Preached by Rev. J. R. ANDERSON, of Glasgow, 7th April, 1854
(Hitherto Unpublished).
O Lord, I have heard thy speech, and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.—Habakkuk iii., 2.
A MYSTERY hung around the ancient prophets which must have been very perplexing to the men amongst whom they lived and laboured. They were called to their office in the sovereign pleasure of Him who giveth not account of His matters, they themselves not knowing very well why they were so called, or what they were called unto. They were sanctified under His own hand to enter into these peculiar exercises and trials that were necessary to prepare them for the work which they were called to perform, and it was necessary that they should wait habitually upon Him whose servants they were, whose words they were to receive, and whose will they were to make known to the children of men. We have in the Old Testament Scriptures, ample records of this remarkable class of men—we are permitted occasionally to look into something of the hidden life which they led, and to gather up hints of what it cost them to appear in public to assume an attitude of stern rebuke to the generation in which they lived, and to plead on behalf of One that men seemed agreed to despise and forget. We have an instance of this in the case of the prophet Habakkuk, part of whose exercise is recorded in the words of the text: “O Lord, I have heard thy speech, and was afraid: O Lord, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.”
We have here three things to which our attention may, with the blessing of God, be for a little while profitably turned. I. What the prophet heard. II. How he was affected by it. III. What he in consequence did.
I. The text invites us to attend to what the prophet heard. “I have heard thy speech.” It seemed meet to Infinite Wisdom to make communications to the sinful children of men, and to do so, through persons chosen from amongst themselves, men of like passions with them, and labouring under the same infirmities. In ancient times He made these communications in various ways, and to this the Apostle alludes in Hebrews i., 1. “God, who at sundry times and in divers manners, spake in time past unto the fathers by the prophets.” We do not mean to stay to notice the various ways in which divine communications were at that period made—we are anxious to push forward to what is of more importance to us, the subject matter of these communications—or what it was the Lord spake about them when, as the prophet here informs us, he heard His speech. I remark here:—
Firstly: That the communications that were made by the Lord had respect to man’s sin. Let it be borne in mind, that the prophets were chosen from a sinful family, a family of revolters from the Most High. Let it be borne in mind that they were chosen from a portion of that family in particular, whose whole history serves to illustrate man’s sinful and fallen condition; and let it also be borne in mind that it was specially on account of the sinfulness that prevailed amongst this portion of mankind, that these communications were from time to time made to the prophets. Now, it would appear that these communications implied on the part of those who received them, a knowledge and experience of their own sinfulness. We have a testimony to this effect from the prophet Isaiah, on the occasion of his hearing the very speech of Him to whom the prophet in the text refers. Isaiah vi., 5, “Then said I, Woe is me! for I am undone; because I am a man of unclean lips: for mine eyes have seen the King, the Lord of Hosts.” Now, it were well, if those who in every age profess to stand as prophets, or as expounders of the prophets, gave evidence of their professing this primary qualification for the work they have undertaken, for surely if it was necessary that the prophets of old should know something of their own sinfulness, to prepare them for receiving burdens respecting the sins of those to whom they were sent, it is not less necessary that those who would enter into the spirit and meaning of their words, and skilfully divide them so as they should be applied to those they address, in a way calculated to promote their spiritual interests, should also know more or less experimentally and deeply, their own sinfulness. Now, there is but one way in which any can come to a solid and experimental acquaintance with their sinfulness—and this is by their being made partakers of the spirit of wisdom and revelation. We nowhere learn anything aright about sin, but from the truth of God—and as the truth of God is all given in the form in which it is in Holy Scripture, by inspiration, so that truth is to be learned experimentally, according to revealed truth, by the inward and effectual power of the Spirit of grace. Until a man’s eyes are opened by being anointed with this divine eye-salve, he cannot see sin, so as to be brought with any good understanding to confess that he and others have sinned and come short of the glory of God. Now it is plain that as many as are not partakers of the Holy Ghost in His gracious and saving operations, are ignorant of their own sinfulness, and of the sinfulness of others; and it is awful and extreme presumption in them to meddle with an office, one particular part of which is, to lay upon men’s understanding and consciences, ministerially, what the Spirit of grace lays on the understanding and conscience effectually, the burden of their own sinfulness, as it is set forth in the word. We would say then that as many as give evidence of being partakers of this grace, are to be owned as ministers of Christ; and those who give no evidence of this qualification are to be disowned and rejected. We have to do with true and false ministers what Israel of old had to do with true and false prophets. That people were sometimes put to a fiery trial to distinguish between them—how were they to know false prophets? It required some acuteness, care, and deliberation—the Lord gave His people a mark whereby they were to detect the falseness of the prophet, even when his prophecy proved true, and what he foretold came to pass. Does he exercise his office for the purpose of drawing you into idolatry? Be sure he is a false prophet however true his words appear to be. In our day, we meet with very few who seem to think they have any duty to act in this matter, that it is nothing likely to affect their soul’s eternal welfare, to enquire whether men are true ministers or false. It would seem as if general custom, or almost universal consent, ruled in this matter, not a spiritual mind, and a divinely enlightened judgement. But, my friends, I should hope there is not an individual here, who does not at once see that if anyone in Israel followed him, and through following him, sank into perdition, he had his blood upon his own head, and perished justly.
