The Preacher's Complete Homiletic Commentary on the Books of the Bible, Volume 15 (of 32) The Preacher's Complete Homiletic Commentary on the Book of the Prophet Isaiah, Volume I (part 3 of 6)

The Preacher's Complete Homiletic Commentary on the Books of the Bible, Volume 15 (of 32) The Preacher's Complete Homiletic Commentary on the Book of the Prophet Isaiah, Volume I (part 3 of 6)

We have here the history of Isaiah's call to his great life-work. Perhaps in a modern biography this chapter would have been placed first. But there was wisdom in placing it where it stands; it was well to give some insight into the real character of the men along who Isaiah was called to labour, for thus we are enabled more easily to understand the nature of the mission on which he was sent.[1] Studying this chapter as a history of the prophet's call, I learn--

+I. That a threefold spiritual preparation is needed for effective service of God.+[2] It is generally admitted that some kind of preparation is needed, e.g., for the ministry of the Gospel; but it is not generally recognised that a merely professional preparation is of no avail whatever. A man may pass through the whole routine of college life, both literary and theological, and yet not be a prophet of the Lord. Such preparation is not merely not enough, it is not even essential. "Schools of the prophets" may exist without sending forth a single prophet, and God calls many prophets who have never been inside a school door. This is true of every kind and form of God's service, e.g., the Sunday-school, the home, Christian literature. In every case a threefold spiritual preparation is necessary. Without it we may pretend to be God's servants; but the disguise will always be imperfect, and we shall always be betraying what we really are. Even the old blind Isaacs whom we deceive will not be sure about us: we may have on Esau's garments, but we shall never perfectly imitate Esau's voice. What, then, is this preparation? 1. A vision of God. Before we can serve God effectively, we must to some extent see Him as He is. In all departments of human activity, knowledge of the person served is essential to perfect service. Those who have never seen an earthly king cannot serve him as those who are in daily intercourse with him; their loyalty is at the most a sentiment, not a constraining power. The biographies of God's most eminent servants in all ages make it plain that the first and indispensable state in preparation for His service is a vision of God Himself--a revelation of His majesty and holiness (vers. 1-4). 2. What a man needs before he can effectively serve God is a vision of himself. The great hindrance of such service is self-satisfaction and self-sufficiency. But when a man really sees God as He is, he straightway sees himself as he is (ver. 5). Job's experience (Job xlii. 5, 6) Peter's experience (Luke v. 8). He sees himself to be utterly unfit and unable to serve God, and so attains to the second indispensable qualification for such service (Eph. iii. 8; 1 Cor. xv. 9, &c.) 3. The third thing which a man needs before he can effectively serve God is participation in God's salvation. This is a rule that needs to be stated with wisdom. As a matter of fact, God has used the ministry of unconverted men. Such men may be guide-posts, though not guides. How much better to be a guide! How much more useful is a guide! But we cannot thus serve our generation unless we have been made a partaker of God's salvation. By a sanctifying process,--a process involving in some cases terrible pain (vers. 6, 7),--we must have been made "separate from sinners."

+II. Those who have undergone this preparation will devote themselves unreservedly to God's service.+ 1. There will spring up spontaneously within them a desire to serve God. They will not need to be pressed into this service; they will volunteer (ver. 8). 2. They will not be deterred by the difficulty or painfulness of the service to which they are called. It was a hard and distasteful service that was demanded of Isaiah--to prophesy to an unbelieving and scoffing generation (ch. v. 18, 19); to enter upon a ministry that would leave men worse than it found them (vers. 9, 10). Nor was this ministry to be brief; it was to be prolonged through many years (vers. 11, 12). Note: in sending Isaiah on such a ministry there was nothing inconsistent with the Divine righteousness or goodness. God's truth must be proclaimed, whether men will heed or reject it; and the inevitable effect of such proclamation of the truth is to render those who reject it more stupid and wicked than they were before (2 Cor. ii. 16; John ix. 39). But, painful as it was, Isaiah did not shrink from it. Nor do any who have passed through such a preparation as his. They do not ask concerning a work or duty, "Is it easy?" "Is it pleasant?" but, "Does God call me to it?" Paul: (Acts xxi. 13).

+III. There is great encouragement for those who have unreservedly devoted themselves to the service of God.+ 1. What God demands from them is not success, but faithfulness. He did not require Isaiah to convert his fellow-countrymen, but to prophesy to them faithfully. There his responsibility began and ended. So is it with preachers, teachers, and priests to-day. Men measure by success, but God by faithfulness. What a difference is the result, e.g., in such a case as that of Carey, who laboured for years without making one convert! or in such a case as Isaiah's! 2. No faithful servant of God will ever labour without some success. Isaiah was not to toil altogether in vain. There was to be a wide-spread apostacy of his countrymen, but not a universal apostacy; a small remnant would still cleave to the Lord (ver. 13); and doubtless Isaiah's ministry did much to keep them in the paths of righteousness. So is it with us; much of our seed may be wasted, but not all of it (Ps. cxxvi. 6; 1 Cor. xv. 58).

FOOTNOTES:

[1] This vision evidently contains the designation of Isaiah to his work as a prophet. It does not follow that he may not himself have put his book together in the form, or nearly in the form, in which we have received it. The early chapters as they describe the state of the people, not at one particular moment but through a course of years, announcing the punishments which must follow from that state with the blessings which could come out of them, are a living index to the subsequent prophecies and history. The place which they occupy, supposing it was assigned by Isaiah, cannot hinder us from accepting his own express words as a proof, that the year in which King Uzziah dies was the critical year of his life, that which explained to him why he was sent into the world and what task he had to perform in it.--F. D. Maurice.

[2] Once for all must he who was to be a prophet have become absolutely certain of the true relation of the world and Jehovah,--must have beheld, as in a distinct form, the sublime and holy character of Jehovah, and felt that he was directed by Him alone; once for all must he have recognised the Divine power of truth against the whole world, and himself as living and moving in it alone; once for all must he have entered, with the effectual energy and act of his whole inner being, into the counsels of God, and found himself for ever bound by them, and endowed by these bonds with true power and freedom:--this was the first condition and the true beginning of all the work of the prophet, the holy consecration and the inner call, without which none can become a true prophet.--Ewald.

THE TRINITY IN UNITY.

(For Trinity Sunday.)

vi. 1-3. In the year that King Uzziah died, &c.

Scene of this sublime vision, the Temple; time, "the year that King Uzziah died." Why is this fact mentioned? Uzziah had profaned the Temple (2 Chron. xxvi. 16-21); his son and successor was Jotham, the only king of the house of Judah whose character has not one dishonouring blot; was it not appropriate that, when the disobedient king was removed, and a king had succeeded him, there should have been this glorious revelation of the King of kings--not merely as a preparation of the prophet for his mission, but as an encouragement to the monarch to persevere in his loyalty towards God and His truth?

That which was granted to the Prophet was a vision of the Triune God. Proofs: ver. 3, which shows the plurality of persons in the Divine unity; John xii. 41, where it is asserted that that which the prophet saw was the glory of Christ; Acts xxviii. 25, where it is asserted that the voice which the prophet heard was the voice of the Holy Ghost; ver. 3, the threefold repetition of "holy." I purpose, therefore, to make some observations on this important subject of the Trinity.

+I. The doctrine of the Trinity has been believed by the Church of Christ in all ages.+ This is at least a presumption that it is taught in Scripture, successive generations of devout men could scarcely have been mistaken on such a vital point.

+II. This doctrine of the Trinity underlies the whole Bible, and is inextricably interwoven with its fabric and structure.+ The Old Testament testifies to the Divine unity, as contrasted with the polytheism which prevailed among heathen nations; the Gospels record the manifestation of the Incarnate Son of God; the Acts of the Apostles and the Epistles set forth the work of the Third Person in the Church. There is direct testimony to this doctrine, such as Matt. xxviii. 19, 2 Cor. xiii. 14. But just as circumstantial evidence when it is clear and complete is even more satisfactory and decisive than the very best direct testimony, still more valuable is the indirect testimony to this doctrine underlying the whole Bible; like a threefold cord, it runs through the whole book, and binds the whole of Divine revelation together.

+III. The doctrine of the Trinity, while it is clearly taught in Scripture, is mysterious and inexplicable.+ We can no more comprehend it with the unaided human understanding than by uplifting the fingers we can touch the starry firmament.[1] This is no reason for refusing to accept it,[2] we accept many other facts which we cannot explain (we cannot explain even the familiar fact of sight), but it is a reason for not insisting dogmatically that other men should accept our explanation of it.

As we cannot stay to consider the effect of the vision upon the mind of the prophet, I shall conclude with just three words of practical application of the doctrine itself. 1. It is bound up with our duty to God. We are bound to accept it, because He has revealed it; and accepting it, we are bound to yield to Father, Son and Holy Ghost the homage and love of our souls. 2. It is bound up with our hope of salvation. If it is not true that the Everlasting Son came forth from the bosom of the Father, and took upon Him to deliver man; and if it is not true that the Holy Spirit proceeding from the Father and the Son raises men from the death of sin to the life of righteousness, and restamps upon their souls the lost lineaments of our Maker's image, what foundation is there left for our hope of everlasting life? 3. It is bound up with the fulness of the Gospel blessings. These are all summed upon the Apostolic benediction, 2 Cor. xiii. 14. If these be ours, we "have all and abound."--R. W. Forrest (Christian World Pulpit, i. 492).

FOOTNOTES:

[1] See Article: THE TRINITY, in my _Homiletic Encyclopædia of Illustrations,_ and section 1501 in my _Dictionary of Poetical Illustrations._

[2] See above.

REVELATIONS OF GOD.

vi. 1-5. In the year that King Uzziah died I saw, &c.[1]

+I. Earthly powers fade and perish, but the Eternal Power that uses them all lives on+ (ver. 1). Comfort here, when a great king or statesman is taken away from the head of a nation; when a great leader of an arduous reformatory movement, such as Luther, is laid low; when an eloquent preacher or wise pastor is summoned to his rest; or even when the head of a household is cut off just when his family most need his care. He who has wrought by their instrumentality can work without it (Ps. lxviii. 5, &c.) +II. In God's temples there is room only for God.+ "His train filled the Temple." Ahaz could build in the courts of the Lord's house an altar to the god of Damascus (2 Kings xvi. 10-16), but he could not worship two gods there, for the only living and true God departed when His sanctuary was thus profaned. God will have all, or none (Isa. xlii. 8). All His earthly temples must be counterparts of the one heavenly temple, where He reigns alone. In no church will God divide His empire with the State or with popular opinion: we must choose between Him and all other authorities. In no heart will He reign along with any other principle or passion (Matt. vi. 24). +III. Until we reach the land where there is no temple, we cannot see God as He is.+[2] To Isaiah a vision of God was granted, and yet it was but a symbolic vision. He saw a throne, and on it seated a Being of indescribable majesty; but who imagines that he saw God as He is? Does God sit on a throne, after the fashion of kings such as Uzziah, who fade and die? The vision was a condescension to the human faculties of the seer, and served its purpose, that of impressing upon him the majesty and holiness of the Most High. And he tells us more of the ministers who surround the throne than of its Occupant! Him no words can describe; of Him no absolute disclosure is now possible; He can but give us revelations--visions--administrations of Himself. And this He has done. 1. In nature. The purpose of the manifold and wondrous universe is not accomplished if we look only at the creation, and do not discern in it veils not thickly hiding, but helping to reveal the Creator (Rom. i. 19, 20).[3] 2. In Providence. The manner in which the world is governed is, to the man who studies it comprehensively, earnestly, and reverently, a revelation of the character of the Ruler. 3. In His Word. That man miserably mistakes, who studies the Bible as anything less than a many-sided disclosure of God. 4. In Christ:[4] a familiar thought this, yet how seldom do we enter into its depths! We do not worship an unknown God, yet we cannot see Him as He is until we have entered into that light which is inaccessible and which no mortal can approach unto, until we have been ourselves transformed into "children of light," and so rendered capable of looking on "the Father of lights." +IV. Those to whom He reveals Himself most fully are most humble, and those whom He most exalts are most ready to serve.+ We have both these truths illustrated in the seraphim and in Isaiah.

FOOTNOTES:

[1] The scene of the Vision is the Temple, and its features will have the same whether we suppose them to have risen before Isaiah's imagination while he was absent from the spot, in the solitude of his chamber or his house-top, or assume (as I myself prefer to do), that he was actually praying in the Temple at the time.

Though it is unlikely that any of the successors to what was but a small remnant of Solomon's kingdom perfectly restored the Temple after it was deprived of its original splendour by Shishak in the reign of Rehoboam, yet we see the worthier princes from time to time repairing the structure when it had been suffered to fall into decay, and replacing, as far as they could, the treasures and the costly decorations of which it was repeatedly despoiled to buy off foreign invaders; and probably there was no period in which the restoration would be more complete than in the reign of Uzziah, who in his power, wealth, and magnificence, came nearer than any other to Solomon. As there will be much more of fact than of fancy in the picture, if, for the clearer understanding of the scene of the vision, we figure to ourselves the youthful prophet in his rough hair or woollen garment (probably not unlike that of the Capuchin friar as we now see him in the streets or churches of Rome), going up to the Temple to worship;--and if we look with him at the Temple as, at the end of 300 years from its building, it must have presented itself to his eyes, with its ample courts, and colonnades, and porch, and its holy house, and holy of holies, well-proportioned, and of the most elaborate workmanship, though rather massive than large according to our notions. As he crossed the variegated pavement of "the great court of the congregation," and stopped--for we have no reason to suppose him a Levite--at the entrance to the inner, or "priests'" court, on each hand would rise one of the tall pillars which Solomon set up in token that the kingdom was constituted by Jehovah, and would be upheld by His might (1 Kings vii. 21; 2 Chron. iii. 17), and which, once of "bright brass," but now mellowed into bronze, had their square capitals richly wreathed with molten lilies, chain-work, and pomegranates; before him, resting on the back of the twelve oxen, and cast like them in brass, would appear the "molten sea," a basin of thirty cubits in circumference, and containing two or three thousand baths of water, its brim wrought "like the brim of a cup with flowers of lilies," and under these a double row of ornamental knobs; while on each side stood five smaller lavers, the bases of which rested on wheels, and were most elaborately ornamented with oxen, lions, cherubims, and palm-trees engraved upon them; and beyond these again he would see the great brazen altar of burnt-offering, with its never-extinguished fire; and overhead the roof of thick cedar beams resting on rows of columns. These were the courts of the palace of the Divine King of Israel, for the reception of His subjects and His ministers. [Compare the description of Solomon's own house, which besides its inner porch had another where he sat to judge the people, 1 Kings vii. 7. The arrangement of the Temple is plainly that of a palace.] The house itself again consisted of two parts, the outer of which, the holy place, was accessible to those priests who were in immediate attendance on their unseen Sovereign, while the inner, or holiest place, was the very presence-chamber of the Monarch who dwelt "between the cherubims," which spread their golden wings over the ark containing the covenant He had vouchsafed to enter into with His people, and itself forming a "mercy-seat," where was "the place of His throne and the place of the sole of His feet." In the position which I have, following the requirements of the narrative in the chapter before us, supposed Isaiah to be placed, he would see through the open folding-doors of cypress, carved "with cherubims, and palm-trees, and open flowers," and "carved with gold and upon the carved work," into the holy place, which he could not enter; and the light of the golden lamps on either side would show him the cedar panelling of the walls, carved with knobs and open flowers, with cherubims and palm-trees, festooned with chain-work, and richly gilt; the mosaics of precious stone; the cypress floor; the altar of incense; the table with the shew-bread; the censers, tongs, and other furniture of "pure and perfect gold;" and before the doorway to the further end, and not concealed by the open leaves of the olive-wood doors (carved and gilded like the others), would be distinguishable the folds of the vail "of blue, and purple, and crimson, and fine linen," embroidered with cherubims. In the East the closed vail, or purdah, declares the presence and secures the privacy of the monarch, into which no man may intrude and live; and in the Temple at Jerusalem it was the symbol of the awful presence and unapproachable majesty of the King Jehovah, Lord of hosts. . . . Perhaps on this occasion, or certainly on many others, Isaiah had been joining in the public daily sacrifice and worship, and had afterwards brought his own free-will offering--a bullock or a lamb without blemish. Such an offering, the symbol of his dedication of himself to Jehovah's service, would be the natural expression of his earnest desire for some token that at last it was permitted him to enter on the actual functions of the prophetic office for which he had been so long preparing; and that this vision was the answer to such beautiful prayerful desire--itself an inspiration from on high--we may well believe.--Strachey.

Some of you may have been watching a near and beautiful landscape in the land of mountains and eternal snows, till you have been exhausted by its very richness, and till the distant hills which bounded it have seemed, you knew not why, to limit and contract the view,--and then a veil has been withdrawn, and new hills not looking as if they belonged to this earth, yet given another character to all that does belong to it, have unfolded themselves before you. This is an imperfect, very imperfect, likeness (yet it is one), of that revelation which must have been made to the inner eye of the prophet when he saw another throne than the throne of the house of David, another king than Uzziah or Jotham, another train than that of priests or minstrels in the Temple, other winged forms than those golden ones which overshadowed the mercy-seat. Each object was the counterpart of one that was then or had been at some time before his bodily eyes. . . . The symbols and service of the Temple were not, as priests and people often thought, an earthly machinery for scaling a distant heaven; they were witnesses of a Heaven nigh at hand, of a God dwelling in the midst of His people, of His being surrounded by spirits which do His pleasure, hearkening to the voice of His words.--F. D. Maurice.

[2] See my Dictionary of Poetical Illustrations, No. 1501; and my Homiletic Encyclopædia of Illustrations, Nos. 2229-2240.

[3] P. D., 1489, 1493, 1496, 1502, 1504-1506, 1508, 1509, 1511, 1514, 1519, 1526, 2545, 2552, 2563; H. E. I., 2242.

[4] H. E. I., 854-857, 2241, 2243.

ISAIAH'S VISION.

vi. 1-7. In the year that King Uzziah died, I saw also the Lord, &c.[1]

Behold, in these temple scenes, both what the Lord your God is, and what He requires from you.

+I.+ The first of these temple scenes presents to our view +the majesty of God:+ "I saw the Lord sitting upon a throne, high, and lifted up." One of the first and most important truths for us to learn is the absolute rule of God--over nature, man, the principalities of heaven. He sitteth upon His throne: this is the attitude, 1. Of supremacy and dignity; He sitteth while all other beings stand before Him to receive His commands, bow in adoration, or are prostrate in abasement. 2. It is the attitude of ease and perfect security.[2] But, above all, mark the place of His throne as displayed in this wonderful vision. It stands in the temple; it has been sprinkled with the blood of propitiation; it is now the mercy-seat. To the truly penitent all its terror appears softened with grace.

+II.+ The second of these temple scenes displays to us +the ineffable and incomprehensible nature of God.+ Let not man suppose that he can by searching find out God, or know the Almighty unto perfection. This is scenically, but most impressively, represented to us in the vision before us: "His train"--the skirts of the shekinah--"filled the temple," its fainter rays beaming from the central blaze in the holiest of all, and irradiating the more distant objects. But even that was too much for man, and it is therefore added, "And the house was filled with smoke;" a veil was thus drawn over what was too bright and dazzling for mortal vision; and though God dwelt in the light, yet it was light involving itself in thick darkness (Ps. xcvii. 2; Ex. xvi. 10). Revelation has not superseded mystery (Job xxvi. 14). As to His dispensations, we are all still to walk by faith rather than by sight; and as to the depths of His nature, rather to adore than reason. An infinite being is necessarily incomprehensible by finite beings;[3] He must be mysterious. If we could fully know God, we must either be equal to Him, or He must lose the glory of His nature and come down to ourselves (1 Cor. xiii. 9; Rom. xi. 33).

+III.+ The third view presented by this vision is that of +the adorable and awful holiness of God+ (ver. 3). This is seen in His titles (Ps. lxxi. 22; Deut. xxxii. 4); in His acts; in His law; in His visible image on earth, His Son incarnate; in His Gospel; in His judgments; in the reward of the righteous.

+IV.+ In the next scene which the vision presents we behold +a sinful man convicted and laid prostrate before this holy God+ (ver. 5).

+V.+ In the final scene we behold +a convicted, self-abased, and penitent man pardoned and consecrated to the service of God+ (ver. 6, 7). What are we taught by this wondrous representation? That for guilty men there is pardon, that for unholy men there is purification, and that lips once unclean, but not sanctified, may join in the hymns of seraphim, and, without dread, approach to God, and celebrate the glories even of His holiness. This we are taught, but not this only; not merely is the fact, but the manner of it, brought before us. See, then, the means. The instrument of purification is fire; but not any kind of fire, fire from any place; it is fire from the altar, the altar where atonement is made for sin; fire, therefore, both of Divine origin, and coming to us through the great Propitiation. We can be at no loss for an interpretation of the symbols thus employed. Our altar is the cross; the propitiatory sacrifice, the spotless Lamb of God; by the merit of His death, and the baptizing fire of His Spirit, and the guilty and polluted pardoned and sanctified to God.--Richard Watson: Works, vol. iv. pp. 143-153.

FOOTNOTES:

[1] God is invisible; yet in that heavenly world in which He has His special and eternal residence He manifests himself in ineffable glory, dwelling in what the Scriptures call "the light which no man can approach unto." Of that heavenly world, the tabernacle and temple were splendid emblems; they were "patterns of heavenly things." But why the astonishing fact, that when sinful creatures created a tent in the wilderness, and a temple subsequently at Jerusalem, the visible glory of God descended, taking possession of the place? God thus came down from heaven to earth, with all these impressive circumstances of visible majesty, to teach His creatures that He was awfully glorious, and fearful even in His praises; that even in His acts of grace His holiness is solemnly declared; and thus to show with what reverence and purity man ought to approach to Him. So when Isaiah was to be appointed to an office in which he was to fear God, and not the face of man, and which, to give it weight and authority, required an entire sanctity, a scene similar to that which had been displayed in the temple at its consecration, but greatly heightened and magnified, was disclosed to him in vision. The space of this visionary temple appears to have been far more ample than that of the one at Jerusalem; the throne was greatly elevated, it was "high, and lifted up;" the "train," the "skirts" (as in the margin) of the cloud of the Divine presence filled the whole place; instead of the carved representations of the cherubim of glory fixed on the mercy-seat, the prophet beholds the cherubim themselves, living, and all ardour, activity, and adoration; they are not represented in the vision as the cherubim in the holiest of all, silently gazing on the glory of God and the mysteries of His covenant, but as hymning His praises, proclaiming His spotless purity, and declaring "the whole earth to be full of His glory." The prophet, beholding the wondrous scene, sinks oppressed and self-abhorred, until a coal from the altar touches his lips, and he is thus sanctified to the service of God, and put among His ministers.--Watson.

[2] No rebellions shake the throne of God; though "the heathen rage and the people imagine a vain thing," yet "he that sitteth in the heavens shall laugh; the Lord shall have them in derision." The throne of God is a rock in the midst of the ever-rolling ocean of created existence, that heaves and swells with ceaseless change; but, in comparison of Him, its mightiest billows have but their moment of existence, and sink into the mass at the base of the immovable throne of the Everlasting One.--Watson.

[3] An observer on a mountain-cliff may be able to survey the whole circumference of a lake that lies beneath him, but no man can see the whole of the ocean, simply because it is the ocean, and not a lake.--Watson.

THE SERAPHIM.

vi. 2. Above it stood the seraphim:[1] each had six wings, &c.

I. "With twain he covered his face."[2] They bow with prostrate awe, veiling themselves in the presence of the Divine glory, as though feeling the force of those strong words, "He chargeth His angels with folly, and the heavens are not clean in His sight." If the angels tremble when they gaze, what should man feel? II. "With twain he covered his feet."[3] Among Orientals this expresses reverence. Well may you bow in reverence before Him! The sense of pardon will humble you, even while it fills you with holy exaltation. III. "With twain he did fly"--in readiness to execute His commands.--Richard Watson: Works, vol. ix. pp. 150-153.

FOOTNOTES:

[1] As those that are nearest of a king's attendants stand behind his throne or chair of state, at his elbow.--Day.

This is the only passage of Scripture in which the seraphim are mentioned. According to the orthodox view, which originated with Dionysius the Areopagite, they stand at the head of the nine choirs of angels, the first rank consisting of seraphim, cherubim, and throni. And this is not without support, if we compare the cherubim mentioned in Ezekiel, which carried the chariot of the divine throne; whereas here the seraphim are said to surround the seat on which the Lord worshipped. In any case, the seraphim and cherubim were heavenly beings of different kinds; and there is no weight in the attempts of Hendewerk and Stickel to prove that they are one and the same. And certainly the name seraphim does not signify merely spirits as such, but even, if not the highest of all, yet a distinct order from the rest; for the Scriptures really teach that there are gradations in rank in the hierarchy of heaven. Nor were they mere symbols or fanciful images, as Hävernick imagines, but real spiritual beings who visibly appeared to the prophet, and that in a form corresponding to their own supersensuous being, and to the design of the whole transaction. Whilst the seraphim hovered on both sides of Him that sat upon the throne, and therefore formed two opposite choirs, each ranged in a semicircle, they presented antiphonal worship to Him that sat upon the throne.--Delitzsch.

The cherubim in the temple represented no doubt spiritual powers and presence in the most general sense, those who look upon God and reflect His light. If we distinguish between them and the cherubim, as we do in our "Te Deum," these last would seem more especially to represent those divine energies and affections of which the zeal, devotion, and sympathy of man are counterparts.--F. D. Maurice.

The name cannot possibly be connected with sârâph, a snake (Sanscrit, sarpa, Latin, Serpens); and to trace the word to a verb sâraph in the sense of the Arabic 'sarafa ('sarufa), to tower high, to be exalted, or highly honoured (as Gesenius, Hengetenberg, and others have done), yields a sense that does not very strongly commend itself. On the other hand, to follow Knobel, who reads shârâthim, worshippers of God), and thus presents the Lexicon with a new word, and to pronounce the word seraphim a copyist's error, would be a rash concession to the heaven-storming omnipotence which is supposed to reside in the ink of a German scholar. It is hardly admissible, however, to interpret the name as signifying directly spirits of light or fire, since the true meaning of sâraph is not urere (to burn), but comburere (to set on fire or burn up). Umbreig endeavours to do justice to this transitive meaning by adopting the explanation "fiery beings," by which all earthly corruption is opposed and destroyed. The vision itself, however, appears to point to a much more distinctive and special meaning in the name, which only occurs in this passage of Isaiah. . . . If the fact that a seraph absolved the seer by means of this fire of love (vers. 6, 7) is to be taken as an illustrative example of the historical calling of the seraphim, they were the vehicles and media of the fire of divine love, just as the cherubim in Ezekiel were the vehicles and media of the fire of divine wrath. For just as in the case before us, a seraph takes the fire of love from the altar; so there, in Ezek. x. 6, 7, a cherub takes the fire of wrath from the throne-chariot. Consequently the cherubim appear as the vehicles and media of the wrath which destroys sinners, or rather the divine doxa, with its fiery side turned towards the world; and the seraphim as the vehicles and media of the love which destroys sin, or of the same divine doxa with its light side towards the world. . . . "Seraphic love" is the expression used in the language of the Church to denote the ne plus ultra of holy love in the creature.--Delitzsch.

[2] Thus expressing his profound reverence and becoming modesty in the Divine presence. We can hardly approach those who are greatly our superiors but with downcast eyes, intimating the consciousness we feel of their pre-eminence, and our profound respect for the excellency and dignity. We cannot look at the sun shining with meridian splendour, but we are obliged to cover our eyes with our hands. Such is the infinite glory of the eternal Jehovah, that celestial spirits around His throne appeared to our prophet covering their faces with their wings. Light inaccessible and full of glory, in which God resides, was too strong for them directly to contemplate.--Macculloch.

[3] In Scripture language the feet sometimes denote all the lower parts of the body which decency requires to be concealed. In eastern countries these were generally covered by the long garments which they were accustomed to wear: hence it may have been thought want of respect to appear in public, on solemn occasions, with the feet uncovered.--Macculloch.

In a similar description of the cherubim in Ezek. i. 11, it is said that they covered their bodies. In Isaiah the expression clearly denotes, not the feet only, but the lower extremities.--Barnes.

How little do we know of beings whose forms from their faces to their feet are 'covered!'--B. W. Newton.

A GLORIOUS EXAMPLE.

vi. 2. Above it stood the seraphim, &c.

The seraphim afford us a model for imitation. Our Lord has animated us in our Christian course by promising that, if we are faithful, we shall be made like the angels in heaven; but if we would hereafter resemble them in glory, we must first resemble them here in temper. Let us, therefore, prepare in time to join the concert of these holy intelligences. +I. They burn with love to God.+ The honourable name they bear is derived from a word signifying to burn, and denotes the fervour of that zeal for the interests of their Lord by which they are animated. +II.+ Notwithstanding their vast endowments, +they bend with reverence and humility before the throne of the Lord. III. They fly with rapidity to execute His commands.+--Henry Kollock, D.D.: Sermons, pp. 585, 586.

THE SERAPHIM AND THEIR SONG.

vi. 2-4. And above it stood the seraphim, &c.

I. THE SERAPHIM.--The Scriptures disclose to us the fact that there is a spiritual world, vast and variously populated, superior to this world, yet connected with it and exerting upon it powerful influences. Little beyond the fact is made known to us; few details are granted us; yet glimpses into it have been vouchsafed, and among the most interesting and instructive of them is our text.

Only here do we read of seraphim: elsewhere we read of cherubim (Gen. iii. 24; Ezek. x. 1-22, &c.); and of living ones (Rev. iv. 6-8). From the fact that these "living ones" in some respects resemble both the "seraphim" of Isaiah and the "cherubim" of Ezekiel, some eminent scholars believe these are three names for one order of beings. Others, with whom we are disposed to sympathise, believe that the two names "cherubim" and "seraphim" really indicate two orders of spiritual intelligences, resembling each other, yet distinct. Whether the "living ones" of the Apocalypse are cherubim, or seraphim, or a third order of exalted ministers of the Most High, is a question concerning which we cannot speak confidently.

Scholars are divided as to the significance of the name "seraphim:" some derive the word from a root signifying to burn, others from a root signifying to be exalted.

But there can be no question that the descriptions of the "seraphim," the "cherubim," and the "living ones" are symbolical; the terms employed are figures adapted to convey to our minds true descriptions of beings of whom a literal description would now be unintelligible by us.[1] "Wings" are symbols of swiftness:[2] here the symbol is triplicated to indicate the exceeded swiftness--the immense energy--of these messengers of God (Ps. civ. 4). "With twain he covered his face," in token of humility. "With twain he covered his feet," in token of reverence. "With twain he did fly," in token of readiness to do God's will--three points in which we should strive evermore to resemble these exalted intelligences.

To them is granted an immediate vision of God, and the effect upon them is expressed by their song: "Holy," &c.

II. Consider next THIS SONG OF THE SERAPHIM. +1. They acknowledge God as "the Lord of hosts."+[3] This term in its first use in human language referred to the sun, moon, and stars (Gen. ii. 1; Neh. ix. 6, &c.). Thus considered, how wonderful are the conceptions which are opened out to us of the Divine power and glory! (Isa. xi. 2-6). But it includes also those thousands of thousands of exalted intelligences who hearken to His word and do His pleasure. "A great King" is the Lord our God! +2. They teach us that the glory of God is co-extensive with His works.+ All that Isaiah saw was that God's glory filled the temple: what they saw was that His glory filled the earth. "The whole earth," &c. 1. This declaration is true, if we think of Him as the God of nature. Everything that He has made is "good." Even a snowflake shows forth His glory. Science is a servant of God, and is teaching us to understand somewhat of the wondrousness and beneficence of His works. 2. It is true if we think of Him as the God of providence. Human history, comprehensively and thoughtfully considered, shows that, while men are free, they are yet under the control of One who rules over all in the interests of righteousness and truth (Ps. lxxvi. 10; Isa. x. 5-7, &c.). To angelic intelligences how profoundly interesting must be the problems which God is working out in the government of this world! (Rev. xv. 3). 3. It is true even if we think of Him as the God of redemption. Possibly (though perhaps not probably) this earth is the only sphere in which His glory in this respect is manifested. But here it is manifested in the mission and work of His Son (Eph. iii. 10). Even where the Gospel has not yet been proclaimed there are senses in which His glory as the God of redemption is manifested: even there, for Christ's sake, He is patient with sinners, He strives with them by His Spirit, He is preparing them for the future triumphs of the Cross. The history of our race, when it shall be seen as a whole, will all redound to His glory as the God of redemption.[4] +3. In the holiness of God the seraphim find the supreme subject for adoration and song:+ Holy, &c. Other attributes of the Most High are the themes of their thought and worship, but it is His holiness that excites their most rapturous praise. Why? 1. They have never needed His mercy; it is reserved for us to sing the sweet song of redeeming grace. On account of our redemption they rejoice (Luke xv. 10), but doubtless they rejoice in it most because the mercy shown us is a holy mercy; it was so shown as to solve some of the profoundest moral problems, and so as to leave untouched the principle of righteousness on which God's throne eternally abides (Rom. iii. 26). Not having needed that mercy themselves, it is natural that they should rather magnify the holiness which had been shown in it and which is the need of all. 2. It is the holiness of God that gives value to all His other attributes. They are valuable only because they are directed by unswerving holiness. The holiness of God is the foundation of the peace, and joy, and the love of the moral universe. Were God not holy, even hell itself would be a more awful abode; for then to all its other woes would be added the possibility of suffering inflicted in mere vindictiveness. We also are called to join in the song of the seraphim (Ps. xxx. 4, xcvii. 12): let us beseech Him so to sanctify us by His Spirit, that in our lips the song may not be a sacrilege!

III. THE EFFECTS OF THE SONG. 1. "The posts of the door moved at the voice of him that cried."[5] A symbol this of the constant effects of the proclamation of truth. At every new announcement of it earthly things that seem most solid shake, and many of them totter and fall and disappear (2 Cor. x. 4; Heb. xii. 26-28). 2. And the house was filled with smoke. In response to the worship of the seraphim the temple became so completely filled with the Divine glory that the radiance overpowered the prophet's vision. What he calls "smoke" was excess of light (1 Kings viii. 10-12; Rev. xv. 8).[6] So would it be with us were our craving for a fuller manifestation of God in His works and word granted. We have as much light now as we can bear. A fuller revelation would only dazzle, confuse, and blind us. The time is to come when we shall see God "as He is," but this will then be possible, because "we shall be like Him;" and that time is not yet!

FOOTNOTES:

[1] _"Above the throne stood the seraphim. Each one had six wings. With twain he covered his face, and with twain he covered his feet, and with twain he did fly."_ The sense of awe increasing with the clearness and purity of a spirit and with the nearness of its approach to God; the face being veiled which receives the light for Him, and most covets to behold Him; the absence of all which to display their own perfection in spirits who are perfect; the freedom and willingness to go anywhere, to do any errands of mercy; these are some of the more obvious thoughts which the study of this vision suggests. There are others which lie hidden, which we may have a glimpse of from time to time, and which words might mar. For it is true of earthly symbols, still more of heavenly visions, that they are meant to carry us out of words and above words.--_F. D. Maurice._

[2] Among the ancients, Mercury, the messenger of Jupiter, was always represented with wings.--Barnes.

[3] This title of Jehovah, with some variations, is found upwards of 160 times in the Old Testament. The meaning of the word hosts is doubtless the same as that of army in Dan. iv. 35, and includes all the myriads of holy angels who people the celestial spheres, as in 1 Kings xxii. 19 the host of heaven were seen by Micaiah standing round the throne of God. So in Ps. ciii. 21, cxlviii. 2, the hosts of God are His angels. (Comp. Deut. xxxiii. 2.) By a light metonymy, or may be in a slightly different sense, _the host of heaven_ designates the heavenly spheres themselves (Gen. ii. 1; Deut. iv. 19, xvii. 3; Isa. xxxiv. 4, &c.). It is probably with reference to the idolatrous worship of the host of heaven that the title of the Lord of hosts was given to the true God, as asserting His universal supremacy. (See Neh. ix. 6.) In the New Testament, the phrase occurs only once, James v. 4, the Lord of Sabaoth. In Rom. ix. 29, it is a quotation from Isaiah.--_Professor Rawlinson._

[4] Sin has already served, as all things must, to bring into view more clearly the glory of God, for had there been no sin there could have been no mercy; and in its punishment, its overthrow, and its extirpation, His glory will be yet more signally displayed. Hercules could never have been deified, if there had been no monsters to overcome. True is the seraph's song even now, but it shall be more manifestly and gloriously true in that day, so surely and swiftly drawing nigh, when Christ shall have subdued all enemies unto Him, and God shall be All in all.--R. A. B.

The vision reaches its highest point in the cry, Holy, holy, holy! It is the holiness of God which the seraphim proclaim, that which cannot be represented to the eye, that of which descriptions and symbols furnish no image. It is that holiness which fills not the heaven of heavens only but the whole earth, seeing that was made very good, seeing that in its order and constitution it was still perfectly good, though man defiled it by their deeds, though the habitations of cruelty were set upon the midst of it.--F. D. Maurice.

[5] The voice of the seraphim at this time was so loud and melodious, and the power of their heavenly music was so great, when extolling the holiness and glory of Jehovah that the posts, with the lintel of the door of the temple, seemed to tremble, to be shaken in the place where they stood, or loosed from their place. This was a very surprising effect (though seen only in vision); for these posts were so large and strong, that they supported gates of brass which are said to have required twenty men to shut them, on account of their ponderous weight.--Macculloch.

[6] Delitzsch thus gives the usual interpretation of this clause: The house was filled with smoke. Many compare this with the similar occurrence in connection with the dedication of Solomon's temple (1 Kings viii. 10); but Drechsler is correct in stating that the two cases are not parallel, for there God simply attested His own presence by the cloud of smoke behind which He concealed Himself, whereas here there was no need of any such self-attestation. Moreover, in this instance God does not dwell in the cloud and thick darkness, whilst the smoke is represented as the effect of the songs of praise in which the seraphim have joined, and not of the presence of God. The smoke arose from the altar of incense mentioned in verse 6. But when Drechsler says that it was the prayers of saints (as in Rev. v. 8, viii. 3, 4), which ascended to the Lord, in the smoke, there is a thought which is quite out of place here. The smoke was the immediate consequence of the seraph's song of praise.

A SIGHT OF GOD AND A SENSE OF SIN.

vi. 5-7. Then said I, &c.

Visions of the throne of God were given to Isaiah, Ezekiel, and Daniel among the prophets, and to John among the Apostles.[1] +I. The distinguished privilege.+ "I saw the Lord sitting upon a throne, high and lifted up, and His train filled the temple." "Mine eyes have seen the King, the LORD of hosts." The invisible and unapproachable God revealed Himself to the bewildered seer through the glory of the afterwards incarnate Christ (John xii. 41). May we behold God? Certainly we may. 1. In His Son Jesus Christ (Heb. i. 3; 2 Cor. iv. 4; Col. i. 15; John xiv. 8, 9). 2. In His works and Word. The works are the embodied words of God. In the Scriptures we may see the mind, the heart, the purposes, the character of God. 3. In His sanctuary. In the act of worship, while in the temple, Isaiah beheld the glory of the Lord (Ps. lxiii. 1, 2, lxviii. 24). +II. The profound abasement.+ It is true that "before honour is humility." The converse is also true. Isaiah's humility was the effect of overwhelming honour. A sight of God brought self-revelation; depravity was revealed by the dazzling whiteness of Divine purity. 1. There was consternation. "Woe is me; for I am undone." 2. There was self-loathing. "I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." The vision of God results in a vivid and painful sense of sin (Job xlii. 5, 6; Luke v. 8). +III. The Divine cleansing.+ Absolution is connected with confession (1 John i. 9). 1. The cleansing was efficacious. 2. The purification was by means of sacrifice. 3. The removal of defilement was immediate. A man so prepared is made ready for any ministry of testimony, toil, or tribulation.--Matthew Braithwaite.

FOOTNOTES:

[1] We should naturally expect that a vision vouchsafed to an Apostle of Christ, at the end of the first century of the Christian era, would be larger in scope, brighter in glory, less enigmatical in structure, in significance, than those which were attached to the ministrations of prophets. This expectation is not disappointed. We find the visions of the throne of God which prophets saw revived and incorporated in the Apostle's vision, and we find the Christian seer enlightened with a more distinct understanding of the heavenly symbols. Isaiah saw the throne of God in the temple, surrounded by seraphim, "crying one to another, Holy, holy, holy, is the Lord of hosts." Ezekiel, sitting by the river of Chebar, saw the throne of God, as a chariot of war coming out of a whirlwind and going forth over the earth, attended by mighty ministers of judgment, carrying the Son of Man to victory. Daniel beheld the great session of justice; the gathered myriads before the awful purity of the Divine Judge; the consuming laws executed by the faithful servants. But the Christian Apostle, looking through the door of heaven, beheld all these ancient visions, which had come down through eight centuries of time, blended into one. He saw Isaiah's seraphim, but they had the appearance of Ezekiel's living creatures, with fourfold countenances; their wings were still visible, and their voices still responded, "Holy, holy, holy, Lord God Almighty!" He saw the thrones round about the Throne, as Daniel saw them, but he was able to count them; they were four and twenty; and upon the seats he "saw four and twenty elders sitting, clothed in white raiment, and they had on their heads crowns of gold." The stream of fire, which the prophet saw proceeding from under the throne was now "a sea of glass like unto crystal." He that sat on the throne, who appeared to Ezekiel as though He were clothed with fiery amber, was "to look upon like a jasper and sardine stone;" and the rainbow was still there, "round about the throne, in sight like unto an emerald." "Lightnings, thunderings, and voices" proceeded out of the throne, as before fire flamed out and devoured. "The seven spirits of God," like "burning lamps of fire," stand in the presence of the Holy One. And the Apostle witnesses the sublime service of heaven, the living creatures "giving glory and honour and thanks to Him that sat on the throne;" and, in response to their worship, "the four and twenty elders falling down before Him and worshipping Him," and singing their united praises, "Thou art worthy, O Lord, to receive glory and honour and power; for Thou hast created all things, and for Thy pleasure they are and were created!"--R. A. Redford.

VOLUNTEER SERVICE.

vi. 8. Then said I, Here am I, send me.

This is a chapter of autobiography. Here is disclosed the secret of the wonderful energy with which for more than half a century Isaiah prosecuted his ministry. He is the Paul of the Old Testament. Allowance being made for difference of phraseology, there is a striking resemblance between the call of Isaiah and of Paul (comp. chap. vi. with Acts ix.). Both sought to serve the heavenly King; and both received a commission to work, spiritual and catholic beyond all conceptions of their time,--the one penning the Gospel of the suffering Messiah, the other vindicating the truth that the Gospel is God's message to the world. The text reminds us--

+I. Of the Christian's offer of service.+ The offer of service which the prophet made was--1. Free. He spoke spontaneously, and not as the result of pressure from without.[1] 2. Truthful. Unlike one of the sons in the parable (Matt. xxi. 30), he meant what he said. 3. Bold. It was made concerning an unknown mission. The justification of the boldness of his offer is, that it was made to God, who always qualifies His servants for the tasks to which He calls them. 4. Personal. The prophet placed at God's disposal, not some of his property merely, but himself. 5. It involved the most complete self-surrender. All thought of self control the prophet resigned. He placed himself as an instrument in God's hands. He was ready go to where, when, and on what errand God might determine.[2] Such are the offers of service in which God delights.

+II. Of the steps that lead up to this offer.+ The offer may take men by surprise, but there has always been preparation for it, as there has been long preparation for the lightning that leaps suddenly from the sky. Such offers as the prophet made are preceded--1. By a vision of God, of the thrice Holy One, filling the soul with awe, and causing it to tremble (vers. 1-4). 2. By self-prostration of spirit, a conviction of utter sinfulness (ver. 5). This is the invariable result of a true vision of God (Exod. iii. 2; Josh. v. 14; Judg. vi. 22, xii. 22; Luke v. 8; Rev. i. 17). This is also a prime condition of fitness for service. 3. By the touch of a mediator (vers. 6, 7). "They that be struck down by visions of God's glory shall soon be raised up again by visits of His grace." Blessed is the man who has both visions. A sense of pardon is essential to large usefulness. Imperfect realisation of forgiveness is one of the most frequent causes of weakness in Christian service. 4. By a moral transformation. The offerer has become a new man from the centre outwards. Now he can hear God's voice: "I heard," &c. It is a voice to which now he feels he must respond: "Here am I," &c. In some degree every Christian is thus prepared. These essentials of service are also essentials of Christian life. These experiences are at once your credentials and your powers.

+III.+ That +God always accepts offers of service for which there has been this preparation, and that bear these marks.+ He never rejects true volunteers. Offers hastily made and half-meant He passes by (Josh. xxiv. 18, 19; John ii. 23-25); but genuine, whole-hearted offers of service, He invariably accepts.

In conclusion, let us lay up in our memories three facts in connection with service. 1. True service is not incompatible with failure. We are too apt to connect failure with incompetency in the servant. Many do fail through incompetency, but not all. The prophet divinely called and most royally endowed may fail, because of the moral obduracy and perverseness of those to whom he is sent (vers. 9, 10). 2. True service is not incompatible with sorrow (vers. 11, 12). That man is inhuman who without profound grief can behold the perversity of sinners, and the calamities with which in consequence they are visited. 3. True service will never be left without reward. Multitudes may reject the prophet's message, yet there will be "a tenth" who will accept it and be saved.--J. R. Wood.

FOOTNOTES:

[1] H. E. I., 3633-3639.

[2] H. E. I., 3618-3626.

MESSENGERS WANTED.

vi. 8. Also, I heard the voice of the Lord, &c.

+I. God wants messengers unto sinful men.+ Tidings concerning sin and salvation, mercy and deliverance, God's grace and man's misery, must be published. Might send seraphim and the angel host. God elects to send men to their fellow-men. "Whom shall I send?" is not the inquiry of a Divine perplexity, but the stimulative question of one who calls for willing workers. +II. God especially qualifies His messengers.+ How does He in an especial manner fit men for His highest service? 1. By an awe-inspiring sight of Himself. 2. By distressing convictions of personal sin. 3. By sanctifying all the faculties to His use. +III. God's call should meet with a ready response.+ He desires volunteers, "Who will go for us?" The constraint of love is the omnipotent motive force. 1. The call is heard individually. "I heard the voice of the Lord." 2. The call provokes self-surrender. "Here am I." 3. The call demands entire self-abandonment. "Send me"--anywhere, on any errands, at any time, in any capacity. +IV. How may we ascertain that we are required to become messengers of the living God?+ 1. By the separating voice of God. 2. By the discipline of preparation. 3. By the openings of beckoning opportunities. The "joy of the Lord" will be our strength when most we feel the pressure of "the burden of the Lord."--Matthew Braithwaithe.

A STRANGE AND SAD ERRAND.

vi. 9, 10. And He said, Go, and tell this people, &c.

A sad and mysterious errand, the statement of which might well have quenched the enthusiasm inspired by his vision of the Divine glory. When he exclaimed, "Here am I, send me!" how little did he anticipate for what purpose he would be sent! It must have astounded and saddened him, and it is full of astonishment and mystery for us. How could God have sent His servant on an errand such as this?

Much of the mystery will be relieved, though not altogether removed, if we recognise--what I believe to be the fact--that here we have a statement, not of the messages Isaiah was to deliver (for they were many, and were revealed to him at various times), but of what would be the result of them all. Those to whom he was sent, and whom he desired to bless, would not be made better, but worse, by his ministry.

This is in accordance with a well-known and terrible fact, viz., that the proclamation of truth often leads men to cleave more desperately to error.[1] Why, then, does God send His servants to proclaim it?

Not because He desires the depravity and destruction of men. Such a desire would be utterly inconsistent with His character and with His express declarations (Ezek. xviii. 23, 32, &c.). We need not imagine, then, that we have here a confirmation of those schemes of arbitrary election and reprobation which some theologians have attributed to Him.

But 1. Because it is necessary for the preservation of His character as a God of righteousness and mercy that He should do what OUGHT to result in the salvation of men. Had He not sent His prophets forth on their sad mission, we should have been confronted by a greater difficulty: God permitting His chosen people to go on to ruin without one word of warning spoken, without one effort put forth to arrest them. But one of the supreme moral necessities of the universe is this, that His character as a God desiring the redemption of sinners should be maintained unimpaired; and therefore He sends forth His messengers to proclaim the truth, although He foresees that to many they will be the "savour of death unto death,"--and not "the savour of life unto life,"--not as that same frosty air which "braces" and invigorates those who are already vigorous. As this quotation reminds you, this is the effect of the Gospel itself. Ought God, therefore, never to have sent its preachers forth? 2. That stubborn sinners may be left without excuse in the day of their doom. God will not merely take vengeance on the violators of His laws of righteousness; He will make it manifest that while in Him there is an awful severity, there is no vindictiveness; and He will so act that, even when that severity is most manifested, not only the onlookers, but even those who experience it shall be constrained to confess, "Just and true are Thy ways, Thou King of saints!" He will not leave it possible for them to say, "Hadst Thou warned us, we should not have sinned." They shall be speechless (Matt. xxii. 12; Jer. xliv. 2-5). 3. That the righteous may be saved. Did He not send His prophets forth to instruct and warn, even the men in whose hearts are the germs of righteousness and holiness of life would follow the multitude to do evil: they hear, and turn, and live: and this is ample justification of the prophet's mission. Those who perish would have perished without it; but without it those who are saved would have perished also. And in this respect Isaiah's ministry was not in vain: while to the vast majority of the nation it was "the savour of death unto death," it was to a few--"the holy seed" of whom also this chapter speaks to us--"the savour of live unto life." They learned to trust, not in Assyria nor in Egypt, but in the Holy One of Israel, and therefore were "kept in perfect peace" amid all the convulsions and catastrophes of their time.

The passage seemed at the outset full of mystery; our tendency was to shun it as one that would not bear investigation, as one about which the least that could be said the better, as one which we could have wished had never been written. What do we see now? That here we have an illustration of the Psalmist's saying, "Clouds and darkness are round about Him"--so to our purblind vision it seems, the brightness being so bright that it dazzles and blinds us; "but righteousness and judgment are the habitation of His throne." What should we learn from this? 1. Never to fear to investigate anything in God's Word. There is nothing here which its friends need wish to hide out of sight; it is all worthy of Him from whom it came (Ps. xix. 9). 2. Never to distrust God because of anything in either His Word or His Providence. Things that might cause distrust we shall meet with; some of them we shall never explain here, when we can know only "in part;" yet let us keep fast hold of the glorious and gladdening truth, that "in Him is no darkness at all." God is light; God is love.

FOOTNOTES:

[1] To a man living in the belief of what is erroneous or the practice of what is wrong you proclaim the truth, and what happens? (1) Either he amends his creed or his conduct; or (2) he disregards what you say, and goes on as before; or (3) he rejects what you say, and cleaves to his error more passionately than he would have done otherwise. The latter is a very frequent result. For example, slavery once prevailed throughout our colonies and the United States of America. Holy men held slaves; they had no suspicion of the wrongfulness of slavery. When its wrongfulness was proclaimed, many abandoned it; but others held to it,--some not caring whether it was wrong or right, looking only to the fact that it was profitable; but others reasoned themselves into a persuasion that it was right, that it is Scriptural, and maintained the system with a tenacity and passion they never felt before its wickedness was declared. In thousands of cases that was the result of the anti-slavery movement. God foresaw it, yet He raised up faithful men to proclaim the doctrines of human brotherhood and freedom, and sent them forth on their perilous errand, saying to them in effect, _"Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed."_ He sent them forth, notwithstanding that He foresaw that one inevitable effect of their mission would be the confirmation of thousands in error, the hardening of thousands in iniquity. In like manner He raised up Isaiah and other prophets to denounce their political schemes--their alliances now with Egypt and now with Assyria--to be huge mistakes, and to exhort them to a life of holiness and of simple trust in God; He foresaw that the result of their efforts would not be the reformation of the nation, and yet He sent them forth!

THE REJECTION OF DIVINE TRUTH.

vi. 9, 10. And He said, Go, and tell this people, &c.

The Divine message--a message of melting pathos and of startling warning, of beseeching entreaty and of terrible threatening--must be delivered to men. "Go and tell this people" is a command that shatters excuses and imposes an imperative obligation. God's speakers have no option--speak they must (Jonah iii. 2). The effects of God's communications correspond to the willingness or the wilfulness of men.

+I. Divine truth elicits human disposition.+ In the spring season, the sun sits in judgment upon the trees of gardens and forests. Then the trees that have life have it more abundantly. Their latent powers and possibilities are developed and exhibited. The same sun-force smites the decaying trees and shrivels those having only goodliness without life. Is not the Sun of Righteousness "a discerner of the thoughts and intents of the heart"? When on earth, He who is "the Truth" evoked the hidden feelings, purposes, and qualities of men; and His manifold message repeats the process to the end of time (John ix. 39). The ministry of Isaiah was a revealing ministry: the character of men and the character of the nation by it were made manifest. +II. Divine truth repelled because of dislike.+ "Lest they see, hear, understand, be converted and healed." A diseased eye winces under the scorching sunlight, as a disordered soul will flinch under the fierce light that streams upon it from above. The disquieted conscience repels the entrance of the truth, because of the revolutions in thought, disposition, purpose, character, and activity which its admission would necessitate. None are so blind, deaf, insensible as those who do not want to see, hear, or feel (John iii. 19, 20). Men dislike the purpose of God's good but severe discipline: they want not to "be converted and healed," and they recoil from the painful process.[1] +III. Divine truth cannot be rejected without injury.+ Divine truth and grace will not be void of result, though the result may be most injurious (Rom ii. 4, 5). Consequences of lasting duration are involved in our action of opening or shutting the doors of the soul.[2] Not to receive the "grace upon grace" of God is to put the spirit into an attitude of opposition: this attitude can easily become a confirmed habit; and the habit, in righteous retribution, may be ratified (Rev. xxii. 11). Antagonism to God's revelation injures the soul's highest life; its power of vision is dimmed or veiled; the understanding loses its alertness and fails to comprehend; the affections become gross and carnal. Inexorable is the spiritual law and appalling the spiritual doom (Eph. iv. 18). Isaiah unfolded God's design of salvation; but the design was intercepted and frustrated by human perversity. Men "rejected the counsel of God against themselves," and persistent resistance rendered them "past feeling." "Take heed how ye hear." "Hear, and your soul shall live."[3]--Matthew Braithwaite.

FOOTNOTES:

[1] "There is light enough for those whose sincere desire is to see; and darkness enough for those of a contrary disposition. There is brightness enough to illuminate the elect; and enough of obscurity to humble them. There is obscurity enough to blind the reprobate; and brightness enough to condemn them and to leave them without excuse."--Blaise Pascal.

[2] "The smallest particle of light falling on the sensitive plate produces a chemical change that can never be undone again; and the light of Christ's love, once brought to the knowledge and presented for the acceptance of a soul, stamps on it an ineffaceable sign of its having been there. Once heard, it is henceforward a perpetual element in the whole condition, character, and destiny of the hearer. Every man that ever rejects Christ, does these things thereby--wounds his own conscience, hardens his own heart, and makes himself a worse man, just because he has had a glimpse of holiness, and has willingly, and almost consciously, "loved darkness rather than light." Unbelief is its own judgment, its own condemnation: unbelief, as sin, is punished like other sins, by the perpetuation of deeper and darker forms of itself. Every time that you stifle a conviction, fight down a conviction, or din away a conviction, you have harmed your soul, made yourself a worse man, lowered the tone of your conscience, enfeebled your will, made your heart harder against love; you have drawn another horny scale over the eye that will prevent you from seeing the light that is yonder. You have, as much as in you is, approximated to the other pole of the universe (if I may say that), to the dark and deadly antagonist of mercy, and goodness, and truth, and grace."--Alexander Maclaren.

[3] "The great iniquity is, or then is the Gospel hid in a sinful sense, when men have it among them, or may have it, and will not hear it; or do hear it, and never understand it,--that is, never apply or set themselves to understand it; or receive no conviction from it; or receive no suitable impression on their hearts from it. Thus, all the while, is the Gospel hid to them by their own iniquity, that they do voluntarily make resisting efforts against it, as everything of sin must have somewhat of voluntarium in it. It supposeth that otherwise a brute agent might be as capable of sin as a rational one, and that cannot be. But here lies the iniquity, that men might understand and they will not; and there is a natural faculty that should turn them, even in their very hearts; but there is a sinful disinclination, and they will not turn. For it is the will that is not turned: "Ye will not come unto me that ye might have life." And so, when the Gospel is hid, it is hid, not because men cannot see, but because they will not. They do (as it were) pretend the veil; stretch forth the veil before their eyes or bind it close over their own eyes, hoodwink themselves that they will not see. Being thus sinfully hidden, it comes also to be penally hidden by a nemesis, hidden by a just vindicta. Ye will not understand, then ye shall not understand; ye will harden your hearts against light, against grace, against the design of the Gospel, and they shall be hardened. Since ye will have it so, so let it be."--John Howe.

