G.o.d WITH US, AND WE WITH G.o.d

'I have set the Lord always before me: because He is at my right hand, I shall not be moved.... 11. In Thy presence is fulness of joy; at Thy right hand there are pleasures for evermore.'

--PSALM xvi. 8, 11.

There are, unquestionably, large tracts of the Old Testament in which the antic.i.p.ation of immortality does not appear, and there are others in which its presence may be doubtful. But here there can be no hesitation, I think, as to the meaning of these words. If we regard them carefully, we shall not only see clearly the Psalmist's hope of immortal life, but shall discern the process by which he came to it, and almost his very act of grasping at it; for the first verse of our text is manifestly the foundation of the second; and the facts of the one are the basis of the hopes of the other. That is made plain by the 'therefore' which, in one of the intervening verses, links the concluding rapturous antic.i.p.ations with the previous expressions.

If, then, we observe that here, in these two verses which I have read, there is a very remarkable parallelism, we shall get still more strikingly the connection between the devout life here and the perfecting of the same hereafter. Note how, even in our translation, the latter verse is largely an echo of the former, and how much more distinctly that is the case if we make a little variation in the rendering, which brings it closer to the original. 'I have set the Lord always _before me_,' says the one,--that is the present. 'In Thy _presence_ is fulness of joy,' says the other,--that is the consequent future. And the two words, which are rendered in the one case 'before me' and in the other case 'in Thy presence,' are, though not identical, so precisely synonymous that we may take them as meaning the same thing.

So we might render 'I have set the Lord always before _my_ face': 'Before _Thy_ face is fulness of joy.' The other clause is, to an English reader, more obviously parallel: 'Because He is at _my right hand_ I shall not be moved'--shall be steadied here. 'At _Thy right_ hand are pleasures for evermore'--the steadfastness here merges into eternal delights hereafter.

So then, we have two conditions set before us, and the link between them made very plain. And I gather all that I have to say about these words into two statements. First, life here may be G.o.d's presence with us, to make us steadfast. And secondly, if so, life hereafter will be our presence with G.o.d to make us glad. That is the Psalmist's teaching, and I will try to enforce it.

I. First, then, life here may be G.o.d's presence with us, to make us steadfast.

Mark the Psalmist's language. 'I have set the Lord always _in front of_ me--before my face.' Emphasis is placed on 'set' and 'always.' G.o.d is ever by our sides, but we may be very far away from Him, 'though He be not far off from every one of us,' and if we are to have Him blazing, clear and un.o.bscured above and beyond all the mists and hubbub of earth, we shall need continual effort in order to keep Him in our sight. 'I have set the Lord'--He permits me to put out my hand, as it were, and station Him where I want Him, that I may always have Him in my sight, and be able to look at Him and be calm and blessed.

You cannot do that, if you let the world, and wealth, and business, and anxieties, and ambitions, and cares, and sorrows, and duties, and family responsibilities, jostle and hustle Him out of your minds and hearts.

You cannot do it if, like John Bunyan's man with the muckrake, you keep your eyes always down on the straw at your feet, and never lift them to the crown above. How many men in Manchester walk its streets from year's end to year's end, and never look up to the sky except to see whether they must take their umbrellas with them or not? And so all the magnificence and beauty of the daily heavens, and the nightly gemming of the empty places with perpetually burning stars, are lost to them! So, G.o.d is blazing there in front of us, but unless we set ourselves to it, we shall never see Him. You have to look, by a conscious effort, over and away from the things that are 'seen and temporal' if you want to see the things that are 'unseen and eternal.'

But if you disturb the whole tenor of your being by agitations and distractions and petty cares, or if you defile it by sensual and fleshly l.u.s.ts, and animal propensities gratified, and poor, miserable, worldly ambitions and longings filling up your souls, then G.o.d can no more be visible before your face than the blessed sun can mirror himself in a storm-tossed sea or in a muddy puddle. The heart must be pure, and the heart must be still, and the mind must be detached from earth, and glued to Heaven, and the gla.s.ses of the telescope must be sedulously cleansed from dust, if we are to be blessed with the vision of G.o.d continuously before our face.

