A SERMON DELIVERED ON SUNDAY EVENING, FEBRUARY 5, 1843, AT CHADWELL STREET, CHAPEL, ISLINGTON, BY THE REV. R. H. HERSCHELL, PREVIOUS TO HIS DEPARTURE ON A MISSION TO SYRIA AND THE EAST
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HEBREWS II:16
“But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for He hath prepared for them a city.”
You will remember that the subject of meditation on last Lord’s day evening was the restoration of Israel to the land promised to their Fathers. I have, therefore, chosen this portion of Scripture in connection with that subject, and as it is probable that many will inquire how this promise to Abraham is to be understood, I am anxious to offer a few observations in addition to those already brought before you; and as this is the last opportunity I shall have, previous to my departure, of addressing you, I consider it both suitable and seasonable, not only as a foundation for our further remarks on the promise made to Abraham, Isaac, and Jacob, but also affording important matter of great interest in reference to the crisis to which it refers, and of practical influence and consideration to all who are concerned on this occasion. Moreover, to a mind which has been much associated in its meditations with Abraham, Isaac, and Jacob - which has often contemplated with personal and intense concern the mode in which God has led our fathers - to such a mind (especially when a journey is intended to that very land where those fathers walked up and down as pilgrims) nothing can be more natural than that the ideas should run on the faith of those patriarchs, and the faithfulness of God to them.
I now invite your attention to the statement given in the text - “But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for He hath prepared for them a city.” Here, then, we have,
I. The earnest desire expressed.
II. The Divine goodness declared.
In our meditations on this passage it is of great importance that we should distinctly understand the expression employed - “they desire a better country, that is, an heavenly.” Are we then to suppose, that they did not expect an inheritance in the land in which they were strangers? Here a difficulty arises, even in our first view of the subject. If we contend, that they saw nothing in the promise of God, but a heavenly inheritance, or something beyond all earthly scenes in some other region altogether (which is the common interpretation), we shall find it difficult, if not impossible, to reconcile this view with other passages of Scripture on the same subject.
It is the popular idea, that the promise of “the land,” which was made to the fathers, Abraham, Isaac, and Jacob, refers only to a certain condition of happiness in another region beyond this sphere of the earth - a state, and not a place - consequently they who adopt this opinion take the expression - “they desire a better country, that is, an heavenly,” and also the promise to Abraham, Isaac, and Jacob, when God said He would give them “the land for an inheritance” - to signify, that the patriarchs thought nothing of that land, but of something within the invisible region. This is the common notion; but an examination of a few of the promises made to Abraham will be sufficient to show that this view is false and unfounded, and receives support only from those who have not sufficiently inquired into this subject.
My own conviction is, that the patriarchs really believed that they should inherit the land itself which God had promised to them, and in the exercise of this faith, which extended far beyond the period in which they were then living, they laid hold upon that redeeming love which was afterwards to be revealed: and, as I wish to be most distinctly understood in this my last discourse before I leave you, I would have you to attend most carefully to this subject, to examine those passages which bear on this point, and afterwards judge for yourselves.
We go then to the first promise made to Abraham. After it is said, “And he believed in the Lord, and He counted it to him for righteousness” (Genesis 15:6), the Lord said to him, “I am the Lord that brought thee out of Ur of the Chaldees to give thee this land to inherit it. And he said, Lord God, whereby shall 1 know that I shall inherit it?” I ask, then, would God have given so plain a promise as this, if it were intended that Abraham should understand something in another region altogether? Would He, who gave this plain and definite promise, have employed this significant and unequivocal specification “THIS LAND,” if something else in the invisible state were intended? Had it been merely promised, that Abraham’s seed should inherit the land, it would have been understood; but it requires no laboured comment when we are immediately informed that the literal promise is, “I will give it to THEE : “most surely then He could not have meant, I will give thee heaven, when He pointed to the earth, and said, I will give thee “THIS.”
A second argument in support of this mode of interpretation is drawn from the phraseology of the apostle, when writing specifically this subject (Hebrews 11:9). Here we are informed that these patriarchs were “living in tabernacles in the land of promise - as strangers.” Would such language have been employed, if the land had not been meant? Surely they must have been strangers any where else: and the fact, that their children were to possess it, would not at all explain why the apostle calls them strangers in that land of promise. God had plainly made to them a promise of that land in confirmation of the first promise (Genesis 17:8), “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger; all the land of Canaan, for an everlasting possession; and I will be, their God.” Again I ask, did He mean by this, something in the invisible region? and if so, would He not have told him plainly?
Take another parallel in the case of Jacob - see him leaving his father’s house, and going forth as a pilgrim - arriving at a certain place, and taking the stones of that place for his, pillow - in the same place is his lonely lodging for the night - in that spot, and on that memorable night, the promise was again repeated (Genesis 28:13,14), “the land whereon thou liest,” the very earth on which thou hast rested this night, - “to thee will I give it, and to thy seed.” Is it possible that Jacob could have misunderstood this clear definition of the Divine will as to the nature of the promised possession? Could he, by any means, have imagined that it referred to the invisible world? After such palpable evidence and reiterated promises, couched in language, which even the wayfaring man, though simple and untaught, cannot err therein after such declarations, uttered, repeated, and confirmed to the patriarchs themselves, and to their children after them, in language employed by God himself, can it be possible that any of the fathers should have misunderstood the meaning; or rather would they not at once conclude, that not a condition or state only, but that a locality also, was intended? Whatever obscurity or ambiguity may envelope the promises of man, there is none. here. The promises which God has made to the fathers are plain, clear, and palpable, and every word that is uttered when He addressed them
“Speaks with such plainness, art can never mend,
What humblest minds can soonest comprehend.”
Having advanced thus far in our examination of the subject, another difficulty occurs. It will be objected ‑ What is there in the fact of possessing a piece of earth, that can be recognised, or even designated, as “heavenly?” This must now be patiently investigated.
In entering upon this attempt it may be inquired - Are there any intimations given in the sacred volume relative to the real views and prospects of the patriarchs, as entertained by themselves? or, in other words, can we ascertain what they understood by the promise made to them of entering upon, and possessing, this land?
