no power in the universe but thought. God thought: "He spake, and it was done," &c. It is Christian thought that is to conquer the world. Christ is represented as having a two-edged sword proceeding out of His mouth. (2.) Every man that receives Christianity seeks to communicate it. It is like the spread of fire (H. E. I. 1162). When we think what Christianity promises, and the unseen spiritual influences that act in harmony with it to give it efficiency, we find the means adequate. IV. The sure future of Christianity. 1. Christianity has already made a great change; and the future conquests of the earth, so far as we can see, will come under the control of the Christian nations (H. E. I. 1161). 2. Christianity has this peculiarity, that it takes up childhood in its arms. Infidelity and Paganism neglect childhood. "Give me the rising generation, and you give me the world." 3. Out of the work Christianity is doing there comes a feeling of peace. The principle of arbitration is spreading among the Christian nations of the earth. Such is the blessing of Christianity to men. It shall not fail; for our great Leader is at the right hand of the throne; the power of the Father is His.-Bishop Simpson: Cleri cal World, vol. i. pp. 290–292. THE ONENESS OF GOD IN REVELATION AND IN NATURE. Ver. 5 is a description of God; ver. 6, a declaration of His purposes. The sentiment is that the God of nature is the God also of redemption. Assuming the truth of the identity of the Author of nature with the God of revelation, consider certain lessons which follow as corollaries from it : I. That religious investigation should be characterised by the spirit of docile inquiry. Want of humility vitiates the methods by which men form their religious opinions. In science, it is settled that docility of inquiry is the one spirit which can lead to scientific discovery; in religion many feel at liberty to create their opinions. Especially is the faith which men think they derive from revelation often formed arrogantly. We bring to it a burden of habits of mind, of purposes of life, of usages in society, of the demands of science, the necessities of philosophy, and of authorities in theology. Pursuing our researches thus, we do not discover our facts; we make them (H. E. I. 558, 559). What is the reception which the civilised world now gives to the old astronomy of the Ptolemies, which mapped out the heavens like a Chinese atlas? The truth which we infer as indisputable from the fact of the oneness of the God of nature with the God of revelation is that the disclosures of God in the one should be received in the same spirit as the disclosures of God in the other. II. That in revealed theology will be found a definite and positive system of truth. Side by side with Christian dogmatism there grows up a Christianised scepticism within the range of Scriptural thought. On the one hand, it is claimed that a revelation shall teach this; and on the other, that this revelation, properly speaking, can teach nothing. We begin with inquiry, we end with inquiry. It is refreshing to turn to the confidence with which, in the natural sciences, men express their convictions. How courageous is the etymology of the very word "science!" It is power, because it is knowledge. It even believes that it knows things which are not demonstrable. But our God is one God. We must look for a theology which is a system, not of inquiries, but of answers. We must presume, especially, that in the Book of God we shall come upon certain verities which shall be patent to unperverted inquiry. We do not so much find them as they find us. They come home to the heart of a child as readily as to that of a sage, III. That the facts of these two departments of God's working will never contradict each other. The trial which Christianity has undergone from its imagined conflict with the discoveries of science has now a history. The history of science confirms the faith which we should cherish, that there is a oneness of God in revelation and in nature. Science itself has established it as an axiom that there are no insulated departments of inquiry. When men think they discover in nature something antagonistic to revelation, we may safely reply, as did the three men at the mouth of the furnace, "We are not careful to answer thee," &c. (Dan. iii. 16, 17). IV. That we should expect to find