Sermon 7
Matthew 17:6-8. And when the Disciples heard it they fell on their faces, and were sore afraid. And Jesus came and touched them, and said, arise be not afraid. And when they had lifted up their eyes, they saw no man save Jesus only.
In this part of the history are three things. 1. The disciples' fear and astonishment, verse 6. 2. Their comfortable and gracious recovery by Christ, verse 7. 3. The event and issue of all, verse 8.
1. Their astonishment — they fell on their faces and were sore afraid; their falling on their faces was not out of worship, and reverence, but consternation, as those (John 18:6): as soon as he said to them I am he, they went backward and fell to the ground. The causes of their fear must be inquired into. These were holy men, the flower of Christ's disciples; they were men in a holy action, for Belshazar in his cups to tremble were no news, they were not in the presence of an angry God, it was a Gospel voice that they heard, This is my beloved Son in whom I am well pleased, hear you him. They had not a full dispensation of his glory, but only a glimpse of it, and that under a cloud and revealed in mercy; yet they were sore afraid. Upon any visions and apparitions of the divine Majesty, God's servants fell to the earth — (Ezekiel 1:28) when I saw the appearance of the likeness of the glory of God, I fell on my face; Paul when Christ appeared to him from heaven, he fell to the earth (Acts 9:4). (Revelation 1:17) When I saw him, I fell at his feet as dead. Abraham was cast into great horror (Genesis 15:12) when God appeared solemnly to enter into covenant with him. So (Isaiah 6:5) Then I said, woe is me, for I am undone. So Daniel (Daniel 10:8-9) when I saw this great vision, there was no strength in me; for my comeliness was turned into corruption, and I retained no strength, yet I heard the voice of his words, then was I in a deep sleep upon my face, and my face was towards the ground.
Now I shall give the special reasons why the manifestation, and appearance of God to his great prophets did breed this astonishment and fear. (2.) What general note and observation may be concluded from this for our profit.
1. The special reasons why these manifestations and appearances of God to his great prophets do breed this astonishment and fear — they are two.
1. To humble them to whom he vouchsafed so great a favour. To humble them lest the glory of these heavenly visions should too much puff them up. Therefore there was ever some weakness discovered in those that did receive them; Jacob wrestled with God, but came off halting and maimed, though he prevailed (Genesis 32:31): when he came off from seeing God face to face, he halted on his thigh. Paul was wrapped into the third heaven, yet presently buffeted with a messenger of Satan, lest he should be lifted up with the abundance of revelations (2 Corinthians 12:7). Corruption remains in us and we are not able to bear these favors, which God manifests to his choice servants, and therefore there is something to humble them, in the dispensation, and to keep them from being puffed up with pride, something that is a balance to the great honor with which God has honored them.
2. All those that received visions from him to teach his people, God would season them by leaving a stamp and impression of his excellency upon them. This was the preparation of the prophets, and a preparation of the disciples to fit them for the work of the Gospel. A due representation of God's glory and excellent Majesty does qualify them for their duty; they are fittest to carry God's message and describe him to others, who are thus qualified and prepared, and have some reverence and awe of God impressed upon their own hearts, and have felt the power of his great Majesty (2 Corinthians 5:16): knowing the terrors of the Lord we persuade men.
The general conclusion and observation which we may draw from this is as follows.
Doctrine: That God is of such glorious Excellency and Majesty, that we are not able to bear any emissions, or extraordinary representations thereof in this state of frailty.
- 1. I will prove that God is a great God, and of glorious Majesty. - 2. Give you the reasons why we are not able to bear the extraordinary manifestations thereof in this state of frailty.
1. That God is a God of great Majesty, and ought to be reverenced by all that have to do with him. The point being a matter of sense, and evident by natural light, needs not to be proved so much as improved.
1. Scripture represents him as such (Daniel 9:4): he is called the great and dreadful God, so (Deuteronomy 7:21): a mighty God and terrible, and (Nahum 1:5): a great and terrible God is he, and again (Job 37:22): with God is terrible Majesty.
