Expositions of Holy Scripture.

by Alexander Maclaren.

THE BOOK OF EZEKIEL

CHAMBERS OF IMAGERY

'Then said He unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery!'--EZEKIEL viii. 12.

This is part of a vision which came to the prophet in his captivity. He is carried away in imagination from his home amongst the exiles in the East to the Temple of Jerusalem. There he sees in one dreadful series representations of all the forms of idolatry to which the handful that were left in the land were cleaving. There meets him on the threshold of the court 'the image of jealousy,' the generalised expression for the aggregate of idolatries which had stirred the anger of the divine husband of the nation. Then he sees within the Temple three groups representing the idolatries of three different lands. First, those with whom my text is concerned, who, in some underground room, vaulted and windowless, were bowing down before painted animal forms upon the walls.

Probably they were the representatives of Egyptian worship, for the description of their temple might have been taken out of any book of travels in Egypt in the present day. It is only an ideal picture that is represented to Ezekiel, and not a real fact. It is not at all probable that all these various forms of idolatry were found at any time within the Temple itself. And the whole cast of the vision suggests that it is an ideal picture, and not reality, with which we have to do. Hence the number of these idolaters was seventy--the successors of the seventy whom Moses led up to Sinai to see the G.o.d of Israel! And now here they are grovelling before brute forms painted on the walls in a hole in the dark. Their leader bears a name which might have startled them in their apostasy, and choked their prayers in their throats, for Jaazan-iah means 'the Lord hears.' Each man has a censer in his hand--self-consecrated priests of self-chosen deities.

Shrouded in obscurity, they pleased themselves with the ancient lie, 'The Lord sees not; He hath forsaken the earth.' And then, into that Sanhedrim of apostates there comes, all unknown to them, the light of G.o.d's presence; and the eye of the prophet marks their evil.

I have nothing to do here with the other groups which Ezekiel saw in his vision. The next set were the representatives of the women of Israel, who, false at once to their womanhood and to their G.o.d, were taking part in the nameless obscenities and abominations of the worship of the Syrian Adonis. And the next, who from their numbers seem to be intended to stand for the representatives of the priesthood, as the former were of the whole people, represent the worshippers who had fallen under the fascinations of a widespread Eastern idolatry, and with their backs to the house of the Lord were bowing before the rising sun.

All these false faiths got on very well together. Their worshippers had no quarrel with each other. Polytheism, by its very nature and the necessity of its being, is tolerant. All its rabble of G.o.ds have a mutual understanding, and are banded together against the only One that says, 'Thou shalt have none other G.o.ds beside Me.'

But now, I take this vision in a meaning which the prophet had no intention to put on it. I do not often do that with my texts, and when I do I like to confess frankly that I am doing it. So I take the words now as a kind of symbol which may help to put into a picturesque and more striking form some very familiar and homely truths. Look at that dark-painted chamber that we have all of us got in our hearts; at the idolatries that go on there, and at the flashing of the sudden light of G.o.d who marks, into the midst of the idolatry, 'Hast thou seen what the ancients of the children of Israel do in the dark, each man in the chambers of his imagery?'

I. Think of the dark and painted chamber which we all of us carry in our hearts.

Every man is a mystery to himself as to his fellows. With reverence, we may say of each other as we say of G.o.d--'Clouds and darkness are round about Him.' After all the manifestations of a life, we remain enigmas to one another and mysteries to ourselves. For every man is no fixed somewhat, but a growing personality, with dormant possibilities of good and evil lying in him, which up to the very last moment of his life may flame up into altogether unexpected and astonishing developments.

Therefore we have all to feel that after all self-examination there lie awful depths within us which we have not fathomed; and after all our knowledge of one another we yet do see but the surface, and each soul dwells alone.