P. D., 2938, 3391.

THE DURATION OF THE PROPHET'S MISSION.

vi. 11-13. Then said I, Lord how long? &c.

For an exposition of this passage see note.[1]

Let us look steadily at the facts before us, and then, perchance, we may discern the lessons associated with them. Isaiah desires to know how long his strange and sad mission is to continue; and the answer is, until its utter failure to save his fellow-countrymen from their sins and their impending doom has been demonstrated, until nothing but the mere life-germ of the nation is left. Here really are three facts, full of instruction for us to-day. I. Isaiah's mission and the calamities he desired to avert by it were to work together. There was thus a twofold appeal to the men of that generation; and at its close God might have repeated the challenge, "What could I have done more?" (chap. v. 4). Both by offers of mercy and manifestations of righteous anger He sought to deliver them from the doom towards which they madly hastened. Thus God deals with the world to-day: His preachers of righteousness and His judgments because of unrighteousness work side by side; this fact is a conclusive proof that God is not willing that the sinner should die. This is true of nations, and it is true of individuals. II. Isaiah was to prosecute his mission to the end, notwithstanding the proofs that his efforts to deliver his fellow-countrymen were vain. This is always the duty of God's messengers: they are to deliver their message, and reiterate it. Whether it is popular or unpopular is a thing of which they are not even to think! the one thing they have to consider and remember is, that it is true. III. In the midst of all the calamities of his time, Isaiah was sustained by the assurance that the nation he loves should not utterly perish. Nothing could hurt "the holy seed" that constituted its true life. The Church of to-day is full of imperfections; the forces of unbelief are marshalling themselves against her; it may be that she will again be tried by fierce persecutions: but the Lord's true prophet can survey all these possible calamities with calmness; he knows that "the holy seed" which constitutes her true life cannot be injured by them.

Here, then, is instruction and encouragement for the Lord's prophet to-day. He is to preach the preaching which God has bidden him, regardless of everything but the fact that God had sent it forth. He is not to modify his message, to make it more palatable to his hearers. He must not cease to deliver it, although he sees that his hearers are hardening themselves against it, and so are bringing upon themselves a heavier doom. Comfort he will need, but he must find it in the fact that there is a "holy seed" to whom his ministry will be a blessing, and in whose salvation, if he be faithful to the end, he shall share.

In this passage there are also some supplementary lessons of general interest. 1. We have here an illustration of the persistence and success of the Divine purposes. God selected the descendants of Abraham as the instruments through whom He would bless the world (Exod. xix. 5, 6). Their history has been one long struggle against this purpose; but it has not been a frustration of it: their very waywardness and wickedness have afforded occasions for the manifestation of His character, and the consequent revelations both of His goodness and of His severity have been blessings in the world. In spite even of their rejection of His Son they are still His people, and He will at length make them a holy people (Rom. xi. 28-29). 2. God does not hesitate to use any means that will help to conform His chosen ones to His own ideal. It is a solemn thing to be chosen of God: that choice may involve possibilities from which flesh and blood shrinks.[2] The way to avoid those possibilities is to find out what God's purpose concerning us is, and endeavour to conform ourselves thereto: then we shall find His choice of us a well-spring of constant blessing. 3. God does not despise the merest germs of goodness. Insignificant, comparatively, as was "the holy seed" in Israel, He watched over it with ceaseless care. Comfort there is here for those who lament that there is in them so little of which God can approve. That little He will not despise (1 Kings xiv. 13; Isa. xlii. 3); He sees what possibilities of excellence there are in His chosen ones;[3] and those little germs of excellence He will nourish until they have developed into that which will satisfy even Himself.

FOOTNOTES:

[1] He inquired how long this service of hardening and this state of hardness were to continue,--a question forced from him by his sympathy with the nation to which he himself belonged (cf. Exod. xxxii. 9-14), and one which was warranted by the certainty that God, who is ever true to His promises, could not cast off Israel as a people for ever. The answer follows in ver. 11_b_-13: _"Until towns are wasted without inhabitant, and houses are without man, and the ground shall be laid waste, a wilderness, and Jehovah shall put men far away, and there shall be many forsaken places within the land. And is there still a tenth therein, this also again is given up to destruction, like the terebinth and the oak, of which, when they are felled, only a root-stump remains: such a root-stump is the holy seed."_ The hardening judgment would come to an end only when the land of Israel had been made utterly desolate. Up to the words "given up to destruction," the announcement is a threatening one; but from this point to "remains" a consolatory prospect begins to dawn; and in the last three words this brighter prospect, like a distant streak of light, bounds the horizon of the gloomy prophecy. It shall happen as with the terebinth and the oak. These trees were selected as illustrations, not only because they are so near akin to evergreens, and produced a similar impression, or because there were so many associations connected with them in the olden times of Israel's history; but also because they formed such fitting symbols of Israel, on account of their peculiar facility for springing up again from the root (like the beech and nut, for example), even when they had been completely felled. . . . The root-stump was the remnant that had survived the judgment, and the remnant would become a seed, out of which a new Israel would spring up after the old had been destroyed. Thus in a few words is the way sketched out which God would henceforth take with His people. The passage contains an outline of the history of Israel to the end of time. Israel as a nation was indestructible, by virtue of the promise of God; but the mass of the people were doomed to destruction through the judicial sentence of God, and only a remnant, which would be converted, would perpetuate the nationality of Israel, and inherit the glorious future. This law of a blessing sunk in the depths of the curse actually inflicted still prevails in the history of the Jews. The way of salvation is open to all. Individuals find it, and give us a presentiment of what might be and is to be; but the great mass are hopelessly lost, and only when they have been swept away will a holy seed, saved by a covenant-keeping God, grow up into a new and holy Israel, which, according to chap. xxvii. 6, will fill the earth with its fruits, or, as the Apostle expresses it in Romans xi. 12, become "the riches of the Gentiles."--Delitzsch.

[2] Homiletic Encyclopædia of Illustrations, 86-90, 99-115.

[3] As the eye of the cunning lapidary detects in the rugged pebble, just digged from the mine, the polished diadem that shall sparkle in the diadem of a king; or as the sculptor in the rough block of marble, newly hewn from the quarry, beholds the statue of perfect grace and beauty which is latent there, and waiting but the touch of his hand,--so He who sees all, and the end from the beginning, sees oftentimes greater wonders than these. He sees the saint in the sinner, the saint that shall be in the sinner that is; the wheat in the tare; the shepherd feeding the sheep in the wolf tearing the sheep; Paul in the preacher of the faith in Saul the persecutor of the faith; Israel a prince with God in Jacob the trickster and the supplanter; Matthew the Apostle in Levi the publican; a woman that should love much in a woman sinning much; and in some vine of the earth bringing forth wild grapes and grapes of gall a tree which shall yet bring forth good fruit, and wine to make glad the heart; so that when some, like those over-zealous servants in the parable, would have Him pluck it up, and to cast it without more ado into the wine-press of the wrath of Almighty God, He exclaims rather, "Destroy it not, for a blessing is in it" (Isa. lxv. 8), and is well content to await the end.--Trench.

See also Homiletic Encyclopædia, &c., 2454 and 3056.

FEARS AND COMFORTS.

vii. 1-9. And it came to pass, in the days of Ahaz the son of Jotham, &c.

The historical statements[1] in these verses afford illustrations of spiritual truths. +I. The powers of evil are confederate against the Lord's people+ (vers. 1, 2, 6). By the combined forces of evil, God's chosen ones have always been assailed. The conflict began in Eden, and has continued ever since. These combined forces attacked our Lord, and appeared for a time, outwardly at least, to conquer. We must expect similar assaults (John xvi. 33). The ultimate object of these foes is to destroy our spiritual life. +II. The Lord's people are often terrified by the action of their foes.+ Two things may contribute to this. 1. A sense of personal guilt. Conscience often slumbers in prosperity, but awakens and alarms us when danger threatens. No doubt Ahaz remembered his sin, when he saw his foes were coming. 2. Distrust of the Lord. It does not appear that Ahaz told the Lord about his trouble, or sought His help. His idolatry had led him into unbelief--a frequent cause of the Christian's terrors. He looks at his troubles, and sinks, because he does not lay hold on Christ (Matt. xiv. 30). +III. God seeks to allay the fears of His people in the hour of their trouble.+ This is done in three ways. 1. By exhorting them to keep their minds calm. "Take heed, and be quiet; fear not, neither be faint-hearted." Picture Ahaz restless, excited, his breast fainting, hope and courage failing. How timely was the prophet's exhortation! how helpful it might have been to Ahaz! Who of us does not know the blessedness of such an appeal? We have been excited, trembling, fainting, because of temporal dangers or spiritual foes, and in our agitation have been likely to do something foolish. But a voice has said, "Fear not; be calm!" Who says, "Fear not"? The loving, omnipotent Saviour, who is able to deliver us. 2. By showing His people the weakness of their foes. They are only the "two tails of smoking firebrands." You think them powerful, but they are really weak (1 John iv. 4). 3. By predicting the failure of the plans of their foes (vers. 7-9)--a prediction which was fulfilled sixty-five years afterwards, when Esarhaddon desolated the country, and filled it with foreigners. So God shows to us the weakness of our foes, and predicts their failure. +IV. God shows His people that faith is necessary for the establishment of their peace+ (ver. 9. See also 2 Chron. xx. 20; Isa. xxvi. 3).--H. F. Walker.

FOOTNOTES:

[1] For a statement of these circumstances see following paper: THE VIRGIN'S SON.

FAITH'S IMPREGNABLE CITADEL.

vii. 1-9. And it came to pass, in the days of Ahaz the son of Jotham, &c.

+I. There are many things calculated to fill us with fear+--sufferings, losses, temptations, death, &c. Especially alarming are combinations of evil: when they threaten, we are apt to feel as did Ahaz and his people (ver. 2). Afflictions seldom come singly: sickness brings poverty in its train, &c.; and the heart is apt to fail before such accumulations of misfortune. +II. But God guarantees the safety of those who trust in Him.+ 1. He controls all events (ver. 7). The Prince of Orange, when he took the field against France and the Emperor, said he had made an alliance with Heaven, and feared not for the result. Much more may the believer be confident in the warfare of life (H. E. I. 200-203, 2372, 2373, 4049, 4055-4058). 2. It is only while we trust in Him that we are thus in alliance with Him. Only by trusting in Him are we kept from trusting in that which cannot deliver us--ourselves or our fellow-men, to the exclusion of God and the rejection of His proffered help. Only by trusting in Him are our hearts kept in peace (chap. xxvi. 3, H. E. I. 1893, 1894, 1911-1919, 1923-1926). Only by trusting in Him do we give Him the glory which is His due, and which He will not give to another (H. E. I. 4054). +III. The guarantee of safety which God offers to all who trust Him extends to the soul as well as the body.+ Because of our sins, and the enemies they bring against us, we might well fear; but in the Gospel help is offered, and perfect safety is guaranteed to them that believe. +IV. The inevitable result of refusal to accept the help which God mercifully offers us is ruin.+ Ahaz, refusing the sign offered him, and trusting in Assyria, was overthrown by his ally. There is deadly peril in any other alliance than that which God offers to form with us. Said our Lord to all who are tempted to apostacy, "Remember Lot's wife," and in like manner we may say to all who are tempted to disregard and reject God's offers of help, Remember Ahaz!--John Johnston.

PURPOSE AND PANICS.

vii. 1, 2. And it came to pass, in the days of Ahaz the son of Jotham, &c.

In this brief record of events[1] that occurred so long ago, we may find suggestions of truths which it will be well for us to lay to heart to-day. +I. Men often confidently form purposes when they find it impossible to fulfil+ (ver. 1). Rezin and Pekah no doubt were sure their project would be successful; they left no means untried to make it a success; they had many things to encourage them (2 Chron. xxviii. 5-7); success seemed certain, yet they failed! In verse 6 we have another statement of their purpose, and in verse 7 we are told the real reason why it failed: GOD determined that it should not stand. This is an illustration of much that takes place in our own day, in our own life. Purposes daringly conceived, and wisely and energetically prosecuted, come to nothing; and in such cases GOD is often the real hindrance. He hinders, not because He has any capricious delight in frustrating our plans, but because in them we intend only our own self-aggrandisement. It is with our purposes as with our prayers (Jas. iv. 3). If He hinders, no alliance formed with men can profit us; even Rezin will help in vain. In forming our plans, let us remember and acknowledge our dependence on the permission and help of God (Jas. iv. 13-15; Ps. cxxvii. 1). If plans should be formed for our hurt or overthrow, let us comfort ourselves by remembering that all men are under God's control. The confederacy may be very powerful; most elaborate preparations may be made for the accomplishment of its purpose; but there can be no success unless the Lord will (Dan. iii. 16-18). +II. Men often give way to unreasonable panics+ (ver. 2). Panics are very common, very painful, very dangerous and hurtful. Their cause: lack of faith in God. Without faith in the controlling providence of God, men are naturally as liable to alarm as is a wealthy man who on a foggy night has to make his way through a dangerous quarter of a strange city; he knows not whether those footsteps he hears behind him are those of a policeman or of a garotter! Firmness is the reward of faith--of intelligent confidence exercised by righteous men in a righteous God (Ps. iii. 6; lvi. 11; xci. 5; cxii. 7, 8, &c.). Deliverance from fear is one of the respects in which "godliness has the promise of the life that now is." This blessing may be yours, if you will; yours in times of domestic, of commercial, of national alarm. You may be delivered, if you will, from the supreme fear--fear of death. Christ came into the world for the purpose of delivering you from it (Heb. ii. 14, 15). Yield yourself to be really His, and your end shall be peace (Ps. xxiii. 4; lxxiii. 26).

FOOTNOTES:

[1] For a statement of these events, see following paper: THE VIRGIN'S SON.

ISAIAH'S INTERVIEW WITH AHAZ.

vii. 3-25. Then said the Lord unto Isaiah, &c.

In this interview of Isaiah with Ahaz we have an instance--+I. Of God's efforts to turn men from ruinous courses.+ God is the great Lawgiver, and the Judge before whose bar all impenitent transgressors of His law will have to stand. Absolute inflexibility is necessarily His characteristic in both these capacities. But these are not the only capacities He seeks to sustain to us. It is His ambition to be the Saviour of men from sin and ruin. Consequently, He does not merely lay down His law and stand coldly by, to see whether men will keep it or not. He plies them with inducements to keep it. When He sees them bent on transgression, He endeavours to arrest them in their foolish and fatal purpose. Short of that destruction of the freedom of their will, which would be the destruction also of their responsibility and of their possibilities of virtue, He leaves nothing undone to turn them from the broad road that leads to death.[1] By adverse providences, by the strivings of His Holy Spirit, by awakening conscience to an active exercise of its functions, He works upon and in them to will and to do His good pleasure. No sinner has ever gone down to perdition unheeded, unpitied, without attempts to rescue him. Your own experience attests the truth of these statements: you know you had to fight your way through to those transgressions of which you are now ashamed. God's "preventing grace" is a great fact of which we should take reverent heed, and for which we should give fervent thanks.[2] +II. Of the manner in which sinners, by insincere pretences, resist God's saving purposes.+ The stubbornness and insincerity of Ahaz are obvious.[3] But in neither of these is he singular. Sinners who are bent on their sins not seldom go on to the under pretexts of righteousness, with which they endeavour to deceive themselves and others. The greatest crime ever committed was done under a pretext of righteousness (Matt. xxvi. 65). So has it been with countless crimes since. Let us be on our guard against our own hearts (Jer. xvi. 9; Prov. xiv. 12) Let us not act upon any reason which we do not really believe will bear the scrutiny of God. +III. Of the twofold result which always follows such resistance to the Divine purposes.+ 1. The sinner is, ere long, compelled to confess that the counsels he set aside were counsels of truth and wisdom. In less than three years, Ahaz had cause to acknowledge the soundness of the advice to which on this memorable day he refused to listen.[4] A typical case. 2. The obstinate sinner is left to the ruin from which he would not permit God to deliver him. There is no salvation by force. God acts upon our will, but He will not save us against our will. Neither shall those who refused to be saved from sin be saved from its consequences. If we choose evil, no act of omnipotence will render the choice harmless (chap. iii. 11). Ahaz chose the help of Assyria rather than the help of Jehovah, and with the help of that great and unscrupulous power he had to take its domination and destructiveness (2 Chron. xxviii. 16, 20). Again a typical case. The retributive justice of God is a fact of which it behoves us to be heedful.

FOOTNOTES:

[1] Augustine, in his Confessions, makes thankful note of the manner in which in the years of his ungodliness, God had raised up obstacles in his path of sin. When sinful desires raged within him, he says, the means for gratifying them were absent; or when the desires and the means of gratifying them came together, some witness was present to deter him; and when the means were present, and no witnesses stood by to hinder him, the desire to transgress was wanting. He rightly judges that these were no mere accidents or coincidences.

[2] The preventing methods of grace may deservedly pass for some of the prime instances of the Divine mercy to men in this world. For though it ought to be owned for an eminent act of grace to restore one actually fallen, yet there are not wanting arguments to persuade, that it is a greater to keep one from falling. Not to break a limb is more desirable than to have it set and healed, though never so skilfully and well. Preservation in this, as in many other cases, being better a great deal than restoration; since after all is done, it is odds but the scar will remain when the wound is cured and the danger over.--South.

[3] Ahaz listened in sullen and incredulous silence; and the prophet resumes--"Ask thee a sign of Jehovah thy God; ask it either in the depth, or in the height above." But Ahaz, who looked on Jehovah not as his God, but only (like any of his heathen neighbours) as the god of Judæa, and as such inferior to the god of Assyria; and who had determined to apply to the king of Assyria, or perhaps had already applied to him, as a more trustworthy helper than Jehovah, in the present strait; declines to ask a sign, excusing himself by a contrary use of the words of Moses, "Thou shalt not tempt Jehovah." He refused the sign, because he knew it would confirm the still struggling voice of his conscience; and that voice he had resolved not to obey, since it bid him give up the Assyrian, and trust in Jehovah henceforth.--Strachey.

[4] Within the space of time figuratively indicated by the time necessary for the child of the prophet to become capable of discerning between good and evil--i.e., in about three years,--Rezin and Pekah were slain, and the fact that they were but "two tails of smoking firebrands" demonstrated. (See 2 Kings xv. 27-30; xvi. 1-9.)

A THREEFOLD COUNSEL.

vii. 4. Take heed, and be quiet; fear not.

+I. "Take heed."+ This is just what Ahaz fancied he was doing. He was taking heed to the alliance which had been formed for his overthrow, and he was at that very moment doing his best to frustrate it--by strengthening the fortifications of Jerusalem, and by summoning the king of Assyria to his help. This seemed to him and his court supremely wise: it was eminently foolish. He was taking heed exclusively to the danger, and had no attention left for the Divinely-provided defence against it. That defence lay in God's promise made to David (2 Sam. vii. 12-16). From one point of view, it may be said that in allying themselves for the destruction of the royal house of David, Rezin, Pekah, and the son of Tabeal embarked on an enterprise foredoomed to failure; they might as well have conspired to prevent the sun from rising any more in the east. That the descendants of David should reign in Jerusalem and that the sun should rise in the east, were both guaranteed by the same thing--the will and appointment of God. Resistance was as vain in the one case as in the other--that is, while the conditions attached to the promise made to David were observed. For there were conditions attached to it (1 Chron. xxviii. 9; 2 Chron. xv. 2). It was to this great promise and to its essential conditions that God would have Ahaz "take heed."

"Take heed" is good counsel to give to every man standing in covenant relations with God. Many of us stand in such relations to Him, both as the result of the relations in which our parents stood to Him (Ex. xx. 6; Deut. vii. 9, &c.), and as the result of our personal acts; "the seed of the righteous," we have ourselves voluntarily taken the Lord to be our God, and have solemnly sworn to walk before Him in righteousness all the days of our life. Let us then evermore "take heed" to this covenant which God has condescended to make with us. It lays upon us great responsibilities, but it secures to us glorious privileges. Conspicuous among them is this that we need not fear the might of any of our adversaries, whether they be those of the body or of the soul (ch. liv. 17).

+II. "Be quiet."+ Or better, "And be quiet." Quietness would follow naturally from right heed-taking. What was Ahaz doing? He was straining every nerve to do for himself what God had promised to do for him. God had promised to defend Zion and her king, and if Ahaz had had faith in God's promise, the appeal to Assyria for succour would never had been made. Alas! how often have better men than Ahaz failed in this very respect. Abraham, Isaac, and Jacob, the founders of the Hebrew nation, all fell into grievous sin through the want of faith in God's promises which led them to try to do for themselves what God had promised to do for them (cf. Gen. xv. 1, and xx. 11-13; xxvi. 3 and 7; xxv. 23, and xxvii. 24). To what a shameful state of degradation was David brought by the same cause (cf. 1 Sam. xvi. 13 and xxi. 12, 13). How many imitators they have had! God has promised that His people shall be safe and prosperous; but not taking heed to His promises, to how many tricks and devices have they had recourse to secure for themselves the blessing God would surely have sent to them if they had been obedient and believing, and into what shame, misery, and ruin have they plunged themselves.[1] Let their sins be to us as beacons; let us "take heed" to God's covenant on both its sides, and be quiet (Ps. xxxvii. 3-9).

+III. "Fear not."+ Yet there seemed good reason for fear. It was really a powerful confederacy that threatened Ahaz with destruction. Looked at on its human side, it was no groundless panic that had smitten him and his people. Yet the pain of mind and heart which they endured (ver. 2), they endured needlessly. They were really in no danger for their enemies. Their danger lay only in the unbelief and stubbornness of their own hearts. They had but to return to the Lord and they would find Him a refuge and strong tower, as their fathers had done aforetime. "Fear not" is the counsel which I give to God's people to-day. Some of you are fearing greatly; some concerning temporal things, some lest the spiritual conflict you are waging should issue in defeat and eternal ruin. "Take heed" to the promises God has made to you in both these respects; "be quiet," and fret not yourselves in any wise to do evil; with calm and courageous hope wait for the fulfilment of these promises; instead of yielding to distressing, utterly unnecessary, and God-dishonouring fears, say with David (Ps. xxvii. 1, xxxiv. 22).

FOOTNOTES:

[1] See Homiletic Encyclopædia of Illustrations, NOS. 173-175, 2017.

HEEDFULNESS.

vii 4. Take heed.

The Hebrew word signifies, to prevent or keep off any evil with which we are threatened. The direction ought to extend to all that we do; for not one duty can be rightly performed without diligent attention, and it is no less incumbent upon us than upon the king and people of Judah (H. E. I. 4880-4890). It is a necessary and useful caution, which ought to be reduced to practice at all times, especially in seasons of perplexity and distress, such as that wherein Ahaz and his subjects received this admonition. 1. Take heed to your senses, particularly what you see and hear; for these are the avenues by which sin and vanity, or wisdom and instruction, enter into the heart (H. E. I. 4895). 2. Take heed to your actions, what you do, and how you act, and for what purpose you are employed, that you may happily avoid the many sins and dangers to which you are exposed, and attain the great ends which you ought uniformly to pursue. 3. Take heed to your tongue, that you sin not with your mouth; consider wisely what you say, to whom you speak, and to what purpose, especially when your minds are fretted, and when you feel yourselves under the influence of timidity and disappointment (P. D. 3558, 3559). 4. Take heed to your hearts, and keep them with all diligence, for out of them are the issues of life; attend to the secret operations of your minds, and the objects on which your affections terminate, that you may perceive whether they are properly moderated and directed (H. E. I. 2695-2705, 4887; P. D. 1735).--Robert Macculloch: Lectures on Isaiah, vol. i. p. 395.

FAITH, THE CONDITION OF FIRMNESS.

vii. 9. If ye will not believe, surely ye shall not be established.

"Established" is what every man wishes to be--fixed in fact and in feeling; established like a great oak which, because its roots take fast hold of the soil, is able to grow broader and higher and more luxuriant year by year. Such growth is impossible to a tree that is frequently transplanted. Notwithstanding--nay, in perfect harmony with the desire for progress that is in us all, we all desire to be "established."

But no man can be "established" unless he believes. It is a universal law: No faith, no firmness. There are two things essential to "establishment," to blessedness and peace in life: First, that we should find a good foundation, and then that we should rest upon it calmly and immovably. These are the conditions of social, commercial, political, and scientific blessedness and prosperity. In every realm of human activity, if we would be strong in fact and in feeling, it is essential that we should find something trustworthy, and then that we should trust (H. E. I. 1882-1888).

We are only stating this general truth in its highest form, when we say that if men do not believe in God as He has revealed Himself in His Word, they cannot be "established." 1. God has revealed Himself in His Word as the righteous Ruler of nations, who will exalt the nations that seek after righteousness, and bring swift vengeance upon those who follow courses of evil. What will happen if a statesman, like Ahaz, does not really believe this? He will become a mere politician; he will do what seems to him "expedient." This will often be iniquitous, and this at no distant period will inevitably lead to disaster and ruin (P. D. 2544). 2. God has revealed Himself as the supporter and rewarder of individual men who are resolved always and simply to do what is right. Confidence in God as thus revealed to them was the secret of the courage and endurance of the martyrs (Dan. iii. 16-18), and of countless sacrifices for truth and righteousness known only to God, but which He will never forget. But if a man does not really believe this truth, how easily is he swept away by temptation, whether it presents itself threateningly or seductively! 3. God has revealed Himself as, for Christ's sake, pardoning absolutely all who repent and believe. Into the hearts of those who accept this revelation there come peace and joy, but into their hearts only. Want of faith in this revelation is the secret of all painful efforts to merit the Divine mercy. 4. God reveals Himself as the Saviour of His people from sin, as their Sanctifier from all the stains of iniquity. Want of faith in this revelation is the secret of the trouble that fills and oppresses many devout souls. They will never travel towards Zion with steadfast feet and rejoicing hearts until they do indeed believe it (Jude 24, 25). 5. God reveals Himself in Christ as the Good Shepherd who is with His people always. How troubled, because of the possibilities of life and the mystery of death, are those who do not with any vital faith accept this revelation which He has been pleased to give us! But the twenty-third Psalm is the song of those who do believe it (P. D. 1156-1160).

The practical application of all this is very simple, but supremely important. First, let us inquire whether God is worthy of our trust; and then, if the inquiry should lead us to an affirmative conclusion, let us trust Him. This trust will transform our whole life. No terrors shall have power to dismay us. The misery of Ahaz and his people (ver. 2) we shall never know (H. E. I. 1911-1919); but ours shall be the rejoicing confidence of the spiritual hero of whom Ahaz was such an unworthy descendant (Ps. xxvii. 1-6; P. D. 1177).

STABILITY THROUGH FAITH.

vii. 9. If ye will not believe, surely ye shall not be established.

Thus closes the address of Isaiah to Ahaz and his people on a very memorable and trying occasion. . . . Its meaning is, Take God at His word; place entire reliance upon Him, and not upon an arm of flesh. If ye will not do this as a country, the state cannot be safe; and if you will not do this as individuals, your minds cannot be composed and established. Now, let us pass from the house of David naturally to the house of David spiritually, and pursue the train of thought set in motion. Let us consider the stability of faith, and the peace it induces. In the Christian's life there are three kinds of stability. +I. There is a stability of judgment.+ This regards the truths of religion. It is of great importance to have a judgment clear and fixed, as it respects the great concerns of the soul and eternity, and the great doctrines of the Gospel of Christ; for as we think we feel, as we feel we desire, and as we desire we act, and as we act our characters are formed and our conditions determined. Instability concerning these great truths is both perilous and painful; but whence is stability to come? Not through human authority; for what one patronises, another denies. Not through human reason (H. E. I. 537, 1087, 2022-2024; P. D. 2926, 2929, 2931, 2934). There must be a revelation received by faith; Divine declarations, believed because God has made them. This leads to an experience which tends still further to establish the Christian in the faith (H. E. I. 1087, 1142-1148). +II. There is a stability of practice.+ This regards the duties of religion (1 Pet. i. 5). In order to see the strength and beauty of the sentiment contained in the text, let us place the believer in three positions. 1. In a place of secrecy. To many this is a place of temptation. Not so to the believer. Faith brings God and places Him before us (Gen. xvi. 13; xxxix. 9). 2. In prosperity and indulgence (Prov. i. 32). But faith brings to the Christian the earnests of a better country, the first-fruits and foretastes of it, and thus gives him a victory which others can never achieve (1 John v. 4). 3. In a condition of suffering and danger (Heb. xi. 24-27; Dan. vi. 10; H. E. I. 1911-1919). +III. There is a stability of hope.+ This regards the comforts of religion (Rom. xv. 13; 1 Pet. i. 8; Ps. xxiii. 1, 4, 6). 1. Beware of unbelief. It is a grievous offence against God; it is hurtful and perilous to man. Every sin renders our salvation impossible by the law, but only one sin renders it impossible by the Gospel, and that is unbelief; not by any desire or threatening of God, but by its natural tendency and result. For there is only one remedy that can restore a perishing sinner, and if this be rejected, destruction is inevitable (H. E. I. 443). 2. Labour and pray for an increase of faith (Mark ix. 23; 2 Chron. xx. 20).--William Jay: Sunday Morning Sermons, pp. 101-109.

MAN'S IMAGINED INDEPENDENCE OF GOD.

vii. 12. But Ahaz said, I will not ask, neither will I tempt the Lord.

We are commanded to ask for all we need and desire (Matt. vii. 7; Phil. iv. 6). But many say, "I will not ask." +I. Men are apt to act thus when possessed of earthly resources.+ How hard it is for a man of wealth to pray, "Give us this day our daily bread!" He has much goods laid up for many years. How natural for a man in health and prosperity thus to forget his dependence on God (H. E. I. 4000, 4001). Even in trouble a man is apt to look elsewhere for aid: e.g., in sickness to the physician; even when convinced of sin, to his own efforts, or to a human priest. +II. Men often act thus on the pretence of not tempting God.+ On the ground that their affairs are beneath His notice (H. E. I. 4015-4025, 2245-2248, 2325, 3226, 3403). On the ground that God has already established the laws by which all things are regulated (H. E. I. 3179-3182, 3751, 3752, 3757). +III. But the real reasons why men act thus are because they trust in themselves, and have no real faith in God.+ The real reason why Ahaz did not ask was because he was bent on forming an alliance with Assyria. Let it be ours gratefully to accept the privilege so graciously offered, seeing that God has given us far more than was given to Ahaz: we have all the great and precious promises contained in the Scriptures, the knowledge of the unspeakable gift of God's dear Son, the accumulated experience of all generations of His faithfulness as the hearer of prayer. We may have our own experience of it; if we will but ask, we shall receive. How much greater our sin than that of Ahaz, if in these circumstances we say, "I will not ask!"--John Johnston.

MOMENTOUS DECISIONS.

vii. 12. But Ahaz said, I will not ask, &c.

In studying what the commentators have to say about this chapter, I met with a sentence that set me thinking. It was this: "In that very hour, in which Isaiah was standing before Ahaz, the fate of Jerusalem was decided for more than two thousand years" (Delitzsch). +I. How true is this declaration!+ Ahaz was called upon to choose between the alliance with Assyria and alliance with God. His choice was announced in these four words, "I will not ask;" then he decided against God, and all the disasters which have come upon Jerusalem since that day have been in a very real sense the result of that fatal decision. +II. How typical is this incident!+ How often men, like Ahaz, arrive at decisions which are irrevocable, and unspeakably momentous! 1. To have to make decisions that may be solemn in both these senses is one of the things that make the position of a ruler or statesman so serious. Not to be coveted are the positions in which a man's resolves and utterances become fateful for whole peoples. But Pharaoh was in such a position, and like Ahaz he made a fatal mistake (Exod. x. 28). 2. Few are called to fill positions of such responsibility, but every man is at some juncture called to make a decision the results of which to him individually will be of unspeakable importance. The Young Ruler arrived at such a juncture, and made such a decision. Every one of you will at some moment be called upon to decide for or against Christ, and the decision will be final and irreversible. The fact that it is so will probably not be suspected by you; you will decide against Christ, in the expectation of reversing the decision on some other occasion, which will never come to you. This decision you may make now; it is the undeniable possibility which makes the preaching and hearing of the Gospel so solemn a thing. This supreme decision may be made by you in another manner. The test may come to you in another form--in the shape of a temptation appealing to some passion of the mind or lust of the flesh, and your eternal destiny may be determined by the manner in which you deal with that one temptation (H. E. I. 4737, 4738, 4636). 3. Like a railway train, we are continually arriving at "points," and the manner in which we "take" them affects our whole after career. This is true in regard to many things, unspeakably inferior in importance to the questions of surrender or non-surrender to Christ, or of loyalty or disloyalty to Him, but yet of marvellous influence in determining whether our after life is to be happy or miserable: business, social and domestic relations.

In view of these facts--that so much may depend upon any decision we make, and that it is absolutely concealed from us which decisions are final and irrevocable--what is it that, as wise men, it becomes us to do? +1. Let us settle each question that is put before us in the spirit of righteousness.+ Always let us ask only, What is right? (1.) This is the only path of safety. (2.) By this path heroism is reached, and world-wide influence may be reached. We think of Moses (Heb. xi. 24-27), of the Apostles (Acts iv. 19, 20), and of Luther before the Diet of Worms, as heroes; but they had no such thought--their only thought was that of fidelity to duty; and it is thus only that true heroism can be reached (P. D. 1189). +2. Let us day by day commit ourselves to the guidance of God,+ praying Him to strengthen our conscience, to sanctify our desires, and so to "work in us both to will and to do of His good pleasure."

IRRELIGIOUS PIETY.

vii. 12. But Ahaz said, I will not ask, neither will I tempt the Lord.

Ahaz here poses as a better man than the prophet. He refuses to follow the direction which Isaiah has given him, and refuses, because he alleges, to do so would be wrong. His disregard of what he knows to be a Divine direction, he covers by an appeal to a general principle which God has been pleased to give for our guidance (Deut. vi. 16). Thus he sought to silence the reproaches of conscience within, and of good men without. We may take him as the representative of that large class of persons who for their actions assign reasons that really are not their governing motives, and cover wrong actions by what appear to be cloaks of righteousness, but really are cloaks of hypocrisy.

How numerous these people are! We find them in all ranks of life; there is this skilful use of pretexts in all realms of human activity. +1. Social life,+--e.g., A man rejects a suitor for his daughter's hand, the suitor being forty-five years of age and the daughter twenty-two, professedly for the excellent reason that too great a disparity in age between man and wife is not desirable but really because the suitor is not sufficiently wealthy. +2. Business,+--e.g., A man refuses to become security for another, because, he says, he has entered into an undertaking with his partners not to incur any such responsibility, and because it is important that deeds of partnership should be honourably observed; really because he had no wish to oblige the man who asks his aid. +3. Politics.+--Why, this is a form of activity which has to a large extent ceased to be care for the welfare of the city or of the community, and has to the same extent become a game of pretexts, in which broad and great principles are used to cover petty and personal ends. +4. Religion.+--Alas! into this realm also men carry the same spirit and practices. Let us look at some of the prevalent forms of irreligious piety. (1.) There is the man who will not make any confession of Christ, because "religion is a thing between a man's own soul and God." (2.) There is the man who will not join the church, because the members of the church are so inconsistent, and inconsistent Christians are among the greatest of all hindrances to the progress of Christianity. (3.) There is the man who never attends a week-evening service, because "there is no real religion in neglecting one's daily duties, and we are expressly told that we are to be diligent in business." The same man, however, finds it neither impossible nor inconsistent with his duties to attend political meetings and popular concerts. (4.) There is the man who never subscribes to any foreign missionary society, because "religion, like charity, should begin at home, and even in this so-called Christian land there are millions of practical heathen who need to have the Gospel preached to them." How much does this man contribute towards home missions? (5.) There is the man who will not contribute towards any church-building fund, because he does not "believe in bricks and mortar," and because "true religion before God and the Father is--not to build costly sanctuaries--but to help the fatherless and widows in their affliction, and to keep oneself unspotted from the world" (cf. John xii. 4-6). (6.) There is the man who has no hesitation in joining in a Sunday excursion, because "the Sabbath was made for man, not man for the Sabbath," and because--the two pleas almost always go together--"it is possible to worship God as truly in the great temple of nature as in any temple built by man." Picture the man as he actually "worships God in the great temple of nature;" and inquire how he feels on Monday after what he calls "a little relaxation on the Sunday." (7.) There is the man who indulges freely in what many people consider worldly amusements, because "it is not well to be too strait-laced; Solomon, indeed, warns us against being righteous over-much; and there is nothing so likely as Pharisaism to disgust young people with religion" (H. E. I. 5038-5043).

So we might go on with this miserable catalogue. Satan, we are told appears sometimes in the guise of an angel of light, and in this respect his children are wonderfully like him; they are marvellously ingenious in using holy principles to cover unholy purposes. But what does all this ingenuity amount to? Whom do they succeed in deceiving? Not men for any length of time. The wolf never succeeds in long completely covering itself with the sheep's clothing. The mask of the hypocrite will slip aside. And when it does so, men despise him for wearing it. Did he show himself as he is, men might, would, condemn him; but they would not despise him so much. And God--He is never deceived. He loathes the false pretenders to righteousness; and ere long He will strip them bare, and expose them to the execration of the universe (H. E. I., 3017-3032; P. D., 1923, 1924, 1930).

What is the practical lesson to be learned from the whole? To pray that God will help us in all things to be sincere; to live, "as seeing Him who is invisible," remembering that He sees what is invisible--the motives underlying the actions that are seen of men. Nothing else can win for us from Christ the priceless commendation, "Behold an Israelite indeed, in whom is no guile!"

TRIALS OF THE DIVINE PATIENCE.

vii. 13. Will ye weary my God also?

In this chapter we are told under what circumstances this question came to be asked. An astonishing assumption underlies it, viz., that anything can be a weariness to God, that anything can be a trial of the Divine patience. Let us think of this.

+I. It is a wonderful and glorious thing that there is a Divine patience to be tried.+ This is a distinctively Biblical idea. Uninstructed by the Scriptures, men naturally think of God as doing as He pleases and when He pleases,--His pleasure being always a selfish one; a Divinity of Power who permits nothing to arrest or delay His purposes, crushing every obstacle as an express train dashes through or over a flock of sheep that has strayed on to its track. Or if men seem with impunity from a time to disregard or defy Him, this is only because He is indifferent to them, caring nothing what they do, because He knows that whensoever He pleases He can destroy them. But in this Book we are taught to think of Him as profoundly interested in what men do, as grieved and provoked by what they do, and as not merely resisting the impulse to destroy them, but as feeling no such impulse; as longing over them with yearning desire that they would, by repentance and reformation render it possible for Him righteously to abstain from dealing with them according to their desserts. The forbearance of God is a conception which we find only in this Book and that should excite our wonder, our thankfulness, our love. This forbearance of God--this marvellous Divine patience with sinful men--what is its secret and explanation? It is the love which God has for us. Love is slow to strike.[1]

+II. It is a sad and terrible thing that the Divine patience should be tried.+ There are some offences that are horrible, because they outrage even our imperfect sense of what is fitting, e.g., to falsely direct a blind man, so that he shall fall over a precipice; to kill a hunted creature that has fled to us for protection. But of all these outrages, the vilest are sins against love. This is the supremely loathsome thing in seduction, that it is a sin against uninstructed but trustful love. Our whole soul rises in disgust against the brutal wretch who smites to the earth the mother who bore and nursed him. But when we think of what God is, as He is presented to us in scriptures, we see that most heedlessness to His appeals, and warnings, and entreaties, of which we are apt to think so little, is really a horrible offence, because it is a sin against a love the depth and tenderness of which is but faintly imaged forth to us by the purest and most fervent human affection. Persistence in wrong-doing--we see its hatefulness even when it is maintained in spite of human love: the prodigal hardening himself against his mother's entreaties to reform. But what must we say of it as maintained against the entreaties of a love that is more sensitive than any mother's, and that it is rendered so wonderful by the fact that it is associated with a power that could instantly destroy? It is so startling and so horrible that it ought to be impossible. But--

+III. The Divine patience is often tried.+ Sins against it are common. In this respect Ahaz does not stand alone. Men commit such sins without compunction. Have we not done so? With what contempt and indifference we have treated God's expostulations with us! We have deferred the duty of repentance. Why? Very much because we know that God is patient, and will not be swift to take vengeance upon us. We have practised on His forbearance, and thus have been guilty of the basest crime that is possible; we have deliberately sinned against love. Yet we are not troubled; so possible it is to drug conscience; so delusive is peace of conscience in the impenitent. But let us look at our conduct as God must regard it, as any reasonable and holy intelligence must regard it, and let us humble ourselves before Him against whom we have sinned so basely.[2]

+V. Those who tire out the Divine patience shall find themselves righteously confronted by the Divine justice.+[3] God will not be permanently mocked. He would be unworthy of His position if He permitted sin to go unpunished.[4] What the punishment of sin is we do not know, because we are now living in an economy in which justice is tempered by mercy. Yet in the calamities and unspeakable woes that here and now befall obdurate transgressors, we have some faint intimation of what will be their doom when, having rejected mercy, they find themselves given over to the unmitigated rigours of justice. Of these things God has spoken because He would save us from them. All the threatenings of Scripture are merciful warnings.[5] Let us give heed to them, and return to Him who has declared with equal clearness and emphasis that He will by no means clear the guilty, and that He has no delight in the death of the sinner.[6]

FOOTNOTES:

[1] H. E. I. 2295.

[2] H. E. I. 2250.

Where men are bent upon wrong there is always a strong tendency to elect a character of God that is not very just, but that is very kind--so kind that behind it they may gain some security in their wrong course. And when God's long-suffering and patience are opened up to men they often say, "Well, if God is a being that is tender and loving, I need not be in a hurry to leave off my evil ways. He will bear with me a little longer, and I do not believe that He will account with me for my petty transgressions." Men deliberately employ God's mercy and goodness to violate His feelings. . . . That is infernal; it is inhuman, because kindness seems to lay almost every man under a debt of gratitude. A dog, even, feels itself laid under a debt of gratitude by kindness. It is only men who are corrupted that would ever think of making goodness, and kindness, and generosity towards them the ground on which to base a violation of these qualities. And yet hundreds say, "God is good, and we will go on a little longer in sin." Yes, He is infinitely good. He has been patient with you; He has longed for you; He has sent ten thousand invisible mercies to you, besides those visible mercies he has showered upon you; He has been long-suffering and forgiving; He has sunk in the depths of the sea thrice ten thousands of transgressions; He did it yesterday, He is doing it to-day, and He will do it to-morrow; and shall you argue with yourself that because God is so good you will go on and insult Him, and wound Him, and injure Him? Or shall the goodness of God lead you to repentance and newness of life? I beseech of you, for the sake of honour and manhood, do not tread upon God's goodness, and generosity, and magnanimity to offend Him more.--Beecher.

[3] H. E. I. 2296-2301, 2349.

[4] H. E. I. 2316, 2317.

[5] H. E. I. 604, 605.

[6] H. E. I. 2283, 2284.

THE VIRGIN'S SON.

vii. 13-16. _And he said, Hear ye now, O house of David, &c._

On this supremely difficult passage Dr. Kennicott preached a remarkable sermon before the University of Oxford, on the 19th of May 1765. As this sermon is not readily accessible, I here give some extracts from it.

Concerning these words there have been the four following opinions:--

I. That the whole passage relates only to a son of Isaiah.

II. That the whole passage relates only to CHRIST.

III. That the whole passage relates both to Isaiah's son and to CHRIST; to the former in a primary and literal sense, and in a secondary sense to the latter.

IV. That there are here two prophecies, each literal, and each to be understood in one sense only: the first relating to CHRIST, the second to Isaiah's son.

The first of these opinions is strenuously contended for by Jews and Deists, who, by confining this passage wholly to Isaiah's son, have attempted to derogate from the authority of St. Matthew, who applies it as a prophecy to CHRIST. But the word here translated virgin signifies, in every other part of the Old Testament, a woman who hath not known man. And the consequence from hence is, that the words "a virgin shall conceive, and bear a son," cannot be applied properly to Isaiah's wife. As it is here affirmed that the original word signifies a virgin in every other text, it should be just observed that the text in the book of Proverbs (xxx. 18, 19), which has been often brought to prove the contrary, is not here forgotten; and that even that text might (if the nature of this discourse would permit) be explained fairly and to satisfaction, in a manner perfectly consistent with the preceding assertion.

If it should be objected, that the original words are not future, and therefore not likely to point out an event so very distant as the birth of CHRIST, it may be answered that the words are, strongly translated, "Behold! a virgin is conceiving and bearing a son," &c. This mode of speech is the animated but customary style of prophetic Scripture, which, in order to express the greatest certainty, describes future events as past, or paints future scenes as present to the eye. Thus the same prophet, in his most magnificent predictions of the Messiah's birth, exultingly cries, "Unto us a child IS BORN, unto us a son IS GIVEN:" and afterwards, in his pathetic description of the Messiah's sufferings, "He is despised and rejected of men. . . . Surely He HATH BORNE our griefs," &c. But though no argument can be drawn against the Christian sense of these prophetic words from their expressing the then present time, yet an argument of great weight may, and must be, formed upon this very circumstance, in proof of what is here contended for. And certainly, if the words mean "a virgin is conceiving," a woman conceiving was yet a virgin! this wonderful circumstance was true as to the Virgin Mary, but it was true as to no other woman.

To these remarks upon the original language must be added one arising from the circumstances of the text, for we learn from thence likewise that Isaiah's wife and the birth of a child in the common way cannot have been here intended. And an appeal may safely be made to persons of sense, though wholly unacquainted with the Hebrew language, whether it is at all probable that the prophet should address himself to the house of David so solemnly, on so interesting an occasion; should awaken their attention; should raise their wonder; should promise them in the name of GOD a sign or miracle; should mention the future son, not of a man (as usual) but of a woman, and call that woman a virgin; and should foretell the Birth of IMMANUEL, i.e., GOD WITH US--and yet that no more was meant by all this than that a son should be born of a young married woman, which is evidently no wonder, no miracle, at all.

If then, from this constant signification of the noun for virgin, from the expression of the words in the present tense, and from the nature of the context, a son of Isaiah by his wife cannot have been here meant; and if the first opinion be consequently proved indefensible, we may now proceed to consider the second, which is that the whole passage of the text relates only to CHRIST.

But these words cannot be wholly applied to an event distant by more than seven hundred years, because the concluding clause speaks of a child either then born, or to be born soon; and before the child so spoken of should be old enough to distinguish natural good from evil, the two kings then advancing against Jerusalem were to be themselves destroyed.

The third is the option of those who contend for a double completion of some prophecies, and insist that this whole passage relates both to Isaiah's son and to CHRIST; to the former in a primary and literal sense, and in a secondary sense to the latter. But--not to enter into that extensive question, whether though some prophecies relate solely to the Messiah, others may, or may not, be doubly fulfilled--I shall only observe, that no such double completion can possibly take place here.

Whether a secondary sense is insisted on, there we must have a primary sense also which is at least true. But the present case renders that impossible. Because, if the principle noun does everywhere else signify a virgin; and if it be here meant of the Virgin Mary, and was afterwards properly applied to her, it cannot with any truth be applied to the wife of Isaiah. And further, if it were possible for every other prophecy to admit of a double completion, yet will not this--because a child's being conceived and born of a virgin happened in the world only once; and therefore, as this prophecy derives its force from specifying a case singular and without example, it can be fulfilled in one sense only.

There remains then the fourth opinion, which is, that the text contains two distinct prophecies, each literal, and each to be understood in one sense only; the first relating to CHRIST, the second to Isaiah's son. This, which is the opinion of some eminent defenders of Christianity, will (I presume) appear true and satisfactory, when the end of the first prophecy, and the beginning of the second, shall have been properly considered; and when some proofs which seem absolutely necessary, but perhaps were never yet produced, shall have been added to former observations.

The genuine sense of this passage depending greatly on the circumstances of those to whom it was delivered, it is here necessary to state the history.

Ahaz became King of Judah when the people were greatly corrupted, and he himself was strongly inclined to idolatry. To correct, therefore, both king and people, God permitted a powerful confederacy to take place between Rezin, king of Syria, and Pekah, king of Israel; who, growing jealous of their formidable neighbour, invaded Judæa in the first year of Ahaz; and so successfully, that above 100,000 of the men of Ahaz were slain in the battle, and above 200,000 of his people were carried captives into the land of Israel.

Flushed with these successes, the two kings thought that Jerusalem itself would soon become an easy prey to their power; and in the second year of Ahaz marched towards it, with a resolution totally to abolish the royal succession, which had been for twelve generations in the house of David, and to establish, in the holy city, a heathen king, a Syrian, "the son of Tabeal."

At the approach of these confederates, "the heart of Ahaz was moved, and the hearts of all his people, as the trees of the wood are moved with the wind." The consternation was universal, and no wonder. For the young king and the corrupt part of his people would easily be led, from the sufferings they had felt, to fear greater. And the religious part of the nation would entertain fears still more alarming, fears of the extinction of the house of David; for were that house to fall, then farewell to all their glorious hope of a Messiah, a son of David, who was to reign for ever. These men, therefore, no doubt, "cried unto the Lord in their distresses," and expostulated with Him concerning "the sure mercies of David:" "Lord, where are Thy old loving-kindnesses, which Thou swearest unto David in Thy truth?"

Amidst these distresses, we find Ahaz "at the end of the conduit of the upper pool," probably surveying that chief source of their water, and contriving how to secure that water to the city, and defend it against the enemy. At this place, constantly frequented by the people, and then visited by the king, attended probably by the chiefs of his family, Isaiah is commanded to meet him, taking with him Shear-jashub, and to declare in the name of Jehovah, that the evil counsel against Jerusalem should not come to pass.

The counsel of these kings was evil, because, in opposition to God's appointment of the royal house of David, and His promises thereto (particularly of Messiah, the Prince, to spring from thence), their compact was, probably, like Eastern conquerors, to destroy the house of David; certainly, to remove the house of David from the throne, and to fix in the holy city a heathen king.

The prophet, having declared to Ahaz that the scheme of the confederates should be frustrated, bids him, at the command of God, ask some sign or miracle, either in heaven or on earth. "But Ahaz said, I will not ask, neither will I tempt Jehovah."

The king's disobedience, however coloured over with a specious piety in his allusion to a text of Scripture, appears from the next words of the prophet to have been highly censurable. And it probably proceeded from his distrust either of the power or the favour of Jehovah, after Judæa had suffered so much from these same enemies who worshipped other gods.

Thus repulsed by the king, the prophet addresses himself at large to "the house of David;" and probably there were then present other persons of the royal family. "Hear ye now, O house of David," &c.

The word "Therefore" (ver. 14) may, upon good authority, be translated "nevertheless," a sense very applicable to this place. A sign or miracle hath been now offered at the command of God, but is refused; and can you think it of little moment to treat with such contempt both the prophet and his God? "Nevertheless, the Lord Himself will give to you the sign following: Behold, a virgin shall conceive, and bear a son, and call His name IMMANUEL. Butter and honey shall He eat, that He may know to refuse the evil, and choose the good."

Here, I presume, ends this first prophecy, and the meaning may be stated thus: "Fear not, O house of David, the fate threatened you. God is mindful of His promise to your father, and will fulfil it in a very wonderful manner. Behold, a virgin (rather, THE virgin, the only one thus circumstanced) shall conceive, and bear a son; which son shall therefore be what no other has been or shall be, the seed of the woman, here styled THE VIRGIN; and this son 'shall be called' (i.e., in Scripture language, He shall be) IMMANUEL, God with us. But this great Person, this GOD visible amongst men, introduced into the world thus, in a manner that is without example, shall yet be truly Man: He shall be born an infant, and as an infant shall He be brought up; for 'butter and honey' (rather, milk and honey) shall He eat,--He shall be fed with the common food of infants, which in the East was milk mixed with honey, till He shall know (not that He may know, as if such food were to be the cause of such knowledge, but till He shall grow up to know) how to refuse the evil and choose the good."

Here, then, we find a comprehensive description of the Messiah, of the "Word who was made flesh and dwelt among us." His Divinity is marked by His being GOD; His residence upon earth, by His being GOD WITH US; and His Humanity, by His being born of a woman, and fed with the usual food of infants during His infant state. How perfect is the harmony between the parts of this description and the marks of the true Messiah in other sacred passages; and also between the first prophecy in the very beginning of the Old Testament and the completion of it, first mentioned in the very beginning of the New!

For the first promise of a Messiah was, that He should be (not the seed of Adam, as He would have been called, if to descend from a human father, but) "the seed of the woman," because He was to be born of a virgin. Therefore, the Apostle says, "When the fulness of time came, God sent forth His Son, made of a woman." And that it was GOD, not man, who was to "prepare a body" for the Messiah, appears from the fortieth Psalm, according to the Apostle's very remarkable quotation of it, where the Messiah is prophetically represented as saying unto God: "A body didst Thou prepare for Me; then said I, Lo, I come; as in the volume of the Book it is written concerning Me."

Having thus endeavoured to illustrate the first prophecy contained in the text, and to defend the application of it to the Virgin Mary's conception and birth of Jesus Christ, I shall now briefly state the second prophecy, which is thus expressed in our present translation, "For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings."

Now, that this verse contains a distinct prophecy may be proved thus--

1. The words preceding have been proved to be confined to the Messiah, whose birth was then distant above seven hundred years: whereas, the words here are confined to some child who was not to arrive at years of discretion before the two kings, then advancing against Jerusalem, should be themselves cut off.

2. Some end was undoubtedly to be answered by the presence of Isaiah's son, whom God commanded to take with him on this visit to Ahaz; and yet no use at all appears to have been made of this son, unless he is referred to here.

3. These prophecies are manifestly distinguished by their being addressed to different persons: the first being plural, and addressed to the house of David; but the second is singular, and therefore is addressed to Ahaz.

We see, then, that the prophet addressed himself at large to the "house of David," when he foretold the birth of the Messiah; which, though the event might be very distant, would give present consolation, as it assured them of the preservation of the house of David; but that he addressed himself in particular to the king, when he foretold the speedy destruction of the two kings, his enemies. Note also, that King Ahaz is the person addressed in the very words which immediately follow, "The Lord shall bring upon thee and upon thy people, and upon thy father's house, days," &c.

This transition will be the more evident if we render the first word But, as the same word is rendered just before in the same passage: "Is it a small thing for you to weary men, but will ye weary my God also?" It is so rendered in this very place in our old English Bibles, printed in 1535, 1537, 1539, 1549, 1550.

The word now rendered "the child," should be here rendered "THIS child;" and the sense of the verse may be then clearly ascertained.

The necessity for this last rendering has been observed by more than one expositor, but perhaps no one has quoted any parallel instance, or produced proper authority for this necessary change of our translation. But, that we may not be charged with offering violence to an expression, in order to defend the Evangelists or to confute their adversaries, some authority should be produced in a point on which so much depends, and I shall mention several passages similar to the case now before us.

When Jacob blessed Joseph's two sons, he laid his hands upon their heads, and used the very same word in the plural number which Isaiah here uses in the singular; and as that word is rendered "these children" by the authors of the Greek and other very ancient versions, we have their joint authorities for rendering the word here "this child."

The authors of our own translation have not indeed rendered the word in the text "this child," but they have shown that it may be so rendered, because they have themselves, in several other places, expressed the emphatic article by this and that in the singular number, and by these in the plural. Thus in Jeremiah xxiii. 21, "I have not sent these prophets;" in Numbers xi. 6, "There is nothing before our eyes, but this manna;" in 1 Samuel xxix. 4, "Make this fellow to return;" and, to omit other instances, we read in Jeremiah xxviii. 16 (what it is impossible to translate otherwise), "This year thou shalt die."

But besides these instances, in which similar words may and must be so rendered, agreeably to our present translation, in this same verse of Isaiah there is the authority of our old English translation for both the alterations here proposed; for the very first printed edition, and at least two others, render these words, "But or ever that child," &c. And, to obviate any prejudice against the other alteration before proposed, it should be observed that so far from their being now first thought of to favour any new opinions, almost all of them are the very readings in our former English Bibles, from which our present has varied in this and other instances very improperly.

The translation of the principal word here by this child being thus vindicated, it may perhaps be asked who this child was, and the answer is, A son of Isaiah, called Shear-jashub, whom God had commanded the prophet to take with him upon this occasion, but of whom no use was made, unless in the application of these words;--whom Isaiah might now hold in his arm, and to whom therefore he might point with his hand when he addressed himself to Ahaz, and said, "But before this child shall grow up to discern good from evil, the land that thou abhorrest shall be forsaken of both her kings." There is an absolute necessity of attending to this action in several other sacred passages, as in John ii. 18, 19. "What sign showest Thou? . . . Destroy this temple;" our Lord there pointing to His own body.

