Come, Holy Spirit. Eduard Thurneysen

a question.

      Why must this be? So that each moment God’s word may be for us God’s own word that must be revealed and believed. Precisely this is necessary, that only with human lips we pronounce and with human ears we hear the contradiction—God’s wrath and God’s mercy, God’s dominion and God’s help, God’s majesty and God’s love, God’s law and God’s gospel. This enigma in the external words of God must ever again overwhelm us and convince us, witness to us that God’s goodness and faithfulness are new every morning, lead us to repentance, raise us up, and so prepare us to let God actually speak and to listen to Him. Were we to ignore the external word with its contradiction and enigma and speak outright with our lips and hear with our ears what God himself says, we perchance would become too haughty. Then we might want again to be like God and for that God could not speak unto us in truth. God speaks to us only when he Himself can speak to us and when we must believe in Him. For this He uses the external word—its darkness and its contradiction.

      Behold, by this we all live, that God speaks with us, even He Himself, and tells us that we are His and that His hand has reached out after us. In the end it matters little whether we hear this more from the one side or from the other, whether we hear the first part of the announcement that all lights which shine for us must become extinct so that the everlasting light may lighten us; or hear the second part, that this one light will take for us the place of all others and that then the days of sorrow will end; whether we know ourselves to be judged through God’s grace or pardoned by His judgment, whether our helper becomes our Lord or the Lord becomes our helper, whether our heart and conscience are wounded through God’s love or healed through God’s wrath. If we only will hear and heed the word of God: “I am that I am,” and the promise: “I will be your God, ye shall be my people.” God and the whole truth of God is in this promise; and, therefore, in it is all comfort, the highest hope, the final victory—even for us who are comfortless, hopeless, defeated. We live by that which Jesus speaks out of the heart of the Bible into the heart of our hearts: “You have not chosen me but I have chosen you.” When and how He speaks this—whether in anger or in goodness, whether to our terror or to our rapture, whether we receive it as judgment or as grace; for all that, wherever he speaks it, there is freedom, even though we are sinners and dying men—freedom to live as God’s children, always again another day, the next day; what more do we want?—to live, to bear, to endure, to work and not to despair, to make our lives a sacrifice. Here the great never-ending shadow of eternity has fallen upon us and humbled us; and here, just for this reason, we have the great uplifting outlook upon the new heaven and the new earth.

      Thus we live by the word of God, just as it comes to us in the letter, a word dark and full of contradictions; as it is constantly revealed to us by God Himself and we are always able to believe it. If there is any one, who does not yet live by it, he awaits the time when he will live by it; and perhaps the difference between the two is not as great as we think. It is quite impossible that there is anyone who does not wait to live by it. For we, as sinful and mortal men, are inseparably bound up with that God who leads from life in death into life. Some one has said: “There is no heart or conscience that is not bent by God to find its master in Jesus of Nazareth.”

      “The Lord will be thy everlasting light!” O, it is indeed true that we are in dreadful shallows and hear this promise only from afar. How have we come into this state? How is it possible that for so many days and hours we are comfortless, hopeless, defeated without being called to a consideration of the divine “nevertheless”? Why is it that our life in its farthest reaches is not under the healing shadow of eternity but in the shadow of a stupefying godlessness, though we are by no means atheists but so-called believing Christians? Where is the clear light of the eternal day of Jesus Christ, by which all our days will become radiant, at least in a small degree?

      I shall mention first a minor matter as in part responsible. We allow ourselves, all too often and too easily, to be entangled in situations in which God cannot speak to us and reveal His word to us; and we cannot believe Him because, without knowing it, we have turned our backs to Him. For example, we defile our conscience by a little harshness, laziness, insincerity, ambition, or the like. Perhaps such conduct may be perfectly harmonized with Christianity; perchance we may be able to give good religious reasons to prove that we must be just as we are—but we cannot square our conduct with the word of God. The word, in consequence, avenges itself because we no longer can hear it and we are left alone. It may be that, in an unprofitable way, we boast how good or wise or pious we are; yea, we set ourselves on a “high horse” and tell people that we have got something from God. How easily one is beguiled to do this; as for example, when one thinks that he must “bear testimony,” as it is called in Christian circles—a fruitless and a dangerous procedure. You ought never give testimony about yourself, but about God if you really feel that you are fitted to bear witness. If you are not and are only a prophet of yourself, be not astounded if the open door between you and God has blown shut long before you observed it.

      It may be, indeed it not only may be, but it actually happens each day, that we think ourselves in the right against another and all the while forget that God alone has the right to be in the right and that, therefore, we dare not speak and act as if we were in the right. Men should be able to tell, by a certain diffidence in us, that we know that even when we are right we are in the wrong. Only then can God speak to us. If we do not understand this, then at once we are, as it were, in a dark room and no longer know the way out or in.