The phrase in our text is a quotation, slightly altered, from Psalm x.x.xi. 6: 'I hate them that regard lying vanities; but I trust in the Lord.' The alteration in the form of the verb as it occurs in Jonah expresses the intensity of regard, and gives the picture of watching with anxious solicitude, as the eyes of a servant turned to his master, or those of a dog to its owner. The world is a very hard master, and requires from its servants the concentration of thought, heart, and effort. We need only recall the thousand sermons devoted to the enforcement of 'the gospel of getting on,' which prosperous worldlings are continually preaching. A chorus of voices on every side of us is dinning into the ears of every young man and woman the necessity for success in life's struggle of taking for a motto, 'This one thing I do.'

How many a man is there, who in the race after wealth or fame, has flung away aspirations, visions of n.o.ble, truthful love to life, and a hundred other precious things? Browning tells a hideous story of a mother flinging, one after another, her infants to the wolves as she urged her sledge over the snowy plain. No less hideous, and still more maiming, are the surrenders that men make when once their hearts have been filled with the foolish ambitions of worldly success. Let us fix it in our minds, that nothing that time and sense can give is worth the price that it exacts.

'It is only heaven that can be had for the asking; It is only G.o.d that is given away.'

All sin is slavery. Its yoke presses painfully on the neck, and its burden is heavy indeed, and the rest which it promises never comes.

III. The self-inflicted loss.

Our text suggests that there are two ways by which we may learn the folly of a G.o.dless life--One, the consideration of what it turns to, the other, the thought of what it departs from.

'They forsake their own Mercy,' that is G.o.d. The phrase is here almost equivalent to 'His name'; and it carries the blessed thought that He has entered into relations with every soul, so that each man of us--even if he have turned to 'lying vanities'--can still call Him, 'my own Mercy.'

He is ours; more our own than is anything without us. He is ours, because we are made for Him, and He is all for us. He is ours by His love, and by His gift of Himself in the Son of His love. He is ours; if we take Him for ours by an inward communication of Himself to us in the innermost depths of our being. He becomes 'the Master-Light of all our seeing.' In the mysterious inwardness of mutual possession, the soul which has given itself to G.o.d and possesses Him, has not only communion, but may even venture to claim as its own the deeper and more mysterious _union_ with G.o.d. Those multiform mercies, 'which endure for ever,' and speed on their manifold errands into every remotest region of His universe, gather themselves together, as the diffused lights of some nebulae concentrate themselves into a sun. That sun, like the star that led the wise men from the East, and finally stood over one poor house in an obscure village, will shine lambent above, and will pa.s.s into, the humblest heart that opens for it. They who can say, as we all can if we will, 'My G.o.d,' can never want.

And if we turn to the alternative in our text, and consider who they are to whom we turn when we turn from G.o.d, there should be nothing more needed to drive home the wholesome conviction of the folly of the wisest, who deliberately prefers shadow to substance, lying vanities to the one true and only reality. I beseech you to take that which is your own, and which no man can take from you. Weigh in the scales of conscience, and in the light of the deepest necessities of your nature, the whole pile of those emptinesses that have been telling you lies ever since you listened to them; and place in the other scale the mercy of G.o.d, and the Christ who brings it to you, and decide which is the weightier, and which it becomes you to take for your pattern for ever.

THREEFOLD REPENTANCE

'And the word of the Lord came unto Jonah the second time, saying, 2. Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. 3. So Jonah arose, and went unto Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city of three days' journey. 4. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall he overthrown. 5. So the people of Ninoveh believed G.o.d, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. 6. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. 7. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his n.o.bles, saying, Let neither man nor beast, herd nor flock, taste anything; let them not feed, nor drink water: 8. But let man and beast be covered with sackcloth, and cry mightily unto G.o.d; yea, let them turn every one from his evil way, and from the violence that is in their hands. 9.

Who can tell if G.o.d will turn and repent, and turn away from His fierce anger, that we perish not? 10. And G.o.d saw their works, that they turned from their evil way; and G.o.d repented of the evil, that He had said that He would do unto them; and He did it not.'--JONAH iii. 1-10.

This pa.s.sage falls into three parts: Jonah's renewed commission and new obedience (vs. 1-4), the repentance of Nineveh (vs. 5-9), and the acceptance thereof by G.o.d (ver. 10). We might almost call these three the repentance of Jonah, of Nineveh, and of G.o.d. The evident intention of the narrative is to parallel the Ninevites turning from their sins, and G.o.d's turning from His anger and purpose of destruction; and if the word 'repentance' is not applied to Jonah, his conduct sufficiently shows the thing.

