Characteristics of Joel Compared With Hosea
“The word of Jehovah that came to Joel the son of Pethuel” (vs. 1). Like Hosea, Joel is one of the earliest prophets (being earlier even than Jonah), but differs essentially in this, that whereas the former looks at the whole people, the latter was led of God to restrict himself to that portion which outwardly clave to the house of David as well as the ordinances of the law. This gives us accordingly a much more contracted sphere, but for that very reason contributes to a greater definiteness in the objects noticed, which is also helped by a characteristic vividness of style. Indeed, the contrast is striking between these two earlier prophets, Joel being as remarkable for smoothness of language, fullness of handling, and easy transitions, as Hosea for a certain rough negligence, pregnant brevity, and sudden turns, highly expressive but to Gentile minds somewhat obscure.
The Day of Jehovah: No Prophecy of Its Own Solution
The grand subject of our prophet is the day of Jehovah, and this in all its extent, but with special application to the Jews, and above all to Jerusalem. At the same time Joel shares the habit of all the prophets, one may say, in taking some present fact, or that which was close at hand, as a groundwork for what was future. Thus, the prophecy had an immediate bearing or a practical aim not far off, while along with it we see how far the Spirit of God is from confining Himself to what was either actually at work or of a transient nature. No prophecy of scripture is of its own solution; it is constructed so as not to be. To limit it to the past would be an oversight; to set aside the future would destroy the most momentous object God has in it. Thus, if to deny the past be an error, to deny the future is a still greater one. The one would have cut off somewhat of interest and profit then; the other shuts out its permanent witness to God’s glory. In both respects divine wisdom is most apparent. He provided that which was a warning or encouragement to His people when the prophet was in view of the circumstances which surrounded him; but He pointed onward to a time that was not yet arrived, when the just results of what was in His own mind will be made good and manifest. Now those results never can be till the kingdom of God come in power and glory. It is impossible that the Spirit of God could be satisfied with anything which either has been among men or is now. All that man has achieved, all that exists, although there be a witness in various ways of what God is toward man, affords alas! still larger and more constant evidence of the failure of man to use aright what God has given him. We shall find these general principles fully borne out, not only in Joel but in all the prophets; for they are invariable.
Depredations of Joel 1
Among the readers of Joel there has been not only difficulty felt, but one may say misapprehension; yet this rather from their own want of perception of the subject than from any lack of point or of pure and direct language in the prophet. Some have regarded these locust inflictions as merely symbolic; others again deny anything beyond the literal swarms of insects which successively preyed on the products of Palestine. But God, because He is great, can take notice of what is little, while obviously He cannot be limited to it. Hence it is a mistake to suppose that God would in any way be demeaned by noticing the depredations of these various locusts. He takes the liveliest interest in His people for their joy and blessing. He concerns Himself about every sorrow which weighs them down, and deigns to use that which is afflicting for good. Consequently, the Spirit of God does not think it beneath His notice to bring before the people of God that which God intended by these successive depredations. Chapter 1 brings them before us; but the connection which follows shows that they were only admonitory facts then. It is to be doubted that they represent the enemies who would surely fall on a people in due time if impenitent. They might well suggest such a result to the thoughtful mind. They were past; worse was coming and at hand.
Joel 2-3 Sketched
In Joel 2 The literal locusts are left behind (save of course in the blessing, verse 25, which reverses all), and the prophet goes forward to that which the locusts represented. Thus, the first chapter gives us actual facts, nothing but the various creatures which committed depredations on all the vegetation of the land. It does not appear that in themselves any ulterior meaning is definitely meant to be gathered. The successive desolations caused by the insects are distinctly presented to us. From verse 15 God uses them as an introduction for the purpose of warning His people of a still greater and more momentous burden. The details of this begin to be brought out in Joel 2, with a promise of spiritual power couched in such terms that the New Testament could apply it to the great privilege and power which signalized the godly remnant of Jews who called on the name of the Lord in Jerusalem at Pentecost, but in its full and precious import awaiting its fulfillment when all the accessories of the prediction will be realized at the end of the age.
