Treasures of Darkness 2
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II. The gifts which the Lord bestows upon them, when He has broken to pieces the gates of brass, and cut in sunder the bars of iron, here called "treasures of darkness and hidden riches of secret places." But when, by the breaking down of the bronze gates, and cutting asunder the bars of iron, Cyrus got admission into the city of Babylon--what did he find there? Countless treasures. Of these he at once took full possession, as the Lord's own free gift; for the promise ran, "I will give you the treasures of darkness, and hidden riches of secret places." Cyrus did not get hold of "the treasures of darkness," nor did he lay his hand upon "the hidden riches of secret places," which were stored up in the cellars of the king's palace, until he got into the city of Babylon through the broken gates.
Now look at this spiritually. Before your eyes in the dim distance is the city of salvation--the city which the Lord has blessed with every spiritual blessing. See how its towers rise in the horizon, and how the sun gilds its domes and palaces. But see how the same sun gleams upon the gates of brass thickly bound with bars of iron, and look how those shut out all entrance. But the Lord goes before, cuts in sunder the one, and breaks in pieces the other, and gives the soul a blessed entrance into the city.
1. Now what does He then and there manifest, and of what does He then put the believer in possession? First, "Treasures of darkness!" But is not this a strange expression? "Treasures of darkness!" How can there be darkness in the City of Salvation of which the Lord the Lamb is the eternal light? The expression does not mean that the treasures themselves are darkness, but that they were hidden in darkness until they were brought to light. The treasures of Belshazzar, like the bank bullion, were buried in darkness until they were broken up and given to Cyrus. It is so in a spiritual sense. Are there not treasures in the Lord Jesus? Oh! what treasures of grace in His glorious Person! What treasures of pardon in His precious blood! What treasures of righteousness in His perfect obedience! What treasures of salvation in all that He is and has as the great High Priest over the house of God!
Yet all these treasures are "treasures of darkness," so far as they are hidden from our eyes and hearts, until we are brought by His special power into the city of Salvation. Then these treasures are not only brought to light, revealed, and made known, but the soul is at once put into possession of them. They are not only seen, as the Bank of England clerk sees notes and sovereigns, but are by a special deed of gift from the Court of Heaven made over to him who by faith in the Lord Jesus receives Him into his heart. No one has the least conception of the treasures of grace that are in the Lord Jesus until he is brought out of darkness into God's marvelous light, and knows Him and the power of His resurrection by the sweet manifestations of His presence and love.
But the word "treasures" signifies not only something laid up and hidden from general view, but, being in the plural number, expresses an infinite, incalculable amount--an amount which can never be expended, but suffices, and suffices, and suffices again for all needs and for all believing comers. When we get a view by faith of the Person and work of the Lord Jesus, and see the everflowing and overflowing fullness of His grace, and how it superabounds over all the aboundings of sin, it may well fill our minds with holy wonder and admiration. When we get a glimpse of the virtue and efficacy of His atoning blood, that precious blood which "cleanses from all sin," and that divine righteousness which is "unto all and upon all those who believe," what treasures of mercy, pardon, and peace are seen laid up in Him! To see this by the eye of faith, and enter into its beauty and blessedness, is indeed to comprehend with all saints the length, and breadth, and depth, and height, and to know something of the love of Christ which passes knowledge. The sun will cease to give his light, and the earth to yield her increase; but these treasures will still be unexhausted, for they are in themselves infinite and inexhaustible.
2. But the Lord promised also to give to Cyrus "the hidden riches of secret places," that is literally, the riches of the city which were stored up in its secret places. But has not this also a spiritual and experimental meaning as well as the rest of the text with which it stands in connection? Yes! Many are "the hidden riches of secret places" with which the God of all grace enriches His believing family. Look for instance at the word of God. What hidden riches are stored up in its secret depths! How every promise is worth a thousand worlds! And could we see it, how every portion of inspired truth is filled to overflowing with the richest discoveries of the wisdom and goodness of God. But these riches are hidden from view. They lie concealed from the very vulture's eye in "the secret places" of revealed truth. But when the Lord is pleased to bring them forth to the eyes and heart of any one of His believing children, it makes him say, "Oh, I could not have believed there was such fullness and depth in the Word of God, or such a sweetness and preciousness in the promises; nor, until thus brought to light and set before my eyes, could I have conceived there was such beauty in Jesus, such love in His heart, such virtue and efficacy in His atoning blood, nor such joy and peace to be felt in believing. I could not have believed there was such power in the Word of God to wound and to heal, to cast down and to lift up." Oh, how the Word of truth in the hand of the Spirit surpasses not only every conception, but every anticipation of the heart. Oh, how these riches of secret places surpass all earthly wealth, and exceed in value thousands and millions of gold and silver.