I. Note the renewed charge to the penitent Prophet, and his new eagerness to fulfil it. His deliverance and second commission are put as if all but simultaneous, and his obedience was swift and glad. Jonah did not venture to take for granted that the charge which he had shirked was still continued to him. If G.o.d commands to take the trumpet, and we refuse, we dare not a.s.sume that we shall still be honoured with the delivery of the message. The punishment of dumb lips is often dumbness.

Opportunities of service, slothfully or faintheartedly neglected, are often withdrawn. We can fancy how Jonah, brought back to the better mind which breathes in his psalm, longed to be honoured by the trust of preaching once more, and how rapturously his spirit would address itself to the task. Duties once unwelcome become sweet when we have pa.s.sed through the experience of the misery that comes from neglecting them. It is G.o.d's mercy that gives us the opportunity of effacing past disobedience by new alacrity.

The second charge is possibly distinguishable from the first as being less precise. It may be that the exact nature of 'the preaching that I bid thee' was not told Jonah till he had to open his mouth in Nineveh; but, more probably, the second charge was identical with the first.

The word rendered 'preach' is instructive. It means 'to cry' and suggests the manner befitting those who bear G.o.d's message. They should sound it out loudly, plainly, urgently, with earnestness and marks of emotion in their voice. Languid whispers will not wake sleepers. Unless the messenger is manifestly in earnest, the message will fall flat. Not with bated breath, as if ashamed of it; nor with hesitation, as if not quite sure of it; nor with coldness, as if it were of little urgency,--is G.o.d's Word to be pealed in men's ears. The preacher is a crier. The substance of his message, too, is set forth. 'The preaching which I bid thee'--not his own imaginations, nor any fine things of his own spinning. Suppose Jonah had entertained the Ninevites with dissertations on the evidences of his prophetic authority, or submitted for their consideration a few thoughts tending to show the agreement of his message with their current opinions in religion, or an argument for the existence of a retributive Governor of the world, he would not have shaken the city. The less the Prophet shows himself, the stronger his influence. The more simply he repeats the stern, plain, short message, the more likely it is to impress. G.o.d's Word, faithfully set forth, will prove itself. The preacher or teacher of this day has substantially the same charge as Jonah had; and the more he suppresses himself, and becomes but a voice through which G.o.d speaks, the better for himself, his hearers, and his work.

Nineveh, that great aggregate of cities, was full, as Eastern cities are, of open s.p.a.ces, and might well be a three days' journey in circ.u.mference. What a task for that solitary stranger to thunder out his loud cry among all these crowds! But he had learned to do what he was bid; and without wasting a moment, he 'began to enter into the city a day's journey,' and, no doubt, did not wait till the end of the day to proclaim his message. Let us learn that there is an element of threatening in G.o.d's most merciful message, and that the appeal to terror and to the desire for self-preservation is part of the way to preach the Gospel. Plain warnings of coming evil may be spoken tenderly, and reveal love as truly as the most soothing words. The warning comes in time. 'Forty days' of grace are granted. The gospel warns us in time enough for escape. It warns us because G.o.d loves; and they are as untrue messengers of His love as of His justice who slur over the declaration of His wrath.

II. Note the repentance of Nineveh (vs. 5-9). The impression made by Jonah's terrible cry is perfectly credible and natural in the excitable population of an Eastern city, in which even now any appeal to terror, especially if a.s.sociated with religious and prophetic claims, easily sets the whole in a frenzy. Think of the grim figure of this foreign man, with his piercing voice and half-intelligible speech, dropped from the clouds as it were, and stalking through Nineveh, pealing out his confident message, like that gaunt fanatic who walked Jerusalem in its last agony, crying, 'Woe! woe unto the b.l.o.o.d.y city!' or that other, who, with flaming fire on his head and madness in his eyes, affrighted London in the plague. No wonder that alarm was kindled, and, being kindled, spread like wildfire. Apparently the movement was first among the people, who began to fast before the news penetrated to the seclusion of the palace. But the contagion reached the king, and the popular excitement was endorsed and fanned by a royal decree. The specified tokens of repentance are those of ordinary mourning, such as were common all over the East, with only the strange addition, which smacks of heathen ideas, that the animals were made sharers in them.

