Turn, now, to the other thought that is here, the promise and pledge of victory in the name, the God of peace. I have already referred to two similar designations of God in the previous chapter, and if we take them in union with this one in our text, what a wonderfully beautiful and strengthening threefold view of that divine nature do we get! 'The God of patience and consolation' is the first of the linked three. It heads the list, and blessed is it that it does, because, after all, sorrow makes up a very large proportion of the experience of us all, and what most men seem to themselves to need most is a God that will bear their sorrows with them and help them to bear, and a God that will comfort them. But, supposing that He has been made known thus as the source of endurance and the God of all consolation, He becomes 'the God of hope,' for a dark background flings up a light foreground, and a comforted sorrow patiently endured is mighty to produce a radiant hope. The rising of the muddy waters of the Nile makes the heavy crops of 'corn in Egypt.' So the name 'the God of hope' fitly follows the name 'the God of patience and consolation.'
Then we come to the name in my text, built perhaps on the other two, or at least reminiscent of them, and recalling them, 'the God of peace,' who, through patience and consolation, through hope, and through many another gift, breathes the benediction of His own great tranquillity and unruffled calm over our agitated, distracted, sinful hearts. In connection with one of those previous designations to which I have referred, the Apostle has a prayer very different in form from this, but identical in substance, when he says 'the God of hope fill you with all joy and peace in believing.' Is not that closely allied to the promise of my text, 'The God of peace shall bruise Satan under your feet shortly'? Is there any surer way of 'bruising Satan' under a man's feet than filling him 'with joy and peace in believing'? What can the Devil do to that man? If his soul is saturated, and his capacities filled, with that pure honey of divine joy, will he have any taste for the coarse dainties, the leeks and the garlic, that the Devil offers him? Is there any surer way of delivering a man from the temptations of his own baser nature, and the solicitations of this busy intrusive world round about him, than to make him satisfied with the goodness of the Lord, and conscious in his daily experience of 'all joy and peace'? Fill the vessel with wine, and there is no room for baser liquors or for poison. I suppose that the way by which you and I, dear friends, will most effectually conquer any temptations, is by falling back on the superior sweetness of divine joys. When we live upon manna we do not crave onions. So He 'will bruise Satan under your feet' by giving that which will arm your hearts against all his temptations and all his weapons. Blessed be God for the way of conquest, which is the possession of a supremer good!
But then, notice how beautifully too this name, 'the God of peace,' comes in to suggest that even in the strife there may be tranquillity. I remember in an old church in Italy a painting of an Archangel with his foot on the dragon's neck, and his sword thrust through its scaly armour. It is perhaps the feebleness of the artist's hand, but I think rather it is the clearness of his insight, which has led him to represent the victorious angel, in the moment in which he is slaying the dragon, as with a smile on his face, and not the least trace of effort in the arm, which is so easily smiting the fatal blow. Perhaps if the painter could have used his brush better he would have put more expression into the attitude and the face, but I think it is better as it is. We, too, may achieve a conquest over the dragon which, although it requires effort, does not disturb peace. There is a possibility of bruising that slippery head under my foot, and yet not having to strain myself in the process. We may have 'peace subsisting at the heart of endless agitation.' Do you remember how the Apostle, in another place, gives us the same beautiful--though at first sight contradictory--combination when he says, 'The peace of God shall garrison your heart'?