2. This eminently shines forth both in his works of creation and providence. 1. Creation, in the stupendous fabric of the heavens (Jeremiah 32:17-19): Ah Lord God, behold you have made the heaven, and the earth by your great power and outstretched arm, and there is nothing too hard for you, etc. In that mighty collection of waters in the sea, we cannot look upon that vast expansion of the firmament, that huge body of waters in the sea without some religious horror — what is the God that made all this? (Jeremiah 5:22) Do you not fear me, says the Lord? Will you not tremble at my presence, who have placed the sand for a bound to the sea, by a perpetual decree that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it. 2. Providence, whether in his way of mercy or judgment. Mercy: what a majestic description of God is there (Psalm 50:1-5), yet there his presence in his Church is described. The drift of the Psalm is, to set forth God's power and majesty when he comes to call the Gentiles, and to set up the evangelical way of his worship, when the light of the Gospel shall shine forth from Zion. (Psalm 5:5) By terrible things in righteousness will you answer us, O God, you God of our salvation. Though God is a God of salvation, yet the way of his delivering them carries majesty and terror with it. So his works of judgment (Psalm 119:120): My flesh trembles for fear of you, and I am afraid of your judgments, when the wicked of the earth are put away like dross. A lion trembles to see a dog beaten before him, and it is imputed as a fault to the wicked, that they do not take notice of it (Isaiah 26:10). They will not behold the majesty of God.
3. His greatness and majesty is such, that we cannot comprehend it (Job 36:26): Behold God is great and we know him not, nor can the number of his years be searched out. The greatness of God cannot be known, but only by way of negation, that he has none of those infirmities, which may lessen his being in our thoughts, or by way of comparison, that he is above all — God is greater than man (Jeremiah 36:12).
4. So great that he is obliged to put a covering on, to interpose the clouds between us and him, for we are not able to bear his glorious and majestic presence (Job 26:9): He holds back the face of his throne, and spreads his cloud upon it. What would become of us, if he should discover all his glory: this is his condescension to the lower world, to appear under a veil, and cover his throne with clouds.
But though we do not know his full majesty, yet there is enough discovered both to faith, reason and sense, that God is great and glorious, both in himself and in all his works. Scripture declares it to faith, and reason will soon subscribe to so evident a truth, that he that made and sustains all things, must needs be a great God. What other conceptions can we form of him, when we look to the heaven, and this earth which he sustains by his great power, and he declares himself to sense by his daily providence to be a God of great majesty.
The proof of it needs not so much to be spoken to as the improvement of it, which we are called upon for everywhere.
1. It is a mercy that being so great, he takes notice of us (Psalm 8:3-4): When I consider your heavens, the work of your fingers, the moon and stars which you have ordained, what is man that you are mindful of him, and the son of man that you visit him. When we consider how the majesty of God shines forth in the heavenly bodies, and those many glorious creatures God has made besides us: we may wonder that God should esteem of man, and take care of man; and be so solicitous about man's welfare, who was formed at first out of so vile materials, as the dust of the earth, and is still of so very frail, infirm and mortal condition, and has carried himself so unthankfully to God, that he should take care of him above his whole creation (Psalm 113:6-7). The Lord our God dwells on high, who humbles himself to behold the things in heaven and earth. That the great God of such glorious majesty should take notice of worms, and behold us not only by visiting, overseeing, and governing the affairs of this lower world, but should condescend to this low estate of ours, in taking our flesh; whose excellency and majesty is so great, that he might despise the angels, of whom he has no need: but to stoop so low towards men is matter of wonder, praise, and adoration.
2. We should be humble in our conversing with him, considering what he is, and we are (Job 42:5-6): I have heard of you with the hearing of the ear, now my eye sees you, therefore I abhor myself in dust and ashes. This should keep his children in a holy awe. Oh how low should we lie before this great God (Genesis 18:27): Who am I that am but dust and ashes, that I should speak to God.