The child's name is evidently prophetical, for it signifies, a remnant, or the remainder, shall return. And probably he was so called because born the year before, when such multitudes were carried captives into the land of Israel; and this by way of prediction to the Jews that, though they had lost 100,000 men by the sword in one day, and double that number by captivity, yet those who remained alive--the remnant--certainly should return to their own country.

This prophecy was soon after fulfilled. And therefore, this son, whose name had been so consolatory the year before, was with the utmost propriety brought forth now, and made the subject of a second prophecy--namely, that before that child, then in the second year of his age, should be able to distinguish natural good from evil--before he should be about four or five years old--the lands of Syria and Israel, spoken of here as one kingdom, on account of their present union and confederacy, should be "forsaken of both her kings:" which, though at the time highly improbably, came to pass about two years afterwards, when those two kings, who had in vain attempted to conquer Jerusalem, were themselves destroyed, each in his own country.

* * * * * * * *

"If the miraculous birth of Christ were true, yet how could an event so very distant be properly a sign, at the time when the prophecy was delivered?"

To this natural and important question, Dr. Kennicott answers:--

The original word for a sign means also a miracle. And as God had offered Ahaz a miracle to be then performed, which had been refused, God Himself promises to the house of David a miracle which should be performed, not then, but afterwards. But the word signifies, not only something done at present, to induce a belief of something future, but also something to be done afterwards, declared beforehand in confirmation of something foretold.

Thus, when God commanded Moses to go from the wilderness into Egypt to demand the dismission of his brethren, God assures him of success, and tells him: "This shall be a sign unto thee; when thou hast brought forth the people, ye shall serve God upon this mountain."

And thus, when the Assyrians were marching against Jerusalem in the days of Hezekiah, Isaiah is again commanded to declare that the city shall not be taken; and after saying, "This shall be a sign unto you," he specifies several particulars which were all future.[1]

If then a thing, at all future, may be declared as a sign, it makes no difference whether the thing be future by three years or three hundred, provided that one circumstance be observed--which is, that the man, or body of men, to whom the fact is declared to be a sign shall exist to see the thing accomplished. This was manifestly the case here. For not only Ahaz, to whom the second prophecy was delivered, saw that fulfilled as to the two kings his enemies, but also the house of David, to whom the first prophecy as addressed, saw that fulfilled in JESUS CHRIST.

FOOTNOTES:

[1] Compare also our Lord's treatment of the demand for a sign, Matt. xii. 38-40. In this case also, to unbelievers, was given a "sign" which they could not possibly have understood when it was given.

IMMANUEL.

vii. 14. And shall call His name Immanuel.

His being "called so," according to the usual dialect of the Hebrew, does not signify so much that this should be His usual name, as that this should be His real character.

+I. Explain the meaning of this great and extraordinary title,+ IMMANUEL (cf. viii. 8 and Matt. i. 23). This title may be considered under a double reference, either, 1. To the constitution of His person; or, 2. To His office and actings as mediator. 1. It is one of the great mysteries of the Christian revelation that "God was manifest in the flesh." The eternal Son of God became man, and was both God and man in His own person. In a matter of pure revelation, and of so sublime a nature, it is certainly the wisest and safest course to keep close to the revelation, and make it the standard and measure of all our conceptions about it. 2. As mediator, He is Immanuel in this sense, that in Him the presence and favour of God with His people are most eminent and conspicuous. This has always been true. (1.) As a distant friend is said to be "with us" whose heart and thoughts are with us (1 Cor. v. 3), so Christ was Immanuel from all eternity as to His purpose and design of mercy, and as His heart was towards us with thoughts of pleasure (Prov. xxix. 30). (2.) All the appearances of God to His people under the Old Dispensation were appearances of Christ (John i. 18, v. 37; 2 Cor. iv. 6). 3. As He took our nature and became man. This is the essential and highest meaning of our text. He took upon Him our nature, with all its parts and powers, all its natural affections and infirmities, sin only excepted. 4. As He conversed with men, and revealed the will of God to them. 5. As He offered Himself a sacrifice for sin, and reconciled God and man together. This is mentioned by the Evangelist in the same context (Matt. i. 21). This was the great end of His taking our nature, and coming into the world (Heb. v. 9). 6. As He gives His Spirit to every true believer, and is powerfully present with them to the end of the world. He is present in them, on the principle of Divine life in their souls (John xiv. 16; Ephes. iii. 17). He is present with them whensoever they assemble to hear His Word or observe His ordinances (Matt. xviii. 20; John xx. 19). He is always present with His Church to preserve and succour it. 7. As He will be the visible Judge of the world at last; He will be the Judge in our nature who was Saviour of our nature (John v. 22; Acts xvii. 13). 8. He will be the glorious and triumphant Head of the redeemed world for ever. Their happiness will lie very much in being with Him and beholding His glory; and their employment in adoring love and triumphant grace.

+II. Consider why this declaration fills the hearts of God's people with joy.+ 1. God is here presented to us as we need Him. God absolutely considered is an awful name; the Divine majesty is bright and glorious, apt to strike an awe upon our minds, to awaken a sense of guilt, and keep us at a distance from Him (Gen. iii. 10; Deut. xxvii. 58; Job xiii. 21). But now He is God with us, God in our nature, conversing with sinful men, and concerned for their good; this abates the natural dread of our minds, and is a ground of holy freedom towards Him (Eph. ii. 18; iii. 12). 2. The union in Christ of all Divine and human perfections--(1) Is the reason of our worship and adoration of Him; (2) Is the proper ground of confidence and trust in Him. We may safely depend upon Him for the accomplishment of His promises and the salvation of our souls, for He is an all-sufficient Saviour. 3. By this great doctrine the solemnity of our future life is relieved. The consideration of Immanuel, or God, in our nature, has been found by pious and devout persons a great relief to their thoughts of the final blessedness; we can conceive with greater ease, and with a more sensible pleasure, of being with Christ than of being with the absolute Deity.

+III. Consider some of the duties which arise out of this wonderful and glorious fact.+ 1. Let us adore the amazing condescension of our blessed Redeemer, who stooped from heaven to earth, consented to become a man, and submitted to die a sacrifice (Phil. ii. 7, 8). 2. Let us maintain constantly and boldly before all men the doctrine of His deity. If He were only a man, or only a creature, of how a rank soever and however dignified, He could not be God with us; He could not restore the fallen world, or obtain by His sacrifice the pardon of sin, or give eternal life. 3. Be always ready to approach Him. Wait upon Him in all the ways of acceptable worship, for the manifestation of His favour and communication of His grace, for further discoveries of His will, and fresh supplies of His Spirit. Particularly attend upon Him at His table; here He is with us in a more familiar and sensible manner in the brightest displays of His mercy and the largest communications of His grace. 4. Regard His presence with you in all your use of the means of grace. 'Tis reckoned a rude affront among men, and a token of great disrespect, to take no notice of a great personage or overlook a superior. Regard His presence with you as a mark of condescending favour, and as the life and soul of all the ordinances you attend upon. This will hallow your thoughts in the use of them, and make them to you "means of grace" indeed.--W. Harris: Practical Discourses on the Principal Representations of the Messiah throughout the Old Testament, pp. 275-304.

THE GREAT OBJECT OF CHILD-TRAINING.

(A Sunday-School Anniversary Sermon.)

vii. 16. The child shall know to refuse the evil, and choose the good.

These words, taken above, form a complete sentence; yet they occur in the clause of a sentence which is intended to denote a space of time. Before the child which Isaiah held in his arms[1] should know the difference between right and wrong certain events would take place: in other words, before a space of four or five years at the most would elapse, certain things would occur. But it is not our intention to discuss the prophecy itself; we shall find it more in harmony with the present occasion, and perhaps more profitable, to consider what may be suggested to us by these words thus taken apart from their context.

"The child shall know to refuse the evil, and choose the good." There is nothing else so important for any child to know as this (H. E. I. 1751). Seldom made the object of education; consequently the majority of lives are failures. No child knows this without training: the child's natural tendencies are precisely the reverse of this. But, if this training is urgently needed, how immense and difficult is the task of those who undertake to give it! How difficult it often is to discern between what is good and what is evil--in all the realms of thought and activity; especially in the moral realm. The difficulty of the text is not to cause us to decline it. We have wonderful helps in it. 1. GOD'S WORD. What a wonderful help that is! What a proof that in the Bible we have God's Word is this, that for helpfulness in this task no other book can be compared with it (H. E. I., 506, 508, 509). Our text reminds us of what should be our object in the Scriptural teaching we give our children. What value is there in any so-called Scriptural instruction that does not tend to cultivate spiritual discernment--hate of what is evil, and love of what is good? 2. THE EXAMPLE OF CHRIST, "the law drawn out in living characters." Let us not overlook or neglect to use this marvellous instrumentality and help. 3. THE HOLY SPIRIT. Always ready to co-operate with us. Christian parents, let the remembrance of these helps encourage you to resume this supremely important task with fresh vigour. Keep it ever in view, aim at the whole of it. The training which consists merely in fighting against evil is foredoomed to fail. The child must be taught, not merely to refuse the evil, but to choose the good. Do not be content in the field of your child's heart merely to plough up the weeds; so there the corn which, when it is full grown, shall overshadow and kill the weeds which, in spite of all your efforts, will struggle for a place there. In those who undertake to give this training, there is imperative need of seriousness, humility, hopefulness, and a wise comprehensiveness. Consider what will be the result of success in child-training such as this. 1. Our children will be spared from indescribable misery. 2. They will grow continually in all that is noble and love-worthy. 3. Learning to choose what is good, they will necessarily choose God as He has been thus revealed to us in Jesus Christ. 4. Beholding them thus allied in heart and will to the supreme source of all goodness, and daily becoming more like Him, we shall feel that all our labours and sacrifices for them are overpaid.

FOOTNOTES:

[1] See the paper entitled THE VIRGIN'S SON.

A SENTENCE OF DOOM.

vii. 17-25. The Lord shall bring upon thee, and upon thy people, &c.

+I. God is sovereign in the whole earth.+ He is the great controller of all nations. All governments are but instruments which He uses when and as He pleases (vers. 17-21). A thought full of comfort for the righteous, of terror for the unrighteous.

+II. The consequent insecurity of all prosperity that is not based upon, and promotive of, righteousness+ (ver. 23). True of nations: Britain will be "Great Britain" only so long as God pleases. True of individuals: (H. E. I. 3991, 4403-4406).

+III. Whatever chastisements God may have inflicted, He has always a more terrible one behind+ (ver. 17).

IV. Seeing that all these things were threatened against and inflicted upon God's chosen people, learn that +no mercy that God has shown us will furnish any immunity for us, if, notwithstanding that mercy, we sin against Him.+ There is a tendency in our evil hearts to think, that because God has been spiritually good to us, we may sin with less risk than others; but the teaching of the Bible is, that those who "turn the grace of God into lasciviousness" shall be visited with a sorer doom than others (H. E. I. 4564, 4568, 4570).

MAHER-SHALAL-HASH-BAZ.

viii. 1-4. Moreover, the Lord said unto me, Take thee a great roll, &c._[1]

This singular record reminds us, +I. How marvellously varied are the means which God employs to bring men to a knowledge and belief of saving truth.+ That which God's ancient people needed to save them from their mistakes and miseries was real faith in the elementary truth that God is the only safe counsellor, for this simple reason, that He alone sees the end from the beginning. All their circumstances, interpreted by merely human wisdom, seemed to point to the desirableness of an alliance with Assyria, the very thing which God by His prophets emphatically forbade. That it might be easier for them to believe what seemed so incredible, namely, that the Assyrian alliance would be a calamity and not a blessing to them, God gave, in addition to the testimonies of His prophets to this effect, a prophecy of an event seemingly as incredible, namely, that the great power of the two nations, Israel and Syria, from which they had suffered so much, and which seemed so likely to be permanent, and on account of which they sought Assyrian help, should be utterly broken, and that speedily. God predicted this in words (chap. vii. 4-9), and He condescended to a symbolic act that He might impress this truth more vividly on their minds. It is of that symbolic act that we have the record here. Now that God took so much trouble for such a purpose is a fact worth thinking about. As a matter of fact, it is but one instance of His constant method of dealing with men. He is so bent on bringing them to a knowledge and belief of truth that to them would be saving, that He shrinks from no trouble at all likely to secure this result (Jer. vii. 13, 25; Heb. i. 1; Luke xx. 10-13). Illustrate, e.g., how various are the methods by which He endeavours to awaken a careless soul to anxiety, and to effect its conversion! What is the explanation of this versatility and ingenuity of methods in dealing with us? It is the tenderness of His love for us; it is His yearning solicitude for our welfare.

+II. How mercifully clear are the warnings by which God seeks to turn men from ruinous courses.+ The tablet[2] on which Isaiah was to write was to be large, and he was to write upon it "with a man's pen," an obscure expression, but yet at least meaning this, that the writing upon it was to be easily legible (Hab. ii. 2). It is true that though the words on the tablet were easily legible, their meaning was obscure. But that very obscurity was of a kind to excite inquiry (Dan. v. 5-7), and that inquiry earnestly and honestly conducted would have led God's ancient people to a saving knowledge of truth. Thus it is with all the warnings contained in God's Word (H. E. I. 602-606).

+III. How important it is that God's servants should be prudent as well as zealous.+ After the prophecy was fulfilled, unbelief might have questioned whether it had ever been given, and therefore Isaiah, acting under Divine direction, selected two witnesses whose testimony could not be gainsaid.[3] Probably that which they were required to testify was, that the prophecy, and its interpretation, was delivered to them on a certain day; the interpretation embracing both the facts, that to the prophet another son was to be born, and that while still in his infancy the two nations of which Judah stood in dread should themselves be conquered. Isaiah was thus acting on the general principle given by our Lord for the guidance of His people (Matt. x. 16). Now, as then, His prophets, while loyally obedient to His directions, should maintain a constant wariness and prudence, in order that the testimony they bear for Him should be placed beyond cavil and dispute.

+IV. How certain of accomplishment are the prophecies involved in God-given names.+ The prophecy contained in the name bestowed on this child of Isaiah's was fulfilled.[4] So already had that implied in the name bestowed on the child previously born to him, Shear-jashub, "a remnant shall return."[5] As it was with the sons of Isaiah, so is it with the Son of God. The names bestowed on Him are not merely glorious but empty titles. He is the very truth JESUS and IMMANUEL (Matt. i. 21-23). He is JESUS because IMMANUEL. On the promises involved in these great names we may lay hold with joyful confidence, for they also shall be fulfilled.

FOOTNOTES:

[1] In the first chapter of Hosea occurs a like instance of symbolic names given by a prophet to his children, and in Habakkuk ii. 2, we have mention of the practice of writing a prophecy on a tablet in easily legible characters, and hanging it up in the Temple, market-place, or other public resort. And most modern commentators prefer to think that Isaiah now merely inscribed "HASTE PLUNDER, SPEED SPOIL," in large letters on a metal or waxed tablet, the לִ which the Authorised Version translates "concerning," being the Lamed inscription is, in Jerem. xlix. 1, 7, 23, 28; Ezek. xxxvii. 16; though it may be observed that the direction to "tie up and seal the testimony," in ver. 16, is in favour of the older version, which understands him to have made a record of his expectation of the birth of the child, and of the significance of that birth, at some length. He wrote "with a man's pen," or "style,"--a phrase not unlike our "common hand" or "popular style;" and he took as credible witnesses that the record had preceded the event, Uriah the high priest at the time (2 Kings xvi. 10), and Zechariah, who was not improbably the father-in-law of Ahaz and a Levite (2 Kings xxviii. 2; 2 Chron. xxix. 1, 18). He calls his wife "the prophetess," as the wife of a king is called a queen (says Vitringa), though she does not reign, and in some old ecclesiastical canons the wife of a bishop "episcopa," and of a presbyter "presbytera;" and he thus claims for her a place with her husband and children (see ver. 18) in the holy and symbolic family, who are for "a sign in Israel." She gave birth to a child, and his name was called, in accordance with the writing, "Haste-plunder, Speed-spoil," that the people might understand that before he was old enough to utter the words "father" and "mother,"--that is, within a short but somewhat indefinite period such as we should express by "in a year or two from his birth,"--the spoils of the plundered cities of Samaria and Damascus, the capitals of the nations now invading Judah, shall have been carried before the Assyrian conqueror in triumph.

In order to realise the practical impressiveness of such symbolic acts and names upon Isaiah's contemporaries, we must remember that Jerusalem was a very small town for size and population compared with the notion we insensibly get of a capital from our own vast London; and also that there was as little in the ways of thinking and living of that age and country as in the extent of the city to effect such a separation between a public man's political and private life as exists in England. We respect the domestic reserve of our neighbours, and we fortify ourselves in the like reserve, by our habit of learning what they are doing that concerns us through the newspaper which we read by our own fireside. With no newspapers, and a climate which encouraged an out-of-door life, the people of Jerusalem would become as familiar with that personal demeanour of Isaiah in the market-place or elsewhere which he made a part of his public ministry, as we are with the mental habits and political conduct of Mr. Gladstone or Mr. Disraeli, though the greater part of us would recognise neither of them by sight, and still fewer know anything of their personal and private life.--Strachey.

[2] A great roll. Rather, a large tablet: of wood or metal, covered with a smooth surface of wax; which, when written upon, was hung up in public for all to read (cf. Jer. xxxii. 11, 14).--Kay.

[3] Faithful witnesses. Or, sure witnesses; whose testimony none would be able to gainsay: partly, because of their rank, but still more, it would seem, from their being adherents of Ahaz. For "Uriah the priest" can scarcely be any other than the one who made the Syrian altar after the description sent him from Damascus by Ahaz (2 Kings xvi. 10-16); thereby (as Mr. Birks notices) furnishing incontrovertible evidence of the fulfilment of Isaiah's prediction. Zechariah may have been Ahaz's own father-in-law (2 Chron. xxix. 1).--Kay.

[4] Isaiah's interview with Ahaz (chap. vii.), the preparation of the tablet, the birth of Isaiah's child, and the conquest of Syria and Israel by the Assyrians under Tiglath-pileser all took place within the year 743-739 B.C.

Alexander remarks on ver. 4:--"Samaria is here put for the kingdom, and not for the capital city. But even if the name be strictly understood, there is no reason to doubt that Samaria was plundered by Tiglath-pileser (2 Kings xv. 29), although not destroyed. . . . The carrying away of its wealth does not necessarily imply anything more than such a spoiling of the capital as might be expected in the course of a brief but successful invasion."

[5] See Dr. Kennicott's remarks on Shear-jashub in preceding paper: THE VIRGIN'S SON.

THE STREAM REJECTED FOR THE RIVER.

viii. 5-8. Forasmuch as this people refuseth, &c.

For "rejoice in Rezin and Remaliah's son," read "rejoice concerning Rezin and Remaliah's son," i.e., rejoice in the disaster which had befallen the allied powers who had inflicted such disasters upon Judah, and had threatened it with utter destruction.

We have here a prophecy given in symbols. One of them is explained by the prophet himself. He explains that by "the river" he means the King of Assyria. Commentators are generally of opinion that by "the waters of Shiloah" is meant the Davidic dynasty, which God, on certain conditions, had pledged Himself to maintain. But this put them to hard shifts to explain the rejoicing of the people. It is better to regard "the waters of Shiloah" as symbolical of the help which God offered His people. The contrast then becomes intelligible. Because that help was unseen--apprehensible only by faith--it seemed to the multitudes, when compared with that which the King of Assyria was visibly rendering them, in the overthrow of Syria and Israel, to be as little worthy of consideration as is the little stream of Shiloah[1] in comparison with that mighty river, the Euphrates.[2] We have, then, here the case of men who are rejoicing in a success that is godless, that has been obtained by the rejection of God; and we are here told what the end of that success must be. Thus we find a theme that bears upon our life to-day.

1. Whatever be our life-work, there are two ways of seeking success in it--with God, or without God. 2. If we take God to be our ally, we must do our work on His terms and plans. But these are frequently contrary to our natural expectations, and opposed to what the world calls "common sense." As helps to a speedy and great success, they seem to most men as despicable as the little stream of Shiloah in comparison with the broad river Euphrates. 3. Consequently the vast majority of men reject them, and seek for success without God, and contrary to His methods (H. E. I. 4198). 4. In this way, they frequently speedily attain to a success which appears to be a complete justification of the wisdom of their policy. When the prophecy contained in our text was uttered, the forces of Syria and Israel were being swept away by the triumphant Assyrian host, and no doubt Ahaz and His court felt they could afford to laugh at Isaiah, who had steadily opposed the alliance which appeared to have been so advantageous. 5. But the triumph of the wicked is short. The unholy success in which bad men rejoice contains within itself the seeds of peril and pain, of retribution, and ruin (H. E. I. 4609, 4612). The ally in whom Ahaz had trusted presently became his oppressor; it was a verification in actual life of the fable of the horse that took a man for its ally. So it is to-day with all who prosper without God and against God. Their prosperity is, strictly speaking, unnatural, and everything that is unnatural speedily brings on disorder. For example, a family has been enriched by godless plans; to those who have no fear of God in their hearts, there is nothing so perilous as wealth; it is used for the gratification of the baser passions; by this gratification health is broken down; when the physical frame is shattered, conscience, that has been suppressed, breaks forth into freedom and activity, and remorse turns the gilded palace into a hell. The illustrations of the working of this great law are endless.

PRACTICAL APPLICATIONS.--1. In the conduct of daily life, as well as in our spiritual concerns, let us walk by faith, not by sight. God's help, though it may seem inconsiderable as Shiloah's stream, is yet, like that stream, constant. Our reliance upon it will never issue in disappointment. By means of it we shall certainly attain to all the prosperity that would be for our real welfare (H. E. I. 3984-3986, 5059, 5060). 2. Let us not envy the prosperity of the wicked (H. E. I. 4943-4948, 4961-4966). It is short-lived, like the mighty flood of Euphrates itself. Out of that very prosperity heart-aches innumerable will spring. The rejoicing that is so exultant and scornful to-day, to-morrow will be turned into lamentation and woe. Then those who triumphed without God will find that in defeat they are without Him: this will be their description, "Without God, and without hope in the world." 3. When Jesus of Nazareth was called to choose between the stream and the river, His decision was prompt and unhesitating (Matt. iv. 8-10). Up to the very end of His life His choice seemed to have been a foolish one (Matt. viii. 20); on Calvary it seemed to have been madness: but all history since has been a vindication of its wisdom (Phil. ii. 9, 10).

FOOTNOTES:

[1] All accounts combined in asserting that the waters of the two pools of Siloam, as well as that of the many fountains of the "Mosque of Omar," proceed from a spring or reservoir of water beneath the Temple vaults. There was no period of its history when such a provision would not have been important to the Temple for the ablutions of the Jewish, no less than of the Mussulman, worship; or to the city, which else was dry even to a proverb. It was the treasure of Jerusalem, its support through all its numerous sieges, the "fons perennis aquæ" of Tacitus, the source of Milton's

"Brook that flowed Hard by the oracle of God."

But, more than this, it was the image which entered into the very heart of the prophetical idea of Jerusalem (Ps. xlvi. 4, lxxxvii. 7; Isa. xii. 3). It is the source of all the freshness and verdure of the vale of Hinnom. In Ezekiel's vision the thought is expanded into a vast cataract flowing out through the Temple rock eastward and westward into the ravines of Hinnom and Kedron, till they swell into a mighty river, fertilising the desert of the Dead Sea. And with still greater distinctness the thought appears again, and for the last time, in the discourse, when in the courts of the Temple, "in the last day, that great day of the feast" [of Tabernacles], "Jesus stood and cried, saying, If any man thirst, let him come unto Me. . . . out of his belly shall flow rivers of living water."--Stanley.

The expression in Isaiah, "waters of Shiloah that go softly," seems to point to the slender rivulet, flowing gently, though once very profusely, out of Siloam into the lower breadth of level, where the king's gardens, or "royal paradise," stood, and which is still the greenest spot about the Holy City, reclaimed from sterility into a fair oasis of olive groves, fig-trees, pomegranates, &c., by the tiny rill that flows out of Siloam. A winter-torrent, like the Kedron, or a swelling river like the Euphrates, carries havoc with it by sweeping off soil, trees, and terraces; but this Siloam-fed rill flows softly, fertilising and beautifying the region through which it passes.--Bonar.

[2] The Euphrates, i.e., the good and abounding river. The Euphrates is the largest, the longest, and by far the most important of the rivers of Western Asia. It rises from two chief sources in the Armenian mountains . . . they meet at Kebben-Maten, nearly in the long. 39° E. from Greenwich, having run respectively 400 and 270 miles. Here the stream formed by their combined waters is 120 yards wide, rapid and very deep. . . . The entire course is calculated at 1760 miles, nearly 650 more than that of the Tigris, and only 200 short of that of the Indus; and of this distance more than two-thirds (1200 miles) is navigable for boats, and even, as the expedition of Colonel Chesney proved, for small steamers. The width of the river is greatest at the distance of 700 or 800 miles from its mouth, that is to say, from its junction with the Khabour to the village of Werai. It there averages 400 yards. . . . The annual inundation of the Euphrates is caused by the melting of the snows in the Armenian highlands. It occurs in the month of May. . . . The Tigris scarcely ever overflows, but the Euphrates inundates large tracts on both sides of its course from Hît downwards.--Rawlinson.

Considered in a commercial respect, as well as with regard to its uses in agriculture, the Euphrates manifestly stood in the same relation to Babylon and the surrounding region that the Nile did to Egypt; it was the source, to a large extent, of its prosperity, and the most important element of its greatness. It is in this relation that the symbolical use of the Euphrates in Scripture proceeds, and by keeping it in view the several passages will be found to admit to an easy explanation. Contributing so materially to the resources and wealth of Babylon, the river was naturally taken for an emblem or representative of the city itself, and of the empire of which it was the capital. In this respect a striking application is made of it by the prophet Isaiah (chap. viii. 5-8), where the little kingdom of Judah, with its circumscribed territory and its few earthly resources, on the one hand is seen imaged in the tiny brooklet of Shiloah; while, on the other, the rising power of Babylon is spoken of under the emblem of "the waters of the river, strong and many, even the King of Assyria and all his glory." And he goes on to expose the folly of Israel's [Judah's] trusting in this foreign power on account of its material greatness, by declaring that in consequence of this mistaken trust, and in chastisement of it, the mighty stream would, as it were, desert its proper channel, and turn its waters in a sweeping and desolating flood over the Holy Land.--Fairbairn.

THE WATERS OF SHILOAH.

viii. 6-8. Forasmuch as this people refuseth the waters of Shiloah that go softly, &c.

Reminded, I. That the peaceful blessing of the people of God appear in lovely contrast to the false and tumultuous pursuits and pleasures of the world (H. E. I. 1080-1084, 4163-4168). II. That those who despise and neglect God's promised blessings expose themselves to His severe displeasure.--Samuel Thodey.

I. The state of mind referred to: A disposition to reject God's promises of salvation, and rest on the hopes, promises, and resources of the world. We see it manifested, 1. In the systems of religion men prefer. 2. In the schemes of worldly aggrandisement they pursue. 3. In the sources of consolation to which they betake themselves (H. E. I. 174). II. The consequence of continuance in this state of mind. 1. Mental darkness and sorrow of heart. 2. Providential chastisements.--Samuel Thodey.

THREATENED, BUT SAFE.

viii. 9, 10. Associate yourselves, O ye people, and ye shall be broken in pieces, &c.

This is a shout of triumphant defiance which Ahaz and his people might have raised, had they listened to Isaiah's counsels, and turned to the Lord with full purpose of heart. Then they might have been threatened by foes numerous, powerful, determined, and confederated, but they would have been safe. Its doctrine clearly is, that it matters not who may be against us, if God be with us. This has been the faith of God's people in all generations.

+I. On what ground does it rest?+ 1. On what may be regarded as a settled conviction of the human mind, that this world, disordered as it is, is really governed by a righteous Ruler, omnipotent and all-wise, and that it must be well with those who have Him on their side. 2. On the declarations of God's Word (Gen. xv. 1; Ps. xxxiv. 7; Isa. liv. 17, &c.) 3. On the experience of His people as recorded in His Word. The promise to Abraham was kept; David (1 Sam. xvii. 37); Hezekiah (2 Kings xix. 32-35); Daniel and his companions (Dan. vi. 22, iii. 28); Peter (Acts xii. 7). On these accounts His people have felt and expressed the utmost contempt for, and defiance of, their foes (Ps. xxvii. 1-6; Micah vii. 8-10). Old as these utterances are, they express the confidence of countless thousands to-day. But, +II.+ Let us look at +the grounds that might cause us to hesitate to receive it.+ 1. There is the undoubted fact that we are living in a world in which many things happen that are contrary to what we would have expected; and it would be only one more contradiction of our à priori expectations if a good man, or a number of good men, were utterly destroyed by a number of bad men. 2. As a matter of fact, this has often happened. Who were "the noble army of martyrs," but good men who suffered intolerable wrongs, and were put to cruel deaths? If Peter was delivered, James, his fellow-apostle, was left to his fate (Acts xii. 2); yea, Peter himself at last died by the hands of the executioner, as did nearly all the Apostles. See, what a terrible record of the sufferings of righteous men we have in Heb. xi. 35-37. +III. How are these two sets of facts to be harmonised?+ How account for it that, notwithstanding the latter set, which are obvious and not denied, it is still the settled conviction of pious and otherwise sensible men, that it shall be well with the righteous? 1. This is undoubtedly true, on the whole. We see what is the teaching of experience, taken on any considerable scale, in the familiar proverb, "Honesty is the best policy." Deadly as is the conflict between the powers of good and of evil, on the whole, the victory is on the side of goodness, of righteousness, of truth. The world grows better, not worse (H. E. I. 1161, 1162). And it is manifest that "godliness has the promise of the life that now is, as well of that which is to come." 2. The exceptions to which our attention is directed are necessary. Without them the difficulties in the way of the existence and growth of virtue would be immensely increased. If those who served God ran no risk in doing so, it would be as difficult for them to show that they loved Him for His own sake, as it would be for soldiers to prove their bravery, if it were possible to send them forth to battle in absolutely impregnable armour. If the safety assured to God's people were absolute and without exceptions, there would be no room for the exercise of faith and loyalty. 3. This life is not all. It is but the prelude to our real existence; and for whatever we suffer in God's cause here, we shall be abundantly compensated hereafter. So that, with Sir Thomas More, we may say, "They may take off my head, but hurt me they cannot."

This is a plain and sober statement of the facts of this great problem. What are the practical inferences to be drawn from it? 1. Let us dismiss from our minds all fears for the cause of truth and righteousness. That is safe (2 Cor. xiii. 8). God's Church and God's Word will survive all the assaults that are made upon them (H. E. I. 642-645, 1246-1251, 2449). 2. Let us not be greatly concerned as to what may happen to ourselves. If God pleases, He can deliver us from any danger that may threaten us. If He is not pleased to do so, He knows how to make our sufferings promote the cause we have at heart. "The blood of the martyrs is the seed of the Church" (P. D. 2421, 2422, 2426). 3. If we are called to suffer, let us rejoice (Phil. i. 29; 2 Tim. ii. 9; P. D. 2419).

BIBLICAL POLITICIANS.

viii. 11-15. For the Lord spake thus to me with a strong hand, &c.[1]

God's people are to be "a peculiar people." Their whole life is to be governed by Divine principles. 1. By these principles they will be saved from the grievous practical heresy of abstention from public life.[2] Civilised life, especially in a free community, is a partnership, and no man has a right to take all the advantages of a partnership and evade all its labours and obligations. "Owe no man anything." We are bound to labour as well as pray, that God's will may be done on earth as it is done in heaven. The result of abstention on the part of Christian men from public life is the domination of bad men, and the employment of the resources of the community for evil purposes (Ps. xii. 8). If we need example in this matter, we have the example of the prophets, who were much more than preachers of a monastic piety: they were active politicians, and yet politicians of an utterly unworldly type. 2. By these principles they will be guided and kept aid all the duties and difficulties of public life. They will be uplifted above party spirit in all its narrow and debasing forms. Theirs will be that true patriotism which consists in a steady loyalty to truth, and righteousness, and mercy.

If we are to be Biblical politicians, and this is the duty of every man among us, +I. We shall not necessarily be found on the side of the majority+ (ver. 11). How often God's people have been called to stand in what is called "a miserable minority!" (Exod. xxiii. 2). +II. We shall not necessarily adopt as our own the popular cries+ (ver. 12).[3] Vox populi is often far other than Vox Dei. +III. We shall not necessarily share in the prevalent feelings of our time,+ whether they be those of fear or of hope (ver. 13). We shall know that no permanent hurt can be done to our nation while it is in pursuit of righteousness, and that no real advantage can be gained by methods that will not bear the Divine scrutiny. +IV. Our supreme desire will be, not to conciliate men, but to please God+ (ver. 13). We shall consider all public questions, and vote for, and withhold our vote from, all public men, as in His sight (Heb. xi. 27). This may cause us often to cut ourselves off from our "party," but this will not trouble us. Hostility may thus be excited against us--will be excited against us, for such "impracticable men" are the abhorrence of mere politicians; but then God Himself will be to us "for a sanctuary."[4] +V. We shall never lose sight of the fact that the penalty of ungodliness in public life is ruin+ (vers. 14, 15). The real Ruler of the world is God, who governs it according to a plan of truth, righteousness, and mercy; and every human "policy" which is not consistent therewith, though it may win for its authors a short-lived triumph, will inevitably plunge those who accept it into disaster. From those who fight against God, utter defeat cannot be far off.

When these facts are inwrought in the understandings and consciences of God's people and have become influential in their public and political life, much will have been done to usher in the millennium for which we daily pray, and of which Isaiah himself has given us such glowing pictures (chaps. ii. 4, xxxii. 16, 17; lx. 17).

FOOTNOTES:

[1] There was a general panic among the people: "their heart was moved as the trees of the wood are moved by the wind," when they heard that Syria was confederate with Ephraim; their cry was everywhere, "A confederacy has been made against us, and we must meet it by a counter-alliance with Assyria;" and the prophet says that he too should have fallen under the influence of this panic, if Jehovah had not laid hold of him with a strong hand, to keep him in the way of dependence on Himself, and if He had not taught him to escape the fear which possessed his fellow-countrymen, by making the Lord of hosts his fear and his dread, by sanctifying Him himself, as he now in His name calls on them to do. To sanctify Jehovah is in mind and practice to recognise Him as the holy God, the Lord who is absolute (absolutus), free from the limitations which hinder all other beings from carrying their wills into full operation, and to believe with the whole heart that God does and can govern all things according to the counsel of His own will, and that what He determines does certainly come to pass, however probabilities and appearances may be against the belief (Num. xx. 12; Deut. xxxii. 51; Isa. xxix. 23). To the nation which thus sanctifies Jehovah, He (says Isaiah) will be their sanctuary--their protection against all their enemies. Such was His original covenant with both the houses of Israel, and it still holds good. If, therefore, they will break and renounce it, it becomes a stumbling-block to them. When their statesmen endeavour to remedy present mischief and secure future prosperity, by craftily playing off against one another the nations who they cannot hope to match by force, they are attempting to go counter to the whole plan of Jehovah's government, and they will do it only to their own confusion.--Strachey.

[2] H. E. I. 4137-4139.

[3] The prophet, and such as were on his side, were not to call that kesher which the great mass of the people called kesher (cf. 2 Chron. xxiii. 13, "She said, Treason, treason! _Kesher, kesher!"); . . . the reference is to the conspiracy, as it was called, of the prophet and his disciples. The same thing happened to Isaiah as to Amos (Amos vii. 10) and to Jeremiah. Whenever the prophets were at all zealous in their opposition to the appeal for foreign aid, they were accused and branded as standing in the service of the enemy, and conspiring for the overthrow of the kingdom.--Delitzsch.

[4] Mikdash generally means the sanctified place or sanctuary, with which the idea of an asylum would easily associate itself, since even among the Israelites the Temple was regarded and respected as an asylum (1 Kings i. 50; ii. 28). . . . Mikdash is really to be taken in this sense, although it cannot be exactly rendered "asylum," since this would improperly limit the meaning of the word. The Temple was not only a place of shelter, but also of grace, blessing, and peace. All who sanctified the Lord of lords He surrounded like temple walls; hid them in Himself, whilst death and tribulation reigned without, and comforted, fed, and blessed them in his own gracious fellowship (chap. iv. 5, 6; Ps. xxvii. 5; xxxi. 20).--Delitzsch.

"HALLOWED BE THY NAME!"

viii. 13. Sanctify the Lord of hosts Himself; and let Him be your fear, &c.

+I. What is it to "sanctify the Lord of hosts Himself"?+ It is, 1. To fill our minds with the right thoughts concerning Him.[1] 2. To fill our hearts with right feelings towards Him (P. D. 1492-1526). +II. How is this to be done?+ By frequent, devout, prayerful, intense meditation on the revelations of Himself which He has been pleased to give (H. E. I. 3507-3514). +III. What will be the effect of doing it?+ 1. All other fear and dread will vanish from our minds (1 Sam. xiv. 6, xvii. 37; Jer. xxxii. 17; 1 Pet. iii. 14, 15). 2. Thus we shall unconsciously and inevitably attain to that heroism of which some of us dream (Ps. xvi. 8; Dan. iii. 16-18; Acts iv. 19, 20). 3. Thus we shall be qualified for the noblest service of God and man (Heb. xi. 24-27; 1 Cor. iv. 3, 4). 4. Thus a divine peace and joy will fill our whole being, as a mighty tide fills every nook and cranny of a wide-stretching bay (Ps. civ. 34). We shall rejoice in God as a soldier rejoices in a mighty fortress in which he feels secure from all assaults (2 Sam. xxii. 2, 3).

FOOTNOTES:

[1] See note [1] from preceding outline: BIBLICAL POLITICIANS.

GOD OUR REFUGE, OR OUR RUIN.

viii. 14. And He shall be for a sanctuary; but for a stone of stumbling, &c.

In God "we live, and move, and have our being." We cannot be independent of, or indifferent to, Him, as we can in regard to some of our fellow-men. There can be no neutrality between Him and us. We must be obedient or disobedient to Him, and therefore we must find in Him our refuge or our ruin--our helper or our destroyer. That this vast truth may be received in our minds, let us take it somewhat in detail.

+I. We have to do with God in Nature.+ It is His world we live in; and all its substances and forces are things which He hath made, and intends to be used according to His plans. Nay, He acts in them,[1] in them He is willing to be our ally, but not our slave. We cannot use Him to carry into effect our whims and fancies, as the old magicians were said to use the genii supposed to be under their control. God is of one mind, He changeth not; what is called "the uniformity of the laws of nature" is one manifestation of His unchangeableness; and that unchangeableness is most merciful (H. E. I. 3156, 3157, 3173-3177). If we fall in with His laws of nature, all nature is on our side; wind and tide then combine to bear us into our desired haven; but if we will not do so, the very stones of the field will be in league against us (Job v. 23; H. E. I. 3172, 4612).[2] E.g., gravitation. If a builder comply with the demands of this great law, it will give stability to his structure; but if not, from the very moment they are departed from, it will begin to pull down the hut or the palace he has builded. So with all the other substances and forces by which we are surrounded; they are for us or against us: there is no neutrality possible.

+II. We have to do with God in Providence.+ Not only are we in this world, but whether we like or not, we are under His government. He has laid down laws for our guidance, as communities and as individuals. These laws are vast and comprehensive; they cover every realm of activity and relationship of life; it is impossible for us to find ourselves in any place or circumstances in which some of them are not in force. If we obey them, they will be our helpers; if we disobey them, they will be our destroyers: obey one, and all others stand ready to befriend us; disobey one, and more manifestly all others become hostile to us. Illustrate--1. Communities. The law of frugality. The law of freedom of exchange. The supreme law for every nation is, that God shall be acknowledged as the supreme ruler, His will done, His protection sought and trusted in. It was this law that Ahaz and his people were setting at defiance (chap. vii.), and God forewarned them that He would not stand idly by and see it broken (chap. vii. 17-20). If any nation commit itself to a godless policy, it may achieve a transient triumph thereby (ver. 6), but disaster is inevitable (ver. 7). It may be delayed, but it is only that it may come in more awful form. United States of America: their maintenance of slavery when England abolished it, and their civil war. 2. Individuals. The comprehensive law (Matt. vii. 12): if a man obey it, the very constitution of society fights for him; if he disobey it, that same constitution fights against him. From God, as the God of Providence, we cannot escape; we must have to do with Him as friend or foe. Those men who deliberately put Him out of their thoughts and plans find it so: just when they seem to themselves to be triumphing in their godless courses, they stumble against Him unawares. They are snared and taken in the great retributive laws of His universe.

+III. We have to do with God in Redemption.+ In Christ, God is revealed, and therefore we are not to be surprised when we see this great Old Testament truth conspicuously illustrated in Him. In the New Testament we are distinctly taught that neutrality in regard to Christ is impossible (Matt. xii. 30; 2 Cor. ii. 16; Matt. xxii. 37-44). Not to accept His salvation, is to reject it; not to submit to His authority, is to rebel against it. We cannot choose whether we will have to do with Christ or not! All that we can decide is the nature of the relationship that shall subsist between us. We can make Him our sanctuary, and then all blessing is ours; or we can refuse to do this, and then He becomes to us a stumbling-block and a snare. Not as the result of any vindictive action on His part, but as the inevitable result of the working of our own nature and of the constitution of the universe. 1. The phrase, "Gospel-hardened," represents a terrible reality (H. E. I. 2439-2442). 2. By our rejection of Christ, and consequent rebellion against His authority, we put ourselves on the side of those powers of evil which He is pledged to destroy, and then His very Almightiness, which would have insured our salvation, becomes our ruin, just as the very same force of wind and wave, which would carry a vessel rightly steered into the desired haven, hurls it when wrongly steered as a miserable wreck on the rocks outside.

Thus, in all the realms of life, we must have God with us or against us; and if God be against us, we have cause to lament that He is God--a being whom we cannot resist, from whom we cannot escape. Therefore, 1. Let us recognise what the realities of our position are. Let us not go on to eternal ruin through ignorance or heedlessness. 2. Let us make God our "sanctuary." We may do this. He invites us to do it. Having done it, everything in Him that otherwise would terrify us will be to us a cause of joy (Rom. v. 11).

FOOTNOTES:

[1] "He this flowery carpet made Made this earth on which we tread, God refreshes in the air, Covers with the clothes we wear, Feeds us with the food we eat, Cheers us by His light and heat, Makes His sun on us to shine: All our blessings are divine!"--C. Wesley.

[2] Man, as the minister and interpreter of nature, does and understands as much as his observations on the order of nature, either with regard to things or the mind, permit him, and neither knows, nor is capable of more. . . . Nature is only subdued by submission.--Bacon.

THE STONE OF STUMBLING.

viii. 14. And He shall be for . . . a stone of stumbling and for a rock of offence to both the houses of Israel.

This prophecy refers to our Lord Jesus Christ, and it has had a threefold fulfilment. It was fulfilled--+1. In His own personal history.+ When He was made manifest to Israel He was so contrary to their conceptions of what the Messiah would be--in the lowliness of His condition, in the spirituality of the kingdom He set up, and, above all, in the ignominiousness of the death He accomplished at Jerusalem,--that they "stumbled at" and rejected Him. +2. In the experience of His disciples in all ages.+ In them He has been again despised and rejected. This He foresaw and predicted (John xv. 18-21, &c.). In the world there is an irreconcilable hatred of Christ as He reappears in His people (Gal. iii. 28, 29). +3. In the hostility which faithful preaching has always created.+ The preaching of the Gospel is the preaching of Christ (Acts v. 42; 1 Cor. i. 23; 2 Cor. iv. 5). The great evangelical doctrines all centre in and flow from "Christ and Him crucified," and can never be clearly and faithfully proclaimed without awakening the disgust and enmity of the carnal heart. They necessarily humble sinful men, and they hate to be humbled. The offence of the cross is not yet ceased; multitudes still stumble at the truth, being disobedient.

1. How sad that Christ should be an offence and a stumbling-stone to a single soul! That His Word, which is sufficient for all the purposes of salvation, should become to any "the savour of death unto death"! 2. How terrible, and earnestly to be shunned, is that unbelief which thus reverses the design of God's greatest mercies! 3. Whatever others may do, let us, with penitent and thankful hearts, make Christ our "sanctuary."--Manuscript Sermon.

THE DUTY OF TEACHERS OF TRUTH IN TIMES OF NATIONAL PERVERSION.

viii. 16-18.

In Heb. ii. 13 the commencement of verse 18 is quoted as an utterance of the Messiah. This opens up questions concerning the New Testament quotations from the Old which cannot be fully discussed in this commentary. It may suffice to remark that the Spirit inspiring Isaiah was the Spirit of Christ, and that therefore Isaiah's utterances generally may be regarded as the utterances of Christ; and further, this is especially true in those cases in which there is a close similarity in the position occupied by the great prophet of the Messiah and the Messiah Himself. At times Isaiah appears to be merely the spokesman of the Messiah; but in others, while his words had their ultimate and highest fulfilment in Christ, they were primarily true of himself, and this appears to be the case here.

There are times when a nation goes utterly wrong, politically, socially, and, as the root of all the evil, religiously. God is forgotten, and the people give themselves over to purposes of ambition or of sensual pleasure. It is a time of formalism and pharisaism, of infidelity and blasphemy, of luxury and vice. So strong is this current of evil that it seems a hopeless and foolish thing for any man or body of men to resist it. What, then, is the prophet or faithful preacher to do? Prudence counsels compliance with the prevailing temper (2 Chron. xviii. 12), or at least a temporary silence. Shall he listen to prudence, and bid principle wait for a more fitting season? Nay, but--+I. Let him betake himself in prayer to God+ (ver. 16). Let him pray especially that Divine truth may be kept in the hearts of the few who have been led to receive it.[1] +II. Let him wait upon God+ with immovable confidence that His truth shall yet prevail in the earth (ver. 17). Thus did the Primitive Christians, the Puritans, and the Covenanters in the evil days in which they lived. +III. Let him recognise and glory in the position he occupies+ (ver. 18). He and his spiritual children are God's witnesses (Isa. xliv. 8); what position could be more honourable? Let them not shrink from its conspicuousness (Phil. ii. 15); let them not be disheartened by the singularity it involves (H. E. I. 1032-1045, 3906, 3914; P. D. 1188). Amid all that is depressing and threatening in the position to which they have been Divinely called, let them remember their Lord's declarations (Matt. x. 32; Rev. iii. 5).

FOOTNOTES:

[1] I agree with Vitringa, Dreschler, and others in regarding verse 16 as the prophet's own prayer to Jehovah. We "bind"--tie together--what we wish to keep from getting separated and lost; we "seal" what is to be kept secret, and only opened by a person duly qualified. And so the prophet here prayed that Jehovah would take his testimony with regard to the future, and his intimation, which was designed to prepare for the future that testimony and thorah which the greatest mass, in their hardness, did not understand, and in their self-hardening despised, and lay them up well secured and well preserved, as if by bond and seal, in the hearts of those who receive the prophet's words with loving obedience. For it would be all over with Israel unless a community of believers should be preserved, and all over with the community if the word of God, which was the ground of their life, should be allowed to slip out of their hearts.--Delitzsch.

WAITING ON THE LORD IN DESERTION AND GLOOM.

viii. 17. And I will wait upon the Lord, &c.

+I. The characteristic appellation of Jehovah.+ "The God who hideth Himself."[1] +II. The implied mysteriousness of His dealings with His people.+ It is not merely from Babylon or Egypt, from Tyre or Nineveh, that He hides His face, but from "the house of Jacob." 1. The persons referred to may be regarded as typical of the Church. Though descended from Abraham, they were called "the house of Jacob," to denote that they were a chosen people--a praying people (this at least was true of the best men among them)--a people in whom God delighted. 2. With these persons He dealt in a manner contrary to what we should have expected. Looking only at the relation in which He stood to them, we should have expected that the light of His countenance would have gladdened them continually. Yet He hid Himself; and He frequently hides Himself not only from the world, but from the Church; not only from the wicked man, but from the believer. Yet here is a difference: in the one case it is total and constant, in the other it is but partial and temporary. In the one case it is in anger, in the other it is in love (Rev. iii. 19). 3. The modes in which He hides Himself. (1) In the cloud of providential darkness--affliction, bereavement, &c. (Isa. l. 10) (2) In the withholding of the conscious enjoyment of religion (Job xv. 11; xxii. 2).[2] +III. The resolve of the believer under this visitation.+ In nothing does the grace of God shine more unmistakably than in the way in which the Christian bears trouble. "Behold, this evil is of the Lord; why should I wait for the Lord any longer?" said a wicked man of old; but "I will look unto the Lord, and will wait for Him," is the prophet's resolve. 1. As to looking for Him. (1.) For whom do we look? For our God--our Father--our Friend--our Deliverer. (2.) Where shall we look for Him? He is near, though concealed. Then look for Him in Christ, in whom He is reconciling the world unto Himself, in whom He is well pleased even with us. Look for Him in His promises--in His ordinances--in your closet. (3.) How shall we look for him? With faith--zeal--energy--determination (Job xxxv. 10; Jer. xxix. 13). 2. As to waiting for Him. This is a state of mind frequently enjoined and commended in the Bible. Waiting implies faith--desire--patience (P. D. 2643). When you have found Him, fall at His feet and confess your unworthiness. Resolve to follow Him fully. Cleave to Him with purpose of heart. Pray, "Abide with me!"--George Smith, D.D.

FOOTNOTES:

[1] For details and suggestions under this division, see outline: THE CONCEALMENT OF GOD, chap. xlv. 15.

[2] For various suggestions and illustrations, see H. E. I. 200, 1644-1659, and P. D. 815.

PENITENTIAL WAITING ON GOD.

viii. 17. And I will wait upon the Lord, &c.

Believers are in the Scriptures abundantly encouraged to wait upon God (Ps. xxvii. 14; Isa. xxv. 9). In Ps. lxii. 5, it is suggested that this waiting upon God is connected with hopeful expectation of receiving a blessing. The same truth is taught us by our Lord in His parable on prayer (Luke xviii. 1-8). However long God delays, we must wait expectantly. In our text, however, we have the idea of waiting upon God while He is hiding His face from His people. The very possibility that He should assume this attitude towards us is depressing, and not unfrequently in our religious exercises we are haunted by the fear that this is the attitude He has assumed towards us. Through fears and doubts that intercept our vision of Him, we look up to see the face of our Father, and behold only a cloud! In such a case our faith needs quickening, that our hopes may be raised and our courage renewed. The following thoughts may conduce to this end. I. God does not hide His face from us because His blessings have diminished (Isa. xl. 26-31; Jer. ii. 13; xvii. 13). II. God does not hide His face from us on account of any weariness in His love (John xiii. 1; Isa. xlix. 15). III. God does not hide His face from us because of any caprice in His nature (Jas. i. 16-17). IV. If God does hide His face from us, it is only on account of our sinfulness. This is the dark atmosphere in which God becomes lost to us (chap. lix. 1, 2). V. Consequently, if God's face is hidden from us, it is at once our only hope and our positive duty to wait upon Him (Jas. iv. 8). Let us wait for Him and look for Him. 1. Penitently. 2. Believingly. 3. Patiently. Then will the Lord turn us again; He will cause His face to shine upon us, and we shall be saved.--William Manning.

NECROMANCY.

viii. 19-22. Seek unto them, &c.

As bearing upon the doctrine of necromancy, an exhaustive discussion of these verses would involve the following points: 1. Under the instigation of a prurient curiosity, or under the pressure of affliction, godless men are wont to seek knowledge and help from the spirits of the dead. 2. Hence, in every age of the world and in every nation of universal history, there have been necromancers, wizards, &c., known by various names, practising various arts of divination and legerdemain; playing with the credulity of men and women, and claiming access to supernatural knowledge and power. The spirits of modern times are the latest species of this genus of necromancers. 3. This passage implies irresistibly that God frowns upon and condemns necromancy in whatever form. 4. The expostulations, rebukes, and threatenings of the Lord, through His prophet in this passage, assumes it to be impossible for man to get knowledge or help for the living from the dead. The power of God to send back to earth the spirits of the dead is quite another thing; yet as to this the practical question is--Does He see fit to use it? 5. Hence, to discard the light of God's revealed Word and to seek light and help from the dead, is to hurl oneself against the impermeable and impassable wall with which God has shut in the living of our world, and involves both positive conflict against God and contemptuous rejection of His Divine Word. 6. As Satan has a natural sympathy with everything abhorrent to God and ruinous to man, we ought to look for his hand in these agencies of necromancy, to whatever extent God may give him scope and range for action. What these limits may be, who can tell? It is man's wisdom to keep himself utterly aloof from the sphere of Satan's agencies and temptations. 7. Necromancers and spirits practically league themselves with Satan against God, and should be aware that his lot must be theirs, and their end be as their works, no dawn of day ever breaking forth on the midnight of their gloom.--Henry Cowles, D.D., Commentary on Isaiah, pp. 68, 69.

THE LAW AND THE TESTIMONY.

viii. 20. To the law and to the testimony, &.c,

This was one of the watchwords of the Reformation, and since then it has been a favourite text with Protestants. The noble Sixth Article of the Church of England[1] is but an extension of it. It assumes that there is one standard of truth, one infallible oracle, to which in all their moral perplexities and spiritual difficulties, it is the wisdom, if not the duty, of all men to appeal. And we are persuaded that we have this standard, this oracle, in the Bible (H. E. I. 543). If men neglect it,--if they strive to construct a creed or direct their conduct without it, two things are certain: 1. They lack the knowledge and wisdom essential to success in life. Their neglect of it shows that they have no light in them.[2] 2. There await them disappointment, disaster, and despair. This is the teaching of the other beautiful translation which many eminent scholars have adopted: "To the teaching of God, and to the testimony! If they do not according to this word, they are a people for whom no morning dawns" (H. E. I. 641).

"But all who consult the Bible do not obtain from it sure guidance: the proof of this is the difference among those who consult it, both as to belief and practice. In support of the most absurd doctrines and the most pernicious practices, the authority of Scripture is claimed." True, but the error lies not in "the law," but in the men who refer to it.[3] If the Bible is to be really helpful to us, we must consult it honestly (H. E. I. 573, 574, 4854). Humbly (H. E. I. 387-389, 562-567, 587, 599). With a constant recognition of our help of the Holy Spirit (H. E. I. 622, 623, 2877-2882). Prayerfully (H. E. I. 570, 571, 598, 4856). Diligently (H. E. I. 576-580; P. D. 315). Intelligently. (1.) In regard to the subjects concerning which we seek instruction (H. E. I. 540-542, 558-560). (2.) In regard to our interpretation[4] and application of its utterances (H. E. I. 544-550, 568, 569). The man who thus uses the Bible[5] will be cheered as he advances in life by a dawn that will brighten and broaden into perfect day. He will be led by it to Christ, "The Light of the world," and following Him in loving obedience and unswerving loyalty, he will find the declaration for ever true, "He that followeth Me shall not walk in darkness, but shall have the light of life."

FOOTNOTES:

[1] "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the faith, or be thought requisite or necessary to salvation."

Here also may be quoted the declaration of the Westminster Assembly of Divines:--

"VI. The whole counsel of God, concerning all things necessary for His own glory, man's salvation, faith, and life, is either expressly set down in Scripture, or by good and necessary consequence may be deduced from Scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men. Nevertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word; and that there are some circumstances concerning the worship of God and government of the Church, common to human actions and societies, which are so ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

"VII. All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded or offered in some scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. . . .

"X. The Supreme Judge, by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture."--The Confession of Faith.

[2] Just as it would be conclusive proof of ignorance of geology if a prospecting party of miners left unexplored the very spot concerning which the character of the rocks and soil cried loudly, Gold! Or if some professional men, perplexed by a serious and embarrassing case, should leave unconsulted the standard works containing the solution of the problem.

[3] Lawyers and doctors, professedly consulting the standard works of their profession, have misled their clients and killed their patients; but the fault has not been in those standard works, but in the men who failed to use them aright. Bradshaw's Railway Guide is not a safe guide in the hands of every traveller.

[4] The infallible rule of interpretation of Scripture is the Scripture itself; and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched and known by other places that speak more clearly.--_The Confession of Faith._

[5] The Holy Scriptures are to be read with an high and reverent esteem of them; with a firm persuasion that they are the very Word of God, and that He only can enable us to understand them; with desire to know, believe, and obey the will of God revealed in them; with diligence and attention to the matter and scope of them; with meditation, application, self-denial, and prayer.--_The Larger Catechism._

UNSANCTIFIED SUFFERING.

viii. 21, and ix. 13. And they shall pass through it, &c.