There is great significance in that 'believed G.o.d' (ver. 5). The foundation of all true repentance is crediting G.o.d's word of threatening, and therefore realising the danger, as well as the disobedience, of our sin. We shall be wise if we pa.s.s by the human instrument, and hear G.o.d speaking through the Prophet. Never mind about Jonah, believe G.o.d.

We learn from the Ninevites what is true repentance They brought no sacrifices or offerings, but sorrow, self-abas.e.m.e.nt, and amendment. The characteristic sin of a great military power would be 'violence,' and that is the specific evil from which they vow to turn. The loftiest lesson which prophets found Israel so slow to learn, 'A broken and a contrite heart Thou wilt not despise,' was learned by these heathens. We need it no less. Nineveh repented on a peradventure that their repentance might avail. How pathetic that 'Who can tell?' (ver. 9) is!

We _know_ what they _hoped_. Their doubt might give fervour to their cries, but our certainty should give deeper earnestness and confidence to ours.

The deepest meaning of the whole narrative is set forth in our Lord's use of it, when He holds up the men of Nineveh as a condemnatory instance to the hardened consciences of His hearers. Probably the very purpose of the book was to show Israel that the despised and yet dreaded heathen were more susceptible to the voice of G.o.d than they were: 'I will provoke you to jealousy by them which are no people.' The story was a smiting blow to the proud exclusiveness and self-complacent contempt of prophetic warnings, which marked the entire history of G.o.d's people.

As Ezekiel was told: 'Thou are not sent ... to many peoples of a strange speech and of an hard language.... Surely, if I sent thee to them, they would hearken unto thee. But the house of Israel will not hearken unto thee.' It is ever true that long familiarity with the solemn thoughts of G.o.d's judgment and punishment of sin abates their impression on us. Our Puritan forefathers used to talk about 'gospel-hardened sinners,' and there are many such among us. The man who lives by Niagara does not hear its roar as a stranger does. The men of Nineveh will rise in the judgment with other generations than that which was 'this generation' in Christ's time; and that which is 'this generation' to-day will, in many of its members, be condemned by them.

But the wave of feeling soon retired, and there is no reason to believe that more than a transient impression was made. It does not seem certain that the Ninevites knew what 'G.o.d' they hoped to appease. Probably their pantheon was undisturbed, and their repentance lasted no longer than their fear. Transient repentance leaves the heart harder than before, as half-melted ice freezes again more dense. Let us beware of frost on the back of a thaw. 'Repentance which is repented of' is worse than none.

III. We note the repentance of G.o.d (ver. 10). Mark the recurrence of the word 'turn,' employed in verses 8, 9, and 10 in reference to men and to G.o.d. Mark the bold use of the word 'repent,' applied to G.o.d, which, though it be not applied to the Ninevites in the previous verses, is implied in every line of them. The same expression is found in Exodus x.x.xii. 14, which may be taken as the cla.s.sical pa.s.sage warranting its use. The great truth involved is one that is too often lost sight of in dealing with prophecy; namely, that all G.o.d's promises and threatenings are conditional. Jeremiah learned that lesson in the house of the potter, and we need to keep it well in mind. G.o.d threatens, precisely in order that He may not have to perform His threatenings. Jonah was sent to Nineveh to cry, 'Yet forty days, and Nineveh shall be overthrown,' in order that it might not be overthrown. What would have been the use of proclaiming the decree, if it had been irreversible? There is an implied 'if' in all G.o.d's words. 'Except ye repent' underlies the most absolute threatenings of evil. 'If we hold fast the beginning of our confidence firm unto the end,' is presupposed in the brightest and broadest promises of good.

The word 'repent' is denied and affirmed to have application to G.o.d. He is not 'a son of man, that He should repent,' inasmuch as His immutability and steadfast purpose know no variableness. But just because they cannot change, and He must ever be against them that do evil, and ever bless them that turn to Him with trust, therefore He changes His dealings with us according to our relation to Him, and because He cannot repent, or be other than He was and is, 'repents of the evil that He had said that He would do' unto sinners when they repent of the evil that they have done against Him, inasmuch as He leaves His threatening unfulfilled, and 'does it not.'