3. That we must not please ourselves with the performance of ordinary service to him, but we should raise it to an eminent degree of worship and adoration (Psalm 48:1): Great is the Lord and greatly to be praised in the city of our God, and (Psalm 145:3) Great is the Lord and greatly to be praised. Alas the best we do is much beneath God. What low thoughts had Solomon of his stately temple (2 Chronicles 2:6): Who is able to build you a house, seeing the heaven of heavens is not able to contain him, who am I that I should build him a house? Thus should we see, that our best resolutions and performances come much short of the excellency and greatness of God. All formality and lifeless service proceeds from hence, that we have not due and raised thoughts of his majesty and being (Malachi 1:14): I am a great King, says the Lord of Hosts. The greatness of God calls for other service than usually we give to him: he gets nothing from us that is perfect. But surely we should not put him off with our refuse, but spend the best of our strength, time, parts, and affections, in his service. Superficial dealing in it argues mean thoughts of God, it is a lessening of his majesty.
4. We serve a great Master, and so may expect great things from him. He discovers himself to his people according to the greatness and majesty of his being (Psalm 126:2-3): The Lord has done great things for them, indeed the Lord has done great things for us, of which we are glad. Kings or princes do not give pennies or brass farthings, but bestow gifts becoming their magnificence. The heathens were forced to acknowledge it, and the people of God do willingly acknowledge it, so (Joel 2:21): Fear not, O land, be glad and rejoice, for the Lord will do great things. Be the mercies never so rare, the way never so difficult, God is able to accomplish them.
5. This should banish the fear of man, as to any danger that can come from them to us, or to any attempts against God (Matthew 10:28): Fear not them which kill the body, but are not able to kill the soul, but rather fear him who is able to destroy both body and soul in hell fire. They may threaten great things to us, but God threatens greater. See (Exodus 18:11): Now I know that God is greater than all gods, for in the thing in which they dealt proudly God was above them. There is a greater being we have to depend upon.
6. Because God is of such majesty and greatness, we should quarrel at none of his dealings, for he is too high to be questioned by the creature, and his counsels are carried on in such a way as we cannot judge of them, no more than a worm can judge of the affairs of a man; he is great in counsel, and wonderful in working.
7. This should keep his children in a holy awe (Hebrews 12:28-29): Let us have grace by which we may serve God acceptably with reverence and godly fear, for our God is a consuming fire. When we come in the holy assemblies (Genesis 28:17): How dreadful is this place. In our general course we must not slight his frowns, nor despise his favors, all comes from a great God, nor behave ourselves irreverently in his presence, but still walk as those that have to do with a great and glorious God.
2. That in this present state we are not able to bear any extraordinary manifestation of his greatness and majesty.
1. Because of his glory, which would consume and swallow us up. This was a voice from the excellent glory (2 Peter 1:17). Now if this excellent glory by the veil of the firmament were not obscured, man were not able to bear it (Job 37:20): If man speak, he shall be swallowed up. (1 Timothy 6:16): He dwells in light which no man can approach to, whom no man has seen, nor can see, until we are received to heaven. Thus it is, his glory would kill us, his voice confound us. There is a mighty disproportion between mortal creatures and the infinite majesty of God; the brightness of his glory soon burdens, and over-burdens the infirmity of the best creatures.
2. Because of our weakness.
1. Natural: We faint when we meet with anything extraordinary, and therefore no wonder if we are astonished with the near approach of the excellent majesty of God, and made unfit for any action of body or mind. If we cannot look on the sun, how can we see God? Our felicity in heaven would be our misery on earth: this wine is too strong for old bottles.
2. Sinful infirmity, consciousness of guilt is in it also, and our nonconformity to God through sin (Isaiah 6:5-6): Woe is me, [reconstructed: I am undone], I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, and my eyes have seen the king, the Lord of hosts. So Peter (Luke 5:8): Depart from me, for I am a sinful man. This raises a fear in us upon every eminent approach or discovery of God's glory. Before the fall, God and Adam were friends; he would have endured God to speak to him; yet after the fall the appearance of God became terrible. When he hears his voice, he is afraid and hides himself, and something of this fear sticks to the best of his people, and when God is eminently near it is discovered. For persons that have sin in them, to be near to so holy and glorious a majesty, that is a part of the reason of this fear and trouble. Well then, both these causes go together, the representation of the majesty of God, and the sense of our own frailty and weakness.
USE.
Is to press us to two things: 1. To press us to a holy awe and reverence, when we come near to God. 2. To take heed that our fear of God does not degenerate into a slavish fear.
