He, was called the Friend of God,'--James 2:23.
WHEN and by whom was he so called? There are two passages in the Old Testament in which an analogous designation is applied to the patriarch, but probably the name was one in current use amongst the people, and expressed in a summary fashion the impression that had been made by the history of Abraham's life. A sweet fate to have that as the brief record of a character, and to be known throughout the ages by such an epitaph! As many of us are aware, this name, the Friend,' has displaced the proper name, Abraham, on the lips of all Mohammedan people to this day; and the city of Hebron, where his corpse lies, is commonly known simply as' the Friend.'
My object in this sermon is a very simple one. I merely wish to bring out two or three of the salient elements and characteristics of friendship as exercised on the human level, and to use these as a standard and test of our religion and relation to God.
But I may just notice, for a moment, how beautiful and blessed a thought it is which underlies this and similar representations of Scripture--viz., that the bond which unites us to God is the very same as that which most sweetly and strongly ties men to one another, and that, after all, religion is nothing more or less than the transference to Him of the emotions which make all the sweetness of human life and society.
Now, I shall try to bring out two or three points which are included in that name, the Friend of God,' and to ask ourselves if they apply to our relations to Him.
Mutual confidence is the mortar which binds the stones in society together, into a building. It makes the difference between the herding together of beasts and the association of men. No community could keep together for an hour without mutual confidence, even in regard of the least intimate relationships of life. But it is the very life-blood of friendship. You cannot say, A. B. is my friend, but I do not trust him.' If suspicion creeps in, like the foul malaria of tropical swamps, it kills all friendship. Therefore he was called the Friend of God' is by James deduced from the fact that he believed God, and it was imputed to him for righteousness.' You cannot make a friend of a man that you do not know where to have. There may be some vague reverence of, or abject reluctant submission to, the unknown God,' the something outside of ourselves that perhaps makes for righteousness; but for any vivid, warm throb of friendship there must be, first, a clear knowledge, and then a living grappling of that knowledge to my very heart, by my faith. Unless I trust God I cannot be a friend of God's. If you andI are His friends we trust Him, and He will trust us. For this friendship is not one-sided, and the name, though it may be ambiguous as to whether it means one whom I love or one who loves me, really includes both persons to the compact; and there are analogous, if not identical, emotions in each. So that, if I trust God, I may be sure that God trusts me, and, in His confidence, leaves a great deal to me; and so ennobles and glorifies me by His reliance upon me.
But whilst we know that this belief in God was the very nerve and centre of Abraham's whole character, and was the reason why he was called the friend of God, we must also remember that, as James insists upon here, it was no mere idle assent, no mere intellectual conviction that God could not tell lies, which was dignified by the name of belief, but that it was, as James insists upon in the context, a trust which proved itself to be valid, because it was continually operative in the life. Faith without works is dead.' And Abraham, our father, was he not justified by works ?'
And so the Epistle to the Hebrews, if you will remember, traces up to his faith all the chief points in his life. By faith he went out from the land where he dwelt; by faith he dwelt in tabernacles,' in the promised land, believing that it should be his and his seed's; by faith' he offered up his son on the altar.
Thus we come to this, that the heavenly and the earthly friend, like friends on the low levels of humanity, love each other because they trust each other. I have said that the words My friend' may either mean one whom I love or one who loves me, but that the two things are in the present connection inseparable. Only let us remember where the sweet reciprocation and interchange of love begins. We love Him because He first loved us.' When we were enemies we were reconciled to God by the death of His Son.' And so we have to turn to that heavenly Friend, and feel that as life itself, so the love which is the life of life, has its beginning in Him, and that never would our hearts have turned themselves from their alienation, unless there had poured down upon them the attractive outflow of His great love. It was an old fancy that, wherever a tree was struck by lightning, all its tremulous foliage turned in the direction from which the bolt had come. When the merciful flash of God's great love strikes a heart, then all its tendrils turn to the source of the life-giving light, and we love back again, in sweet reverberation to the primal and original love. Dear brethren, I lay upon your heart and mine this thought, that friends trust and love each other. Do we trust anti, love our God ?