It was to such men as were in this way introduced to an acquaintance with their own sinfulness, as it is opened in the Scripture of truth, that communications are made respecting the sinfulness of others—it would not have been meet to have made communications to any other—there would have been an incongruity in it. But besides, it is more than doubtful, whether they would have been able to understand communications so as to convey them faithfully, and at all events the understanding they could reach would be extremely superficial. It would stop short even at the point where it was most needed, and it would leave its possessor to handle the theme, and to set it forth with a coldness and formality altogether out of keeping with the solemn subject that was treated of. You will find that all divine communications are made with peculiar light, and knowledge, and unction. It is this that forms the peculiar charm of Scripture truth—that causes it to come upon the soul with such majesty and power—when the soul is really brought under its influence. And it is for want of this His poor people go heavily, when His word is set forth to them plainly and faithfully, but not set forth with those accompaniments wherewith it was attended when first inspired, and those accompaniments wherewith it is always attended when it comes to the soul with the unction of the Holy Ghost. How differently would we be occupied in this place were I to preach and you to hear with this unction, from what it would be, if I were left to preach and you to hear merely with the power of old rotten nature, or in the exercise of any gifts we may possess of preaching or of hearing, or with some old experience rubbed up for the occasion. Yet this is a lamentation, and ought to be for a lamentation in these days of sore desertion of power from on high.
When the prophet heard the Lord’s speech making known to him the state of things in the times in which he lived, and the character of the people, to whom he was to address his messages, then he saw in others the same nature that he had been shown in himself. He saw the same corruptions breaking out and prevailing amongst them, that he found prevailing against himself—he understood what the Lord made known unto them about these matters, and entered into according to the grace given to him in a way in which it is impossible he, or any man could have done, but for the peculiar experience he had of them, by that renewal which obtained in his own soul: and but for the tender and living susceptibility of which that renewal made him the subject. Like most of the prophets Habakkuk had to deal with a degenerate people—and a people that had degenerated in the midst of very favourable circumstances, under distinguished privileges, and in the face of the most sacred and weighty obligations. We may say it is comparatively easy to exercise the prophetic office amongst avowed heathens. The fancy in our day is, that it is most laborious work, as they say, to excavate the masses. My friends, if we were allowed to use the phrase, we would say that apprentices would be quite able for that work: and if apprentices of the right stamp could be got we have no objections that they be sent to it. But it is a totally different thing to go in amongst a people that profess to be excavated, and forming Christian congregations: and the higher the profession these people wear, the loftier the language they use, and the worship they profess to render; and the more there is the appearance of what is truly divine found amongst them: the more arduous and laborious must the ministry be to them—hence you will not find those that were sent as Evangelists and Apostles to the poor Gentiles, pouring forth the sorrows of their hearts in such strains as you fall in with in reading the history of the ancient prophets. Yet it was to a people that were chosen from amongst all people on the face of the earth—they were set apart from them unto Jehovah the God of Hosts by mighty signs and wonders that He wrought, the fame of which spread far and wide carrying to distant lands the name of the God of Israel—a people that had the worship of God set up amongst them, with very beautiful and glorious magnificence of form—and a work of infinite skill. It was to such a people that the prophets were sent, and to go in to such a people would try the strength of any man, and if they had not been sustained by an Arm other than theirs, not one of them could have been able to stand—it required courage more than natural, and unless God had made good His promise that He would make their faces like brass, they would not have been able to persevere in the course marked out for them—for bear in mind, there is no sin to compare with the sin of the professing church of God—it is not in the power of others to sin as they do. And then the highest form of sin is amongst the true people of God. None on the face of the earth sin as they do. This will serve to throw light upon the speech the prophet heard from the Lord. It had respect to the sinfulness of His people Israel. But where are they in our day that are raised up prophets with this commission? Isaiah lviii., 1, “Cry aloud, spare not; lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins.” My friends, we learn from this that He has few people in this land, and there is scarcely to be found the house of Jacob anywhere. How? There is scarcely anywhere a prophet to show the house of Jacob their sins. Some now present would not have been under this roof if elsewhere they had found one to show them their sins, as they humbly trust they are of the house of Jacob. Go where you like. Go even where people are gathered together in such numbers in what are called churches, and see if you can find any that lifts up his voice like a trumpet, to shew his people their sins, and the house of Jacob their transgressions. No; and why? They are not prophets of the Lord. They bear no evidence of being anointed from on high, and they show very plainly that they are destitute of the first and primary qualification of true prophets of the Lord. They have not learned in the school of experience the bitterness of their own sin. How can they handle the sins of others?
