Mal 3:16: Religious Conversation
They that feared the Lord spake one with another: and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.'97Mal_3:16.
It is the tendency of our time to decry what is called religious conversation. It is in great disrepute with those who desire to be thought sensible men; and, as a matter of fact, it has become almost extinct, except in certain narrow circles, where it survives (for the most part) in a form by no means calculated to attract others towards it.
I
The Opportunities
Many of those who must fail in making religious conversation profitable have yet a good object in view in their attempts to cherish it. They have felt that it is a strange thing, and one not altogether seemly, that people who are bent upon the same pursuit'97truth, holiness, and salvation, their own and that of others'97should never give the slightest indication to each other in word that this is so; should never allude, in the presence of their best and nearest friends, to that which is their chief hope and highest interest; should be content to talk as if this chief concern had no existence for them, and be as much ashamed of having its existence in them discovered as if it were something discreditable or degrading. They have felt that there must be a fault somewhere, if this state of things is unavoidable and irremediable. They have observed how different was the conduct, in this respect, of the early Christians; how they, in their briefest letters upon the commonest subjects, and much more therefore in their private oral communications with those who shared in the same feeling, could not refrain from constant allusions to things spiritual and eternal: and they have painfully felt how much they are losing, day by day, both of assistance and of comfort, from a total silence, in the presence of experienced and Christian men, upon a point on which they so much need and would be so deeply thankful for either advice or encouragement.
(1) Many a young man would be really grateful if, without any attempt at undue influence, without any assumption of superior position, with the exquisite sympathy that is born of God, and comes from the live coal from the altar having touched his own lips, an elder brother would speak straight out to a younger brother from time to time on the love of God in Christ Jesus and the things of the world to come. Sometimes at an early stage a shipwreck of faith or life might be avoided by the tactful and judicious friendship of one who has himself a firm hold of the Rock of Ages.
(2) But this '93speaking one with another,'94 may be not merely as between older and younger men, but as between equals, contemporaries, friends. Would not light be thrown upon many a passage of the Word of God which has never been realized, on many a difficulty in life, if, without cant and unreality, one could just simply speak on spiritual matters with a friend?
John Wesley saw the need of this when he set on foot the class system which has been the strength, even if sometimes the weakness, of Methodism; and I plead that the Church of England should supply what is needed for her children without forcing them to seek outside her ranks the Christian fellowship for which they hanker. Classes or meetings for the study of the Word of God, conferences on the lessons of Church history, discussions on Christian missions with a view to learning and teaching in turn what God is doing in other parts of the world'97all this, if carried out with prayer and as a downright spiritual work, would be found further to illustrate this principle of Christian intercourse. Its special methods will vary, but the thing itself can be ignored only at our peril.1 [Note: E. Jacob, in Oxford University Sermons, 380.]
People are unwilling to talk about religion because it seems almost a profanity. They cannot bear to expose their most sacred feelings at all. They could not find words to utter reverently and truly '93thoughts too deep for words.'94 All the tact and wisdom the Holy Spirit gives are indeed needed here. For the holy things ought not to be flung to the dogs. It is only in the most sacred confidence of friendship that the best things can be said. There is, moreover, a danger (and what precious thing is not dangerous?) of an over-exposed conscience becoming callous and blatant. Most Christians in most churches have been stopped by these dangers so far as actual personal conversation with each other is concerned. Some have left the talking to the minister in the pulpit. People can listen in company to what they could not bear to have said to them direct; and, stranger still, a man can speak out to a great congregation heart secrets that he could not sit in his study and tell to his dearest friend. Some, again, have left the talking to be done in confession in the presence of God under the seal of absolute secrecy. Some have waited till they found a friend who made confidence possible; while others have found themselves able to tell their heart to an entire stranger whom they thought they would never meet again.
The matter is so vital to religious progress that we must at all costs cling to our dearly-won habit of talking to one another about religious experience, and, therefore, must encourage people to begin to do so when they first begin to share the Christian life. Certainly it is easier for them to do so then than it ever will be later. There is an instinct to open the heart and trust others at first, the power of which fades quite away if it is suppressed.1 [Note: W. Bradfield, Personality and Fellowship, 190.]