Joel 3 looks to the full issue in judgment and blessing, the characteristic features of the day of Jehovah. Here again may be seen that, instead of the prophecy consisting of uncertain prognostication and of exaggerated terms, such thoughts are only due to men who do not understand its scope. Would it not be more becoming for them to abstain from an opinion till they do? In my judgment nothing can be less reverent or more inconsistent with modesty than such off-hand and random statements about the Word of God. The truth is that scripture is always perfect, but men are not competent to speak unless taught of God. Thus, humanly speaking, there are those who could appreciate the wonders of the heavens, but are dull to perceive the divine construction of a daisy; yet to any one that estimates aright, the perfect hand of God even in a daisy is just as clear and certain as in the solar system. It is only a question of the place which each creature of God occupies in His own immense scheme. His wisdom and power are displayed no less in the minute than in the grand and massive and sublime. Thus there is no doubt that, if the telescope opens many a wonder to man, the microscope is not less impressive. They are both important instruments in the hand of man, and they are both intended, doubtless in God’s providence, to show man from the natural world a witness of divine power in what is above and also in that which is beneath. But in all things what ought to be gathered from it is not incense for man (without denying the great dignity of him who is the head or natural chief of creation), but the wonders of God in what He has wrought. A similar principle applies to the Word of God; for therein if God displays Himself in what is vast, quite as much does He appear in ways whose minuteness might easily escape observation. Everywhere perfection is claimed for God, whether in what He has made or, above all, in that which He has written, and in what He has written beyond that which He has wrought, because His mind and ways must transcend His outward works. For the Word of God is claimed the very highest place as the expression of His wisdom—His inner wisdom. For that which is connected with matter must yield to what has to do with mind and the affections, and above all the display of the divine nature.
Character of Prophecy
Now prophecy is a notable part of this expression of His mind, though it is far from being the highest. But I do not think that any sufficient reason appears to suppose a link of connection between the ravages caused by these marauding insects and the providential judgments previous to the day of Jehovah, which some assign to the earlier part of the cut off seventieth week after the church is taken to heaven. That both chapters must be understood in the same manner, either as alluding to locusts or to a hostile army invading Judah, is a rash and unfounded notion, with no other source than man’s will added to a contracted mind. They undoubtedly are closely connected, but there is much beauty in taking the past calamity as the occasion of warning the Jews of a far more awful infliction, and connecting it with the future day of Jehovah.
The Locust-Swarms Here Not Allegorical
Nor do I see any solid reason for considering the four swarms respectively allegorical of Tiglath-pileser, Shalmaneser, Sennacherib, and Nebuchadnezzar on the one hand, nor on the other of the Assyro-Babylonian power, the Medo-Persian, the Macedonian or Syro-Macedonian, and the Roman, or of this last modified. These are speculations which found favor among certain early Christian writers as well as the Jews of their day. But the more we assert the value of the prophetic word, the more resolutely should we set our face against every scheme of interpretation which savors of fancy. We do well to dread speculation in the things of God. It is the rash guesswork of men not subject to His mind as revealed in scripture, and too hasty in coming to conclusions. If we are not sure, it is wise to wait on One who does not disappoint. It would be desirable to weigh the basis of scripture for such views, if it can be produced. Hitherto none has been produced, save the analogy of the four with the four beasts and four carpenters, of which we read in the visions of Daniel and of Zechariah. Can any evidence be conceived more precarious? The prophet draws a warning lesson from actual events that had occurred and were before all eyes; and then proceeds to speak of incomparably grave events in grace and judgment, most of which yet remain to be fulfilled. But we must not confound with any part of Joel 1 The plague of locusts in Revelation 9 under the fifth trumpet. The ravages in the holy land furnished the occasion for a figurative description of a mighty foe in chapter 2; the literal locusts being but a passing visitation from God, certainly not to be slighted, but very different from the trouble described afterward. There may be a connection between Joel 2 (not 1) and Revelation 9, but the latter introduces symbols of a far more complicated nature and pointing to deeper evil. Both refer to men under the symbol of locusts, and in the use of the locusts in chapter 1, I see little more than God’s interest in His people. If He dealt a blow, He meant them to humble themselves and ask and learn of Him through the prophet why it was dealt. He was chastening the people He loved that they might be partakers of His holiness and escape the heavier blows which would otherwise be their portion.