So we might almost say that the purpose of this book of Jonah is to teach the possibility and efficacy of repentance, and to show how the penitent man, heathen or Jew, ever finds in G.o.d changed dealings corresponding to his changed heart. The widest charity, the humbling lesson for people brought up in the blaze of revelation, that dwellers in the twilight or in the darkness are dear to G.o.d and may be more susceptible of divine impressions than ourselves, the rebuke of all pluming ourselves on our privileges, the boundlessness of G.o.d's mercy, are among the other lessons of this strange book; but none of them is more precious than its truly evangelic teaching of the blessedness of true penitence, whether exemplified in the renegade Prophet returning to his high mission, or the fierce Ninevites humbled and repentant, and finding mercy from the G.o.d of the whole earth.

MICAH

IS THE SPIRIT OF THE LORD STRAITENED?

'O thou that art named the house of Jacob, is the Spirit of the Lord straitened? Are these His doings?'--MICAH ii. 7.

The greater part of so-called Christendom is to-day[1] celebrating the gift of a Divine Spirit to the Church; but it may well be asked whether the religious condition of so-called Christendom is not a sad satire upon Pentecost. There seems a woful contrast, very perplexing to faith, between the bright promise at the beginning and the history of the development in the future. How few of those who share in to-day's services have any personal experience of such a gift! How many seem to think that that old story is only the record of a past event, a transient miracle which has no kind of relation to the experience of the Christians of this day! There were a handful of believers in one of the towns of Asia Minor, to whom an Apostle came, and was so startled at their condition that he put to them in wonder the question that might well be put to mult.i.tudes of so-called Christians amongst us: 'Did you receive the Holy Ghost when you believed?' And their answer is only too true a transcript of the experience of large ma.s.ses of people who call themselves Christians: 'We have not so much as heard whether there be any Holy Ghost.'

[1] Whitsunday

I desire, then, dear brethren, to avail myself of this day's a.s.sociations in order to press upon your consciences and upon my own some considerations naturally suggested by them, and which find voice in those two indignant questions of the old Prophet:--'Is the Spirit of the Lord straitened?' 'Are these'--the phenomena of existing popular Christianity--'are these His doings?' And if we are brought sharp up against the consciousness of a dreadful contrast, it may do us good to ask what is the explanation of so cloudy a day following a morning so bright.

I. First, then, I have to ask you to think with me of the promise of the Pentecost.

What did it declare and hold forth for the faith of the Church? I need not dwell at any length upon this point. The facts are familiar to you, and the inferences drawn from them are commonplace and known to us all.

But let me just enumerate them as briefly as may be.

'Suddenly there came a sound, as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared cloven tongues as of fire, and it sat upon each of them; and they were all filled with the Holy Ghost.'

What lay in that? First, the promise of a Divine Spirit by symbols which express some, at all events, of the characteristics and wonderfulness of His work. The 'rushing of a mighty wind' spoke of a power which varies in its manifestations from the gentlest breath that scarce moves the leaves on the summer trees to the wildest blast that casts down all which stands in its way.

The natural symbolism of the wind, to popular apprehension the least material of all material forces, and of which the connection with the immaterial part of a man's personality has been expressed in all languages, points to a divine, to an immaterial, to a mighty, to a life-giving power which is free to blow whither it listeth, and of which men can mark the effects, though they are all ignorant of the force itself.

The other symbol of the fiery tongues which parted and sat upon each of them speaks in like manner of the divine influence, not as destructive, but full of quick, rejoicing energy and life, the power to transform and to purify. Whithersoever the fire comes, it changes all things into its own substance. Whithersoever the fire comes, there the ruddy spires shoot upwards towards the heavens. Whithersoever the fire comes, there all bonds and fetters are melted and consumed. And so this fire transforms, purifies, enn.o.bles, quickens, sets free; and where the fiery Spirit is, there are energy, swift life, rejoicing activity, transforming and trans.m.u.ting power which changes the recipient of the flame into flame himself.

Then, still further, in the fact of Pentecost there is the promise of a Divine Spirit which is to influence all the moral side of humanity.

This is the great and glorious distinction between the Christian doctrine of inspiration and all others which have, in heathen lands, partially reached similar conceptions--that the Gospel of Jesus Christ has laid emphasis upon the _Holy_ Spirit, and has declared that holiness of heart is the touchstone and test of all claims of divine inspiration.

Gifts are much, graces are more. An inspiration which makes wise is to be coveted, an inspiration which makes holy is transcendently better.