It must be obvious, and will not be disputed, that Abraham, Isaac, and Jacob were fully acquainted with, and were believers in, the history of man’s creation and fall, that man’s first residence was in Eden, where, whilst he remained innocent, the garden of God’s own planting, and the Paradise of His preparing, were intended for man’s sole purpose, and where he enjoyed unmixed happiness, flowing from the presence and favour of God. At least, then, it may be presumed that the patriarchs could not have been so ignorant of this Eden as not to understand wherein its happiness consisted ‑ that it was not in a mere corporeal or carnal enjoyment, but in a holy, spiritual, and perfect communion with God himself. Further, it will, I think, be as readily admitted, that the patriarchs knew also, that in consequence of sin Adam was expelled from that abode of purity, of peace, and of joy; and that by his fall, he not only forfeited his Paradise, but introduced and entailed both sin and death on all his posterity. Now, if we admit yet further, that the patriarchs were informed, and that they also believed, that in consequence of the curse which followed the completion of man’s sin, the earth was dismantled of its original beauty and fertility; that in consequence of sin, man went forth. to cultivate the barren soil which was cursed for his sake, and doomed to toil in sorrow to eat of its produce; that in consequence of sin, blackness and darkness, discord and strife, corruption and pollution, disease and death, have flooded the world with wretchedness, misery, and horrible devastation - if it be granted, that. the fathers were no strangers to these great first truths - then, in the exercise of their faith, they must also have rested on the first promise ever made to man concerning a restoration, and in that faith they must have acknowledged that “the seed of the woman shall bruise the serpent’s head.” And what, I ask, could they have understood by this first promise, but that the curse should be removed - that the blackness and the darkness should be rolled away -that the discord should cease -that Paradise should be restored - and that man should be brought out from the desolation of the fall to the enjoyment of purity, harmony and peace, joy and love.
You see then, brethren, the beauty, the force, and propriety of the apostle’s description of patriarchal faith - “they desire a better country, that is, an heavenly.” To us, therefore, it plainly intimates, that the whole of this earthly condition shall be perfected, when the “NEW HEAVEN and the NEW EARTH shall appear, wherein dwelleth righteousness” - and that Abraham, Isaac, and Jacob were partakers of the same faith is equally obvious. If there should remain any doubt as to this, we have only again to revert to the promise given by God to Abraham, who, when informed that the land on which he stood should be his, exclaims, “Whereby shall I know that I shall inherit it?” Now, it will be recollected that the patriarch received no answer, excepting by the institution of sacrifices which he was instructed to offer up; and he had no sooner obeyed those instructions than a beautiful revelation was made to him of that great atonement which should thereafter be made, when a LAMB should be slain for the sins of the world - that that Lamb should bring in an everlasting righteousness, and be the Destroyer and Remover of the curse - the Establisher of blessings - and the Restorer of the breach made between heaven and earth, “when heaven shall again rejoice, and the earth shall be glad.”
Further proof, as to the correctness of these statements, remains to be adduced from the declaration of the Divine goodness concerning the patriarchs - “Wherefore God is not ashamed to be called their God:” consequently this is the name by which He was and is yet recognised, namely, “The God of Abraham, of Isaac, and of Jacob.” Observe what our Saviour declares on this very point to the Sadducees who denied the resurrection, who were confounded at His answers, and to whom He revealed this great and wonderful truth (Matthew 22:31): “Have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. And when the multitude heard this, they were astonished at His doctrine:” hence the propriety of the declaration, “God is not ashamed to be called their God.” And this conveys to us the fact of their faith in God, in reference to a resurrection from the dead: so that, when the promise was made to the fathers of the land in which they were strangers, their faith entered into eternity, and embraced the heavenly kingdom, the power and the glory, which should be manifested when the new Jerusalem should descend out of heaven, as a bride adorned for her husband (Revelation 21); and when He that sitteth upon His throne shall cry aloud, in the hearing of the vast universe, yea, His voice shall reach the third heaven, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God himself shall be with them, and be their God;” when Jesus shall be heard from His throne, “Behold, I make all things new;” and then there shall be no more curse; but a glorious Paradise of unfading bliss, with flowing streams of living joy, and blooming trees of life in every street. Revelation 22:2.
It appears then that the expression, “they desire a better country, that is, an heavenly,” intimates most clearly the faith of the fathers in the resurrection from the dead - that God is not the God of the dead, but of the living; and that they all lived to Him in the hope of a glorious resurrection to a life everlasting, when there shall be no more sin, nor sorrow, nor pilgrimage, nor suffering, nor sighing, nor separation, nor death - but a blessed union and participation of blissful inheritance and companionship, and “God shall be all in all.”
One more point yet remains to be noticed: it is this ‑ “He hath prepared for. them a city.” What does this mean? Is it to be really a building or not? Are we to take it in its literal, or figurative signification? These are questions of extremely difficult solution. All that will be attempted at present is to venture a remark or two. When the Tabernacle was to be built, we are distinctly informed that it was constructed according to the pattern shown to Moses in the mount; when the Temple was to be reared, Solomon received a pattern and directions for a real building, a representation of the model after which he was to build the Temple. Still our object should be not to speculate, but to inquire and profit. Here, then, is the promise of a city, and without assuming too much we reason thus: - considering that we shall have real bodies, although spiritual, that “this mortal shall put on immortality,” - not that a spiritual body shall arise as a fair and new creation - but that “this mortal,” which we now have, “shall put on immortality, and this corruptible put on incorruption;” considering, also, that there shall be a wonderful manifestation of the resurrection from the dead, that out of the dust of death our bodies shall rise up glorious bodies, when our adorning shall be the “adorning of the robes of righteousness, and the garments of salvation;” and considering also, that these bodies shall shine forth with a lustre far exceeding the brightness of the countenance of Moses, who had to veil his face before Israel; and especially considering, that these shall be real bodies, and like the Lord’s glorious body, it is not mere speculation to infer that there must be some locality, and in that locality a “city” is prepared; but where that will be, or what spot we shall occupy - whether God will restore the ruins of the old, or build and adorn a new Eden for our reception, are questions on which we cannot determine: it is sufficient that we have here the promise and the prospect before us. The city is prepared, and at the appointed time the promise shall receive its complete fulfilment: then Abraham, Isaac, and Jacob will be there; but not they alone, we too are looking forward to that city of the living God, the new Jerusalem, to be made manifest: and thus the faith of Abraham mingles with our faith, that is, as far as our prospects relate to the kingdom. In reference to earthly trials, belief in redeeming love, acts of devotion, and such like, our faith does not blend nor correspond with that of Abraham, because he has already passed away from all these; but as far as our prospects relate to that city, we are mingling our faith with the church of the first‑born in heaven, and we are waiting for that for which Abraham, and Isaac, and Jacob are waiting; for which Daniel, and Isaiah, and all the prophets are waiting; for which Paul, and Peter, and all the apostles are waiting; - we wait for the time when the trumpet shall sound, and at one blast all the mansions of the dead shall be shattered, and then shall we rise, our happy souls and voices blending in harmony and love, to celebrate the triumphs of the Redeemer for ever; and “so shall we ever be with the Lord.”