There is in every heart a dark chamber. Oh, brethren! there are very, very few of us that dare tell all our thoughts and show our inmost selves to our dearest ones. The most silvery lake that lies sleeping amidst beauty, itself the very fairest spot of all, when drained off shows ugly ooze and filthy mud, and all manner of creeping abominations in the slime. I wonder what we should see if our hearts were, so to speak, drained off, and the very bottom layer of every thing brought into the light. Do you think you could stand it? Well, then, go to G.o.d and ask Him to keep you from unconscious sins. Go to Him and ask Him to root out of you the mischiefs that you do not know are there, and live humbly and self-distrustfuliy, and feel that your only strength is: 'Hold Thou me up, and I shall be saved.' 'Hast thou seen what they do in the _dark_?'

Still further, we may take another part of this description with possibly permissible violence as a symbol of another characteristic of our inward nature. The walls of that chamber were all painted with animal forms, to which these men were bowing down. By our memory, and by that marvellous faculty that people call the imagination, and by our desires, we are for ever painting the walls of the inmost chambers of our hearts with such pictures. That is an awful power which we possess, and, alas! too often use for foul idolatries.

I do not dwell upon that, but I wish to drop one very earnest caution and beseeching entreaty, especially to the younger members of my congregation now. You, young men and women, especially you young men, mind what you paint upon those mystic walls! Foul things, as my text says, 'creeping things and abominable beasts,' only too many of you are tracing there. Take care, for these figures are ineffaceable. No repentance will obliterate them. I do not know whether even Heaven can blot them out. What you love, what you desire, what you think about, you are photographing on the walls of your immortal soul. And just as to-day, thousands of years after the artists have been gathered to the dust, we may go into Egyptian temples and see the figures on their walls, in all the freshness of their first colouring, as if the painter had but laid down his pencil a moment ago; so, on your hearts, youthful evils, the sins of your boyhood, the pruriences of your earliest days, may live in ugly shapes, that no tears and no repentance will ever wipe out. Nothing can do away with 'the marks of that which once hath been.'

What are you painting on the chambers of imagery in your hearts?

Obscenity, foul things, mean things, low things? Is that mystic shrine within you painted with such figures as were laid bare in some chambers in Pompeii, where the excavators had to cover up the pictures because they were so foul? Or, is it like the cells in the convent of San Marco at Florence, where Fra Angelico's holy and sweet genius has left on the bare walls, to be looked at, as he fancied, only by one devout brother in each cell, angel imaginings, and n.o.ble, pure celestial faces that calm and hallow those who gaze upon them? What are you doing, my brother, in the dark, in your chambers of imagery?

II. Now look with me briefly at the second thought that I draw from this symbol,--the idolatries of the dark chamber.

All these seventy grey-bearded elders that were bowing there before the b.e.s.t.i.a.l G.o.ds which they had portrayed, had, no doubt, often stood in the courts of the Temple and there made prayers to the G.o.d of Israel, with broad phylacteries, to be seen of men. Their true worship was their worship in the dark. The other was conscious or unconscious hypocrisy.

And the very chamber in which they were gathered, according to the ideal representation of our text, was a chamber in, and therefore partaking of the consecration of, the Temple. So their worship was doubly criminal, in that it was sacrilege as well as idolatry. Both things are true about us.

A man's true worship is not the worship which he performs in the public temple, but that which he offers down in that little private chapel, where n.o.body goes but himself. Worship is the attribution of supreme excellence to, and the entire dependence of the heart upon, a certain person. And the people or the things to which a man attributes the highest excellence, and on which he hangs his happiness and well-being, these be his G.o.ds, no matter what his outward profession is. You can find out what these are for you, if you will ask yourself, and honestly answer, one or two questions. What is that I want most? What is it which makes my ideal of happiness? What is that which I feel that I should be desperate without? What do I think about most naturally and spontaneously, when the spring is taken off, and my thoughts are allowed to go as they will? And if the answer to none of these questions is 'G.o.d!' then I do not know why you should call yourself a worshipper of G.o.d. It is of no avail that we pray in the temple, if we have a dark underground shrine where our true adoration is rendered.

