* Reprinted from a tract, issued by Miss Parker, Aberdeen, in 1897. The sermon has already appeared in the Magazine, but the present seems a very suitable time for its republication.—ED.
THE Apostle, writing to the Corinthians, says “Ye have need that one teach you again what be the first principles of the oracles of God”; and, alas, that it should be so, the same thing is true concerning us. We have not yet learned these principles as we ought. We have indeed to go on to perfection, but this in the way of return to our first lessons in order that we may learn them better. No truth, you will say, can be more plain than that contained in our text, and it is most true. No truth is more important for us to rest upon in order to our reaching the stature of perfect men in Christ Jesus than this very truth, that Jehovah is God.
The call here addressed to the Church of God consists of two parts—one of exercise, a being “still”; and a knowing that Jehovah is God; a being “still” so as to know this.
And, first, the particular circumstances of the Psalm teach us that the stillness which is meant is a stillness amidst troublous times; a being “still” when there is everything to agitate us; everything to toss us about; everything to make us like the waves of the sea, driven about by the tempest and tossed. Such is the situation of things when the mountains are carried to the midst of the seas, when the waters of the sea roar and are troubled, when the heathens rage, and the nations are moved, and when Jehovah is uttering His voice. Such times naturally produce not stillness but excitement, such as the heathen nations are excited with when they roar and are troubled; the waves of the sea being used in Scripture as a figure to express the commotions of the people, and the mountains to express forms of government. In such times the Church of God is called to a very peculiar exercise, that of being still. You will say, How is it possible to be still in such circumstances, when those parts of nature which are of a movable quality like the waters of the sea are agitated, and those parts which are of a fixed quality like the mountains, shake? To this we have little more to answer, through our ignorance, than this: that must be possible which Jehovah commands, “Be still.” There is nothing to be gained either by the agitation of the warring waves, or the shaking of the mountains. Let the potsherds of the earth strive with the potsherds of the earth. The pride of the one clashes against the pride of the other; the insubordination of the one clashes with the tyranny of the other; the selfishness of the one with the selfishness of the other. The universal frame of things is disorganised. Sin has vitiated the course of nature; the course of rational and moral nature as well as of physical nature. And in this state of things it becometh immortal souls to listen to the voice which comes from the Lord Jehovah, “Be still.”
But absolute quietness is not what is meant. That were not a real good. To be simply still would be to be as stocks and stones, or worse still; it would be to be man and not have the feelings of man. It would be to degrade beyond the degradation in which the mass of the unregenerate are sunk. But the stillness to which God calleth is a stillness with a purpose; it is a stillness for an end. “Be still and know,” or be still that you may know (which is the meaning of the conjunction “and”) “that I am God.”
The universal frame of things is neither in quietness nor in agitation finally for its own sake. The universe of created things is not all that exists. Beyond this mighty sphere, beyond the solar system, and beyond the whole planetary systems extending through the void of space; beyond astronomers’ conceptions as well as calculations; beyond these immaterial existences of minds, themselves created, remains the throne of the eternal God. And the whole mighty congeries of created worlds, of created systems, as well as all the affairs of this planet with its one sun is moving on under the control of that intelligent Mind which gives being to all, and which upholds all, and which directs all to an end worthy of these mighty effects which are produced; I mean, to the putting forth of a manifestation of His eternal excellency, showing that He is God. “The heavens declare the glory of God; and the firmament showeth His handiwork. Day unto day uttereth speech, and night unto night showeth knowledge.” And if comeliness and order be diffused through the works of God, it is then that we may trace the operations of Him who maketh peace in His high places; and if agitation and confusion and turmoil prevail in any part of His dominions, it is for the purpose of directing our minds to that glorious high throne from the beginning which is the place of His people’s sanctuary, into which nought of turmoil can penetrate, and against which though the waves of created agitation toss themselves they cannot prevail, but like the sea’s waves breaking against the foot of some projecting rock just dash themselves in vain.
