I. Elevation. “He shall dwell on high.” Leaving out of view the temporal advantages that sometimes accrue from true religion as being only incidental, let us look at the elevation it secures with regard to—1. Thought. Christianity directs the mind to the most elevated themes, fosters the habit of thought upon them, and through them refines and elevates the mind itself. When a man is converted he generally becomes interested in topics beyond the requirements of daily life. Mind is awakened. Mental activity is required. In any number of uneducated men, some Christians and some not, the Christian section will probably be the more intelligent and thoughtful. If an educated man is converted, the influence is equally marked. His previous attainments remain, and his mind receives a new impetus from the world of spiritual thought now discovered. He thinks of God, Christ, redemption, holy influences on men from on high, the invisible, heaven, eternity. The mind cannot fail to be uplifted by contact with such themes as these. 2. Character. Doubtless much excellence exists among men apart for personal religion. The civil, social, and commercial virtues are often exemplified by men who make no pretension to religion. Even in these respects the best man without it would be better with it. But we must rise higher. Men never rise above their ideal. The ideal of a man without religion does not rise above his obligations to man; but the ideal of a man in Christ is to be like Christ. It comprehends all dispositions, sympathies, duties that either look Godward or manward. It is not yet realised; but the entertaining and striving towards it will lift him to a loftier moral attitude than if his ideal were lower; when all allowance has been made for human imperfection, it remains true that the Christian is, “the highest style of man.” 3. Relationship. Believers are closely connected with Christ, their Saviour, their Head, their Elder Brother. They are “united to Him,” “in Him.” Terms are employed that give the idea, not, indeed, of personal identity, but of such close relationship that whatever concerns Him concerns them, and whatever glorification He attains they are to share. Through Him they are “the children of God,” and heirs of the celestial inheritance. Is it possible for relationship to be loftier? 4. Companionship. The man is known by his chosen associates. The young man that keeps low company makes it plain that his tastes are low. Fine natures can only enjoy congenial society. When a man becomes a Christian, he seeks the society of Christians. And not only are his human companionships superior to those he previously courted, he enjoys a Divine companionship which is the supremest dignity. “Our fellowship is with the Father, and with His Son Jesus Christ.” Is it not dwelling “on high” to have free access at all times to the King of kings? 5. Influence. God has made us kings of men. The time is coming when the principles we hold shall, by our means, pervade the mass of humanity. Already, in a thousand quiet ways, in families, in schools, in churches, in populations, the influence of individual Christian men is felt to be good and gracious as far as it extends. Christian fathers and mothers will live in the recollection of their children and their children’s children when the memory of the wicked shall rot (H. E. I. 1089–1095). 6. Destiny. He is to be crowned and enthroned in the abiding glory. “He shall dwell on high” (H. E. I. 1073–1076, 1106, 1112–1119).
II. Provision. “Bread shall be given him, his water shall be sure.” His wants shall be supplied in his elevation. All necessary temporal supplies and spiritual provision. Christ the bread of life.
III. Security. “His place of defence shall be the munitions of rocks.” There is an enemy who would gladly attack and overcome him; but he has retired to a place of perfect safety. Inaccessible to the adversary. Will endeavour to dislodge you by various means; such as: 1. Temptation, which assumes many forms. Grows out of everything. Keep before you the lofty ideal; constant effort, watchfulness, government of thought and desires, Divine aid. 2. Trouble. It becomes temptation. It tries faith. Cry to God. 3. Death. It is the last enemy. Christ, our defence, will triumph.
What a privilege to be a Christian! For what would you exchange it? Not the world’s sins, pleasures, possessions.—J. Rawlinson.
The Prospect of the Godly.
xxxiii. 17. Thine eyes shall see the King in His beauty; they shall behold the land that is very far off.
The literal application of this prophecy is generally supposed to have reference to the deliverance of the Jews from the Assyrian army. They would then have the joy of seeing Hezekiah in his goodly apparel, and, freed from the presence of the invader, would be left at liberty to enjoy their own pleasant and goodly land. The deliverance was accomplished (2 Chron. xxxii. 21). But there is another application of the text—to the beatific vision of the King of kings in the heavenly land. Let us then consider—
I. The glorious prospect before the children of God. “Thine eyes,” &c. The prospect respects—1. The vision of Christ. Christ is king. Of Him Melchisedec, David, and Solomon were types (Ps. ii. 6, &c.; John xviii. 36; Heb. ii. 9; Rev. i. 5; 1 Tim. vi. 10). Patriarchs and prophets saw Him in human form. The Jews saw Him in His humiliation, as “a man of sorrows,” &c. The apostles and disciples saw Him in His risen glory. John saw Him in the vision of Patmos (Rev. i. 13, &c.). Hereafter all His people shall see Him “in His beauty,” in all His regal splendour and magnificence. They shall see Him clearly, fully, eternally. 2. The vision of heaven. “The land,” &c. Of heaven Canaan was a type. It was a land of beauty and abundance; of freedom, after the slavery of Egypt; of triumph, after warfare; of rest, after the toils of the desert. Its crowning distinction was the Temple, which God filled with His presence and glory. But heaven is all temple.
II. The certainty of its realisation. “Thine eyes shall,” &c. 1. This was contemplated by Christ in our redemption. He designed our emancipation from the dominion of sin, our deliverance from this present evil world, and also our elevation to His glorious kingdom (Heb. ii. 10; John xvii. 24). 2. This is repeatedly the subject of the Divine promises (Luke xxii. 29, xii. 32; John xiv. 2, 3, &c.). 3. To this tends the work of grace in all its influence on the soul. See what our calling is (1 Pet. v. 10); to what we are begotten (1 Pet. i. 3, 4); why we are sanctified (Rev. iii. 4). 4. A goodly number are now enjoying the fulfilment of these promises (Rev. vii. 9, 14). 5. The glory and joy of Christ would not be complete without the eternal salvation of His people (Isa. liii. 11).
III. The preparation necessary for its enjoyment. Nothing is necessary in the way of merit, price, or self-righteousness. But if we would see the King, we must make Him the object of our believing, affectionate regard now. If we would see “the land,” &c., we must seek and labour for its attainment (Heb. xi. 16, iv. 10).—Jabez Burns, D.D.: Pulpit Cyclopædia, vol. ii. pp. 154–157).