II
The Topics
What was the subject of their discourse? The worlds politics, and the worlds pleasures? The last entertainment, or the latest scandal? The newest book, or the latest fashion? It is interesting to note how every age is but a repetition of the last. Men in those days had their feasts, where the viol and the tabret and the harp played an important part, and where they sat over their wine until they had redness of eyes; and they would no doubt then, as now, hold up the glass to the light, and praise its amber or ruby colour, commending its bouquet and flavour, and speaking of the vintage whence it came. And over the wine they would talk of the sports and games, the feastings and pleasures of the hour, and many a jest would go round the board, followed by laughter and glee. Was it of such things as these that '93they that feared the Lord'94 spoke when they met together, '93and the Lord hearkened and heard'94? Women had in those days their ornaments, '93their cauls, and round tires like the moon, their chains, and bracelets, and mufflers; their bonnets and broad bands, and tablets and earrings, their rings, and changeable suits of apparel; their mantles, and wimples, and crisping pins, their glasses and fine linen, and hoods and veils.'94 Was it of these that the women who '93feared the Lord spake one with another'94? Certainly not. The Lord would hardly have thought it worth while to bow the heavens and come down '93to hearken and hear'94 and to keep '93a book of remembrance'94 for conversation such as this. It was of higher and better things than these that the holy men and women of old spoke: of God and His grace, of His mercy and goodness, of His judgments against sin, of His lovingkindness to His people.
1. The topics of Christian conversation are as varied as the experiences of the Christian life. But these are sure to be leading topics, all centring in the Unspeakable Gift.
(1) His Name.'97We can image the men of Malachis day who feared the Lord saying, '93There are fearful blasphemers abroad. Men speak and act as if truth were a lie, and righteousness a dream. Where is the promise of His coming? they cry scornfully, as we proclaim Him; while we wait and watch for His judgments, and still He stays His hand. But there is a righteous Lord reigning in the heart of all this discord and confusion. There, through the gloom, His burning eye seems glowing on us. Yes! He is there, living, reigning, until all that resists Him is crushed beneath His feet. Sin He hates, and will confound; purity He loves, and will glorify. Stand fast then; be strong and of a good courage. Let men laugh or scorn as they will, the Lord our God is a holy Lord, and will magnify His holiness in us and before mankind.'94
(2) His Power.'97His holiness, they would say, is not a name, a word; it is an infinite force. His awful power will make it a reality before these mockers and scorners, who are but as the chaff which is driven before His breath. With all the pomp of His power He is prepared to uphold our witness, and to vindicate our faith. And were there not moments when for them, too, the veil lifted, and they saw ranged round them the gleaming cohorts of Gods angels? Earth would seem to them at such moments but as an ant-hill of petty and malignant schemers; while around, above, beneath them, filling the infinite spaces, were the glorious powers of the Lord.
(3) His Promises.'97In dark nights the stars are most blessed guides. And in sad seasons, when earth and heaven are buried in gloom, the earnest few gaze on the stars which peer faintly through the darkness, and watch'97oh, how earnestly!'97for the breaking of the day. What God hath said is then most momentous. God is veiled from us. We see Him not; has He left the world to be the devils own empire? weary, has He gone, and abandoned it to its doom? And then the stars of promise shine forth. Light stored for dark hours is treasured for us in the promises, and men draw it thence to glow and shine. Those who pore alone over the promises, when all around them is wrapped in gloom, become stern and fanatical. These men '93spake one with another,'94 and a strength which had a heart of love in it, entered into their souls.
(4) His Truth.'97Can God suffer Himself to be mocked by the worlds folly and wickedness? The promises! Where are the seals? '93Lift up your eyes on high, and behold who hath created these things.'94 In the depths of the buried ages those stars were led forth that man at last might rejoice in them. He made man to be king on the throne of the creation. Will He suffer the devil finally to defile and deface his crown? '93He keepeth truth for ever.'94 He made earth, He made heaven, for His children, and children He will have to inhabit them. Through struggle, sacrifice, anguish, death, He has sought and found them; He will never lose them more. The '93agony and bloody sweat'94 are the seals of His promises; the breadth and depth of that suffering and sacrifice is the measure of the immutability of His truth.
Truth is not ours to bate and pare down. Truth is Gods; it has Gods majesty inherent within it, and it will convert the souls of men, even when it seems rudest and most repelling; and it will do so for this one reason'97because it is Gods truth, and because we through the grace of God have boldness and faith to put our trust in it.1 [Note: F. W. Faber, Notes on Doctrinal and Spiritual Subjects, i. 368.]
In course of the speech which he delivered in the House of Commons on the Bradlaugh question on 26th April, 1883, Mr. Gladstone used these words: '93Truth is the expression of the Divine mind, and however little our feeble vision may be able to discern the means by which God may provide for its preservation, we may leave the matter in His hands; and we may be sure that a firm and courageous application of every principle of equity and of justice is the best method we can adopt for the preservation and influence of truth.'941 [Note: Thoughts from the Writings and Speeches of William Ewart Gladstone, 61.]