This subject suggests a few practical observations as it respects the believer and the unconverted.
1. To believers. - Beloved brethren, while you contemplate the conduct of the patriarchs desiring “a better country, that is, an heavenly,” walking by faith and not by sight, living by faith and resting their hopes upon the promises of God by faith, you perceive that God, having promised that He would be with them, they believed; and He did follow them with His goodness and mercy: He “was not ashamed to be called their God,” - Let us, therefore, do likewise - let us live by faith, and then all the exceeding great and precious promises of God which are made “yea and amen in Christ Jesus,” are ours: every promise is sealed to us with the life‑blood of Immanuel, and every promise which yet remains to be fulfilled is made to us by God himself, speaking to us through His Son; and all the dispensations of His providence towards us now, are the expressions of a Father’s love, through His Son, to His children upon the earth - all these are the voice of God addressed to us: and what is the substance of all these utterances? it is this, “God is love;” and herein it is manifested, in that He gave His only Son. God speaketh to us by His Son, and all His promises, which are “yea and amen,” come to us from a loving and reconciled Father, and we receive them as His precious gifts.
Further, “God is not ashamed to be called their God:” neither is He ashamed to be called our God – "I go to my Father, and to your Father, to my God, and your God:” such is the language of our blessed Redeemer. He, therefore, is as much our God as He was the God of Abraham, or of Isaac, or of Jacob. Again, this testimony, that he was the God of the patriarchs, our Saviour himself expounds and confirms, when he describes the faith of the patriarchs, in the doctrine of the resurrection from the dead, because the testimony was that God was not ashamed to be called their God; and He is not the God of the dead, but of the living, for all live to Him. Brethren, He is the God of the living ‑ the God of the living who are now surrounding Him in “the general assembly and church of the first‑born, which are written in heaven.” But the same God is your God. His eye is upon you who live by faith; He loveth you; and in all places wherever you go, or under whatever circumstances you. may be placed, He is as nigh unto you with His promises as He was to Abraham in a strange land, or to Isaac, or to Jacob. Remember, then, that He is the God of the living, and not of the dead. And who are the living? Those whom He hath quickened, who were dead in trespasses and sins, but have now been quickened and made alive, as from the regions of death; and this life comes simply from faith in Him who was dead and is alive, and liveth for evermore.
Again, there is a city prepared for us; and it is deeply interesting to read the testimony given by the apostle in the latter part of this chapter. He saith, “and these all, having obtained a good report through faith, received not the promise” (received not the promise): “God. having provided some better thing for us, that they without us should not be made perfect.” Yes; there is provided for us that glorious city, whatever it be (and upon this we will not speculate); but whatever it be, whatever that promise conveys, it must be great and important, and as a promise of God, significant of something glorious, and perfect, and eternal: and, although it hath not entered into the heart of man to conceive, yet it is delightful to look upon those pictures, and in our anticipations discover that there is already a city provided for us, and that in our faith we enter into brotherhood with all the redeemed in glory. This is the “true Catholic Church,” in which I believe; this is “the holy Catholic Church,” which indeed requires faith: mere outward or visible union upon earth requires no faith. We need no creed to repeat, nor even to declare, that we believe in the visible union of certain outward forms on earth: there is no stretch of faith in believing that which we see before our eyes. But the holy Catholic Church accords the same communion to believers on earth as to the glorified saints in eternity, who are all as it were living records of Divine truth. Whatever is told us of Abraham’s faith is alive in heaven. Whatever is told us concerning the trial of Jacob’s faith, it still lives in heaven. It is, therefore, a delightful thought that we are one with that glorious Church of the redeemed from among all the kindreds of the earth, united with every redeemed soul upon earth, and every redeemed soul in heaven, and are brought into sympathy even with the angels in light. This is a blessed union, brethren, to which the principles of the gospel bring us; this is a blessed spiritual building, in which we believe and find comfort. In this spiritual temple of living beings all are resting upon the one living corner stone, and all are filled with the one breath of life, of the Spirit of the living God.
The city prepared for us is the same prepared from the time that the promise was made, “the seed of the woman shall bruise the serpent’s head;” consequently whatever the expectations of the patriarchs were, our expectations mingle together with theirs, and we unite together with Abraham, Isaac, and Jacob. We unite, too, with those who have seen the revelation of the Son of God, God manifested in the flesh -with John, who cried, Even so, Lord Jesus, come quickly. We unite with him, and say, Amen: come, come, come Lord, and make known Thy glory!
With such bright and cheering prospects before us, let me offer a few words of comfort to those who are faint‑hearted. - Beloved brethren, remember the faith of Abraham. When God told him to go, he obeyed, “not knowing whither he went:” and did he find God’s promise to fail? Could we propose the question to Abraham himself, and were it permitted to us to hear the reply from Abraham’s own voice, the language would be,
Abraham, I’ll be thy God,’ He said;
And He was Abraham’s God!”
Yea, if all the redeemed in heaven were to shout forth in our hearing, whatever might have been their pilgrimage on earth - and some have come out of great tribulation - their voices would respond to the same blessed testimony, and proclaim, “our God is a faithful God.” When the apostles, who were sent forth without purse or scrip, were asked, Lacked ye any thing?” the answer was at once given, “Nothing Lord;” so will it be with every one who trusteth in God, who seeketh. “a better country, that is, an heavenly.” Their God will not be ashamed to be called your God, and you will not be ashamed to proclaim His mercies. An habitation is provided for you, even in your Father’s house where there are many mansions. Happy those who rest in the bosom of Immanuel! yea, thrice blessed is the man whose trust is in the Lord! Resting on all these promises, you will find peace - “Thou wilt keep him in perfect peace, whose mind is stayed upon Thee.”
