootless, with no hold, swept out of the threshing-floor by every gust of wind. That the picture of many whose principles lie at the mercy of the babble of tongues round about them, whose rectitude goes at a puff of temptation, like the smoke out of a chimney when the wind blows; who have no will for what is good, but live as it happens. The other type of man has his emblem in the tree, rooted deep, and therefore rising high, with its roots going as far underground as its branches spread in the blue, and therefore green of leaf and rich of fruit ‘We are made partakers of Christ if we hold fast the beginning of our confidence, steadfast until the end.’
SEAL AND EARNEST
There are three strong metaphors in this and the preceding verse-’anointing,’ ‘sealing,’ and ‘giving the earnest’-all of which find their reality in the same divine act. These three metaphors all refer to the same subject, and what that subject is is sufficiently explained in the last of them. The ‘earnest’ consists of ‘the Spirit in our hearts,’ and the same explanation might have been appended to both the preceding clauses, for the ‘anointing’ is the anointing of the Spirit, and the ‘seal’ is the seal of the Spirit. Further, these three metaphors all refer to one and the same act. They are not three things, but three aspects of one thing, just as a sunbeam might be regarded either as the source of warmth, or of light, or of chemical action. So the one gift of the one Spirit, ‘anoints,’ ‘seals,’ and is the ‘earnest.’ Further, these three metaphors all declare a universal prerogative of Christians. Every man that loves Jesus Christ has the Spirit in the measure of his faith,’ and if any man have not the Spirit of Christ he is none of His.’
I. Note the first metaphor in the text-the ‘seal’ of the Spirit.
A seal is impressed upon a recipient material made soft by warmth, in order to leave there a copy of itself. Now it is not fanciful, nor riding a metaphor to death, when I dwell upon these features of the emblem in order to suggest their analogies in Christian life. The Spirit of God comes into our spirits, and by gentle contact impresses upon the material, which was intractable until it was melted by the genial warmth of faith and love, the likeness of Himself, but yet so as that prominences correspond to the hollows, and what is in relief in the one is sunk in the other. Expand that general statement for a moment or two.
The effect of all the divine indwelling, which is the characteristic gift of Christ to every Christian soul, is to mould the recipient into the image of the divine inhabitant. There is in the human spirit-such are its dignity amidst its ruins, and its nobility shining through its degradation-a capacity of receiving that image of God which consists not only in voluntary and intelligent action and the consciousness of personal being, but in the love of the things that are fair, and in righteousness, and true holiness. His Spirit, entering into a heart, will make that heart wise with its own wisdom, strong with some infusion of its own strength, gracious with some drops of its own grace, gentle with some softening from its own gentleness, holy with some purity reflected from its own transcendent whiteness. The Spirit, which is life, moulds the heart into which it enters to a kindred, and, therefore, similar life.
There are, however, characteristics in this ‘seal’ of the Spirit which are not so much copies as correspondences. That is to say, just as what is convex in the seal is concave in the impression, and vice versb , so, when that Divine Spirit comes into our spirits, its promises will excite faith, its gifts will breed desire; to every bestowment there will answer an opening receptivity. Recipient love will correspond to the love that longs to dispense, the sense of need to the divine fulness and sufficiency, emptiness to abundance, prayers to promises; the cry ‘Abba! Father’ ! the yearning consciousness of sonship, to the word ‘Thou art My Son’; and the upward eye of aspiration and petition, and necessity, and waiting, to the downward glance of love bestowing itself. The open heart answers to the extended hand, and the seal which God’s Spirit impresses upon the heart that is submitted to it, has the two-fold character of resemblance in moral nature and righteousness, and of correspondence as regards the mysteries of the converse between the recipient man and the giving God.
Then, mark that the material is made capable of receiving the stamp, because it is warmed and softened. That is to say, faith must prepare the heart for the sanctifying indwelling of that Divine Spirit. The hard wax may be struck with the seal, but it leaves no trace. God does not do with man as the coiner does with his blanks, put them cold into a press, and by violence from without stamp an image upon them, but He does as men do with a seal, warms the wax first, and then, with a gentle, firm touch, leaves the likeness there. So, brother! learn this lesson: if you wish to be good, lie under the contact of the Spirit of righteousness, and see that your heart is warm.