+I. Sin leads to suffering.+ 1. This is true of individuals (H. E. I. 4603-4612). But because there is another life and a future retribution, the full results of sin are frequently not seen in this life. Nay, the sinner often appears prosperous, even to the end (Ps. lxxiii. 3-5). 2. But in the case of nations, which as such have no immortality, it is otherwise (P. D. 2544); it is more prompt; it is often exceedingly terrible. This fact should make those who have any love for their children hostile to any national policy that is unrighteous, however politically "expedient" it may seem. +II. There is in suffering no sanctifying power.+ God may use it as a means of arresting the careless, or of making good men better, but there is in it no certain reformative energy. On the contrary it may harden men in iniquity.[1] +III. Suffering does nothing in itself to abate God's anger against sinners.+ We, when we are wronged, often yield to a passion of vindictiveness, which is sated when we have succeeded in inflicting a certain amount of pain on the wrong-doer. But God's anger is not vindictive, but righteous (H. E. I. 2288-2294); hence its terribleness. As it does not thirst for suffering, it is not satisfied by suffering. As long as the sinner holds to his sin, God's anger will burn against him, irrespective altogether of the suffering he may have endured. Nothing will turn away that anger but a genuine repentance (ix. 13).

1. In the hour of temptation, let us think of sin not as it then presents itself to us, but as it will certainly appear to us when its results are manifested (H. E. I. 4673-4676). 2. When suffering has come upon us, let us regard it as God's summons to repentance (H. E. I. 56-59); and let us obey it with thankfulness that God is willing to deal with us in the way of mercy.

FOOTNOTES:

[1] See outline: MORAL OBDURACY, p. 16.

THE REMEDY OF THE WORLD'S MISERY.

(Missionary Sermon.)

ix. 2-7. The people that waited in darkness, &c.

The prophecies contained in this text are of a mixed kind; they are partly fulfilled and partly unfulfilled. We have the authority of the Evangelists to apply the passage to Gospel times, and to prevent it from being restricted to the Jews (Matt. iv. 14-16; Luke i. 79; ii. 32). Let us consider--

+I. The view taken by the Prophet of the moral state of the world previous to the glorious change which makes the subject of his prophecy.+ 1. The people are represented as walking in darkness. Darkness is an emblem of ignorance and error; and an emblem the most striking.[1] 2. But darkness alone appears to the mind of the Prophet only a faint emblem of the state of the heathen: he adds, therefore, "the shadow of death." In Scripture this expression is used for the darkness of that subterranean mansion into which the Jews supposed the souls of men went after death. Figuratively, the expression is used for great distress; a state of danger and fear at the same time. Such is the state of the heathen. The religion of the heathen has ever been gloomy and horrible. 3. The Prophet adds another note of the state of the heathen: Thou hast multiplied the nation, and not increased the joy.[2] He beholdeth them increasing in number only to multiply their misery.[3] Universal experience proves that misery is multiplied when God and truth are unknown. In this case there is no redeeming principle; the remedy is lost; despair completes the wretchedness of the people, and were it not for the prospects opened by the Gospel, that despair would be final and absolute. Here, however, the text breaks upon us with a glorious and cheering view. The Prophet beholds a light rising in obscurity; a great light dispels the heavy gloom; comfort, joy, and salvation dawn upon the earth (ver. 2).

+II. On the blessed visitation we would now fix your attention.+ 1. As darkness is an emblem of the religious sorrow which had overcast the world, so light is an emblem of the truth of the Gospel. The Gospel is "light." (1.) This marks its origin from heaven. (2.) This notes its truth. It is fitting that what is truth, without mixture of error, should be compared to what is the most simple substance in nature. (3.) It is called "light" because of its penetrating and subtle nature. (4.) Because of the discoveries which it makes. (5.) Because it is life and health to the world. 2. As in the vision light succeeds to darkness, so also joy succeeds to fear and misery (ver. 3). The joy here described is no common feeling; it is the joy of harvest, the joy of victory. The effect of the diffusion of the Gospel in producing joy is a constant theme of prophecy (chap. xxiv. 16; Ps. xcviii. 8; Luke ii. 10). True joy, as yet, there is none upon a large scale; of sorrow and sighing the world has ever been full; and as long as it remains in this state, even sighs might fail rather than cause to sigh. Even that which is called joy is mockery and unreal, an effort to divert a pained and wounded mind; it gleams like a transient light, only to make men more sensible of the darkness. As long as the world is wicked it must be miserable. All attempts to increase happiness, except by diminishing wickedness and strengthening the moral principle, are vain. The Gospel is the grand cure of human woe. When it has spread to the extent seen by the Prophet, a sorrowing world shall dry up its tears, and complaint give place to praise (Isa. xiv. 8; xxxii. 17). They shall joy as in victory, for the rod of the grand oppressor shall be broken; Satan shall fall, his reign be terminated; and one universal, transporting "Hallelujah" ascend from every land, to the honour of Him by whom the victory is achieved.

+III.+ So vast a change must be produced by causes proportionably powerful; and to +the means by which this astonishing revolution is effected,+ the Prophet next directs our attention (vers. 4, 5). These words speak of resistance and a struggle. He that expects the conversion of the world without the most zealous application and perseverance among God's agents, and opposition from His enemies, has not counted the cost. In the conduct of this battle two things distinguish it from every other contest: The absolute weakness and insufficiency of the assailants,[4] and their miraculous success. A remembrance of these things encourages us in our missionary operations. If our plans had been applauded by the wisdom of this world, there would have been too much of man in them, and we might have doubted the result (Jud. vii. 2). The victory shall be eminently of God. For the battle shall be, not "with confused noise, and garments rolled in blood, but with burning and fuel of fire." The demonstration of the Spirit, the power of God, is here compared to fire. The Spirit, in His saving operations, is always in Scripture compared to the most powerful principles in nature--to the rain and dew, to wind, to thunder, to fire. All these images denote His efficiency and the suddenness of the success; and the extent of the benefit shall proclaim the victory to be the Lord's. We have seen the effect of this vital influence at home; and we may, in some degree, conjecture what will be done abroad. Yet perhaps something very remarkable may take place, as is intimated in the text; some peculiar exertion of the Divine power upon the mind of the world.

+IV.+ But it may be said, "is not all this a splendid vision? You speak of weak instruments effecting a miraculous success; of the display and operation of a supernatural power touching the hearts of men and changing the moral state of the world, but what is the ground of this expectation?" This natural and very proper question our text answers (vers. 6, 7). In these verses we have +the grounds of that expectation of success which we form as to missionary efforts.+ The plan of Christianising the world is not ours; it was laid in the mind of God before the world was. The principal arrangements of the scheme are not left to us, but are already fixed by the infinite wisdom of God. The part we fill is very subordinate; and we expect success, not for the wisdom or the fitness of the means themselves, but because they are connected with mightier motives, whose success is rapid, and whose direction is Divine; because God has formed a scheme of universal redemption, to be gradually but fully developed; because He has given gifts to the world, the value of which is in every age to be more fully demonstrated; and because He has established offices in the person of Christ, which He is qualified to fill to the full height of the Divine idea (text).

Our text has set before us the moral misery of the human race; the purpose of God to remove it by the diffusion of His truth and grace; the means chosen for this purpose; and the ground of that certain success which must attend the application of the prescribed means under the Divine blessing. It now only remains for me to invite you to such a co-operation in this great work as your own ability and the importance of the enterprise demand.--Richard Watson, "Works," vol. iv. pp. 206-224.

FOOTNOTES:

[1] As the pall of darkness is drawn over the world, the fair face of nature fades from the sight; every object becomes indistinct, or is wholly obscured, and all that can cheer the sight or direct the steps of man vanishes. So the gradual accumulation of religious errors, thickening with every age, banished the knowledge of God and His truth from the understandings of men, till all that was sublime in speculation, cheering to the heart, supporting to the hopes, or directive to the actions of men, passed away from the soul, and left the intellectual world like that of nature when deprived of light. The heaven of the soul was hung with blackness, and "their foolish heart was darkened."--Watson.

[2] Alexander and several other modern scholars read: _"Thou hast enlarged the nation, Thou hast increased its joy,"_ understanding the Prophet to mean that the true Israel had been increased by the calling of the Gentiles, and that this increase had been a cause of great gladness.

[3] If the Prophet speaks of the Jewish people, he declares a fact remarkably striking. One of the blessings promised to their founder, Abraham, was, that his seed should be multiplied as the stars of heaven and the sands of the sea-shore. But that which was designed as a blessing, and is described as such in the promise, was made a curse by the wickedness of the Jews. For what end, in the former periods of their history, did they multiply, but to furnish food for captives, slaughter, and oppression? In later times, they have multiplied, and spread themselves over the world; but their joy has not been increased. Degraded in character, and despised by the nations where they sojourn, without a country, a temple, or a sacrifice, they bear, like Cain, the marks of God's curse, are vagabonds in the earth, preserved to warn us of the just severity of God.

There is nothing, however, in the connection to induce us to suppose that the Prophet particularly contemplated the Jewish nation. The same thing must be affirmed of every nation that abandons itself to wickedness. When nations are multiplied, their political strength is increased; and happiness would be multiplied too, were it not for sin. But in wicked nations the "joy is not increased." This negative expression signifies the misery is increased. God has not added His blessing; and there is no joy.--Watson.

[4] The weakness and insignificance of the instruments used in breaking the rod and yoke of the oppressor is sufficiently marked by the allusion to the destruction of the host of Midian by Gideon and his three hundred men. The family of Gideon was poor in Manasseh, and he was the least of his father's house; the number of men assigned him was contemptible; their weapons were no better than an earthen pitcher, a torch, and a trumpet; the men who dreamed of Gideon dreamed of him under the image of a barley-cake. All this meanness was adopted that the deliverance of Israel might appear to be the work of God; and this is the manner in which He has ever wrought in the revival and spread of godliness in the world. Who were the instruments of spreading true religion in the Apostolic age, we know; they were the despised fishermen of Galilee. Feeble and unpromising instruments have also been employed in subsequent revivals; and for the conformity of the present missionary system of this model we augur will be of future success.--Watson.

THE JOY OF HARVEST.

(Harvest Thanksgiving Sermon.)

ix. 3. They joy before Thee according to the joy in harvest, &c.

+I. The joy of the natural harvest.+ Harvest was peculiarly interesting to the Jews.[1] Two things render "the joy of harvest" peculiar and impressive: 1. It is the completion and reward of the anxiety and labours of the year it closes. 2. It furnishes the supply of our needs in the year to come.--We call upon you to rejoice before the Lord to-day (P. D. 1710-1712), and to associate your thanksgiving with the name of Christ (Heb. xiii. 15). Let all outward gifts remind you of that unseen Mediator through whom they flow. Our gratitude should be deep and fervent; it should bear some proportion to the regret we should have felt if God had withheld the blessings in which we now rejoice, and had blighted the promise of the year. Yet now, when these temporal gifts abound, let us remember their inability to satisfy the needs of the soul. The satisfaction for these needs is to be found only in Christ. He who had more corn than his barns could hold, now wants a drop of water to cool his tongue. +II. The joy of the spiritual harvest.+ The vicissitudes of the religious life are often compared to those of the seasons (Ps. cxxvi. 5, 6). The Christian husbandman has his anxieties, arising from the badness of the soil, the unfavourableness of the seasons, the delay of harvest, the fear of final loss. Yet he has his reaping seasons of joy even in this world--1. When a consciousness of sin which has long oppressed the soul is exchanged for a sense of pardoning mercy, through the application of the blood of sprinkling. 2. When, after a long period of depression, hope revisits the mind (H. E. I. 313, 314, 1658, 1659, 3041). 3. When there come to us the answers to our prayers that were long delayed (H. E. I. 3895, 3896). "Hope deferred maketh the heart sick; but when desire cometh, it is a tree of life." 4. When the spiritual triumphs of the gospel are made manifest; to parents in their families; to ministers in their congregations; to missionaries abroad. Just in proportion to the toil and prolonged anxiety is the rapture of success. The harvest sometimes come to us after long delay, after many anxieties, after many fears (Jas. v. 7, 8). God sees fit to exercise His people with the discipline of suspense, but this is for their good (Lam. iii. 26). +III. The joy of the eternal harvest.+ When all Christ's people are gathered into His immediate presence (Matt. xiii. 39); then will the declaration of our text be fulfilled in the highest sense of which it is capable. The ransomed will rejoice when they think, 1. Of the grace that reigns in their salvation. By that grace they were transformed from being tares, the end of which is burning, into wheat meet for the garner. 2. Of the great cost and care bestowed upon their culture, that they might be ripened for the heavenly kingdom. 3. How often they despaired of their own safety. 4. Of their deliverance from the fearful fate of the tares and chaff, whose end is to be burned.--Samuel Thodey.

FOOTNOTES:

[1] They had scarcely any foreign trade--none till Solomon's time. Every family lived upon its own inheritance and upon the produce of its own land. Consequently if harvest failed, all failed. They expressed their great joy by solemn offerings to the Lord. Not a field was reaped before the wave-sheaf was placed upon the altar; and when it had been waved there, amidst the loud thanksgiving of the people, before the Lord of the whole land, the messengers from the Temple carried the proclamation to the husbandman, in the field, "Put ye in the sickle and reap!"--Thodey.

THE TITLES AND GOVERNMENT OF CHRIST.

ix. 6. For unto us a Child is born, &c.

+I. The Incarnation and Government of Jesus Christ.+ Let us contemplate Him, 1. As the Incarnate One. "Unto us a child is born" (H. E. I. 846-853). 2. As a gift of Heaven to a fallen world. "Unto us a Son is given." 3. As advanced to supreme rule and authority. "The government shall be upon His shoulder." +II. The names and characters by which He is distinguished.+ "His name," &c. +III. The adaptation of these qualities to the purposes of His spiritual reign.+ 1. We need wisdom, and He is the "counsellor." 2. We need reconciliation to God, and He is our "Peace." 3. We need support under the calamities of life, and this He gives us, for He is the "Mighty God." 4. We need comfort under the fears of death, and this He gives as "The Father of the Everlasting Age."--George Smith, D.D.

THE GOVERNMENT OF CHRIST.

ix. 6. The government shall be on His shoulder, &c.

Let me caution you against mistaking this government for that essential dominion which belongeth to our blessed Lord as God. To suppose that this had been given to our Lord would be to deny His essential Godhead. The government here spoken of is one that He receives: a delegated government as the Mediator of the covenant: that which we are told (1 Cor. xv. 24-28) He will hereafter deliver up to the Father. Three particulars we may point out, in which He exercises this dominion. I. He rules for His Church, as "The Lamb in the midst of the throne." II. He rules in His Church, being its alone King and Lawgiver. The Church is never for one moment to assume the power of legislation; it belongs not to her, but to Him: she has the executive--nothing more--to obey His laws, to carry them out according to the mind of Him who framed them. III. There is a third power--that which He exercises in the souls of His true subjects, ruling in and over them by the power of His own blessed Spirit.--J. H. Evans, M.A.: Thursday Penny Pulpit, vol. vii. p 337.

In this verse we have a constellation of titles, all of which illustrate the essential dignity and mediatorial claims of Jesus, and tend to awaken the confidence of the Church. The very first declaration, His "name shall be called Wonderful," fitly prepares us for all that is to follow, teaching us to expect something beyond the ordinary works of God. He is "wonderful" in His incarnation, in His government, in the counsels He originates, in the divinity of His nature, in the eternity of His existence, in the results of His mediatorial rule, for He is "the Prince of Peace," swaying the sceptre of mercy over an apostate and disordered world. There is a beautiful consistency in all this; for if the government of earth and heaven, the sovereignty of the Church and of the world, is to be exercised by the Redeemer, it is necessary that He should be possessed of attributes equal to the immense responsibilities. But these attributes are His, and hence the command, "Rejoice, for the Lord reigneth!" +I. It is a cause of peculiar rejoicing to all good men that the government of the world is in the hands of Christ.+ Their interest and joy in this fact arise--1. From the near and sacred relation in which Jesus stands to them. 2. From the glorious perfectness of His character, which guarantees the wisdom and blessedness of His sway. 3. From the changelessness, perpetuity, and destined universality of His rule. +II. The sovereignty of Christ affords great relief in contemplating the abject condition of the heathen world.+ The heathen have been given to Him for His inheritance, and He will certainly deliver them from the superstitions and miseries by which they are oppressed. +III. This fact gives us a deep interest in beholding the vast extent of the universe of God.+ Every part of it is but a province in Christ's boundless empire.--Samuel Thodey.

HIS NAME . . . WONDERFUL.

ix. 6. His name shall be called Wonderful, &c.

+I. Christ is wonderful in His nature.+ He is wonderful, 1. In respect of His essential Godhead. 2. In respect of His perfect manhood. All excellencies were combined in him as a man, unlike even His most eminent servants, who are distinguished for the possession of special graces, which too often are clouded by some opposite defect. 3. In respect of the union in Him of Deity and humanity (1 Tim. iii. 16).

+II. Christ is wonderful in His offices,+ at once Prophet, Priest, and King. 1. As a Prophet, what wonderful disclosures He has made to us of the Divine nature and will, and of human duty and destiny; with what wonderful authority He spoke; with what wonderful completeness and beauty He fulfilled all His own commandments! 2. As a Priest, how wonderfully He was at once sacrifice and offerer: how wonderfully He still carries on the work of reconciliation (Rom. viii. 34). 3. As a King, how wonderfully He rules, with omnipotent power, yet with lamblike gentleness.

+III. Christ is wonderful in his relation to His people.+ 1. In the care He exercises over them (Ezek. xxxiv. 11-16). 2. In the abundance of the grace which He ministers to them (2 Cor. xii. 9; John i. 16; H. E. I. 936). 3. In His condescending thoughtfulness for each one of them (John x. 3, 14, 15).[1] 4. In the perfectness of His sympathy with them. He identifies Himself so entirely with His people, that they have not a single care, trial, or temptation of any sort, but it is as much His as it is theirs (H. E. I. 952-961).--J. H. Evans, M.A.: Thursday Penny Pulpit, vol. vii. pp. 336-348.

We are continually struck with one marked contrast between the greatness that is human and the greatness that is Divine: human greatness the more it is examined the less wonderful it appears, but Divine productions, the more closely they are investigated the more brightly they shine. We shall see that Christ is wonderful, if we consider--I. The excellences that compose His mediatorial character. God and man! Nor is this a wonder to men only (1 Pet. i. 12). II. The stupendous blessings He bestows on His friends. III. The reserves of glory which He waits to exhibit in now unseen and future worlds.

Behold Him, and 1. Never hesitate to acknowledge Him as your Saviour and Lord. 2. Yield a ready obedience to His authority. 3. Anticipate His coming in glory.--Samuel Thodey.

FOOTNOTES:

[1] Oh, how "wonderful" must He be, that suits Himself to the cares of all, as if He had but one! cares for each as much as He cares for all, and cares for each as if he were all! We are lost in this deep. I sometimes get some light from this thought:--Why, the sun can shine into the attic as well as into the Queen's palace; it occasions no difficulty to the sun. Blessed Jesus! there is no difficulty for Thee to supply all our minutest wants; in Thee there is the abundance of power, and quite as great an abundance of love.--J. H. Evans, M.A.

CHRIST OUR COUNSELLOR.

ix. 6. His name shall be called . . . Counsellor, &c.

+I. How Christ may be our Counsellor.+ Immediate, close and confidential intercourse is involved in our idea of taking counsel. When we are in perplexity, we lay the whole matter before a friend in whose wisdom we trust. So we may spread our difficulties before Christ in prayer. Thus far, all is clear. But how can we receive from Christ the answer and guidance we seek? How does an earthly friend help us in such a case? By producing a certain impression on our mind. He may do it by spoken words, by letter, or even by a gesture. The manner is unimportant. So Christ guides us by producing impression on our mind; how, we know not, nor does it matter greatly. The well-instructed Christian seeks counsel from Christ in all things. He prays for daily guidance. Special difficulties he makes matter of special prayer. Then, upon the mind previously made calm and willing, there comes a sense of rectitude, and a feeling of resolution. One course, generally that which involves most self-denial and manifests least self-dependence, comes prominently forth in strong relief, as most to be preferred. Its advantages each moment look clearer and brighter; its consistency with his religious profession, conformity to the will of God, and true wisdom, are more and more strongly impressed upon his mind. He doubts no more. He has arrived at a decision. Christ's counsel has prevailed. It is our privilege thus to be directed at every stage and in every vicissitude of life.

+II. Why we should take Christ for our Counsellor.+ Because in Him are all the qualities that would cause us to value and seek the counsel of an earthly friend--tenderness, wisdom, and power. He can help us to carry out His counsels.

+III. What will the effects of making Christ the Man of our counsel?+ 1. A special consistency of Christian conduct. Inconsistency arises from listening to contradictory advisors; sometimes going to Christ, and sometimes taking counsel from flesh and blood. 2. A conformity and likeness to Christ. You will learn to love what He loves, and to desire what He promises. In the man who constantly makes Christ his counsellor, there is begotten a spirituality of mind, a deadness to the world, a fixedness of purpose, a cheerfulness of temper, a self-possession and patience, which are scarcely conceivable and quite invaluable. A man is powerfully influenced by the company he keeps--whether it be refined and moral, or coarse and profligate. What, then, must be the effect of habitual intercourse with the Lord of light and grace and glory? 3. A preparedness for Christ's presence in heaven. What is the bliss of heaven? It is the vision of the Almighty; unclouded and uninterrupted intercourse with the Saviour and Lord of all. The more we have cultivated this here, the more fitted we shall be for it hereafter.--Josiah Bateman, M.A.: Sermons, pp. 1-18.

THE MIGHTY GOD.

ix. 6. His name shall be called . . . The Mighty God.

Various devices to escape from the force of this declaration have been tried.[1] But after a discussion prolonged through centuries, it is now conceded by the foremost Hebrew scholars of our time, that, whether we accept or reject it, Isaiah's declaration is that the Person concerning whom he wrote should be called "The mighty God;" which is merely the Scriptural way of asserting that He should be "The mighty God," for names Divinely given represent realities. That the Person concerning whom this declaration was made is our Lord Jesus Christ is the conviction of the whole Christian Church. He is the "Child," the "Son," the "Mighty God," concerning whom Isaiah wrote. Let us do more than give our assent to this statement: let us think about it.

+I.+ It is essential to soundness of creed, and to any full realisation of the doctrine of +the perfect humanity of our Lord Jesus Christ.+ He was a man in the same sense that this is true of any man here; whatever was essential to perfectness of manhood existed in Him. Unless we grasp this great truth intelligently and firmly, 1. His example can be of no considerable help to us (H. E. I. 898). The example of an angel, though it might excite our admiration, would also smite us with despair. 2. His sympathy with men, because of His identity with them in their experience, can never be to us, what it has been to missions, one of the most comforting and strengthening of all thoughts (Heb. ii. 17, 18; iv. 15; H. E. I. 872, 954). +II.+ It is equally necessary that we should hold firmly +the doctrine of His Deity.+ That He is "the mighty God" is the testimony, 1. Of His works (Matt. xiv. 32, 33, &c.). 2. Of His words (John vi. 48; vii. 37; viii. 12; &c.; H. E. I. 836, 840-842). This doctrine pervades the New Testament (H. E. I. 835, 838). The sum of its teaching concerning Him is, that in Him God was manifest, that He is the true God (1 Tim. iii. 16; 1 John v. 20). It is not only one of the profoundest of all doctrines, it is the most practical. Let me doubt it, and how can Christ be to me a Saviour? How can He be more to me than any other eminently holy and wise man who died centuries ago, or yesterday? 1. What comfort can I derive from the declaration that He died for me? Could a man atone for the sins of the whole world, for my sins? 2. What comfort can I derive from the declaration that He now lives and is in heaven? If so, as a man, doubtless, He will sympathise with me, but how can I be assured in times of distress and danger I raise? or that, if He hears me, He is able to help?

1. This complex Christian life of ours can be sustained only by the complex and unfathomably mysterious doctrine of the Divine-human nature of Christ, just as our physical life can be sustained only by the compound yet simple atmosphere we breathe. To simplify the atmosphere by taking away, if it were possible, either of its main constituents would transform the earth into a sepulchre; and to "simplify" Christian doctrine by taking away the doctrine either of our Lord's humanity or of His Deity is the destruction of spiritual life. 2. Let us, then, accept in all their fulness the declarations of Scripture concerning the Person of Our Lord. Those declarations transcend our reason, but they do not contradict it (H. E. I. 851, 4809-4814), and they should be joyfully accepted by our faith. 3. Let us think much of Christ as the Son of man, that by His example we may be incited to strive after a noble manhood, and that by the assurance of His sympathy we may be sustained amid all the struggles and sorrows of life. 4. Let us think much of Him as "the mighty God," that our faith may rejoice in His ability to accomplish for us a complete redemption; that our reason and conscience may be let to bow to the authority which must therefore belong to all His utterances; that our love for Him, which is tender and ardent, may be also reverent; and that our soul may feel itself free to give expression to the feelings of adoration that rise up within us when we contemplate His perfections, His purposes, and the work which it is declared He has accomplished on our behalf.

FOOTNOTES:

[1] The following translations have been given by sceptical scholars, but have all been conclusively rejected by sound scholarship:--

"Mighty Hero."--Gresenius.

"Counsellor of the Mighty God."--Grotius.

"Counsellor of God, Mighty."--Carpenter.

"And He who is Wonderful, the Counsellor, the Mighty God, the everlasting Father, calls His name the Prince of peace."--Jarchi and Kimchi.

THE EVERLASTING FATHER.

ix. 6. The Everlasting Father.

We usually associate the name of father with the first "Person" of the adorable Godhead. But there is no manner of doubt that the title here belongs to our Lord Jesus Christ--to the very same Person who, in human nature was a Child born, and a Son given up for the salvation of men. But there is this difference: the title given to the Son born is not merely "the Father," but "the everlasting Father." The title is not "Father," but the entire phrase. Read more exactly in accordance with the original words, the phrase is this: "the father of perpetuity, the father of eternity, the father of for ever." "Father" means here simply possessor or author. To be the "Father of eternity" is to have eternity, and to rule in eternity--to be the Lord of eternity. Christ Jesus, who hath the government upon His shoulders, hath it on His shoulders for ever; He is King of kings and Lord of lords throughout eternity. The eternity here spoken of is not the eternity that is bygone--if we may so speak of eternity; it is the ongoing and unending duration that lies before us, and Christ Jesus is Lord and Ruler of it all. No doubt He who can hold the future eternity in His hand, and who can rule all its affairs, must have been Himself the Unbeginning and Eternal One; and the Scriptures leave no doubts about that being the attribute of our Lord Jesus Christ (John viii. 58; Col. i. 17; John i. 3). But it is that for ever which lies before us which Christ is here said to be the Father of. He is so as its Possessor--He has it; as its Originator--He makes it what it is; as its Controller--He rules in it.

I. Jesus Christ is the father of the eternity that lies before us, the father of the for ever, because He Himself lives for ever. He has it. Observe, this is true of the Second Person of the Godhead in human nature. The connection of the text will not permit us to forget that. It is the Child born and the Son given who is said to live for ever. That is a great thought; the fact that the Lord Jesus Christ in humanity is to live for ever is a stupendous expectation and belief. Sometimes it has seemed to me as it were more wonderful even than the Incarnation. It seems as if it would have been less strange for the Son of God, for some great purpose, to have clothed Himself with a creature's nature, and then, having accomplished that purpose, to have laid down that nature as a thing too far down from the Infinite to be worn for ever. But now the wonder is, that having made Himself our kinsman, He is to be our Head for ever, and is never to cease to wear the human nature in which He died on Calvary. That this is an important thought appears from two considerations. 1. It is part of the Divine promise of the Father to our Lord, and it is a thing for which our Lord prayed as part of His Father's promise (compare Isa. liii. 10, Ps. lxxii. 15; xxi. 4). 2. It implies that His work was finished to His Father's satisfaction. It is clearly spoken of as a reward for work well done. Hence this title "Father of eternity"--hath in germ within it the great facts of Christ's death, resurrection, ascension, and session in glory (comp. Rev. i. 18). From this fact two inferences can be drawn, both of a most consolatory and joyful character. 1. To God's people. What a Saviour they have! They need never fear that they will find a world in all the universe where He is not with them, and they cannot live on to any age when He shall cease to be their light and King. 2. The same thing brings comfort to every sinner (Heb. vii. 25). Do not lose yourselves in a great general thought of Christ living for ever; rather narrow the broad and grand conception, and fasten it down upon the present fleeting moment. Christ lives now, and lives here--lives here and now to save the sinner and bless the saint. Apply to Him, and rejoice in Him that liveth now and for ever and ever.

II. He originated this age that is spoken of. As by His death He secured His own immortality on the basis of the faithful covenant, and received life for ever because He had done the Father's will; so by the same completion of His mediatorial work on earth He purchased this immortality for His people. All that is valuable in the prospect of unending existence to any human being he owes to our Lord Jesus Christ. He is the father of the eternal age; it could not have been without Him.

III. As Jesus Christ, personally and in humanity, lives through this eternal age, and as He introduced it and gave it its great characteristics, so the administration of its whole affairs is in His hands. The Author of our Faith is the ruler of its progress, and that not on earth alone, but in heaven (Matt. xxviii. 18). What follows from that? 1. What a terrible and what a hopeless thing it must be to resist Christ! To resist Him effectually, we would require to be able to do one or other of two things: We should need either to go beyond infinite distance and get away from Him that way, or live longer than for ever, which is equally impossible. The only question is this, "Am I in Christ's hands to be slain by Him, or to be saved by Him?" and that turns on my submission to His will. "Am I to sit on the throne beside Him? or take the other alternative and be made His footstool?" 2. What a good thought it is for the Christian, that he can never go away from Christ's care, that He can never be for a moment without his Friend watching over him, and never in any place in which he does not hear the music of those precious words, "Lo, I am with you alway!" (Matt. xxviii. 20).--J. Edmond, D.D.: Christian World Pulpit, vol. ix. pp. 145-148.

THE PRINCE OF PEACE.

ix. 6. The Prince of Peace.

How peaceful was the scene when the first Sabbath shone upon this world! How reversed was the scene when sin entered to revolutionise it! Think of the widespread and woful war which sin has entailed on this world, and see the need of such a Prince as our text reveals to restore the primitive peace. See, too, the magnitude of the work to which the Redeemer stands appointed when He is presented in the character of a pacificator who is to bring this strife to a happy conclusion for man.

I. THE QUALIFICATIONS OF CHRIST FOR ACTING AS "THE PRINCE OF PEACE." We find these, 1. In His original personal excellence as the only begotten of the Father. 2. In His Father's ordination of Him to the office. 3. In the meritoriousness of the work He accomplished as the substitute for sinners. 4. In the station to which He has been exalted, and the executive power which has been lodged in His hands. First of all, He has been appointed Intercessor, to plead the cause of His people on the foundation of the work He has done for them; and, secondly, He has been anointed a King with all the influence and energy of the Almighty Spirit placed at His disposal to carry into execution all the favourable purposes of the Divine government on behalf of those whose cause He has won by His intercession. 5. In the fervency with which His heart is dedicated to the attainment of His object.

II. THE PRINCIPAL ARTICLES OF THAT PEACE OF WHICH CHRIST IS, OR SHALL YET BE, THE MINISTERING PRINCE TO ALL WHO BELIEVE ON HIM. 1. He hath effected reconciliation between God and man. 2. In Christ we cease to war against ourselves. 3. Our Prince hath reconciled us to the angels. 4. Reconciliation is effected between Jew and Gentile (Eph. ii. 14-16). 5. The general reconciliation of man to man, the destruction of selfishness, and the diffusion of benevolence Christ came by His dying for all, to teach that all were as brethren, and ought to regard one another with fraternal affection. How much the world required this lesson! How imperfectly it has been learned (H. E. I., 884).--William Anderson, L.L.D.; Christian World Pulpit, vol. x. pp. 392-394.

+I. The character of Christ:+ "the Prince of Peace." How wonderful and glorious is this character when viewed in connection with this title! Infinite wisdom and almighty power employed not for purposes of war, but of peace! (Isa. lv. 8, 9). 1. He procures peace. 2. He proclaims peace. 3. He imparts peace. 4. He maintains peace. 5. He perfects peace. +II. The character of His religion.+ It is a religion of peace. True, at its first introduction, it leads to conflicts (Matt. x. 34); but in the end it secures a permanent peace (Jas. iii. 17). It will give peace, but only on its terms. +III. Character of the followers of Christ.+ They are the sons of peace. 1. They seek peace with God through the mediation of Christ. 2. They exemplify a spirit like His own, and thus help to heal the wounds of a bleeding world. 3. They extend through the world the gospel of peace. 4. They anticipate in heaven the reign of unbroken peace.--Samuel Thodey.

THE EMPIRE OF CHRIST.

ix. 7. Of the increase of His government, &c.

If any man asks, "Concerning whom does the Prophet write these things?" the answer is, "Concerning Christ." "Of the increase of His government and peace there shall be no end."[1] The world has seen many great empires, that bade fair to be everlasting, crumble away; and in view of the history of the past, it is unreasonable to believe that any modern empire, except so far as it is obedient to Christ, will be more durable. This is a world of change, and it is vain to hope that political revolutions are altogether things of the past. Two thousand years hence, should the present era so long continue, the map of this will be very different from what it is to-day. But the empire of Christ is to continue for ever. Unlike all other empires, it is to be continually progressing in extent and cohesion.

What are our grounds for believing this? +I. The distinct promises of Scripture+ (Ps. ii. 8, xxii. 27, lxxxii. 8-11; Dan. vii. 13, 14). For a Christian this is sufficient. But even to those whose reverence for God's Word is most profound and unquestioning, it is interesting to see--+II.+ That +the nature of things+[2] is all in favour of the fulfilment of this prediction. Under this division of our subject, look at some of the differences between all human empires and the empire of Christ. 1. As to their origin. They have usually been created by the genius and energy of some great man. But even such men as David, Alexander, and Cæsar are mortal, and because it is impossible to secure a constant succession of men of genius, the empires they found crumble away. To David and Solomon succeeds a Rehoboam, and Rehoboam means ruin. But Christ wields the enormous "power of an endless life."[3] 2. As to their progress. (1.) Vast empires fall to pieces by reason of their very vastness. Time brings many changes even to great empires, and among them at least a temporary weakening of the central power; the heart is enfeebled, and the whole body is enfeebled and begins to decay. (2.) Great empires afford multiplied opportunities for great corruption, and this ultimately kills a state. (3.) Great empires include many conflicting interests; there is a perpetual struggle to maintain the balance of power; mutinies and rebellions are inevitable, and in the end some of these are successful, and the empire is broken. But none of these things can happen in the empire of Christ; none of these causes will tend to check the increase of His government. 3. As to their aims. This is a consideration even more important and vital than the others. All empires have really had for their aim the aggrandisement of some ambitious man or nation. The inspiring motive has been supremely selfish. Hence fraud and force have been unhesitatingly employed for their advancement, and, because God really rules on earth as well as in heaven, these things, though they secure a temporary triumph, ultimately lead to inevitable ruin (H. E. I. 4612, P. D. 2544, 2995). By similar means the great empire has to be maintained, and in every part of it there are millions watching for an opportunity to subvert it by the same means; because its aims are selfish, it is hated, not loved, by those over whom it triumphs. But the inspiring aims of Christ's empire are righteousness and peace; it is to extend these blessings that His limitless resources are employed; the manner in which these resources is employed is in accordance with the ends sought; and hence (1) all the laws of God's universe are on His side, and (2) He is loved most intensely precisely by those over whom His authority is most completely established.[4] +III.+ If any further confirmations of our faith in Christ's ultimate triumph is needed, we have it in +the history of the world since His crucifixion.+ When He was crucified they nailed over His head the inscription, "THE KING OF THE JEWS." It was intended to be an act of mockery; it was the declaration of a great truth. And since then He has become the King of the Gentiles also. The mighty empire that tried to stop the progress of His kingdom was ground to powder in the conflict. And now by all the most powerful kingdoms of the earth He is, nominally at least, acknowledged as the supreme Authority. That which is nominal shall become real (Rev. xi. 15).

Concerning the complete fulfilment of the prediction of our text, we need therefore have no fear. And hence,--

1. We can look without dismay at the mighty forces arrayed against Christ and His truth,--heathenism abroad and infidelity at home (H. E. I. 642). 2. We can look forward to the future of the world with hope. A golden age is yet to dawn (H. E. I. 3421-3423). 3. We can labour for the extension of Christ's kingdom with all the hopeful energy of those who know that the end of all their efforts is not failure, but a glorious success (H. E. I. 979, 1161, 1162, 1166-1168).

FOOTNOTES:

[1] Upon the throne of David. This was in accordance with the promise made to David (1 Kings viii. 25; 2 Sam. vii. 12, 13; Ps. cxxxii. 11). This promise was understood as referring to the Messiah. The primary idea is, that He should be descended in the line of David, and accordingly the New Testament writers are often at pains to show that the Lord Jesus was of that family (Luke ii. 4). When it is said that He would sit upon the throne of David, it is not to be taken literally. The peculiarity of the reign of David was, that he reigned over the people of God. . . . To sit upon the throne of David, therefore, means to reign over the people of God; and in this sense the Messiah sits on his throne.--Barnes.

The angel who came to Mary affirmed these very things of the Son then to be born (Luke i. 32, 33).--Cowles.

[2] According to my view of the Unity of the Divine nature, God is one, as we meet Him in the Old Testament and the Oldest; in the New and the Newest. There are four Testaments: an Oldest and an Old, a New and a Newest. _The Oldest Testament is the Nature of Things._ The Newest is Christ's continued life in the present influences of the Holy Spirit. The Oldest and the Newest are unwritten; the Old and New are written; but the voices of the four are one.--Joseph Cook.

[3] See Bushnell's sermon on "The Power of an Endless Life," in "The New Life," pp. 287-307.

[4] The remarkably emphatic repetition of the idea of His ruling in righteousness, justice, and real benevolence, suggests how fearfully the world has been misgoverned, and how little the great body of human government in even civilised nations have sought and practically secured the welfare of the millions.--Cowles.

THE SECURITY FOR THE FULFILMENT OF GOD'S PROMISES.

ix. 7. The zeal of the Lord of hosts will perform this.

It may be affirmed with equal truth, that from what zeal is in man we may know what it is in God; and that from what zeal is in man we cannot tell what it is in God (H. E. I. 2229-2240). We can tell what its nature is, but we cannot tell its power. 1. Zeal is in man an intense passionateness of desire for the accomplishment of some purpose; this leads to an energy and continuity of action that in many cases triumphs over obstacles, and accomplishes what seemed impossible. True zeal in man is intelligent, calm, persistent, and unweariable; and all this we know it must be in God. 2. But what its power is in God we cannot tell. Water in the mass, and fire in the mass, is an utterly different thing from water or fire on a small scale.[1] "The zeal of the Lord of hosts" is a tremendous conception which the mind cannot grasp.

This declaration is the consummation and crown of a great promise concerning the Messiah. It is the guarantee that, great as that promise is, it shall not remain unfulfilled; the heart of God is set upon its accomplishment, and He is "the Lord of hosts." We have here a general and blessed principle, applicable to all God's promises. For two reasons many human purposes remain unfulfilled: those who entertain them are not in earnest about them, or they lack power to carry them into effect. But both these essential requisites meet in God--earnestness and power. He makes no promise lightly; He attaches importance to every pledge He has ever entered into; and He will fulfil His promises, according to the largest interpretation that can be put upon them (Eph. iii. 20).

Let us use this declaration for the comforting and strengthening of our hearts. There are many great and precious promises, +I. Concerning the extension of Christ's kingdom,+ e.g., in the words preceding our text. It is declared that the influence and authority of Christ shall be unceasingly exerted with constantly augmenting effect, until all the disorder and misery of the world shall be brought to an end. So glowing is the picture given by the prophets of the world's future that we are tempted to fear that it will never be realised. But "the zeal of the Lord of hosts will perform this"; and those who by their prayers, efforts, and sacrifices are trying to contribute to the extension of Christ's kingdom, may rejoice in the assurance that they are not labouring in vain, nor spending their strength for nought (H. E. I. 979, 1161, 1162, 1166-1168; P. D. 475, 517, 2465, 2466). +II. Concerning the temporal well-being of Christ's people.+ 1. Deliverance in time of danger (Isa. liv. 17). Illustrate by the account of the deliverance of Hezekiah (Isa. xxxvii.), noting especially that the promise then given was enforced by the very same declaration: "the zeal of the Lord of hosts shall do this" (ver. 32; H. E. I. 4058). 2. Supply for all temporal necessities (Matt. vi. 25-34; H. E. I. 4507). +III. Concerning the spiritual necessities and ultimate perfection of Christ's people.+ After each of them Faith sees written, though not with ink, "The zeal of the Lord of hosts will perform this" (H. E. I. 1063-1071, 1106, 1112-1119). By and by there is to be a great gathering of Christ's ransomed ones in the heavenly world, and this will then be their grateful acknowledgement (Josh. xxiii. 14). Meanwhile, whensoever in our search of the Scriptures we find a promise specially adapted to our needs, let us lay hold of it, saying with joyful confidence, "The zeal of the Lord of hosts will perform this!"

FOOTNOTES:

[1] The nature of water in a little pool left on the sea-shore by the receding tide is the same as in the great sea itself; but from the little pool we cannot form any conjecture as to the power of water when moving in mighty waves. So with fire,--its nature is the same in a lighted match and in a great conflagration such as reduced Chicago to ashes; but how different its power in the two cases! Scientific observers have left it on record, that while watching that conflagration it was revealed to them for the first time what power there is latent in fire, when massed in a great body; when at its height, solid granite buildings were consumed and passed away as if they had been made of thin pasteboard.

THE OUTSTRETCHED HAND OF GOD.

ix. 8-x. 4. But His hand is stretched out still.

Much is said in the Bible concerning the hand of God.[1] Consider what the hand is to man: it is the chief instrument by which he executes his purposes,--farmer, builder, artist, author, &c.; and by the hand of God is meant His executive force in all its varied forms. God has the means of doing all His will, and He is not an unconcerned spectator of human affairs--these truths inspire God's people with hope, courage, and joy; and they ought to inspire with terror all who are in rebellion against Him. His hand is outstretched, not for, but against them; His irresistible executive forces are certain to be put forth for their overthrow. Alike for the warning of those whose lives are not governed according to the Divine will, and for the exciting of holy watchfulness in those who are trying to obey that will in all things, let us study this prophecy for the purpose of discovering, +I. The reasons why God's hand is outstretched in anger.+ Remind you that this is not an exhaustive statement of those reasons, and that no man is necessarily safe merely because his conduct is not here specifically described, I point out that among the things that put man in the most extreme peril of destruction by their Creator are--1. Oppression (x. 1, 2.)[2] 2. Hypocrisy (ix. 17).[3] 3. Stubbornness under Divine chastisements (ix. 9, 10).[4] +II. The effects of the outstretching of God's hand in anger.+ These are terrible, increasing, continuous. +III. The mode of escape for those against whom God's hand is stretched out in anger.+ Not defiance, but submission and repentance (ix. 13). +IV.+ Let us note with reverent and thankful wonder, that +against the wicked God's hand is long stretched out;+ that it does not, as it so easily might, come down upon them instantly with destructive force. What a proof we have here that, while He is inflexibly righteous, He is tenderly pitiful! And what an encouragement we have here to return to Him with penitence of heart![5]

FOOTNOTES:

[1] It is so vast that the mighty ocean lies in the hollow of it (Isa. xl. 12). It is a hand of power and skill, for by it the foundations of the earth were laid; and all the wondrous hosts of heaven fashioned (Isa. xlviii. 13; lxvi. 2). In it our life is (Dan. v. 23). When He opens it, His creatures are filled with good, and all their desires are satisfied (Ps. civ. 28; cxlv. 16). By it the Good Shepherd feeds, guides, and protects His sheep (Ps. xcv. 7). It is a good hand, helping all who are trying to serve God (Ezra viii. 22; Neh. ii. 18). It is a mighty hand, delivering His people (Exod. xiii. 3). It is a hand that controls those who control others (Prov. xxi. 1). Even the shadow of it is sufficient protection (Isa. li. 16). It is a heavy hand when it rests upon His people in chastisement (Job xix. 21), and still more so when it rests upon the wicked in punishment (1 Sam. v. 11). It is outstretched to fight against His enemies (Jer. xxi. 5).

[2] See outlines on pages 94-96 (OPPRESSION OF THE POOR, THE PLEADER AND THE JUDGE).

[3] H. E. I. 3026, 3027; P. D. 1923.

[4] H. E. I. 143, 158.

[5] H. E. I. 2286.

THE DUTY OF THE AFFLICTED.

ix. 9-14. And all the people shall know, &c.

God here complains of what Israel did when grievous and prolonged afflictions, sent by God, fell upon them:[1] then they left undone what they ought to have done, and did what they ought not to have done; and this opens up the great subject of the duty of the afflicted.

An entirely different interpretation has to be put upon affliction in the case of men whose sincere desire is to govern their lives according to the will of God, and in the case of men who are living wholly unto themselves. It is exclusively of afflictions that befall men of the latter order that we intend now to speak, though many things that will be said apply to all the afflicted.

+I.+ In the case of the ungodly, the DESIGN of the affliction is in the first instance corrective, and then, in the event of its not accomplishing this end, punitive.

+II.+ Their DUTY is--1. +To recognise that their afflictions come from God.+ This is a fact that wicked men are very slow to recognise; they prefer to attribute their troubles to "bad luck," miscalculations on their part, superior ingenuity or force on the part of their human adversaries, &c. They prefer anything to a recognition of the awful fact that it is God who is dealing with them (H. E. I. 143). 2. +Submission to the will of God.+ This is frequently the result of recognition that the affliction comes from Him; men cease to use such language as is attributed to the Israelites (ver. 10). Were it not that sin dethrones the reason, this would always be the case; but it is not so,--men can be found so hardened in iniquity that they resolve to fight against God. Stoutheartedness in affliction is an admirable thing; there is a place for it; but it is utterly misplaced when it leads men to struggle against the Almighty. The only and inevitable result is heavier affliction and ultimate ruin (vers. 11-14. H. E. I. 146, 147).[2] 3. +Repentance toward God.+ (1.) Repentance is more than submission (H. E. I. 4206-4209). (2.) God will be satisfied with nothing less than change of heart towards Him. (3.) Here we reach one of the most terrible results of iniquity; by it men are incapacitated for naturally doing that which is indispensable to their salvation. Did not God pity sinful men, they could never attain to that state of heart and mind without which it would be impossible for God to forgive them. But Christ has been "exalted . . . for to give repentance and forgiveness of sins." With the outward stroke of affliction there comes to the heart the inward grace of Christ: let transgressors be prompt to submit to the one, and to avail themselves of the other (H. E. I. 145, 4210).

These, then, are the duties of sinful men upon whom affliction has come. Let your compliance with them be--1. +Prompt.+ Not to comply with them is to perish. Not to comply with them promptly is an aggravation of all your former iniquity (H. E. I. 4247, 4248). By delay you may exhaust the Divine patience (Prov. xxix. 1). 2. +Thankful.+ Adore the benignity of God, in that He is willing to receive you on your mere repentance; a repentance which He Himself enables you to exercise. Remember that where God sees it, He does not merely turn away His chastisements from the penitent transgressor; He receives him into His favour, and blesses him as a son in whom He delights (Luke xv. 22, 23). Men do not act so. When their foes submit, they require from them an indemnity for the wrong that has been done; often an indemnity that is intended to be crushing, e.g., Germany and France. But God in all His dealings with penitent sinners shows Himself to be a God of grace (Micah vii. 18, 19). 3. +Intelligent.+ Do not imagine that there is anything meritorious in your repentance (H. E. I. 4225-4228). Remember that God thus deals with you solely for Christ's sake, through whose atonement it has become possible for Him to show mercy to penitent transgressors. Here is an additional argument for the exercise of repentance, that God Himself, at so great a cost, had laid the foundation on which He can deal with you otherwise than in the way of justice. If you persist in your iniquity, and by your stubbornness leave Him no alternative but to destroy you, He will be able with absolute truth to say to each of you, "Thou hast destroyed thyself!" Even in pronouncing judgment upon you, He will clear himself; as did our Lord when He left Jerusalem to its fate (Matt. xxiii. 37, 38).[3]

FOOTNOTES:

[1] The Ten Tribes had already suffered many an affliction; their political organisation had often been broken up by civil wars and foreign invasions, as the house of unburnt brick dissolves into mud before the rain, and the flower of the people had been cut down as lavishly as men cut down the cheap sycamores; but with that stoutness of heart, that obstinate toughness which in all ages to the present has marked this race, the men of Ephraim and Samaria seem to rise superior to every calamity; like Solomon, they will change the sycamores for cedars, and they will replace the brick with hewn stones. The conversion of Damascus from an ancient enemy into an ally encouraged them in their hopes; but Jehovah will confound their policy by bringing the conquerors of Damascus upon them.--Strachey.

[2] A man under God's affliction is like a bird in a net; the more he strives, the more he is entangled.--Bishop Hall.

[3] When the monster-taming Hercules overcame all in the Olympics, Jupiter at last, in an unknown shape, wrestled with him: the victory was uncertain, till at length Jupiter descried himself, and Hercules yielded. No striving with supreme powers: we must submit ourselves unto the mighty hand of God, acknowledge our offences, call to Him for mercy. If He strike, as it is with them that are wounded with the spear of Achilles, He alone must help.--Burton.

LEADERSHIP.[1]

(An Ordination Sermon.)

ix. 15, 16. The prophet that teacheth lies, he is the tail, &c.

+I. The world is so constituted that leaders of the people are at present a necessity.+ It is no disparagement of oak trees to say that few of them are sixty feet high; and it is no disparagement of our fellow-men to say that few of them are qualified to lead others. In both cases we have to do with an ordinance of God. We are all included in it. We all need, in some respect or other, to be led. This arises from the disparity between human needs and human powers. Our faculties and time are too limited to allow any man to dispense with guidance. Even the accomplished statesman needs to be guided in the matter of health by the physician; the skilled physician needs to be guided in building by an architect, and so on through all the grades of human life. Men need guidance in commerce, politics, literature, art, philosophy, and in religion. There is to be a time when in this last respect guidance will not be needed (Jer. xxxi. 33, 34), but that time is not yet. The people still need guidance in religion, because, 1. While in some of its aspects it is so simple that a child is capable of it, in others it is so profound that they need the most thoughtful instruction concerning it. 2. There are many false forms of religion seeking to win acceptance (Matt. xxiv. 24; 2 Pet. ii. 1; 1 John iv. 1). 3. The natural tendency of the human heart inclines it to the acceptance of those forms of faith which are most unscriptural. This is the real secret to the power of Romanism. To-day, therefore, the people still need religious leaders, and leaders of the highest order. Even with the Bible in their hands, most men need guidance (Acts ix. 30, 31). Woe to them, if they take as their guides men who have not themselves been taught of the Holy Ghost!

+II. Leadership involves for the leaders the highest honour or the deepest shame.+ Many aspire to lead: few think of the difficulties and responsibilities of leadership. 1. The man who leads his fellow-men well is entitled to the highest honour. He cannot do it without noble qualities of mind and heart. Those who are well-led are, as a rule, not slow to acknowledge and reward the service that has been rendered them. 2. But leadership does not necessarily involve any honour at all. The post of prominence may only bring out into view the leader's incompetency, mental and moral. "The fierce light that beats upon a throne," and upon a pulpit, reveals every speck and flaw in its occupant. It is a perilous thing to exchange the pew for the pulpit. 3. Through leadership a man may reach the most utter degradation and shame. He may do this (1.) through his incompetency. Admiral Byng might have lived and died a respectable English gentleman, if he had not been made an admiral. Many envied him when he was so gazetted: none envied him when he was shot. Many a "stickit minister" would have made a highly respectable and useful church-member. (2.) Through his dishonesty. Many a leader, claiming to be the head of a community, has really been its "tail," carried by it, not carrying it on in paths of truth and honesty. His aim has been, not the welfare of his followers, but his own aggrandisement and popularity; his concern has been, not to speak the truth, but to say what would be pleasant. His was the sin of many who claimed to be prophets in Israel (Isaiah iii. 12, v. 20; Jer. v. 31). It is a common sin to-day, both in the political and religious world. Let those who claim to be ministers of God shun it. Self-seeking, everywhere despicable, is in the pulpit most hateful and criminal (P. D. 2482). Let every preacher regard as warnings those base prophets of Israel; let him endeavour to realise that wonderful picture of a true leader drawn by Christ's enemies (Matt. xxii. 16).

+III. Leadership involves for the led salvation or destruction.+ It is not a trivial matter to be well or ill led. How true this is politically, commercially, legally; it is not less true religiously. That community shows little wisdom that chooses its leaders carelessly. That community is insane which demands that its prophets shall prophesy unto it only smooth things (Isa. xxx. 10). The following of religious leaders who are themselves led by the Spirit of God will result in temporal and eternal well-being; but trust in "religious" demagogues, whose aim is not to speak the truth, but to flatter those who listen to them, results inevitably in social and spiritual ruin. In self-defence, then, demand of your minister that he speak to you, not what is pleasant, but what is true; and count him not your enemy, but your best friend when he utters what, just because it is the truth of God, shall smite and wound as if it were a sharp two-edged sword (Heb. iv. 12).

FOOTNOTES:

[1] See outline: "BLIND LEADERS," p. 92.

TWO CONSTANT FEELINGS IN THE MIND OF GOD.

ix. 17. Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows.

From one point of view, this is a terrible text! it shows us that a people may arrive at such a condition of desperate and incorrigible wickedness, that God may feel constrained, as the upholder of truth and righteousness in the world, to destroy them. But, on the other hand, how worthy of thought and thanksgiving is this revelation of God's constant feelings towards two very opposite classes of persons--those who are most joyful, and those who are most sorrowful.

+I. God's feelings toward young men.+ He has "joy" in them, a fact of which young men seldom think. Doubtless He has joy in them, 1. because of what they are; and 2. because of what they may become. He has this joy in them as their Creator. The great Artist has a delight in all His works (Gen. i. 31; Prov. viii. 31). Young men are a realisation, more or less perfect, of a thought, an ideal in the Divine mind. Strength and comeliness of body, courage and vivacity of mind, modesty and generosity of heart, are the ideal characteristics of a young man, and precisely as they are actually found in any young man, God has "joy" in him, just as He has joy in the strength of the horse, the beauty of the swan, or the melody that is poured forth by the lark or the nightingale. We frequently see a young man who is obviously a glorious work of God; and had not sin so terribly cursed and marred our race, all young men would have been such as the British youths whose beauty called forth the old pleasant jest, "Not Angles but angels."

All this is, of course, equally true of young women. For the Bible is in this respect to be interpreted like our English laws, concerning which it is decreed that the word "man" shall mean "woman" also in all cases in which nature herself does not forbid such an interpretation. A young woman is more than a pleasing mass of flesh and blood; she is a realisation of a thought of God, a work of the unseen Artist, to whom all that is beautiful in the universe owes its existence.[1] Many a young woman is so beautiful that the human artist counts himself happy indeed if he can make on the canvas any fair transcript of her loveliness; and, what is better still, the beautiful body is but a casket in which a more beautiful body is enshrined.

Young men and women, think of this--God delights in you! What effects will a realisation of this thought have upon you? 1. It will check that vanity by which the strength of the young man and the beauty of the young woman are often so pitifully marred (1 Cor. iv. 7). 2. It will cause you to reverence yourselves. Those who think that no one cares for them, are apt not to care for themselves; but consciousness that we are observed leads us to circumspection and self-control. If the observation be friendly and approving, it is a stimulus to endeavour to merit it. Respect kindles self-respect. Remembering how God looks upon you, you will shrink from doing anything that will lessen His "joy" in you; you will not voluntarily permit faults or vices to mar the nobleness and beauty that call it forth, any more than the roses, if they had power of self-defence, would give a lodgment to those insects which blight the beauty that causes beholders to joy in them. 3. Kindly, loving feelings toward God will spring up in you. Friendliness and love tend to call forth friendship and love; just as the sunshine and rain that in early summer descend from the natural heavens cause flowers to spring forth from the earth.

Consider what joy God must have had in the young man Jesus of Nazareth, and why He had it, and resolve that the same causes for this Divine joy shall exist in you.

+II. God's feelings towards orphans and widows.+ "Mercy on their fatherless and widows." A more familiar thought, but let us not therefore overlook its preciousness. How frequent and how emphatic are the declarations of God's pity for the orphans and widows (Exod. xxii. 22; Deut. x. 18; Ps. x. 14, 18; lxviii. 5; lxxxii. 3; cxlvi. 9; Jer. xlix. 11, &c.) Yea, we are taught that at least one-half of religion consists in being like God in this respect (Jas. i. 27). God's pity is practical; let those to whom it is promised trust in it confidently.[2] And let God's people make it their business--put themselves to pain and trouble--to be like Him in this respect: this is the way to secure His favour for themselves.

FOOTNOTES:

[1] The world is God's journal, wherein He writes His thoughts and traces His tastes. The world overflows with beauty. Beauty should no more be called trivial, since it is the thought of God.--Beecher.