Oh, dear brethren! I am afraid there are a great many of us nominal Christians, connected with Christian Churches, posing before men as orthodox religionists, who keep this private chapel where we do our devotion to an idol and not to G.o.d. If our real G.o.ds could be made visible, what a pantheon they would make! All the foul forms painted on that cell of this vision would be paralleled in the creeping things, which crawl along the low earth and never soar nor even stand erect, and in the vile, b.e.s.t.i.a.l forms of pa.s.sion to which some of us really bow down. Honour, wealth, literary or other distinction, the sweet sanct.i.ties of human love dishonoured and profaned by being exalted to the place which divine love should hold, ease, family, animal appet.i.tes, l.u.s.t, drink--these are the G.o.ds of some of us. Bear with my poor words and ask yourselves, not whom do you worship before the eye of men, but who is the G.o.d to whom in your inmost heart you bow down? What do you do in the dark? That is the question. Whom do you worship there? Your other worship is not worship at all.

Do not forget that all such diversion of supreme love and dependence from G.o.d alone is like the sin of these men in our text, in that it is sacrilege. They had taken a chamber in the very Temple, and turned it into a temple of the false G.o.ds. Whom is your heart made to enshrine?

Why! every stone, if I may so say, of the fabric of our being bears marked upon it that it was laid in order to make a dwelling-place for G.o.d. Whom are you meant to worship, by the witness of the very const.i.tution of your nature and make of your spirits? Is there anybody but One who is worthy to receive the priceless gift of human love absolute and entire? Is there any but One to whom it is aught but degradation and blasphemy for a man to bow down? Is there any being but One that can still the tumult of my spirit, and satisfy the immortal yearnings of my soul? We were made for G.o.d, and whensoever we turn the hopes, the desires, the affections, the obedience, and that which is the root of them all, the confidence that ought to fix and fasten upon Him, to other creatures, we are guilty not only of idolatry but of sacrilege. We commit the sin of which that wild reveller in Babylon was guilty, when, at his great feast, in the very madness of his presumption he bade them bring forth the sacred vessels from the Temple at Jerusalem; 'and the king and his princes and his concubines drank in them and praised the G.o.ds.' So we take the sacred chalice of the human heart, on which there is marked the sign manual of Heaven, claiming it for G.o.d's, and fill it with the spiced and drugged draught of our own sensualities and evils, and pour out libations to vain and false G.o.ds.

Brethren! Render unto Him that which is His; and see even upon the walls scrabbled all over with the deformities that we have painted there, lingering traces, like those of some dropping fresco in a roofless Italian church, which suggest the serene and perfect beauty of the image of the One whose likeness was originally traced there, and for whose worship it was all built.

III. And now, lastly, look at the sudden crashing in upon the cowering worshippers of the revealing light.

Apparently the picture of my text suggests that these elders knew not the eyes that were looking upon them. They were hugging themselves in the conceit, 'the Lord seeth not; the Lord hath forsaken the earth.' And all the while, all unknown, G.o.d and His prophet stand in the doorway and see it all. Not a finger is lifted, not a sign to the foolish worshippers of His presence and inspection, but in stern silence He records and remembers.

And does that need much bending to make it an impressive form of putting a solemn truth? There are plenty of us--alas! alas! that it should be so--to whom it is the least welcome of all thoughts that there in the doorway stand G.o.d and His Word. Why should it be, my brother, that the properly blessed thought of a divine eye resting upon you should be to you like the thought of a policeman's bull's-eye to a thief? Why should it not be rather the sweetest and the most calming and strength-giving of all convictions--'Thou G.o.d seest me'? The little child runs about the lawn perfectly happy as long as she knows that her mother is watching her from the window. And it ought to be sweet and blessed to each of us to know that there is no darkness where a Father's eye comes not. But oh! to the men that stand before b.e.s.t.i.a.l idols and have turned their backs on the beauty of the one true G.o.d, the only possibility of composure is that they shall hug themselves in the vain delusion:--'The Lord seeth not.'