Secondly: From the Lord’s speech, the prophet heard divine judgments against sin. Wherever there is sin, there is judgment. They who commit sin may not notice it, but He who sits upon the throne observes it. Transgressors may allow their own sin to pass and pronounce no particular judgment upon it—the Holy One of Israel will not allow sin to pass without passing judgment of condemnation upon it. Sins innumerable never make any impression upon sinners—and if it makes impression it soon passes away. But there is no sin committed, but God places it at once in the book of His remembrance. Yea, a vain thought beginning to form itself in these hearts, is observed by His pure heart, and is laid up before Him. Psalm xc., 8, “Thou has set our iniquities before thee, our secret sins in the light of thy countenance.” I. Sam., vi., 20, “And the men of Beth-shemesh said, ‘Who is able to stand before this Holy Lord God? and to whom shall He go up from us?'” What a day will be the day of days! What a sight it will be when the books are opened! What disclosures will be made when all things are opened up and made manifest! God will be satisfied in His judgment. There will be satisfaction and delight felt by all holy creatures—and on the part of His enemies there will be a conviction that will close their mouths. Now there are times when the Lord keeps silence, Psalm l., 24, “These things hast thou done, and I kept silence: thou thoughtest that I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes.” This is one reason why presumptuous men flatter themselves that they will escape. They are glad when He keeps silence—but it is death to the people of God when He keeps silence. Men think it well when they are not reminded of their sin. His poor people think they will perish altogether if He keeps silent about their sins. This generation will not bear to have their sins set before them, so they are heaping up to themselves teachers, having itching ears—teachers like themselves who are as vain in their teaching as they are vain in their hearing. It is made manifest there are very few that can even bear to have their iniquities set before them—there are times when He speaks out, and speaks out His judgments. These are many and various, they assume a variety of aspects, and work in a great many different ways. Still, however many they be, however fearful their course, however disastrous the effects produced by them, they all proceed from one pure inexhaustible fountain, the judgment of the great God!