But passing from the universal system of things to this world of ours, in which God, in that He has sent His Son into it, and in that He has voluntarily come and taken the dust thereof to be His own body, has shown that He has a peculiar interest, and out of which He has chosen His ransomed Church to be a kind of first fruits of His creatures, we are called upon amidst all there is to agitate or distress on the right hand or on the left, to “be still and know that I am God.” But why be still to know this; may it not be learned even amidst the agitation? It may be and it may not. It may be known, blessed be God, amidst the agitation, sufficiently to stop the agitation. Amidst the raging of the heathen, and the moving of the nations to those who are carrying on the agitation against God and His Christ, in the midst of all their fury and all their zeal (and they have a zeal of God though not according to knowledge), the command may come home with sufficient power, saying—”Be still and know that I am God.” In stillness and tranquility must all be learned save the very lesson which calls to be still, which may be communicated in the midst of the broil. It is alone, in secrecy and in privacy between God and the individual soul that this great lesson can be learned—that Jehovah is God. Though all this world, though all that God hath made speaks of Him, yet are they and we so constituted that amidst the turmoil we lose the lessons which they teach of God; and it is only in the retirement which Jesus points out to us when He commands us to go and repair to our closets and shut the doors after us, and call upon the Father in heaven, who seeth in secret, knowing that He will reward us openly, that God is to be found. The lessons, though many, pass unregarded till the first lesson be learned which shuts into the closet. But the closet in itself is not absolute stillness. Into its quietness the bustle of the world may be brought. We may be in the midst of all evil there as well as in the midst of the congregation and the assembly. We must not only be in alone, but we must be alone with God in order to learn that He is God. We must be separated, not from the corporeal only, but from the mental world. We must be brought as individual souls to feel we are with the God who, whilst He pervades universal nature, is undoubtedly present as Creator, Preserver, Law-giver, Judge, and Inspector of the soul. And other thoughts impeding this must be banished in order that this thought may pervade the whole soul, that every thought may be subordinate unto and consistent with it.
Be still, be still. Perhaps thou art in great troubles and in deep waters. Raging and commotion will not mend the matter. Thou mayest fret against the framework of society, civil and ecclesiastical. Thou mayest think that an alteration of external things would mend the case, but it will not. Thou mayest think that taking pains will mend the matter, but it will not. Nothing but internal goodness—by all thy painstaking thou canst not reach the evil. It is within. And while all within is evil, nothing external can rectify it. We are then called to the stillness in the first place which self despair and which creature despair inspire. There is an activity which will be exerted as long as a sinner feeling consciousness of sin and misery thinketh that there is ought within or without him to mend it; but when it is made a certainty that there is nought either within or without him to mend the matter, such a discovery is fitted and likely to inspire stillness. He feels despair, not absolute, but universal of all around him or within him. He is still. He is shut up from all false hopes, except that which the knowledge of Jehovah being God can inspire. It is of no use then to rage and fret yourself; you can help yourself not one iota. The world may turn any way you please. If you were to get the scheme of things you desire, you would be as bad still. You would be as poor, and miserable, and blind, and naked as before. Therefore, “Be still.” Know for certain that we are ruined, absolutely ruined creatures; that sin has brought not simple disorganisation but perdition into our universe, perdition into our souls, perdition into all our services. No alteration of things can mend this. Be still and know that true good is not in the universe. You may say, Not in the universe as things in the universe are now. It is not in the universe of created things. Might things be as you pleased, no constitution of created nature could give true felicity to an immortal soul. What, then, are you called to do in this stillness? To know that Jehovah is God, to know that the created universe is not all that exists, that there is something else than all that ever was made, than all that rolls through the ages, to know that there is a self-existing King, eternal, immortal, invisible, the only wise God, who alone hath immortality, dwelling in that light which is unsearchable and full of glory; a God who existed when there was no sun, no moon, no stars, no earth nor ocean, no mountains nor fountains abounding with water; that there is an eternal God who is above them all, an eternal God who would continue to be, were all things swept away into their original nothingness; a God having self-existence, having infinite perfection, Jehovah, “I am that I am; and I am because I am the God that hath life in Himself.” Man fell first from his state of innocence from his not being still. Had Eve been still and known this, would she have listened to her tempter? Had Adam been still and known this, would he have listened to any solicitation? Had the tempter been still and known this, would one thought of apostacy have entered his mind? But does not this truth assume a peculiar aspect with regard to us fallen men? This truth, which is the fundamental truth of all religion which meets alike the religion of fallen angels and that of fallen men on earth and that of saints in heaven (though we fundamentally assume a particular aspect unto us fallen men for the knowing that Jehovah is God) implies in it the knowledge that He hath in Himself all that perfection which renders the salvation of lost men possible, and, as we have heard this day, honourable unto Him. “Be still, and know that I am God.” This voice, coming forth from the throne of the Eternal, and ever heard, maketh peace in the high places. The holy angels are still, and know that God is God; God able to uphold them, and therefore a God in whom they have security that they shall never be devils. And as this knowledge is what makes Michael and Gabriel know that they shall never be devils, for there is nothing in themselves to hinder but because Jehovah is God, and because they know sufficiently His power and gracious purpose to have confidence in Him that he will preserve them; so the hope in men of renewed rectitude, tranquility and joy when they have been lost is just the farther development of the same knowledge, the knowledge that Jehovah is God.
