Forgetting our Resting place.
This chapter was written for the comfort of exiles in Babylon. They were told that their oppression was not to be forever. "God giveth songs in the night." He will not utterly cast down. But before he gives comfort he clearly shows the people their sin. And one chief part of that sin was that they had forgotten their resting places. So many generations had lived and died in the neglect of God, their Resting place, that he had become forgotten by them. The habit of resorting to him was broken; other gods had been chosen instead. And now, in the sorrow of their exile, they knew not where to turn. Treating the subject generally, we note—
I. A PRECIOUS TRUTH IMPLIED. There is a Resting place provided for us. Weary we often are, by reason of conscience and temptation and earthly trouble and fear. But there is a resting place for us. "We who have believed" in the Lord Jesus Christ "do enter into rest." His one sacrifice gives rest as to the past, his intercession ensures grace sufficient for all the present and the future too, and his resurrection is the pledge that "he will redeem" my "life from destruction, and crown" me "with loving kindness and tender mercy."
II. A SAD ACCUSATION MADE. That we "have forgotten," etc. Now, this is very grievous; for:
1. It involves deep ingratitude. Think at what a cost our rest was purchased for us. Our pardon, peace, sanctification, and life eternal were not the result of a mere wish on the part of God, but they cost the life and death of the Son of God. Ponder that vast price paid for redemption, and think what must that heart be that forgets all this—what Christ has done for us, is doing, and will do. "The ox knoweth his owner, and the ass," etc. (Isaiah 1:3).
2. And it is such folly. For no more surely do we need the bread that perisheth for our bodily life than we do "the Bread of life," which is Christ, for the sustenance of our spiritual life. And this not mere theory, but all who have ever known him as our Rest, know what a Rest—how gracious, how perfect, how constant and sure!—he is. And to neglect, abandon, forget that!—"Can the force of folly further go?" It is an exchange of Eden for the wilderness, of the father's house for the swine feeding and the husks, light for darkness, life for death.
3. It causes such misery. See the picture in the verse. It is that of a hunted, worried sheep. If that were the condition of such sheep, instead of being led by the shepherd by green pastures and lying down there by the still waters, what would its life be worth? And so with our souls; their misery betrays itself in the haggard look or the flippant laugh, or the hideous attempt to stifle all thought and memory in the wild pursuit of pleasure, of business, or—worst of all—of sin. Conscience will rebuke; memory will recall bitter times and moan, "Oh that it were with me as in times past!" Prayer and the means of grace seem unable to help; we are powerless for good; and the scorn of men of the world. Yes; thus to forget is misery indeed.
4. And the danger is very great. For if we do not return, we are lost. The terrible words of the writer of the Epistle to the Hebrews (Jeremiah 6:4-6) will be fulfilled in us, and then all hope is gone. "O ye children of God, ye have a Resting place; how is it that ye can forget it? Touch upon the things of nature, how they chide you! Bring to your remembrance the birds of the air, the beasts of the forest, the dumb driven cattle accustomed to the yoke, and let them chide you; for they forget not their resting place. Carried away to the city the other day, the dove was taken from its cage, and they let it loose, fastening to it the message that was to be sent. It mounted aloft, it whirled around awhile, that it might see Where it was. It was far, far away from the dove cote; it was found hundreds of miles away; but whither did it fly? Swift as an arrow from the bow, it sought its resting place with the infallibility of affection; it found its nearest way to the cote where it had been reared, and brought its message safely there. And even the dog which thou despisest, taken away from its master, carried many miles away, in darkness too, so that it might not know its way, has been known to swim rivers, cross byways it could not have known, and then is found barking for admission at its master's door; oh, so happy when it hears its master's voice again. It could not rest elsewhere. O my heart, wilt thou let the pigeon outstrip thee in affection? art thou more doggish than a dog? Dost thou forget thy Lord, when dogs remember well their masters? Let us learn from them and forget our Resting place nevermore" (Spurgeon).
III. EARNEST INQUIRY SUGGESTED.
1. As to the source of such forgetfulness. Sometimes it arises from mere thoughtlessness. Cf. the seed that fell by the wayside (Matthew 13:1-58.). Or from the unsubdued heart, which likes not to retain the memory of God. Or from the cares of this world. The children of Israel when in Egypt could not listen to Moses by reason of the bitterness of their bondage. And yet more often from wicked worldliness. The hurry and drive, the everlasting rush of business, and the setting aside of everything that stands in its way, the determination to be rich at all hazards. Unbelief is also another cause, the materialistic doubts, the questioning that arises as to the truth of there being any such resting place at all. And the bewilderment caused by sin. The soul is stunned, dazed, and has lost its powers.