There we find the safeguard against all the fanaticisms which have sometimes invaded the Christian Church, namely, in the thought that the Spirit which dwells in men, and makes them free from the obligations of outward law and cold morality, is a Spirit that works a deeper holiness than law dreamed, and a more spontaneous and glad conformity to all things that are fair and good, than any legislation and outward commandment could ever enforce. The Spirit that came at Pentecost is not merely a Spirit of rushing might and of swift-flaming energy, but it is a Spirit of holiness, whose most blessed and intimate work is the production in us of all homely virtues and sweet, unpretending goodnesses which can adorn and gladden humanity.

Still further, the Pentecost carried in it the promise and prophecy of a Spirit granted to all the Church. 'They were all filled with the Holy Ghost.' This is the true democracy of Christianity, that its very basis is laid in the thought that every member of the body is equally close to the Head, and equally recipient of the life. There is none now who has a Spirit which others do not possess. The ancient aspiration of the Jewish law-giver: 'Would G.o.d that all the Lord's people were prophets, and that the Lord would put His Spirit upon them,' is fulfilled in the experience of Pentecost; and the handmaiden and the children, as well as the old men and the servants, receive of that universal gift. Therefore sacerdotal claims, special functions, privileged cla.s.ses, are alien to the spirit of Christianity, and blasphemies against the inspiring G.o.d.

If 'one is your Master, all ye are brethren,' and if we have all been made to drink into one Spirit, then no longer hath any man dominion over our faith nor power to intervene and to intercede with G.o.d for us.

And still further, the promise of this early history was that of a Spirit which should fill the whole nature of the men to whom He was granted; filling--in the measure, of course, of their receptivity--them as the great sea does all the creeks and indentations along the sh.o.r.e.

The deeper the creek, the deeper the water in it; the further inland it runs, the further will the refreshing tide penetrate the bosom of the continent. And so each man, according to his character, stature, circ.u.mstances, and all the varying conditions which determine his power of receptivity, will receive a varying measure of that gift. Yet it is meant that all shall be full. The little vessel, the tiny cup, as well as the great cistern and the enormous vat, each contains according to its capacity. And if all are filled, then this quick Spirit must have the power to influence all the provinces of human nature, must touch the moral, must touch the spiritual. The temporary manifestations and extraordinary signs of His power may well drop away as the flower drops when the fruit has set. The operations of the Divine Spirit are to be felt thrilling through all the nature, and every part of the man's being is to be recipient of the power. Just as when you take a candle and plunge it into a jar of oxygen it blazes up, so my poor human nature immersed in that Divine Spirit, baptized in the Holy Ghost, shall flame in all its parts into unsuspected and hitherto inexperienced brightness.

Such are the elements of the promise of Pentecost.

II. And now, in the next place, look at the apparent failure of the promise.

'Is the Spirit of the Lord straitened?' Look at Christendom. Look at all the churches. Look at yourselves. Will any one say that the religious condition of any body of professed believers at this moment corresponds to Pentecost? Is not the gap so wide that to fill it up seems almost impossible? Is not the stained and imperfect fulfilment a miserable satire upon the promise? 'If the Lord be with us,' said one of the heroes of ancient Israel, 'wherefore is all this come upon us?' I am sure that we may say the same. If the Lord be with us, what is the meaning of the state of things which we see around us, and must recognise in ourselves? Do any existing churches present the final perfect form of Christianity as embodied in a society? Would not the best thing that could happen, and the thing that will have to happen some day, be the disintegration of the existing organisations in order to build up a more perfect habitation of G.o.d through the Spirit? I do not wish to exaggerate. G.o.d knows there is no need for exaggerating. The plain, unvarnished story, without any pessimistic picking out of the black bits and forgetting ail the light ones, is bad enough.

Take three points on which I do not dwell and apply them to yourselves, dear brethren, and estimate by them the condition of things around us.

First, say whether the ordinary tenor of our own religious life looks as if we had that Divine Spirit in us which transforms everything into its own beauty, and makes men, through all the regions of their nature, holy and pure. Then ask yourselves the question whether the standard of devotion and consecration in any church witnesses of the presence of a Divine Spirit. A little handful of people, the best of them very partially touched with the life of G.o.d, and very imperfectly consecrated to His service, surrounded by a great ma.s.s about whom we can scarcely, in the judgment of charity, say even so much, that is the description of most of our congregations. 'Are these His doings?' Surely somebody else's than His.