Attention Called to the Scourge
“Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers?” (vs. 2). Go back as might the oldest, and search as every inhabitant might, no such thing had been in the days of themselves or their fathers. What had occurred then was to be told from one to another of their descendants. Yet was it a scourge easily attributed to second causes, and all profit lost, because God was thus shut out. If He were heard, that which had just befallen the land would arouse to repentance; if despised, the prophet warns of greater ills.
It is familiar to most of us that prophecy always supposes a state of ruin. It comes where there is such unfaithfulness in the people of God as indicates approaching or actual ruin. Prophecy is then God’s special and exceptional intervention, not so much because men have failed in doing their duty as when they have been guilty of general and fatal departure from their place, consequently it will be found to have a twofold character. It convicts of the state of ruin on one hand, specifying wherein men have sinned against God, and pronouncing His judgment; but, on the other hand, it bears witness of a better state of things in God’s grace, which will displace what is now in ruins. This I believe to be true of all prophecy. It applies even to the garden of Eden. Prophecy always holds out a blessing by a divine judgment that is coming, and has thus a serious aspect towards conscience. God does not give the fulfillment of the hope of something better till present evils already morally discerned are actually judged. It would disparage what He had already given if He brought in a system to displace it otherwise. Judgment therefore must come not in word only, but in deed and in truth. And this judgment in the Old Testament is first temporal—a palpable infliction of blows on the evil of this world, and especially of His own guilty people. Thus, when things work out to still greater evil, a partial present judgment becomes an earnest of a much more severe rebuke, till God’s final dealing come, with its full unsparing judgment on the world.
Judgment of the Quick on Earth
But we must remember that in these prophecies, before our Lord came, we do not read of the judgment before the great white throne. It is never the judgment of the soul and body in a risen state. I am not aware of any Old Testament prophecies which bring in the eternal judgment of man raised and consigned to the lake of fire as the second death. This is as characteristic of Christianity as the judgment of the world or living men on the earth (that is, of nations, tribes, and tongues) is the proper subject of Old Testament prophecy. The Revelation of John, which is as peculiar in its themes as in its style, embracing subjects from Old and New, and in Hebrew-Greek phraseology most appropriately sets both fully before us.
The New Testament Distinct but Harmonious
Herein we may see that traditional teaching is extremely defective and doubly misleading, because men try to bring in mere providential judgments into the New Testament state of things, as they would also graft eternal judgment upon the Old Testament predictions. The consequence is that a strain is put upon both Testaments, and confusion ensues; for the true way to understand the Bible is not to confound things that differ, but to accept divine revelation as discharging in each of its two distinct parts the function for which God inspired those raised up to communicate His mind. The Old and New Testaments are perfectly harmonious, and there is not a line or word of one that contradicts the other; but they are very far from being or saying the same thing. God takes particular pains to mark the difference, in fact writing each in a different tongue—the one Hebrew, having its groundwork in the family of Abraham after the flesh—the other Greek, used when God was sending the gospel to the Gentiles as such. Thus the Greek was just as much a representative of Gentile objects as the Hebrew found its fitting object in Israel. But for all that God shows His mind in both. Only the distinctive feature of the Old Testament is His government, while the distinctive truth of the New Testament is His grace. Government and grace are totally distinct; for government is always a dealing with man, whereas grace is the revelation of what God is and does. Consequently, the one invariably supposes judgment, and the other is the full display of mercy and goodness; and both find their meeting-point in Christ. As He is the King, He consequently is the head of the government. As He is the Son of God, full of grace and truth, He consequently is the one channel for all the blessing peculiar to the New Testament. His glory, now that the mighty work of redemption is done, accounts for all our characteristic privileges.
Government and National Chastening Here
But here, in our prophecy, it is evident there was something more defined and painfully different from past times. God had used in former days, no doubt, Midianites and Philistines and other enemies to chastise Israel when guilty especially of idolatry. But here He shows that His hand was stretched out to deal with it in a most humiliating way. Instead of blessings in the basket and the store because of fidelity to His government, they had on the contrary been most unfaithful, and now Jehovah would use even the very insect world, so to speak, to deal with His people. “That which the palmerworm [or gnawing locust] hath left hath the [swarming] locust eaten; and that which the locust hath left hath the cankerworm [or licking locust] eaten; and that which the cankerworm hath left hath the caterpillar [or consuming locust] eaten” (vs. 4). All this I take in its plain literal import, as having actually occurred then.
“Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion” (vs. 5). It is not to me doubtful that the locust depredation is alluded to; but the manner is peculiar, though Proverbs 30:25,2725The ants are a people not strong, yet they prepare their meat in the summer; (Proverbs 30:25)
27The locusts have no king, yet go they forth all of them by bands; (Proverbs 30:27), might well prepare us for it. If the ants could be described as a “people,” surely the locusts as a “nation.” Besides the phraseology paves the way as a transition for something more, of which we shall hear more, preparatorily in verses 15-20, fully in Joel 2. That is, Joel uses the present visitation as a fact, but withal employs language which forms an easy passage to the prediction of a nation that would deal with the Jews in an unparalleled way. There need be no doubt that the nation in question is the Assyrian. Thus, the first chapter starts with the repeated and frightful depredations of the locusts in the prophet’s day but looks on to the trouble of a terrible day. The second chapter directly notices no such havoc from insects, but mingles figures taken from them with the Assyrian who should surely come up. This appears to be the true bearing of the earlier half of the book.
Blows Should Be Felt and Owned
Hence is shown, still in figurative language, how everything was dealt with—the vine wasted, the fig-tree barked, the branches cast away and made white. The prophet calls on them accordingly to lament. Nor was it only that the country and men suffered the destruction of their natural resources as a chastening from God, but everything else was affected. The religious oblations felt the blight over the land—the meat-offering and the drink-offering—the one the witness of devotedness, and the other of joy before God. Both these were clean cut off from the house of Jehovah. “Lament as a virgin girded with sackcloth on account of the husband of her youth. The meat-offering and the drink-offering are cut off from the house of Jehovah; the priests howl, the ministers of Jehovah. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth” (vss. 8-10). Every mark of fertility was now disappearing; and hence the very husbandmen are called to shame, and the vine-dressers to howl, on account of the wheat and the barley—for that which constituted the staff or even the barest necessaries of life (verse 11). Assuredly fruit-bearing trees did not escape. “The vine is dried up, and the fig-tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men” (vs. 12).
Not to Be Confounded With Christianity
It is granted that to a Christian all this may seem somewhat outside his line, and for the obvious reason that our blessings are so entirely apart from nature. It should be remembered that the Jew enjoyed natural blessings from God, whilst the Christian’s blessings are supernatural. He may of course have along with his privileges in Christ external mercies; but these are not the substance of his heritage at any time. God may give or withhold them, without any mark of approval whatever. But now for us proper blessings are of a spiritual sort. It was not so with Israel. Hence clearly there was an appropriateness and force in these visitations, which is lost for the Christian. Therefore, he is accordingly tempted to explain away such prophecies as these whenever he applies them to himself, which he is apt to do. Maintain their proper fulfillment in the sphere of Israel and Palestine, and there ceases all need of doing violence to scripture. One can then take all such prophecies exactly as they are. Not that this means limiting them in a servile literalism. Be assured that mere alliteration is just as wrong as allegorizing without warrant. It is a false principle of interpretation. The letter, if there be only the letter, kills. The great point is not to divorce letter from spirit, but to hold them together. We must retain the exact meaning of every word of God. We must not tie it down only to what is on the surface; we must remember that while it is the word by man, it is essentially the word of God. It may come in part through Moses, but this is nonetheless the word of God. Prophets were employed, but it is His word, no matter by whom it may be given.
Scripture Like No Other Book
Hence therefore to say that we must only interpret scripture like any other book is a fallacy, yea, falsehood, on the face of it. That God is pleased to convey His mind in the language of man is perfectly true; but if it flows down to me it springs from God. Unless therefore its true source and character are always maintained in view, it is impossible to interpret the Word of God justly. Those who forget it will assuredly be guilty of reducing scripture to its lowest meaning, under the delusion that the least part is the whole. It is evident that this would be unworthy even in dealing with a man. For if I have to do with a person of decidedly superior parts to my own, it were a folly to suppose that my mind must be the sufficient measure of what is in his. It is natural to suppose that his capacity might conceive deeper thoughts than I have yet received, and that words which I use on a lower level might suggest if not convey more to him. With how much stronger reason this applies to the mind of God! Therefore, we would do well to bear this always in memory as to scripture; for after all, the true principle of interpreting God’s written word must be gathered from His own account of it.