2. I now address myself to the unconverted - and may God give me grace to speak solemnly, affectionately, and faithfully. Take this subject, and ask your own souls, Do you desire a better country, that is, an heavenly? and, if you are honest, your answer will be, No, we do not; we are satisfied with earth; we labour for it; we know it: it affects our senses; it suits our feelings: we know an earthly country, but as for that which is heavenly, we look not for it. And if I ask again, Do you not then expect to be miserable in eternity? You reply, Oh, no! God cannot be so unmerciful: we cannot help ourselves; we are placed in such a position, and what are we to do? He will not cast us away; I dare say we shall he saved. Ah, my dear friends, how can I say to you that God is not ashamed to be called your God? you, who believe not upon Him; who only make mention of His mercy as a cloak for your sin. You speak of His mercy - but to what purpose? Is it because you wish to love, honour, serve, and obey Him? or is it not rather, because you despise Him in your heart, and yet imagine that it would be cruelty in Him to cast you away? You deny the character and attributes of God as a just God. You would wish Him to be such an one as yourselves, who would conform exactly with your desires; a deity before whose shrine you could bow and say, this is the god I love to worship. But when the true and holy Being appears; when He manifests Himself in the Son of His love; when He speaks to us by the sighs, the groans, the tears, the sorrows, the death, and the resurrection of Jesus, you despise Him in your hearts, although you may pay some sort of verbal homage to Him. I appeal to your hearts and consciences, and ask you in the sight of the living God, is He in all your thoughts? Do you seek to honour Him in all your ways, or even in any of your ways? Is it at all the desire of your heart that you may be happy in His presence? Can you say, that God is your God? You cannot, you dare not. You may speak of His benevolence, and say, He will not cast me into outer darkness, although He has plainly threatened it in His word. You may say this; but it is not from your inmost soul; you cannot say that you positively expect to be happy in the presence of God. You may sneer at, and speak. of persons who are what you term “over‑ religious,” as fools: but if they have believed in the Redeemer, and look unto the cross alone for their salvation, you may call them fools, but they are truly wise, and shall shine forth as stars in the firmament of heaven, while you find out your own folly when it is too late; and this will aggravate your woe, for the recollection that it is your own folly which has urged you on, will add indescribable bitterness to your misery. My dear friends, can you say, that God hath provided a city for you? Or can you say, that God himself has raised up blessed mansions, into which you shall enter? Oh, alas, no! It is indeed true, that these mansions are prepared - and the everlasting doors have been thrown open - many have entered, and yet many more shall enter in and praise His name. Isaiah describes them when he says, “Open ye the gates that the righteous nation that keepeth the truth may enter in.” This is the testimony which tells us that the righteous shall enter there. And who are the righteous but those who have declared the Redeemer to be Jehovah, their righteousness? Observe also what is said in the Revelation concerning those who shall be the inhabitants of that city; only the righteous shall be there. After giving a description of this Holy City, it is said, “And the gates of it shall not be shut at all by day; for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in nowise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb’s book of life.” Dear friends, is it not then quite clear, that in your present unholy and unregenerate state you cannot expect to enter into that city? And is it to be thus with you to the end? Are the doors to be for ever shut against you? You now hear the voice of a brother and a friend addressing you, and saying, “Believe in the Lord Jesus Christ, and thou shalt be saved: “and then shalt thou be welcomed within that city by the happy beings who are there, and they will receive you into their brotherhood and fellowship! But what is awaiting you if you continue to despise these mercies? The Bible tells us, and your own consciences will tell you, that if you despise this proffered mercy, there remaineth nothing but a fearful looking for of wrath and fiery indignation.
Having thus placed before you a brief exposition of, and offered some practical observations upon, this portion of Scripture, I will now allude to the subject of my departure.
In some measure I can say that it is by faith I set out on my journey: and were you to ask what specific object I have before me, 1 could not at once give you an answer, or point out any decided and positive plan of proceeding. I have to look for special guidance and direction in God’s own gracious providence as I proceed step by step. I have already found that unexpected paths of usefulness, in connection with various societies, have presented themselves before me, after I had decided that it was my duty to enter upon this undertaking. I did not come to this decision .without first having laid the matter before the Lord. It was without my seeking or expectation, although the thought had certainly entered my mind a few months before it was proposed to me. Doors have now opened, motives have appeared, objects have presented themselves in every direction, so that I have many things of deep interest to ponder over: and my Christian brethren of various denominations in the church sympathise with, and encourage me in the prospects of usefulness; therefore, I feel it to be the will of the Lord. As to what the result may be I know not, I leave that in the hands of God. I may return to you, perhaps, stored with matters of the deepest interest; or, possibly, have nothing to say - I know not: my desire is to be useful to my Lord and Master, whom I desire to serve. I certainly wish much to see the state of my brethren in the East, where they are oppressed, afflicted, distressed, and degraded; and in going towards that country, I feel strongly impressed with a sense of those blessings which rested upon my fathers. When I shall journey through the desert, I cannot but think of the pillar of cloud and fire that guided my fathers
I cannot but call to mind the manifestation of God to Abraham, when he reared his altar in the land of Canaan, journeying thither as a pilgrim; or of the revelation made to Jacob when away from those whom he loved, going forth amongst strangers, halting at a spot where he thought himself quite alone, taking. the stones of the place for his pillow; and, doubtless, wearied with his journey (for he must have walked about forty miles), there lying down under the broad canopy of heaven, God appearing to him, and giving him those promises of which we have been speaking. These thoughts will naturally enter my mind. I have then to ask to be remembered in your prayers, that the faith of my fathers may be my faith; or that the faith manifested by Paul, when he went from city to city, from one prison to another, may carry me through all my journeyings: and if the Lord should spare me to return to you again in peace, I trust we shall praise Him together, enumerate His mercies, and be able to say, The Lord is faithful in all His promises.” Meanwhile, in going forward, I desire to do so in the spirit, which the apostle here expresses; in the spirit, in which my fathers wandered from city to city as strangers and pilgrims below, “desiring a better country, that is, an heavenly.” With these desires, in the name of the Lord, I go forth; believing it to be at His bidding, and hoping for His presence and blessing.
And now, dear friends, whom I may perhaps never see again in the flesh,. or again have an opportunity to admonish, cast not away the exhortation - oh, cast not away the words of a friend! If this voice should never again be heard. by you, remember, that with a clear conscience before God, and as far as I have learned of Him, so have I declared His counsel unto you. With this farewell exhortation, as an ambassador of Christ, “I beseech you, in Christ’s stead, be ye reconciled to God” To you, who are partakers with Abraham, Isaac, and Jacob, in this faith, I would say, May the blessing of the God of our fathers be upon you, and remain with you, Wherever you may be, may God be there, and comfort, stablish, strengthen, and support you. And may those of you, whose consciences have been touched through the voice of an unworthy servant of God, “take heed lest there be in any of you an evil heart of unbelief in departing from the living God;” but rather may our separation for a time become the means of leading you to cleave to the Lord Jesus Christ, and “so shall ye find rest unto your souls.”