2. But there are cautions to be observed.
(1) We must be careful not to allow religious conversation under common circumstances to run into argument. Argument is very right in its proper place; but argument requires a calmness which is seldom found without some previous preparation of the mind. If conversation'97such as it usually is'97grows argumentative, it is almost certain to lead on to what is not only useless, but unfavourable to the eliciting of truth, rather, indeed, to much that is really unchristian, and which will afterwards be cause of much regret.
Oh, the unmitigable curse of controversy! Oh, the detestable passions that corrections and contradictions kindle up to fury in the proud heart of man! Eschew controversy, my brethren, as you would eschew the entrance to hell itself. Let them have it their own way. Let them talk. Let them write. Let them correct you. Let them traduce you. Let them judge and condemn you. Let them slay you. Rather let the truth of God itself suffer, than that love suffer. You have not enough of the divine nature in you to be a controversialist. He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth. Who, when He was reviled, reviled not again; when He suffered, He threatened not: by whose stripes ye were healed. Heal me, prays Augustine again and again, of this lust of mine of always vindicating myself.2 [Note: A. Whyte, Bible Characters: Ahithophel to Nehemiah, 124.]
(2) And, above all, the conversation must be absolutely real. Hypocrisy, unreality, exaggeration are no elements of the speaking one to another so commended by Malachi. It is a difficult matter often to draw the line between these two,'97'93a time to speak, and a time to be silent.'94 As to Christian conversation, it should, before all things else, be true and then natural; only then can it do good. In general company silence may frequently be best; religion dragged in unsuitably defeats a good intention, and repels instead of attracting. Only let the silence be from wisdom not cowardice, and let it seek to turn the conversation into improving channels, though not directly religious. The world feels when there is a solid basis of principle beneath the most common talk,'97like the ointment of the right hand it '93bewrayeth itself.'94 A man will generally do most good by first gaining an influence through quiet, unobtrusive demeanour and acts of unselfish kindness, and then speech will come with power. A little word so commended is like a point with the weight of all the sword to drive it home, while a world of talk, if the life lags behind, is like chaff; this '93talk of the lips'94 also '93tendeth to penury.'94 Cases may arise where opportunity is pressing and sin flagrant, and a man must speak at all hazards.
The Pharisees were rebuked for making their religion public. Daniel would have sinned had he made his private. So different is duty when religion is popular or unpopular. Sometimes a man has no religion if he does not show it; sometimes very little if he obtrudes it. One thing we must always show'97the fruits in the life.
There are things in religion not for common talk, which a delicate mind will no more thrust in than it will its hearts deepest affections. David says, '93Come near all ye that fear God: I will tell what he hath done for my soul.'94 Those that '93fear God'94 are invited, and they must '93come near.'94 As the poet says of grief, so of religion here: '93let her be her own mistress still.'94 Claudius says: '93My son, let not pietisers but pious men be thy companions. The true fear of God in the heart is like the sun which shines and warms though it does not speak'94; and what Johnson says of all conversation applies specially to that which is Christian: '93It is happiest when there is no competition and no vanity, but a quiet interchange of sentiments.'94
Much must depend on Christian temperament, much on circumstances; only let us never speak for display, and never be silent through fear.1 [Note: John Ker, Thoughts for Heart and Life, 126.]
Dr. Walter C. Smith, the poet-preacher of the Free Church of Scotland, spoke, in his closing address as Moderator of the General Assembly in the Jubilee Year, 1893, of the fellowship of the saints, and declared that, if brethren who differed on some points would only commune together on the real and essential matter, they would be astonished to find how complete was their harmony down in the depths of the life that is in Christ. '93Many years ago,'94 he added, '93I met on a Highland road one of The Men, as they were called, who have exercised so large an influence in that part of our Church. He had learned to regard me with profound distrust; I may even say that he thought me about the most dangerous person then within our borders. But we got into conversation, and sat down on a wall by the roadside, and I soon found that he was a good man, a devoted servant of the Lord Jesus, from whose experience there was not a little that I could learn. Had we discussed and disputed as we might have done, I fear it would have been a barren meeting to us both. But I look back on that hour under the shadow of Cairngorm as one of the best in all my days, when two souls, wayfaring here amid clouds and mists and misunderstandings, met and recognized one another, and saw the shadows flee away ere they parted. Very likely he still thought me far wrong on some points, but he did not think me nearly so dangerous as he had done at first; and I learnt to regard him as a true servant of our common Lord, though he was a good deal in the dark about certain things. May I add that since that day I have often wished to see some of our Highland friends who stand in doubt of some of their Lowland brethren seated side by side of them on that same wall, grey with lichens and mosses, not to debate and discuss knotty points, but to commune of the things that belong to the kingdom and its peace?'94
III
The Listening God
1. '93The Lord hearkened, and heard'94 them. He knew for what purpose they were convened. He smiled on their conferences and took note of their wishes, and, if they did not succeed in stemming the tide of apostasy, they had the comfort that in doing their best the Unseen Recorder of their counsels would countenance their labours and reward them according to their faithfulness.