First, to press us to a holy awe and reverence of God, when we draw near to him. Surely we should in all our worship have such thoughts of God, as may leave a stamp of humility, and some impressions of the majesty and excellency of God upon us; and we should fall upon our faces, though not in a way of consternation, yet in a way of adoration. And because usually we reveal much slightness and irreverence in our conversations with God and approaches to him, I shall press it a little.
1. I will show how the Scriptures in the general do call for this holy awe of the majesty of God in all our worship. (Psalm 111:9) Holy and reverend is his name, and therefore never to be used by us, but in an awful and serious manner. (Psalm 96:4) The Lord is great and greatly to be praised, he is to be feared above all gods. Whether we pray, or whether we praise God, still the heart must be deeply possessed with a sense of his excellency, and we must admire him, above all created or imaginable greatness whatever, and so mingle reverence, with our most delightful addresses to him. Again, (Psalm 89:17) God is greatly to be feared in the assembly of his saints, and to be had in reverence of all that are round about him. Holy angels, and sanctified men, who of all creatures have nearest access to God, should most adore and reverence him, because they are best acquainted with him, and have the clearest sight of him that mortal creatures are capable of. The angels are an assembly of holy ones, that always behold his face; therefore always lauding and glorifying God. So God is said to be terrible in his holy places, (Psalm 68:35) whether heaven, or the church; indeed the awful carriage of his people in his worship should be one means to convince of the excellency and majesty of God. (1 Corinthians 14:25) The Apostle shows there, that an unbeliever coming into the Christian assemblies when they are managed with gravity and awe is convinced and judged, and will fall down on his face and worship God, and say, God is in you of a truth. That is, seeing their humility, brokenness of heart, hearing their praises and admirations of God, and seeing their orderliness and composedness of spirit; whereas rudeness, slightness and irreverence, does pollute and stain the glory of God in their minds.
2. Other addresses will not become faith and love.
1. Faith, for whoever comes to God must fix this principle in his mind, that God is, (Hebrews 1:6). We do not worship God aright if we do not worship him as believers, and if we worship him as believers, we will worship him with reverence, and godly fear. Faith gives us not only a thought of God, but some kind of sight of God, and sight will leave an impression upon the heart of reverence and seriousness; surely a sight or believing thought of God should be able to do any thing upon the soul. It is the great work of faith, to see him that is invisible, (Hebrews 11:27). We should in our whole conversation live as in his sight, and live as those that remember God stands by, and sees all that we are about: but especially in our worship, we then set ourselves as before the Lord. Pray as to our Father, that sees what we do, (Matthew 6:6). Pray to your Father who is in secret, and your Father who sees in secret, will reward you openly. Hear as before the Lord, (Acts 10:33). We are all here present before God to hear all things that are commanded you of God. Then the soul should turn the back upon all other things, that the mind may be taken up with nothing but God.
2. No other worship will become love. Worship is an act of love and delight. Now love is seen in admiring the excellencies of that glorious being whom we love, and ascribing all to him, as being deeply affected with his goodness. (Revelation 4:10) The four and twenty elders fall down before him that sat on the throne, and worship him that lives for ever and ever, and cast their crowns before the throne, saying, You are worthy, O Lord, to receive glory, honor and power; for you have created all things, and for your pleasure they are and were created. They fell down not out of astonishment but reverence, and cast their crowns before the throne. Whatever honor they have, they had it from God, and are content to lay it at his feet, from whom they have life, and being, and all things. They have such a high esteem of God, that before him they cannot be too vile. They are unworthy to wear any crown in God's presence, and are content that their honor be a footstool to advance and extol his glory. Certainly those that are heartily affected to God will go about his worship, as with cheerfulness, so with humility and reverence.
Secondly, To take heed that our humility and reverence, do not degenerate into servile fear and discouragement. It is apt to do so even in the best of God's people. We can hardly keep the middle between the extremes, our faith is apt to degenerate into presumption, and our humility into despondency of spirit, and our fear into discouragement and distrust. So hard a matter is it to serve the Lord with fear, and to rejoice with trembling, (Psalm 2:11) or to walk in the fear of God, and in the comforts of the Holy Ghost.