I beseech you, dear friends, do not think of His eye as the prisoner in a cell thinks of the pin-hole somewhere in the wall, through which a jailer's jealous inspection may at any moment be glaring in upon him, but think of Him your Brother, who 'knew what was in man,' and who knows each man, and see in Christ the all-knowing G.o.dhood that loves yet better than it knows, and beholds the hidden evils of men's hearts, in order that it may cleanse and forgive all which it beholds.

One day a light will flash in upon all the dark cells. We must all be manifest before the judgment-seat of Christ. Do you like that thought?

Can you stand it? Are you ready for it? My friend! let Jesus Christ come to you with His light. Let Him come into the dark corners of your hearts. Cast all your sinfulness, known and unknown, upon Him that died on the Cross for every soul of man, and He will come; and His light, streaming into your hearts, like the sunbeam upon foul garments, will cleanse and bleach them white by its shining upon them. Let Him come into your hearts by your lowly penitence, by your humble faith, and all these vile shapes that you have painted on its walls will, like phosph.o.r.escent pictures in the daytime, pale and disappear when the 'Sun of Righteousness, with healing in His beams, floods your soul, leaving no part dark, and turning all into a temple of the living G.o.d.'

A COMMON MISTAKE AND LAME EXCUSE

'... He prophesieth of the times that are far off.'--EZEKIEL xii. 27.

Human nature was very much the same in the exiles that listened to Ezekiel on the banks of the Chebar and in Manchester to-day. The same neglect of G.o.d's message was grounded then on the same misapprehension of its bearings which profoundly operates in the case of many people now. Ezekiel had been proclaiming the fall of Jerusalem to the exiles whose captivity preceded it by a few years; and he was confronted by the incredulity which fancied that it had a great many facts to support it, and so it generalised G.o.d's long-suffering delay in sending the threatened punishment into a scoffing proverb which said, 'The days are prolonged, and every vision faileth.' To translate it into plain English, the prophets had cried 'Wolf! wolf!' so long that their alarms were disbelieved altogether.

Even the people that did not go the length of utter unbelief in the prophetic threatening took the comfortable conclusion that these threatenings had reference to a future date, and they need not trouble themselves about them. And so they said, according to my text, 'They of the house of Israel say, The vision that he sees is for many days to come, and he prophesieth of the times that are far off.' 'It may be all quite true, but it lies away in the distant future there; and things will last our time, so we do not need to bother ourselves about what he says.'

So the imagined distance of fulfilment turned the edge of the plainest denunciations, and was like wool stuffed in the people's ears to deaden the reverberations of the thunder.

I wonder if there is anybody here now whom that fits, who meets the preaching of the gospel with a shrug, and with this saying, 'He prophesies of the times that are far off.' I fancy that there are a few; and I wish to say a word or two about this ground on which the widespread disregard of the divine message is based.

I. First, then, notice that the saying of my text--in the application which I now seek to make of it--is a truth, but it is only half a truth.

Of course, Ezekiel was speaking simply about the destruction of Jerusalem. If it had been true, as his hearers a.s.sumed, that that was not going to happen for a good many years yet, the chances were that it had no bearing upon them, and they were right enough in neglecting the teaching. And, of course, when I apply such a word as this in the direction in which I wish to do now, we do bring in a different set of thoughts; but the main idea remains the same. The neglect of G.o.d's solemn message by a great many people is based, more or less consciously, upon the notion that the message of Christianity--or, if you like to call it so, of the gospel; or, if you like to call it more vaguely, religion--has to do mainly with blessings and woes beyond the grave, and that there is plenty of time to attend to it when we get nearer the end.