It is not merely '93The Lord heard,'94 but '93the Lord hearkened, and heard.'94 The watchfulness of God is represented as strained, as it were, to its utmost tension in order to hear everything. It is the attitude of jealous guardianship. It is the attitude of the mother as she lovingly listens to her childrens voices, and is quick to note the slightest cry of distress, and to run to assist in the instant of need. It is the highest kind of guardianship, not the guardianship of covenants, though Gods covenant cannot be broken. But this is a higher guardianship than that of covenants. It is the guardianship of love and delight, the guardianship of a delightful treasure, to lose which would be to make a void in the raptures of infinite joy.
2. God hears our conversation. Are we always aware of this? If there are any who can think with comfort of that record of words spoken in His love and fear, must not others tremble when they think of their words? Who has been the better, let each of us ask ourselves, for our possessing the gift of speech? Has it been used by us for the communication of good or for the communication of evil? Will there be no one who may rise up in the judgment to declare that, but for us, he might have remained ignorant of evil, that at least by our help he might have been enabled to escape it, and that we withheld that help, if we did not communicate that knowledge? Let us judge ourselves, one and all, for indeed we have cause to do so, if perhaps, in Gods great mercy, we may not be judged. Let us remember who said that for every idle word which men should speak they should give account in the day of judgment. Of all the sayings written down from His lips in the Book of God, none surely is so terrible in its sound as that which declares, '93By thy words thou shalt be justified, and by thy words thou shalt be condemned.'94
3. It is striking to notice the prophets picture of the minuteness of the interest which God takes in this God-fearing society. Literally, the words of the prophet are: '93Then they that feared the Lord spake'97a man to his friend.'94 Even their private conversation, the word by the wayside, God was hearkening for, and attending to. Every word out of this spiritual community, though it were only a casual word, would reflect the spirit of the community, and so be precious to God. The whole circle of such a life would become sacred to the Father of all who watches over it from centre to circumference. We are reminded of the words of the greater Teacher, which these in some measure anticipate: '93Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father: but the very hairs of your head are all numbered.'94 Whenever they that feared the Lord spoke, a man to his friend, the Lord hearkened and heard it all with loving interest and with infinite sympathy.
When the spring comes, the oak-tree with its thousands upon thousands of leaves blossoms all over. The great heart of the oak-tree remembers every remotest tip of every farthest branch, and sends to each the message and the power of new life. And yet we do not think of the heart of the oak-tree as if it were burdened with such multitudinous remembrance. It is simply the thrill of the common life translated into these million forms.'85 Somewhat in that way it seems to me that we may think of Gods remembrance of His million children.'85 That patient sufferer, that toilsome worker, are far-off leaves on the great tree of His life; far-off, and yet as near to the beating of His heart as any leaf on all the tree. He remembers them as the heart remembers the finger-tips to which it sends the blood.'85 If any doubt about Him, issuing from them, stops up the channel so that He cannot get to them, He waits behind the hindrance, behind the doubt, and tries to get it away, and feels the withering of the unbelieving, unfed leaf as if a true part of Himself were dying. And when the obstacle gives way, and the doubt is broken, and the path is once more open, it is almost with a shout which we can hear that the life-blood leaps to its work again.1 [Note: Phillips Brooks.]
IV
The Book of Remembrance
1. Not only did God hearken and hear, but '93a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.'94 This writing in the book of remembrance involves not only preservation, but preservation grounded on the Divine approbation. Every word that the Lord heard was to be written in this book, and preserved for the future. All holy thoughts and all holy words belong not only to the present, but to the eternal future as well.
Never a holy thought has been lost in the history of the world, nor can be lost. Never a holy word has disappeared. They are all preserved. It is not the cleverness of an idea that gives it immortality, but its Divineness. There are clever things that will pass away with contempt, to the astonishment of the clever people who uttered them. It is not eloquence that can ensure immortality. It is holiness and purity and truth. And while many an outburst of eloquence from silver tongues shall pass away as empty sound into space, the broken, earnest words spoken by a poor illiterate Christian man to his Christian friend by the wayside will never die, for they are written in the book of remembrance.