But it is only as these hidden riches of secret places are thus opened up to the soul that we see, or feel, or know what the Lord Jesus Christ is to those that believe in and love His holy name. It is this bringing forth of the hidden riches of secret places which stamps a divine reality upon God's Word, and makes it to be spirit and life to the soul. To feel the power and blessedness of these things is a part of that "secret of the Lord which is with those who fear Him;" and it is by getting into these blessed secrets, handling these treasures, and obtaining possession of these riches, that we come experimentally to realize what a blessed power there is in a divine heartfelt religion. We may see the doctrines plainly enough in the Word of God; but if that be all we know about them, it is like seeing money which is not our own, and casting up accounts of other people's property. The grand point is not only tosee the riches, but to be put in possession of them. A religion without power, without savor, without a felt blessedness in the truth of God, by the application of the Spirit, is worthless both for time and eternity. Like a school-boy's sum, it is all upon paper--a vast amount in figures, without the possession of a penny.
But observe how the promises are connected with "crooked places," "bronze gates," and "iron bars," and the going before of the Lord to remove them out of the way. Without this previous work we would be ignorant to our dying day of "the treasures of darkness;" we would never see with our eyes, nor handle with our hands, "the hidden riches of secret places." There are but few, comparatively speaking, who know anything of the sweetness and reality of a God-taught religion; of the power of grace upon the soul, or of the riches which are stored up in the fullness of the Son of God. Most even of those who profess the truth are satisfied with a name to live, a sound creed, a consistent profession, and admission to church membership, without knowing or desiring to know anything of the blessed reality of communion with God, of a revelation of the Lord Jesus, of the manifestation of His love and mercy to the soul, and the sealings of the blessed Spirit on the heart.
III. The blessed effects produced by what the Lord thus does and thus gives--a spiritual and experimental knowledge. Now what springs out of having these treasures of darkness brought to light? A spiritual experience and a knowledge of God, and that He is the God of His people--"That you may know that I, the Lord, who calls you by your name, am the God of Israel."
Observe the expression, "I, the Lord, who calls you by your name." How special is this! What an individuality it stamps on the person thus addressed! How it makes religion a personal thing! When God singles out a man by name, it implies that he has special dealings with Him, and that he personally and individually knows Him. This stands good naturally. How many, for instance, are here this evening before me whose names I know not. Were I, therefore, to meet you in the street I could not address you by name. But there are some whose names I know, whom I can call by your name when I meet you, from having a personal acquaintance with you.
Is it not so in grace? The Lord may be said "to call His people by name," when, by a special work of grace upon their heart, He calls them out of the world to a knowledge of Himself. He does not indeed speak in an audible voice, but the effect is as distinct as if He should say, "John," or "Mary, I want you." We are not indeed to expect to see the same light, or hear the same audible voice which shone upon and called Saul of Tarsus; but we must experience a measure of the same power, and feel something of the same divine influence. When, then, God thus calls a man, he will, he must come, for He puts forth a power which he cannot and will not resist--at least, not to any purpose. It is certainly grace invincible, if not grace irresistible. Now just see the process. God calls the sinner by name; and though He calls us not vocally as the Lord Jesus Christ called His disciples when He said, "Follow Me," still the effect is the same.
But what is produced by this special, individual, and personal calling? Knowledge. But what knowledge? Spiritual, heartfelt, and experimental. Of what? "That the Lord who called them by name is the God of Israel." They thus learn two things – first, that the Lord has called them by their name, in other words, that it is a real work of grace upon their souls. They have had their doubts and fears about it; they have been tried about the beginning, middle, and end; they have been exercised with unbelief and infidelity, and many anxious misgivings; but by the secret power of God put forth in their souls, they have felt their hard heart softened, their unbelief removed, their infidelity smitten to pieces, and treasures of darkness brought to light, which sensibly enrich them, and put them into possession of the love of God. Now they can see that God did really call them by their name, that the work is genuine; and looking back upon all the way in which they have been led, they can see that the Lord has "gone before them" in everything, and has made "every crooked thing straight." They have thus a testimony that He who called them by their name did so because He had first written their names in the book of life. To have this sealed upon the heart is to have a drop of heaven in the soul.
But the chief and second thing which He thus gives them to know, is "that He is the God of Israel." Much is contained in this expression; but the main point consists in this, that He thereby declares Himself to be their covenant God; and that every promise which He has made to Israel is virtually theirs. It is as "the God of Israel" that He manifests mercy and grace; it is as "the God of Israel" that He never leaves nor forsakes the objects of His choice; it is as "the God of Israel" that He fulfils every promise, defeats every enemy, appears in every difficulty, richly pardons every sin, graciously heals every backsliding, and eventually lands them in eternal bliss.
What a light does the whole text cast upon God's way of saving sinners, and the work of His grace upon the soul. Here we have set before our eyes a religion which will stand as being based upon the promises and sure testimonies of God. In this religion there is a divine reality, as that which comes down from heaven into the soul. It is not a mere change of views in doctrine or alteration in life; it is not an adopting of a certain set of tenets, and hearing a certain minister, or coming to a certain chapel, or attending to certain ordinances. It is something very different from this, exceeding and excelling it as much as heaven exceeds hell, or eternity time.
But perhaps you may say, "Must all persons that are to be saved pass through this experience?" To answer that question, let me ask you another. Do you think that Cyrus could have got into the city in any other way? The walls he could not get over, through, or under. The only passage was through the gates of brass and bars of iron, and all his own attempts to break them to pieces or cut them in sunder left them standing as before. God must do the work for him or the work could never be done. So must He work effectually for and in us; and, as in the case of Cyrus, so in ours it is these very, difficulties that make us feel our need of, and prize His grace and power.