[2] There are no such promises to those who are free from sorrow and trial as are full and abundant to the afflicted. A good country physician in New England went to a neighbour's house to tell a wife and mother of the sudden death of her absent husband. She was more than ordinarily frail and dependent. She had a large family. Her husband had acquired no property. The fresh blow was indeed terrible to her. When the first wild burst of sorrow was over, she looked up through her tears to her sympathising friend, and said in agony, "But, Doctor, what shall I do?" "My dear woman, I don't know," said the kind-hearted physician. "All I can say is, I only wish I had as many promises of God to take right home to myself as you have just now. The Bible is full of promises to those who are in your case." And the stricken woman lived to realise the truth and preciousness of the richest of those promises.--Trumbull.

DIVINE ANGER.

ix. 17. For all this His anger is not turned away, but His hand is stretched out still.

I. Anger in God is a calm and just sense of displeasure against sin.[1] II. Has its expression in the judgments executed upon men in this life. III. These under an administration of mercy are designed to be corrective. IV. Cannot in the case of failure satisfy the purposes of the Divine anger. V. Hence in all cases of impenitence God's anger is not turned away, &c.--J. Lyth, D.D.: Homiletical Treasury. Part I. p. 15.

FOOTNOTES:

[1] The anger which God feels and displays is always against sin. It is never against sinners as offenders against Himself personally, but as violators of the eternal laws of righteousness and love. It is not possible for the most daring transgressor to injure God in the slightest degree, and therefore He can never feel anything approaching to that personal vindictiveness which we feel against those who have wronged us. There are some passages which at first sight convey a different impression, as when it is said, "Know therefore that the Lord thy God . . . repayeth them that hate Him to their face, to destroy them; He will not be slack to him that hateth Him; He will repay him to his face" (Deut. vii. 10); and again, "God is jealous, and the Lord revengeth, and is furious; the Lord will take vengeance upon His adversaries" (Nahum i. 2). But terrible as such passages are, they admit of a ready explanation. In them God manifestly speaks as "the Judge of all the earth," as the Representative and Administrator of righteousness. Some years ago, proclamations denouncing the severest penalties against Fenianism were issued in the name of our beloved Queen; but no one imagined that she cherished any personal hostility against those offenders against her authority. Every month it is her melancholy duty to sign documents that consign convicted murderers to the scaffold, but no one regards these death-warrants as any proof that she delights in the sufferings of those whose sentence she confirms. Nor will any thoughtful person interpret such passages as setting forth anything else than God's resolve to be faithful to His duties as the supreme administrator of justice, notwithstanding that in being so He must perform many things that are revolting to His infinite tenderness and compassion. His expostulations with sinners to repent and turn from their transgressions are a sufficient confirmation of this interpretation (Ezek. xviii. 31, 32, &c.) His anger against sin and sinners is no passion of personal vindictiveness, but is the natural revulsion of purity from impurity, of honesty from fraud, of truthfulness for falsehood; this instinctive abhorrence of generosity for meanness, of benevolence for malice, of kindness for cruelty.

If God did not feel and manifest this anger against sin, it would be impossible to respect and love Him. If He could look down on the mean and dastardly things that are done every day, and yet remain cold and emotionless as an iceberg, as indifferent to the sufferings of His creatures as some Oriental despots have been to the miseries of their wretched subjects, our whole soul would rise up in righteous condemnation of Him.--R. A. B.

See outlines: GOD OPPRESSED, pp. 28-32; A TERRIBLE RESOLVE, pp. 61, 62; THE PURPOSE OF PUNISHMENT, pp. 63, 64.

THE DESTRUCTIVENESS OF SIN.

ix. 18-19. For wickedness burneth as the fire, &c.

One of the grandest and most fearful scenes in nature is the forest on fire. This is the figure Isaiah employs to describe the destruction that was coming upon sinful and stubborn Israel.[1] That destruction would not be spared and the wealthiest could not escape. And all this woe, at which it behoved the people to tremble, is attributed to the wickedness in which they delighted. "Wickedness burneth as the fire"--a comprehensive statement eternally true.

+I. Consider how true it is in regard to individuals.+ The forest-fire--1. what a trivial thing it may seem in its commencement! It was but a little heap of dried leaves and sticks which a thoughtless traveller kindles, that by means of the little fire thus produced he might cook his evening meal. He had no conception how that fire would spread. So the wickedness that ultimately consumes and utterly destroys, often commences in what seems a little transgression, e.g., the few glasses of wine taken at a wedding-breakfast by one who has been a total abstainer; the little act of dishonesty that is undetected, &c. (James iii. 5). Many of the passions by which millions are consumed--avarice, lust, intemperance, &c.--seem little things in their commencement (H. E. I. 4497, 4498, 4513-4518). 2. It makes progress according to its own laws, utterly regardless of the desires of the onlookers. It will not stop at any line which they may prescribe. No man can accomplish a desire to burn down just one acre of a forest. If he kindles a fire in the forest at all, it will advance as far and as long as there is fuel for it. So no man can determine beforehand the measure of the power which permitted wickedness shall acquire over him; the fire which a man kindles in the forest of his own passions will go burning on long after he may wish it to stop. 3. Its power grows continually. It acquires a marvellous intensity and fervour as it proceeds (H. E. I. 409, 4500, 4501, 4534-4537). 4. Consequently it proceeds with ever-accelerating rapidity. Here again the moral analogy is frightfully accurate. 5. Consequently, too, its range continually widens. That which began as a little point becomes a vast circle constantly expanding. Things that seemed so far off as to be absolutely safe are speedily included in the ring of flame. So the fire of ungodliness which was kindled in one passion hastens through the whole nature, and destroys every vestige of virtue and nobility; it seizes every faculty of mind and heart.[2] 6. It is remorselessly undistinguishing in its effects. The fair flowers and the poisonous weeds, the stately cedars and the misshapen brambles, it consumes alike. So again with the sinner: the wickedness that consumes him spares nothing. In workhouses, lunatic asylums, prisons, how many most terrible proofs there are of the truth of this declaration! Once the owners of many choice possessions, and with prospects as fair as those of any of us, they are now like the forest region after the fire--blackened and desolate.

+II. Consider how true this is of nations.+ Wickedness consumes the nation's prosperity, happiness, strength, and ultimately its existence.[3]

From all this there are many lessons to be learned. 1. He is a fool who makes a sport of sin (Prov. x. 23). He is infinitely more foolish than the child who plays with fire. 2. He is a fool who does not stamp out the fires of unholy passion the instant that he perceives them beginning to kindle upon him. In dealing with sin, or in dealing with fire, our only safety lies in the promptest and most energetic action (H. E. I. 4733, 4734).[4] 3. Those nations are guilty of suicidal folly who legalise vice in any form. 4. Those who pander to a nation's vices are traitors of the worst kind.[5]--R. A. B.

In this message the prophet affirms that there are resemblances between a fire and sin. It is not a common fire to which he refers, such as is employed for domestic or public purposes. It is a great conflagration which burns the humble shrubbery, the gigantic forest, extends over the land, and sends a mighty column of smoke and flame up to heaven. By attending to this comparison some of the characteristics of sin will vividly appear.

+I. The origin of a great fire.+ Recently we read an account of a great fire, and the paragraph closed with these words: "The origin of the fire is unknown." Suppositions were made, conjectures were offered, still a deep mystery which may never be unravelled. The same with the origin of sin. We know it had a beginning, for God only is from everlasting. We know it had a beginning before Eve and Adam felt its power, since they were tempted. We know it began with him who is called Satan and the father of lies. Still, there are three questions about it which we cannot answer. 1. Where did it begin? 2. When did it begin? 3. How did it begin? These questions might have been answered; they have not, because such information is not required by us in this stage of our unending history.

+II. The progress of a great fire.+ Place one spark amid combustible material in London. Let it alone. What will be the result? It will leap from point to point, house to house, street to street, until the whole city is in flames. Sin has spread in an exactly similar way. One sin, to the individual; one wrong action, to the family; one immoral look, to thousands; one crime, to a kingdom. The sin of one woman away in the East, some sixty centuries ago, has spread itself amongst the whole race; and there is not one who has not felt, to some extent, its scorching power.

+III. The transforming power of a great fire.+ Wood, coal, &c., it transforms into its own essence, because it makes fire of these. It is even so with sin. It turns everything, over which it gains the slightest control, into its own nature--that is, into a curse. The desire to possess, sin has turned it in a different direction, and made it an autocratic passion. Take the principle of ambition the same way. Take commerce in the same way. Thus the richest blessings, yea, all the blessings which God has given to us, sin can so transform that they shall become curses.

+IV. The destructive energy of a great fire.+ Who can calculate the amount of property in London alone which has been destroyed by fire? But the destruction which sin has caused in London is infinitely greater and more momentous. Some have bodies once beautiful, now bloated and withered by sin. Some have feelings, once tender, now petrified by sin. Some whole intellectual powers were once strong, now feeble by sin. Some, who were once full of hope, now hopeless by sin. The destruction which sin has caused is awful. And this it must ever do to all who touch it. Avoid it, therefore, more than anything else. Herein only is safety.

+V. The termination of a great fire.+ It terminates when all the material is consumed and reduced to ashes. Can the fire of sin ever be put out in this way? The body in the grave is scorched by it no more; but what of the soul? Look at the rich man. He is tormented, in pain, not by a literal flame, but by the fire of sin. He will be so for ever, because the soul is immortal.

A great fire has been terminated by a superior quenching power. There is also an element which can completely remove sin from the soul. What is it? Nothing can be more important than the true answer to this question. Health must depart, trade must be left, money not required. Our souls must live for ever. With sin, no heaven, but hell. How delivered? Ask those in heaven, and those on earth, who have been saved. They all say that the fires of unholy passion have been quenched in them, and their guilt removed, by the blood of the Lamb. Apply at once to the same source.--A. McAuslane, D.D.

FOOTNOTES:

[1] Civil war and foreign invasion shall rage through this reprobate people like the fire with which the husbandman clears the ground of briers and thorns. The wickedness of the land becomes its own punishment, and burns with a fury which is indeed the wrath of God, while its fuel is the people themselves.--Strachey.

Wickedness, i.e., the constant thirst of evil, is a fire which a man kindles in himself. And when the grace of God which daps and restrains this fire is all over, it is sure to burst forth. . . . The fire, into which this wickedness bursts forth, seizes individuals first of all; and then, like a forest fire, it seizes upon the nation at large in all its ranks and members, who roll up in the form of ascending smoke. . . . In its historical manifestation, this judgment consisted in the most inhuman self-destruction during an anarchial civil war.--Delitzsch.

The picture of guilt grows darker still. It is like destroying fire in the jungle of a forest. The confusion and misery thus caused are like the volumes of smoke that mount up in whirling eddies from such a conflagration.--Birks.

[2] Oftentimes a ruling sin will have power little by little to colour the whole life with its own tints; to assimilate everything there to itself, as in ever-widening circles to absorb all into its own vortex, being as it were a gulf, a maelstrom, into which all that was better and nobler in the man is irresistibly attracted and drawn, and is there swallowed up, and for ever disappears.--Trench.

See also the Outline: THE TOW AND THE SPARK, pp. 69-71.

[3] See Outline: INIQUITY A BURDEN, p. 13.

[4] When the heart begins once to be kindled, it is easy to smother the smoke of passion, which else will fume up into the head and gather into so thick a cloud that we shall lose the very sight of ourselves, and what is best to be done--Sibbes.

When a fire is first broken out in a chimney, it may with much less labour be quenched than when it has seized the timber of the house. What small beginnings had those fires which have conquered stately palaces, and turned famous cities into ruinous heaps!--Swinnock.

[5] See Outline: INIQUITY A BURDEN, p. 13.

LEGALISED INJUSTICE.

x. 1-4. Woe unto them that decree unrighteous decrees, &c.

I. An indictment against wicked magistrates. II. A challenge. III. A sentence.

I. Magistrates and rulers are answerable to God. II. Their decisions will be revised. III. Will in many instances be reversed. IV. The consequences of their injustice will return back upon themselves.[1]--J. Lyth, D.D.: Homiletic Treasury, Part I. p. 16.

FOOTNOTES:

[1] See Outlines: OPPRESSION OF THE POOR, pp. 94, 95; and THE PLEADER AND THE JUDGE, pp. 95-97.

THE DAY OF VISITATION.

x. 3. And what will ye do in the day of visitation, &c.

These questions were addressed to men who were living lives of ungodliness, and who were rich and strong in the results of their iniquity. To such men I put the same questions. Do not resent them; answer them, at least to yourselves. All the warnings of the Bible are warnings of true and intelligent friendship, all its threatenings "are but the hoarse voice of God's love, crying, Do thyself no harm!" (H. E. I., 604, 605). Let self-love, which has been your governing motive all through your life, move you to consider, before it is too late, what you will do in "the day of visitation." It will not always be with you as it is to-day.

I. There will probably come to you a "day of visitation" in the shape of AFFLICTION. You have known little of it, but, if life be prolonged, it will certainly come to you (Job v. 7; H. E. I., 47). In how many forms it may come upon you! Broken health--blasted reputation--poverty--bereavement: these things may come upon you singly, or in various combinations, or all together. Men quite as strong as you have been overtaken and overthrown by them (H. E. I., 3991, 4403-4406, 4975-4989). What will you do in the day of visitation and desolation? To whom will you flee for help? To man? You will then find what worldly friendship is worth (H. E. I., 2016-2112, 2131-2137). To God? But will He then hear you? He does not necessarily listen to men merely because they are in trouble (Judg. x. 14; Jer. vii. 16; Prov. i. 26-31). It is the penitent's suppliant only that God will hear and answer, and your very pain and terror may incapacitate you for the exercise of genuine repentance; that consists, not in dread of the consequences of sin, but in disgust of sin itself. As your friend I counsel you (Job xxii. 21-28). It is a mean and miserable thing to have recourse to God only when in trouble (H. E. I., 3877-3879).

II. But if your lot is different from that of all other men, and no day of sorrow ever dawns upon you, there will come to you a "day of visitation" in the shape of DEATH. That is certain! What will you do then? To whom and to what will you flee for help? Friends, wealth--what will be their power or value then? And "to whom will you leave your glory?" For you will have to leave it (Ps. xlix. 16, 17; Eccles. v. 15; 1 Tim. vi. 7). And when you have left it, what will become of you? Prepare for what which is at once so inevitable and so momentous (H. E. I., 1562-1566).

III. But that is not all. Beyond, there is a supreme "day of visitation," the DAY OF JUDGMENT (H. E. I. 3045, 3055, 3061; P. D. 2100, 2103, 2106, 2107). You will be in that countless multitude which will stand before the "great white throne." And you will not be overlooked or forgotten then; you will be judged according to the records in "the books" that will then be opened (Rom. xiv. 12). Help--who can then render it to you? Your "glory"--it will have disappeared, or it may reappear as your shame. None of the things which secure for your consideration now will have a shadow of importance then. Do I speak to you as a foe or as a friend when I urge you to prepare for this inevitable meeting with God? (H. E. I., 3062-3066). The time to prepare is now. The way to prepare, you know; put into practice that which you have been taught. Then all these days of visitation will be transformed and stripped of their terrors. In the day of sorrow you will have a Friend who will know how to comfort you; in the day of death that Friend will be with you, upholding you in all that may be involved in that profound mystery; in the day of judgment that Friend will be the occupant of the throne, and He will speak to you, not words that will blast you for ever, but words that will fill you with eternal joy.

THE ASSYRIAN INVASION OF JUDAH.

x. 5-34. O Assyrian, the rod of Mine anger, &c.

This prophecy may be used to illustrate the following truths of abiding interest. +I. The power of empires and the policy of statesmen are all under the control of God.+ Free-will is one great fact of the universe; an all-controlling providence is another; and God knows how to harmonise both. In investing man with free-will, God did not abdicate the throne of the universe; He still rules, and whether they do it voluntarily or involuntarily, all men further His purposes. 1. This is a truth to be ever remembered by those who rule. Their desire should be to work along with God, and not merely in subordination to Him. This is the one secret of true prosperity and abiding power. 2. It is full of consolation for good men when rulers are yielding to a mad and wicked ambition (Ps. lxxvi. 10). +II. God exercises His control of empires and statesmen for the promotion of the welfare of His people.+ Every great empire has some underlying policy that guides and controls all its actions; e.g., the underlying policy of Russia is said to be the ultimate acquisition of Constantinople. God's "great policy" is the promotion of the welfare of His people. In raising up or casting down kingdoms He has this object always in view. This again is a profoundly practical truth. 1. The ruler who remembers it will at least abstain from every form of assault on the Church of God. He who undertakes to persecute the Church, undertakes to make war upon Him from whom he received his power, and who can instantly resume it (Acts ix. 4 and Matt. xxviii. 18). 2. Remembering it, God's people will not be dismayed in times of calamity. They will look with assured confidence, not for the destruction of the Church, but of her persecutors; and they will not look in vain. When the "whole work" that God has in view shall be accomplished, the ungodly instrument by which it was effected shall be utterly broken (vers. 12-20). [All this belongs to a realm of truth, the importance and preciousness of which is not likely to be appreciated in these times of freedom from persecution, but by the martyrs in all ages it has been well understood.] +III. In the view of God the welfare of His people is prompted precisely in proportion as their holiness is promoted.+ We see from verses 20, 21, that while God intended by the Assyrian invasion to punish iniquity (ver. 6), His ultimate design was to bring His people back to Himself in penitence and faith. Here we have, 1. A correction of our views. We are apt to suppose that by the welfare of the Church is meant peace and outward prosperity. We are satisfied if her revenues and social influence are increasing. God often thinks it better to take these things away. The day of true welfare for Judah begins when the fierce armies of Assyria come up against her (H. E. I., 3666). 2. Light is cast upon God's estimate of holiness. So precious is it in His sight, that He overrules even the policies of great empires for the promotion of it among His people. It is distinctly revealed that this is His aim in all the discipline of our personal life (Heb. xii. 10; H. E. I., 85-90, 2842, 2843). This should be to us, then, 3. An instruction. We should estimate holiness as God does. We should constantly "follow" it (Heb. xii. 14; H. E. I., 2845-2848). And besides humbly submitting to His chastisements (Lam. iii. 22), we should thankfully acquiesce in whatever calamities He is pleased to send upon His church or on ourselves, even though they be relatively as terrible as an invasion by the Assyrians, remembering that His purpose therein is to bring us back to Himself, to make us like Himself, and so render us capable of a happiness that shall be perfect and eternal.

THE ASSYRIAN.

x. 5-34. O Assyrian, the rod of Mine anger, &c.

The Assyrian. I. His commission--subordinate, a mere rod in God's hands--defined. II. His pride--he boasts of his schemes--his achievements--his strength and wisdom--of what he will do against God. III. His rebuke--just--keen--humiliating. IV. His punishment--irresistible--sudden--signal--effected by Divine power.

I. The mightiest nations are but instruments of the Divine will. II. Are employed to execute wrath upon the guilty. III. God appoints their special work. IV. Defines its limits. V. Controls their ambitious purposes. VI. Rewards them accordingly.--J. Lyth, D.D.: Homiletical Treasury, p. 16.

We know what the Assyrians were in the history of the world. They do not stand alone; they belong to a class of men who have appeared again and again, and are numerously represented in the world to-day--men of enormous force, of abounding energy, of vast ambition, of unscrupulous determination. Such men as Ghengis-Khan, Nebuchadnezzar, Alexander the Great, Cæsar, and Napoleon, are their conspicuous representatives, but their representatives only. They are to be found elsewhere than on thrones and at the head of armies. They have been represented in the Church by ambitious and unscrupulous popes, cardinals, and bishops not a few. They are represented among our nobles by domineering landlords; in commerce by great capitalists, who brook no competition, but will crush a rival at any cost. This chapter concerns men who live in England to-day, and it has for us more than an historic interest.

+I. The ambition of powerful men.+ Having power, they naturally and lawfully wish to use it. The astonishing and lamentable thing is the manner in which they delight to use it. God intends all the power that He gives to be used for the same purposes as He uses His own--for the upholding of weakness, the relief of the needy, the dispensing of blessing. But almost always those to whom God intrusts much power use it for self-aggrandisement. Their delight is to crush others (vers. 13, 14; H. E. I. 243; P. D. 244). Instead of doing their best to resemble God, they do their utmost to resemble the devil. What a pitiable mistake! How much the ambitious man thus loses! What a horrible perversion of the means of blessing!

+II. The godlessness of powerful men.+ 1. Mistaking the use to which their strength should be put, they also forget its source. They are so besotted as to think that it is theirs, something which they have originated; as if the jets of a fountain should boast of the water that leaps up through them, forgetful of the reservoir whence it comes (1 Cor. iv. 7). We see how foolish this is; let us not forget how common it is; let us be on our guard against an error so common and so absurd (Deut. viii. 10-18; Dan. iv. 29-31. P. D. 2861). 2. Their godlessness appears, too, in their imagination that there is no limit to their power (vers. 8-11; chap xxxvii. 24). In their projects there is no dependence on Divine guidance and support, no submission to the Divine will (Jas. iv. 13-15).

+III. The real position of powerful men.+ They imagine that they are autocrats: they really are merely instruments in the hand of God. God will be served by us, voluntarily or involuntarily. He knows how, without impairing the freedom of the will, to use powerful men for the accomplishment of His purposes; in much the same way as the miller deals with the stream that rushes past his mill--he does not try to destroy it, or to stop it, he merely turns it in among his wheels, and then unconsciously it uses its mighty force in doing his work (vers. 5, 6; P. D., 2899). So it was with Pharaoh: though resolved not to serve Jehovah (Exod. v. 2), he did serve Him most effectively (Exod. ix. 16). So, though we may not be able in all cases to trace it, we may be sure it is with all wicked men (Ps. lxxvi. 10). God absolutely controls the vast universe over which He rules: if we will not serve Him as sons, we must do it as slaves or as tools.

+IV. The end of men who forget the source of their power, and use it in a godless spirit.+ They are but rods in God's hand, and when He has accomplished by them what He intended to do, He breaks them, and casts them aside. In their folly they imagine that they can never be broken (Ps. x. 6); yet how easy it is for Him utterly to destroy them! Far-stretching and mighty they seem as a forest, yet how easily is a forest destroyed by fire (vers. 16-19). God's judgments are as axes, by which even the monarchs of the forest are brought low (vers. 33, 34). By Isaiah we are reminded of three historic instances in which all this has been verified: the Egyptians (vers. 24, 26); the Midianites (ver. 26); the Assyrians (vers. 17, 18, 32-34; xxxvii. 36). If we needed any proof that God and His government of the world are still the same, surely we have it in the history of Napoleon I. Let the mighty nations of the earth lay these lessons to heart (P. D., 2787). Let all who are disposed to vaunt their wealth or power be mindful of them: the ruler or the merchant-prince of to-day may be a beggar tomorrow (1 Sam. ii. 3, 4, 7-10; H. E. I., 4404, 4976; P. D., 149, 1617).

MAN PROPOSES, GOD DISPOSES.

x. 7-15. Howbeit He meaneth not so, &c.

"Man appoints, but God disappoints," "Man proposes, but God disposes," are proverbs which sum up a good deal of human experience. We are often reminded of their truth even when we are striving to be on the side of God, and to be co-workers with Him. There will be great differences between what we "mean" and "think," and what He has determined in reference to the same actions.[1] But more frequently we see this in the case of men who, like the Assyrians, are constructing their plans in direct opposition to God, fully bent on carrying out ambitious and rapacious schemes. All the while they are only agents in effecting Divine purposes; they do what they never "meant" to do.

+I. Man's purposes are often godless.+ In the sense, 1. Of being formed independently of God (vers. 11, 13, 14). Men forget that God is inseparably connected with us and all our movements (Ps. cxxxix. 1-12); they never ask whether God will approve of their plans, nor what will happen should He frown upon them; they assume that they have only to plan and execute, forgetting the lessons of experience. Their conduct is as foolish as it is irreligious; irrational because it is atheistic (Jas. iv. 13-15). 2. Of being formed in defiance of God. Men harden themselves against the appeals and warnings of conscience and Scripture, and deliberately engage in enterprises upon which they know they cannot ask God's blessing, upon which they know must rest God's curse. Amid all their dark designs there is the torturing thought, which they would fain banish, but which clings to them still, that there is a Sovereign Lord whose counsel shall stand. +II. God knows how to use man's godless purposes for the furtherance of His glorious designs.+ This is done, 1. Sometimes by making an evil purpose the very means of continuing and spreading His good work. How often is this seen in the history of persecutions! (See Acts xviii. 1, 2. The Pilgrim Fathers. Tyndale's Bible. Martyrdoms, &c.). The means which men take for putting out the light are used by God for spreading it. 2. Sometimes by allowing the evil purposes to work on up to the point when its success appears certain, and then bringing about a totally different result. The device of Joseph's brethren only needed time to effect God's purpose. Haman; enemies of Daniel. There is no stage of a wicked design safe from the chance of utter confusion, and even the last act that was intended to be a triumph may turn out a tragedy. 3. Sometimes the evil purpose is allowed to do all that was intended, and yet God effects through it His highest designs, even when human wisdom would declare that the case was hopeless. The crowning example of this is to be found in the suffering and death of our Lord Himself. Every step of that malignant crime, which was thought to be a step towards the utter destruction of the Saviour's mission, was but helping on the triumph intended in the counsels of Eternal Love (John xii. 32).

Learn, 1. The folly of leaving God out of our plans. To plan without Him is presumptuous arrogance (vers. 15). It is to invite defeat, our knowledge being so limited and so certain to leave out some disturbing influence that will frustrate all our anticipations. A godless plan always means defeat in proportion to its apparent successes. The choice that really lies before us is to work with God as His children, or for Him as his slaves, His tools, His instruments. Our choice will be left perfectly free; but if we choose to reject His paternal guidance, we shall find that all we have secured for ourselves is merely the contemptible honour of figuring in our small way as reprobates (Exod. ix. 15). 2. The dignity of human life generally, as being comprehended in the supreme plans of God (Gen. xlv. 8).[2] 3. How to regard the disappointments of life. When things turn out differently than we "meant" or "thought," it is useless to fret and fume against them. Instructed by God's Word, let us humbly and reverently acquiesce in our disappointments as forming part of a plan of God, conceived in paternal love, which is unfolding moment by moment: each event, whether bright or dark, having its mission from Him, and clothed with the grandeur of an unerring counsel. If our purpose has been a righteous or beneficent one, though it may seem for a time to have been utterly set aside, yet in the end we shall find that God has used it to further results more important and glorious than it entered into our mind to ask or think.[3]--William Manning.

FOOTNOTES:

[1] P. D., 2899, 2906.

See the whole article PROVIDENCE in the H. E. I., and the other references given under this heading in the "Index of Arrangement."

[2] See Outline: EVERY MAN'S LIFE A PLAN OF GOD, chap. xlv. 5.

[3] P. D., 863, 865, 867, 868, 2101, 3239.

"God's help is always sure, His mercies seldom guessed; Delay will make our pleasure pure, Surprise will give it zest; His wisdom is sublime, His heart profoundly kind; God never is before His time, And never is behind."--Lynch.

A HAPPY CONVERSION.

x. 20. And it shall come to pass, &c.

Consider, +I. What is said of their former error.+ When it is said that they "shall no more stay upon him that smote them," it surely implies that they had done this before: this was their error. They had stayed upon another--upon Assyria as a refuge and defence against the confederacy that threatened Ahaz (chap. vii. 1-12, viii. 4-9), just as at other times they relied upon Egypt as a defence against Assyria,--and they were to be delivered for this tendency to trust in human help, and were to be taught to "stay upon the Lord, the Holy One of Israel, in truth." Three things are here implied and expressed. 1. They had exercised an improper dependence. To this we are all naturally prone. We need help, and are apt to seek it in some creature rather than in the Creator. The evil of this course is, that thus we are kept away from God (H. E. I., 169-177). 2. Their dependence had been disappointed. That on which they stayed, not only failed them, it injured them (2 Chron. xxviii. 20; Jer. xvii. 5, 6). Creature confidence brings a curse upon us in two ways. (1) By disappointments (Prov. xxiii. 5; Ps lxii. 9, cxlvi. 3, 4; Isa. ii. 22). (2) By Divine rebukes (Jer. ii. 17-19; Jonah iv. 6, 7). 3. Their folly was to be corrected by their sovereign. They were to be taught wisdom by the things they suffered. But, alas! men often harden themselves against even such instruction (Isa ix. 13; Jer. v. 3; Amos iv. 6-11). Here we see the depravity of human nature in rendering inefficacious all these Divine chastisements. When this is the case, there is a danger of one of two things: either that God in anger will throw down the rod (Hos. iv. 17), or that He will fulfil His own threatenings (Lev. xxvi. 21, 23, 24, 27, 28; H. E. I., 145-147). God has a merciful design in all your crosses, trials, and afflictions (H. E. I., 56-74). When this is accepted, and afflictions thus sanctified, the penitent sufferer will put his trust in God only. Thus the prodigal was starved back "He began to be in want"--and it was a blessed want that led him to think of his father's house, and resolved him to return. You have no reason to complain when your earthly props are taken away, if thus you are induced to take fresh hold of God.

+II. What is said of their renewed experience.+ "But shall stay upon the Lord, the Holy One of Israel." Glance at three views of it. 1. It is an enlightened confidence. Confidence is the offspring both of ignorance and wisdom; ignorance leads some persons to entrust precious deposits to strangers or to villains, but the wise man seeks first to know those in whom he is asked to trust. It is foolish to trust without inquiry, and to refuse to trust the trustworthy. The Christian stays himself upon God, because he has ascertained what His character is (Ps. cxix. 107; 2 Tim. i. 12). 2. Their confidence is very extensive. It covers all times (Ps. lxii. 8; Isa. xxvi. 4); all events that can awaken our anxiety; every condition in which we can be found; all that appertains to life and godliness, not only grace, but glory; not only our journey's end, but also the way. Thus it should be with us, but it is not always so. Strange to say, while we readily trust God for eternal life, we often find it difficult to trust Him for what we need in this life. How foolish is this (Rom. viii. 32; Ps. lxxxiv. 11)! 3. It is a blessed confidence (Prov. xxix. 25; Ps. cxxv. 1; Isa. xxvi. 3; Jer. xvii. 7, 8; H. E. I., 1191-1934; P. D., 1157, 1160).

+III. The reality of their change.+ "They shall stay upon the Lord, the Holy One of Israel, in truth." This confidence is distinguishable, 1. from mere pretensions. There are those who profess to know God, but in works deny Him. It seems strange that persons should act the hypocrite here, for what do they gain (Job xx. 5, xxvii. 8)? 2. From imaginary confidence. Persons may not endeavour to deceive others, yet they may deceive themselves (Prov. xxx. 12). How unreal may be the confidence that seems most assured. (Comp. Mark xiv. 27-31, with verse 50.) Therefore--

"Beware of Peter's word, Nor confidently say, I will never deny Thee, Lord, But grant, I never may."

William Jay: Sunday Evening Sermons and Thursday Evening Lectures, pp. 290-296.

THE REMNANTS OF SOCIETY.

x. 20-23. And it shall come to pass in that day, that the remnant of Israel, &c.

We can hardly understand such language as this, because in our national life and personal history we have never been subject to these strange mutations which befell the kingdom of Israel. We can hardly understand what it means where a whole nation is torn up by the roots, and carried away into a foreign land; and where, by and by, in the capricious mood of some despot, a portion of them are allowed to go back again,--a mere fragment. For in the carrying away of a million people, how many perish! And when a few are gathered together, and they turn to go back, how much is this remnant to be pitied! Wandering from place to place in the promised land, crossing the Jordan, finding a heap where once there was a flourishing city, drawing near to the home of their ancestry and finding it in the hands of foreigners, themselves regarded as intruders and outcasts, what a harrowing experience theirs must be!

It was under such circumstances as these that the prophets did their chief work. It was one of their principal functions to encourage a nation plunged into profound despondency. In this chapter, the prophet, with words of cheer, and with an inexpressible richness of imagery, comforts the poor, despoiled band of people, and makes them feel that the hand of power shall not for ever be so strong against them.

Looked at in its interior spirit, as God meant that it should be viewed, is it not calculated to encourage and comfort people who are in desolateness and distress? Think what is meant by "a remnant." It does not mean simply a few; neither does it mean merely the last things; though it includes both these ideas. There are "remnants" in the tailor's shop, in the carpenter's shop, in the household after a meal, in the harvest field--the waste and refuse that is left after the main and best parts have been taken away and used. So, in all the phases of society there is a remnant constantly coming up; it is the portion which is left after the better or more favoured have been culled out and used; the unsuccessful man, and the men who have broken down; and it is in respect to the remnants of society that I am going to speak this morning.

Consider God's great tenderness towards the remnant of His people. . . . Did you ever think of the remnants of society--how numerous they are, and how much they are to be pitied? We are observant of the prosperous and successful, but who cares for the remnants of society? God does!

Let us look at some of these remnants. I. Those who are broken in health, and are utterly turned away by that reason from all that they sought. How many they are! How full of sorrow is their lot! By accident or disease suddenly rendered useless! Like a ship cast upon the land, where the sun beats upon it, and the heat shrinks and cracks it, and opens the seams wider and wider, till by and by it drops to pieces. So it is their pitiful lot to be able to do nothing but wait for the end. II. Those who have misapplied their powers, and consequently have failed. How many give themselves to professions for which they are utterly unfit! Every day men are ruined because they do not know what they are, nor what they are set to do, and are not willing to do the things which they could do, but are aspiring to do the things they are not fitted for. III. Men who were adapted to their work, but were overtaxed, and who had not the endurance which their circumstances required. Hundreds of men, under the intense strain of modern society, break down; and then all is gone so far as they are concerned. IV. A great many more break down from a secret mismanagement of themselves. They live in neglect or violation of the simplest and most fundamental laws of health, or they indulge in vices that are destructive. V. They who have violated the laws of society, and have been detected, convicted, and branded with shame. It is scarcely possible for such men, however earnestly and honestly they may desire it, to be anything else than mere "remnants" in society.

1. In regard to all those who are in this great struggling mass--the remnants of society--I have to say: Take pity on them; have compassion on them; do something to rescue, to strengthen, to cheer some of them. 2. To all who are cast down and suffering, I say, There is a God who is sorry for you. If men disown you, God thinks of you, and will succour you. Beware, then, of desperation. Do not throw yourselves away. Though all else should be against you, God is for you. There is immortality--seek for that. There is bright and blessed manhood just beyond. If you have failed for this life, do not fail for the other too. There is very much that may yet be done, even in the afternoon and twilight of men's lives, if they are hopeful and active. Do not give yourselves over to complaining and mourning. Be patient. However low you may have got, you have not got so low as Christ was when He died a death of shame and contumely for us. Shall the servant be greater than his Lord? Be patient. It cannot be long before God's angel shall come, and then your troubles shall be over. Pluck up your courage. Wait. And if need be, suffer, and suffer patiently to the end. Let everything go but this: "God loves me; heaven waits for me;" and in that hope stand. Though the world perish around you, stand, comforted and cheered by the confidence that God cares for you as the remnants of His Israel (H. E. I., 958-961, 2310, 2311, 4015-4018).--Henry Ward Beecher: Christian World Pulpit (vol. iii. p. 43).

ISAIAH'S VISION OF THE KING AND OF HIS KINGDOM.

CHAPTERS XI. AND XII.

This is one of the visions that Isaiah saw (chap. i. 1, ii. 1, &c.). He was a dreamer of dreams. With a keen perception, not surpassed, of the men and things actually surrounding him, much of his life was passed in an ideal and future world. There he found comfort and strength to endure the sorrows that otherwise would have crushed him. At the outset of his ministry, when the great king who had done so much to restore the prosperity of the nation was about to be removed, there was vouchsafed to him a vision of the King immortal, eternal, invisible, throned in the temple, and surrounded by the exalted intelligences who do His will (chap. vi. 1-4); and now, at the close of the wicked and disastrous reign of Ahaz, when his hopes concerning his race would naturally have failed, there was granted him a vision of a King of righteousness and peace, who on earth would rule over a kingdom such as the world had never seen. His soul had been stirred and appalled by a vision of disaster and woe. He was the king of Assyria, then the terror of the earth, utterly broken, his vast armies hewn down as forests fall before the axes of the woodmen (chap. x. 33, 34); a vision of blood and terror which may well have filled him with trembling. But just as sometimes the sweetest daylight follows a night of storm, this vision of terror fades away, and he sees--

I. A KING (chap. xi. 1-5). 1. Royally descended, "a rod out of the stem of Jesse." A simple farmer on the hills of Bethlehem, and yet a father of kings. Not an accident. We are here confronted with the mystery of blood, of race. No common man was he from whom sprang David, Solomon, Hezekiah, Josiah, and a long line of kings. In his ordinary hours, Isaiah may well have derived assurance that the vision that gladdened him was given him from above, from the fact that it was in harmony with God's promise (2 Sam. vii. 12-16). Without dismay he could view the royal house lapsing into the obscurity from which it sprang--becoming merely a house of Jesse once more--assured that in His own time God would again raise it up to glory.[1] It is always well when our hopes rest upon the Word of God. 2. Royally endowed; a King by truest "right divine," because possessed of royal qualities of heart and mind (chap. xi. 2, 3). Of the thousands who have sat on thrones, how few have possessed them! How many have ruled over the miserable wretches subject to their sway merely by the craft of the serpent or the cruelty of the tiger! Of those who have been popular, how many have owed their popularity to mere physical prowess and politic good-nature (Richard I., Charles II.)! How few have endeavoured to approach the Biblical conception of what a ruler ought to be (Deut. xvii. 14-20; 2 Sam. xxiii. 3; Ps. lxxii. 4; Prov. xx. 28)! In the marvellous superiority of that conception to anything that has prevailed among men, have we not another proof that the sacred writers were indeed inspired by the Spirit of God? 3. Ruling in righteousness; using His marvellous endowments for the welfare of those subjected to His authority (chap. xi. 3-5); not judging of things or men by their mere appearance, nor by common report; caring for the poor, befriending the shrinking and helpless, fearless in His dispensation of justice; His very words being swords that smote and overthrew the arrogant oppressor; made strong by the very righteousness which merely politic men would have feared to display in view of the might of iniquity in this disordered world; a Hero of the truest and divinest kind, in actual life setting forth the ideal to which the noblest knights in the purest days of chivalry strove to conform. Such was the King whom the prophet "saw" in an age when "ruler" was merely another word for tyrant and oppressor. Surely the vision so fair and wondrous was given him from above!

II. He also saw THE KINGDOM. 1. A kingdom of righteousness (chap. xi. 9). The kingdom necessarily resembles the king. Appalling is the influence of a court upon a nation. Correspondingly great is the responsibility of those who sit in high places. 2. A kingdom of peace. Set forth by the most beautiful symbolism (chap. xi. 6-10, 13). 3. A kingdom of prosperity. Those included in it are no longer miserable exiles and bond slaves; rather they rule over those by whom they were spoiled and oppressed (chap. xi. 14). This is the true interpretation of a symbol that is in itself harsh and repulsive. The coarseness of the symbol is due to the coarseness of the minds it was first intended to touch. 4. A kingdom of gladness and joy. There pervades it the gladness of exiles who have been restored to their own land (chap. xi. 15, 16); the true and religious joy of men who recognise that the deliverances which inspire their songs have been wrought for them by God (chap. xii. 1-5); the joy of men who are absolutely assured of continual safety (chap. xii. 2, 6).

Was all this merely a bright vision? 1. It has been already fulfilled in part. 2. In our own day it is being fulfilled more completely than ever before. 3. It shall yet be fulfilled triumphantly.[2] Let us then, 1. Recognise and rejoice in the fact that we are living under the rule of this righteous King. This is at least the dawning of the "day" which Isaiah saw (Matt. xiii. 16). 2. Exult in view of the certain future of our race. The kingdom of God shall come generation after generation with mightier power (H. E. I., 3421-3423). 3. Labour as well as pray that future may be hastened.

FOOTNOTES:

[1] The image is now transferred to the state and king of Israel, which is also to be cut down to the stump, like the tree in Nebuchadnezzar's dream. But out of that stump, and from its living roots, shall grow up a scion--one of those slender shoots which we see springing up from, and immediately around, the stock of a truncated tree. A king of the race of Jesse shall sit on the throne of his fathers, in accordance with the covenant made with David (Ps. lxxxix. 3, 4).--Strachey.

When the axe is laid to the imperial power of the world, it falls without hope (chap. x. 33, 34). But in Israel spring is returning (chap. xi. 1). The world-power resembles the cedar-forest of Lebanon; the house of David, on the other hand, because of its apostasy, is like the stump of a felled tree, like a root without stem, branches, or crown. The world-kingdom, at the height of its power, presents the most striking contrast to Israel and the house of David in the uttermost depth announced in chapter vi., fin., mutilated and reduced to the lowliness of its Bethlehemitish origin. But whereas the Lebanon of the imperial power is thrown down, to remain prostrate, the house of David renews its youth. . . . Out of the stump of Jesse--i.e., out of the remnant of the chosen royal family, which has sunk down to the insignificance of the house from which it sprang--there comes forth a twig (choter), which promises to supply the place of the trunk and crown; and down below, in the roots covered with earth, and only rising a little above it there shows itself a nētzer, i.e., a fresh, green shoot. In the historical account of the fulfilment, even the ring of the words of the prophecy is noticed: the nētzer, at first so humble and insignificant, was a poor despised Nazarene (Matt. ii. 23).--Delitzsch.

[2] For additional suggestions on this part of the subject, see outlines on pages 71-73 (ISAIAH'S VISION OF THE LAST DAYS, THE LATTER-DAY GLORY, THE FUTURE TRIUMPHS OF THE GOSPEL), 101 (THE DIVINE IDEAL OF ISRAEL REALISED), 182 (THE REMEDY OF THE WORLD'S MISERY), 186 (THE GOVERNMENT OF CHRIST), 191-194 (THE PRINCE OF PEACE, THE EMPIRE OF CHRIST, THE SECURITY FOR THE FULFILMENT OF GOD'S PROMISES, THE OUTSTRETCHED HAND OF GOD).

THE SPIRIT OF THE LORD.

xi. 2. The Spirit of the Lord shall rest upon Him.

This is declared concerning the Messiah. Short as this declaration is, some of the profoundest of all truths are involved in it. It is implied that God is a person, that from Him there goes forth an influence by which the character of other persons is affected, and that all that qualified Jesus of Nazareth to be the Messiah came from God. Let us think of these things. Do not be deterred from doing so by the idea that they are transcendental, far away from our daily life. They need not be so; we shall be very blameworthy if we make them so.

+I. God is a person.+ There are those who would have us put away this faith. In their view, God is merely the great controlling Force behind all other forces, the life of the universe, diffused throughout it, manifesting itself in innumerable forms. As it is the same life in the tree that manifests itself in root, trunk, branch, spray, twig, leaf, blossom, fruit, so all things that exist are not the creations of a personal will, but the manifestations of an impersonal and all-pervading life; all forces, convertible the one into the other, are but varying forms of the one underlying force. Every individual life is but a wave that seems for a moment to be separated from the one universal ocean of life; it leaps up from it, falls back into it, is absorbed by it. True, these waves are often strangely diverse--Nero and St. Paul, John Howard and Napoleon, the Virgin Mary and Lucrezia Borgia; but in that great Unity of which they are all manifestations, there is an all-comprehensive reconciliation, though it may elude our grasp. For Pantheism, many would have us put away the doctrine of a personal God. But this exchange, if it could be forced upon us by some logical necessity (which it is not), would not be a gain, but a tremendous loss. For, 1. There would be a tremendous loss to the heart. A force may be feared, but not loved. To gravitation we owe much, but no one ever professed to love it. A force cannot be loved, because it does not love. Strike out of our life all that comes to us from the confidence that God loves us, and from the responsive love that springs up in our hearts towards Him, and how much is lost! Then there is no longer any assurance amid the mysteries of life, nor consolation in its sorrows. In a word, we are orphaned: we can no longer say, "Our Father, who art in heaven." There is no longer a Father, knowing us, loving us, causing all good things to work together for our good; there is only a Force, to which it is useless to appeal, against which it is impossible to contend. 2. We should also lose one of the greatest of all helps to a noble life. Not to dwell on the fact that to speak of virtue or vice would then be absurd,--then we should no longer sin, we should merely make mistakes,--consider how much the world owes to the aspiration to be like God which has stirred so many noble souls. Through them the average morality of the world has been marvellously raised; but this would have been impossible but for the stimulus these inspiring souls found in the character of God. That is the first fact of which this text reminds us, that God is a person from whom a spirit--an influence--can go forth affecting the character of other persons.

+II. From God such an influence does go forth.+ The possibility is a glorious fact. That from God a "spirit" should go forth, and that it should do so invisibly, is in accordance with all that we know of the universe which God has made, and which is in some sort a revelation of Him. 1. Nothing in the universe is unrelated. From orb to orb influences go forth by which they are mutually affected. 2. The mightiest influences are invisible. In all this, the material is a counter-fact and revelation of the spiritual. It would be altogether abnormal, if from God there did not go forth an influence operating upon and affecting other persons. It is invisible, but its effects are recognisable. One of them is the activity of conscience, rightly understood. Another is the moral growth and refinement which those in whom it is most conspicuous, most invariably and distinctly attribute to influences exerted upon them by God. Even Socrates did so. This also is a doctrine full of hope and comfort. If we need moral transformation, there streams from God an influence capable of effecting it: to that influence let us submit ourselves, and the transformation shall come to pass; the Spirit of the Lord will rest upon us, and we shall become like Him.

+III. To the influence exerted upon Him by the Spirit of the Lord, Jesus of Nazareth owed all that qualified Him to be the Messiah+ (vers. 2-5). That which was born of the Virgin Mary was a true human child. A sinless child, yet sinless not as the result of the sinlessness of the mother (as Rome teaches), but of the influence of the Spirit of the Lord resting upon Him from the beginning of his earthly life. His was a real humanity--our humanity sanctified. All that was pure, noble, Godlike in Him was "born not of the flesh, nor of the will of man, but of God." How full of comfort and hope is this truth also! To us also is offered the same Spirit. Nothing can be more express than the declarations that we may have it if we will, and that, if we have it, the ultimate result will be that we shall be found partakers of the holiness of God. Let us not be unwisely cast down by the frailty and pollution of our nature; if the Spirit of the Lord rest upon us, the purity and the strength of God will become ours, and at length the Father will say to each of us, as He did of Jesus of Nazareth, "This is My beloved Son, in whom I am well pleased."

THE RIGHTEOUS JUDGE.

xi. 3. And He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears.

A glorious difference between our Lord and ourselves. "He knew what was in man," and needed not the evidence of external signs, which often mislead us. He should deal with the motives of the heart (H. E. I., 3332, 4147). Not by human sight, but by Divine insight, He judged the conduct and character of men. 1. Our judgment is enfeebled by ignorance. We do not see and hear all, and from our imperfect knowledge of facts we draw wrong and often disastrous conclusions (H. E. I., 2997-3005). But Our Lord could go behind the visible works, and detect what often deceived men--e.g., His treatment of pharisaism. 2. Our judgment is enfeebled by prejudice. This is often the result of ignorance. Seeing only certain sides of men, we dislike them, and frame our judgments accordingly--e.g., Nathanael (John i. 46). With no better reason than Nathanael had, we regard many a man as an enemy, or otherwise place him in a false light. But our Lord dealt with none in this way. Seeing men as they really were, no preconceived opinions led Him to unworthy conclusions. 3. Partiality enfeebles and perverts our judgment. Judging by sight and hearing, we approve of one man more than another, because he has certain artful or pleasing methods for winning our favour: flattery, offers of gain, &c. (P. D., 1275, 1281, 1283). But our Lord could not be won in this way (Mark xii. 14; John vi. 15). He was infinitely compassionate, tender, forgiving, but no feeble partiality interfered to prevent most righteous judgment. 4. Our judgment is often perverted by passion. In the pursuit of some unlawful and all-absorbing aim, we become too disturbed to weigh calmly even the evidences we can see and hear. We look at everything in the light of our false affection, and are thereby rendered absolutely incapable of beholding others in their true light, especially if they stand in our way and oppose our progress (P. D., 2060). But the one absorbing and unremittent purpose of Jesus of Nazareth was to do the will of His Heavenly Father, and to finish the work He had given Him to do. Hence He dwelt always on a pure altitude, in whose clear atmosphere He saw men and things as they are. 5. Our natural depravity is also a serious hindrance to our right judging. Our very organs of knowledge, our affections, our conscience, have been perverted. Let a man be ever so disposed to take correct views of men and things, there will be some flaw in his vision, some defect in his hearing. Hence there are times when we cannot accept as final the judgment of the best and holiest of men. But Christ has no secret evil to lead Him wrong.

In view of all this, how fitting it is that Christ should be our judge! How well, too, He is qualified to be the merciful High Priest who we need (Heb. iv. 15, 16). He who tenderly sympathises with us is He who perfectly knows us (H. E. I., 956; P. D., 462).--William Manning.

THE UNIVERSAL DIFFUSION AND REDEMPTIVE POWER OF THE KNOWLEDGE OF GOD.

(Missionary Sermon.)

xi. 9. They shall not hurt nor destroy, &c.

We have here a picture of the golden age. I. The whole earth shall be as Mount Zion. II. Shall be freed from injustice and violence. III. Shall be filled with the knowledge of the Lord. 1. Wherein this knowledge consists. 2. To what extent it shall prevail--universal, deep. 3. By what means it is to be diffused.--J. Lyth, D.D.: Homiletical Treasury (p. 18).

"They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord." It seems clear that in these words the prophet intended to be understood of speaking of the whole earth. He would scarcely, in the same sentence, have used the expressions in question--the holy mountain in the first clause, and the earth in the other--if by these expressions he had not meant the same thing, namely, the whole globe of the earth, when the dwellers thereon should come to be true worshippers, like those who first worshipped at Mount Zion, and who were a type of the greater assembly of worshippers, the holy and universal Church, which in the fulness of time would be established.

I. The prophet grounds the hope of that reformed and purified state of the moral world, described in the beautiful words of the text, upon the increase of religious knowledge which he saw to be coming. "They shall not hurt . . . for the earth shall be full of the knowledge of the Lord." II. These words may be taken as descriptive of the legitimate effect of Christian knowledge. The general scope, aim, and tendency of Gospel principles is such as would produce the change described, were it not counteracted by the tendency within us to what is wrong. III. They are more than this: they are prophetic of the actual results of Christian knowledge. The Gospel will render war impossible. True, so-called "Christian" nations have not yet ceased to wage war with one another, nor so-called "Christian" men to rob and circumvent and ruin each other. Nevertheless, this prophecy shall yet be fulfilled. We see it in the process of fulfilment. The condition of the moral world has been meliorated by Christianity. Wars have not ceased, but their conduct has been mitigated. In their private dealings with each other, men have become more just and trustworthy. Already there are millions of men who would shrink from doing harm of any kind to their fellow-men. Compare Christendom with heathendom, and you will see what mighty changes the Gospel has already wrought. The practice even of Christian men falls short of their knowledge. Nevertheless, the practice and the morals of men are, generally speaking, the best where their knowledge is the most. The prophet's words are justified by fact, and men forbear one another most, and hurt and destroy least, where knowledge is the greatest. It is a fact that life and property are more safe and secure in the Christian portion of the earth, than in any other portions. And the knowledge of the Lord grows year by year; partly through the labours of missionaries in many places; still more by the rapid growth of the nations that are Christian. The violent and lawless races of the earth are dwindling away. The only races that are increasing are those that fear God, and are willing to respect the rights, the properties, and the lives of their neighbours. Through the medium of this natural increase of peace-loving races, and through the conversion of many among the benighted nations, this prophecy is receiving a gradual, but very appreciable, fulfilment. The world is advancing, with ever-accelerating speed towards knowledge and peace, and this declaration shall yet be literally fulfilled (H. E. I., 979, 1161-1168; P. D., 2465, 2466).

Application.--1. We are permitted to rejoice in the hope of a period when justice and benevolence shall prevail in the world. 2. We are required to contribute towards the realisation of this hope. This we are to do (1) by the purification of our own hearts; by the conquest of every passion and desire that would make us hurtful to our neighbours. (2) By prayer (Matt. vi. 9, 10). (3) By helping to diffuse that "knowledge of the Lord" which is the great peace-maker in the earth.--A. Gibson, M.A.: Sermons on Various Subjects; Second Series (pp. 246-265).

In this and the preceding verses we have a beautiful picture of a state of human society entirely different from anything that has been witnessed since the Fall. The prophet beholds changes in human character so great that he feels he can only symbolise them by transformations in the members of the animal kingdom of the most astonishing kind. Verses 6-8 are symbolical, and are intended to excite within us the liveliest anticipations of the glorious effects that would follow the universal proclamation and acceptation of the gospel. Thus we are led to speak of the nature, the diffusion, and the effect of the knowledge of the Lord.

I. ITS EXALTED NATURE. By "the knowledge of the Lord" may be meant that of which He is the revealer (2 Chron. xxx. 22), or that of which He is the theme (2 Pet. ii. 20). God can only be revealed by Himself; and He has given us a threefold revelation of Himself--in nature, in providence, and in Holy Scripture. In the latter we have the record of the fullest revelation which He has vouchsafed, that given us in His Son. God is never truly known by man until He is known in Christ. "The knowledge of the Lord" and "the Gospel" are terms of the same meaning.

II. ITS DESTINED DIFFUSION. The figure employed by the prophet brings before us impressively the universality of its diffusion. The imagination is called in to instruct our faith.[1] The world-wide diffusion of the gospel is a matter--1. Of prophetic certainty. Nothing could be more plain than the prophetic declarations concerning this matter. But if any man asks when the promise will be fulfilled, only one answer can be given him (Acts i. 7). 2. Involving Divine agency. Utterly false is the notion that, after creating the universe, God withdrew from it, and left it to go on by its own momentum (John v. 17); and utterly false is the notion that, after giving the gospel to the world, God has left it to make its own way therein. By Divine agency men are raised up to proclaim it (Eph. iv. 11). While they are so engaged Christ Himself is with them (Matt. xxviii. 20); and while they preach, the Holy Spirit strives in the hearts of men to prepare and dispose them to receive the glad tidings (1 Thess. i. 5). When, therefore, we look at the glorious promise of our text, we must not forget that God Himself is working for its accomplishment. This will save us from unbelief and despair concerning it. 3. Involving human instrumentality. Not that this is absolutely necessary. Without human husbandry God could have caused the earth to bring forth food for man and beast, and without human instrumentality He could have saved the world. But it has pleased Him to commit to us the Word of reconciliation. The consequent duty of preaching it must be taken in connection with, and regarded as the condition of, the promise; just as the promise that there shall be a harvest till the end of the world is conditioned by man's sowing the seed in the appointed season. The promise must not be used as an excuse for indolence, but as a stimulus to industry.

III. ITS BLESSED EFFECT. The Gospel is a harmonising power. It has a transforming efficacy equal to any that would be needed to bring about a literal fulfilment of verses 6-8. Wherever it comes in its saving power it new creates human hearts, and thus dries up the causes of hatred and discord at their fountain. For it is a principle, 1. of righteousness, and 2. of love. Hence it brings peace. For all discord is due to injustice that is prompted by selfishness (James iv. 1). Where righteousness and love combine and rule, there must be peace and security; for the very desire to injure is taken away. The universal prevalence of the gospel necessarily means universal peace (H. E. I., 1120, 1127, 1129).

1. This suggests the answer to the questions, Why Christian nations make war against each other, and why even in Christian churches there are fierce contentions? The answer is, either that those nations or churches are Christian only in name, or that they have only very partially attained to "the knowledge of the Lord." They are only in infant-class in Christ's great school; as they learn of Him, their rivalries and hatreds will pass away. 2. The Gospel being so blessed in its effects, it is plain that it is the duty of all good men to extend the knowledge of it.--John Rawlinson.

A remarkable declaration this, especially if the Hebrew prophets were, as some learned sceptics tell us, men of narrow mind, worshipping a merely local god, and hating all men not descended from Jacob. By the noble simile employed by Isaiah two ideas are suggested--1. Universality. mankind is the area to be covered. 2. Ease. All the creeks, bays, channels, and broad highways of the vast ocean are filled in their appointed time. The mighty tide rises, sweeps onward, and the work is done. There was one great flood-tide of gospel-truth in the days of the apostles, and there is a greater still to come. Meanwhile, many difficulties attend the efforts of God's people to extend the knowledge of His truth; but, in the world's fulness, great ease will characterise the progress and triumphs of the gospel (Ps. cx. 3; Heb. viii. 11). This declaration suggests two great subjects:--

1. THE HOPE OF THE WORLD. Shut the Bible, and our outlook on the world and its future is dark and sad. Open it, and let its light shine into our minds, and with the light will come encouragement and hope. 1. If it is true that "the earth . . . the sea," then God takes an interest in the affairs of the world, and takes an interest in them now. This mighty world is not left to drift into an unknown and perilous future without a steersman to guide it. 2. If God makes such abundant provision for the instruction of men in the knowledge of Himself, then He will be accessible to them when, by that knowledge, they are led to approach Him; and He is accessible to us. 3. Himself opening for men a way of access to Him, we may be sure that when they avail themselves of it He will deal with them in the way of mercy and love; and so He will deal with us. Who can doubt this who looks on the fact of Christ, through whom God has given us the truest knowledge of Himself (2 Cor. iv. 6)? 4. He means to be known to the world, and therefore His gracious offers extend to all, to us.