Now is it true that 'he prophesies of times that are far off'? Yes! and No! Yes! it is true, and it is the great glory of Christianity that it shifts the centre of gravity, so to speak, from this poor, transient, contemptible present, and sets it away out yonder in an august and infinite future. It brings to us not only knowledge of the future, but cert.i.tude, and takes the conception of another life out of the region of perhapses, possibilities, dreads, or hopes, as the case may be, and sets it in the sunlight of certainty. There is no more mist. Other faiths, even when they have risen to the height of some contemplation of a future, have always seen it wrapped in nebulous clouds of possibilities, but Christianity sets it clear, definite, solid, as certain as yesterday, as certain as to-day.

It not only gives us the knowledge and the cert.i.tude of the times that are afar off, and that are not times but eternities, but it gives us, as the all-important element in that future, that its ruling characteristic is retribution. It 'brings life and immortality to light,' and just because it does, it brings the dark orb which, like some of the double stars in the heavens, is knit to the radiant sphere by a necessary band. It brings to light, with life and immortality, death and woe. It is true--'he prophesies of times that are far off' and it is the glory of the gospel of Christ's revelation, and of the religion that is based thereon, that its centre is beyond the grave, and that its eye is so often turned to the clearly discerned facts that lie there.

But is that all that we have to say about Christianity? Many representations of it, I am free to confess, from pulpits and books and elsewhere, do talk as if that was all, as if it was a magnificent thing to have when you came to die. As the play has it, 'I said to him that I hoped there was no need that he should think about G.o.d yet,' because he was not going to die. But I urge you to remember, dear brethren, that all that prophesying of times that are far off has the closest bearing upon this transient, throbbing moment, because, for one thing, one solemn part of the Christian revelation about the future is that Time is the parent of Eternity, and that, in like manner as in our earthly course 'the child is father of the man,' so the man as he has made himself is the author of himself as he will be through the infinite s.p.a.ces that lie beyond the grave. Therefore, when a Christian preacher prophesies of times that are afar off, he is prophesying of present time, between which and the most distant eternity there is an iron nexus--a band which cannot be broken.

Nor is that all. Not only is the truth in my text but a half truth, if it is supposed that the main business of the gospel is to talk to us about heaven and h.e.l.l, and not about the earth on which we secure and procure the one or the other; but also it is a half truth because, large and transcendent, eternal in their duration, and blessed beyond all thought in their sweetness as are the possibilities, the certainties that are opened by the risen and ascended Christ, and tremendous beyond all words that men can speak as are the alternative possibilities, yet these are not all the contents of the gospel message; but those blessings and penalties, joys and miseries, exaltations and degradations, which attend upon righteousness and sin, G.o.dliness and irreligion to-day are a large part of its theme and of its effects.

Therefore, whilst on the one hand it is true, blessed be Christ's name!

that 'he prophesies of times that are far off'; on the other hand it is an altogether inadequate description of the gospel message and of the Christian body of truth to say that the future is its realm, and not the present.

II. So, then, in the second place, my text gives a very good reason for prizing and attending to the prophecy.

If it is true that G.o.d, speaking through the facts of Christ's death and Resurrection and Ascension, has given to us the sure and certain hope of immortality, and has declared to us plainly the conditions upon which that immortality may be ours, and the woful loss and eclipse into the shadow of which we shall stumble darkling if it is not ours, then surely that is a reason for prizing and laying to heart, and living by the revelation so mercifully made. People do not usually kick over their telescopes, and neglect to look through them, because they are so powerful that they show them the craters in the moon and turn faint specks into blazing suns. People do not usually neglect a word of warning or guidance in reference to the ordering of their earthly lives because it is so comprehensive, and covers so large a ground, and is so certain and absolutely true. Surely there can be no greater sign of divine loving-kindness, of a Saviour's tenderness and care for us, than that He should come to each of us, as He does come, and say to each of us, 'Thou art to live for ever; and if thou wilt take Me for thy Life, thou shalt live for ever, blessed, calm, and pure.' And we listen, and say, 'He prophesies of times that are far off!' Oh! is that not rather a reason for coming very close to, and for grappling to our hearts and living always by the power of, that great revelation? Surely to announce the consequences of evil, and to announce them so long beforehand that there is plenty of time to avoid them and to falsify the prediction, is the token of love.