If then we have no trials, difficulties, or perplexities, we certainly do not need God--we can do very well without Him. If I can soften my own heart, I most certainly do not need God to soften it. If I can believe in the Lord Jesus Christ whenever I please, I certainly do not need God to give me faith. When a rich man needs money, he goes to the bank, and draws a cheque for as much as he needs. He need ask nobody to give him money, nor plead bankruptcy, with the excuse of poverty. So if I can raise up faith in my own soul, I surely need not go to God as a pauper or a beggar, to cry unto Him to bestow upon me faith. If I have hundreds in my bank, I can go and draw upon it for as much as I please.
So I might run the parallel through every branch of a freewill religion. If my path in providence is but a crooked one, and I can by a little exertion of my own strength sufficiently straighten it, what need have I that the Lord should do it? Or if I could climb up to heaven by my own exertions, why do I need the Lord to help me?
But on the other hand, if I have a very crooked path, and can scarcely live unless it be straightened, to do which is utterly beyond my power, why, then I have an errand to the throne of grace. I have something really and truly for God to do for me – and when He does it in answer to prayer, I can thank and praise His holy name. This brings a revenue of praise and glory to God, exalts Him, and abases me. So it is with every difficulty, trial and perplexity. If I neither have them, or if I can of myself overcome them, I may with my lips pay God the compliment of asking Him to appear but I can in reality manage exceedingly well without Him.
Now perhaps we can see why God's people have so many "gates of brass and bars of iron"--so many trials and severe temptations. This is to bring them into personal acquaintance with God, the great God of heaven and earth, the covenant God of Israel; to make religion a reality. I am well convinced that a religion which has no trials or exercises, no temptations or perplexities, is but a mockery and a sham. If you think otherwise, just tell me what it is worth. Does it glorify God? Not a bit. Does it comfort man? How can it, when he needs it not? Does it bring a man out of the world. Not one whit. A man with a mere notional religion is hand and glove with the world. Does it subdue sin? It never has subdued, nor can it ever truly subdue even the least. Nor, indeed, does he ever feel to need it, for his sins give him no disquietude; he and they are bosom friends, and why need they ever part company? Does it bring pardon? Why should it, if there be no burden to remove, nor guilty conscience to cleanse? Does it bring heaven into his soul? He is too well satisfied with earth to want that. Take away then, the trials, exercises, and perplexities with which true religion is so mixed up, and with which it so largely deals, and you take away, at a stroke, all that in which the power of real religion consists.
Have you not seen sometimes ivy growing out of and over a wall? The ivy is not the wall, nor is the wall the ivy. But take away the wall, and the ivy falls. So trials and temptations, sins and sorrows, are not religion any more than the wall is the ivy, and yet religion grows up, out of, and upon these things, and entwines itself into their very interstices, as the ivy penetrates into the chinks of the wall. Take away then the trials and temptations which are entwined with religion, and they both fall together. Let me appeal to the experience of any person here present who has any life or feeling in his soul.
It is Tuesday evening. Now, let me ask you what sort of a day has this been with you? "Well," say you, "I have been a good deal engaged in business, I have had much to attend to in my calling, and my mind has been occupied all day long with worldly things." Now, what religion had you at work in your soul all this time when you were so taken up with the things of the world? You answer, "Why, to confess the truth, none at all. No one could have, if he had all my business to attend to." But another might answer, "To tell you the truth, I have had a very trying day of it, and have been sighing and groaning nearly all the day long." Now, which of these two characters needs the preaching to be blessed to his soul this evening? which needs the sweet application of a promise or a manifestation of God's love? Need I say which of these two men is the best hearer? I would insult your common sense if I gave the answer.
If we have any insight into ourselves, and feel what our hearts are made of, we know, we cannot but know, that unless we are tried in our minds in some way or other, there is no meeting of the promise in our soul; for there is no suitability in the promise to us or in us to the promise. There is, so to speak, no door for the Lord Jesus to come in by and manifest Himself unto us. But let me have some severe trial or painful affliction – let me have many crooked things in my path, and everything seemingly against me, if the Lord works by it, it makes me desire a blessing from Himself, and that He would manifest to me His power, presence, and grace. The thing is so plain, that I wonder people cannot see it. Well-near every page in the Bible testifies to it.
Now, if this be the case, will not a living soul cry, "Give me my trials, and God's mercy in them? Give me my burdens, and God's support under them? Give me my afflictions, and God's comfort in them? Give me my temptations, and God's grace to deliver me out of them? For I know when I am left to myself, without trial or blessing, I am a poor carnal, worldly wretch, and at such seasons, although I make a profession, it is but a name!"
Blessed be God, then, for all our trials and temptations. As James says – "Count it all joy when you fall into diverse trials;" and blessed be God for every burden and every exercise; and above all things, blessed be God for His grace which supports the soul in, comforts it under, and eventually brings it out of all its trials, landing it eventually on the happy shore where tears are wiped from off all faces!
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