Chapter III: The Great Foundation of Simeon’s Peaceful Trust

His eyes had seen the salvation of God. What he had really seen was the promised Messiah, that is, the Lord’s Christ. The little child was the promised Saviour, and to him the Saviour was salvation. The Person and the Gift were so bound together that they were as one. He could not know the Person without the Gift, or enjoy the Gift except through the Person. Thus our Lord, more than thirty years afterwards, spoke of Himself as “the Salvation,” {31b} when He said, as He entered into the house of Zacchæus, “This day is salvation come to this house.” Simeon had what we cannot have, something material that he could handle and look upon. His hand could handle and his eye could see the little child; and there cannot be a doubt that there is in the human mind a craving after something visible, tangible, and material. But we have nothing of the kind; we cannot hold our salvation in our hands. Neither do we want it there. It is safer in the hands of our Lord Himself. But though we cannot say, “Mine _eyes_ have seen,” we can say, thanks be to God, “Mine _heart_ hath seen,” and we can understand the words, “Whom having not seen, ye love.” {32a} There is exactly the same union in that passage between the Saviour and the salvation. Receiving Him we receive salvation, and beholding Him with the eye of faith we behold, as it were, our names written in the Book of Life.

To behold the Saviour is a very personal matter. It is not merely to behold Him like a monument on a distant hill, which we can admire, but never enter; or as a harbour of refuge which we cannot reach. It must not be with us as it was with Balaam when he said, “I shall behold Him, but not nigh,” {32b} for the invitation to us is to draw near, and our privilege is in our inmost soul to pour out our heart before Him, as before One who knows all its secrets, and through His own most precious blood has blotted out all its guilt. This has thrown a gleam of sacred light into many a death-chamber. May God grant that it may be the same with each of us. Let none of us rest until we can say, “Mine eyes have seen Thy salvation,” till we not merely know that there is a Saviour, but can rest assured that He has saved us, and has made us—even us—heirs of God and joint-heirs with Himself in His kingdom.

A PEACEFUL LIFE

“To me to live is Christ.”—PHIL. i. 21.

WE have studied the subject of a peaceful death-bed and I hope we learned how to die. Let us now turn our thoughts to a peaceful life and endeavour to learn how to live. The two things are bound fast together.

Let us study what St. Paul meant when he said, “To me to live is Christ.” When there is any one object, for which, and in which, a person lives, it is not an uncommon thing to say it is his life. To a certain extent this explains the expression, “To me to live is Christ,” for the Lord Jesus Christ was the one absorbing object of St. Paul’s whole life. He thought of Him; he leaned on Him; he trusted in Him; he loved Him, and he lived for Him. He could not do without Him. If we look at the subject more in detail we find three things very clearly taught us in Scripture. Our life is hidden _with_ Him, dependent _on_ Him, and devoted _to_ Him.

HIDDEN WITH HIM

In this stormy world we perpetually need a hiding-place, a shelter from the storm, and a covert from the blast. And so in the great prophecy of our Lord and Saviour revealed in Isaiah, we read of Him, “A man shall be as an hiding-place from the wind.” {34a} But three centuries before Isaiah uttered that prophecy David had learnt to hide under His care, and said of Him, “Thou art my hiding-place.” {34b} The trouble from which he was hiding was deep conviction of sin. In consequence of his sin the hand of God had been heavy upon him day and night. But at length the guilt of his great sin had been blotted out, and as a forgiven man he could find shelter in the very God against whom he had transgressed. He could hide himself in the love of Him against whom he had sinned, and instead of finding the Lord’s hand heavy upon him, he could rejoice in the thought that there was a wall of praise around him. Now just in the same way our life is said to be hidden with Christ. “Your life is hid with Christ in God.” {34c} It is not exposed to the rude shocks of the outer world, but is hidden with Him. As _He_ is unseen, so _it_ is unseen; but as _He_ is safe at the right hand of the Father, so is _it_ safe, being laid up in perfect safety as a sure deposit in the everlasting fidelity of God. It is on the safety of this deposit that our whole life depends. If there were the slightest doubt about it we should be like ships drifting on the wide ocean without either chart, compass, or anchorage. But now we are safe because indissolubly bound up with the Saviour, and so completely is our life identified with Him that in the next verse He is described as “Christ our life.” He holds our life in His right hand. He is the source, the fountain, and the main spring of it all, so that we can well understand the words of St. John, “He that hath the Son hath life.” {34d}