II. THE DUTY OF THE CHURCH. In view of this declaration, 1. Take enlarged views of your work. Think how much remains to be done. Even if you could suppose that your family, your street, your town, your country were filled with the blessed tide of the knowledge of the Lord, yet think of the earth, and all its myriad claims resting upon the servants of God. 2. Spare no efforts in promoting the cause of Christian missions. In advancing these, you are working in harmony with the great purposes of God, and for an object which is dear to Him--that object for which He has already given His Son! Will you withhold from it the money with which He has entrusted you, and for which you will have to give account at the last day? 3. There are many present difficulties in the prosecution of mission-work, but meanwhile take comfort from the large purposes of God. "Have faith in God." His plans are vast, but His glorious promises are great as His counsels, and His resources as glorious as His promises. The process of filling the earth with "the knowledge of the Lord" may seem to us to be tedious, the obstacles may be many, the time may be long; if the work were left to us, it would be hopeless; but GOD will hasten it all in His time.--William Manning.

It is here declared that there is yet to dawn upon the world an era of perfect light, and that that shall be also and therefore an era of perfect love. "They shall not hurt nor destroy in all My holy mountain, FOR the earth shall be full of the knowledge of the Lord."

It is a mystery, but it is a fact, that knowledge is not necessarily a blessing. The devils believe--and therefore know--yet remain devils still (Jas. ii. 19). Many men of unholy life have been men of eminent knowledge (Rom. i. 21). But this is a moral monstrosity, a result of the unnatural condition into which we have been brought by sin; just as in certain forms of disease food becomes poison. Knowledge is one of those forces which naturally tend to elevate and sanctify (H. E. I., 3106); to know God truly is eternal life (John xvii. 3); and the declaration is, that knowledge shall be world-wide, and that by it the world shall be morally revolutionised. Remembrance of two facts will give intelligence and strength to our faith in these glorious predictions. 1. As man's knowledge of God has grown, the human race has risen. Except in those abnormal cases already referred to, it may be declared that man cannot learn to know God and remain as they were--e.g., wherever the knowledge of the unity of God is restored to man, idolatry becomes impossible; as soon as the knowledge of the spirituality of God really enters the mind, formalism in worship becomes an impossibility. So every truth concerning God, as soon as it is really known, becomes a correcting and converting force. The tendency of this knowledge, as of light, is to quicken and beautify. The way to grow in grace is to grow in the knowledge of Christ (2 Pet. iii. 18). 2. The knowledge of God is a thing that grows, and grows slowly, in the human soul. This is true of all knowledge.[2] But in proportion as it grows, sanctification takes place in the individual life, reformation in the national life.[3] It is the most radical and successful of all revolutionists. It is impossible for us to dream of the changes it will accomplish upon the earth. But this we know, that by it war and every form of violence shall be abolished (text; Isa. ii. 4, &c.)

In this subject there is, 1. A complete justification of all missionary enterprises. They are not visionary schemes foredoomed to failure; they are intensely practical, and shall be triumphantly successful. The time may be far off, but it is advancing, when every man shall know God.[4] The effect of that knowledge will be the destruction of the desire to destroy or injure. 2. An argument for patience. In view of the wrongs that prevail upon the earth, many noble souls find it difficult to exercise it. Of finer taste, of clearer vision, of truer sympathy with God than is common amongst men, the wickedness that triumphs in the world fills them with continual agony. It drives them almost into atheism. They ask, "Can God see these things, and not use His power to bring them to an end? If there were a God, would He not instantly smite the oppressors with destruction?" Let them be patient. God does see; God does feel; God is hastening on the better day by the only means by which it can really be brought in. Another deluge would not cleanse the world from crime; if but eight souls were spared, sin would once more begin to prevail. The era of purity and peace can be ushered in only by the revelation of God to man, and thus it is advancing towards us; thus it is already begun; between Christian and heathen lands there is a real contrast; and ere long there shall be as great a contrast between Christian lands uplifted by a fuller knowledge of God and these lands as they now are. The millennium is not merely a prophetic dream, it shall be a glorious fact. Patience! (H. E. I., 1134, 1135, 1166-1168, 3421-3423; P. D., 2465, 2466). 3. An argument for hopeful Christian effort. We must not merely dream of the millennium, we must labour to hasten its dawn. Work is needful: Sunday-school work, &c. Every one who prays, "Thy kingdom come," thereby unless he means to mock God, pledges himself to work to hasten its coming, and thus to be a "fellow-labourer with God." There is need for individual effort, and for united effort. Such effort should always be hopeful. We are not attempting what is impossible; we are working in the line of God's promises, and with God! Remembering that the sense of our own weakness will not unduly depress us. It does not require a giant's strength to row with the tide; and a mightier force than that of ocean is bearing us on to a victory that shall fill earth with blessing and heaven with gladness.

FOOTNOTES:

[1] "The earth shall be full of the knowledge of the Lord, _as the waters cover the sea._" The expression is remarkable for its force. In looking over the face of the ocean, no differences are to be perceived: one part is not fuller than the other; one part is not covered, and another left dry; but all is one unbroken stream, filling and covering the whole. So shall it be with the Word of God among men. It shall not be known to some, and hidden from others. It shall not be fully declared in one place, and only partially set forth in another. Whatever knowledge it pleased Him to give at all, shall be given to all men equally and without distinction. Such is clearly the purpose of God in His own appointed time.--W. H. Sulivan.

"As the waters cover the sea." The idea of universality could scarcely have been better expressed than by this magnificent simile. You have looked forth on the illimitable expanse of waters with wonder and awe. Your imagination has followed the depths far beyond the lowest tide-line to the unfathomed valleys and caverns that form the ocean bed; and you have endeavoured to take fully into your mind the thought that the lowest depths and the most distant shores were filled and covered by the all-diffusive and all-searching element.--Rawlinson.

[2] The knowledge of God comes into the soul as a king is born into a country over which he is ultimately to rule; at the beginning it is but a babe; for a long time it is weak, and needs to be defended and nurtured; many years elapse before it rules; rarely in this life does it exercise full power and undisputed sway.

[3] Many evils continue to exist and flourish even in Christian lands, because their contrariety to the character of God has not yet been apprehended and felt. Many godly men were slave-holders and slave-dealers, because they did not fully know God. But now the knowledge of God has so grown among men, that it is no longer possible in a Christian land for a godly man to be a slave-holder. So with polygamy, which was once practised without scruple by some of the noblest and most devout men who ever lived. This practice has been killed, not by any express prohibition, but by growth among men of the knowledge of God. That knowledge is predestined still further to grow, and to kill many things more.

[4] The text for this footnote was omitted. Transcriber.

THE ENSIGN OF THE NATIONS.

xi. 10. And in that day there shall be, &c.

I. In the two parts of this verse we have a twofold metaphorical representation of the Redeemer: one expressed, one implied. 1. +An ensign of the people+ = banner or standard, such as is set up as a rallying-point around which, (1) the subjects of a king assemble to do him homage; and (2) the soldiers of an army gather to receive the commands and exhortations of their general. 2. This second use of a standard leads to the second metaphorical representation of the Redeemer, that of a +victorious general:+ "His rest shall be glorious." We are thus directed to the final result of the uplifting of Christ as an ensign: the great campaign brought to a successful conclusion, the Victor in it rests gloriously, surrounded by the soldiers whom He has led on to triumph, and the people to whom He has given liberty and peace.

II. Consider how these predictions have been fulfilled. 1. By the preaching of the gospel Christ has been lifted up, and as the result men of all nations have sought unto Him, and will seek Him more and more. 2. Having done and suffered all that was necessary ultimately to secure the final victory, He has taken His place at the right hand of the Majesty on high, and rests there gloriously; the glory of His rest arising from the number of the subjects who do Him homage, and of the soldiers who delight to fight His battles, from the triumphs which He has already enabled them to achieve, and from the prosperity and peace of all His people.

We shall make a great mistake if we end by thus admiringly noting how the ancient prophecy has been, and is being, fulfilled in the history of the world. We are among the Gentiles of whom our text speaks: Have we sought unto the glorious Person of whom it speaks? You desire to do so. Do so, then, 1. For right purposes; not merely that you may be delivered from suffering, but that you may be delivered from sin; not merely that you may ultimately gain admission to heaven, but that you may have and now render to Him the homage and the service to which He is entitled. 2. In a right spirit; not vainly dreaming that you have, or can win, any claim upon His regard, but recognising that you can appeal only to His mercy, and that without it you are lost; and making this appeal penitently and believingly. So coming to Him, He will be found of you. He will cause you to share in His rest, by causing you to share in His triumphs; inspired and upheld by Him, you shall trample under foot the world, the flesh, the devil, and the fear of death. Your whole being will be at rest; your understanding no longer harassed by perplexing doubts; your conscience stilled and gladdened by a righteous peace; your affections centred at last around Him who alone is worthy of their supreme love; and this threefold rest, so sweet and blessed now, shall be perfected and perpetuated in heaven.--George Smith, D.D.

The prophet here foresees that the Saviour's mission and work will so exalt Him in the eyes of the nations, that they will turn to Him as the one object and desire of their souls. (Compare John xii. 32.) This prediction declares that Christ would be a banner to attract men, that He would be the object of universal search, and that men in finding Him would attain to true rest and glory.

I. THE BANNER. 1. A banner is naturally "lifted up;" only thus can its purpose be accomplished (chap. xiii. 2; xviii. 3). Apt image this of Christ. Not merely in His death on Calvary. That exaltation was followed by His being lifted higher still by the preaching of the gospel, by the ministry of the Holy Spirit (John xvi. 14), by the devout lives of all His true followers. 2. A banner has usually some emblem or device representative of some great cause, or expressive of some great truth. (Give instances.) So when "Christ and Him crucified" are uplifted clearly in the view of men, they see God's hatred of sin, His love of man, and His provision for man's future happiness and glory.

II. THE OBJECT OF UNIVERSAL SEARCH. "To it shall the Gentiles seek." Search for Christ characterises all races of men (Hag. ii. 7) and all periods of time (Luke x. 24). The search is often prosecuted in ignorance. Men know not for what and for whom their souls yearn; but it is Christ of whom unconsciously they are in quest; and it is towards Him, that by the else insatiable desires of their spiritual nature, they are being led.

III. THE FINDING OF TRUE REST. "His rest shall be glorious." 1. The rest we find in Christ is connected with a vital change effected in the heart and life. He does not simply do something for us; He also does a work within us. Every intelligent seeker knows that there can be no rest until the evil that is lodged within us is resisted and cast out (H. E. I., 1324). It is as we enter into the spirit of Christ and share His life, that we enter into rest (Matt. xi. 28-30). 2. Our new relations to God, entered into by faith in Christ Jesus, makes our rest very glorious. God is then known to us by the most precious and endearing names; He is our rock, our shield, &c. Each of these names represents to us some tender aspects of His love, some sweet ministry of His grace.

Are you in search of the highest peace, joy, holiness, rest? Here you may end your quest (1 Cor. i. 30; P. D., 481).--William Manning.

THE RECONCILER OF MEN.

xi. 10-16. And in that day there shall be, &c.

Several eminent commentators are of opinion that this prophecy will not be fulfilled until the Jews are restored as a nation to their own land. Others believe that the prophet used (it may be unconsciously) transient geographical phrases as symbols of eternal truths. Without entering upon this controversy, which can be settled only by the actual unfolding and accomplishment of God's plans as to the history of this world, let us think of the fundamental fact of the vision, that in it "the Root of David" was revealed to the prophet as the reconciler of men. His appearing in the world would be the setting up of a standard unto which all men, Gentiles (ver. 10) and Jews (vers. 11, 12), would seek; and before the influence then exerted upon them by Him rivalries and enmities, even though they were as inveterate and malignant as those of Judah and Ephraim (ver. 13), would disappear. No obstacles, even though they should be as immense as the geographical ones which are specified, would hinder their coming together and forming one united and triumphant people under His benignant sway. This is only saying what the prophet has said already (chap. ii. 4; ix. 7), that the kingdom of Christ would be a kingdom of peace. Consider--

+I. How marvellously and gloriously this prediction has been fulfilled.+ To appreciate this, we must recall the condition of the world at the time when "the day" of which our text speaks dawned upon it. Nations were everywhere divided from each other by jealousies and hatreds as virulent as those that divided Ephraim from Judah; there was peace only because they were restrained from active hostility by the strong hand of Roman power. Hatred of other nations was regarded not as a crime, but as a duty.[1] But Christ inaugurated the empire of universal brotherhood and love. Wars have not yet ceased even among nations professing Christianity, but they are no longer openly gloried in by those who wage them; they are apologised for as sad necessities. The apology is often insincere, but the fact that it is made at all is a marvellous tribute to the influence and authority of Christ. Wherever His true followers meet, national distinctions are forgotten, and they feel drawn to each other by a mightier and sweeter bond. As the centuries pass away, the love of Christ becomes more and more the uniting power of the world.

+II. How sadly imperfect the fulfilment of this prediction still is!+ The era of universal peace has not yet dawned. The world is still cursed by wars and rumours of wars. Millions of men are maintained in constant readiness for war. There are bitter contentions among the sections of the Christian Church, these tribes of the modern Israel. Class is divided from class. So-called Christian families are saddened by bitter feuds.

+III. The blessedness of the era that shall yet dawn upon the world.+ The Christian often dreams of it; his dreams are sweet as those which hungry men have of banquets, and shipwrecked sailors drifting helplessly on rafts in the wide ocean have of their native village and of meeting with their loved ones there; and in their waking hours they, too, are apt to be saddened by the fear that their dreams too are as utterly incapable of realisation. But it is not so. They shall all be realised, for the authority of Christ shall yet be universal, real, absolute; and all the listening angels shall not be able to detect one sound of discord rising from the round world, for the whole world shall be full of the peace of Christ (P. D., 2465, 2466, 2676).

+IV. Our duty in regard to this prediction.+ We are not merely to dream dreams of the blessedness of the era that shall yet be ushered in. We are to do something to hasten its dawning. 1. We are to pray for it with yearning hearts. 2. We are to do our utmost, in every possible way, to extend the knowledge of the Gospel throughout the world. The Gospel, not commerce, is the true civiliser and uniter of nations: commerce will prosper on the Gospel triumphs. True, many converts are only nominally Christians, but in many cases that is the first step towards their becoming real Christians, i.e., men who will pray and labour for universal peace. 3. Minor and contributory duties. (1.) The diffusion of knowledge that will tend to bring home to the understandings and hearts of men the hurtfulness of war, and the preparation for war. (2.) The discouragement and overthrow of those statesmen, to whichever party they may belong, whose policy tends to foster national animosities. (3.) The discouragement of all pursuits and things that tend to familiarise men with war and keep alive in them a passion for it, e.g., the volunteer movement; pictures, poems, and newspapers that glorify successful soldiers, as if in them the noblest ideal of manhood were realised. (4.) Careful education of our children in Christian sentiments concerning foreign nations and war. By constant heedfulness of these duties, we shall do something to hasten the dawning of the era of universal peace and blessedness, and we shall not have lived in vain.

FOOTNOTES

[1] "Ancient morality was essentially national and exclusive. Its creed was that a man is born not for himself, but for his parents, his family, and the state. The state was surrounded by others with which, unless some treaty had been concluded, it was at war. To do as much good as possible to one's own state, and as much harm as possible to all other states, was therefore the whole duty of a man."--Ecce Homo, p. 125, small edition. (The student will do well to read the whole chapter in which these sentences occur.)

A NEW SONG FOR NEW HEARTS.

xii. 1. And in that day thou shalt say, O Lord, &c.

This prophecy is said by some to relate to the invasion by Sennacherib, and the marvellous deliverance therefrom. If so, it is an instance of sanctified affliction, and a lesson to us that whenever we smart under the rod we may look forward to the time when it shall be withdrawn; it is also an admonition to us, that when we escape from trial we should take care to celebrate the event with grateful praise. It is thought by others that the text mainly relates to the latter days, and I think it would be impossible to read the eleventh chapter without feeling such a reference is clear. Both these interpretations are true and instructive; but we shall find out the very soul of the passage, if we consider it as an illustration of what occurs to every one of God's people when he is brought out of darkness into God's marvellous light, when he is delivered from the spirit of bondage beneath Divine wrath, and led by the Spirit of adoption into the liberty wherewith Christ makes him free. In regarding the text from this point of view, we shall first observe the prelude of this delightful song, and then listen to the song itself.

I. THE PRELUDE OF THIS CHARMING SONG--"In that day thou shalt say." Here we have the tuning of the harps, the notes of the music follow after in the succeeding sentences. Note, 1. There is a time for the joyous song here recorded, "In that day"--the day of the manifestation of the Divine power. 2. One word indicates the singer. "Thou shalt say." One by one we receive eternal life and peace. Religion is an individual matter. The word "thou" is spoken to those brought down into the last degree of despair. Thou broken-hearted sinner, ready to destroy thyself because of the anguish of conscience, in the day of God's abounding mercy, thou shalt rejoice! 3. The Teacher of the song. "In that day thou shalt say." Who but the Lord can thus command man's heart and speech? 4. The tone of the song. "Thou shalt say." The song is to be an open one, vocally uttered, heard of men. It is not to be a silent feeling, a kind of soft music whose sweetness is spent within the spirit; but in that day thou shalt testify and bear witness what the Lord has done for thee (H. E. I., 3903-3921).

II. THE SONG ITSELF.--1. All of it is concerning the Lord; it is all addressed to Him. "O Lord, I will praise Thee: though Thou wast angry with me, Thine anger is turned away." When a soul is escaped from the bondage of sin, it resembles the apostles on Mount Tabor--it sees no man but Jesus only. 2. It includes repentant memories. The Hebrew would run something like this, "O Lord, I will praise Thee; Thou wast angry with me." We do this day praise God because He made us feel His anger. "What, is a sense of anger a cause for praise?" No, not if it stood alone, but because it has driven us to Christ. The song in its deep bass includes plaintive recollections of sin pressing heavily on the spirit. 3. It contains blessed certainties. "Thine anger is turned away." "Can a man know that? Can he be quite sure he is forgiven?" He can be as sure of pardon as he is of his existence, as infallibly certain as he is of a mathematical proposition. The Scriptures teach that to the sinner who trusts in Jesus there is no condemnation, and every one may know whether he is trusting in Jesus or not (H. E. I., 309, 310, 324-334, 986, 989). 4. It includes holy resolutions. "I will praise Thee"--in secret, in public. For this purpose I will unite with Thy people. I will not be content unless all that I am and all that I have shall praise Thee. 5. It is a song which is peculiar in its characteristics, and appropriate only to the people of God. It is a song of strong faith, and yet of humility. Its spirit is a precious incense made up of many costly ingredients. Humility confesses, "Thou wast angry with me;" gratitude sings, "Thine anger is turned away;" patience cries, "Thou comfortest me," and holy joy springs up, and saith, "I will praise Thee." Faith, hope, love--all have their notes here, from the bass of humility up to the highest alto of glorious communion.

By way of practical results from this subject, let me speak, 1. A word of consolation to those who are under God's anger. God never shut up a soul in the prison of conviction, but sooner or later He released the captive. The worst thing in the world is to go unchastised; to be allowed to sin and eat honey with it, this is the precursor of damnation; but to sin, and to have the wormwood of repentance with it, this is the prelude of being saved. If the Lord has embittered thy sin, He has designs of love towards thee; His anger shall yet be turned away. 2. A word of admonition. Some of you have been forgiven, but are you praising God as you should? (H. E. I., 3903-3911).--C. H. Spurgeon: Metropolitan Tabernacle Pulpit (vol. xvi. pp. 241-250).

The preceding chapter relates to the reign of the Messiah; the end of it especially to the ingathering of the Jews--a period which will be the spiritual jubilee to the tribes of Israel, and the beginning of the millennium to the world itself. That is the day in which Israel shall say, "O Lord, I will praise thee," &c. This passage may be applied to every spiritual child of Abraham. Consider--

+I. The previous state referred to.+ "Thou wast angry with me." Anger in God is not, as it often is in us, a blind, furious passion; but a holy disapprobation of wrong, and a righteous determination to punish it (H. E. I., 2288-2294). 1. Man's character and conduct, while in his natural state, are such as justly expose him to the Divine anger. What does God survey in the sinner? Ignorance, unbelief, envy, malevolence, impurity, &c. In his conduct, likewise, how much there is that must necessarily be displeasing to God!--ingratitude, disobedience, selfishness, abuse of long-suffering, the rejection of Christ. 2. No intelligent being need be in any doubt as to whether he is, or is not, an object of the Divine anger. The teaching of Scripture is clear (Ps. vii. 11; xxxiv. 16, &c.) This is ratified by the workings of conscience. Let any one do good secretly, and contrast his state of mind with the feelings arising after the commission of secret evil. 3. The Divine anger is of all things to be deprecated. Remember what its effects have been upon impenitent sinners. Think of the old world; of Pharaoh and the Egyptians; of Sodom, &c. View the written in indelible and awful characters in the history of the Israelites. Nothing can resist it, alleviate it, or deliver from it.

+II. The delightful change experienced.+ 1. The Divine displeasure is removed. "Anger turned away." The cloud blotted out; no longer under condemnation, &c. This necessarily supposes a change in the creature. His enmity and opposition to God have ceased; he has seen the evil of sin; confessed and forsaken it; and believed in the Lord Jesus Christ. A state of unbelief exposes us to the Divine wrath; a state of faith brings upon us His favour. God abhors the high and proud spirit; but He looks in pity on the lowly and contrite. 2. The Divine favour is enjoyed. "Thou comfortest me." We cannot stand in a neutral state with respect to God. The instant His anger is removed, His favour is enjoyed. Guilt, remorse, the burden of sin, are gone; and in their stead there is a sweet assurance of acceptance with God. This comfort is real, not visionary; suitable, abiding, and inexpressibly precious; it is associated with all good, both in this life and that which is to come; it is the precursor of everlasting felicity.

+III. The grateful return presented.+ "I will praise Thee." Acceptable praise, 1. Includes the offering of a thankful heart. It must arise from within; it must be the expression of the affections of the soul. Heart gratitude is alone real, and that which God will receive. 2. It must be free and spontaneous. "I will." Not I ought, or should, but "I will." 3. It must be constant (Eph. v. 20; 1 Thess. v. 18; Ps. xxxiv. 1).

APPLICATION.--Let the text be 1. The test of our state. Can we use it? Is it so with us? Is God our reconciled friend? 2. The test of our spirit and conduct. Do we love and bless God? Is it our delight to do so? 3. Let it be attractive to the convicted, mourning sinner. There is a way to Divine peace, and to real and heavenly comfort. Christ is that way. Come now to God through Him.--Jabez Burns, D.D.: Pulpit Cyclopædia (iii. 221-224).

In this verse we have a representation--+I. Of the natural condition of sinful men.+ An object of Divine anger. 1. The nature of the emotion described; 2. The cause of this anger; 3. How much it is to be feared. Unlike the anger of man it is changeless, and behind it is boundless wisdom and irresistible power. +II. Of the change effected in the state of believers by Divine grace.+ They are blessed, 1. By the removal of the Divine displeasure, effected by the work accomplished for them by the Son of God, and in them by the Holy Spirit. 2. In the enjoyment of Divine consolation. +III. Of the adoring thankfulness which the change demands and calls forth.+ 1. The individual character of the declaration: "Thou shalt say." 2. The vocal proclamation: Thou "shalt say." True gratitude is never silent (Ps. lxvi. 16, &c.) 3. The delightful burden of the song.--George Smith, D.D.

In this verse we have three pictures. I. God angry with the sinner. II. God reconciled to the sinner. III. God comforting the sinner.--H. F. Walker.

WELLS OF SALVATION.

xii. 3. Therefore with joy shall ye draw water out of the wells of salvation.

Salvation is the great theme of the Bible, and thus it meets man's great need. Think, I. Of THE WELLS, the sources of salvation. Clearly these are not found in man himself. Salvation originated in the eternal love of God for man; it flows to sinners through the work of Jesus; it is by the influence of the Holy Spirit that the sinner is made willing to partake of it. These truly are wells of salvation; not rills that may dry up; not even rivers, which may fail because the streams from the mountains have failed; but wells, fountains over-flowing, inexhaustible as the nature of God. II. Of THE WATER. A beautiful symbol of a great reality. Excepting the air we breathe, there is no element so widely diffused, nor so essential to life, as water. Imagine a great city, a whole district, a ship's crew without water.[1] 1. Water revives. How the traveller dying from thirst begins to revive the instant water touches his lips; so the salvation of the gospel imparts new life to the soul; an invigoration, moreover, that shall not pass away (John iv. 14). 2. Water cleanses. So does the salvation of the gospel (Rev. i. 5; Heb. ix. 14; Ezek. xxxvi. 25; Zech. xiii. 1). 3. Water fertilises. The water of salvation enriches and fertilises the spiritual soil, so that the blossoms of hope in the early spring-time of piety, and the matured fruits of holiness in the autumn of life, adorn the garden of the Lord (Isa. lviii. 11; Jer. xxxi. 12; Ps. i. 3; Num. xxiv. 6). III. Of THE JOY. 1. This can only be experienced by such as draw water out of the wells of salvation. Necessarily it is a matter of experience. There are many things that must be felt to be known, and this is one of them. 2. This joy may be expected in the very act of drawing the water of salvation. If you were to overtake a traveller in a sandy desert dying from thirst, he would begin to enjoy the very moment he became conscious of the touch of the precious fluid. So with the Christian (Rom. xv. 13). And as he may and ought to be constantly drawing from the wells of salvation, his life should always be a happy life (H. E. I. 3037-3051; P. D. 2085).

Our text may be regarded--1. As giving full permission to do that of which it speaks. However unworthy we may be, we may come to the wells of salvation, and draw as much as we need (Rev. xxii. 17; H. E. I., 2331, 2361, 2362, 4086). 2. Nay, as a command. When a sovereign prepares a banquet, and issues his invitations, those invitations have the force of commands. God has graciously provided salvation for your souls in Christ: will you turn away and despise His love?--John Rawlinson.

Salvation--let us not think of it meanly. It has past, present, future aspects. Too often we content ourselves with the past view of it, and that in a selfish way. Twenty or thirty years ago, we "believed" and were "saved," i.e., got out of harm's way. What is God's grace doing for us? Is it making us purer, nobler? And what are our aspirations and prospects? Are we imitators of the great Apostle? (Phil. iii. 13, 14).

This comprehensive and glorious salvation, what is its source? Whence is it to be drawn? From GOD. "Behold, God is my salvation. . . . Therefore," &c. The third verse must never be separated in thought from the second, "With Thee is the fountain of life"--with God as revealed to us in Christ. This is the claim of Christ Himself (John vii. 37, 38).[2] He stands over against all the ignorance, the guilt, the pollution, and the deathfulness of man, as the infinite Fulness (1 Cor. i. 30; Col. i. 19; John i. 16; H. E. I., 934-941). As the wells of salvation are in Him; and from Him His people draw the priceless "water" with joy. This is a duty, but it is performed by them as freely and spontaneously as on a summer morning the birds fill the air with music. They do so--1. Because the wells of salvation are free to all, and easily accessible by all. Were it not so, we might fear that we or our friends were excluded therefrom. But God's salvation, like all His best gifts--air, light, water--is free to all alike (H. E. I., 942, 943, 2331, 2361, 2362). And it is easily accessible; not harder terms are imposed upon us than it is possible and right for us to comply with. (All this is summed up in chap. lv. 1.) 2. Because "the wells of salvation" are inexhaustible. Picture the fainting and despairing condition of a traveller who, in a time of scorching heat, comes to a well, and finds it empty. No such fate awaits the true seeker after God. Other sources of help will deceive and fail us (Jer. ii. 13). 3. Because of the deep satisfaction which is derived therefrom (John iv. 14; H. E. I., 968-971, 1658, 1659, 2738-2837, 4627-4630, 4790). 4. Because the fulness that thus becomes ours is a source of blessing to others (Gen. xii. 2; xxxix. 5; Prov. xviii. 4; Isa. lviii. 11; Ezek. xlvii. 12; Zech. xiv. 8; H. E. I., 1740-1743).[3]

Come to the Well-spring of life. It is open to you all. Whosoever will may come. Jesus stands ready to satisfy your deepest longings.--William Manning.

This chapter should be read in connection with the preceding, which determines its application to the times of Messiah. The peaceful state of the Church in Hezekiah's time is made the emblem of the peaceful era of the Gospel; as the Israelites who had been carried away in various invasions thus returned to their own country, so the nations should be gathered to the standard of Christ (Isa. xi. 10-16).

+I. The sources of consolation which God has opened up to the Church in the revelation of His Son.+ In a dry and thirsty land like this--in a world where there are so many sorrows arising from sin, and so many difficulties in our way to heaven--we need sources of supply, fountains of consolation. And in the Word of God we have them; "wells of salvation," not running streams, not brooks, full in spring and dry in summer, but wells! 1. Christ is the great fountain (John vii. 37, 38). When He was lifted up upon the cross, the fountain of grace that is in Him was opened, and healing streams shall never cease to flow from it, till the last weary pilgrim has reached the abodes of blessedness. Do we thirst for the pardon of sin? (Matt. xii. 31). For the favour and friendship of God? (Matt. v. 6). For solid and spiritual happiness? (Isa lv. 1; Rev. xxii. 17). 2. The religion of Christ is a system of consolation and joy; it is the only one that deserves the name; all others work as with unmeaning ceremonies or unfounded expectations. All the parts of Christ's religion, properly understood and personally enjoyed, promote solid comfort and true joy. Its doctrine (Rom. v. 11). Its promises (Ps. xcvii. 11). Its precepts (Ps. cxix. 54). Its prospects (Rom. v. 2; H. E. I., 4161-4163). 3. God is "the God of comfort." Christ is "the consolation of Israel." The Holy Spirit is "the Comforter." How ample are the sources of comfort and joy mentioned in this chapter! (1.) The removal of a sense of Divine displeasure (ver. 1). (2.) Hope of interest in God's special favour as our covenant God (ver. 2).

+II. What is necessary to our personal appropriation of these comforts and joys.+[4] Many persons, who appear to be disciples of Christ, are without the satisfaction which the text promises. They may be safe, but they are not happy (H. E. I., 306-314). The fault is not in the Gospel: the promise is express, the provision is free, the invitation is open. If the Christian would know the joy of which the text speaks, 1. He must learn to set a higher value upon spiritual blessings. It is the order of divine procedure to awaken a high sense of the value of His gifts before He communicates them. Many seem indifferent whether they enjoy the higher blessings of religion or no. The saints in former times were more earnest (Ps. xlii. 1). 2. He must cultivate those graces of religion which are immediately connected with its enjoyments: humility of mind, a teachable spirit, a more spiritual order of affections (Ps. xxv. 9, 14; Col. iii. 2; Phil. iv. 5-7). 3. Especially he must cultivate a prayerful spirit and expectant dependence upon divine illumination. Prayer is the key that opens the treasury of heaven (Ps. xxxiv. 5; cxix. 18). Neglect of the Spirit's influences is a frequent cause of degeneracy and distress. 4. He must avoid whatever would hinder the life and power of religion: the secret love of sin, undue attachment to the world, prevalence of unholy tempers. It is a matter of perfect impossibility that the comforts of religion can be enjoyed where sin and inconsistency prevail. Is there no sin indulged, no self-dependence, no conformity to the world, no neglect of private duties? (Jer. ii. 17, 18). Heaven is a realm of perfect happiness, because it is the realm of perfect holiness. 5. He must diligently use all the appointed means of grace.

+III. Particular seasons when the prophetic promise is fulfilled.+ Private meditation, public ordinance, trouble, death, entrance into heaven.--Samuel Thodey.

By "the wells of salvation" we may understand "the means of grace."[5]

I. These wells of salvation have been opened for the supply of human needs; not for God's benefit, but for ours. What wells are to travellers through a desert, these are to us in our pilgrimage to Zion. II. Men should come to these wells for the purpose of having their needs supplied; not from habit, not that we may set a good example, &c., but that we ourselves may be refreshed and strengthened. III. No frequency in coming to these wells can be in any sense meritorious. Expose the mistake of the Pharisee and the Ritualist. The oftener we avail ourselves of them, the more we increase, not our claims upon God, but our obligations to Him; and the more should increase, not our pride and self-righteousness, but our thankfulness to God for His goodness in providing them. IV. The wells are nothing: the water in them is everything. A dry well, however deep it may be, or whatever historic associations may cluster around it, is worthless; and so are all religious ordinances apart from the Spirit of God. We must ever remember that they are means of grace--channels through which the God of all grace will satisfy the soul's thirst of those who seek Him in sincerity and truth. V. Nevertheless we are not to stay away from the wells, nor despise them. That is a false spirituality that disparages divine ordinances. We are not to trust in the wells, yet neither are we to refuse to draw water out of them:--1. Because GOD opened them, and to neglect them it to charge Him with foolishly providing what we do not need. 2. Because it pleases Him to give us water through them; and we are to accept the blessing in whatever way He chooses to impart it to us. Naaman (2 Kings v. 11-13); the blind man (John ix. 6, 7). 3. Because we need refreshment and reinvigoration day by day (Isa. xl. 31; Ps. lxxxiv. 7; H. E. I., 555, 556, 3866-3876). 4. Because our Master in the days of His flesh used the means of grace; no true Christian will seek in this respect to be above his Lord. VI. God has opened WELLS of salvation; not one, but many; none needlessly. We must use them all. Their benefit lies in their conjunction. For the production of a harvest, the sun and the rain are both needed; the sun alone would make a desert, the rain alone a swamp. No bird can fly with one wing, &c. We must read as well as pray, &c.

CONCLUDING LESSONS.--1. Why God sometimes leaves the wells dry. His people sometimes come so to delight in the means of grace, that they forget they are only means, and then He withholds His blessings, that they may be taught that He alone can satisfy their souls (Ps. lxxxiv. 2, lxii. 5). 2. Why, when there is water in the wells, some are not quickened and refreshed. (1.) Water revives the living, not the dead. (2.) Some forget to bring their buckets. They have no real desires after God, not true faith in His power and willingness to bless them, and to each of them we may say, "Sir, thou hast nothing to draw with, and the wells are deep" (John iv. 11).

FOOTNOTES:

[1] Down dropt the breeze, the sails dropt down 'Twas sad as sad could be; And we did speak only to break The silence of the sea!

All in a hot and copper sky, The bloody sun at noon Right up above the mast did stand, No bigger than the moon.

Day after day, day after day, We stuck, nor breath, nor motion; As idle as a painted ship Upon a painted ocean.

Water, water everywhere, And all the boards did shrink; Water, water everywhere, Nor any drop to drink.--Coleridge: "Ancient Mariner."

[2] The Talmudists refer the words, "With joy shall ye draw water out of the wells of salvation," to the custom of making an oblation of water on the last day of the Feast of Tabernacles, when a priest fetched water in a golden pitcher from the fountain of Siloah, and poured it mixed with wine on the morning sacrifice as it lay on the altar; while at the evening offering the same was done amidst shouts of joy from the assembled people. It was in obvious allusion to this rite that, "in the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me and drink;" but as it is not prescribed in the law of Moses, it has been doubted whether it dates back earlier than the times of the Maccabees. It is, however, at least as probable that the Asmonean princes should have restored an ancient as ordained a new rite: such a rite, to acknowledge God's gift of water without which harvest and vintage must have failed, would always have been a likely accompaniment of the feast in which these were celebrated; and the like acts of Samuel and Elijah, though for different purposes, perhaps go in confirmation of the ancient existence of such a practice (1 Sam vii. 6; 1 Kings xviii. 33-35). Be this as it may, the idea conveyed by the image of the living water will be the same:--"Such as is the refreshment of water from the spring, and from the clouds of heaven, to the parched lips and the thirsty land, in this our sultry climate, such shall be the refreshment of your spirit in that day from the salvation of Jehovah He shall dwell among you, and His Spirit shall be a well of life to the whole nation."--Strachey.

The last day of the feast, known as "the Hosanna Rabba" and the "Great Day," found Him, as each day before, doubtless, had done, in the Temple arcades. He had gone thither early, to meet the crowds assembled for morning prayer. It was a day of special rejoicing. A great procession of pilgrims marched seven times round the city, with their lulats [branches of palm woven round with willow and myrtle], music, and loud-voiced choirs preceding, and the air was rent with shouts of Hosanna, in commemoration of the taking of Jericho, the first city in the Holy Land that fell into the hands of their fathers. Other multitudes streamed to the brook of Shiloah, after the priests and Levites, bearing the golden vessels, with which to draw some of the water. As many as could get near the stream drank of it, amidst loud chanting of the words of Isaiah--"Ho, every one that thirsteth, come ye to the waters," "With joy shall we draw water from the wells of salvation,"--rising in jubilant chants on every side. The water drawn by the priests was meanwhile borne up to the Temple, amid the boundless excitement of a vast throng. Such a crowd was, apparently, passing at this moment.

Rising, as the throng went by, His Spirit was moved at such honest enthusiasm, yet saddened at the moral decay which mistook a mere ceremony for religion. It was burning autumn weather, when the sun had for months shone in a cloudless sky, and the early rains were longed for as the monsoons in India after the summer heat. Water at all times is a magic word in a sultry climate like Palestine, but at this moment it had a double power. Standing, therefore, to give His words more solemnity, His voice now sounded far and near over the throng, with soft clearness, which arrested all--

"If any man thirst, let him come unto Me and drink, for I will give him the living waters of God's heavenly grace, of which the water you have now drawn from Shiloah is only, as your Rabbis tell you, a type. He that believes in Me drinks into his soul of My fulness, as from a fountain, the riches of Divine grace and truth. Nor do they bring life to him alone who thus drinks. They become in his own heart, as the whole burden of Scripture tells, a living spring, which shall flow from his lips and life in holy words and deeds, quickening the thirsty around him."--Geikie.

[3] John vii. 38, "In the Book Sohar we find the same metaphor, fol. 40, col. 4, 'When a man turns to God, he becomes like a spring of fresh living water, and streams flow out from him to all men.'"--Geikie.

[4] See H. E. I., 315-352, 1252-1285.

[5] See H. E. I., 3309-3311, 3424-3465, 5075-5081.

THE DUTY OF GLADNESS.

xii. 6. Cry out and shout, &c.

Two things are here observable:--1. The person addressed, "thou inhabitant of Zion,"[1] i.e., one who is no longer a stranger and foreigner, but a fellow-citizen with the saints (Eph. ii. 12, 19) 2. The admonition given, "Cry out and shout." Consider--

I. THE TRUTH ON WHICH THE ADMONITION IS FOUNDED. "Great is the Holy One of Israel in the midst of thee." This includes--1. His character, "the Holy One of Israel." The holiness of God has shown forth in all that He has done in heaven and on earth (Ps. cxlv. 17); in heaven it is the theme of the songs of the most exalted intelligences (Isa. vi. 3); on earth it inspires bad men with dread and dislike (Isa. xxx. 11), and good men with thankfulness and hope (Ps. xxx. 4; Heb. xii. 10; H. E. I., 2275, 2843). 2. His greatness. "Great"--in duration, wisdom, power, dominion, and resources. All these render Him terrible as an enemy, desirable as a friend.[2] 3. His residence. "In the midst of thee." But is not God everywhere? Yes, but not everywhere in the same character; not in heaven as in earth, &c. Wherever His presence is spoken of in a way of promise or privilege, it is to be distinguished from His attribute of omnipresence, for it has then in it something peculiarly beneficial and saving (Deut. iv. 7; Ps. xxxiv. 18). God's presence in the midst of His people is the guarantee of their safety and the source of their joy. Let them adore the condescension He shows in dwelling in their midst.

II. THE STIRRING EXHORTATION. 1. Religion is animated. "Cry out and shout," &c. What is here required cannot be merely the exclamation, separate from suitable dispositions and sentiments, as is the case with some. Noise is in itself worth nothing. On the other hand, where there are these feelings, it is permissible, yea, praiseworthy, to give free and exultant expression to them (Rev. v. 12). Some disparage such expressions as enthusiasm, but there is nothing that should call forth enthusiasm like the Gospel. Religion calls for not only feeling and sentiment, but for the highest degree of feeling and sentiment.[3] 2. Religion, rational as well as animated. Why is the inhabitant of Zion to cry aloud and shout? "For great is the Holy One of Israel in the midst of thee." This more than justified him, for from hence the Church can infer safety, assistance, consolation, honour. Thus God is with His people, and this is grace: soon they shall be with Him, and that is glory.--William Jay: Sunday Evening Sermons and Thursday Evening Lectures, pp. 297-305.

FOOTNOTES:

[1] Zion was the name of a high mound situated upon a bed of rock enclosed within the walls of Jerusalem, and making the finest and strongest part thereof. Here was first the Tabernacle, and then the Temple, and concerning it great things are declared (Ps. cxxxii. 13-18). If we look through the literal description to the spiritual glory discernible, we shall soon see that it was typical of a higher state, and a shadow of good things to come. I need hardly remind you that, by a figure of speech, Zion is used in the New Testament as significant of the Church of the Living God (Heb. xii. 22).--Jay.

Such are the encouragements that consoled the ancient city of God in the day of her trouble. Harassed, her garrisons stormed, her armies scattered, her very sanctuary threatened with violation, she was bade remember her Eternal King, and take comfort in the thought of that watchful Guardian who sooner or later would assuredly avenge her wrongs. Often was she taught the same lesson; and often, in despite of her own froward and unbelieving heart, was the prediction realised. The Lord still "loved the gates of Zion;" the streams of His holy "river still made glad the city of God;" and He was "known in her palace for a refuge." But a gloomier hour at length arrived; even Divine patience has its limits; and the last dread crime of Zion could only be expiated in her ruin. Blood had flowed beneath her hands, every drop of which was worth a universe, and she had invoked its curse upon her own head and the head of her children. And now, behold, in the fearful words of her own prophets, "the lion is come up from his thicket, and the destroyer of the Gentiles is on his way,"--Jerusalem is ruined and Judah is fallen, because their tongues and their doings are against the Lord to provoke the eyes of His glory. "But what?--is this the city of which such glorious things are spoken--that the Highest Himself should establish her, that she should not be moved?" Where are His mighty promises of perpetuity? Where is that foundation which no power should ever shake--that Zion, in which the poor of His people were to trust?

Brethren, look around you, and you behold the evidences of its existence, and of the eternal faithfulness of Him who is pledged to its immortality. A greater than Zion inherits her name; a greater than Zion bore it in the far-reaching scope of the prophetic vision. That "city of the great King" was but a perishable emblem of a "city whose builder and maker is God." It is true she was honoured by His symbolic presence and sanctified by His sacred worship; it is true that for ages she alone, in a world of darkness, held the precious lamp of His truth; but what are these characters of honour to hers, whose every living stone is quickened by His indwelling energy, whose worship is no more in type and shadow, but in spirit and in substance; whose preaching and teaching, no longer shrouded in obscurity and limited to a corner of the earth, spreads over all lands, embraces the whole family of mankind, and makes even the course of that sun whose "going forth is from the end of the heaven and his circuit unto the ends of it, and from whose light nothing is hid," a faint image of the power with which she diffuses through all nations "the light of the knowledge of the glory of God in the face of Jesus Christ"? (See also 2 Cor. iii. 10, 11.)--Archer Butler.

[2] How well may the Church on Zion rejoice to have such a God dwelling in the midst of it! He is great as the Giver of promises, and great in fulfilling them; great in all His saving acts which spread from Israel to all mankind.--Delitzsch.

[3] Take the Gospel. What is it? Not a decision of Parliament, or the termination of a debate which may have no effect on our welfare. It brings us glad tidings of great joy. It is infinitely important, it is eternally interesting to us. It is our life. It is all our salvation, and it should be all our desire. Therefore we should receive it as a faithful saying, and worthy of all acceptation. We should receive it as a dying man would a remedy, or as a condemned criminal would hail a reprieve. We should receive it with feelings superior to those with which we receive anything else. It is a subject which rises infinitely above all others in interest and importance, and demands all the energies of the soul, and renders Dr. Young's words the words of truth and soberness:--

"On such a theme 'twere impious to be calm: Passion is reason; transport, temper here."--Jay.

THE DAY OF THE LORD.

xiii. 6. Howl ye, for the day of the Lord is at hand.

Sad and unnatural is the condition of those to whom the coming of "the day of the Lord" is a cause for dismay. But this is the condition of the wicked. They can think of God prevailing and asserting Himself only with dread. Dread must take possession of them whenever they think of the future, for the profoundest and most ineradicable instincts of their nature assure them that the "day of the Lord"--a day of judgment and retribution--must come.

Thus far all is plain. But when we read and think about what is to take place on "the day of the Lord" (vers. 7, 8, 15, 16, 18), astonishment takes possession of us, and we feel disposed to call it "the day of the devil." How can a day like this be called "the day of the Lord"? Note--1. That all the cruelties here described were inflicted by men. 2. That these men were moved to inflict these cruelties by their own passions; that they acted as free agents, and without any thought of fulfilling a Divine purpose. 3. That the supreme passion by which they were moved was the passion of revenge--of revenge for cruelties equally frightful inflicted by the sufferers of that day. Nothing can exceed in horror the picture which the Babylonians themselves drew of the enormities perpetrated by them on conquered nations. 4. That, consequently, the Babylonians were reaping as they had sown. The day that was coming upon them was a day of retribution, and in this sense emphatically "a day of the Lord." As a matter of fact, retribution is one of the laws under which we live (H. E. I., 4609, 4611, 4612), and it is a Divine law, a law worthy of God. It is an ordinance of mercy, for the tendency of it is to restrain men from sin. By their knowledge of its existence and the certainty of its operation (P. D., 2995), wicked men are undoubtedly greatly restrained from wickedness. Were it not for the days when it is manifestly seen in operation, when great transgressors are overwhelmed with great sufferings, atheism would prevail; a reign of terror and of restrained cruelty would begin, and every day would be a day of the devil. 5. This day, with all its horrors, was an essential preliminary to the accomplishment of God's purposes of mercy in regard to His people. For them it was emphatically "a day of the Lord," for it was the day of their deliverance from bondage, a day of exultant thanksgiving that the power of their relentless oppressors was for ever broken (chap. xiv. 1-6). In the history of our race there have been many such days, e.g., the French Revolution of 1789, the American Civil War; days when the worst passions of humanity were manifested without restraint; but days when the wisdom of God was displayed in bringing good out of evil, in punishing the iniquities of the past, in ushering in a brighter and better era of freedom and justice.

The record of such "days of the Lord" should be eminently instructive to us. 1. They should teach us the true characters of those statesmen who use national power for purposes of unrighteous national aggrandisement. They are patriots but traitors, rendering inevitable a bitter harvest of national shame and sorrow. 2. They show the folly of supposing that the great power of any nation justifies it in the hope that it may safely deal unjustly with other and weaker nations. Guilty nations set in operation forces mightier and surer in their operation than any they can command--those forming the instrumentality by which God governs the earth, and in spite of human passions, maintains the existence and carrying forward the development of the human race; these, combining, bring on a "day of the Lord," in which, by the overthrow of the haughtiest wrongdoers, His existence and authority, and the folly of the practical atheism to which great nations are prone, are demonstrated (P. D., 2544).

THE DOOM OF THE CHILDREN OF BABYLON.

xiii. 16. Their children also shall be dashed to pieces before their eyes.

Consider this terrible declaration--

+I. As it regards man.+ 1. As a revelation of the degradation of which he is capable. History may be said to be a manifold revelation to this effect; the Bible alone gives hope for man, by disclosing his capabilities of development and exaltation. 2. As a remindal that no earthly empire is in and of itself secure against utter overthrow. 3. As a remindal that what are called national disasters, are made up of sufferings endured by a vast number of individuals.

+II. As it regards God.+ So considered, it should be remembered--1. That His permission of such things is, when viewed comprehensively, only part of the great mystery of the permission of evil. 2. That this is an instance of the working of one of the great natural laws by which God governs the universe--the law of retribution. 3. That in the heart of this terrible prediction there is a bright ray of hope. When you see a surgeon performing a terrible operation on a patient, you are sure that he is confident that the patient will be restored to health. So when we look at the world as it is, we are certified that there is a better world to be. God would never have permitted the world to be, if He did not see how out of this present misery He could educe eternal and triumphant blessedness. Towards that better future God is leading on the world (H. E. I., 3421-3423). The revulsion of feeling with which we read this prediction is one proof of it; there was a time when such incidents in the prosecution of a war would have been regarded as a matter of course. That it should not be so now marks an advance, and is a prophecy of further advances.

THE LOVE OF MONEY.

xiii. 17. The Medes . . . shall not regard silver; and as for gold, they shall not delight in it.

I. One of the most universal and powerful of all passions is the love of money. Consider--1. How wide-spread is this passion. The instant men rise above utter barbarism, it manifests itself. Paradoxical as it may sound, it is one of the first signs that civilisation has begun. In every civilised land, and among all classes, it constantly manifests itself.[1] It is one of the inspiring and moulding forces that are always at work. 2. How powerful it is in its operation! It leads them to face appalling dangers. It persuades them to endure distressing privations. It betrays them into the basest crimes. Up to a certain point, it may be said to be a useful servant; it works to promote our welfare, by overbalancing other tendencies that would degrade and ruin us; but when once that limit is overpassed, it transforms itself into a tyrannical master. Like many an Eastern tyrant, it destroys all other lawful passions that might dispute with it the throne (H. E. I., 400, 402).

II. But this passion, powerful as it is, may be controlled and conquered. "The Medes . . . shall not regard silver; and as for gold, they shall not delight in it." This means, not that they should be exempt from the influence of this worldwide passion, but that in thee it would be temporarily overborne by another more powerful passion--the passion for revenge. For years the dominion of Babylon over them had been maintained by the most relentless rigour and frightful cruelties; and when the hour for successful revolt came, the one thought of the Medes would be--Revenge! That one intense longing would consume all others; the men on whom it had laid hold would forget their thirst for riches.

This really is only an instance and illustration of what Dr. Chalmers used to call "the explosive power of a new affection." Many other affections come up to the human heart, and expel avarice; e.g., love of wife or children, ambition, vanity, &c. We see, therefore, that the love of money can be conquered, and as reasonable men always in danger of being overcome by it, we should ask by what passion or principle it can be conquered most nobly. That principle and that passion is the love of Christ. Of those who are truly possessed by it, it may be truly said that they do not regard silver; and as for gold, they do not delight in it. They may have much money, and by their splendid genius for business may be constantly gaining much more; but they possess it, it does not possess them; they are its masters. By the use of it they are ennobled. Let us pray that our hearts may be garrisoned by this more powerful and noble passion; then all the assaults of avarice upon them shall be made in vain. We shall meet them as Christ Himself met the offer of all the wealth and glory of the world; and the result will be, that we shall possess the true riches which will be valuable in the eternal world (Matt. iv. 8-10, vi. 19-21).

FOOTNOTES:

[1] In many of those who seem utterly free from the love of money, it is only dormant; like the thirst for blood in that tiger which, captured when a cub, was brought up as a household pet, but showed itself to be a tiger indeed when, licking a slight wound in its master's hand, it first tasted blood. So, many who appear to be utterly free from the love of money are so simply because they have never possessed more than sufficed for their bare necessities. Let them possess more, and avarice will show itself. This is the explanation of the familiar fact, that many who become prosperous become niggardly; they may continue to give, but it is always in a steadily diminishing proportion to their income (H. E. I., 4013; P. D., 3068, 3488).

SPARE THE CHILDREN.

(Sunday-School Anniversary Sermon.)

xiii. 18. Their eye shall not spare children.

This declaration is made concerning the Medes, by whom the power of Babylon was destined to be broken. So thoroughly bent will they be upon their mission of revenge, that they will not be turned away from it by any appeals to their avarice (ver. 17) or to their pity (text). The helplessness of infancy and the innocence of youth, which are naturally so impressive and persuasive, will not avail to stay them in their devastating career.

We should display a singular ignorance of the world in which we live, if we were therefore to pronounce the Medes exceptional monsters of iniquity. Alas! there are many imitators of their relentless cruelty. In our own land children are not spared in relation to evils even more terrible than war. Youth is always beset by dangers, even when it is most carefully guarded; but when it is specially under the influence of wicked men, it is often ruthlessly sacrificed. Wide-spread is the spirit of evil which knows not how to pity it. Examples of its existence and operations are to be found--1. In houses where the most hurtful principles and vicious practices are continually set before children. From their youth up they are not spared from the most disastrous influences (H. E. I., 775-779). 2. In business, where often the most sacred interests of childhood are sacrificed for the sake of gain. Their health, by inflicting upon them excessive labour. Even their morality, by fiends who tempt them into haunts of vice. Compared with these incarnations of diabolical cruelty, the Medes were merciful.

The season of childhood appeals to our concern and should awake our compassion--1. By its helplessness. It has to lean upon others. 2. By its ignorance. It has had no time to learn (H. E. I., 780). 3. By its inexperience. Unless it is aided by the guidance of mature wisdom, it must almost necessarily go astray. 4. By its peculiar susceptibility to every kind of moral influence. To these appeals let us give reverent, cheerful, and thoughtful heed. Let us not be content to shudder at this prediction concerning the Medes, or at such historical records as that of the slaughter of the children of Bethlehem (Matt. ii.); let us make the children the objects of our care. 1. Let us spare our own children, from all unreasonable demands upon them, from the mischiefs that will inevitably come upon them if we do not carefully train them in the way they should go. 2. Let us spare the children of the poor from the evils of ignorance. These evils are terrible and far-reaching. Not to rescue them from these evils when we have the power to do so, is to doom them to them. In the Sunday-school we have a means to rescue which we cannot neglect without sin.--William Manning.

SODOM AND GOMORRAH.

xiii. 19. And Babylon, the glory of the kingdoms, &c.

The anticipated destruction of Babylon is here compared to that of Sodom and Gomorrah, because of its completeness, and because of the hopelessness of any return to that city to its former glory (vers. 20-22). The fate of Sodom and Gomorrah should be pondered, not merely because it is here used as a symbol of the fate of Babylon, but also because of the solemn lessons it affords in relation to sin. That memorable overthrow occurred--I. As a Divine vengeance upon long-continued and unmitigated wickedness (Gen. xviii. 20, 21). II. Notwithstanding the influence of a good man in their midst (2 Pet. ii. 7, 8). A man like Lot, even though he perhaps suffered injury to his own character, could not live among people like the Sodomites without being a witness for better things and a testimony against their crimes. III. Notwithstanding the fervent intercessions on their behalf of an eminently godly man (Gen. xviii. 23, &c.). IV. The overthrow came at last without any suspicion on the part of their guilty inhabitants that their doom was so near (Prov. xxix. 1).

But why dwell upon a fate so awful, and that occurred so long ago? Because it is a solemn warning to men to-day. Listen to our Saviour's teaching on this point (Matt. xi. 20-24). From this we learn that the fate of those who reject Christ will be more severe even than that which befell those guilty cities--1. Because of clearer light against which they sinned. It cannot be in any way a trivial thing to possess the Gospel (2 Cor. ii. 16). 2. Because of the more abundant opportunities of salvation which were afforded them. 3. Because of the more abundant and excellent examples set before them. 4. Because of the multiplied examples of warning to which they should have given heed.--William Manning.

THE JOY OF SALVATION.

xiv. 3, 4. And it shall come to pass in the day, &c.

In these verses is described the feeling of relief and joy of Israel in view of release from the Babylonish captivity. So profound will be their sense of God's deliverance and favour, that they will look with contempt even upon the imperious and exacting Babylon, whose glory will be smitten, whose strength will be destroyed.