Let us turn to the illuminative example in our text, and remember God's frankness with Abraham. Shall I hide from Abraham the thing that I will do ?' Let us cap that--as we can, marvellous and great as the utterance is--by another one, I call you not servants, but friends; for all things that I have heard of My Father I declare unto you,' So much for God's frankness. What about Abraham's frankness with God? Remember how he remonstrated with Him; how he complained to Him of His dealings; how he persisted with importunity, which would have been presumptuous but for the friendship which underlay it, and warranted the bold words. And let us take the simple lesson that if we are friends and lovers of God, we shall delight in intercourse with Him. It is a strange kind of religion that does not care to be with God, that would rather think about anything else than about Him, that is all unused to quiet, solitary conversation and communion with Him, but it is the religion of, I wonder, how many of us to-day. He would be a strange friend that never crossed your threshold if you could help it; that was evidently uncomfortable in your presence, and ill at ease till he got away from you, and that when he came was struck dumb, and had not a word to say for himself, and did not know or feel that he and you had any interests or subjects in common. Is that not a good deal like the religion of hosts of professing Christians?' He was called the friend of God,' and he never, all his days, if he could help it, thought about Him or went near Him!
If we are friends of God, we shall have no secrets from Him. There are very few of those who are dearest to us to whom we could venture to lay bare all the depths of our hearts. There are black things down in the cellars that we do not like to show to any of our friends. We receive them upstairs, in the rooms for company. But you should take God all through the house. And if there is the trust and the love that I have been speaking about, we shall not be afraid to spread out all our foulness, and our meanness, and our unworthy thoughts of, and acts towards, Him, before His pure eyes and perfect judgment,' and say, Nobody but my best friend could look at such a dungheap, but I spread it before Thee. Look at it, and Thou wilt cleanse it; look at it, and it will melt away. Look at it, and in the knowledge that Thou knowest, my knowledge of it will be less of a torment, and my bosom will be cleansed of its perilous stuff.'
Tell God all, if you mean to be a friend of His. And do not be afraid to tell Him your harsh thoughts of Him, and your complaints of Him. He never resents anything that a man who loves Him says about Him, if he says it to Him. What He resents--if I might use the word--is our huddling up grudges and murmurings and questionings in our own hearts, and saying never a word to the friend against whom they offend. Out with it all, brethren! Complaints, regrets, questionings, petitions, hot wishes, take them all to Him; and be sure that instead of their breaking, they will, if spoken, cement the friendship which is disturbed by secrecy on our parts.
If we are God's lovers, He will have no secrets from us. The secret of the Lord is with them that fear Him; and He will show them His covenant.' There is a strange wisdom and insight, sometimes amounting even to prophetic anticipation, which creeps into a simple heart that is knit closely to God. But whether the result of our friendship with Him be such communication of such kinds of insight or no, we may be sure of this, that, if we trust Him, and love Him, and are frank with Him, He will in so far be frank with us, that He will impart unto us Himself, and in the knowledge of His love we shall find all the knowledge that we need.
Let us go back to our story again. The humble, earthly friend of God did as God bade him, substantially all his life, from the day when he made the Great Refusal,' and left behind him home and kindred and all, until the day when he went up the sides of Moriah to offer there his son. Abraham met God's wishes because Abraham trusted and loved God.
And what about the Divine Friend? Did He not meet Abraham's wishes? You remember that wonderful scene, which presents, in such vivid and dramatic form, the everlasting truth that the man who bows his will to God, bows God's will to his, when he pleaded for Sodom, and won his case by persistence and importunity of lowly prayer. And these historical notices on both sides are for us the vehicles of the permanent truth that, if we are God's lovers and friends, we shall find nothing sweeter than bowing to His will and executing His commandments. As I dare say I have often said to you, the very mark and signature of love is that it delights to divine and fulfil the desires of the beloved, and that it moulds the will of each of the parties into conformity with the will of the other.