Let us view this in several instances. What art thou agitated with? Be it what it may, “Be still and know that I am God.” And when thou hast known this, thou hast known all thou needest to know. Art thou agitated with this, I am without God? Some who reach glory are agitated with it. I know not for certain if there be a God. Oh that there were a God! Oh that there were such a God as the Bible speaks of! Be still and know that Jehovah is God. Art thou plagued and tormented with Atheism? Even though thou art so befooled as to say, “There is no God,” yet dost thou wish there were? There is the whole Bible heaping proof upon proof and demonstration upon demonstration that there is; and to assure thee that every excellence which created nature can conceive, and every excellence which created nature cannot conceive reside in Him who is over all, God blessed for ever. Wilt not thou to whom Atheism of heart is a complaint be comforted to know that there is a God? Art thou going to weep and break thy soul in secret places as if there were none? Stop, stop before thou yield to this view of nature’s wide range! View thy conscience, and moral law feeble fragments within. View the Holy Scriptures. View Mount Sinai’s perfect moral law. View the Son of God magnifying and making it honourable. View the whole system of God’s revelation of Himself in creation, in providence, and in grace. See Him giving the Son of His love, and if thou canst with undazzled eyes behold this, see Him clothing the grass, and behold that it is true that there is a King eternal, immortal and invisible, the only wise God. But if thy complaint is, “I know that there is a God, but things go so contrary to apparent moral right that I cannot comprehend how this should be consistent with the government of an eternal God; and as for me, like Asaph, my steps are nearly gone, and I am grieved because of the prosperity of the ungodly; for they are not plagued as other men, nor tried as others are. Believing that there is a God and seeking to serve Him, I daily and all day am harassed while I see those who care not for Him rejoicing, God bringing to their hand abundantly; and I say, Can there be knowledge in the Highest?” “Be still and know that Jehovah is God.” His moral government has a vaster aim than our puny minds can fathom. It takes in a wide system, all particulars of which are ever present to an omniscient Intellect, to be finally adjusted in a day which God hath appointed, whereof He hath given assurance unto all men in that He raised His Son from the dead. Then shall it be seen out and out that Christ loveth righteousness and hateth iniquity; that the moral administration of the world is according to His law; that that holy cause is even promoted and encouraged, and that the whole might of Godhead is opposed to iniquity. But Oh! sayest thou, “Instead of consoling me now, instead of quieting and making me still, that is the very thing that agitates me, for I am a sinner, and I know that He is a God of judgment, and that by Him actions are weighed.” But Oh! mark what the terror would be did’st thou not. Thou mayest have little thought of this, but if thou would’st let go this truth what terror would be in the background! It is a joyful terror, even that fearful looking for of judgment which puts away the blacker case of Atheism. But that is not all. “Be still and know that I am God,” God that justifieth the ungodly. And what hast thou here? It is worlds of wonder and astonishment, but it must be true for God has said it. As for myself, God knows I never could have said it, did it not stand written in the Book. This cold unbelieving heart of mine has pored over it day and night and cannot get itself rightly to believe it yet, but that is my fault. Here it is, Romans iv. 5, “To him that worketh not, but believeth on him,” that is on God, “that justifieth the ungodly, his faith is counted for righteousness.” Could I have imagined it, had all the angels in heaven and all the men on earth said it, I could not have believed it; but here it is, clearly written in God’s Book, “God that justifieth the ungodly”—blessed be God for it. So incredible is it that if all the ministers on earth should preach it to you, you would not believe it on their word; and yet incredible as it is here it stands. “God that justifieth the ungodly.” Now, be still and know that, and never say, Now I shall be in a fury and rage, for I am ungodly. Oh, but you will say, “I am not only ungodly, but so ungodly.” Why, if God justify the ungodly at all, it is easy to believe that He can justify the most ungodly. The difference between an innocent and an ungodly being is so great that the difference between ungodly beings is nothing in comparison.