the revealed government of God to be a system characterised by sacredness and uniformity of law. In the natural world we find no such thing as caprice. Disease, even, has laws which are as beautiful in their operation as the laws of health. Law in nature,-Decree in religion. The two revolve around each other like twin stars; both are developments of one truth-that God acts by plan, and not by caprice (Matt. x. 29, 30). V. That from the unity of God in nature and in revelation we have reason to expect the occurrence of mysteries in a revealed theology. Science, in the world of matter, is thwarted in all its investigations, sooner or later, by insoluble mysteries; and just so, and no otherwise, is it with certain problems in religion. Nor is it any more marvellous that revealed theology does not solve such problems in the one realm of thought, than that natural science does not in the other. Is the connection of the race with Adam one of the hard sayings of a revealed theology? But is it more easy of solution that the vices of a father become a poison in the veins of his children and children's children? VI. That from the oneness of God in nature and revelation we may infer a confirmation of our faith in the certainty of this world's conversion to Christianity. The creation of this world and its redemption are, in a truthful sense, parallel acts of omnipotence. It is as certain that the one will occur as that the other has occurred. The necessity of law in nature, -the certainty of law in redemption. The heart is in the hand of the Lord as the rivers of water; He turneth it whithersoever He will. Who has not observed the profusion with which the natural world is made emblematic, in the prophetic Scriptures, of the final triumphs of the Gospel? (chap. lv. 10, 11, lx. 21; Ps. lxxii. 16; Isa. xxxv. 2, ii. 2, lxvi. 12, xi. 9; Ps. lxxii. 7, 17; Isa. lx. 6, 7, xi. 6-8). The mountains, &c., become not only the emblems, but the pledges of the mighty works which He will do for man's recovery. Austin Phelps, D.D.: Exegete and Homiletic Monthly, vol. i. pp. 281–292. CALLED IN RIGHTEOUSNESS. xlii. 5-8. Thus saith God the Lord, &c. Some of the most wonderful words ever uttered. It is God speaking to His own Son. It is as if we were secretly admitted into the counsel of God. "I I. God provided the Saviour. have called Thee in righteousness "-I have asked Thee to do this work of righteousness; to work out this salvation, which shall show me to be a righteous God. God did, as it were, look round all the creatures to see whom He would call to this great work. But He chose His Son. None other could be a sufficient Saviour. "I II. God upheld the Saviour. will hold," &c. The figure seems taken from a father and his little child. When God called His Son to the work, it could not but be a fearful work in His eyes. God here comforts His Son under the view. Learn-(1.) How dreadful the sufferings of Christ were. (2.) The greatness of your sins. (3.) God's great hand in Christ's work. III. God gave Christ for a covenant. Gave Him away to be a covenant Saviour to the people and a light to lighten the Gentiles. The Son was infinitely dear to the Father. Sinners were infinitely vile in the sight of the Father. Yet, "I will give Thee!" Learn-(1.) The intense love of God for sinners. (2.) That God must have the glory of their redemption. IV. God gave Christ for a light. 1. By nature men have blind eyes. 2. Are bound in prison. 3. Sit in a dark prison-house. A change comes through the gift of God. CONCLUSION.-Has Christ been made to rise upon your soul? Plead with God to fulfil His word.-R. M. M'Cheyne: Additional Remains, pp. 61, &c. THE COVENANT OF GRACE ESTABLISHED IN CHRIST. These words are repeated by the prophet (ch. xlix. 8). There are three things which have affinity one to another, and yet differ one from another -a purpose, a promise, a covenant. A purpose differs from a promise and a covenant, in that it lays no obligation upon a man. A promise lays an obligation upon him who makes it. There is in every covenant a mutual promise and stipulation between the parties. covenanting, whereby they are equally bound each to other in certain articles and agreements consented to by both. Consider, then 1. WHAT COVENANT IS HERE MEANT. There are covenants between men and men. Abimelech and Abraham made a covenant (Gen. xxi. 32); Jacob and Laban (Gen. xxxi. 44). Such are called civil covenants. There are also religious covenants, of which two have become famous. One of these was made in the state of man's innocency (Gen. ii. 16, 17). In this, God promised to Adam, for himself and his posterity, life and happiness, upon the condition. of perfect and perpetual obedience. This is called the covenant of works. The other was made after the Fall (Gen. iii. 15); it was renewed with Abraham (Gen. xii. 3), and with Isaac (Gen. xxvi. 4), and with Jacob (Gen. xxviii. 