AMONG the different things portrayed by the immortal Bunyan as shown to Christian in the house of the Interpreter, were two little children, each sitting in a chair in a small room. The eldest was named Passion, and the other Patience. Passion appeared much discontented; Patience was very quiet. The governor of them would have them stay for their best things till the beginning of next year; but Passion would have them now, whereas Patience was willing to wait. “I saw,” saith the dreamer, “that one came to Passion, and brought him a bag of treasure, and poured it down at his feet, the which he took up and rejoiced therein, and withal laughed Patience to scorn. But I beheld but a while, and he had lavished all away, and had nothing left but rags.”
“These two lads,” saith the Interpreter, “are figures: Passion, of the men of the world; and Patience, of the men of that which is to come. For, as here thou seest, Passion will have all now, this year; that is to say, in this world. So are the men of this world: they must have all their good things now, they cannot stay till next year; that is, until the next world for their portion of good. That proverb, A bird in the hand is worth two in the bush,” is of more authority with them, than all the divine testimonies of the good of the world to come. But as thou sawest that he had quickly lavished all away, and had presently left him nothing but rags; so will it be with all such men at the end of the world.
“Patience, however, has the best wisdom, because he stays for his best things. He will have the glory of his when the other has nothing but rags, and such a glory that will never wear out. Therefore the conclusion is, he that hath his portion first, must needs have time to spend it; but he that hath his portion last, must have it lastingly. Therefore it is said of Dives, ‘In thy lifetime thou receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented.’”
Thomas Brooks, the Puritan, relates a story of a man, “whom Chrysostom did feign to be in prison, Oh, saith he, if I had but liberty, I would desire no more! He had it. Oh then, if I had but for necessity, I would desire no more! He had it. Oh then, had I for a little variety, I would desire no more! He had it. Oh then, had I any office, were it the meanest, I would desire no more! He had it. Oh then, had I but a magistracy, though over one town only, I would desire no more! He had it. Oh then, were I a prince, I would desire no more! He had it. Oh then, were I but a king, I would desire no more! He had it. Oh then, were I but an emperor, I would desire no more 1 He had it. Oh then, were I but an emperor of the whole world, I would desire no more! He had it. And yet then he sits down with Alexander, and weeps that there are no more worlds for him to possess.” Such is a true picture of the unsatisfying nature of earthly portions. All that is of the earth must perish, and he that binds earthly portions about him will find them to be comparable to a millstone about his neck to sink him lower than the grave.
If we turn to the Word of God, we shall find that the psalmist David prayed that he might be delivered “from men of the world which have their portion in this life, and whose belly thou fillest with thy hid treasure.” And such should be our prayer, as our hearts by nature are no better than those of worldly men, and God only can incline us to set our affection on things above.
The psalmist Asaph confesses that he was envious of the foolish when he saw the prosperity of the wicked; observing “They are not in trouble as other men (the godly), neither are they plagued like other men. Pride compasseth them about as a chain; they have more than heart could wish. Behold, these are the ungodly, who prosper in the world; they increase in riches.” But, withdrawing his emulations, his thoughts becoming too painful for him, he goes into God’s sanctuary, and there understands their end: “Surely thou didst set them in slippery places, thou castedst them down into destruction: How are they brought into desolation as in a moment I they are utterly consumed with terror. As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their image.”
Asaph gloried not in the desolation of the wicked, but turns to himself, and says, “So foolish was I, and ignorant: I was as a beast before thee.” But faith in his heart acknowledges the Lord’s keeping and guidance, and triumphantly exclaims, “Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth; but God is the strength of my heart, and my portion for ever.” It was through the path of exercise he came at this assurance. In the same path did the prophet Jeremiah travel when he declared, “The Lord is my portion, saith my soul; therefore will I hope in Him”; for he saith previously, “I am the man that hath seen affliction by the rod of his wrath. He hath led me into darkness, and not into light; God’s hand is turned against me; he hath hedged me about, that I cannot get out; he shutteth out my prayer; I am set as a mark for an arrow; my strength and hope is perished from the Lord.” All this had a humbling tendency upon him; then hope suddenly springs up, and after declaring it to be of the “Lord’s mercies we are not consumed, because His compassions fail not,” Jeremiah like Asaph declares: “The Lord is my portion, saith my soul; therefore will I hope in Him.”
Is the Lord thy portion, dear reader? If you can truthfully say so, then we presume you came by this assurance through the path of tribulation, as this is the ordinary way the Lord makes such a priceless portion known.
But although the blessing has cost you something, the gift has more than swallowed up the trial. You have found Him a life-giving Portion. All the springs of love, desire, hope, earnests, longings, thirstings, renewings, and revivings all flow from this fountain of life, eve as a branch derives its virtue from the sap of the vine.
He, too, is a health-giving Portion, for He saith, “I am the Lord that healeth thee.” There can be no spiritual health without Him. We may be very healthy in body, but if Christ is not our portion, we shall perish by the disease of sin. Better to be sickly in body, and healthy in soul by having Christ, than healthy in body, and destitute of Him.
He is also a providing Portion, for His name is “JEHOVAH-JIREH as it is said to this day, In the mount of the Lord it shall be seen.” “He that spared not His own Son, but delivered Him up for us all, how shall he not with him also freely give us all things.” “Who giveth food to all flesh; for His mercy endureth forever.”
He is, further, a redeeming Portion. He having obtained eternal redemption for us by the shedding of His most precious blood, by which the soul who has Christ for his portion is redeemed from the wrath of God due to him as a sinner; he is also redeemed from death, for as his Portion lives, he lives by Him.
He is an unchanging Portion, “I am the Lord thy God, I change not.” Erskine says:
“Whate’er we found Him at our best,
He’s at our worst the same.”
He may change the aspect of His providences, but His purpose is unchangeable.
We might speak of the Lord as a grace portion, a peace-giving portion, a loving portion, but time forbids. In conclusion, God is an all-sufficient, incomprehensible, and eternal portion. No human types or figures can in any degree set Him forth; His greatness is unsearchable. He can only be seen by faith as revealed in the person of His dear Son. To be enabled to say that this God is our God forever and ever, and will be our guide even unto death, is indeed a most desirable portion. By grace this lot has fallen upon us, and we can sing with the late William Gadsby:
“Immortal honors rest on Jesus’ head:
My God, my portion, and my living bread.”
New Cross, March 20th, 1905. S. B.