Therefore to avoid this consternation, do two things.
1. Consider how amiable God has represented himself in Jesus Christ, and how near he is come to us: and within the reach of our commerce there is a new and living way, through the veil of his flesh, (Hebrews 10:20). So that though our God be a consuming fire, yet there is a screen between us and this fire; though if he should draw away the veil, a glimpse of his glory would kill us, yet this glory being veiled, we may have access with confidence, (Ephesians 3:12). There are naturally in our hearts fears, estrangedness and backwardness from God; but now God is incarnate, and has been manifested in our flesh, we may have more familiar thoughts of him, and they are made more sweet and acceptable to us.
2. Get your own peace with God made and confirmed to you more and more, (Romans 5:1-2). Being justified by faith, we have peace with God, through Jesus Christ our Lord. So (Ephesians 2:18) He preached peace to you which were far off, and to them that are near, for through him we both have an access by one spirit to the Father. See the breach made up, between you and God, and be very tender of putting it to hazards any more. God that is a consuming fire to guilty souls is a Sun of Righteousness to the upright; when we are accepted in the beloved, those thoughts of God which guilt will make amazing and terrible, will be through peace comfortable and refreshing.
Secondly, Their comfortable and gracious recovery by Christ, verse 7. And Jesus came and touched them, and said, Arise, be not afraid. He relieves and helps them by three things: 1. His approach. 2. His touch. 3. His word.
1. His approach; he came to them — you must understand having laid aside his glory, which he had in the Transfiguration, that he might more familiarly converse with them, and without prejudice. Because of their weakness and infirmity he lays aside his majesty, and reassumes the habit of his humiliation; as Moses did put a veil upon his face, that the people might endure his sight and presence. God's appearing at first may be terrible, but the issue is sweet and comfortable, a still calm voice followed the earthquake, wind and fire (1 Kings 19), and God does good to his people, after he has humbled them and proved them (Deuteronomy 8:16). Here when the apostles lay like dead men, Christ came and put new life, and strength into them. He came of love and pity to them, that nothing more grievous might happen to them; either loss of life or senses. He would not let them perish in these amazements.
2. His touch. He touched them. Christ's touch is powerful, and a means of application. Usually thus Christ conveyed and applied his power (Matthew 8:3) — he touched the leper and cleansed him. Matthew 8:15 — he touched Peter's wife's mother, and cured her of a fever. So Matthew 9:19 — he touched the two blind men, and they received their sight; and in many other places. So this touching of the apostles was to apply his power, and to recover them out of their trance.
3. His speech. And said, arise and be not afraid; the glorious voice of the Father frightens them, and the gracious voice of the Son revives and refreshes them. He comforts those whom the terrors of the Almighty had cast down, he does not chide them for their fear or little faith, as he does at other times; he considered the greatness of the cause, their natural infirmity: the governing of which was not in their power, and the terribleness and suddenness left no time for deliberation. Therefore he does not chide them, but encourages them. The like was done in other cases, as to Ezekiel in his trance (Ezekiel 2:1): Son of man arise, stand on your feet, and I will speak to you. So to the apostle John (Revelation 17:18): When I saw him, I lay at his feet as dead; and he laid his right hand upon me, saying, Fear not, I am the first and the last. So here, be not afraid. We must reverence Christ, but not be scared at him. Such a fear as may stand with our duty is required, but not that which disables us for it, or discourages us in it; that is no more pleasing to God than security.
1. Observe Christ's tender care over his disciples, in their faintings and discouragements.
1. That he comforts and revives his disciples. Christ alone can help us, and confirm us against our fears: the disciples did not stir, but lay prostrate upon their faces, till he came and touched them, and said, arise, be not afraid. In all the troubles and perplexities of his people, he will be owned as the causer and curer of them (Hosea 6:1): Come let us return to the Lord, for he has torn, and he will heal us, he has smitten, and he will bind us up. So Job 5:18: He makes sore and binds up, he wounds and his hands make whole. As all our troubles and perplexities are from his hands, so must the healing be. If he make the wound, all the world cannot find a plaster to heal it; and no wound given by himself is above his own cure; and he wounds not as an enemy, but as a surgeon; not with a sword, but a lancet. All other means are blasted till we come to him.