Then note, still further, that if thus we have made G.o.d present with us, by realising the fact of His presence, when He comes, He comes with His hands full. 'I have set the Lord always before me,' says the Psalmist.

And then he goes on to say, 'Because He is at my right hand.' Not only in front of you, then, David, to be looked at, but at your side! What for? What do we summon some one to come and stand beside us for? In order that from his presence there may come help and succour and courage and confidence. And so G.o.d comes to the right hand of the man who honestly endeavours through all the confusions and bustles of life to realise His sweet and calming presence. Where He comes He comes to help; not to be a spectator, but an ally in the warfare; and whoever sets the Lord before him will have the Lord at his right hand.

And then, note, still further, the steadfastness which G.o.d brings. I have spoken of the effort which brings G.o.d. I speak now of the steadfastness which He brings by His coming. The Psalmist's antic.i.p.ation is a singularly modest one. 'Because He is at my right hand I shall'--What? Be triumphant? No! Escape sorrows? No! Have my life filled with serenity? No! 'I shall not be moved.' That is the best I can hope for. To be able to stand on the spot, with steadfast convictions, with steadfast purposes, with steadfast actions--continuously in one direction; 'having overcome all, to stand'--that is as much as the best of us can desire or expect, in this poor struggling life of ours.

What a profound consciousness of inward weakness and of outward antagonism there breathes in that humble and modest hope, as being the loftiest result of the presence of Omnipotence for our aid: 'I shall not be moved'! When we think of our inner weakness, when we remember the fluctuations of our feelings and emotions, when we compare the ups and downs of our daily life, or when we think of the larger changes covering years, which affect all our outlooks, our thoughts, our plans; and how

'We all are changed by still degrees, All but the basis of the soul,'

it is much to say, 'I shall not be moved.' And when we think of the obstacles that surround us, of the storms that dash against us, how we are swept by surges of emotion that wash away everything before their imperious onrush, or swayed by blasts of temptation that break down the strongest defences, or smitten by the shocks of change and sorrow that crush the firmest hearts, it is much to say, in the face of a world pressing upon us with the force of the wind in a cyclone, that our poor, feeble reed shall stand upright and 'not be moved' in the fiercest blast. 'What went ye out for to see?' 'A reed shaken with the wind'--that is humanity. 'Behold! I have made thee an iron pillar and brazen walls, and they shall fight against thee, but they shall not prevail'--that is weak man, stiffened into uprightness, and rooted in steadfastness by the touch of the hand of a present G.o.d.

And, brother! there is nothing else that will stay a man's soul. The holdfast cannot be a part of the chain. It must be fastened to a fixed point. The anchor that is to keep the ship of your life from dragging and finding itself, when the morning breaks, a ghastly wreck upon the reef, must be outside of yourself, and the cable of it must be wrapped round the throne of G.o.d. The anchor of the soul, sure and steadfast, which will neither break nor drag, can only be firm when it 'enters into that within the veil.' G.o.d, and G.o.d only, can thus make us strong! So, dear friends, let us see to it that we fasten our aims and purposes, our faith and love, our submission and obedience, upon that mighty Helper who will be with us and make us strong, that we may 'stand fast in the Lord and in the power of His might.'

II. Now, secondly, notice how, if so, life hereafter will be our presence with G.o.d, to make us glad.

I have already pointed out briefly the connection between these two portions of my text, and I need only remark here that the link which holds them together is very obvious. If a man loves G.o.d, and trusts Him, and 'walks with Him,' after the fashion described in our former verse, then there will spring up, irrepressible and unconquerable, a conviction in that man's soul that this sweet and strong communion, which makes so much of the blessedness of life, must last after death. Anything is conceivable rather than that a man who walks with G.o.d shall cease to be!

