But if this be the case, we are surely brought to the conclusion that, whatever be our position, redeeming grace must be the one foundation of believing trust. Patriarchal faith looking forward, and modern Christian faith looking backward, both meet in one point, that point being the cross of Christ. And as for ourselves it matters not what are our peculiar circumstances. We may be actively engaged in the work of life, involved in its perplexities, and compelled to take a part in its struggles; or we may be at the end of life, expecting in a day or two to depart hence, and be no more: but in either case we must rest simply on the atoning blood, and resting on it, whether it be for life or for death, we may say in calm, quiet, peaceful, trusting faith, ‘Into thy hand I commit my spirit: thou hast redeemed me, O Lord God of truth.’
But while we trust the perfect work we must not forget the perfect truth, for we are quite as dependent on that truth as David was. To his mind that had turned a future act into a present reality, and on that same truth we rely in order that the same act, long since completed, may be to us a present salvation, and the assurance of it a present power. We want each one to look back to the cross as David looked forward to it, and to say in happy, peaceful, personal trust as he did, ‘Into thine hand I commit my spirit, for thou hast redeemed me.’ But in order to do this we must not forget the truth. We cannot rest on the work without the word any better than on the word without the work. It is when both are combined, and both applied by the Holy Ghost to the soul, that we can say, ‘Thy counsels of old are faithfulness and truth,’ and resting on those eternal counsels, whether living or dying, may trust Him without a fear.
May we not then, every one of us, learn a lesson of simple trust from these few words in David’s psalm? It matters not what is our position. When we are dying men and drawing near to the gateway of eternity we may calmly look up, and trust our soul for all eternity into His hand. If we be exposed to harassing anxiety, and are anxious about our own temper and judgment in difficult circumstances, we may spread our own spirit in simple faith before the throne. Or if we are undertaking work, and endeavouring to be employed for God, feeling the need of wisdom, zeal, love, and power, we may commit it all into His loving care. Yes, whatever it is that weighs on our mind, death, anxiety, disappointment, or duty, we may trust it all, and, whatever it is, may say as St. Paul did, ‘I am persuaded that he is able to keep that which I have committed unto him against that day.’ Yes; and He is perfectly sure to keep it safe.
But there is one little word in the text that I have not noticed, and yet it is an essential one to the trust. Great principles are often found in little words, and so it is here, for all hangs on that little monosyllable ‘me.’ If you can only say, ‘Thou hast redeemed mankind,’ your soul will never rest in abiding trust. Nor will it if you can only say, ‘Thou hast redeemed thy Church,’ for the safety of the Church does not secure the peace of the individual. It is only when you can reverently look up to the atoning blood, and say, ‘Thou hast redeemed me,’ that you will be able in hallowed peace to commit everything into His loving hand. When you can say with deep thanksgiving, ‘In whom I have redemption through his blood,’ you may then without the shadow of a doubt commit your body, your soul, your spirit, your will, your thoughts, your work, and all you care for, into His loving hand.
VII. ANATHOTH.
‘Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it.’—Jer. xxxii. 7.
The Old and New Testaments are so linked together that they cannot well be separated. The Old is the foundation of the New; the New is the head-stone of the Old; and the same great principles run through them both. Thus faith in the Old Testament is the same in principle as faith in the New; and by studying the faith of the ancient patriarchs and prophets we may learn most important lessons respecting that of the modern believer. In different ages and different persons faith may differ in its object and in its form; but it is always the same in principle, and always involves the fixed assurance that what God has promised He is able and certain to perform. This is very clearly seen in the deeply important lesson of practical faith conveyed to us in this history of Jeremiah. The events described in the chapter took place during the siege of Jerusalem by Nebuchadnezzar. Zedekiah was then king, and was struggling to the utmost of his power against the powerful enemy that was come up against him. In the midst of the siege the Prophet Jeremiah was employed to convey a most discouraging prophecy, for, as you read verse 3, Jeremiah said, ‘Thus saith the Lord, Behold, I will give this city unto the hands of the king of Babylon, and he shall take it.’ Of course such a prophecy was calculated to dishearten the defenders of the city. So, though it was the word of the Lord, Zedekiah arrested the prophet and shut him up in the court of the prison. Jeremiah, therefore, was in a position of great distress, the city was besieged, and he knew from his own prophecy that it would be taken; while he himself was a prisoner at the mercy of a bad and arbitrary king.
But while he was there alone in his prison the word of the Lord came to him saying that his first cousin, by name Hanameel, would come unto him and say, ‘Buy thee my field that is in Anathoth: for the right of redemption is thine to buy it.’ You will remember that we found the nearest of kin had the right of redemption, and evidently Jeremiah stood in that position to his cousin. As famine and pestilence were raging in the city (see ver. 24), it is easy to understand why Hanameel was compelled to sell. But he could not sell to any one, for the right of redemption belonged to Jeremiah. The prophet, therefore, was warned by the Lord that Hanameel was coming to him with this object; and accordingly he very soon appeared as was foretold, and said, ‘Buy my field I pray thee that is in Anathoth, which is in the country of Benjamin: for the right of redemption is thine; buy it for thyself,’ ver. 8. You must not fail to notice the confirmation of his faith through this fulfilment of the prophecy, for when Hanameel came to him he said, ‘Then knew I that this was the word of the Lord.’ Till then he was probably not quite satisfied, but when his cousin came as it had been foretold, then he knew it was of God. Let us learn a lesson for ourselves. There were many prophecies of a coming Saviour scattered throughout the four thousand years that preceded His birth, and I can perfectly understand the difficulty of faith in those who did not see those prophecies realised; but now that the Promised One has come according to His promise, and the great prediction has been fulfilled, the least that we can say is, ‘Now we know that this was the word of the Lord.’
But to return to Jeremiah. Being convinced that the whole thing was of God, he proceeded at once to redeem the field. He took care that the deeds were properly drawn, signed, sealed, and witnessed. And when the money, seventeen shekels of silver, was paid, and the conveyance complete, he trusted the deeds to Baruch, his faithful friend, and charged him to deposit them safely in an earthen vessel. His words were, ‘Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open, and put them in an earthen vessel that they may continue many days.’ You will observe that last clause, ‘that they may continue many days.’ He seemed quite sure that it would be a long time before they would be wanted.
Thus the transaction was complete, and the land redeemed; but not so Jeremiah’s part respecting it, for when he had delivered the evidence of purchase unto Baruch, his next act was to kneel down in prayer. He says, ver. 16, ‘I prayed unto the Lord.’ I have not time now to study either his prayer or God’s answer to it; I would only remark in passing what a blessed thing it is when all that we do is of such a character that we can pray about it before God. It would wonderfully alter the character of commercial life if every bargain could be spread in prayer before God, and if every contract were of such a nature that as soon as it was complete we could kneel down and ask God’s blessing on it. I am inclined to think that this principle would knock off a great many of the hard bargains made in life. It would certainly prevent all cases of fraud and adulteration, and put a stop at once to the whole principle of the non-payment of lawful debts. Jeremiah, when he would redeem the land, first paid the money, and then knelt down to pray.