Ah, dear brethren! what a commentary our religion is upon such thoughts! To how many of us is the very notion of religion that of a prohibition of things that we would much like to do, and of commands to do things that we had much rather not do? All the slavery of abject submission, of reluctant service, is clean swept away, when we understand that friendship and love find their supreme delight in discovering and in executing the will of the beloved. And surely if you and I are the friends of God, the cold words, duty,' must,' should,' will be struck out of our vocabulary and will be replaced by delight,' cannot but,' will.' For friends find the very life--I was going to say the voice--of their friendship in mutual obedience.
And God, the heavenly Friend, will do what we wish. In that very connection did Jesus Christ put the two thoughts of friendship with Him and His executing His disciple's behests; saying in one breath, Ye are My friends if ye do whatsoever I command you,' and in the next, Ye shall ask what ye will, and it shall be done unto you.' This conformity of will, so that there is but one will in the two hearts, which is the very consummation and superlative degree of human friendship and love, applies as truly to the friendship between man and God.
Let us go back to our story. What did Abraham give God? Forasmuch as he hath not withheld his only son from Me, I know that he fears Me.' And what does God give to His friends?' He that spared not His own Son, but freely delivered Him up to the death for us all, how shall He not with Him also freely give us all things ?' Abraham's gift of his son to God was but a feeble shadow of God's gift of His Son to men. And if the surrender on the part of the human friend was the infallible token of his love, surely the surrender on the part of the heavenly Friend is no less the infallible sign of His love to all the world. Generalise these thoughts and they come to this. If we are God's lovers God will give us Himself, in so far as we can receive Him; and all other gifts in so far as they are good and needful. If we are God's friends and lovers we shall give Him, in glad surrender, our whole selves. And, remember, if you feel that you have separate interests from Him, if you keep things and do not let Him say,' These are mine'; if you grudge sacrifice, and will not hear of self-surrender, and are living lives centred in, ruled by, devoted to, self, you have little reason to call yourself a Christian. Ye are My friends if ye'--not only' do whatsoever I command you,' but if you give yourself to Me.' Yield yourselves to God, and in the giving of yourselves to Him, you will get back yourselves glorified and blessed by the gift. There is no friendship if self shuts out the friend from participation in what is the other's. As long as' mine' lies on this side of a high wall, and' thine' on the other, there is but little friendship. Down with the wall, and say about everything Ours'; and then you have a right to say' I am the friend of God.'
I am thy shield; fear not, Abraham,' said God, when His friend was in danger from the vengeance of the Eastern kings whom he had defeated; and all through life the same strong arm was cast around him. Abraham, on his part, had to stand up for God amidst his heathen neighbours.
If we are God's friends and lovers He will take up our cause. Be sure that if God be for us, it matters not who is against us. If we are God's friends and lovers we have to take up His cause. What would you think of a man who, in going away to a far-off country, said to some friend, I wish you would look after so and so for me as long as I am gone'; and the friend would say Yes!' and never give a thought nor lift a finger to discharge the obligation? God trusts His reputation to you Christian people; He has interests in this world that you have to look after. You have to defend Him as really as He has to defend you. And it is the dreadful contradiction of religious people's profession of religion that they often care so little, and do so little to promote the cause, to defend the name, to adorn the reputation, and to further what I may venture to call the interests, of their heavenly Friend in the world.
Dear brother, looking at these things, can you venture to say that you are a friend of God? If you cannot, what are you? Our relations to men admit of our dividing them into three--friends, enemies, nothings. We may love, we may hate, we may be absolutely indifferent and ignorant. I am afraid the three states cannot be transferred exactly to our relations to God. If not His friend, what are you? Have you only a far-off, bowing acquaintance with Him? Well, then, that is because you have neglected, if you have not spurned, His offered friendship. And, oh! how much you have lost! No human heart is a millionth part so sweet, and so capable of satisfying you as God's. All friendship here has its limits, its changes, its end. God's is boundless, immutable, eternal. All things are the friends of God's friend; and all things are arrayed against him who rejects God's friendship.
I beseech you, let Him woo you to love Him; and yield your hearts to Him. If when we were "enemies,"we were reconciled to God by the death of His Son,' much more, being friends, all the fulness of His love and the sweetness of His heart will be poured upon us through the living Christ.