Rather, when he 'is not' any more 'found' among men, it is only because 'G.o.d took him.' Thus the emotions and experiences of a truly devout soul are (apart from the great revelation in Jesus Christ which hath brought 'life and immortality to light') the best evidence and confirmation of the antic.i.p.ation of immortal life. It cannot be, unless our whole intellectual faculties are to be put into utter confusion, that such an experience as that of the man who loves G.o.d, and tries to trust Him, and walk before Him, is destined to be brought to nothingness with the mere dissolution of this earthly frame. The greatness and the smallness, the achievements and the failures, of the religious life as we see it here, all bear upon their front the mark of imperfection, and in their imperfection prophesy and proclaim a future completion. Because it is so great in itself, and because, being so great, its developments and influence are so strangely and sadly checked, the faith that knits a man to Christ demands eternity for its duration, and infinitude for its perfection. Thus, he that says 'I have set the Lord always before me,'

goes on to say, with an undeniable accuracy of inference, 'Therefore Thou wilt not leave my soul in the under world.' G.o.d is not going to forget the soul that clave to Him, and anything is believable sooner than that.

Our texts not only a.s.sert this connection and base the confidence of immortality on the present experiences of the spirit that trusts in G.o.d, but also give the outline, at least, of the correspondences between the imperfections of the present and the perfectnesses of the future. And I cast this into two or three words before I close.

This is the first of them. If you will turn your faces to G.o.d, amidst all the flaunting splendours and vain shows and fleeting possessions of this present, His face will dawn on you yonder. We can say but little of what is meant by such a hope as that. But only this we can say, that there will be, as yet unimaginable, new wealths of revelation of the Father, and to match them, as yet unimaginable new inlets of apprehension and perception upon our parts, so that the sweetest, clearest, closest, most satisfying vision of G.o.d that has ever dawned on sad souls here, shall be but 'as in a gla.s.s darkly' compared with that face to face sight. We live away out on the far-off outskirts of the system where those great planets plough along their slow orbits, and turn their languid rotations at distances that imagination faints in contemplating, and the light and the heat and the life that reach them are infinitesimally small. We shall be shifted into the orb that is nearest the sun; and oh! what a rapture of light and life and heat will come to our amazed spirits: 'I have set the Lord always before me.'

Twilight though the light has been, I have tried to keep it. I shall be of the sons of light close to the Throne and shall see Thy face. I shall be satisfied when I wake out of this sleep of life into Thy likeness.

Then, again, if you will keep G.o.d at your right hand here, He will set you on His hereafter. Keep Him here for your Companion, for your Ally, for your Advocate, to breathe strength into you by the touch of His hand, as some feeble man, leaning upon a stronger arm, may be upheld. If you will do that, then the place where the favoured servants stand will be yours; the place where trusted counsellors stand will be yours; the place where the sheep stand will be yours; the place where the Shepherd sits will be yours; for He to whom it is said, 'Sit Thou at My right hand till I make Thine enemies Thy footstool,' says to us, 'Where I am there shall also My servant be.' Keep G.o.d by your sides, and you will be lifted to Christ's place at the right hand of the Majesty on high.

Lastly, if we let ourselves be stayed by G.o.d amidst the struggle and difficulty, we shall be gladdened by Him with perpetual joys. The emphasis of the last words of my text is rather on the adjectives than on the nouns--_full_ joy, _eternal_ pleasure. And how both characteristics contradict the experiences of earth, even the gladdest, which we fain would make permanent! For I suppose that no earthly joy is either central, reaching the deepest self, or circ.u.mferential, embracing the whole being of a man, but that only G.o.d can so go into the depths of my soul as that from His throne there He can flood the whole of my nature with felicity and peace. In all other gladnesses there is always in the landscape one bit of sullen shadow somewhere or other, unpartic.i.p.ant of the light, while all around is blazing. And we need that He should come to make us blessed.

Joys here are no more lasting than they are complete. As one who only too sadly proved the truth of his own words, burning out his life before he was six-and-thirty, has said--

'Pleasures are like poppies spread, You seize the flower, its bloom is shed!

Or like the snowflake in the river.

A moment white--then gone for ever.'

Oh! my friend, 'why do ye spend your money for that which is not bread?'