14). In this covenant eternal life is God and Adam were perfect friends when it was made. That of which Christ is Mediator was made to bring man to life and salvation, after his sinful violation of the first covenant. II. WHO THIS PEOPLE IS TO WHOM CHRIST IS GIVEN AS A COVENANT. By "the people" we are to understand the people of Israel. These are principally mentioned for three reasons. 1-Because Christ, according to His human nature, descended from them (Rom. i. 3; Isa. xi. 1). 2. Because this covenant of grace was first made with them (Rom. ix. 4). 3. Because when Christ should come in the flesh, this covenant was first to be pressed upon them (Matt. x. 5, 6, xv. 24). Still, the promise of Christ to Abraham extends to the elect of all nations (Gen. xii. 3). III. IN WHAT RESPECTS CHRIST IS CALLED A COVENANT OF THE PEOPLE. 1. He is the Head of the covenant. Adam was the head of the covenant of works; Christ, the second Adam, is the Head of the covenant of grace. He is caput electionis; and He is caput fœderis, in whom all the elect are fœderati, entered into covenant with God. Fallen man was unmeet to enter into covenant immediately with the holy God. All the promises of God are in Christ (2 Cor. i. 20). 2. He is the Purchaser and Procurer of the covenant. We read of the "blood of the testament" (Heb. ix. 20; Isa. liii. 10). 3. He is the Sum and Substance of the covenant. Take Christ out of it, and it will be but an empty thing; He is its Alpha and its Omega, its very pith and kernel. 4. He is the Messenger of the covenant (Mal. iii. 1). He published it of old by the prophets (1 Pet. i. 11), and afterwards in His own person (Eph. ii. 17); when He was ascended, by the apostles (Mark xvi. 15); and still by the ministry instituted by Him to continue to the end of the world (2 Cor. v. 18, 19). 5. He is the Surety of the covenant (Heb. vii. 22). He undertakes on God's part that all that He hath promised shall be made good to the believer. (1.) By His Word (John v. 24). (2.) By the shedding of His blood. His blood was poured out to ratify the covenant. (3.) By the ordinances of Baptism and the Lord's Supper. One end of these is to confirm the covenant; they are both outward seals of the covenant. (4.) By His Spirit. The Spirit is a sealing as well as a sanctifying Spirit (1 Cor. ii. 12). And Christ is a Surety on our part. He undertakes that we shall close with the covenant, and that we shall walk according to it (Eph. iv. 11-13; 2 Cor. iv. 13; Rom. i. 4). CONCLUSION.-1. The whole business of our salvation centres in Christ Jesus. Who can express the strong, rich comfort which springs out of this to all that have an interest in Christ? 2. Let the unbeliever be warned that the covenant of peace is built on Christ. He that hath not Christ hath not the covenant; out of Christ, out of the covenant (Eph. ii. 12).-Ralph Robinson: Sermons, pp. 462-479. 66 He who is promised as the chief matter, the mediator, surety, scope of the covenant, is by a metonymy called "the covenant." "I will give Thee for a covenant;" that is, I covenant to give Thee to the people. Jesus is granted in the covenant to bring us to God. To which blessed and glorious purposes He is exhibited I. AS THE LIGHT OF LIFE (Luke ii. 32; John i. 4, viii. 12). There is a light that serves to kill and destroy, to bring death and condemnation to light: the light of the law, that killing letter concerning which the apostle says (Rom. vii. 9, 10). But Chri-t brings life and immortality to light (2 Cor. iv. 6; John xiv. 8, 9, xvii. 3). II. AS THE LORD OUR RIGHTEOUSNESS. This is His name (Jer. xxiii. 6). To this end He is given to us1. As our propitiatory sacrifice (1 John ii. 2; Rom. iii. 25). 2. As a merciful and faithful High Priest (Heb. ii. 17, ix. 24; Exod. xxviii. 