2. That he is exceedingly ready, and has great pity and tenderness towards them. As appears by laying aside his glory and coming to the disciples, when they came not to him; and speedily, that he might not leave them long in the trance, lest worse effects should follow. And is he not like affected to all his people, in their perplexities and troubles? Yes indeed. See Isaiah 57:16: I will not contend forever, nor will I be always angry, for the spirit should fail before me, and the souls which I have made. He speaks as if he were afraid, lest man's spirit should fail, being long overwhelmed with terror and trouble. So the apostle (2 Corinthians 2:7): Comfort him lest he be swallowed up with too much sorrow. The Lord Christ is full of bowels and compassions, pities his people in their infirmities, fears and troubles.
2. The manner and way which he takes is considerable also, by touch and speech. The touch notes the application of his power; and in his speech he says, Arise, be not afraid. Christ does not love to confound, but comfort his servants, and therefore takes this double course, by secret power enlivening and strengthening their hearts (Psalm 138:3): I cried to the Lord and you answer me, and strengthen me with strength in my soul. That is, God did secretly support him and strengthen him, under the trouble. He does it also by a word; therefore we read of God's speaking peace to his people (Psalm 85:8): I will hear what God will say, for he will speak peace to his people and his saints. Besides an inward strengthening, there is a necessity of a word from Christ's own mouth, before we can cast off our discouragements. Besides his touching or his laying his right hand upon us, there is need of his word to us.
USE.
It teaches us what to do when we have serious thoughts of appearing before God: for the case in hand is about those that were frightened and disquieted with divine visions, which was occasioned by natural frailty, and partly by a sense of sin. Now all of us must shortly come into God's presence, but who can dwell with devouring burnings? If your thoughts be serious, you will find that it is no slight thing, to appear before God, who is our Creator and our Judge, and who is a holy and glorious God, to whom we have carried it very unthankfully, and undutifully. Now who can relieve you in these perplexed thoughts, but the Lord Jesus Christ: get a word from him that your iniquity is taken away, and your sin purged (Isaiah 6:7); and wait on him, till he settles your souls in the peace and hope of the Gospel (Isaiah 57:14), and then you are relieved in your agonies of conscience. Stand up, be not afraid, the Gospel is a sovereign plaster, but his hand must make it stick.
Thirdly, the event and issue of all, verse 8: And when they had lifted up their eyes, they saw no man save Jesus only. This intimates two things.
1. That this testimony from Heaven did only concern Jesus Christ, for Moses and Elijah vanish out of sight, and Jesus is left alone, as the person in whom God is well pleased, and all the Church must hear him. When they are withdrawn, Christ remains as Lord and head of the Church, and so it shows the ceasing of Moses's law and the continuance, and authority of the Law of Christ. The Apostle tells us, when that which is perfect is come, that which is in part shall be done away. They only prophesied, prefigured Christ to come, but now upon the exhibition, the legal ordinances vanished.
2. That God manifests himself for time, measure and degree, as he himself sees fit for our good: for the vision is removed, when the intent of it is obtained. Here the spiritual banquet does not always last, Heaven is a perpetual feast, but we must not look upon earth to be feasted always with spiritual suavities. There is no permanency, but perpetual vicissitudes in our enjoyments within time, we have clear and cloudy days in the world, a feast, a desertion (Song of Songs 5:1, etc.). I am come into my garden, my sister my spouse, I have gathered my myrrh with my spices, I have eaten my honeycomb with my honey, I have drunk my wine with my milk; eat O friends, drink, indeed drink abundantly, O beloved. I sleep but my heart waketh, it is the voice of my beloved that knocks, saying, Open to me my sister, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night, etc. And Verse 6, I opened to my beloved, and my beloved has withdrawn himself and was gone. After the greatest manifestations of Christ's love, there may be a withdrawing; we cannot bear perpetual comforts, and God reserves them for a better time; when we are more prepared for them. There must be day and night in this world, and winter and summer; but in Heaven it is all day, there is a perpetual sunshine never clouded nor overcast.
Finis.