The life of faith on earth is the beginning, and only the beginning, of that life of calm and complete felicity in the heavenly places.

I have shown you the ladder's foot, 'I have set the Lord always before me.' The top round reaches the throne of G.o.d, and whoever begins at the bottom, and holds fast the beginning of his confidence firm unto the end, for him the great promise of the Master will come true, and Christ's 'joy will remain in him and his joy shall be full.'

THE TWO AWAKINGS

'I shall be satisfied, when I awake, with Thy likeness.'

--PSALM xvii. 15.

'As a dream when one awaketh; so, O Lord, when Thou awakest, Thou shalt despise their image.'--PSALM lxxiii. 20.

Both of these Psalms are occupied with that standing puzzle to Old Testament worthies--the good fortune of bad men, and the bad fortune of good ones. The former recounts the personal calamities of David, its author. The latter gives us the picture of the perplexity of Asaph its writer, when he 'saw the prosperity of the wicked.'

And as the problem in both is substantially the same, the solution also is the same. David and Asaph both point onwards to a period when this confusing distribution of earthly good shall have ceased, though the one regards that period chiefly in its bearing upon himself as the time when he shall see G.o.d and be at rest, while the other thinks of it rather with reference to the G.o.dless rich as the time of their destruction.

In the details of this common expectation, also, there is a remarkable parallelism. Both describe the future to which they look as an awaking, and both connect with it, though in different ways and using different words, the metaphor of an image or likeness. In the one case, the future is conceived as the Psalmist's awaking, and losing all the vain show of this dreamland of life, while he is at rest in beholding the appearance, and perhaps in receiving the likeness, of the one enduring Substance, G.o.d. In the other, it is thought of as G.o.d's awaking, and putting to shame the fleeting shadow of well-being with which G.o.dless men befool themselves.

What this period of twofold awaking may be is a question on which good men and thoughtful students of Scripture differ. Without entering on the wide subject of the Jewish knowledge of a future state, it may be enough for the present purpose to say that the language of both these Psalms seems much too emphatic and high-pitched, to be fully satisfied by a reference to anything in this life. It certainly looks as if the great awaking which David puts in immediate contrast with the death of 'men of this world,' and which solaced his heart with the confident expectation of beholding G.o.d, of full satisfaction of all his being, and possibly even of wearing the divine likeness, pointed onwards, however dimly, to that 'within the veil.' And as for the other psalm, though the awaking of G.o.d is, no doubt, a Scriptural phrase for His ending of any period of probation and indulgence by an act of judgment, yet the strong words in which the context describes this awaking, as the 'destruction' and the 'end' of the G.o.dless, make it most natural to take it as here referring to the final close of the probation of life. That conclusion appears to be strengthened by the contrast which in subsequent verses is drawn between this 'end' of the worldling, and the poet's hopes for himself of divine guidance in life, and afterwards of being taken (the same word as is used in the account of Enoch's translation) by G.o.d into His presence and glory--hopes whose exuberance it is hard to confine within the limits of any changes possible for earth.

The doctrine of a future state never a.s.sumed the same prominence, nor possessed the same clearness in Israel as with us. There are great tracts of the Old Testament where it does not appear at all. This very difficulty, about the strange disproportion between character and circ.u.mstances, shows that the belief had not the same place with them as with us. But it gradually emerged into comparative distinctness.

Revelation is progressive, and the appropriation of revelation is progressive too. There is a history of G.o.d's self-manifestation, and there is a history of man's reception of the manifestation. It seems to me that in these two psalms, as in other places of Old Testament Scripture, we see inspired men in the very course of being taught by G.o.d, on occasion of their earthly sorrows, the clearer hopes which alone could sustain them. They stood not where we stand, to whom Christ has 'brought life and immortality to light'; but to their devout and perplexed souls, the dim regions beyond were partially opened, and though they beheld there a great darkness, they also 'saw a great light.' They saw all this solid world fade and melt, and behind its vanishing splendours they saw the glory of the G.o.d whom they loved, in the midst of which they felt that there _must_ be a place for them, where eternal realities should fill their vision, and a stable inheritance satisfy their hearts.

