There is another blessing that will come to the dweller in God's house, and that not a small one. It is that, by the power of this one satisfied longing, driven like an iron rod through all the tortuosities of my life, there will come into it a unity which otherwise few lives are ever able to attain, and the want of which is no small cause of the misery that is great upon men. Most of us seem, to our own consciousness, to live amidst endless distractions all our days, and our lives to be a heap of links parted from each other rather than a chain. But if we have that one constant thought with us, and if we are, through all the variety of occupations, true to the one purpose of serving and keeping near God, then we have a charm against the frittering away of our lives in distractions, and the misery of multiplicity; and we enter into the blessedness of unity and singleness of purpose; and our lives become, like the starry heavens in all the variety of their motions, obedient to one impulse. For unity in a life does not depend upon the monotony of its tasks, but upon the simplicity of the motive which impels to all varieties of work. So it is possible for a man harassed by multitudinous avocations, and drawn hither and thither by sometimes apparently conflicting and always bewildering, rapidly-following duties, to say, 'This one thing I do,' if all his doings are equally acts of obedience to God.
III. So, lastly, note the method by which this desire is realised.
'One thing have I desired, … that will I seek after' There are two points to be kept in view to that end. A great many people say, 'One thing have I desired,' and fail in persistent continuousness of the desire. No man gets rights of residence in God's house for a longer time than he continues to seek for them. The most advanced of us, and those that have longest been like Anna, who 'departed not from the Temple,' day nor night, will certainly eject ourselves unless, like the Psalmist, we use the verbs in both tenses, and say, 'One thing have I desired … that will I seek after.' John Bunyan saw that there was a back door to the lower regions close by the gates of the Celestial City. There may be men who have long lived beneath the shadow of the sanctuary, and at the last will be found outside the gates.
But the words of the text not only suggest, by the two tenses of the verbs, the continuity of the desire which is destined to be granted, but also by the two verbs themselves—desire and seek after—the necessity of uniting prayer and work. Many desires are unsatisfied because conduct does not correspond to desires. Many a prayer remains unanswered because its pray-ers never do anything to fulfil their prayers. I do not say they are hypocrites; certainly they are not consciously so, but I do say that there is a large measure of conventionality that means nothing, in the prayers of average Christian people for more holiness and likeness to Jesus Christ.
Dear friends! if we truly wish this desire of dwelling in the house of the Lord to be fulfilled, the day's work must run in the same direction as the morning's petition, and we must, like the Psalmist, say, 'I have desired it of the Lord, so I, for my part, will seek after it.' Then, whether or not we reach absolutely to the standard, which is none the less to be aimed at, though it seems beyond reach, we shall arrive nearer and nearer to it; and, God helping our weakness and increasing our strength, quickening us to 'desire,' and upholding us to 'seek after,' we may hope that, when the days of our life are past, we shall but remove into an upper chamber, more open to the sunrise and flooded with light; and shall go no more out, but 'dwell in the house of the Lord for ever.'
'SEEK YE'—'I WILL SEEK'
'When Thou saidst, Seek ye my face; My heart said unto Thee, Thy face, Lord, will I seek. 9. Hide not Thy face far from me.'—PSALM xxvii. 8, 9.
We have here a report of a brief dialogue between God and a devout soul. The Psalmist tells us of God's invitation and of his acceptance, and on both he builds the prayer that the face which he had been bidden to seek, and had sought, may not be hid from him. The correspondence between what God said to him and what he said to God is even more emphatically expressed in the original than in our version. In the Hebrew the sentence is dislocated, at the risk of being obscure, for the sake of bringing together the two voices. It runs thus, 'My heart said to Thee,' and then, instead of going on with his answer, the Psalmist interjects God's invitation 'Seek ye My face,' and then, side by side with that, he lays his response, 'Thy face, Lord, will I seek.' The completeness and swiftness of his answer could not be more vividly expressed. To hear was to obey: as soon as God's merciful call sounded, the Psalmist's heart responded, like a harp-string thrilled into music by the vibration of another tuned to the same note. Without hesitation, and in entire correspondence with the call, was his response. So swiftly, completely, resolutely should we respond to God's voice, and our ready 'I will' should answer His commandment, as the man at the wheel repeats the captain's orders whilst he carries them out. Upon such acceptance of such an invitation we, too, may build the prayer, 'Hide not Thy face far from me.'
Now, there are three things here that I desire to look at—God's merciful call to us all; the response of the devout soul to that call; and the prayer which is built upon both.
I. We have God's merciful call to us all.
'Thou saidst, Seek ye My face.' Now, that expression, 'the face of God,' though highly metaphorical, is perfectly clear and defined in its meaning. It corresponds substantially to what the Apostle Paul calls, in speaking of the knowledge of God beyond the limits of revelation, 'that which may be known of God'; or, in more modern language, the side of the divine nature which is turned to man; or, in plainer words still, God, in so far as He is revealed. It means substantially the same thing as the other Scriptural expression, 'the name of the Lord.' Both phrases draw a broad distinction between what God is, in the infinite fulness of His incomprehensible being, and what He is as revealed to man; and both imply that what is revealed is knowledge, real and valid, though it may be imperfect.
This, then, being the meaning of the phrase, what is the meaning of the invitation: 'Seek ye My face'? Have we to search for that, as if it were something hidden, far off, lost, and only to be recovered by our effort? No: a thousand times no! For the seeking, to which God mercifully invites us, is but the turning of the direction of our desires to Him, the recognition of the fact that His face is more than all else to men, the recognition that whilst there are many that say, 'Who will show us any good?' and put the question impatiently, despairingly, vainly, they that turn the seeking into a prayer, and ask, 'Lord! lift Thou the light of Thy countenance upon us,' will never ask in vain. To seek is to desire, to turn the direction of thought and will and affection to Him and to take heed that the ordering of our daily lives is such as that no mist rising from them shall come between us and that brightness of light, or hide from us the vision splendid. They who seek God by desire, by the direction of thought and will and love, and by the regulation of their daily lives in accordance with that desire, are they who obey this commandment.
Next we come to that great thought that God is ever sounding out to all mankind this invitation to seek His face. By the revelation of Himself He bids us all sun ourselves in the brightness of His countenance. One of the New Testament writers, in a passage which is mistranslated in our Authorised Version, says that God 'calls us by His own glory and virtue.' That is to say, the very manifestation of the divine Being is such that there lies in it a summons to behold Him, and an attraction to Himself. So fair is He, that He but needs to withdraw the veil, and men's hearts rejoice in that countenance,