The prophet Habakkuk like all other prophets, behoved to know the judgments of God, concerning his own sin. That is more, I take it, than one minister in a hundred can say in this land. They evidence that they do not know what the judgment of God respecting their sin is—they may have got some distant scratches from it. It may have cast them for a short time into some trouble. But as to its being part of their fixed religion, their established daily experience to ascertain the judgment of God concerning their sin, that is a matter too high for them. No wonder, then, that it is too high for those blinded multitudes that follow them. How is it with you? Do you know the judgment of God concerning your sin? We read of Doeg the Edomite, he was detained before the Lord—have you ever been detained before Him? Or like the poor Pharisee do you go up into the temple to pour out a form, and then retreat as fast as you can? Surely you are no better than the generation in which you live, though your profession is higher. Surely you have mistaken your place here instead of being in some carnal place of entertainment unless you are made to know that it is with Him you have to do as to your sin, and are led to say, Psalm xvii., 2, “Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.” Nothing but grace will dispose a man to lay his soul bare to such a judgment. What grace is needed to see the beauty of holiness in that judgment. What grace is needed for the slaying of carnality fighting with the judgment of God in the matter of sin! What grace is needed to stir up the soul to this, “I must be on the side of justice against sin—it will never do for me to take part with sin against the blessed God.” There is grace going back to the fountain from which it came—pure as the light from which it came, holy in its breathings, holy in its workings. I do not understand any grace that is not holy—What grace is needed to say “Amen” to His judgments—the mind requires to be occupied in this matter; it is a very weighty matter. While occupied in this matter, the blessed God is before him; like Elijah when he stood in the cave, the Lord passed by; and like Moses, Exodus xxxiii., 21, 22, “And the Lord said, Behold there is a place by me, and thou shall stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with my hand while I pass by.” Do you get nearness in that way? Are these some of the elements of your religion? If you do not know these elementary things how will you know other things? And what grace is needed to go further than to say “Amen” to His judgments: to have a zeal that His judgments shall go forth as the light, and His righteousness as the noon-day—Jehovah’s zeal burns to let out the lovely fire of His judgment. He delights in it Himself, it is a lovely sight in His eye, and He sometimes lets poor creatures catch a sight of it too. What will heaven be when He opens Himself in the light of His judgments, when all enmity will be removed, and the soul will be perfectly sanctified—what will eternity be, when there will be an eternal opening of the everlasting Jehovah, in the purity, excellence and weight of His judgments against sin! You must not be a piece of ice—there must be fire in you. Isaiah, vi., 6, “Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar.” I shall not be able to preach with power, you will not be able to hear to profit, unless a seraphim touch us with a live coal from off the altar. Now, my dear friends may you be constrained to lift up your hearts to God in the heavens and cry, “Rend the heavens and come down.” “Let the mountains of darkness, carnality, and unbelief flow down at thy presence.” That would be a visit worth the waiting for. You will remember it through all eternity, He will remember it, and you will remember it, and the unspeakable refreshing it imparted to your souls—and you may well be thankful to be in the wilderness if you only have something like this. We may be content to be cast out by the world and formal professors of religion if the Lord will take us up. This was the kind of preparation the prophet had for giving forth the word of the Lord respecting His judgments against sin. We have heard men meddling with these judgments in a way that made our very flesh creep—cold, hard, unfeeling, and no wonder, the sword had never gone through their own souls. Look at precious Habakkuk, iii., 16, “When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when He cometh up to the people, He will invade them with His troops.” Oh how rich this neighbourhood would be if there were a few ministers of this sort.
Thirdly: The prophet heard the Lord’s speech as to the way in which deliverance was to be obtained from these judgments. There is no deliverance from divine judgments but by grace. We must ascend to the fountain to see His judgments in their rise, and there we will learn the lesson most simply and satisfactorily, and be able to descend to the streams with safety and profit. We must ascend to the fountain to see the deliverance. What is worthy of rescuing out of the pure hand of God but the grace of God? Nothing else will bear the glory of that but the grace of God. Hence the Lord Jesus by the grace of God tasted death for every man. That death was brought about by the grace of God, but for that grace we would never had heard of that death. It would never have been endured. The grace that brings deliverance we are instructed was to flow through righteousness—grace would not come over the back of justice, no it must carry justice along with it, and its crown upon the head of it. We are called to admire, both justice, pure and inflexible saying, “Pay me that thou owest,” and grace engaging to do it. Grace found a jewel in the Godhead, the loveliest jewel that the Godhead was able to supply, and grace was so large-hearted, so tenderly yearned for the deliverance of poor sinners, and so liberal that it gave that jewel. Romans, viii., 32, “He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?” The riches of all riches is in the Godhead, and if the loveliest jewel there was given, do you think that He will stick at anything without Himself? No. We accordingly find, that the claims of justice were satisfied, and so “Grace reigns through righteousness unto eternal life,” and wherever grace reigns through righteousness there grace flows through the soul in the way of heart-breaking and genuine repentance. Where is Christ? At the right hand of God. How came He there in human nature? He was exalted. In what character? As a Prince and Saviour. For what end? To give repentance. That is the Christ through whose righteousness grace reigns unto eternal life. That is the way therefore whereby grace flows through the soul, in the way of repentance and remission of sins. The prophets set that forth as the only way in which men could escape the judgments of God. Romans, iii., 25, “Whom God hath sent forth to be a propitiation through faith in His blood, to declare His righteousness for the remission of sins that are past, through the forbearance of God.”
(to be continued)