Still further, note that this aggregate of Christian character, in likeness and correspondence, is the true sign that we belong to God. The seal is the mark of ownership, is it not? Where the broad arrow has been impressed, everybody knows that that is royal property. And so this seal of God’s Divine Spirit, in its effects upon my character, is the one token to myself and to other people that I belong to God, and that He belongs to me. Or, to put it into plain English, the best reason for any man’s being regarded as a Christian is his possession of the likeness and correspondence to God which that Divine Spirit gives. Likeness and correspondence, I say, for the one class of results is the more open for the observation of the world, and the other class is of the more value for ourselves. I believe that Christian people ought to have, and are meant by that Divine Spirit dwelling in them to have, a consciousness that they are Christians and God’s children, for their own peace and rest and joy. But you cannot use that in demonstration to other people; you may be as sure of it as you will, in your inmost hearts, but it is no sign to anybody else. And, on the other hand, there may be much of outward virtue and beauty of character which may lead other people to say about a man: ‘ That is a good Christian man, at any rate,’ and yet there may be in the heart an all but absolute absence of any joyful assurance that we are Christ’s, and that He belongs to us. So the two facts must go together. Correspondence, the spirit of sonship which meets His taking us as sons, the faith which clasps the promise, the reception which welcomes bestowment, must be stamped upon the inward life. For the outward life there must be the manifest impress of righteousness upon my actions, if there is to be any real seal and token that I belong to Him. God writes His own name upon the men that are His. All their goodness, their gentleness, patience, hatred of evil, energy and strenuousness in service, submission in suffering, with whatsoever other radiance of human virtue may belong to them, are really ‘His mark!’
There is no other worth talking about, and to you Christian men I come and say, Be very sure that your professions of inward communion and happy consciousness that you are Christ’s are verified to yourself and to others by a plain outward life of righteousness like the Lord’s. Have you got that seal stamped upon your lives, like the hall-mark that says, ‘This is genuine silver, and no plated Brummagem stuff’ ? Have you got that seal of a visible righteousness and every-day purity to confirm your assertion that you belong to Christ? Is it woven into the whole length of your being, like the scarlet thread that is spun into every Admiralty cable as a sign that it is Crown property? God’s seal, visible to me and to nobody else, is my consciousness that I am His; but that consciousness is vindicated and delivered from the possibility of illusion or hypocrisy, only when it is checked and fortified by the outward evidence of the holy life which the Spirit of God has wrought.
Further, this sealing, which is thus the token of God’s ownership, is also the pledge of security. A seal is stamped in order that there may be no tampering with what it seals; that it may be kept safe from all assaults, thieves, and violence. And in the metaphor of our text there is included this thought, too, which is also of an intensely practical nature. For it just comes to this-our true guarantee that we shall come at last into the sweet security and safety of the perfect state is present likeness to the indwelling Spirit and present reception of divine grace. The seal is the pledge of security, just because it is the mark of ownership. When, by God’s Spirit dwelling in us, we are led to love the things that are fair, and to long after more possession of whatever things are of good report, that is like God’s hoisting His flag upon a newly-annexed territory. And is He going to be so careless in the preservation of His property as that He will allow that which is thus acquired to slip away from Him? Does He account us as of so small value as to hold us with so slack a hand? But no man has a right to rest on the assurance of God’s saving him into the heavenly kingdom, unless He is saving him at this moment from the devil and his own evil heart. And, therefore, I say the Christian character, in its outward manifestations and in its sweet inward secrets of communion, is the guarantee that we shall not fall. Rest upon Him, and He will hold you up. We are ‘kept by the power of God unto salvation,’ and that power keeps us and that final salvation becomes ours, ‘through faith.’
II. Now, secondly, turn to the other emblem, that ‘earnest’ which consists in like manner ‘of the Spirit.’
The ‘earnest,’ of course, is a small portion of purchase-money, or wages, or contract-money, which is given at the making of a bargain, as an assurance that the whole amount will be paid in due time. And, says the Apostle, this seal is also an earnest. It not only makes certain God’s ownership and guarantees the security of those on whom it is impressed, but it also points onwards to the future, and at once guarantees that, and to a large extent reveals the nature of it. So, then, we have here two thoughts on which I touch.