2. As to its cure. "Let the wicked forsake," etc. (Isaiah 55:7).—C.
The forgiveness of God.
These words are a beautiful setting forth of God's abundant pardon. Concerning it note how—
I. IT BRINGS UNSPEAKABLE JOY. In the former part of this chapter (cf. Jeremiah 50:6) the prophet has pictured Israel and Judah like to a driven, hunted flock of sheep, never allowed to rest in peace, worried by fierce dogs, and hence in perpetual distress. But here there is a complete contrast. The flock feeds on Carmel and Bashan, the richest pastures. The most perfect rest is theirs. The lot of the flock told of in Psalms 23:2 is theirs. So full of peace and joy are they. And the forgiveness of God does bring deep joy to the soul. The sense of such forgiveness is very delightful—the realization that God doth no more remember our sin. And the manifestations of that forgiveness are also very blessed. For very generally God causes his providence to be gracious and kindly to that man whom he has pardoned. And the fruits of it are also blessed, in the character, the peace, the energy, the strength, it imparts. But—
II. IT IS CHALLENGED. "The iniquity of Israel shall be sought for" (verse 20). There are those who question very much the Divine forgiveness, who maintain that the sin is still where it was. Often the forgiven man himself does this. He cannot "read his title clear;" he trembles at the future and cannot be persuaded that God has put away his sin. He is filled with doubts and fears. But often the seeking after the iniquity of God's people is done malignantly. The enemies of God rejoice when they can find a solitary blot or blemish in the character of God's children. What a yell of triumph they raise when they light on such a discovery! Satan is "the accuser of the brethren." He is ever on the search for their iniquity. And they who are of him are ready with the charge of cant, hypocrisy, etc.; refusing to believe that there can be any such person as a real saint of God. And pharisaically also Israel's iniquity is frequently "sought for." See that elder son in the parable (Luke 15:1-32.). How slow he was to believe in anything but the hardened iniquity of his younger brother! A great deal may be urged in favour of his Slew of things. Such kindly treatment did seem unjust, putting bad and good on one level. He would not have objected—as such men, and there have been and are myriads of them, do not object—to show some little favour to a repentant sinner, after a long course of testing him and proving whether he was worthy of any further forgiveness; but to give him all at once such complete pardon, such elder sons never believe in that. And by some the iniquity of those whom God has pardoned is sought for philosophically. "Plato, Plato," said Socrates, "I do not see how God can forgive sins." And when we see, as we do see, how in the whole realm of nature every force goes on until it has produced its full effect—there is no loss of force anywhere—how can sin be made an exception? how can it be prevented from having its due and full effect, sad and terrible as that is? Philosophically speaking, there can be no forgiveness. What a man soweth, that must he also reap, in nature and measure, in kind and degree. Thus is God's forgiveness challenged. But—
III. IT IS VINDICATED. Verse 20, "The iniquity.; shall be sought for, and there shall be none; and the sins … and they shall not be found." The sacrifice and the Spirit of Christ are the vindication of God's forgiveness. The former by vindicating the Divine righteousness in such forgiveness. For there are two ways of accomplishing this. One is the way of condign punishment. But God desires atonement, reconciliation, as well as vindication, and therefore this way will not serve. The other the way of repentance, the accepting the contrite confession of sin, and prayer for its forgiveness. And this is the way God has chosen. Cf. "I said I will confess … and thou forgavest," etc.; "The sacrifices of God are a broken spirit," etc. Now, this way of dealing with sinners vindicates God's righteousness. For, though we cannot offer an adequate confession, repentance, and intercession, yet, in Christ, this has been done; and when, in sympathy with him, in "the fellowship of his sufferings," and "made conformable to his death," we make our confessions and prayers, they are accepted for the sake of him who has offered perfectly the spiritual sacrifice which we can offer only imperfectly. Now, this way of dealing with sinners vindicates God's righteousness; yea, it causes sinners to be made "the righteousness of God in him," that is, Christ (2 Corinthians 5:21). God's righteousness is thus made illustrious, conspicuous, as by no other means whatsoever. For when it is clearly seen, as in the kingdom of God it will be clearly seen,
CONCLUSION.
1. Rejoice in such forgiveness, that you have it to proclaim, to think of, to rest your soul upon.
2. Adore. What else can we do but sing our "Magnificats" to such a redeeming God?
"Who is a pardoning God like thee?
And who hath grace so rich and free?"
3. Come away from all self-trust, all reliance on your own deeds for justification and forgiveness.
4. Tremble, O unsaved one, to be found amongst those who have despised such grace. "How can we escape if we neglect so great salvation?"—C.