Copyright in this edition © 2008 by Geoffrey Henderson
“But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for He hath prepared for them a city.”
You will remember that the subject of meditation on last Lord’s day evening was the restoration of Israel to the land promised to their Fathers. I have, therefore, chosen this portion of Scripture in connection with that subject, and as it is probable that many will inquire how this promise to Abraham is to be understood, I am anxious to offer a few observations in addition to those already brought before you; and as this is the last opportunity I shall have, previous to my departure, of addressing you, I consider it both suitable and seasonable, not only as a foundation for our further remarks on the promise made to Abraham, Isaac, and Jacob, but also affording important matter of great interest in reference to the crisis to which it refers, and of practical influence and consideration to all who are concerned on this occasion. Moreover, to a mind which has been much associated in its meditations with Abraham, Isaac, and Jacob - which has often contemplated with personal and intense concern the mode in which God has led our fathers - to such a mind (especially when a journey is intended to that very land where those fathers walked up and down as pilgrims) nothing can be more natural than that the ideas should run on the faith of those patriarchs, and the faithfulness of God to them.
I now invite your attention to the statement given in the text - “But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God; for He hath prepared for them a city.” Here, then, we have,
I. The earnest desire expressed.
II. The Divine goodness declared.
In our meditations on this passage it is of great importance that we should distinctly understand the expression employed - “they desire a better country, that is, an heavenly.” Are we then to suppose, that they did not expect an inheritance in the land in which they were strangers? Here a difficulty arises, even in our first view of the subject. If we contend, that they saw nothing in the promise of God, but a heavenly inheritance, or something beyond all earthly scenes in some other region altogether (which is the common interpretation), we shall find it difficult, if not impossible, to reconcile this view with other passages of Scripture on the same subject.
It is the popular idea, that the promise of “the land,” which was made to the fathers, Abraham, Isaac, and Jacob, refers only to a certain condition of happiness in another region beyond this sphere of the earth - a state, and not a place - consequently they who adopt this opinion take the expression - “they desire a better country, that is, an heavenly,” and also the promise to Abraham, Isaac, and Jacob, when God said He would give them “the land for an inheritance” - to signify, that the patriarchs thought nothing of that land, but of something within the invisible region. This is the common notion; but an examination of a few of the promises made to Abraham will be sufficient to show that this view is false and unfounded, and receives support only from those who have not sufficiently inquired into this subject.
My own conviction is, that the patriarchs really believed that they should inherit the land itself which God had promised to them, and in the exercise of this faith, which extended far beyond the period in which they were then living, they laid hold upon that redeeming love which was afterwards to be revealed: and, as I wish to be most distinctly understood in this my last discourse before I leave you, I would have you to attend most carefully to this subject, to examine those passages which bear on this point, and afterwards judge for yourselves.
We go then to the first promise made to Abraham. After it is said, “And he believed in the Lord, and He counted it to him for righteousness” (Genesis 15:6), the Lord said to him, “I am the Lord that brought thee out of Ur of the Chaldees to give thee this land to inherit it. And he said, Lord God, whereby shall 1 know that I shall inherit it?” I ask, then, would God have given so plain a promise as this, if it were intended that Abraham should understand something in another region altogether? Would He, who gave this plain and definite promise, have employed this significant and unequivocal specification “THIS LAND,” if something else in the invisible state were intended? Had it been merely promised, that Abraham’s seed should inherit the land, it would have been understood; but it requires no laboured comment when we are immediately informed that the literal promise is, “I will give it to THEE : “most surely then He could not have meant, I will give thee heaven, when He pointed to the earth, and said, I will give thee “THIS.”
A second argument in support of this mode of interpretation is drawn from the phraseology of the apostle, when writing specifically this subject (Hebrews 11:9). Here we are informed that these patriarchs were “living in tabernacles in the land of promise - as strangers.” Would such language have been employed, if the land had not been meant? Surely they must have been strangers any where else: and the fact, that their children were to possess it, would not at all explain why the apostle calls them strangers in that land of promise. God had plainly made to them a promise of that land in confirmation of the first promise (Genesis 17:8), “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger; all the land of Canaan, for an everlasting possession; and I will be, their God.” Again I ask, did He mean by this, something in the invisible region? and if so, would He not have told him plainly?
Take another parallel in the case of Jacob - see him leaving his father’s house, and going forth as a pilgrim - arriving at a certain place, and taking the stones of that place for his, pillow - in the same place is his lonely lodging for the night - in that spot, and on that memorable night, the promise was again repeated (Genesis 28:13,14), “the land whereon thou liest,” the very earth on which thou hast rested this night, - “to thee will I give it, and to thy seed.” Is it possible that Jacob could have misunderstood this clear definition of the Divine will as to the nature of the promised possession? Could he, by any means, have imagined that it referred to the invisible world? After such palpable evidence and reiterated promises, couched in language, which even the wayfaring man, though simple and untaught, cannot err therein after such declarations, uttered, repeated, and confirmed to the patriarchs themselves, and to their children after them, in language employed by God himself, can it be possible that any of the fathers should have misunderstood the meaning; or rather would they not at once conclude, that not a condition or state only, but that a locality also, was intended? Whatever obscurity or ambiguity may envelope the promises of man, there is none. here. The promises which God has made to the fathers are plain, clear, and palpable, and every word that is uttered when He addressed them
“Speaks with such plainness, art can never mend,
What humblest minds can soonest comprehend.”
Having advanced thus far in our examination of the subject, another difficulty occurs. It will be objected ‑ What is there in the fact of possessing a piece of earth, that can be recognised, or even designated, as “heavenly?” This must now be patiently investigated.
In entering upon this attempt it may be inquired - Are there any intimations given in the sacred volume relative to the real views and prospects of the patriarchs, as entertained by themselves? or, in other words, can we ascertain what they understood by the promise made to them of entering upon, and possessing, this land?
