And therefore, with what of gentleness, with what of tenderness, with what of patient entreaty as well as strength and confidence, the word that speaks of a strength manifested in weakness, and a God made visible in Christ, should be spoken, it needs not here to enlarge upon—only take that one last thought that I suggested, that this message comes to all those for whom God has appeared, and for whom the deliverance has been wrought. We each have the right, and we each have the charge, to go to every man and say, 'Behold your God!' and the hearts of men will leap up to meet the message. For, though overlaid by sin, perverted often into its own opposite by fear, misinterpreted and misunderstood by the very men that bear it, there yet lies deep in every heart the aching thirst for the living God, and we have the word that alone can meet that thirst. All around us men are saying—'In all the fields of science and of nature, in human history and in the spirit of men, I find no God,' and are falling back into that dreary negation, 'Behold, we know not anything!' And some of them, orphaned in their agony, are crying, though it be often in contemptuous tones that almost sound as if they meant the opposite, 'Oh, that I knew where I might find Him!' We have a word that can meet that. For cultivated Europe it has come to this—Christ or nothing; either He has shown us the Father, or there is no knowledge of Him possible. We do not need to dread the alternative; we can face it, and overcome it. And in far-off lands men are groping in twilight uncertainty, worshipping, with a nameless horror at their hearts, gods capricious, gods cruel, gods terrible—tamely believing in gods far-off and mysterious, cowering before gods careless and heartless, degrading their manhood by imitating gods foul and bestial, and yet all the while dimly feeling, 'Surely, surely there is somewhere a good and a fair Being, that has an eye to see my sorrows, and a heart to pity them; an ear to hear my prayer, and a hand to stretch out.' We have a word that can meet that. Let that word ring out, brother, as far as your influence can reach. Set the trumpet to thy mouth, and say, 'Behold your God!' and be sure that from the uttermost parts of the earth we shall hear the choral songs of many voices answering, 'Lo! this is our God, we have waited for Him, and He will save us! This is our God; we will be glad and rejoice in His salvation!'
'HAVE YE NOT? HAST THOU NOT?'
'Have ye not known, have ye not heard? hath it not been told yon from the beginning? have ye not understood from the foundations of the earth?… Hast thou not known? hast thou not heard?'—ISAIAH xl. 21 and 28.
The recurrence of the same form of interrogation in these two verses is remarkable. In the first case the plural is used, in the second the singular, and we may reasonably conclude that as Israel is addressed in the latter, the nations outside the sphere illumined by Revelation are appealed to in the former. The context of the two passages confirms this reference, for the witness of Creation and History is summoned in the former section, and that of God's inward dealings with trustful souls is brought out in the latter.
I. What Nature and History tell men about God.
Observe that emphatic 'told you'; then the witness here appealed to is truly a Revelation, though a silent one. 'There is no speech nor language,' yet 'their line is gone out through all the earth, and their words to the ends of the world.'
The general idea of the divine nature, as revealed 'from the beginning' and 'from the foundation of the earth,' is that of Majesty transcending all comparison.
The contrast is drawn between Him and men, in the magnificent image of Him as throned above 'the circle of the earth,' and so far above that all the busy tribes of men 'are as grasshoppers,' their restless activity but aimless leaping, and 'the tumult of the peoples' only as a meaningless chirping.
God's creative and sustaining power is further set forth by that great image of His 'stretching out the heavens as a curtain, and spreading them out as a tent to dwell in.' As easily as travellers set up their tents when the day's march is done, did He stretch the great expanse above the low earth; and all its depths and spaces are, in comparison with Him, thin, transient, and as easily rolled up and put aside as the stuff that makes a nomad's home for a night. Nor are the two implied thoughts that 'the heavens' are a veil screening Him from men even while they tell of Him to men, and that they are His lofty dwelling-place, to be left out of view.
But in verse 26 we have a more specific and grander exhibition of God's relation to the Universe. The stars, in number numberless, are conceived of as a great army drilled and directed by Him. And that metaphor, familiar to us as it is, and condensed into the divine title so frequent in this prophetic book, is pregnant with great truths.