2. What, then, does it mean to us to have our names and our words recorded in Gods book of remembrance? It means that an earnest, zealous, Christ-loving, Christ-serving life, and its works of patience and faith, are deemed by Heaven the things best worth recording, and best deserving to be kept in remembrance. In those higher courts they are not absorbed and excited with the things that we poor mortals go mad about, with the pomps and splendours and vanities of the human panorama, the stage shows, the garish lights, the kaleidoscopic changes; they are not mad with curiosity to watch the rise and fall of millionaires and great houses. Possibly they are not so profoundly interested as we are in the movements of kings and rulers, in the startling speeches of politicians, and in the prospects of political parties, and certainly not in the revelations of the criminal court, the scandals of high life, and the result of the latest football match. A young man in the city steadfastly resisting its temptations and keeping himself undefiled for Jesus sake; a maiden bringing her life and laying it at the Masters feet, and vowing to love Him first and best; a girl in the shop or factory adorning her Christian profession amidst unchristian workmates; a business man holding his conscience and integrity amid all the shady doings and unveracities of the market and commercial life; a woman bearing her cross, burden, thorn in the flesh, without complaining; a man of any sort daring to be a Daniel in his convictions, and not ashamed to confess in any company that he is a servant of God and Jesus Christ; and the faithful workers in every field who are sowing the seed, spreading the life, and working to extend Christs redeeming purpose and Kingdom'97these are the things which the heavenly penmen note down, not one of them is forgotten or overlooked, every one of them is treasured up against the all-rewarding day when He shall bring out His jewels.
Writing in '93a book of remembrance'94 recalls a custom of the Persians. We find in the sixth chapter of Esther that it was usual to enter in certain records the names of those who deserved well of the king, with a notice of their meritorious deeds, to the intent that they might be rewarded. It was thus that Mordecai was brought under the notice of King Ahasuerus in a sleepless night when he read the records of his kingdom for his amusement. In like manner the names and actions of the righteous, their sorrows and sufferings for righteousness sake, are written in a book before God. '93Put my tears into thy bottle,'94 says the psalmist. '93Are they not all in thy book?'94 Their names were inscribed long before in '93the book of life'94; and now all they say or do which is approved of the Master finds a place in '93the book of remembrance.'94 The word in season spoken to the weary, as well as the cup of cold water given for His sake to a disciple. Nay, their thoughts are there, too: '93for them that thought upon his name.'941 [Note: C. D. Bell, The Name above Every Name, 92.]
If love in its silence be greater, stronger
Than million promises, sighs, or tears'97
I will wait upon Him a little longer
Who holdeth the balance of our years.
Little white clouds like angels flying,
Bring the spring with you across the sea'97
Loving or losing, living or dying,
Lord, remember, remember me!
Religious Conversation
Literature
Arnold (T.) Sermons, i. 181, 190.
Arnold (T. K.), Sermons Preached in a Country Village, 143.
Bell (C. D.), The Name above Every Name, 85.
Blackwood (A.), Christian Service, 127.
Brown (J. B.), The Sunday Afternoon, 20, 29.
Burrows (H. W.), Parochial Sermons, iii. 241.
De Quetteville (P. W.), Short Studies on Vital Subjects, 122.
Jacob (E.), in Oxford University Sermons, 368.
Little (H. W.), Arrows for the Kings Archers, No. 44.
Macaskill (M.), A Highland Pulpit, 15.
Merson (D.), Words of Life, 289.
Moule (H. C. G.), Thoughts for the Sundays of the Year, 117.
Parker (J.), Sermons (Cavendish Pulpit), No. 18.
Pierson (A. T.), The Making of a Sermon, 167.
Punshon (W. M.), Sermons, ii. 267.
Randolph (B. W.), The Threshold of the Sanctuary, 43.
Robertson (F. W.), Sermons, iv. 200.
Thomas (J.), Myrtle Street Pulpit, iv. 81.
Vaughan (C. J.), Memorials of Harrow Sundays, 324.
Vaughan (J.), Sermons (Brighton Pulpit), New Ser., xvii. (1879), No. 1099.
Christian World Pulpit, lxiv. 33 (J. G. Greenhough).
Literary Churchman, xxxii. (1886) 376 (E. J. Hardy).
Autor: JAMES HASTINGS