And if God justify the ungodly at all, there is nothing to hinder but He may justify the most ungodly. If God will pass over that immense gulf which separates innocence from guilt to come over one sin, why may He not come over one million? But you will say, “I have never been a day but I have been sinning, never said a word but it was sinful, never done an act but it was displeasing to God. This I have been doing all my days; and since I knew this holy law of God it is my distress that I can find no peace.” “Be still and know that I am God,” God that justifieth the ungodly. But I must add farther, that were it not for something else which that Book declares, I could scarcely believe the Book which says that. There I find written not only that “God justifieth the ungodly,” but that “God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.” I could scarcely believe there was forgiveness with Him that He might be feared (for sin is an infinite evil), did I not believe that with Him there is plenteous redemption. But be still and know that Jehovah is God, a just God, a Saviour; just while He justifieth the ungodly, else you might think it was a lie and a fancy that He doth so, and a thing the ministers have got hold of to cheat you with. But don’t look only at God’s forgiving sin, but also at His punishing sin. That is credible. Now, if this is credible, that God should bruise His innocent Son standing in the law-room of the guilty, then it is credible that God should justify. If He condemned and made His own blessed Son a curse, if the law, which we have violated by the commission of infinite evil and sin against God, hath been made glorious by the Son of God obeying it and enduring its infinite curse, then it is credible. And then, although a sinner, yet by the grace of His Holy Spirit I will listen with faith to the word which says, “Be still, and know that I am God,” God that justifieth the ungodly, God that giveth redemption through the blood of Christ, even the forgiveness of sins, according to the riches of His grace. Oh! but, some will say, “There are so many hindrances, there is such an agitation in the world, and such mischief within me, everybody tempts me, the devil tempts me, all the devils in hell tempt me, and I tempt myself worst of all. God pity me, but how can I be still?” That may be all true, but what follows from that? Just that if more be not for us than all that are against us, we are gone. That follows, and nothing more. The whole world is against us, and all hell is against us. If there are not more for us, we are gone and perish for ever. Shall we then be agitated and fretful for all this? Surely not. What is the voice that comes down from heaven? “Be still, and know that I am God,” God that quickeneth the dead. And read as the consequence of this, “God is able to make all grace abound towards you,” and be still. We heard of the Holy Ghost; we have heard the promise of the everlasting Gospel, “I will pour out my Spirit upon you, and make known my words unto you.” “Be still, and know that I am God,” that the Holy Ghost is God. If the Holy Ghost sanctify, He is stronger than all the devils in hell, and than all in the world. But you say, “Woe’s me, I take evil out of everything. I know God, the Holy Ghost, is stronger than all the devils and sinners together, but I do mischief to myself.” Well, you are called to be still in the knowledge of all this. Know this for certain that if the devil and all the men in the world and yourself, too, can keep you from being holy, then you will never be holy. But the promise, “I will pour out my Spirit upon you,” is not a promise to be stopped by all that the devil in hell, or the wickedness of your own heart, or of all creatures, can do to prevent its fulfilment. To this discouragement then, oppose the power of the Spirit. If the guilt of sin oppress you, oppose to it that Jesus Christ who died is God; and if the power of sin oppress, oppose to it that the Holy Ghost who sanctifies, is God. Be still, and know that Jehovah is God. You will not dare to say, “I am stronger than God;” but, on the contrary, “I know that but for omnipotence I am lost. But I know that Jehovah is omnipotent, and therefore I will be still. Therefore when sin and temptations assail me, in order to give strength and encouragement to resist them, I must just be still, and know that He is God.” But some may be thinking within themselves, “These are strange times in which we live. What, though it should be so with myself, though I should be justified, sanctified, glorified, what am I to do with the world and the Church? God knows I cannot put up with the thought of going to heaven by myself. I wish God’s name to be hallowed on earth, His kingdom to come, and His will to be done on earth as it is in heaven; and I cannot but wish peace were in Israel, and for the house of the Lord my God; I can’t be happy alone.” Well, it does not become us to say in regard to any individual person or country what God will do; but here we are called not to be agitated as if God could not do what is best. “Be still, and know that I am God.” There is no good that we can wish, which, if it be altogether good and productive of the highest good, does not fall under that scheme of good which God has purposed, and resolved on, and will effect; therefore, with regard to all things, let us be still and know that Jehovah is God. If the waves roar, let us say, “That is only a roaring wave, and Jehovah, who is on high, is mightier than the noise of many waters.” If the mountains shake, and so tumble into the sea, let us say that it is only a mountain. No doubt it would crush us, but it is only a mountain; there is a stronger and a greater than the mountain; yea, and if the earth shake and be removed, it is only the world going to pieces. The throne of the eternal God still stands. And then there are the capabilities of rebuilding if God sees good to rebuild; yea, the capabilities, when the heavens and earth are dissolved, and the elements melt away with fervent heat, to rebuild a new heavens and a new earth wherein dwelleth righteousness.