This is an experience known to men in their spiritual seekings and findings of God. Blessed is that "rest" which follows many a season of sorrow, and fear, and hard bondage wherein men are made to serve. Consider--

I. SOME JOYFUL DELIVERANCES, of which we may be said to have here a type. Every soul engaged in a true search after God can recall such experiences: first there was the "sorrow," then the "joy;" first the "fear," then the confidence; first the "bondage," and then the rescue and the liberty. E.g., 1. The time of spiritual conversion. That is often preceded by deep conviction, anguish, and gloom. Alarming are those awakenings whose first mission is to show us our guilt and danger. Then we feel the grievousness of the bondage of sin. It is a time of exile, want, servitude. What a glorious day is that in which the Lord gives us rest for our sorrow and fear, by removing from us the terrors of the law, and leading us into the liberty of the Gospel! This is the deliverance to which our Saviour calls us (Matt. xi. 28). 2. The light which comes after a period of great mental conflict and doubt respecting Divine things also illustrates our subject. Honest and reverent doubt, which intercepts a true seeker after God, is no sin. To creatures who have everything to learn, doubt is but a part of the process of learning; all original research, all independent inquiry, has more or less of it. But doubt may become a hard master, a ruthless tyrant; that which comes from mere prying curiosity, idle speculation, empty cavilling, is certain to do so; in this case doubt, instead of being a pathway, becomes a prison (H. E. I., 4867, 4868). But doubt in any case is a source of unhappiness; it should lead, not to scepticism (H. E. I., 4867, 4868; P. D., 910), but to prayer (P. D., 915, 916). Those whose prayers for deliverance from it have been answered, know how blessed is that day when the Lord gives them "rest." 3. The period of victory which follows a season of severe temptation is another illustration. In most virtues weak, there are sides of our character specially exposed to assault. The sin which most easily besets us proves our oppressor, our tyrant (H. E. I., 4482-4484, 4497-4499). Recall the conflicts you have often had, how often sin has wellnigh proved fatal to you. What a gracious day was that when the Lord came to your help, and gave you rest from your enemy! 4. The heavenly life hereafter will be a still better realisation of the thought before us. To many of God's people the general character of their earthly life is so mysterious, burdensome, and sad, that it all seems a bondage to them. To such, death will come as the day of the Lord to give them "rest" (H. E. I., 220, 1623-1628).

II. THE REAL INSIGNIFICANCE OF OUR FOES, which in the day of our deliverance will be made plain to us, and which should be apprehended by our faith even now (ver. 4). 1. Greater is He that is in than all that can be against us, and therefore, if we be faithful, our victory is sure (1 John iv. 4; Rom. viii. 37; H. E. I., 934, 2368, 2791). 2. By Him even our very foes and oppressors shall be made to help us. In the case of Israel, their masters were to become their servants, their oppressors their subjects (ver. 2). It is so in the spiritual life; our very sorrows, fears, nay, our sins, may be made to serve great ends; a vanquished fear, a defeated sin, will leave us stronger to meet the next. Let us so live and strive, by the grace of God, that, having triumphed over every evil habit, every ignoble doubt, every besetting sin, we may be able to say at last, "How hath the oppressor ceased!"--William Manning.

THE GRAVE AND ITS MYSTERIES.

xiv. 9-12. Hell from beneath is moved for thee, &c.

I. There is an invisible world (H. E. I., 2173-2175). II. Its inhabitants stand in a mysterious relation to this. III. Are conscious of passing events. IV. Despise all earthly distinctions. V. Await the coming of their fellows. VI. Receive them according to their moral character.--J. Lyth, D.D.: Homiletical Treasury, part i. p. 20.

THE CONTRASTS OF DEATH.

xiv. 11. Thy pomp is brought down to the grave.

We are perpetually reminded of the shortness and uncertainty of life (H. E. I., 1561). But these truths, so elementary, so familiar, so important, and so much forgotten, are most vividly brought before our minds when a prince is laid low. Then we see that only one thing is important, because only one thing is permanent, and that is character, by which our whole future is determined. Happy is he, whether peasant or prince, whose is the character of the regenerate, who possesses a good hope through grace; wretched is he, whether slave or monarch, who lives and dies without it. Reflect--

I. ON THE DEATH OF THE WICKED. Always solemn, but especially so when it is that of a wicked man who was prosperous. Everything succeeded with him; he had everything his heart wished for. But death came; broke up a whole system of being and comforts, without furnishing any equivalent for it; and introduced him to eternal perdition. Death obscures the glory of the prosperous transgressors, robs them of that in which they delighted, reduces their wealth to poverty, their honours to eternal shame, their happiness to eternal misery. What a transition--from the vanities of earth to the realities and retributions of the eternal world! from the flattery of their dependants to the presence of the Judge of all! You who are living only for earthly things, think of these things. (H. E. I., 1567-1569; P. D., 684, 741).

II. THE DEATH OF THE RIGHTEOUS. 1. The hour of terror, of consummate terror, to the wicked, is to the Christian the hour of peace, of hope, of joy. This arises from his union with Christ, the Conqueror of death. What will make a deathbed easy?--a broken league with sin, a good hope through grace, a lively faith in Christ (H. E. I., 1590-1593). 2. The hour that terminates the prosperous worldling's glory, introduces the Christian to an eternal weight of glory (P. D., 669, 694, 757). 3. The hour that brings the sinner to the second death commences the perfectness of the Christian's life (H. E. I., 1595-1600; P. D., 711).--Samuel Thodey.

THE CONQUEROR CONQUERED.

xiv. 11. Thy pomp is brought down to the grave.

One of the most effectual means of comforting the Church in times of oppression, is by predicting the downfall of her enemies. Here Babylon is doomed; her monarch, whose conquests had been so far-reaching, whose power had proved so irresistible, is represented as having met with a mightier than himself; as descending to the abode of the dead; as leaving behind him a body which, instead of being honoured with a royal funeral, has no other covering than the dust and the worms; and as being himself insulted by the astonished mockery of the meanest of those who had preceded him into the invisible world. His removal from the world has been as the cessation of a devastating hurricane, and the whole earth rejoices thereat; it re-echoes with songs of gladness that the dreaded victor has himself been vanquished. Well may the world rejoice that its crowned scourges are not immortal!

+I. Let us recall some familiar truths concerning this conqueror of conquerors.+ 1. He assaults all ranks and all ages (H. E. I., 1536, 1557; P. D., 677, 700, 707, 751, 752). The world is an unwalled cemetery. Much of the dust we tread on once lived. What is the history of the world but the history of the reign of death? From Abel to the infant who died a moment ago, death has executed his commission without a single pause; sometimes in quiet forms, dust mingling with its native dust; sometimes on a grander scale, by battles, earthquakes, &c. There are a thousand doors out of life; they all stand open; and through some of them death will lead us all; for, like the great Being whose servant he is, with him there is "no respect of persons."[1] 2. He is not arrested in his career from any respect for the places of men, however heroic and useful they may be. How powerful man often appears in his collective grandeur, binding the ocean in chains, controlling the elements, numbering the stars, building great cities which look like temples erected to Time and destined to outlast his reign, founding empires, and spreading himself out by commerce and enterprise to distant islands and continents; and he has always still greater projects behind. But while man plants, death receives his commission; the ground sinks beneath him, his power suddenly collapses. Few histories would be more instructive or impressive than that of the unfinished projects of men of might and genius, e.g., Cæsar and his proposed digest of law, Cuvier and his proposed compendium of science (Ps. cxlvi. 4; H. E. I., 3266, 3273). 3. He determines all character. Passing to and fro, he finds character everywhere in the course of formation; suddenly he brings the process to an end, and with their character precisely in the state in which he found it, those whom he strikes down go into the eternal world. A certain fact, a solemn consideration this!

+II. Let me remind you of the strange insensibility of mankind to the existence and operations of this power, from which none of us can escape, and which may so unexpectedly bring all our plans and purposes to an end.+ Few men give any practical heed to the fact that they are mortal (H. E. I., 1557-1565; P. D., 69). The conduct of mankind in neglecting the concerns of immortality reverses all the elements of wisdom. Men bury themselves in the concerns of time, and forget that their consciences will have an awful resurrection in another world. This insensibility is the more unpardonable since God uses so many means to arouse and to instruct us. Reflect on the momentous character of life, its shortness, its grand purpose, its solemn issues; look to the grand vision beyond the shades of death.

+III. In order that we may be delivered from this prevalent insensibility, let us recall some of the advantages arising from a frequent contemplation of, and a Scriptural preparation for, the approach of death.+ 1. Preparation for death quite changes its aspect. To a Christian it would be a dreadful thing not to die; his would be the case of a child who was never to come of age, of an exile who was never to go home (H. E. I., 1571-1578; P. D. 667, 669, 747). 2. Preparation for death exalts the character of life. It dispels much of the gloom of life; the bright prospect at the end irradiates all the intervening way. 3. In preparing for death we become imbued with the temper and the tastes of heaven (H. E. I., 1566, 2731-2737).--Samuel Thodey.

FOOTNOTES:

[1] When I look upon the tombs of the great, every emotion of envy dies in me; when I read the epitaphs of the beautiful, every inordinate desire goes out; when I meet with the grief of parents on a tombstone, my heart melts with compassion; when I see the tombs of the parents themselves, I consider the vanity of grieving for those we must so quickly follow; when I see kings lying by those who deposed them, when I consider rival wits placed side by side, or the holy men who divided the world with their contests and disputes, I reflect with sorrow and astonishment on the little competitions, factions, and debates of mankind; when I read the several dates of some that died as yesterday, and some of six hundred years ago, I consider that great day when we shall all be contemporaries and make our appearance together.--Addison.

THE SEED OF EVILDOERS.

xiv. 20. The seed of evildoers shall never be renowned.

I. This is the verdict of the Scriptures. They abound in evidence that confirms it. Whatever may be the resources of wicked men, true glory does not lie in their path, and nought that they can do will avail to secure honourable memory for their wickedness. On the contrary, their name and deeds will be attended with disaster and covered with shame. And this in spite--1. Of the wealth which may be connected with evil-doing (Job xxi. 7-21; Ps. iii. 5-7, &c.); or, 2. The power it may have (Ps. lxxiii. 3-8, 18-20), even if it be a confederated power (Prov. xi. 21); or, 3. The ingenuity with which it may conduct its work (Ps xxxvi. 2-4; Micah ii. 1-3). These are but a few of the declarations of the Bible on this subject.

II. This is also the verdict of human experience. As a matter of fact, we see that a wicked course of life is regarded as a shame. It is held up as a beacon to be avoided, whilst the career of the good is held up as a model to be followed. History is full of examples of men whose names are held in universal detestation, notwithstanding their connection with ingenuity, wealth, and power. Each of us knows how well the fact is proved by myriads of examples in social life. A persistently wicked course is known to be a blighted one, and any attempt to invest it with glory or renown is felt to be wrong. We recoil even from the thought that it should be possible for such a course to command the homage of men.

III. This truth gives us great hope for the future of our world. If it were possible for wrongdoing to gain for itself imperishable renown, we might tremble for the safety of those principles of righteousness and truth which have always been regarded as the main support and stay of good men. Reckless folly and wild presumption would become exalted and enthroned, and we might well shudder at the possibility that, under the attractions of successful wickedness, men would rush in masses and bow down to Evil, declaring it to be their Good. This abandoned idolatry, this deep depravity, is now reached only in isolated cases, and such are regarded even by godless men as deplorable and hopeless. It is a hopeful fact that evildoers have to carry on much of their work in the dark, for it is a sure token that, as the light widens and deepens, the works of darkness must fall; their covering will be removed, and their shelter will be gone.

IV. This truth is also one of encouragement to every individual Christian in his efforts after a Christ-like life. Evil-doing does not fail for want of effort; its attempts are bold, its struggles are determined. Yet it is doomed always to wear the name of dishonour and shame; a wicked man will never get glory for his wickedness. But Christian life is in itself true and real honour; its glory is as a shining light, shining more and more unto the perfect day. The Christian is a son of God, and no higher dignity than this is conceivable (H. E. I., 1073-1076); he is traversing a path which will for ever lead him on to scenes of new splendour and blessedness. Seeing that this is our high calling and destiny, let us neither fear nor envy the seed of evildoers, however strong or secure they may be, but with greater persistency than ever let us "hold fast the confidence and the rejoicing of the hope firm unto the end."--William Manning.

This is--1. Matter of observation; 2. The natural effects of bad training and example (H. E. I., 777-779); 3. The judicial appointment of God (H. E. I., 824).--J. Lyth, D.D.: Homiletical Treasury, part i. p. 21.

A MEMORABLE ANSWER.

xiv. 32. What shall one answer? &c.

Translators and interpreters differ as to whether the answer in this verse was intended to be given by or to the messengers of the nations; as to the nations whose messengers are here spoken of; and as to the time when they came on their errand. Adopting the view which represents them as coming to Jerusalem to congratulate Hezekiah after the marvellous deliverance of that city from the Assyrians (chap. xxxvii. 36-38), we remind you--

+I. That the wonders of God's love to His Church often surprise strangers as well as friends.+ For the deliverances wrought for her are often--1. Surprisingly seasonable, e.g., the overthrow of the Egyptian host in the Red Sea, when everything seemed to favour Pharaoh and to be against Israel (Exod. xv. 13-15); the deliverance of Jerusalem from Sennacherib. 2. Astonishing because brought about by unlikely means. Who could have anticipated the manner of the deliverance of Jerusalem on this occasion? [Give other examples.] 3. Astonishing because vouchsafed in spite of great provocations and unworthiness. Every such deliverance is a work of grace as well as of power.

+II. In such times of deliverance friends and enemies alike wonder at the secure foundations on which the Church is built.+ The literal Zion was a marvel of architecture (Ps. xlviii. 13), and in this respect it was a worthy symbol of the Church.[1] 1. The strength and stability of the spiritual Zion is guaranteed by the character and resources of the Builder: "The Lord hath founded Zion." 2. Therefore we should not fear the might of any of the adversaries that come up against her (H. E. I., 1246-1251).

+III. The stability and security of Zion are sources of delighted satisfaction to the humblest of her inhabitants:+ "The poor of His people shall trust in it." They know they are under the guardianship of One who is "mighty to save," and who encircles the least as well as the greatest in arms of His love. Their consciousness of poverty and weakness leads them to rest in Him with an undivided trust, and they thus attain unconsciously to the blessedness of those who trust is in God only, the peace which rests on the only foundation that cannot be moved.--Samuel Thodey.

Mark what the text affirms, "The Lord hath founded Zion;" this is the guarantee of His love and of her stability: "the poor of His people shall trust in it," or, as the margin has it, "shall betake themselves unto it:" this is the one purpose of Her Divine mission upon earth--the care, the teaching, the education, the guidance of the poor.

I. THE SECURITY OF THE CHURCH. 1. The strongest, most fundamental title to protection is creation. Even among ourselves no one frames an object in order to destroy it; he who makes, makes that he may preserve. Thus is creation in itself a presumptive title to protection; and it is abundantly plain that the strength of such a bond will ever increase with the cost of the object produced. In one sense the whole material universe cost its Creator nothing, for its production was to Him a thing of infinite ease; but this cannot be said of the Church. He spoke to bid the one, He died to make the other exist. When He beholds His Church, He sees in it the monument of His own inexpressible sorrow; He feels this offspring of His Divine agonies drawn closer to His eternal heart by the thought of all it cost to give her being. 2. In this Church of His is His own honour pledged. He hath not covenanted with the world that now is to immortalise it; but He has passed His own word for the perpetuity of His Church (Matt. xvi. 18; Isa. lx. 20, 21). 3. The Church, in its ultimate perfection, is set forth as the very reward of all the sorrows of its Lord. To "see of the travail of His soul and be satisfied" is His destined crown; this "joy set before Him" was that which enabled Him to "endure the cross, despising the shame." (See also Eph. v. 25-27.) Shall He be defrauded of His recompense? 4. There is more than creation to bind the Church to Christ, more than promise, more than reward; there is communion, oneness, identification. A man may desert his child; he cannot desert himself. Even though the Redeemer could forget His espoused bride; even though He could deny His plighted promise; yea, though He could abandon His own reward, He cannot abandon His own body (1 Cor. xii. 27; Eph. i. 23, v. 30). With such a union there can be no separation; if Christ be immortal, the Church is so; when He dies she shall perish, but not till then.

II. THE MISSION OF THE CHURCH. "The poor of His people shall trust in it." The Church of Christ is one vast institute for the benefit of the poor. The poor were the special objects of Christ's solicitude and tenderness, and they have been, and should be, the special objects of the Church's care. Even in her worst days she has had an open hand for the poor. She should ever follow the example of her Lord in caring for their temporal needs. But it is in the doctrine she preaches, and the way she preaches it, that the Church is indeed the poor man's consoler.[2]--William Archer Butler, M.A.,: Sermons, Doctrinal and Practical, Second Series, pp. 227-237.

FOOTNOTES:

[1] See notes to outline: THE DUTY OF GLADNESS, chap. xii. 6.

[2] It is in meeting his sorrow with tidings of glory to come, in brightening the gloom of his humble home with the hallowed light of eternity, in soothing his days of hard and heavy toil with her peaceful Sabbaths, in watching over his bed of sickness with a patience as unwearied as if his poor chambers were gorgeous with gilded ceilings and silken tapestry; it is in these things that the Church carries on that loveliest attribute of Her Lord, "Thou hast been a strength to the poor, a strength to the needy in his distress."--Archer Butler.

GOD'S OUTCASTS.

xvi. 4. Let Mine outcasts dwell with thee, Moab.

+I. In the most deserted condition of His people, God acknowledges them as His own.+ "Mine outcasts." Sennacherib thought them his; but though forsaken by all the world, God claims them as His own, and avows His interest in them. Men pursue an opposite course; when individuals sink in the social scale, the kindly warmth of friendship is chilled, and the bond of intercourse broken (H. E. I., 23, 24, 2152-2157; P. D., 1422). But God is a friend who sticketh closer than any brother.[1] True, they sometimes esteem themselves outcasts even from Him (Ps. xlii. 2), and still more frequently are thought to be so by the ungodly (Ps. xlii. 3); but in this the ungodly make a mistake, which in their case is natural, and God's people should never wrong Him by suspecting Him of fickleness (chap. xlix. 15).

+II. God provides a refuge for His people when and where it might be least expected.+ "With thee, Moab." Moab was not a neutral, but a hostile state, one of Israel's most inveterate foes, always on the outlook for opportunities to display its hostility. Strange, therefore, that Moab should be selected as a protector for Jehovah's outcasts; strange, but not unexampled. God often raises up friends for His people in unexpected quarters, supplies their needs by unexpected means, or turns their foes into friends (Prov. xvi. 7). Esau's heart was suddenly changed; Joseph found favour in the eyes of the keeper of the prison; Elijah was fed by ravens; the hungry lions forbore to touch Daniel, &c.[2]

+III. God would have His people to be only sojourners in Moab.+ His outcasts were merely to dwell there; they were not to be incorporated with the Moabitish nation; they were not to adopt either the social customs or the religious beliefs of that people. In like manner He would have His people remember always that in this world they are only sojourners (1 Pet. ii. 11; H. E. I., 5026-5065).

+IV. God is preparing to bring His outcast and scattered people home.+ He hath prepared for them a city, and He will bring them to the city He hath prepared for them (John xiv. 1-3). Let them recognise, rejoice in, and live in harmony with this gracious purpose (Phil. iii. 17-21).--Samuel Thodey.

FOOTNOTES:

[1] Philip Henry says, "God's people may be an outcast people--cast out from men's love, their synagogue, their country; but God will own His people when men cast them out. They are outcasts, but they are His; and somehow or other He will provide a dwelling for them." He adds, that though many of the rejected ministers were brought very low, had many children, were greatly harassed by persecutors, and their friends were unable to support them, yet in all his acquaintance he never knew, nor had heard of, any Nonconformist minister being in prison for debt.

[2] "I have long looked for you," said a persecuting magistrate to a poor woman, "and now I commit you to prison; and then what will you do?" "If it please my Heavenly Father," she replied, "I shall be fed at your table;" and so she was, for his own wife, who sat by, sent her daily food (Ps. lxxxiv. 11, 12).

FRUITLESS SUPPLICATIONS.[1]

xvi. 12. He shall come to his sanctuary to pray; but he shall not prevail.

In the profoundly affecting picture which the prophet draws of the calamities coming on the Moabites, he represents them as at length, every other means of relief being exhausted, coming with sad and weary hearts to their sanctuary to call upon their god for deliverance. Their supplications were destined to fail, for they were presented to that which had no power to hear or save (Ps. cxv. 4-8). This line in this dark picture reminds us of two facts in the life of the men of our own time, who see clearly the folly of idolatry.

+I. In times of sorrow they are often seen in the sanctuary.+ Many who at other times lead openly irreligious lives are then seen using the forms of devotion. This is natural (H. E. I., 3718); it is not wrong; that which is wrong is the infrequency with which the sanctuary is visited and prayer offered by them (H. E. I., 3878, 3879). It is natural and fitting that in time of trouble man should seek God in the sanctuary, for the sanctuary is the place--1. Of special promise (Exod. xx. 24; Deut. xii. 5; 1 Kings ix. 3; Matt. xviii. 20). 2. Of special means. Everything there tends to the production and increase of a devotional spirit (H. E. I., 5078). 3. Of special memory--of memories of help obtained, of sorrows solaced in former times.

II. But all this makes more remarkable the other fact of which these words may well remind us, that +many of the supplications that are offered in the sanctuary are offered in vain.+ We know that this is a fact: how is it to be explained? In such ways as these--1. Many of the suppliants have little or no faith, and faith is the essential condition of blessing (H. E. I., 3827-3830). 2. Many of the suppliants are not really in earnest, and lukewarmness is an offence to the Divine Being (H. E. I., 3814, 3815, 3831-3838). 3. Many of the suppliants are not really penitent. Their prayers are mere calls for help in time of distress, and God has nowhere promised to help the impenitent and rebellious (H. E. I., 3846, 3858; P. D., 3595).

To point out the causes of the weakness and failure of such prayers is also to point out the remedies that must be applied if the suppliants would have their prayers "prevail."--William Manning.

In times of trouble, men--1. Feel their need of help. 2. Generally have recourse to fallacious sources (H. E. I., 172-175). 3. Meet with disappointment, because God is forgotten or unknown.--J. Lyth, D.D.: Homiletical Treasury, part i. p. 23.

FOOTNOTES:

[1] See Outlines: WORTHLESS HUSKS, and REASONS FOR THE REJECTION OF PRAYER, chap. i. 15.

DIMINUTIONS AND CHANGES OF LIFE.

xvii. 5-7. And it shall be as when the harvestman, &c.

God's visitations of judgment are the subject of the prophet's burdens (ver. 1). So the text. Adversities and sorrows set in. Blessings gone, except a few. "Two or three berries," &c.

+I. The various illustrations of the text.+ 1. In the adverse changes of life. Many who were rich and prosperous are now poor. All gone, except two or three berries. Some so through their own folly, &c.; others by the allotment of Providence, sickness, &c. (H. E. I., 4403-4406, 4975-4986). 2. In the failure of bodily health and vigour. Once strong and robust, &c.; now left but a few berries, &c. 3. In the bereavements of kindred and friends. Once a crowd of them--parents, brothers, sisters, children--but they have gone, one after another. 4. In the powers and capacities for useful activity. Once active, useful, but now frailty and weakness have superseded. This is distressing to the sensitive, &c. Pushed aside by another generation. 5. It will apply to times and seasons of probation. How wise was old Barzillai! (2 Sam. xix. 31). The indications of age, &c. (Eccl. xii. 1). Few years left, &c., or even days.

+II. The uses we should make of the subject.+ 1. It should impress us with the vanity of earthly things. All fleeting, all retiring; like the seasons, like streams. 2. The folly of earthly-mindedness. How extreme! Grasping shadows, resting on the moving wave, building castles in the air, &c. 3. The necessity of wisely using our opportunities. For the best ends. Working while it is day--now, while we have light and life. 4. Seeking a fitness for the world of the future (Heb. x. 34; xi. 13-16). 5. Believing and devotional confidence in God.

Application:--Christ is ever the same. In all His offices, work, and graciousness, He is without a shadow of turning.--Jabez Burns, D.D.: 150 Sketches of Sermons, pp. 296, 297.

This striking passage depicts the process of God's judgments upon Israel. We may take it as suggestive--

+I. Of the sweeping destructiveness of calamities in human life+ (ver. 5). How often has the picture been realised!--1. In the history of nations. The process of the depopulation and misery with which Israel was threatened, may be imagined from the view given in chap. iii. 1-8. Modern parallels may easily be found, the wars of the Roses, the plague of London, &c. 2. In the social calamities of families. One after another is broken up, one relationship after another is severed, until only an "outmost" branch is left as a remnant. Widow, orphans, friendless. Such are those who remain to tell the tale. 3. In the physical calamities of individuals. 4. In the degradation of the soul through the deceitfulness of sin. In some extreme cases, what a sad understanding of character and destruction of capacity do we behold.

+II. Of the hopefulness of human life even when it is at its worst+ (ver. 6). Though the reaper has made sure work, yet enough remains to give hope. There is here true gospel, suggesting such thoughts as these:--1. Begin at the point of your ability, however low it may be. Every man is rightly expected to make use of whatever power he has. If it is only sight, or only hearing, or only one hand, one talent out of ten, he must use it. The loss of the other nine will not excuse his neglect of the one he has. 2. Beginning thus low down, yet in earnest, we have the assurance of improvement and progress. We have abundant illustration of this in the history of the "remnant" that was left in Israel (2 Chron. xxx. 11; xxxiv. 6, 9, &c.). We see here an encouragement for every sinner who will awake, though late, to the true purposes of life. Redemption is the favourite work of God. He is on the side of feeble, struggling men, and delights to encourage and help "the remnant" which is spared (H. E. I., 934-941, 956, 958, 2368, 4790-4792; P. D., 474). The very purpose for which Christ came into the world was to help the struggling, to save the lost. Those who have been brought down to the extremity and need and the verge of despair may find friendship and help in Him (H. E. I., 928, 929).--William Manning.

SANCTIFIED AFFLICTION.

xvii. 7, 8. At that day shall a man look, &c.

In the prophecies of terror to guilty nations there is always some provision of comfort for God's faithful and penitent people. His prophets were commissioned to minister hope to His friends, while they foretold misery to His enemies. In the text Isaiah, predicting the overthrow of the ten tribes, furnishes consolation to the faithful remnant who had not yielded to the prevalent idolatry (ver. 6), and declares that the judgments he announced would result in the conversion of many who had been ensnared by it. We are thus led to consider the designs of God in the afflictions of His people.

+I. To recall their wandering hearts to Himself.+ "At that day shall a man look to his Maker" (H. E. I., 56-59, 66-70). This is the result of sanctified affliction. Whenever it is seen, it shows that the processes of grace have been combined with the trials of providence, and that the health of the spirit has been restored by the Physician of souls. Otherwise affliction hardens, and the man goes back with greater eagerness to worldliness or iniquity, as the retreating wave presently rolls back upon the beach with greater velocity than before (H. E. I., 223-228). But not so if the healing influence has been sought and found. Then "a man will look to his maker"--1. With a suppliant eye, to find in Him sources of consolation and a rock of defence such as the world cannot furnish (Ps. cxxiii. 1, 2; Jonah ii. 1). 2. With a penitent eye (Luke xxii. 62; Zech. xii. 10). 3. With a confiding and believing eye (chap. viii. 17). 4. With a rejoicing eye (Rom. v. 11; Hab. iii. 18).

+II. To raise their estimate of the holiness of the Divine character and the rectitude of the Divine dispensations.+ "Shall have respect unto the Holy One of Israel." Sin begins with a diminished sense of God's holiness, and conversion is marked by a renewed impression of it (Ps. li. 4).

+III. To separate them from all sinful and idolatrous dependencies.+ "He shall not look," &c. The sin of the ten tribes was idolatry (2 Kings xvii. 16), but here it is foretold that it shall be brought to an end. Those who had been guilty of this folly and this sin would not even look at the altars and the images they had fashioned with such care. So God aims by his afflictive providences to separate His people from everything in which they put an exaggerated and unworthy trust (H. E. I., 110, 111).

+IV. To endear the mercy that mingles with the trials.+ This appears--1. In the moderate degree in which God's people are corrected, compared with the final and exterminating judgments which fall upon the wicked. Damascus was to be utterly destroyed (ver. 1), but a remnant was to be left to Israel (ver. 5; see also chap. xxvii. 7-9). God's people always see that He has afflicted them less than they deserve (Lam. iii. 22).[1] 2. In the alleviations of their trials (H. E. I., 117-121). 3. In the triumphant issue of the whole. They are delivered from the idolatry by which they were degraded (H. E. I., 116).--Samuel Thodey.

FOOTNOTES:

[1] See Outline: GOD'S RELUCTANCE TO PUNISH, chap. i. 9.

FORGETFULNESS OF GOD.

xvii. 10, 11. Because thou hast forgotten, &c.

+I. It is possible to forget the God of our salvation.+ 1. The majority of men habitually forget Him. He very seldom holds a real and commanding place in the hearts of any of us. We are all prone to have our hearts wholly filled with the cares or pleasures of life. Even if our aims be in themselves lawful, we seldom recognise God in framing or prosecuting them. Hence the shock which the thought of God's nearness gives us in times of calamity, sickness, or expected death. The very shock shows that we are open to the prophet's charge. 2. This forgetfulness of God, to which we are all so prone, should be recognised to be a state of peril and guilt. Who is so near to us as God? who so essential to us? who has so many claims upon our grateful and continued remembrance? To be forgetful of Him is a sin of which we should think with shame.

+II. This forgetfulness of God leads to false trusts.+ The throne of our heart cannot remain vacant; if God be not there, unworthy objects will surely take His place. The "pleasant plants" and foreign shoots (or "strange slips") here represent the pursuit of lust and idolatry, and that fatal reliance on human help which is so often denounced (chap. ii. 22; Jer. xvii. 5). The sin denounced by the prophet has not become obsolete. All round about us are men who have forgotten God, and are seeking and putting their trust in pleasure, pomp, money, or knowledge. There is a pursuit of knowledge, even a "science" falsely so called that deliberately excludes God from its range, and pronounces Him unknowable! These are the things for which men live, to which they devote all they are and have, from which they look for the happiness for which their hearts crave; these are their gods! Forgetfulness of God necessarily leads to idolatry in some form or other; desires and tendencies, in themselves right when under right control, become occasions of guilt; God is shifted from the centre of operations, and the trust of men itself inevitably on unworthy objects (H. E. I., 39).

+III. These false trusts lead to bitter disappointments.+ "The harvest shall be a heap in the day of grief and of desperate sorrow." At the very time when abundance of fruit was expected, nothing awaits the anxious toiler but disappointment and failure. Mildew, or blight, or drought, or fire has done its deadly work, and nothing is left but rotting masses, heaps of useless and decaying vegetation. What a sad picture! barrenness and dearth where there should be life and plenty! Yet this is a true picture of the fate of many who have persisted in their rejection of God, and in their clinging to false hopes. A life dedicated to fashion, pleasure, money-getting, or worldly ambition, necessarily ends in a reaping-time of blighted hopes, of darkened prospects, of remorse and despair (H. E. I., 246-248, 5021-5025; P. D., 138, 162, 255, 3592). 1. This result of a godless life will be found even in those cases where all the good that was striven after has been realised; the heart is still left unsatisfied (Eccl. i. 12-ii. 17). 2. "Desperate sorrow" is the natural result of discovering that the time for securing a profitable harvest is gone (Jer. viii. 20; P. D., 2254).

Earnestly consider God's claims upon you; renounce all false trusts; sow for that harvest in which there can be no real disappointment (Gal. vi. 7). Redeem the time that yet remains; to the worst of us a gracious promise is still held out (Mal. iii. 7; Ps. cxvi. 7).--William Manning.

THE PUNISHMENT OF THE WICKED.

xvii. 12. Woe to the multitude, &c.

These verses appear to have no connection with the prophecies that precede or follow them, but they seem to indicate the character and result of the great invasion of Sennacherib. As a description of that event, they are most beautiful and graphic, sufficient to create terror in the most thoughtless and boastful sinners. For they remind them of the ease with which the overthrow of the rebellious is effected when God visits them in the midst of their pride and self-confidence. In regard to the punishment here depicted, think--I. Of the striking contrasts which the day of visitation reveals respecting the conduct and the position of the wicked. Verse 12 shows us the vast and varied host in fancied security; we have a magnificent picture of a state of might, pomp, vainglory, self-confidence; but ere we reach the end of verse 13, we see it scattered! Even while it gloried in its strength, the storm that was to scatter it had already gathered over it. We see the same contrast in everyday life; wicked men secure, strong, boastful--the next moment utterly cast down (Ps. lxxiii. 18-20); or, by the near approach of death, transformed into the subjects of pitiable despair (P. D., 684). II. Of the restless execution of the sentence of doom. In pursuit of their wicked schemes, sinners are often led to a daring defiance of all who threaten their progress, even of God Himself; e.g., Pharaoh (Exod. v. 2), Sennacherib (2 Kings xviii. 17, &c.). But how sharp is the rebuke which God administers; with what terrible energy are His decrees executed! The profane boasters become as chaff, as gossamer before the whirlwind (H. E. I., 2298). III. Of the swiftness with which the sentence of doom is executed (ver. 14). The morning dawns upon their noise and pomp, but fast as the beams of light does their judgment overtake them; trouble comes at the eventide, and by the next morning they are not (P. D., 3413). It is true that the punishment of the wicked often seems to be delayed (Eccl. viii. 11); but--1. Sin and punishment are inseparable (H. E. I., 4603-4610); and, 2. Whenever the punishment comes it is sudden. Such is the blinding and delusive power of cherished sin that its penalty always finds the sinner unprepared to receive it; it is always a surprise and a shock to him.

1. Nations and armies cannot successfully evade the penalties of their sins; how much less can the individual sinner do so! 2. The certainty of the punishment of all unrepented sin should lead us seriously to reflect upon the attitude we are assuming before God. 3. The subject should lead to repentance, but not to despair (Ps. cxxx. 7; John iii. 16, 17).--William Manning.

AN ALTAR AND A SAVIOUR FOR EGYPT.

xix. 18-20. In that day shall five cities, &c.

+I. God is able to raise up monuments and trophies of His grace in the most unlikely places+ (vers. 18, 19). For the historical fulfilments of these predictions, see the ordinary commentaries. They should teach us not to despair of the progress of religion in the most unlikely places, the most unlikely times, among the most unlikely persons. The grace of God is able to subdue the hardest hearts, to enlighten the darkest minds, to convert the most guilty natures, to cast out Satan where his power seems strongest and his interest most secure. Despair not of your own salvation (H. E. I., 2376), of the salvation of those dear to you, of the final triumph of the cause of truth (H. E. I., 979, 1166-1168). But recollect that all that has been done has been done by the use of appropriate means: the altar to God in Egypt was built by human hands, the Ark was not built by miracle but by means; all the triumphs we anticipate are to be achieved by the diffusion of Divine truth, by the prayers and efforts of the Church. What effort are you making?

+II. God often overrules the trials of life to produce a spirit of prayer, and to bring men to Himself.+ "They shall cry unto the Lord because of their oppressors."[1]

+III. It is God's prerogative to raise up a Saviour+ (ver. 20). Whatever comforts or deliverances you have had through the medium of creatures, the hand of God is to be pre-eminently acknowledged in them all. Spiritually we need a great Saviour, and God has provided one equal to the emergency of the case. Our guilt is very great, our danger very threatening, our enemies very powerful, our ruin very awful, but help is laid on One that is mighty. The greatness of Christ as a Saviour appears from the essential dignity of His nature (Heb. i. 1), from the certain efficacy of His atonement (Heb. vii. 25), from the countless number of the redeemed (Rev. vii. 9), from the completeness of the salvation He imparts (1 Cor. i. 30).--Samuel Thodey.

FOOTNOTES:

[1] See Outline: SANCTIFIED AFFLICTION, chap. xvii. 7, 8.

CHASTISEMENT.

xix. 22. And the Lord shall smite Egypt, &c.

+I. The benevolent design of God in chastisement.+ God smites in order to heal. Scripture teaches throughout that God's dealings with men are--1. Not capricious. 2. Not indiscriminate. 3. Not unjust. He does not impose burdens that cannot be borne, nor exact obedience which man cannot render, nor select favourites for preference or victims for vengeance, without any regard to the relations existing between man and Himself. Contrary to all this, God's smiting is that--(1) of a Rescuer, who inflicts blows upon the chains that He may set us free; (2) of a Physician, who in mercy probes the wound that He may heal it; (3) of a Father, who uses the rod for the salutary purposes of correction and reformation (H. E. I., 56-74).

+II. The conduct befitting in men when under chastisement.+ "And they shall return," &c. This return includes--1. Submission (H. E. I., 143). 2. Entreaty for help. (See also ver. 20.). This involves humble confession of sin, and hearty reliance upon God (H. E. I., 145-147). 3. Sincerity of purpose, as manifested in the fulfilment of vows. (See also verse 21.)--William Manning.

THE BURDEN OF DUMAH.

xxi. 11, 12. The burden of Dumah, &c.

There are three distinct prophecies in this chapter, and they are all termed burdens, as denoting heavy judgments. The first respects Babylon; the next, Dumah, Idumea, or Edom, inhabiting Mount Seir; and the last, Arabia.

The fall of Babylon by the Medes and Persians is announced under the form of a watchman stationed to discover approaching objects, with orders to declare what he saw (vers. 6-9). It was an event peculiarly interesting to Judah. Babylon was the floor on which Judah was to be threshed, till the refuse should be separated from the grain. The event which destroyed the one delivered the other (ver. 10).

The fall of Babylon was interesting to other nations as well as Judah; particularly to the Idumeans or Edomites, who were reduced to servitude within a few years after the taking of Jerusalem. Now, seeing that Judah had received a favourable report, Edom must needs inquire of the watchman (like Pharaoh's baker of Joseph, after he had announced good tidings to the butler), whether there was nothing equally favourable to them. [We are not to understand, however, that messengers were really sent out of Edom to Isaiah; the process was merely a pneumatical one.--Delitzsch.] The answer is, NOTHING; but, on the contrary, the lot of Judah's enemies, "a burden."

The revolution would indeed, for a time, excite the joy of the conquered nations (chap. xiv. 7, 8); but the Edomites should meet with a disappointment. To them a change of government should only be a change of masters. The fair morning of their hopes should issue in a long and dark night of despondency. In the day of Babylon's fall, according to the prayer of the captives, when every prisoner was lifting up his head in hope, Edom was remembered, as excepted from an act of grace, on account of his singular atrocities (Ps. cxxxvii. 7-9).

The Edomites were very impatient under the Babylonish yoke, and very importunate in their inquiries after deliverance; reiterating the question, "What of the night? Watchman, what of the night?" When will this dark and long captivity be ended? And now that their hopes are repulsed by the watchman's answer, they are exceedingly unwilling to relinquish them. Loth to depart with an answer so ungrateful, they linger, and inquire again and again, in hopes that the sentence may be reversed. But they are told that all their lingering is in vain. "If ye will inquire, inquire ye, return, come" again; yet shall your answer be the same.

And what was the crime of the Edomites that should draw down upon them this heavy burden, this irresistible doom? Their inveterate hatred of the people of God (Obad. 10). Perhaps there was no nation whose treatment of Israel was so invariably spiteful, and whose enmity was accompanied with such aggravating circumstances. They were descended from Abraham and Isaac, and were treated by Israel, at the time they came out of Egypt, as brethren; but as they then returned evil for good (Num. xx. 14-21), so it was ever afterwards. Their conduct, on the melancholy occasion of Jerusalem being taken by the Chaldeans, was infamous (Obad. 10-16).

The passage affords a tremendous lesson to ungodly sinners, and especially to those who, having descended from pious parents, and possessed religious advantages, are, notwithstanding, distinguished by their enmity to true religion. The situation of the Edomites rendered it impossible for them to be so ignorant as other heathen nations of the God of Israel; and their hatred appears to have been proportioned to their knowledge. Such is the character of great numbers in the religious world. They have both seen and hated the truth. The consequences will be, if grace prevent not, they will flatter themselves awhile with vain hopes; but, ere they are aware, their morning will be changed into an endless night.

Edom was once addressed in the language of kindness and brotherly affections; but having turned a deaf ear to this, all their inquiries after deliverance are now utterly disregarded. Such will be the end of sinners. "When once the Judge hath risen up and shut the door," they may begin to knock, may inquire and return, and come again, but all will be in vain; a night of ever-during darkness must be their portion.

The passage also, taken in its connection, holds up to us the different situation of the friends and enemies of God under public calamities. It is natural in such circumstances for all to inquire, "What of the night? Watchman, what of the night?" Each, also, may experience a portion of successive light and darkness in his lot. But the grand difference lies in the issue of things. God's people were thrashed on the floor of Babylon; and, when purified, were presently restored. To them there arose light in darkness. Weeping continued for a night, but joy came in the morning. Not so with Edom; their night came last. Such will be the portion of God's enemies: they may wish for changes, in hope of their circumstances being bettered; but the principal thing wanting is a change in themselves. While strangers to this, the oracles of Heaven prophesy no good concerning them. A morning may come, but the night cometh also.--Andrew Fuller: Complete Works, pp. 514, 515.

The whole Bible has, as its common and pervading argument, one mighty subject, which, appearing in a thousand different forms, is substantially the same in every page of the sacred volume. That subject is, the salvation appointed for the chosen of mankind and the ruin decreed for those who reject the offer. Therefore when the prophetic Scriptures publish to us promises of peace and denunciations of woe, let us never deem that the Divine Spirit had no ulterior purpose in these predictions. Let us never cast aside the volume and cry that we are not Edom, or Egypt, or Babylon, or Tyre; and that, therefore, we have nothing to do either with their crimes or their punishment. Let us not vainly dream that the mighty machinery of the prophetic messages was put into play merely to call down curses on a few of the temporary dynasties of this perishable world! "All Scripture was written for our use," and these "springing and germinant prophecies" (as they have been called) have a significancy beyond the revolutions of petty kingdoms. They represent, in majestic order and manifest type, the great truths of eternal salvation and eternal ruin; they exhibit, in the sensible language of exterior imagery, what the great Teacher of after-times gave in the higher language of spiritual truth. If the laws of God be uniform and unchangeable, we are justified in reading by this light from heaven the prophetic declarations of the course and principles of His earthly providences.

With such views as these elevating our thoughts beyond the details of perished empires into the mightier truths of the eternal empire of our God, let us reflect briefly upon the words before us.

The prophet appears to introduce himself as addressed in scorn by the people of the land which he is commissioned to warn. "Watchman, what of the night?" What new report of woe hast thou to unroll, who has placed thyself as an authorised observer and censurer of our doings? But the prophetical watchman--the calm commissioner of Heaven--replies, adopting their own language, "Yea, the morning (the true morning of hope and peace) cometh, and also the night (the real and terrible night of God's vengeance); if ye will (if ye are in genuine earnest to inquire), inquire! Return, come." Obtain the knowledge you see, the knowledge of the way of life; and, acting upon this knowledge, repent and return to the Lord your God.

Regard, then, the guilty Edom that is warned; and the office and answer of the watchman who warns it.

I cannot now undertake to count over the array of those who address the spiritual watchmen of the Church of Christ in tones of derision, and mock their ministry. Some there are who ask the report of "the night" with utter carelessness as to the reply; some there are who ask it in contempt.

But what is still the duty of him who holds the momentous position of watchman in the city of God? On the occasion before us, remark--1. He did not turn away from the question, in whatever spirit it was asked. 2. He uttered with equal assurance a threat and a promise. 3. He pressed the necessity of care in the study, and earnest inquiry after the nature, of the truth; and he summed up all in an anxious, a cordial, and reiterated invitation to repentance and reconciliation with an offended but pardoning God. Thus, the single verse might be regarded as an abstract of the duties of the ministerial office.--W. Archer Butler: Sermons, vol. ii. pp. 339-345.

NIGHT AND MORNING.

xxi. 11, 12. Watchman, what of the night?

That there is night in this world few will question. He must be a bold optimist who thinks everything as it is, is for the best possible in the best possible of worlds. Darkness still covers the earth. God's children, who have a glorious light within them, have a dark night all round about them. Night is the symbol of gloom and suffering; and it is the season of sin. It is moral night, because "men loved darkness rather than light." Every true-hearted, earnest Christian is a watchman: he watches for his own soul, and for the souls of others; and he longs for the advent of the world's new morning, when the shadows shall flee away. Regarding the earnest Christian as the person accosted in the text, what are his thoughts and fears about the night? What are his hopes about the morning?

1. When the Christian looks out upon the world, he sees himself surrounded by the night of unbelief and irreligion, and yet he beholds streaks of sunny dawn. There are many things at which if he looked exclusively he would despair--materialism taught by popular teachers, atheism the creed of not a few, abounding luxury, sensuality defiling and degrading all classes of the community. But, looking beyond these, he sees evidences of Christian truth and hope such as the world never before witnessed--Sunday-schools, tract societies, home and foreign missions, various organisations for Christian labour, generously supported and efficiently maintained; and, as he looks, he feels that the morning draweth nigh.

II. When the Christian man looks into his own heart, he sees much that speaks of the night, but much also that tells of the coming morning.

III. The Christless man, as well as the Christian, may well ask, "What of the night?" He may relieve the gloom of his existence by a few sparks of transient merriment, but soon they will be all extinguished; and for him there will be no morning!--W. M. Statham: Christian World Pulpit, iii. 193.

Passing from the historical application of this oracle, we observe that it may be taken as setting forth the spirit of inquiry first raised in the soul by the hand of God, the form that inquiry will take, the answer it will receive, and the direction in which it will find ultimate satisfaction.

+I. Thoughts on the spirit of religious inquiry.+ The picture before us is that of a walled city; the middle watch of the night, when the citizens are asleep. But one anxious spirit cannot sleep; he turns out into the dark, silent, deserted street, oppressed by a strange feeling that something is going to happen. He hears the heavy footfall of the watchman pacing to and fro on the city walls. With eagerness not to be repressed, he cries, "Watchman," &c. This is symbolical; it has its counterparts in our own time. 1. This restless inquirer is the exception. The many sleep, only one wakes and inquires. The danger is common, but only one feels any apprehension of it. There are multitudes of sinners, few inquirers concerning the way of salvation. 2. The spirit of inquiry appears in an unexpected quarter. A man of Seir, an Edomite, lifts up eager questions; the men of Israel sleep. The old, old story. Many lepers in Israel: Naaman cleansed; ten healed, the Samaritan only returns to give thanks. The boldest ventures of faith were made by the Gentile centurion and the Syro-Phœnician woman. Those who pressed into the kingdom were not Scribes and Pharisees, but publicans and sinners. So it is still. 3. The inquiry was well directed. The appeal was not to the citizens who were asleep, but to the watchman who was awake. If you have questions to ask, ask of the man of quick perception, keen sensibility, high standing, broad and firm basis of hope in Christ. Not necessarily of the minister, but of the man who is spiritually wide-awake; he is the true watchman. 4. The inquiry was weighty. What of the night? Is it far spent? When will the day dawn? What of the foe? Are they quiet in their camp? Or are they endeavouring to surprise and capture the city? We have all cause to put questions of corresponding importance. 5. This inquiry was earnest. In some cases the inquiry is listless, is only a matter of compliment; or it is entered upon reluctantly, as an unpleasant duty. But this man is in earnest. He calls again and again. He will be heard; it is a matter of moment to him. He does not know what is about to happen; the watchman should know--placed high, outlook wide, senses trained. The inquirer will not submit to be disregarded. Oh, for more of this earnestness.

+II. Thoughts on the answer.+ 1. The answer comes through the watchman. Human lips start inquiries and through human lips the answer comes. One heart is filled with fear; another heart filled with faith must be its helper. Let those to whom the answer has been entrusted give it promptly, clearly, joyfully. 2. The answer declares God's methods with men. God has two great methods: one has its image in the morning, the other in the night. Let morning set forth compassion, tender mercy, loving gifts; night, judgment, awful anger, heavy inflictions. If the morning be neglected or resisted, then the night will certainly fall upon you. Note the order in which these methods are employed. 1. Morning, fresh, clear, dewy, bracing, beautiful, comes first. So in the history of the world, of the Church, of the individual. First the morning of youth! prize it highly, use it wisely. Upon the sinner comes first the morning of mercy, of invitation, of entreaty and promise. Alas that he should despise and neglect it! 2. But the night comes afterwards! True, the night of death comes to all, but there is an infinite distance between death in Christ and death out of Christ. He who dies in Christ, passes into the eternal day; he who dies out of Christ, is cast into "the outer darkness!"

"Inquire"--seek to know the way of salvation. "Return"--as the prodigal from the far country. "Come"--blessed word! "Come" penitently, believingly, NOW!--J. R. Wood.

"Night" is suggestive of anxious, perplexed, critical states; e.g., travellers in the desert, voyagers on the ocean, sufferers in the sick-chamber. Very naturally do we transfer such thoughts as these to our spiritual experiences (Ps. cxxx. 1, 8). Our text may be taken as suggestive of the World's Cry and the World's Hope in all ages.

I. THE WORLD'S CRY. "What of the night?" This is--1. The cry of a soul awakened to its guilt. The very purpose of conviction is to show the sinner his wandering, downward, benighted state. Hence the terror which first views of guilt usually cause. The flash which in the midnight hour shows the traveller the path of safety, also shows him the dreadful precipice which yawns at his feet. When the sinner is aroused from his sinful career, he is bewildered by the many voices of hope and fear, of warning and promise, which greet his ear; he is oppressed with anxiety to know how such a night of danger and heart-searching will end. 2. The cry of a soul struggling with its doubts. The night of mystery often burdens the hearts of true believers, as Job and David found when they struggled with the great problems of life. Life is a new thing to each of us, and many of the same problems perplex us still: e.g., the existence of moral evil, the infinite goodness of God, the truth of Divine revelation. These sometimes press upon us with unusual weight, and shroud us in thick darkness. 3. The cry of the Church in its hours of anxiety and peril. These have been frequent, and have been due to many causes: e.g., persecution from without, indifference within, general ungodliness and unholy living, tides of scepticism. The watchmen of the Church have to keep an earnest and anxious vigil when such nights as these settle upon her. 4. The cry of humanity itself. There are times when not merely a few men are oppressed by the burdens of their time, but when men in the mass become awake to them. The world betrays its keen sense of disease by the strong remedies it employs. Against wide-spread ignorance, it opposes vast educational schemes; for deep-rooted vices, it contrives various measures of reformation; under a sense of the terrible ravages of the war-spirit, it yearns for international peace. Nations, as well as individuals, have trying experiences of the terrors of social and moral night.

II. THE WORLD'S HOPE. "The morning cometh." In the midst of all the world's darkness we may cherish this blessed hope (H. E. I., 3421-3423). But whence is it derived? Solely from the fact that God in Christ is reconciling the world unto Himself. It is along the track of Divine revelation that we look for the bright rays of the morning. There is hope for our race because of what Christ is--the Revealer of God, the Saviour of sinners, the Head of the Church, the Restorer of humanity. The way, then, to help on the dawning of that day we all long to see, is to live in Him, to live for Him. Life derived from Him, and spent for Him, will be truly blessed in itself, and will be a means of blessing others.--William Manning.

THE GRIEVOUSNESS OF WAR.

xxi. 15. The grievousness of war.

In our quiet sanctuary, so full of holy and peaceful memories, let us think about war; the more deeply we do so, the more will the aptness of the phrase which forms our text become apparent to us.

+I. The grievousness of war is seen in its causes.+ War is grievous in its origin and in all the things that foster it. It has its origin in the unholy lusts and pitiful mistakes of mankind (Jas. iv. 1). These lusts and mistakes, what are they? 1. The lust for increased possessions and for power (P. D., 143, 150). 2. The false glory with which war has been invested. To steal and kill on a small scale is infamous, but to do so on a large scale is heroic! The wholesale butcher surrounds himself with pomp and pageantry that dazzle the eye and enslave the mind (P. D., 3470, 3476). 3. Blindness to the real fields on which true courage and heroism are manifested. The Christian courage which can meet and overcome the assaults of wickedness, which can turn aside the edge of scorn, and hurl back the weapons of temptation; that can urge men through living martyrdoms which do not keep time to music or song, which carries Moffat into South Africa, &c.,--this is too ethereal for most men to discern or admire. They have no suspicion of the moral victories that might be theirs on the fields of humble service and self-sacrifice. 4. Insensibility to the worth of human souls. A suspicion of the value of life would unnerve the warrior for his task; he could not then, as he does now, regard men as mere food for powder.

+II. The grievousness of war is seen in its effects.+ These are twofold:--1. Physical. "The grievousness of war" cannot be exaggerated, if we look at it from this point of view alone. Think--(1) of the physical and mental suffering that is caused by it (P. D., 3468, 3469, 3472, 3476); (2) of the far-reaching and crushing desolation caused by it (P. D., 3466); (3) of the frightful cost of preparation for war; of the armed truce in which the nations of Europe live. 2. Moral. These are still more terrible. (1.) War brutalises those actually engaged in it (P. D., 3464). (2.) War makes criminals by producing a state of want. (3.) War aggravates national animosities, and leaves to unborn generations a legacy of hatred. Every war sows the seeds of future conflict. (4.) War and preparation for war check the progress of those agencies by which the misery of our race would be abated, and its happiness indefinitely increased. The cause of education, of mission, of the Gospel, languishes under the blight of the war-spirit. The cost of a very few wars would evangelise the world (P. D., 3476).

Let this meditation move us to action. 1. Let us exert our utmost influence to bring it to pass that national power shall be wielded by men who love peace. 2. Let us encourage everything that tends to facilitate international intercourse (P. D., 3461). 3. Let us on every possible occasion exalt moral qualities above mere physical daring (P. D., 1798, 1810-1803). 4. Let us put forth every effort to diffuse the principles of Christianity. The Gospel is the only true and effectual peacemaker; only in Christ will men ever be lastingly reconciled to each other.--William Manning.

THE IRRESISTIBLENESS OF GOD'S JUDGMENTS.

xxii. 18. He will surely violently turn and toss thee like a ball into a large country.

Such was the prophet's message to a haughty statesman who prided himself on his power. Learn from it--1. +The ease with which God effects His judgments.+ There are many things we wish to do which require great preparations and extensive machinery; but to toss a ball from the hand is an easy matter, mere child's play. He who takes up the isles as a very little thing, performs all His works with an ease which cannot be baffled or disturbed. 2. +The utter uselessness of any resistance to the Divine judgments.+ As surely as a ball must follow the line of projection, so surely must we go whither the judgments of God carry us when His set time to visit us is come (H. E. I., 2269, 4960). 3. +The awfulness of falling into the hands of the living God.+--William Manning.

THE GLORY OF THE MESSIAH.

xxii. 24. And they shall hang upon him all the glory of his father's house--

As on the nails or spikes fixed in the walls of the ancient temples and palaces it was customary to hang suits of armour, shields, helmets, swords, &c., that had been taken in war as spoils of victory, or that had been used by illustrious ancestors. The declaration is made concerning Eliakim, and the meaning of it is, that all his relatives would connect with him all they deemed illustrious, and would rest upon him as their common support. Some of the expressions used concerning him are appropriated by our Redeemer to Himself (comp. ver. 22 and Rev. iii. 7); and, without adopting the view that Eliakim was a type of Christ, we may say that, true as this declaration was concerning Eliakim, it is still more eminently true of Him to whom "the key of David" belongs by right. Upon Him "they shall hang all the glory of His Father's house."

I. THE GLORY THAT IS PLACED UPON CHRIST. Applying the text to Christ, the phrase "His father's house" acquired a new and more glorious significance, even that of the Church of the living God, the one family in heaven and on earth. All the glory of that spiritual and eternal house depends upon and is justly ascribed to Christ. 1. All the glory of purchasing the Church. All the persons of whom it is composed were in circumstances of bondage and misery, yea, under sentence of death, for which He ransomed them at inconceivable cost (1 Pet. i. 18, 19). 2. All the glory of redeeming the Church. This is not a mere repetition of what has just been said. We are the subjects of a twofold redemption--a redemption of price and a redemption of power. From the penalties of sin Christ redeemed us by His blood; from the power of sin, by His Spirit. A supremely difficult and an eternally glorious task is that which He thus undertook and has accomplished. 3. All the glory of preserving the Church. What a marvellous history of dangers and deliverances it has had! 4. All the glory of perfecting the Church. It shall be complete in number, complete and resplendent with every spiritual grace. Remember what marvellous symbols are employed to set forth the beauty and the preciousness of its component parts, what treasures of spiritual wisdom and grace are already included in it. Hereafter, when it shall stand in all its radiance, the wonder and the admiration of all heavenly intelligences, all the glory of it shall hang upon Christ.

II. THE PERSONS WHO UNITE IN PLACING THIS GLORY ON CHRIST. "They shall hang," &c. 1. The penitent sinner hangs upon Christ all the glory of his hope of acceptance with God. 2. The justified believer hangs upon Him all the glory of the favoured position in which he stands. 3. The spiritual veteran hangs upon Him all the glory of his triumphs. 4. The dying Christian hangs upon Him all the glory of the calmness and courage with which he advances to the final victory. 5. The glorified Church hangs upon Him all the glory of its perfected salvation. 6. Angels and archangels, though they were not the subjects of redemption, join in the song of salvation (Rev. v. 11-13), and ascribe to Him all the splendour in which they shine. 7. GOD exalted Him to the right hand of power, and gave Him a Name above every name (Phil. ii. 9-11).

"Oh that with yonder sacred throng We at His feet may fall, Join in the everlasting song, And crown Him Lord of all!"

--George Smith, D.D.

GLORIFYING GOD IN THE FIRES.

xxiv. 15. Glorify ye the Lord in the fires.