The period, then, to which both David and Asaph look, in these two verses, is the end of life. The words of both, taken in combination, open out a series of aspects of that period which carry weighty lessons, and to which we turn now.

I. The first of these is that to all men the end of Life is an awaking.

The representation of death most widely diffused among all nations is that it is a sleep. The reasons for that emblem are easily found. We always try to veil the terror and deformity of the ugly thing by the thin robe of language. As with reverential awe, so with fear and disgust, the tendency is to wrap their objects in the folds of metaphor.

Men prefer not to name plainly their G.o.d or their dread, but find roundabout phrases for the one, and coaxing, flattering t.i.tles for the other. The furies and the fates of heathenism, the supernatural beings of modern superst.i.tion, must not be spoken of by their own appellations.

The recoil of men's hearts from the thing is testified by the aversion of their languages to the bald name--death. And the employment of this special euphemism of sleep is a wonderful witness to our weariness of life, and to its endless toil and trouble. Everywhere that has seemed to be a comforting and almost an attractive name, which has promised full rest from all the agitations of this changeful scene. The prosperous and the wretched alike have owned the fatigue of living, and been conscious of a soothing expectance which became almost a hope, as they thought of lying still at last with folded hands and shut eyes. The wearied workers have bent over their dead, and felt that they are blest in this at all events, that they rest from their labours; and as they saw them absolved from all their tasks, have sought to propitiate the power that had made this ease for them, as well as to express their sense of its merciful aspect, by calling it not death, but sleep.

But that emblem, true and sweet as it is, is but half the truth. Taken as the whole, as indeed men are ever tempted to take it, it is a cheerless lie. It is truth for the senses--'the foolish senses,' who 'crown' Death, as 'Omega,' the last, 'the Lord,' because '_they_ find no _motion_ in the dead.' Rest, cessation of consciousness of the outer world, and of action upon it, are set forth by the figure. But even the figure might teach us that the consciousness of life, and the vivid exercise of thought and feeling, are not denied by it. Death is sleep.

Be it so. But does not that suggest the doubt--'in that sleep, what dreams may come?' Do we not all know that, when the chains of slumber bind sense, and the disturbance of the outer world is hushed, there are faculties of our souls which work more strongly than in our waking hours? We are all poets, 'makers' in our sleep. Memory and imagination open their eyes when flesh closes it. We can live through years in the dreams of a night; so swiftly can spirit move when even partially freed from 'this muddy vesture of decay.' That very phrase, then, which at first sight seems the opposite of the representation of our text, in reality is preparatory to and confirmatory of it. That very representation which has lent itself to cheerless and heathenish thoughts of death as the cessation not only of toil but of activity, is the basis of the deeper and truer representation, the truth for the spirit, that death is an awaking. If, on the one hand, we have to say, as we antic.i.p.ate the approaching end of life, 'The night cometh, when no man can work'; on the other the converse is true, 'The night is far spent; the day is at hand.'

We shall sleep. Yes; but we shall wake too. We shall wake just because we sleep. For flesh and all its weakness, and all its disturbing strength, and craving importunities--for the outer world, and all its dissipating garish shows, and all its sullen resistance to our hand--for weariness, and fevered activity and toil against the grain of our tastes, too great for our strength, disappointing in its results, the end is blessed, calm sleep. And precisely because it is so, therefore for our true selves, for heart and mind, for powers that lie dormant in the lowest, and are not stirred into full action in the highest, souls; for all that universe of realities which encompa.s.s us undisclosed, and known only by faint murmurs which pierce through the opiate sleep of life, the end shall be an awaking.

The truth which corresponds to this metaphor, and which David felt when he said, 'I shall be satisfied when I awake,' is that the spirit, because emanc.i.p.ated from the body, shall spring into greater intensity of action, shall put forth powers that have been held down here and shall come into contact with an order of things which here it has but indirectly known. To our true selves and to G.o.d we shall wake. Here we are like men asleep in some chamber that looks towards the eastern sky.