Being God’s Word, It Is Capable of Deep and Various Applications
Now we find in the New Testament that there may be a passing application included within the scope of a prophecy, but also an ultimate and therefore more complete fulfillment. They are of course both true. It is a mistake to deny the imminent and lesser application: it is still more grossly erroneous not to look for more. These views, when severed, divide men commonly into two opposing schools of interpretation; but it will prove the wisest course for us to eschew particular schools and to hold the fullness of scripture, which contains in harmony what such parties set in opposition to each other. We should take the Word of God in its largest import, bowing to it as known to be His, but always leaving room for more, because it is God and not man who has written that word. “Now we know in part” (1 Cor. 13:1212For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. (1 Corinthians 13:12)). We cannot take in the whole at once. But if it be only possible for us to learn as disciples, the God who makes the application of His word precious and profitable may lead us into an enlarging apprehension of it as we can bear it. So far from thinking this a defect in the Word of God, it is rather its distinguishing characteristic and its admirable and exclusive property. Being the Word of God, it is capable of very large and various application. Any illustrations of man can indicate it but in a small measure. The truth is that scripture savors of what is infinite, being the expression of God’s mind, although clothed in the words of men. It is therefore really unique; for though it may have on its surface what meets the passing need of the day, below this runs a deep and swelling stream, which flows onward to the full ocean of the accomplished purposes and glory of God.
Returning to our chapter, the call comes not merely to lament and sorrow, which was all right, and the intended effect of so grave a visitation of God, but more— “Sanctify ye a fast” (vs. 14). It is more than appointing one. Sanctification always supposes separation to God. Sanctified ourselves by grace, we are entitled so to deal even with the most ordinary matters by the Word of God and prayer, as we are exhorted to do in 1 Timothy 4. It brings God in. Without this it cannot be. “Call a solemn assembly, gather the elders and all the inhabitants of the land into the house of Jehovah your God, and cry unto Jehovah” (vs. 14).
“The Day” Is in Contrast With Secret Dealings in Providence
Then follows for the first time a phrase of great moment: “Alas for the day! for the day of Jehovah is at hand, and as a destruction from the Almighty shall it come” (vs. 15). Now, it is an especially important thing to get a clear view of the day of Jehovah. The prominent truth involved in that day is, it supposes the manifest judgment of the world by God. The choice of the expression “day” involves this. It is not a question of secret judgments or providential dealings. That might be during the night, and unseen. Indeed, the fullest proof and the most beautiful illustration of providence is when He makes use of ordinary matters to bring about the most surprising results, but results that play a distinct part in the maintaining, shielding, vindicating, justifying of God’s own people, or in bringing condign punishment on their enemies.
Take for a plain instance the entire book of Esther. Perhaps there is no more remarkable development of the grand truth of divine providence in the Bible. As a striking concomitant of this, observe how the name of God does not appear throughout. Ignorant men have supposed this to be a defect; whereas in truth, if the name were openly named in its course, the book would be materially spoiled. The prime object is to evince His hand secretly working where His name could not rightly be proclaimed. Far from being a fault, this is one of the most strengthening considerations when we remember that we have to do with a similar secret providence every day.
God’s Name Now Revealed As Father
It is not meant assuredly that this is all; for now we know God has been revealed fully and personally in His Son. God’s name not only has been proclaimed to us, but so to speak, is named upon us. We are brought into living relationship with Him: “I ascend unto My Father and your Father, to My God and your God” (John 20:1717Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. (John 20:17)). But besides that, what a comfort to know that while God Himself, as our Father, guides us by His Spirit, the secret providence of God controls circumstances and compels enemies where we could not be, and could do nothing if we were, yea where we ought to do nothing! But God fails not to work for us, and often works too by His worst adversaries. The devil himself is one of those who are obliged most of all to work out the fiats of God’s providence. He, when least intending or expecting it, brings about, in spite of himself, what God means in goodness. Is not this then a truth full of comfort? If Satan is obliged when he most exalts himself to be only God’s scavenger, it is very evident that we may trust our gracious Lord for everything; for the foot of pride, after all, cannot but do menial services for the purposes of God. It does not matter who it is or what it may be; the providence of God unseen invariably accomplishes His purposes.
