“I am the Lord, I change not; therefore you sons of Jacob are not consumed.” Malachi 3:6
IT has been said by someone that “the proper study of mankind is man.” I will not oppose the idea, but I believe it is equally true that the proper study of God’s elect is God. The proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy which can ever engage the attention of a child of God is the name, the nature, the person, the work, the doings and the existence of the great God whom he calls his Father. There is something exceedingly improving to the mind in a contemplation of the divinity. It is a subject so vast, that all our thoughts are lost in its immensity—so deep that our pride is drowned in its infinity.
other subjects we can compass and grapple with—in them we feel a kind of self-content and go our way with the thought, “Behold I am wise.” But when we come to this master science, finding that our plumb line cannot sound its depth and that our eagle eye cannot see its height, we turn away with the thoughts that vain man would be wise, but he is like a wild ass’ colt and with the solemn exclamation, “I am but of yesterday and know nothing.” No subject of contemplation will tend more to humble the mind, than thoughts of God. We shall be obliged to feel
“Great God, how infinite are You, What worthless worms are we!”
But while the subject humbles the mind it also expands it. He who often thinks of God will have a larger mind than the man who simply plods around this narrow globe. He may be a naturalist, boasting of his ability to dissect a beetle, anatomize a fly, or arrange insects and animals in classes with well-nigh unutterable names. He may be a geologist, able to discourse of the megatherium and the plesiosaurus and all kinds of extinct animals. He may imagine that his science, whatever it is, ennobles and enlarges his mind. I dare say it does, but after all, the most excellent study for expanding the soul is the science of Christ and Him crucified and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of
man as a devout, earnest, continued investigation of the great subject of the Deity. And while humbling and expanding, this subject is eminently consolatory. Oh, there is, in contemplating Christ, a balm for every wound! In musing on the Father, there is a quietus for every grief and in the influence of the Holy Spirit there is a balsam for every sore. Would you lose your sorrows? Would you
drown your cares? Then go plunge yourself in the Godhead’s deepest sea—be lost in His immensity. And you shall come forth as from a couch of rest, refreshed and invigorated. I know nothingwhich can so comfort the soul, so calm the swelling billows of grief and sorrow—so speak peace to the winds of trial—as a devout musing upon the subject of the Godhead. It is to that subject
that I invite you this morning. We shall present you with one view of it—that is the immutability of the glorious Jehovah. “I am,” says my text, “Jehovah,” (for so it should be translated) “I am Jehovah, I change not; therefore you sons of Jacob are not consumed.”
There are three things this morning. First of all, an unchanging God. Secondly, the persons who derive benefit from this glorious attribute, “the sons of Jacob.” And thirdly, the benefit they so derive, they “are not consumed.” We address ourselves to these points. First let us set before us the doctrine of the immutability of God. “I am God, I change not.” Here I shall attempt to expound, or rather to enlarge the thought and then afterwards to bring a few arguments to prove its truth.