Now I wish to lay it on the hearts of you people who call yourselves Christians, and who are so in some imperfect degree, whether we do at all adequately regard, remember, and live by this great mercy of G.o.d, that He _should_ have prophesied to us 'of the times that are far off.'

Perhaps I am wrong, but I cannot help feeling that, for this generation, the glories of the future rest with G.o.d have been somewhat paled, and the terrors of the future unrest away from G.o.d have been somewhat lightened. I hope I am wrong, but I do not think that the modern average Christian thinks as much about heaven as his father did. And I believe that his religion has lost something of its buoyancy, of its power, of its restraining and stimulating energy, because, from a variety of reasons, the bias of this generation is rather to dwell upon, and to realise, the present social blessings of Christianity than to project itself into that august future. The reaction may be good. I have no doubt it was needed, but I think it has gone rather too far, and I would beseech Christian men and women to try and deserve more the sarcasm that is flung at us that we live for another world. Would G.o.d it were true--truer than it is! We should see better work done in this world if it were. So I say, that 'he prophesieth of times that are far off' is a good reason for prizing and obeying the prophet.

III. Lastly, this is a very common and a very bad reason for neglecting the prophecy.

It does operate as a reason for giving little heed to the prophet, as I have been saying. In the old men-of-war, when an engagement was impending, they used to bring up the hammocks from the bunks and pile them into the nettings at the side of the ship, to defend it from boarders and bullets. And then, after these had served their purpose of repelling, they were taken down again and the crew went to sleep upon them. That is exactly what some of my friends do with that misconception of the genius of Christianity which supposes that it is concerned mainly with another world. They put it up as a screen between them and G.o.d, between them and what they know to be their duty--viz., the acceptance of Christ as their Saviour. It is their hammock that they put between the bullets and themselves; and many a good sleep they get upon it!

Now, that strange capacity that men have of ignoring a certain future is seen at work all round about us in every region of life. I wonder how many young men there are in Manchester to-day that have begun to put their foot upon the wrong road, and who know just as well as I do that the end of it is disease, blasted reputation, ruined prospects, perhaps an early death. Why! there is not a drunkard in the city that does not know that. Every man that takes opium knows it. Every unclean, unchaste liver knows it; and yet he can hide the thought from himself, and go straight on as if there was nothing at all of the sort within the horizon of possibility. It is one of the most marvellous things that men have that power; only beaten by the marvel that, having it, they should be such fools as to choose to exercise it. The peasants on the slopes of Vesuvius live very careless lives, and they have their little vineyards and their olives. Yes, and every morning when they come out, they can look up and see the thin wreath of smoke going up in the dazzling blue, and they know that some time or other there will be a roar and a rush, and down will come the lava. But 'a short life and a merry one' is the creed of a good many of us, though we do not like to confess it. Some of you will remember the strange way in which ordinary habits survived in prisons in the dreadful times of the French Revolution, and how ladies and gentlemen, who were going to have their heads chopped off next morning, danced and flirted, and sat at entertainments, just as if there was no such thing in the world as the public prosecutor and the tumbril, and the gaoler going about with a bit of chalk to mark each door where were the condemned for next day.

That same strange power of ignoring a known future, which works so widely and so disastrously round about us, is especially manifested in regard to religion. The great bulk of English men and women who are not Christians, and the little sample of such that I have in my audience now, as a rule believe as fully as we do the truths which they agree to neglect. Let me speak to them individually. You believe that death will introduce you into a world of two halves--that if you have been a good, religious man, you will dwell in blessedness; that if you have not, you will not--yet you never did a single thing, nor refrained from a single thing, because of that belief. And when I, and men of my profession, come and plead with you and try to get through that strange web of insensibility that you have spun round you, you listen, and then you say, with a shrug, 'He prophesies of things that are far off.' and you turn with relief to the trivialities of the day. Need I ask you whether that is a wise thing or not?