In application, permit us to address those who this day at the Lord’s table have not got all they desired. You have been presenting petitions at the Lord’s footstool, and He has not yet granted them; and you have not yet sought to live by faith so as to leave a petition at God’s Throne, and to know that a petition lodged in the name of Christ through the blood we have this day been hearing of, and the High Priest we were hearing of, is as good as answered. Well, be still, and know that Jehovah is God. Be not like a fretful being, whose time is always ready, who cannot wait for a moment. Your time is wholly in His hands, and His time is the best. You say you have not got your petition, and you have need of importunity, for you do not know how long you may live—your time is always ready, and you have not a moment to trust to. But God teaches that our time is wholly in His hands, and though we dare not idle or delay because we have not one moment to trust to, yet the sovereign God can delay, and delay without injury to His people, because the times are in His hands. Know that the eternal God need be in no hurry—duty must not be delayed, for that passes upon us. But God’s grace need be in no hurry. Though our lives be to us uncertain, nothing is uncertain to God. Let us therefore, if we are trusting in Jesus, leaving all our wants and all our cares upon Him, wait patiently upon Him. To Him belong the times and the seasons.
Let us now apply this truth, which is good as regards our duty, unto His procedure. But be still, and know that He is God, and, knowing this, let us wait upon Him in other appointed ordinances of His grace to-night, to-morrow, and the next day—knowing that He is the eternal God, and knowing that the good, the peace, the purity, the usefulness which His people may have sought in their attempted preparation for communicating, and on their communicating and afterwards with reference to their communicating—all these He can give at any time. He does not confine the good of communicating to the moment, but extendeth it over the whole period of His people’s life.
But we must hasten. Ye raging heathen and moving kingdoms, ye shaking mountains and roaring waves, will ye not be still? Be ye also still, and know that Jehovah is God. Ye haters of God, what are ye to do? Consider the end before you go any farther. Is it possible to remove the Almighty from His throne? Shall this mountain be moved out of his place? Is it possible to set aside eternal laws? Is it possible to prevent the issues of the Great Day, and the ascension of the Son of Man to His throne of judgment? Is it possible to undo the death of the Son of God, or to prevent the spread of the everlasting Gospel which He hath insured to His Son for His reward, and which shall be proclaimed, that His name may endure as the sun and the moon endure? Is it possible to root up the Church of the living God, which is based upon the eternal purpose of God, based upon the distinctions of the Godhead; the Church elect of God the Father; the Church of Christ bought with the blood of Christ, called by the Spirit of God, upheld by all the power of the Covenant God? Be still, and before you oppose God in His legislation or in His grace, be still, and count the cost. Be still, and know that He is God, as able and as determined to thwart the way that is contrary to Him, and the persons that take that way, as He is to maintain eternal truth, to bring the disobedient to His Church by converting grace, and to keep them when brought in.
Having laid before you these few imperfect hints, may the Lord guide us in this exercise into calm, tranquil, believing reflections on the perfections of God as they are displayed in all His dealings, and in all His works of Providence, especially as they are unfolded in His eternal redemption of His Church through the Son of His love, and in the fulfilment of all these promises of God to His Church, which He hath engaged for to His Messiah as the reward of His obedience. May the Lord grant that in this way we may each be led to experience the blessedness of the man whom God keepeth in perfect peace because his heart is stayed upon Him; and may the Lord teach us all that diligence which is the result of being still, and knowing that Jehovah is God, the only wise God, to whose name through Christ be all praise!