The Christian character and experience are the earnest of the inheritance, in the sense of being its guarantee, inasmuch as the experiences of the Christian life here are plainly immortal. The Resurrection of Jesus Christ from the dead is the objective and external proof of a future life. The facts of the Christian life, its aspirations, its communion, its clasp of God as its very own, are the subjective and inward proofs of a future life. As a matter of fact, if you will take the Old Testament, you will see that the highest summits in it, to which the hope of immortality soared, spring directly from the experience of deep and blessed communion with the living God. When the Psalmist said ‘Thou wilt not leave my soul in Sheol ; neither wilt Thou suffer Thy Holy One to see corruption,’ he was speaking a conviction that had been floated into his mind on the crest of a great wave of religious enjoyment and communion. And, in like manner, when the other Psalmist said, ‘Thou art the strength of my heart, and my portion for ever,’ he was speaking of the glimpse that he had got of the land that was very far off, from the height which he had climbed on the Mount of fellowship with God. And for us, I suppose that the same experience holds good. Howsoever much we may say that we believe in a future life and in a heaven, we really grasp them as facts that will be true about ourselves, in the proportion in which we are living here in direct contact and communion with God. The conviction of immortality is the distinct and direct result of the present enjoyment of communion with Him, and it is a reasonable result. No man who has known what it is to turn himself to God with a glow of humble love, and to feel that he is not turning his face to vacuity, but to a Face that looks on him with love, can believe that anything can ever come to destroy that communion. What have faith, love, aspiration, resignation, fellowship with God, to do with death? They cannot be cut through with the stroke that destroys physical life, any more than you can divide a sunbeam with a sword. It unites again, and the impotent edge passes through and has effected nothing. Death can shear asunder many bonds, but that invisible bond that unites the soul to God is of adamant, against which his scythe is in vain. Death is the grim porter that opens the door of a dark hole and herds us into it as sheep are driven into a slaughter-house. But to those who have learned what it is to lay a trusting hand in God’s hand, the grim porter is turned into the gentle damsel, who keeps the door, and opens it for light and warmth and safety to the hunted prisoner that has escaped from the dungeon of life. Death cannot touch communion, and the consciousness of communion with God is the earnest of the inheritance.
It is so for another reason also. All the results of the Divine Spirit’s sealing of the soul are manifestly incomplete, and as manifestly tend towards completeness. The engine is clearly working now at half-speed. It is obviously capable of much higher pressure than it is going at now. Those powers in the Christian man can plainly do a great deal more than they ever have done here, and are meant to do a great deal more. Is this imperfect Christianity of ours, our little faith so soon shattered, our little love so quickly disproved, our faltering resolutions, our lame performances, our earthward cleavings-are these things all that Jesus Christ’s bitter agony was for, and all that a Divine Spirit is able to make of us? Manifestly, here is but a segment of the circle, in heaven is the perfect round; and the imperfections, so far as life is concerned, in the work of so obviously divine an Agent, cry aloud for a region where tendency shall become result, and all that it was possible for Him to make us we shall become. The road evidently leads upwards, and round that sharp corner where the black rocks come so near each other and our eyesight cannot travel, we may be sure it goes steadily up still to the top of the pass, until it reaches ‘the shining table-lands whereof our God Himself is Sun and Moon,’ and brings us all to the city set on a hill.
And, further, that divine seal is the earnest, inasmuch as itself is part of the whole. The truest and the loftiest conception that we can form of heaven is as being the perfecting of the religious experience of earth. The shilling or two, given to the servant in old-fashioned days, when he was hired, is of the same currency as the balance that he is to get when the year’s work is done. The small payment to-day comes out of the same purse, and is coined out of the same specie, and is part of the same currency of the same kingdom, as what we get when we go yonder and count the endless riches to which we have fallen heirs at last. You have but to take the faith, the love, the obedience, the communion of the highest moments of the Christian life on earth, and free them from all their limitations, subtract from them all their imperfections, multiply them to their superlative possibility, and endow them with a continual power of growth, and stretch them out to absolute eternity, and you get heaven. The earnest is of a piece with the inheritance.
So, dear brethren, here is a gift offered for us all, a gift which our feebleness sorely needs, a gift for every timid nature, for every weak will, for every man, woman, and child beset with snares and fighting with heavy tasks, the offer of a reinforcement as real and as sure to bring victory as when, on that day when the fate of Europe was determined, after long hours of conflict, the Prussian bugles blew, and the English commander knew that with the fresh troops that came on the field victory was made certain. So you and I may have in our hearts the Spirit of God, the spirit of strength, the spirit of love and of a sound mind, the spirit of adoption, the spirit of wisdom and of revelation in the knowledge of Him, to enlighten our darkness, to bind our hearts to Him, to quicken and energise our souls, to make the weakest among us strong, and the strong as an angel of God. And the condition on which we may get it is this simple one which the Apostle lays down; ‘ After that ye believed , ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance.’ The Christ, who is the Lord and Giver of the Spirit, has shown us how its blessed influences may be ours when, on the great day of the feast, He stood and cried with a voice that echoes across the centuries, and is meant for each of us, ‘If any man thirsts, let him come unto Me and drink. He that believeth in Me, out of his belly shall flow rivers of living water. This spake He of the Spirit which they that believe or Him should receive.’
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MacLaren, Alexander. "Commentary on 2 Corinthians 1". MacLaren's Expositions of Holy Scripture. https://www.studylight.org/
the Second Week after Epiphany