It must be obvious, and will not be disputed, that Abraham, Isaac, and Jacob were fully acquainted with, and were believers in, the history of man’s creation and fall, that man’s first residence was in Eden, where, whilst he remained innocent, the garden of God’s own planting, and the Paradise of His preparing, were intended for man’s sole purpose, and where he enjoyed unmixed happiness, flowing from the presence and favour of God. At least, then, it may be presumed that the patriarchs could not have been so ignorant of this Eden as not to understand wherein its happiness consisted ‑ that it was not in a mere corporeal or carnal enjoyment, but in a holy, spiritual, and perfect communion with God himself. Further, it will, I think, be as readily admitted, that the patriarchs knew also, that in consequence of sin Adam was expelled from that abode of purity, of peace, and of joy; and that by his fall, he not only forfeited his Paradise, but introduced and entailed both sin and death on all his posterity. Now, if we admit yet further, that the patriarchs were informed, and that they also believed, that in consequence of the curse which followed the completion of man’s sin, the earth was dismantled of its original beauty and fertility; that in consequence of sin, man went forth. to cultivate the barren soil which was cursed for his sake, and doomed to toil in sorrow to eat of its produce; that in consequence of sin, blackness and darkness, discord and strife, corruption and pollution, disease and death, have flooded the world with wretchedness, misery, and horrible devastation - if it be granted, that. the fathers were no strangers to these great first truths - then, in the exercise of their faith, they must also have rested on the first promise ever made to man concerning a restoration, and in that faith they must have acknowledged that “the seed of the woman shall bruise the serpent’s head.” And what, I ask, could they have understood by this first promise, but that the curse should be removed - that the blackness and the darkness should be rolled away -that the discord should cease -that Paradise should be restored - and that man should be brought out from the desolation of the fall to the enjoyment of purity, harmony and peace, joy and love.
You see then, brethren, the beauty, the force, and propriety of the apostle’s description of patriarchal faith - “they desire a better country, that is, an heavenly.” To us, therefore, it plainly intimates, that the whole of this earthly condition shall be perfected, when the “NEW HEAVEN and the NEW EARTH shall appear, wherein dwelleth righteousness” - and that Abraham, Isaac, and Jacob were partakers of the same faith is equally obvious. If there should remain any doubt as to this, we have only again to revert to the promise given by God to Abraham, who, when informed that the land on which he stood should be his, exclaims, “Whereby shall I know that I shall inherit it?” Now, it will be recollected that the patriarch received no answer, excepting by the institution of sacrifices which he was instructed to offer up; and he had no sooner obeyed those instructions than a beautiful revelation was made to him of that great atonement which should thereafter be made, when a LAMB should be slain for the sins of the world - that that Lamb should bring in an everlasting righteousness, and be the Destroyer and Remover of the curse - the Establisher of blessings - and the Restorer of the breach made between heaven and earth, “when heaven shall again rejoice, and the earth shall be glad.”
Further proof, as to the correctness of these statements, remains to be adduced from the declaration of the Divine goodness concerning the patriarchs - “Wherefore God is not ashamed to be called their God:” consequently this is the name by which He was and is yet recognised, namely, “The God of Abraham, of Isaac, and of Jacob.” Observe what our Saviour declares on this very point to the Sadducees who denied the resurrection, who were confounded at His answers, and to whom He revealed this great and wonderful truth (Matthew 22:31): “Have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. And when the multitude heard this, they were astonished at His doctrine:” hence the propriety of the declaration, “God is not ashamed to be called their God.” And this conveys to us the fact of their faith in God, in reference to a resurrection from the dead: so that, when the promise was made to the fathers of the land in which they were strangers, their faith entered into eternity, and embraced the heavenly kingdom, the power and the glory, which should be manifested when the new Jerusalem should descend out of heaven, as a bride adorned for her husband (Revelation 21); and when He that sitteth upon His throne shall cry aloud, in the hearing of the vast universe, yea, His voice shall reach the third heaven, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God himself shall be with them, and be their God;” when Jesus shall be heard from His throne, “Behold, I make all things new;” and then there shall be no more curse; but a glorious Paradise of unfading bliss, with flowing streams of living joy, and blooming trees of life in every street. Revelation 22:2.
It appears then that the expression, “they desire a better country, that is, an heavenly,” intimates most clearly the faith of the fathers in the resurrection from the dead - that God is not the God of the dead, but of the living; and that they all lived to Him in the hope of a glorious resurrection to a life everlasting, when there shall be no more sin, nor sorrow, nor pilgrimage, nor suffering, nor sighing, nor separation, nor death - but a blessed union and participation of blissful inheritance and companionship, and “God shall be all in all.”
One more point yet remains to be noticed: it is this ‑ “He hath prepared for. them a city.” What does this mean? Is it to be really a building or not? Are we to take it in its literal, or figurative signification? These are questions of extremely difficult solution. All that will be attempted at present is to venture a remark or two. When the Tabernacle was to be built, we are distinctly informed that it was constructed according to the pattern shown to Moses in the mount; when the Temple was to be reared, Solomon received a pattern and directions for a real building, a representation of the model after which he was to build the Temple. Still our object should be not to speculate, but to inquire and profit. Here, then, is the promise of a city, and without assuming too much we reason thus: - considering that we shall have real bodies, although spiritual, that “this mortal shall put on immortality,” - not that a spiritual body shall arise as a fair and new creation - but that “this mortal,” which we now have, “shall put on immortality, and this corruptible put on incorruption;” considering, also, that there shall be a wonderful manifestation of the resurrection from the dead, that out of the dust of death our bodies shall rise up glorious bodies, when our adorning shall be the “adorning of the robes of righteousness, and the garments of salvation;” and considering also, that these bodies shall shine forth with a lustre far exceeding the brightness of the countenance of Moses, who had to veil his face before Israel; and especially considering, that these shall be real bodies, and like the Lord’s glorious body, it is not mere speculation to infer that there must be some locality, and in that locality a “city” is prepared; but where that will be, or what spot we shall occupy - whether God will restore the ruins of the old, or build and adorn a new Eden for our reception, are questions on which we cannot determine: it is sufficient that we have here the promise and the prospect before us. The city is prepared, and at the appointed time the promise shall receive its complete fulfilment: then Abraham, Isaac, and Jacob will be there; but not they alone, we too are looking forward to that city of the living God, the new Jerusalem, to be made manifest: and thus the faith of Abraham mingles with our faith, that is, as far as our prospects relate to the kingdom. In reference to earthly trials, belief in redeeming love, acts of devotion, and such like, our faith does not blend nor correspond with that of Abraham, because he has already passed away from all these; but as far as our prospects relate to that city, we are mingling our faith with the church of the first‑born in heaven, and we are waiting for that for which Abraham, and Isaac, and Jacob are waiting; for which Daniel, and Isaiah, and all the prophets are waiting; for which Paul, and Peter, and all the apostles are waiting; - we wait for the time when the trumpet shall sound, and at one blast all the mansions of the dead shall be shattered, and then shall we rise, our happy souls and voices blending in harmony and love, to celebrate the triumphs of the Redeemer for ever; and “so shall we ever be with the Lord.”