Let it be repeated that this is not all. We have something infinitely nearer and more intimate; and I make this remark the more because those are not wanting who think that a Christian ought to be guided simply by God’s providence; it is not too much to affirm that such guidance would be always wrong. It is never set forth as guidance. Providence does not guide saints, but controls circumstances and foes. The Holy Spirit deigns to guide Christians. Still we have to do with external things; and there the providence of God works. But we have to do with God as our God and Father; and here we are not left to the unseen processes of circumstances and what might seem to be the casualties of the world, though really accomplishing divine purposes or ends. We have to do with the direct guidance of the Holy Spirit, who is pleased to lead us by the written word. This puts everything in its place, at least to faith.
Doing All in the Name of the Lord Jesus
It is an oversight to suppose that to bind up the guidance of the Holy Spirit with the Word of God is to take it out of the affairs of daily life, in any case. There are, no doubt, instincts of spiritual life; but the Word of God is large enough to take in everything. And this increase of spiritual apprehension serves but to enlarge the sphere of obedience—only we do not always perceive the exceeding breadth of the Word, and sometimes we may be guided insensibly where we might fail to allege a definite text. How comforting to find our conviction sustained and strengthened and carried further intelligently by direct scripture! The simple believer is thus guided, more than at first sight appears, by the Word of God. You see a Christian at once taking exactly the right line. If you asked him why he did so or so, perhaps he might not be able to say with clearness. Hence, when it is affirmed that the Holy Spirit guides by the Word, it is not meant that there is always the positive and distinct application of the divine Word on the part of him who is guided. Doubtless, in any measure of our scriptural knowledge, one can intelligently point to example and principle, if not formal precept, in scripture for what is done according to God’s will. One should always seek ability to gather from the range of His Word the conduct to be pursued or to be pressed on others.
Thus, for instance, supposing a parent tells the Christian child to take care that the pot simmers properly, or any other duty of the simplest everyday sort, is it meant that one can bring a scripture for these? Certainly, one can. The child who is set to watch that the milk should not boil over is called to act in obedience to her parents, and so please the Lord. If excluded from the province of scriptural principle, what mischief must result! On one ground the Christian child in such circumstances is amazingly strengthened by the feeling that it is not a question of the milk, or the pot, or the fire, or only of a parent’s charge, but of doing the will of God. It is good to link all with Him. Therefore, it seemed well to take the smallest matters that might be thought too low for the dignity of inspiration; but the truth is there is nothing more wonderful in scripture as in Christ than this very feature. They both—He in deed, it in word—show that there is nothing too great for man, and that there is nothing too little for God. Therefore “let the—word of Christ dwell in you richly in all wisdom....and whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:16-1716Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. 17And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him. (Colossians 3:16‑17)).
We Have to Represent Christ in Service
Suppose now a more perplexing case. An evangelist has two or three stations before him at which to preach the gospel. Where is the scripture directing to one more than another? Am I to give up the word here? Certainly not. If I went to a place where another servant of Christ was preaching the gospel, I should not feel disposed to thrust myself in to do the work, knowing that self-assertion or slighting another would be alike contrary to the grace of the gospel. If the ground be open, well; if already occupied, one would wait till asked. We have to represent Christ as well as present the good news. Were one ever so great an evangelist, one ought not to think of interfering with one who was less; if he were a wise and gracious man, he would be too glad to receive help and fellowship in the work. An open door known to be here or there would be a loud call, even if there were many adversaries. Were others there at work in the field, surely the Master would have us confer as fellow-servants that the good desired should not be ill spoken of or misjudged. Love would lead a workman to engage the cooperation of another to help in the work of the Lord—a principle amply illustrated in the Word of God. Thus, one would find oneself directed with an exercised conscience before God, and not by the mere circumstances of providence; as the Apostle says, “I commend you to God and to the word of His grace” (Acts 20:3232And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. (Acts 20:32)). I am persuaded the wisdom of God has forestalled every case in scripture, if we have ears to hear, and pronounces upon each difficulty that can arise for the believer, though not apart from his state. Hence, of course, insensibility of conscience, or even want of intelligence, may hinder our perception, and therefore more or less expose us at least to uncertainty, and it may be to error and wrong; however truly in such cases the goodness of God interferes to hinder the full results for the simple who lack intelligence.