12, 29; Heb. xii. 24; 1 John ii. 1, 2; Rom. viii. 33, 34). Not only a righteous, but a merciful High Priest, that is provided with a sacrifice, and hath a heart to offer (Heb. v. 2). No dignity to which He is exalted can make Him forget His friends (2 Tim. ii. 13). III. AS OUR LORD AND KING (Zech. ix. 9; Isa. ix. 6). God hath more care of His saints than to leave the government of them on their shoulder. He is a King to gather them, to govern them, to defend and save them (Matt. i. 21). Let the children of Zion be joyful in their King, IV. AS OUR HEAD AND HUSBAND (Eph. i. 22, 23; 1 Cor. xi. 3). Believers are joined to the Lord (1 Cor. vi. 17; Col. ii. 19). They are married to Christ (2 Cor. xi. 2). From this union follows:-1. A communication of influences (Col. ii. 3, i. 19). This fulness of Christ is ours, and for us (John i. 16; Col. iii. 3). 2. A complication of interests. Christ and His saints are mutually concerned. They have nothing but through Him; their whole tenure is in the Head; and whatsoever is His is theirs-His God His Father, His merits, &c.-R. Alleine: God's Covenant Grant, pp. 24-36. The word "covenant" stands in the centre of this passage (vers. 5-8), and we may well conclude, on a consideration of the whole context, that the idea of covenant is central also in meaning. In (ver. 5) we are reminded of God's creative, providential, and sustaining energy, as manifested in the material universe and in the region of human souls. From this elementary truth we are led on to the deep secret which God is ever unfolding in His revelations of mercy and saving love. The whole passage teaches us I. THAT JEHOVAH, WHO IS THE KING OF THE UNIVERSE, IS ALSO THE KING OF GRACE. Ver. 5 sublimely expresses His supremacy over nature and man, and is suggestive-1. Of what He teaches us in astronomy ("He that created the heavens and stretched them out"). 2. Of what He teaches us in geology, botany, and related sciences ("He that spread forth the earth, and that which cometh out of it"). 3. Of what He teaches us in the history of nations ("He that giveth breath," &c.; comp. Acts xvii. 25). So also is He supreme in the empire of souls-in the work of redeeming as well as of creating. His glory in this respect cannot be shared by another (ver. 8). He is the Originator of all saving methods, and the Source of all spiritual fulness. II. THAT HIS PURPOSES IN THE DOMAIN OF GRACE ARE EQUALLY REAL AND SURE AS THOSE IN THE SPHERE OF NATURE. He disdains not to make a covenant with the people. His gracious intentions are not capricious, hap hazard, accidental, or in any way par taking of the nature of after-thought. They are of the nature of a covenant -a divine purpose, treasured up and unfolded in the course of the ages. Modern science loves to trace the invariability of natural laws. Christian theism, also, accepts the teaching as proof of the divine veracity. In nature and in grace we learn of a covenant-keeping God. Indeed, the one is but an illustration of the other. (See Jer. xxxi. 36, xxxiii. 25, 26; Isa. lv. 10, 11.) III. THAT THE DIVINE COVENANT IS SPECIALLY ATTESTED. God would have us know, beyond all mistake, that He is covenanting with us. 1. The earlier forms of pledge were given in the special selection of the Jewish nation to bear testimony for Him. 2. The crowning pledge of His covenant is afforded us in the gift of Christ. Only in Him do the words of vers. 6, 7 find their true fulfilment. IV. THAT THE DIVINE COVENANT HAS RESPECT TO ALL NATIONS AND PEOPLES. For the blind and selfrighteous Jew of ancient times, or the hard and unsympathetic dogmatist of modern times, to regard the covenant as expressive of an exclusive compact by which a vast portion of mankind was to be shut out from God's pitying favour, is to mistake its significance. This is to turn a sublime truth into a keynote of caprice and unworthy favouritism. It is a "covenant of the people, a light of the Gentiles" (ver. 6), that is here indicated. So the earliest form of the promise was comprehensive, and looked onward to an all-inclusive plan (see Gen. xii. 3). We see in Jehovah's covenant, then, a basis of redemption for all men, an offer of saving help to every sinner of every race.—William Manning. THE GREAT NAME. xlii. 8. I am the Lord: that is my name. The names and titles of the Almighty, which convey ideas of overwhelming greatness and glory mingled with awful mysteriousness, are most worthy of our best attention. |