This subject suggests a few practical observations as it respects the believer and the unconverted.
1. To believers. - Beloved brethren, while you contemplate the conduct of the patriarchs desiring “a better country, that is, an heavenly,” walking by faith and not by sight, living by faith and resting their hopes upon the promises of God by faith, you perceive that God, having promised that He would be with them, they believed; and He did follow them with His goodness and mercy: He “was not ashamed to be called their God,” - Let us, therefore, do likewise - let us live by faith, and then all the exceeding great and precious promises of God which are made “yea and amen in Christ Jesus,” are ours: every promise is sealed to us with the life‑blood of Immanuel, and every promise which yet remains to be fulfilled is made to us by God himself, speaking to us through His Son; and all the dispensations of His providence towards us now, are the expressions of a Father’s love, through His Son, to His children upon the earth - all these are the voice of God addressed to us: and what is the substance of all these utterances? it is this, “God is love;” and herein it is manifested, in that He gave His only Son. God speaketh to us by His Son, and all His promises, which are “yea and amen,” come to us from a loving and reconciled Father, and we receive them as His precious gifts.
Further, “God is not ashamed to be called their God:” neither is He ashamed to be called our God – "I go to my Father, and to your Father, to my God, and your God:” such is the language of our blessed Redeemer. He, therefore, is as much our God as He was the God of Abraham, or of Isaac, or of Jacob. Again, this testimony, that he was the God of the patriarchs, our Saviour himself expounds and confirms, when he describes the faith of the patriarchs, in the doctrine of the resurrection from the dead, because the testimony was that God was not ashamed to be called their God; and He is not the God of the dead, but of the living, for all live to Him. Brethren, He is the God of the living ‑ the God of the living who are now surrounding Him in “the general assembly and church of the first‑born, which are written in heaven.” But the same God is your God. His eye is upon you who live by faith; He loveth you; and in all places wherever you go, or under whatever circumstances you. may be placed, He is as nigh unto you with His promises as He was to Abraham in a strange land, or to Isaac, or to Jacob. Remember, then, that He is the God of the living, and not of the dead. And who are the living? Those whom He hath quickened, who were dead in trespasses and sins, but have now been quickened and made alive, as from the regions of death; and this life comes simply from faith in Him who was dead and is alive, and liveth for evermore.
Again, there is a city prepared for us; and it is deeply interesting to read the testimony given by the apostle in the latter part of this chapter. He saith, “and these all, having obtained a good report through faith, received not the promise” (received not the promise): “God. having provided some better thing for us, that they without us should not be made perfect.” Yes; there is provided for us that glorious city, whatever it be (and upon this we will not speculate); but whatever it be, whatever that promise conveys, it must be great and important, and as a promise of God, significant of something glorious, and perfect, and eternal: and, although it hath not entered into the heart of man to conceive, yet it is delightful to look upon those pictures, and in our anticipations discover that there is already a city provided for us, and that in our faith we enter into brotherhood with all the redeemed in glory. This is the “true Catholic Church,” in which I believe; this is “the holy Catholic Church,” which indeed requires faith: mere outward or visible union upon earth requires no faith. We need no creed to repeat, nor even to declare, that we believe in the visible union of certain outward forms on earth: there is no stretch of faith in believing that which we see before our eyes. But the holy Catholic Church accords the same communion to believers on earth as to the glorified saints in eternity, who are all as it were living records of Divine truth. Whatever is told us of Abraham’s faith is alive in heaven. Whatever is told us concerning the trial of Jacob’s faith, it still lives in heaven. It is, therefore, a delightful thought that we are one with that glorious Church of the redeemed from among all the kindreds of the earth, united with every redeemed soul upon earth, and every redeemed soul in heaven, and are brought into sympathy even with the angels in light. This is a blessed union, brethren, to which the principles of the gospel bring us; this is a blessed spiritual building, in which we believe and find comfort. In this spiritual temple of living beings all are resting upon the one living corner stone, and all are filled with the one breath of life, of the Spirit of the living God.
The city prepared for us is the same prepared from the time that the promise was made, “the seed of the woman shall bruise the serpent’s head;” consequently whatever the expectations of the patriarchs were, our expectations mingle together with theirs, and we unite together with Abraham, Isaac, and Jacob. We unite, too, with those who have seen the revelation of the Son of God, God manifested in the flesh -with John, who cried, Even so, Lord Jesus, come quickly. We unite with him, and say, Amen: come, come, come Lord, and make known Thy glory!
With such bright and cheering prospects before us, let me offer a few words of comfort to those who are faint‑hearted. - Beloved brethren, remember the faith of Abraham. When God told him to go, he obeyed, “not knowing whither he went:” and did he find God’s promise to fail? Could we propose the question to Abraham himself, and were it permitted to us to hear the reply from Abraham’s own voice, the language would be,
Abraham, I’ll be thy God,’ He said;
And He was Abraham’s God!”
Yea, if all the redeemed in heaven were to shout forth in our hearing, whatever might have been their pilgrimage on earth - and some have come out of great tribulation - their voices would respond to the same blessed testimony, and proclaim, “our God is a faithful God.” When the apostles, who were sent forth without purse or scrip, were asked, Lacked ye any thing?” the answer was at once given, “Nothing Lord;” so will it be with every one who trusteth in God, who seeketh. “a better country, that is, an heavenly.” Their God will not be ashamed to be called your God, and you will not be ashamed to proclaim His mercies. An habitation is provided for you, even in your Father’s house where there are many mansions. Happy those who rest in the bosom of Immanuel! yea, thrice blessed is the man whose trust is in the Lord! Resting on all these promises, you will find peace - “Thou wilt keep him in perfect peace, whose mind is stayed upon Thee.”