It Is a Question of Self or Christ in Everything Every Day
But it is our privilege, now that the Holy Spirit dwells in us, to bring everything within the scope of the written word. Thus, suppose you must go a shopping: there at once a question arises; and you will surely incline to one of two desires. In your purchase you will seek to please either yourself or Christ. Even in deciding where to go the same test is really applicable.
If among a multitude of shops, you wish to know which is the right one to visit, it remains before you still to please Christ. Can one not ask one’s conscience, What is my motive for going here or there? He is faithful and knows how to decide by the Spirit’s use of the word in judging the secrets of the heart. In the great majority of cases such self-judgment would cut short many a visit to this or that shop, as well as make no small difference in what is bought. Take the very common habit of gratifying one’s taste. When one enters a shop, the temptation that occurs to the mind is to get what one likes as far as one can. Where is Christ in this?
The Lord Faithful As Each Perplexity Arises, but Not to Dispense With the Value of Spirituality in Us
We may then look for the distinct guidance of the Lord by His Spirit in the daily affairs of life, as well as the more spiritual occupations that engage our service; but the measure of our spirituality and knowledge of the Word gauges our ability to use the Word aright as our directory. And thus where we do not clearly see a duty to act, our duty is to wait rather than act. The waiting is a confession of ignorance, but at least of dependence. We desire to do His will and shall not wait in vain. “The meek will He guide in judgment; the meek will He teach His way.” (Psa. 25:99The meek will he guide in judgment: and the meek will he teach his way. (Psalm 25:9)) “Speak, Lord, for Thy servant heareth” (1 Sam. 3:99Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, Lord; for thy servant heareth. So Samuel went and lay down in his place. (1 Samuel 3:9)), says the attitude of waiting, where restless self-will would prompt to this act or that. But God guides either by bringing clearly before one something that calls on love for action, or by keeping one waiting yet longer. Undoubtedly, as there is reality in a believer’s intercourse with God, so he can look for special guidance. But never let us forget that when we have not a distinct duty before us, we should forbear to act at all. I do not speak exactly of an impression, but of a plain call to duty, or the positive energy of unselfish love.
Undoubtedly there is the guidance of the Holy Spirit often without the letter of a command, but not therefore without scripture. Both the active outgoing of love and the calls of duty fall within scripture, which shows us their fullness in Christ. For instance, a Christian does not know what to do, we will suppose, next Monday. But his mind is made up to serve the Lord; and he is not anxious about it. An individual comes, while he is waiting on the Lord, and brings before him a claim to serve Him in a way not outside his measure. Is not the duty then plain enough? May that one be doubted in the slightest degree? Is it not the will of the Lord that one who loves Him should respond to a call of love?
If two come and represent similar things before you, have you scripture to tell you which to select? Will not perplexity ensue? So it might appear and may really be. But in fact, such perplexities do not often arise, if indeed they ever do, without some distinct means afforded of the Lord for judging between them.
It thus resolves itself largely into a question of communion with God. The child of God that goes on in communion with Him will not be perplexed or know what it means, because he habitually walks with One who is light. Our Father takes the greatest delight in guiding a child whose object is only to meet His mind. Of course, it is another thing if we have ends and purposes of our own; in such a case a Christian would not sincerely wait. But “the secret of the Lord is with them that fear Him” (Psa. 25:1414The secret of the Lord is with them that fear him; and he will show them his covenant. (Psalm 25:14)); and though there might not be a positive precept, yet there is the hearing of God’s mind in scripture in many real, though less direct, ways. If there is a perplexity, it is time to stop. One cannot act aright without the Word; and this is often missed through lack of communion, which itself implies the guidance of the Holy Spirit; but we must not sever this from the scripture.