DEPENDENT ON HIM

There is a struggle in the human heart for independence. The tendency of the day is to throw off all dependence, and, with it, all submission. “_I_ will,” “_I_ choose,” “_I_ think,” “_I_ determine,” “_I_ am resolved,” is the self-sufficient language of these latter days. Now such an one can never say, “To me to live is Christ.” If he say anything it should be, “To me to live is self!” But see what a contrast there is in the life of the believer. Turn only to one passage in Galatians. There you find the “I” crucified; “I am crucified with Christ.” {35} But though the “I” is crucified, there is a life that remains for “Nevertheless I live.” And now what is the character of this abiding life? The latter part of the verse describes it, “Yet not I, but Christ liveth in me.” These words tell of a life of habitual dependence. It all depends on the in-dwelling Saviour. His in-dwelling, that is life, that is the secret of everything. But how is this indwelling realized? How is it appropriated or experienced? It is clear that it cannot be known by the senses. We cannot see, hear, or handle Him. We must not look for anything material. Nor is it connected here with anything Sacramental; but it is described as the unspeakable blessing of an abiding faith, “The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave Himself for me.”

We must not leave the passage without remarking two facts respecting that love.

(1) It was shown in propitiation. St. Paul did not merely say, “Who loved me,” but adds, “Who gave Himself for me.” There are many proofs of His love, but the crowning act of all is propitiation. It is the ransom paid in full that is the one hope for the captive, and the supreme evidence of the Redeemer’s love.

(2) The love was not merely for all, but according to that passage, “for _me_.” One individual is a mere unit in a crowd, no more than a grain of sand in an Egyptian desert; so that it seems a very easy thing for any one person to be lost in the multitude. But it is the office of God the Holy Ghost to apply the work wrought out for _all_ to the special need of _each one_.

DEVOTED TO HIM

St. Paul could say, “To me to live is Christ,” for he could also say without hesitation that the one thought of his life was his Saviour’s glory. He lived for one object, and that one object is described as his life. Now we hear a great deal of consecration in these days, and we cannot hear too much, if only it is kept in its right place, for there is far too little consecration to God amongst us. Consecration is the surrender of the whole life to the Lord. It is the setting the Lord always before us in all that He calls us to do. We have been loved by Him, redeemed by Him, called by Him, and saved by Him; so now we are His. We belong to Him altogether. Our powers are no longer our own, but our Lord’s; our lives should be no longer occupied for ourselves, but for our Lord; so that in us may be carried out the purpose of redeeming love as described by St. Paul. “He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.” {37}

Shall we live for ourselves or for His glory? For the gratification of self, or for the happy, holy, sacred service of Him to whom we owe all that we have, and all that we hope for, our Blessed Lord and Saviour Jesus Christ?

THE INDWELLING OF THE HOLY SPIRIT

“Ye know Him; for He dwelleth with you, and shall be in you.”—ST.
JOHN xiv. 17.

IN this verse our Blessed Lord spoke of the knowledge enjoyed by His people. He spoke of the present, and the future; of that which they had then at the time that He was with them, and of that which they were about to enjoy after the Day of Pentecost, when He would be taken away from them. With reference to the present He says “He dwelleth” (or, is dwelling) with you, or amongst you; with reference to the future He says “He shall be in you.” There are clearly, therefore, two great subjects to be considered, the knowledge enjoyed by the disciples when the Lord Jesus was still upon earth, and the knowledge enjoyed by all His people ever since the Day of Pentecost.