2. I now address myself to the unconverted - and may God give me grace to speak solemnly, affectionately, and faithfully. Take this subject, and ask your own souls, Do you desire a better country, that is, an heavenly? and, if you are honest, your answer will be, No, we do not; we are satisfied with earth; we labour for it; we know it: it affects our senses; it suits our feelings: we know an earthly country, but as for that which is heavenly, we look not for it. And if I ask again, Do you not then expect to be miserable in eternity? You reply, Oh, no! God cannot be so unmerciful: we cannot help ourselves; we are placed in such a position, and what are we to do? He will not cast us away; I dare say we shall he saved. Ah, my dear friends, how can I say to you that God is not ashamed to be called your God? you, who believe not upon Him; who only make mention of His mercy as a cloak for your sin. You speak of His mercy - but to what purpose? Is it because you wish to love, honour, serve, and obey Him? or is it not rather, because you despise Him in your heart, and yet imagine that it would be cruelty in Him to cast you away? You deny the character and attributes of God as a just God. You would wish Him to be such an one as yourselves, who would conform exactly with your desires; a deity before whose shrine you could bow and say, this is the god I love to worship. But when the true and holy Being appears; when He manifests Himself in the Son of His love; when He speaks to us by the sighs, the groans, the tears, the sorrows, the death, and the resurrection of Jesus, you despise Him in your hearts, although you may pay some sort of verbal homage to Him. I appeal to your hearts and consciences, and ask you in the sight of the living God, is He in all your thoughts? Do you seek to honour Him in all your ways, or even in any of your ways? Is it at all the desire of your heart that you may be happy in His presence? Can you say, that God is your God? You cannot, you dare not. You may speak of His benevolence, and say, He will not cast me into outer darkness, although He has plainly threatened it in His word. You may say this; but it is not from your inmost soul; you cannot say that you positively expect to be happy in the presence of God. You may sneer at, and speak. of persons who are what you term “over‑ religious,” as fools: but if they have believed in the Redeemer, and look unto the cross alone for their salvation, you may call them fools, but they are truly wise, and shall shine forth as stars in the firmament of heaven, while you find out your own folly when it is too late; and this will aggravate your woe, for the recollection that it is your own folly which has urged you on, will add indescribable bitterness to your misery. My dear friends, can you say, that God hath provided a city for you? Or can you say, that God himself has raised up blessed mansions, into which you shall enter? Oh, alas, no! It is indeed true, that these mansions are prepared - and the everlasting doors have been thrown open - many have entered, and yet many more shall enter in and praise His name. Isaiah describes them when he says, “Open ye the gates that the righteous nation that keepeth the truth may enter in.” This is the testimony which tells us that the righteous shall enter there. And who are the righteous but those who have declared the Redeemer to be Jehovah, their righteousness? Observe also what is said in the Revelation concerning those who shall be the inhabitants of that city; only the righteous shall be there. After giving a description of this Holy City, it is said, “And the gates of it shall not be shut at all by day; for there shall be no night there. And they shall bring the glory and honour of the nations into it. And there shall in nowise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb’s book of life.” Dear friends, is it not then quite clear, that in your present unholy and unregenerate state you cannot expect to enter into that city? And is it to be thus with you to the end? Are the doors to be for ever shut against you? You now hear the voice of a brother and a friend addressing you, and saying, “Believe in the Lord Jesus Christ, and thou shalt be saved: “and then shalt thou be welcomed within that city by the happy beings who are there, and they will receive you into their brotherhood and fellowship! But what is awaiting you if you continue to despise these mercies? The Bible tells us, and your own consciences will tell you, that if you despise this proffered mercy, there remaineth nothing but a fearful looking for of wrath and fiery indignation.
Having thus placed before you a brief exposition of, and offered some practical observations upon, this portion of Scripture, I will now allude to the subject of my departure.
In some measure I can say that it is by faith I set out on my journey: and were you to ask what specific object I have before me, 1 could not at once give you an answer, or point out any decided and positive plan of proceeding. I have to look for special guidance and direction in God’s own gracious providence as I proceed step by step. I have already found that unexpected paths of usefulness, in connection with various societies, have presented themselves before me, after I had decided that it was my duty to enter upon this undertaking. I did not come to this decision .without first having laid the matter before the Lord. It was without my seeking or expectation, although the thought had certainly entered my mind a few months before it was proposed to me. Doors have now opened, motives have appeared, objects have presented themselves in every direction, so that I have many things of deep interest to ponder over: and my Christian brethren of various denominations in the church sympathise with, and encourage me in the prospects of usefulness; therefore, I feel it to be the will of the Lord. As to what the result may be I know not, I leave that in the hands of God. I may return to you, perhaps, stored with matters of the deepest interest; or, possibly, have nothing to say - I know not: my desire is to be useful to my Lord and Master, whom I desire to serve. I certainly wish much to see the state of my brethren in the East, where they are oppressed, afflicted, distressed, and degraded; and in going towards that country, I feel strongly impressed with a sense of those blessings which rested upon my fathers. When I shall journey through the desert, I cannot but think of the pillar of cloud and fire that guided my fathers
I cannot but call to mind the manifestation of God to Abraham, when he reared his altar in the land of Canaan, journeying thither as a pilgrim; or of the revelation made to Jacob when away from those whom he loved, going forth amongst strangers, halting at a spot where he thought himself quite alone, taking. the stones of the place for his pillow; and, doubtless, wearied with his journey (for he must have walked about forty miles), there lying down under the broad canopy of heaven, God appearing to him, and giving him those promises of which we have been speaking. These thoughts will naturally enter my mind. I have then to ask to be remembered in your prayers, that the faith of my fathers may be my faith; or that the faith manifested by Paul, when he went from city to city, from one prison to another, may carry me through all my journeyings: and if the Lord should spare me to return to you again in peace, I trust we shall praise Him together, enumerate His mercies, and be able to say, The Lord is faithful in all His promises.” Meanwhile, in going forward, I desire to do so in the spirit, which the apostle here expresses; in the spirit, in which my fathers wandered from city to city as strangers and pilgrims below, “desiring a better country, that is, an heavenly.” With these desires, in the name of the Lord, I go forth; believing it to be at His bidding, and hoping for His presence and blessing.
And now, dear friends, whom I may perhaps never see again in the flesh,. or again have an opportunity to admonish, cast not away the exhortation - oh, cast not away the words of a friend! If this voice should never again be heard. by you, remember, that with a clear conscience before God, and as far as I have learned of Him, so have I declared His counsel unto you. With this farewell exhortation, as an ambassador of Christ, “I beseech you, in Christ’s stead, be ye reconciled to God” To you, who are partakers with Abraham, Isaac, and Jacob, in this faith, I would say, May the blessing of the God of our fathers be upon you, and remain with you, Wherever you may be, may God be there, and comfort, stablish, strengthen, and support you. And may those of you, whose consciences have been touched through the voice of an unworthy servant of God, “take heed lest there be in any of you an evil heart of unbelief in departing from the living God;” but rather may our separation for a time become the means of leading you to cleave to the Lord Jesus Christ, and “so shall ye find rest unto your souls.”
Copyright in this edition © 2008 by Geoffrey Henderson