We are required to honour God, not only in all we do (1 Cor. x. 31), but in all we suffer (text). Consider--

I. THE STATE HERE SUPPOSED. "In the fires." Fire and water are both Scriptural figures of affliction (Ps. lxvi. 12; Isa. xliii. 2; 1 Pet. iv. 12). Stripped of metaphor, the passage before us supposes a state of suffering. In this state we may be found--1. As men (Job v. 6, 7; H. E. I., 47-51); 2. As Christians (Ps. xxxiv. 19). This may seem strange to the natural man, who concludes that the favourite of Heaven is entitled to every indulgence upon earth; and it has proved a source of temptation to the people of God themselves, who have been led from their sufferings to suspect their safety. But this inference is unscriptural (Heb. ii. 10; Isa. liii. 10; Matt. x. 25; Heb. xii. 6; H. E. I., 189-196). Could we view many of those who are infinitely dear to God, we should find them in a state of affliction, often exceedingly trying; and we should see them there, not hardening themselves by infidel reasonings or stoical apathy; not endeavouring to banish all sense of their sorrows by repairing to the dissipations of the world; but waiting humbly upon God (Ps. lxi. 1, 2; H. E. I., 157, 158). This is well; but it is not enough to seek God in our afflictions, we must serve Him. Consider, then--

II. THE DUTY HERE ENJOINED. "Glorify," &c. We cannot add to God's essential glory, but we can declare it; we can make it more fully and widely known (Ps. xix. 1). This is the duty to which we are at all times called (1 Pet. ii. 9). We discharge it in affliction, when we verbally and practically acknowledge--1. God's agency, recognising that our trial has not come upon us by accident, but by His appointment or permission (Job ii. 10; H. E. I., 143; P. D., 92, 99). 2. His rectitude (Ps. cxlv. 17; Dan. ix. 7; Ps. cxix. 75). 3. His wisdom, which regulated His corrections and every circumstance connected with them. He never errs in the time, the place, the kind, the instrument, the continuance of affliction; it is precisely the very thing we need, and nothing could be altered without injury (H. E. I., 179-188). 4. His goodness, in sending the affliction at all (H. E. I., 162-165), and in the alleviations and compensations by which it is accompanied (H. E. I., 117-121). A grateful mind will never overlook these. 5. His power, to support us in the affliction, and in due season to deliver us from it. All the records of Scripture should minister to our faith in His ability to help and deliver; He is unchangeable; He is as near you as He was to His people of old; and you are as dear to Him as they were (H. E. I., 198-202).

III. REASONS FOR DISCHARGING THE DUTY. We ought to glorify God in the fires--1. Because it is our duty to honour Him at all times, and affliction cannot possibly exempt us from it. Though He has permitted affliction to come upon us, He still remains our Creator, our Preserver, our Benefactor, our Redeemer, and as such is entitled to the homage of our heart and life. 2. Because affliction furnishes one of the finest opportunities for honouring God (H. E. I., 3692-3694). 3. Hope should animate us, because it is distinctly declared that those who honour God shall be honoured by Him.

As the consequence of sanctifying God in the fires, one of two things is certain: either they will be removed, for when the end is answered the dispensation will cease; or you will be compensated for their continuance, by increase of grace, or the future recompense of glory, or in both these ways combined.

But can we, who are so weak, perform a duty so hard? No, you cannot do it; but the grace of God will be sufficient even for this. View your difficulties in connection with your supplies, God's commands in connection with His promises, and boldly face them all (Phil. iv. 12, 13).--William Jay: Works, vol. xii. pp. 159-169.

Glorify God--1. In the fires of persecution by resolute adherence to the truth; 2. In the fires of temptation by a firm resistance to evil; 3. In the fires of affliction by patient submission to His will.--George Smith, D.D.

THE GRAND APPROPRIATION.

xxv. 1. O Lord, Thou art my God.

I. THE CONNECTION BETWEEN GOD AND OURSELVES. 1. The Lord is our God in a necessary and absolute sense. 2. He should be our God by choice (H. E. I., 306, 307, 2381, 2385, 4630-4647, 4970). 3. If He is thus to become our God, it must be through the person and work of our Lord Jesus Christ, and by the exercise of an appropriating faith (H. E. I., 1652).

II. THE ADVANTAGES WE MAY ANTICIPATE FROM THIS CONNECTION. 1. Light in darkness. 2. Guidance in perplexity. 3. Protection in danger. 4. Strength in duty. 5. Consolation in sorrow. 6. Sanctity and glory.

III. THE DUTIES ARISING OUT OF THE CONNECTION. 1. We should exalt Him. 2. We should be jealous for His honour. 3. We must obey His commands. 4. We should acquiesce in His will. 5. We should seek our pleasure and satisfaction from Him.--John Corbin.

THE GOSPEL FEAST.

xxv. 6-8. And in this mountain, &c.

The blessings of the Gospel are, with wise adaptation to our views and feelings, often compared to the objects in which man naturally take most delight; and here, as in other places, they are compared to a costly entertainment bestowed by the Sovereign of the universe on the children of His love. It was the custom of Oriental monarchs on great occasions to make rich feasts on a scale of magnificence, of which we in the West can form scarcely any idea (Esther i. 3-7).[1] At these entertainments wise men were often assembled, and important questions in morals and literature were discussed: hence the benefits of knowledge and wisdom were often exhibited under the image of a great feast (Prov. ix. 1-5). The prophet, as our Lord Himself afterwards (Matt. xxii. 1-3; Luke xiv. 16-24), speaks in accordance with the habits of thinking common in his time, when he sets forth the blessings of the Gospel under the image of a great feast.

I. A BANQUET OF GRACE AND SALVATION SPREAD FOR THE NEEDY (ver. 6). 1. It is a feast worthy of the Founder (Esther i. 7). He who studies it most closely, will be most struck by the vastness of the resources and the magnificence of the generosity of Him who spread it. 2. It is eminently a feast of reconciliation and restored friendship. The feasts of the ancients were often connected with sacrificial rites, were employed to confirm covenants, and to celebrate the reconciliation of those who had been estranged and at enmity with each other. We have an interesting illustration of all this in what we are told of Jacob and Laban (Gen. xxxi. 43-55). When Joseph was about to reveal himself in love to his brethren, and to unite them all in a new bond of peace, he made a feast for them (Gen. xliii. 31-34). So did the father of the prodigal, to testify the perfectness of his reconciliation to his guilty but penitent child (Luke xv. 23). The feast of which our text speaks, is a feast founded upon a sacrifice; it is a feast of reconciliation effected by means of sacrifice; it is the sublime and glorious realisation of the ancient symbol of the feast that followed upon the presentation of the peace-offering (Lev. vii. 11-16). It is the fact that it is a feast of reconciliation that gives sweetness and preciousness to all the sweet and precious things of which it is composed, just as it was the fact that they symbolised his restoration to his place in his father's home and heart that made the ring, and the robe, and all the choice viands before him, delightful to the pardoned prodigal (chap. xii. 1; Rom. v. 1, 2, 11). 3. Its magnificence and its delightfulness are heightened by the number of those who partake of it. The rich provisions of the Gospel are as widely spread as they are widely needed. This is a joy to the Christian, for to a noble mind happiness multiplied is happiness heightened.

II. ILLUMINATION FOR THE IGNORANT (ver. 7). There was a symbolical fulfilment of this prophecy in the hour of our Saviour's death (Matt. xxvii. 51); that which had hidden the Holy of Holies from the sight of men was rent in twain. A spiritual fulfilment of it is the need of the world and of each individual: by a veil of ignorance and prejudice the truths which it would be to their highest interest to see clearly. This is declared concerning the Jews (2 Cor. iii. 15), but it is just as true of the majority of the Gentiles: they also see no desirableness in Christ, no preciousness in the salvation He offers them. But this destructive veil has been taken away from the hearts of millions, and shall yet be removed from the heart of a vaster multitude--by the diffusion of God's Word, the preaching of the Gospel, and the accompanying agency of the Holy Spirit. The preliminary fulfilment of this prophecy at the day of Pentecost (Acts ii. 5, 41) shall have still more glorious counterparts in the not distant future.

III. CONSOLATION FOR THE SORROWING AND LIFE FOR THE DYING (ver. 8).

* * * * * * * *

This glorious prophecy is in the course of fulfilment all around us; but to us individually it may be as if God had not been faithful to His Word. We may have no appetite for spiritual enjoyments, no craving for spiritual blessings (Col. ii. 18, 19). In this case, so far as we are concerned, this feast will have been spread in vain (Luke xiv. 18). If any man is conscious that for him the Gospel has no attractions, if he can listen to this prophecy without a glow of thankful joy, let him cry mightily to God for that new heart without which all that God's wonderful compassion has moved Him to do for our race will leave him still unblessed (H. E. I., 4090).--Samuel Thodey.

This beautiful passage may be taken as presenting some of the principal aspects of the establishment of Christ's kingdom upon the earth. It expresses in a most lively manner the feelings of hope and joy which the Gospel is naturally fitted to call forth, and it unfolds the Saviour's work to us under the ideas of a feast, a revelation, and a victory.

+I. The Gospel speaks to men of a feast.+ It assumes that they are spiritually destitute, in actual danger of perishing, and it tells them of a feast. 1. A feast provided for all (ver. 6). Christ came not for the exclusive benefit of Jew or Gentile; He came for man (Luke xix. 10). He invites all to share in the blessings He has provided (Luke xiv. 16), and declares that the invitation will not be given in vain (Matt. viii. 11). 2. A feast of the best things. Suggested here by the richness and flavour of wines long preserved. We are apt to miss the truth that the blessings which the Gospel offers are of the richest quality and of the highest value conceivable; we act as if it required us to give up a certain good for a doubtful and visionary one. This accounts for the eagerness with which men seek first "the world," regarding "the kingdom of God" as something to be made room for after all else has been obtained (H. E. I., 5006, 5007).

+II. The Gospel is a revelation to men of God's gracious purposes+ (ver. 7). A thing may be a mystery to us in two ways: because it is beyond all human comprehension; or, because though it is comprehensible a veil rests upon it. In the former case the mystery must ever remain what it is; in the latter, the covering has only to be removed, and the mystery is at an end. The morning dispels the mystery of the night. So the Gospel discloses eternal truths of which man has no suspicion (Eph. iii. 2-12). The central, supreme revelation of the Gospel is Christ; and this is so because in Him God, who had dwelt in thick darkness, stands manifestly before us (John xiv. 9; 1 Tim. iii. 16; H. E. I. 855-857, 2241-2243). In Him, too, man is for the first time disclosed to himself; for the first time he catches a glimpse of his nature, of his relation to God, of his glorious possibilities.

+III. The Gospel speaks to man of an eternal victory.+ "He will swallow up death in victory;" or "He shall utterly destroy death for ever." Here we have suggested to us the crowning work of Christ (2 Tim. i. 10; Heb. ii. 14). In Him the believer has the promise and pledge of a final and glorious triumph. 1. How great, then, should be our confidence even in the midst of the deepest affliction! Doubts, fears, temptations threaten to destroy us; but with Christ strengthening us, our conflict leads to certain victory. He who has conquered will make us "more than conquerors." 2. With what assurance, therefore, should we approach the hour of death itself! By Him who leads us on, death has been vanquished and captured. Hence death is one of our possessions (1 Cor. iii. 21-23). Death, as in the old time men thought of it, no longer exists; for the Christian it is swallowed up in victory (H. E. I., 1611-1614).--William Manning.

The parable of the Great Supper (Matt. xxii. 1-14) illustrates this prophecy. Consider--

+I. The Founder of this feast:+ "the Lord of hosts." Hosts--all creatures in the universe, rational and irrational; subject to His inspection; under His control; designed for His glory. What think you of the Founder of this feast? What feast ever had such a Founder? It is a feast worthy of its Founder. How wonderful that He should condescend to provide a feast for the world!

+II. The nature of the feast.+ Not only the best, but the best of the best; bountiful supply; rich variety.

+III. The persons for whom this feast has been prepared.+ All may partake of it; only those are excluded who exclude themselves. 1. Are you making excuses? Will your excuses stand the test of the day of judgment? You must partake, or perish! Delay not; for, as far as you are concerned, the feast will soon be over. Not now too late; "yet there is room." 2. Are you participants? What present blessings; what future glories! Bless the Founder's Name. Seek to bring others to the feast.--Henry Creswell.

I. THE AUTHOR OF THIS FEAST. Not a prodigal, squandering the fruits of the industry of others. Not a conqueror, satiating admirers with spoils unjustly acquired. Not a pompous Ahasuerus, whose only design is to set forth his own grandeur. God, moved with compassion for rebels against His authority; spreads a rich feast that they may not perish.

II. THE SITE OF THIS FEAST. "In this mountain." It is in the everlasting Gospel this entertainment is prepared. In coming to Christ for the pardon of our sins and the salvation of our souls, we come "unto Mount Zion, the city of the living God, the heavenly Jerusalem." The figure of a "mountain" denotes the elevation, security, and publicity of the Gospel feast. 1. Its elevation. In coming to it, we leave all that is debasing behind. 2. Its security. In coming to it, we reach a place where we may rejoice without fear (Luke i. 71-75). 3. Its publicity. It is our own fault if we do not see it and reach it.

III. THE RICHNESS OF THIS ENTERTAINMENT. "A feast of fat things, of fat things full of marrow." Carnal images that set forth spiritual truths. In the Gospel, and in the Gospel alone, is found that which satisfies the hunger of the soul and fills it with delight.

IV. THE GLADNESS OF THE ENTERTAINMENT. "A feast of wines on the lees, of wines on the lees well refined." A figure founded on the influence of wine on the human system (Ps. civ. 15). The Gospel, when rightly understood and cordially embraced, makes a heavy heart light. What can raise men's spirits so high, or make them so truly cheerful, as a sense that all their sins are forgiven them? The joy of a literal "feast of wines" is transient, and after the midnight revel come days of unpleasant reflection, reproach, and melancholy. But the joy of the Gospel is pure and permanent.

V. THE EXTENSIVENESS OF THE ENTERTAINMENT. It is "unto all people." Other entertainments may be confined to the rich, the great, and the noble; here all such distinctions are done away. Christianity is a universal religion, designed to redeem and gladden the whole world. Its invitations are extended to all (Prov. ix. 1-5; Rev. xxii. 17).--William Reeve, M.A., Miscellaneous Discourses (pp. 229-237).

I. THE FEAST. The blessings of the Gospel are compared--1. To "fat things full of marrow." What are they? Complete justification, adoption, the sustaining confidence of being an object of God's everlasting love--a love which had no beginning and shall have no end, union with Christ (and all that great truth implies), the doctrine of resurrection and everlasting life. These are a few of the "fat things full of marrow" which the King of kings has set before His guests. 2. To "wines on the lees well refined"--symbols of the joys of the Gospel; such a sense of perfect peace with God, the sense of security, communion with God, the pleasures of hope, of hope that falls far short of the reality. The description of the wines--"wines on the lees well refined"--reminds us that the joys of the believer are ancient in their origin,[2] that they are most excellent in their flavour and aroma, and that they are pure and elevating in their nature. The joys of grace are not fantastical emotions, or transient flashes of meteoric excitement; they are based on substantial truth, are reasonable, fit and proper, and make men like angels (H. E. I., 1082, 3052, 3053).

II. THE BANQUETING HALL. "In this mountain." There is a reference here to three things, the same symbol bearing three interpretations:--1. The mountain on which Jerusalem is built. On a little knoll of that mountain--Calvary--that great transaction was fulfilled which made to all nations a great feast. 2. The Church. Frequently Jerusalem is used as a symbol of the Church of God, and it is within the pale of the Church that the great feast is made unto all nations. 3. The Church of God exalted to the latter-day glory. Then shall the glory of the Gospel be unveiled more clearly and enjoyed more fully than at present.

III. THE HOST OF THE FEAST. "The Lord of hosts." 1. The Lord makes it, and makes it all. It is utterly improper for us to bring anything of our own to it; the Lord provides even the wedding-garment in which we are to sit at it, and no other will be allowed. 2. Only the Lord of hosts could have provided what man needed. But He has done it, and done it effectually. 3. As the Lord of hosts has provided the feast, it is not to be despised. To despise it will show our folly, and involve us in great guilt. 4. As He has provided all the feast, let Him have all the glory.

IV. THE GUESTS. "For all people." For all, irrespective of national, social, intellectual, or even moral differences. The declaration, "for all people," gives hope for all who wish to come. Between the covers of the Bible there is no mention of one person who may not come, no description of one person who may not trust in Christ. To him who trusts Christ the whole feast is open, there is not a blessing of which he may not partake.--C. H. Spurgeon, Metropolitan Tabernacle Pulpit, No. 846.

FOOTNOTES:

[1] Alexander gave a feast after his return from India of five days' continuance, when ninety marriages were celebrated and nine thousand guests assembled. Diodorus Siculus describes the festivities with which Antisthenes, a rich citizen of Agrigentum (B.C. 414), celebrated the marriage of his daughter: all the citizens of Agrigentum were entertained at his expense on tables laid for them at their own doors, beside a great number of strangers. The festivities, as in the parable of the Ten Virgins, took place in the evening, and the whole city was one blaze of light. The Roman and Egyptian banquets were proverbial for their costliness and splendour. In Persia still, royal banquets are prolonged for many weeks; and a Chinese emperor used frequently to make a feast that lasted a hundred and twenty days.--Thodey.

[2] Old wines are intended by "wines well refined;" they have stood long on the lees, have drawn out all the virtue from them, and have been cleared of all the coarser material. In the East, wine will be improved by keeping even more than the wines of the West! and even so the mercies of God are the sweeter to our meditations because of their antiquity. From old eternity, or ever the earth was, the covenant engagements of everlasting love have been resting like wines on the lees, and to-day they bring to us the utmost riches of all the attributes of God.--Spurgeon.

THE TRIUMPHS OF CHRIST.

xxv. 8. He wil swallow up death in victory, &c.

It is important at the very outset that we should clearly recognise the Person and the dignity of the Person of whom all these things are declared. Otherwise it will be impossible for us to look for the fulfilment of these marvellous promises. We have the authority of St. Paul for declaring that the Person is none other than our Lord Jesus Christ. To HIM he ascribes the victory over death (1 Cor. xv. 54). Thus St. Paul authorises the most exalted conceptions we can find of the dignity of our Lord; for the work which he declares will be fulfilled by Christ is in our text ascribed to Jehovah: "The Lord God will wipe away," &c. It is of "the Lord of hosts" that Isaiah speaks throughout (vers. 6-8). Thus we have here one of the invaluable incidental proofs with which Scripture abounds of the deity of our Lord. If He is "the Lord of hosts," then we can believe all the things here declared of Him.

+I. The deliverance of Christ's people from death.+ "He will swallow up death in victory"--as the rods of the magicians were swallowed up by the rod of Aaron; as the hosts of Pharaoh were swallowed up by the waters of the Red Sea; as the darkness of the night is swallowed up in the brightness of the morning. True, God's people must depart hence, like other people; but in regard to them Christ "has swallowed up death in victory." 1. By imparting to them a spiritual life and blessedness which are not touched by the dissolution of the union of body and soul. 2. By sustaining and comforting them while that mysterious process is being accomplished. How often has the deathbed of the believer been a scene of triumph! 3. By utterly changing the character of death in regard to them. To them it is not a curse but a blessing (H. E. I., 1571-1594, 1594-1643). 4. By the promises which on the morning of the resurrection He will surely fulfil. "THEN," &c. (1 Cor. xv. 54; H. E. I., 4334-4354).

+II. The deliverance of Christ's people from sorrow.+ "The Lord God will wipe away tears from off all faces,"--tears of sorrow for sin; of mourning under affliction, trials, and bereavements; of grief caused by the wickedness of men and the injury done to the cause of truth and righteousness: all shall be wiped away, every cause of sorrow brought to an end.

+III. The deliverance of Christ's people from the shame and contempt of the world.+--Samuel Thodey.

A SORROWLESS WORLD.

xxv. 8. And the Lord God will wipe away tears from off all faces.

The vision presented is that of a sorrowless world; a vision which has haunted the imagination of men in every age. The Bible declares that that which has been merely a bright but disappearing dream shall be a glorious fact.

+I. Look at sorrow as a fact.+ How early we become acquainted with it. How our experience of it increases with every year of life. How numerous are its sources. How inevitable it is (H. E. I., 47-50). But the profoundest, heaviest, most oppressive, and most enduring sorrow of which we are capable is the sorrow of the soul which is caused by consciousness of guilt. Unlike all other sorrows, in the thought of death it finds no relief; by that thought it is unspeakably aggravated (H. E. I., 1334-1341; P. D., 1664, 1668).

+II. Proceed to look at God removing sorrow.+ "The Lord God will wipe away tears from off all faces." How great the enterprise! Yet how sufficient, though unexpected and startling, is the agency He employs: on this mission of mercy He has sent His own Son. God as His manner is, works from within outwards; He not only wipes off all tears, He removes their cause. That cause is sin. But how does He destroy sin in the human soul? 1. By revealing it, by showing its essential hideousness--one of the revelations of the cross of Christ. It is not until we perceive the costliness of the atonement of sin, that we begin to suspect its terribleness and hatefulness. 2. By showing that sin can be conquered. This is the glorious message and proclamation of the life of the Man Christ Jesus. 3. By furnishing a motive that shall stimulate us to the conflict with sin which will end in victory. That motive is found in the love for Christ which springs up in the soul when we view Him dying on the cross in our stead. 4. In the same marvellous spectacle we see that which alone can pacify conscience, and which does pacify it. Believing, our fears and our sorrows flee away; our mourning is turned into joy. The supreme need of the soul is met in reconciliation with God. A sorrowless life is begun. But that is not all. Having destroyed--in destroying sin in the soul, God implants righteousness (chap. xxxii. 17). He creates as well as destroys. He introduces into our thoughts, words, actions, a Divine order, and therefore a Divine beauty and blessedness. All sorrow springs from infractions of this order; this is seen in national, social, individual life. In proportion as it is restored, tears are wiped away. The great Agent by whom this work is accomplished is His own Spirit; but He works by means, and the chief instruments He employs are those who, in various ways, are promoting the knowledge and practice of the will of God in the world. In this work we may share; this possibility is the glory of our life. By the progress of Christian truth, how many tears have been already wiped away! In spite of every obstacle, the glorious work shall proceed, with ever-accelerating triumphs. There is a better day dawning for our race (H. E. I., 3421-3423). Nothing can bring it in but the Gospel. All other agencies--commerce, education, literature, art, legislation--have been tried and have failed. He who loves humanity will consecrate himself to the furtherance of the Gospel; and he who does so shall share in that joy of redeeming the world from sin and sorrow by the hope of which Christ was sustained amid the sufferings He endured for this great end.--Thomas Neave.

ADVENT THOUGHTS AND JOYS.

xxv. 9. And it shall be said in that day, &c.

Isaiah is here, as he is so often, the prophet not merely of future events, but of future states of mind and feeling; not merely of God's dealings with His people, but of the way in which they would or should meet their God.

To what event does he refer?

1. First of all, to the deliverance of Hezekiah and his people from King Sennacherib.[1] That deliverance was recognised as God's work. The recognition of God's presence in the great turning-points of human history is in all ages natural to religious minds. He is with men and nations at all times, but in the great crises of history that presence is brought more vividly before the imagination. So was it when a great storm destroyed the Spanish Armada, and when the power of the first Napoleon was broken first at Leipsic and then at Waterloo. Devout minds felt that these were reappearances of God in human history, and they rejoiced in Him.

2. But beyond the immediate present, Isaiah sees, it may be indistinctly, into a distant future. The judgment of his time foreshadowed some universal judgment upon all the enemies of mankind, some deliverance final, universal, at the end of time. For that judgment and deliverance the Church, both on earth and in heaven, waits and prays (Ps. lxxiv. 10, 22, 23; Rev. vi. 9, 10). To them the answer seems to be long delayed; but it will come (Rev. vi. 12-17); and when at last it bursts upon the world, it will be welcomed by the servants of God as was the deliverance of Jerusalem from the Assyrian army.

3. But between the days of Hezekiah and the final judgment there is another event closer to the prophet's thought--the appearance of the great Deliverer in the midst of human history. All that belongs to the nearer history of Judah melts away in the future which belongs to the King Messiah. The Assyrians themselves are replaced in his thoughts by the greater enemies of humanity; the city of David and Mount Zion become the spiritual city of God, the mountain of the Lord of hosts, the Church of the Divine Redeemer. Here, as so often, the incarnation of the eternal Son of God, with its vast and incalculable consequences to the world of souls, is the keynote of Isaiah's deepest thought, and in our text he epitomises the heart-song of Christendom, which ascends day by day to the throne of the Redeemer. (1.) "Lo, this is our God." Christ is not for us Christians merely or chiefly the preacher or herald of a religion of which another being, distinct from Himself, is its object. The Gospel creed does not run thus, "There is no God but God, and Christ is His prophet." When He appears to the soul of man at the crisis of its penitence, or its conversion, the greeting which meets and befits Him is not, "Lo, this is the good man sent for God to teach some high and forgotten moral truths;" no, but, "Lo, this is our God; we have waited for Him; He will save us!" (H. E. I., 835-845). (2.) So might the Jews, the children of the prophets, have sung; so did some of those who entered most deeply into the meaning of the promises given to their fathers (Luke i. 46-55, 68-79; ii. 29-32). (3.) So might the noble philosophers of Greece have sung; so they did sing when, in Christ the incarnate God, of whom they had dreamed and for whom they had sought, was revealed to them. (4.) So have sung in all ages that multitude of human souls whom a profound sense of moral need has brought to the feet of the Redeemer (H. E. I., 948-971).--H. P. Liddon, M.A.: Christian World Pulpit, vol. xiii. pp. 1-3.

I. WHAT ARE THOSE COMINGS OF CHRIST WHICH ARE THE OCCASION OF JOY TO THE CHURCH? 1. His coming in the flesh, His incarnation. To this His people had looked forward; in it they rejoiced. Good cause had they for gladness, for He came to spread the gospel feast, to remove the clouds of ignorance and error, to destroy the reign of sin and death. 2. His coming in the Spirit, at the day of Pentecost; in the experience of the individual soul, in the hours of penitence, of temptation, of sorrow. His coming in the flesh was the great promise of the Old Testament; His coming in the Spirit is the great promise of the New. 3. His coming to receive the soul to glory. He comes unchanged. Precious in the sight of the Lord is the death of His saints. 4. His coming to bring the present dispensation to a close. It may be heralded by many alarming and distressing events, but it will be itself a cause for joy. To the wicked it will be a day of unmixed terror, but to the righteous of gladness; for it will bring them redemption from the power of every sin, from the assault of every enemy; every fetter will be broken, every cloud dispelled.

II. WHAT IS REQUISITE TO ENABLE US TO WELCOME THE APPROACH OF CHRIST? 1. A knowledge of Him as our God and Redeemer. 2. An experience of the benefits of His salvation. 3. Love for Him. 4. Submission to His will and zeal for his glory.--Samuel Thodey.

+I. In the day of judgment nothing will inspire us with joy and confidence but a real interest in Jesus Christ.+ The ungodly now possess many sources of present enjoyment; but in that day they will have ceased for ever. One grand, all-important idea will then fill the mind: "The solemn day of account is come; how shall I abide in it? How shall I endure the presence of the heart-searching Judge?" But whence can this assurance be obtained? Only from an interest in Jesus Christ. Those who do not possess it will then be filled with shame and terror; but, amid all its terrors, those who do possess it will be enabled to rejoice.

+II. In that day none will be found to have a real interest in Christ, nor capable of rejoicing, but those who are now waiting for His coming.+ This is a characteristic of all genuine Christians (1 Thess. i. 10; Tit. ii. 13; 1 Cor. i. 7; Luke xii. 36). Hence, in our text, we find the saints representing their conduct towards the Lord in the days of their flesh by the same term: "We have waited for Him." It may be useful, then, to point out some of the particulars implied in this general description of the Christian character. To "wait for Christ" implies--1. A FIRM BELIEF IN HIS SECOND COMING, and of the infinitely momentous consequences which will follow that event. The true Christian walks "by faith, not by sight." Unlike the profane (2 Pet. iii. 4), he lays it down in his mind as an infallible truth that "the day of the Lord will come." 2. A CONSTANT ENDEAVOUR TO BE PREPARED FOR IT. How the wise virgins acted (Matt. xxv. 4). 3. A PATIENT CONTINUANCE IN WELL-DOING (Luke xii. 35-46). Are you thus "waiting" for the second coming of your Lord?--Edward Cooper: Practical and Familiar Sermons, vol. iv. pp. 225-240.

The chapter from which these words are taken contains a noble description of the glory and grace of God, of His glory in ruling irresistibly the nations of the earth, and in crushing the enemies of His Church, of His glory and grace in the salvation of mankind. It records by anticipation the triumphs of the Gospel, the downfall of the powers of darkness, the annihilation of death itself, the reign of perpetual peace and joy.

+I. A recognition of the birth of the Messiah.+ It is a matter of historical certainty that the people of God did wait for the coming of the Saviour from the time of the very first promise given to the woman after the fall, to the period of our Lord's appearance upon the earth, at which season there was a general expectation in all the neighbouring regions of the advent of some mighty personage who was to realise all the sublime descriptions of the ancient prophets. Anna the prophetess, Joseph of Arimathea, the aged Simeon and other devout men, were waiting for the "consolation of Israel."

+II. An assertion of His Divinity.+ "This is our God,"--not merely a prophet, a priest, a king, chosen by Jehovah from among His people, and commissioned to give laws and statutes, as Moses was, or to assert Jehovah's authority and punish idolatry, as Elijah was, or to denounce His wrath against an apostate people and at the same time to foreshadow a great deliverance to come, as Isaiah was himself, or Jeremiah or any other of those holy men who spake in old times by the Holy Ghost; but this is OUR GOD, this is Emmanuel--God with us--God manifest in the flesh.

+III. A declaration of His atoning work.+ How vast that work He took on Himself to execute,--the reconciliation in His own person of sinful man to an offended God, the overthrow of the kingdom of Satan, and the abolition of death! No man could have performed it (Ps. xlix. 7). Could any of the angels, then, have taken in hand this enterprise? Beyond the power, above the conception of any being of limited goodness, knowledge and power, it could only be accomplished by the Divine Son of God. It was God's work, devised and executed by Omnipotence.

+IV. A recognition of the second coming of Christ.+ We are admonished by the Church that there is a Second Coming of Christ, for which the Church is waiting, and for which we, with every member of the Church, ought to be looking with earnest and anxious expectation. Is our language, "How long, O Lord?" Our answer is, How long the final triumph of the Saviour may be deferred, how long a period may elapse before the world is ripe for judgment, is one of those secrets which God has reserved to Himself (Acts i. 7). The end of all things, it may be not in the literal sense of the word, at hand, is every year and every day and every moment drawing nearer to each of us. We are all in silent but unceasing movement towards the judgment-hall of Christ. In this point of view, the moment of our death may be regarded as placing us at once before His awful tribunal, for the space between the two, as it affects our eternal destination, will be to us as nothing. When the judgment is set, the books opened, we shall suddenly stand before the Judge, precisely in that state of preparation in which we were found at the moment of our departure out of life. Those who have lived as children of God, as servants of Jesus Christ, under the solemn, yet not fearful, expectation of that day, will then be able to lift up their heads and raise the song of joyful recognition.

Application.--If ever there was a great practical truth, this is one. If we do not wait for the great day of the Lord in such a spirit of carefulness and circumspection as to refer to it all our actions, words, and thoughts, then it is perfectly certain that we shall be surprised at its coming and be taken utterly unprepared. It will come on us as a thief in the night, and we shall sink into everlasting perdition; not for the want of means and opportunities of being saved, but for want of common prudence and forethought in the most momentous of all concerns. What, then is the conclusion? Live like men that are waiting for their Lord, then when He arrives, He may be welcomed. Accustom yourselves to His presence, in His sanctuary, at His table, in His word, in secret communings with Him in the temple of a purified heart. So when this solemn day shall have come the glad response may be, "Lo, this is our God, we have waited for Him; He will come and save us!"--C. J. Blomfield, D.D.

FOOTNOTES:

[1] It was no ordinary day that saw the discomfiture of the Assyrian host before the walls of Jerusalem. We can scarcely understand the terror and dismay with which a religious Jew must have watched the growth of those mighty Oriental despotisms which, rising one after the other in the valley of the Euphrates and of the Tigris, aspired to nothing less than the conquest of the known world. The victory of a conqueror like Sennacherib meant the extinction of national life and of personal liberty in the conquered people; it meant often enough violent transportation from their homes, separation from their families, with all the degrading and penal accompaniments of complete subjugation. It meant this to the conquered pagan cities; for Jerusalem it meant this and more. The knowledge and worship of God, by institutions of Divine appointment, maintained only in that little corner of the wide world, were linked on to the fortunes of the Jewish state, and in the victory of Sennacherib would be involved not merely political humiliation, but religious darkness. When, then, his armies advanced across the continent again and again, making of a city a heap, and of a fenced city a ruin, and at last appeared before Jerusalem, when the blast of the terrible men was as a storm against the wall, there was natural dismay in every religious and patriotic soul. It seemed as though a veil or covering, like that which was spread over the holy things in the Jewish ritual, was being spread more and more completely over all nations at each step of the Assyrian monarch's advance, and in those hours of darkness all true-hearted men in Jerusalem waited for God. He had delivered them from Egyptian slavery; He had given them the realm of David and Solomon. He who had done so much for them would not desert them now. In His own way He would rebuke this insolent enemy of his truth and His people, and this passionate longing for His intervention quickened the eye and welled the heart of Jerusalem when at last it came. The destruction of Sennacherib's host was one of those supreme moments in the history of a people which can never be lived over again by posterity. The sense of deliverance was proportioned to the agony which had preceded it. To Isaiah and his contemporaries it seemed as though a canopy of thick darkness was lifted from the face of the world, as though the recollections of slaughter and of death were entirely swallowed up in the absorbing sense of deliverance, as though the tears of the city had been wiped away and the rebuke of God's people was taken from earth, and therefore from the heart of Israel there burst forth a welcome proportioned to the anxious longing that had preceded it, "Lo, this is our God; we have waited for Him; He will save us."--Liddon.

THE PROTECTING HAND.

xxv. 10. For in this mountain shall the hand of the Lord rest.

"Rest!" As a father's hand on the head of his first-born, blessing and protecting his child. That mountain is impregnable which rests under the shadow of God's hand.

+I. Of every enterprise we should ask, "Is it right?"+ If wickedness be in "the mountain," God's protecting hand will not rest upon it. A just cause creates a good conscience, and hence inspires strength. It is only the just man who feels that God "teaches his hands to war and his fingers to fight, so that a bow of steel is broken by his arms." "The righteous is bold as a lion." The good man can patiently wait and confidently expect God's blessing (James v. 7).

+II. Material force allied with injustice will eventually become weak as straw, vile as a dung-heap.+ The strong places of Moab had no inherent lastingness, because built in a godless spirit (Ps. cxxvii. 1).

+III. Forts and castles, ironclads and armies, can never save an unrighteous nation from decay.+ National selfishness, oppressive enterprises, weaken the strongest defences, corrupt the richest treasurers. Babylon became a marsh, Nineveh a forsaken mound, Tyre a deserted rock. In the Colosseum at Rome where martyrs bled, the fox, the bat, and the owl now make their home. The walls of Moab were levelled with the dust. By justice only can peoples be strong. If God be in the city, its walls will be lasting as the hills.--William Parkes.

DAYS OF DELIVERANCE.

xxvi. 1-2. In that day shall this song be sung, &c.

There are days in the history of God's people when they specially need His interposing power. This is their prayer (Ps. xxx. 10). This their glad confession (Ps. xc. 17). As such seasons of direct deliverance the natural expression of the heart is one of gladness. If the poetic faculty be strong within them, as in the case of the king of Israel, they sing in lyric splendour, as in Psalm xviii.

1. That historic period referred to by the prophet Isaiah in this chapter was such a day. They had been marvellously protected from the invading Assyrian. His host had been smitten as by the blast of the Lord. When from the city walls they saw the thin relics of that grand army hasten away, then would this song of salvation be echoed through the city. When under the imperial protection of Cyrus the exiles returned to their own land, that was another day of deliverance. They rebuilt the temple and renewed the temple service. Then they sang in their own land, the land of Judah, the songs of Zion.

2. But the first great event in their history, the birthday of their nation, their deliverance from Egyptian bondage, was specially memorable as "that day." And in every subsequent national deliverance from the times of the Judges, all through the splendid leadership of David and the heroic days of the Maccabean brothers, that first deliverance seemed to be renewed, and the old song from the Red Sea shore was again chanted (Ex. xv. 6).

3. In the infant days of the Primitive Church, meeting then in the upper room in Jerusalem, when its two leaders, Peter and John, were seized and confronted with "their rulers, and elders, and scribes," and sternly threatened "not to speak at all or teach in the name of Jesus." That was a day of deliverance. Then was seen how gloriously transformed were these two Galilean fishermen under the inspiration of the Kingdom of Christ, how sublimely fit they were to lead the forlorn hope of the Church through the breach of Judaism and heathenism on to the conquest of the world. See Acts iv. 19, 20, 23, 24. How deeply and rapturously impressed was that little church with the conviction that the power of Him who had made heaven and earth was then resting on their own chiefs, and making them bold to speak "His name." They shook the very walls of the room with the volume of their song: "We have a strong city; salvation will God appoint for walls and bulwarks."

4. Another day of deliverance came to the early Church, when the cry of the primitive martyrs was heard (Rev. vi. 9, 10). That "little season" soon passed, and their cry was answered; rest came to the martyred Church. No more holy men were thrown to the lions, no more delicate women thrust into caldrons of boiling pitch; the sword slept in its scabbard, and crucifixions were ended. Then the churches had rest, and this hymn was joyously sung. Since those early centuries, God's Church has passed through many a fiery furnace, and has come out all the purer and all the stronger. And many a song of deliverance has floated up to heaven.

5. This season of gladness has been realised by God's people individually. (1.) When a consciousness of the forgiveness of sins has come. When in the temple of the soul this voice has been heard: "Thy sins are forgiven thee; go in peace." (2.) When the child of God has been delivered from some dark calamity, so threatening that no human help could deliver. (3.) But the grandest deliverance is the final one. The best wine is kept for the last cup. When the death-river is crossed, and the crystal gates respond to the command, "Open ye the gates, that the righteous nation which keepeth the truth may enter in." Then when this corruption has put on incorruption, and this mortal has put on immortality, when standing within that city where the wicked cease from troubling and the weary are at rest, will the redeemed of the Lord shout this song as never before: "We have a strong city, salvation will God appoint for walls and bulwarks."--William Parkes.

PERFECT PEACE.

xxvi. 3-4. Thou wilt keep him in perfect peace, &c.

Our text points to the infallible remedy for the worst of all forms of human ills, a burdened and disconsolate spirit--"perfect peace."

+I. The Author of this peace is none other than God Himself.+ The mind of man is too active and capacious ever to find rest, unless it be in its Maker. This is the testimony of experience as well as of Scripture. Earthly honours, riches, friendships, leave the heart devoid of enduring peace, because they can do nothing to dispel the sense of guilt and the consequent apprehensions of the future which ever and anon disturb those who possess them most abundantly. We cannot have peace unless we have God for our portion. But how can God, the righteous governor of the universe, be at peace with us sinners? To this question a complete and glorious answer is found in the Gospel, and there only. God Himself, at infinite cost, has opened a way of peace by which we may return to Him. Peace is offered to all who will receive it as His gift, through our Lord Jesus Christ; but only from Him and thus can it be obtained.

+II. The peace which God imparts to His people is "perfect."+ 1. In its source. This determines its quality. The laws of the human mind are such that our happiness will partake of the character of the object from which it is derived. If it be from an uncertain and unsatisfying world, it will be just as uncertain and unsatisfying; if from the eternal and immutable God, it will be undisturbable. As to both his temporal and eternal necessities, the believer's Helper is omnipresent and all-merciful. What, then, can he fear (Ps. xxvii. 1)? 2. In its measure. It rises like a river, and swells and rolls onward until it bears sin and sorrow away into the land of forgetfulness. 3. In its adaptation to our needs. These do but afford the occasions for its triumphs. It comes in when all other joys go out, and erects its brightest monuments on the ruins of earthly hopes. There is no trial which it cannot enable us to endure.[1] No wonder that Jesus calls it His peace (John xiv. 27), and bequeaths it to His disciples as the best legacy which it is in His power to bestow. That very repose in God which so filled and cheered His own bosom He delights to share with all who love Him.

+III. If this perfect peace is to be ours, we must link ourselves on to God by a simple, earnest, childlike faith.+ As sinners we must begin by the exercise of a personal faith in His Son as our Saviour. 1. This is essential. Nothing else will answer the purpose. Whatsoever was the strength of the ark built by Noah, or its fitness to float on the water, it could save from the deluge those only who entered it; and so Christ's death on the cross to procure peace for us will avail us nothing unless through Him we seek reconciliation with God. 2. This is sufficient. Let this be done in the first instance, and be repeated as often as clouds overcast the mind and doubts arise in the heart, and there can be nothing to hinder the enjoyment of peace. Nothing more is needed. Once let a simple trust in the merits of the Saviour take possession of the bosom, and it will go further to produce abiding tranquillity than all the tears and vigils of the most perfect devotee. The peace thus coming to us will never end. Let the penitent sinner but stay himself on the Lord and trust in God of his salvation, and though he "walk in darkness, and see no light," he is just as safe for both worlds as the power and grace of God can make him.

+IV. We have to acknowledge that many who hope for salvation through Christ are not possessed of "perfect peace."+ Many believers are "in heaviness through manifold temptations," and their peace is more like an uncertain brook than a perpetual river moving calmly into the ocean. Why is this? 1. Sometimes, though rarely, because God has been pleased to withdraw the blessed feeling of undisturbed tranquillity, in order that He may produce a deeper sense of dependence on Him. In such cases, peace will be reached again through humble submission to the Divine will concerning us, and trust in the unchangeableness of the Divine love. We must not give way to despondency. We must be on the alert to hear God speaking comfort to us through His Word. 2. Sometimes the believer's peace is interrupted by a derangement of the physical or mental system. Let us remember that while we are in the flesh we are liable to such trials, and that our salvation does not depend on our feelings, which are changeable as the clouds, but on the Rock of Ages. 3. Sometimes we permit our attention to be turned away from God and engrossed by our trials. It is with us as with Peter (Matt. xiv. 30). But then, like him, let us cry to the Lord, let us obey the exhortation of our text, and we shall find that He can give us both deliverance and peace. 4. Sometimes, alas! we forget that the faith to which peace is promised is a faith that shows itself in "patient continuance in well-doing" (Rom. ii. 7; James ii. 26). Let us not be surprised if, then, our peace departs. Let us return unto the Lord, and beseech Him to heal our backslidings. Restored to the paths of righteousness, we shall find that they, and they alone, are "paths of peace."

+V. It is the duty, as it is the privilege, of all believers to seek for "perfect peace."+ With any lower measure of this blessing, we should not be content. 1. Without it, we cannot possess the comfort which God desires that all His people should enjoy. 2. Without it, we cannot help our fellow-men as we ought. It is our duty to reveal to them the power of the grace of God; and in few ways can we so effectually stimulate our fellow-men to seek Him whom they need, as by manifesting that tranquillity they so much desire, and can find only in Him. 3. Without it, we cannot glorify God as we ought. What we are should move onlookers to praise Him, as a lovely landscape uplifts the thoughts of beholders to the Creator of all; but this can be only when the purposes of God in regard to us are fulfilled, and we are rejoicing in the possession of purity and "perfect peace."--David Magie, D.D.: American National Preacher, vol. xxv. pp. 221-231.

+I. All true spiritual peace originates in reconciliation with God.+ The grand object of the Gospel is to bring about this peace (Luke ii. 14). Jesus Christ is designated "the Prince of peace;" the Father, "the God of peace." God is really reconciled, i.e., is peaceably disposed towards us, "waiting to be gracious;" but men are not reconciled, not willing to renounce their rebellion and yield themselves to Him. They can have no true peace until they cast away their sins and cast themselves on the Divine mercy, as it is offered to us in and through Jesus Christ. But doing this, it and all other spiritual blessings shall be theirs (Isa. lv. 7; Rom. v. 1).

+II. We attain to true spiritual peace precisely in proportion as we attain to perfect harmony with the Divine will.+ When we first become at peace with one with whom we have previously been at variance, it does not follow that we can at once fall in with all that is required of his household, however justly. So the peace of the regenerated man is not at first perfect, because his submission to the Divine will is only partial. Afterwards, when he can truly say of all God's proceedings, "Thy will be done," and his mind is fully "stayed on God," even when perils threaten and sharp sacrifices are demanded, then his peace "flows like a river," and grows into "the peace of God which passeth all understanding."

+III. All true spiritual peace is supernatural in its origin.+ To grant this deep and abiding peace is the prerogative of the Divine Saviour. Friends may leave us houses, lands, gold, but only Christ can give us peace (John xiv. 27). "My peace!" What is Christ's peace? Not the peace of reconciliation, for with God He never was at variance (Heb. iv. 15; 1 Pet. ii. 22). "My peace" could only mean that mental peace which flows from perfect harmony with the Divine will. Such peace can come to us only through the educational power of Christ. The more we obey the Master, the more implicit will be our submission to God, and the deeper our peace. Only then shall we know "perfect peace." Such peace, like every Christian grace and holy virtue, being beyond the reach of nature, is supernatural (James i. 17). The child of God, calm amid a tempest of trouble, often excites the wonder of the world. Such quietness of soul is not the result of temperament or of training. It is God's work: "Thou wilt keep," &c.

+IV. All true spiritual peace is practical in its results.+ Though in its Divine creation it is "past finding out," it is not a mystical rapture, a thing in the clouds; it is a reality, a living principle arousing itself for the battle, and standing on the watchtower amid the struggles and trials of daily life (Phil. iv. 7; R. V.) As a garrison seizes and retains a stronghold, so "the peace of God" takes military possession of the soul, and beats off all outside assailants. It has an active as well as a passive side, like a staff which we can draw forth for a fight as well as lean on for rest. 1. It protects the mind. Sceptical thoughts, atheistic objects, may invade the mind and perplex the reason, but then we fall back on this peace. We know that we are never so calm and strong as when we obey the will of God, and keep conscience on our side. Rectitude bringing peace, is an evidence of the divinity of our religion stronger than any sceptical objection that can be brought against it. 2. It protects the heart. Affection allures it; joy and sorrow, hope and fear assail it; but the Christian can withstand these assaults, because he opposes higher things to lower; Divine pleasures to human, riches to riches, honours to honours. He can realise the meaning of the Master's words (Matt. xix. 29). Resting on such promises as these, he is "kept in perfect peace."--G. R. Miall.

I. Peace is at once a blessing, and a mother of blessings. How many spring from her! How the poets have sung of her! Peace is needed by every man; every man is conscious of disturbing influences without and within. Peace is earnestly sought by most men. What sanguinary wars have been waged to obtain peace!

II. The idea of "perfect peace," presented in the text, seems to most men at the most a beautiful dream; in proportion to their experience of life is their disbelief that it can be theirs. But it is declared here that God bestows it on every man whose mind is stayed on Him.

What interpretation are we to put upon this declaration? The experience of God's people must be our guide in answering this question. This makes it abundantly clear that the peace which God secures for His people does not consist in freedom from assault. This is sometimes vouchsafed them; their foes are scattered, and songs of triumph are given them, such as this chapter. But their experience, taken as a whole, may be said to be a continuous verification of our Saviour's declaration: "In the world ye have tribulation."

Instead of caring to secure for His people freedom from assault, He seems rather often to prefer to expose them to it (Matt. iii. 16; iv. 1). He prefers rather to teach them to fight and to conquer; to develop and discipline their virtues by struggles in which they are tried up to the very last point of endurance. For this end, He turns a deaf ear to their prayer, "Lead us not into temptation;" and lets loose upon the foes bent upon their destruction.

Notwithstanding, they may have "perfect peace." "In the world ye have tribulation: in Me ye have peace." Not merely that the peace is to succeed the tribulation; the two may co-exist. It is quite possible for peace to dwell in the heart of the chief ruler of a nation waging a terrible war;[2] or in the heart of the captain of a vessel storm-driven; or in the heart of a merchant in the midst of a commercial panic, because he knows that the struggle will for him end in victory. So in the midst of all the conflicts of life, a Christian may have "perfect peace."

III. A Christian; he, and no other! Not every profound peace is "perfect peace." The contemporaries of Noah and of Lot; Belshazzar and his court were in "perfect peace," as far as their feelings were concerned, in the very hour that destruction came upon them. But however much the feelings may be soothed, there is no "perfect peace" that has not a sure basis of fact. For the peace of the wicked there can be no such basis; God and all the forces of the universe are arrayed against the wicked, and their ultimate destruction is sure (Isa. xlviii. 22; Rom. ii. 8, 9). Repentance and reconciliation with God through Christ are the essential preliminary conditions of "perfect peace."

IV. But is "perfect peace" the possession of all who have complied with these conditions? No. Why? Because they have not yet learned to stay their minds on God. They have faith, but it is yet in the germ, and they have not yet been trained in the exercise (Matt. xiv. 31; xvi. 8). Not upon God exclusively are their hopes set (Ps. xlii. 5); it is but seldom that they do look up to Him, and hence their faith is imperfect and intermittent. It remains in the power of their foes to distress them; anxieties as to their temporal necessities, and forebodings as to their external welfare, harass and weaken them. (For other reasons, see preceding outlines.)

But there are those who have passed through and beyond these elementary stages of Christian experience, and, steadily pursuing the paths of righteousness, they have "perfect peace." Their circumstances may be adverse and threatening, but they possess a tranquillity of soul that is undisturbable (2 Cor. iv. 8-10); nay, is even triumphant (Rom. v. 3; Acts xvi. 25; Hab. iii. 17-19).

V. In this "perfect peace" these rare souls rest, because they are kept in it, by God Himself: "Thou wilt keep," &c.

1. How? (1.) By the means of the deliverances which from time to time He works for them. Memory becomes a treasury-house of Divine faithfulness and mercy, and out of it their souls are fed and sustained when a season of famine and danger has befallen them. Then they know that He who has delivered will deliver, and they wait upon Him with calm, joyful expectation. (2.) To these souls the records of God's deliverances of His people in ancient days become prophetic of deliverances He will still work for His people right on to the end of time. By His Spirit He works in them an immovable, soul-inspiring confidence in His own unchangeableness. To them He is "the living God," acting to-day precisely as He did in the days of old. (3.) But, above all, He produces in their souls, as the chief safeguard of their tranquillity, a childlike confidence in His personal love for them. There is nothing they are so sure of as that God loves them, and being sure of this, all the rest follows as a matter of course. They never forget what proof God has given of His love for them, and hence they reason precisely as St. Paul did (Rom. viii. 31-39). This priceless revelation He makes to many who are "babes" in this world's wisdom (Matt. xi. 25), and to others also who know all that science has to teach them of the vastness of the universe and of their own relative insignificance.

2. Why? (1.) Because it is a state of soul in which He delights. "The God of peace" desires that in this, as in all respects, His people--His children--should be like Him. (2.) Because they trust in Him. Devoting themselves to His service, and putting themselves into His care, His honour is pledged to the defence and maintenance of their welfare. Will he forfeit it? Men are far gone in depravity when they willingly disappoint those who trust in them: guides of the blind, lawyers and their clients, doctors and their patients, widows and their business advisors.[3] What sacrifices we make to fulfil the expectations we have encouraged our children to form! Will it be otherwise with our Father in heaven? Never!

VI. What then? 1. "Trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength." There is more than "strength;" but there is the "strength to carry out His wise and loving purposes towards His people." He can do more than pity. 2. Let us cultivate the habit of trusting IN THE LORD, and of doing this in all the vicissitudes of our lot, "for ever." 3. And that this habit may become to us invariable and its exercise easy, let us accept with all simplicity the revelation which He has been pleased to make of Himself as our Father in heaven. Precisely in proportion as we do this we shall stay our mind on Him, and we shall enter into that "perfect peace" which He desires should be the inheritance of all His children.

FOOTNOTES:

[1] Can we turn aside and see what light this peace of God can diffuse through the chamber of disease; how it can tranquilise the bosom of the poor widow surrounded with her helpless babes; what serenity it can shed around the tottering steps of some aged saint; and how it can irradiate the gloom even of the grave itself, and not feel that it is rightly called "perfect?" True, it might often be more folly possessed on earth, and it will be more fully possessed in heaven. But if we remember what it has actually done in ten thousand instances, when the dearest friends have died, and property has taken wings and flown away, and one pall of sadness has seemed to overspread the entire world, we shall feel that it is impossible to give it too high a name or attach to it too high a value.--Magie.

[2] In the darkest period of the American civil war, as Mr. George William Curtis was taking leave of President Lincoln, the President placed his hand on his shoulder, and said with deep feeling: "Don't fear, my son; we shall beat them."

[3] Sir William Napier describes, in his "History of the Peninsular War," that at the battle of Busaco in Portugal how affecting it was to see a beautiful Portuguese orphan girl coming down the mountain, driving an ass loaded with all her property through the midst of the armies. She passed over the field of battle with a childish simplicity, scarcely understanding which were French and which were English, and no one on either side was so hard-hearted as to touch her. Sir William Napier once in his walks met with a little girl of five years old, sobbing over a pitcher she had broken. She, in her innocence, asked him to mend it. He told her that he could not mend it, but that he would meet her trouble by giving her sixpence to buy a new one, if she would meet him there at the same hour the next evening, as he had no money in his purse that day. When he returned home he found that there was an invitation waiting for him, which he particularly wished to accept. But he could not then have met the little girl at the time stated, and he gave up the invitation, saying, "I could not disappoint her; she trusted in me so implicitly." That was the true Christian English gentleman and soldier.--Dean Stanley.

THE RIGHTEOUSNESS OF GOD AND HIS PEOPLE.

xxvi. 7. The way of the just, &c.

Isaiah foretold the captivity of Judah to Babylon, also its termination. This chapter is a song ready for the occasion. It related the story, and it unfolds the principles that underlie the events.

Our text is thoroughly practical. It reminds us--

+I. That righteousness is the personal characteristic of God and of His redeemed people.+ 1. God is righteous. "Thou most upright." He is perfectly righteous. It is essential to the Divine nature; the contrary cannot be supposed; as heat is natural to fire. God Himself, His laws, His providential government, even His redeeming mercy, all are characterised by perfect rectitude. So prominent is this idea that we are taught to exercise simple faith in God, and assume that we are imperfectly informed if we are unable to reconcile anything in our experience with His perfect righteousness. 2. His people also are righteous--here called "the just." It is suggestive when God's people are thus called by a name similar to His own. They share in the same righteousness, although in different degrees. More is intended than that they are in a justified state. That is implied. They are justified by the grace of God through faith in the Lord Jesus Christ. But the text refers to the righteousness which assimilates them to the Divine nature. The grace of God produces a new nature. Saul of Tarsus became a new man on his conversion. A savage adopts the habits and forms the tastes of civilised Christian life. It is a new nature. 1 John iv. 4: "Ye are of God." As children partake the nature of their parents, His nature is in them, though not yet perfected. Their sympathies are with Him. In so far as they are unrighteous, they are inconsistent with their true selves. The life of God in the regenerated soul is a principle ever tending toward the perfect righteousness of the Divine nature from which it comes.

+II. When righteousness characterises a person, it will dictate his conduct.+ 1. The conduct of the righteous man. "The way of the just is uprightness;" his course of life. He is erect in his moral manhood, as contrasted with one who is bent and crooked. Men's ideas of uprightness are apt to become partial and one-sided. Some seem to imagine that all demands of righteousness are met by the acceptance of Christ and the experience of spiritual feeling, while they overlook the demands of human relationships. Others confine their view to men. They imagine all demands are met, when they are fair and honourable in their dealings with men, while God is left out of consideration. The Divine idea of righteousness is not thus partial. It takes in the whole of our moral relations our relations both to God and an. And the good man strives to bring his whole life into conformity to it. [Work this out in detail: "The way of the just is uprightness" (1), in regard to God; (2), in regard to man.]

2. The conduct of the righteous God. "Thou most upright dost weigh the path of the just." At first sight like confusion of metaphor. It means to ponder it. The heathen symbol of Divine righteousness is that of justice holding the scales (Dan. v. 27). The conduct of the righteous is weighed. God observes it; His honour is concerned in it. He will eventually pronounce upon it (2 Cor. v. 10).

Examine, then:--1. Are you among the just? Have you experienced a change of heart? 2. Are you pursuing the path of the just? This applies to your actual dealing with God and with man. Consider how far imperfection may be consistent with reality. Do not try how far you may go safely. There comes a point at which a man must be condemned, at which he must condemn himself. At that point he will either repent or harden himself. Let us cultivate the highest measure of practical uprightness.--J. Rawlinson.

THE JUST MAN'S SECURITY.

xxvi. 7. Thou most upright, dost weigh the path of the just.

We can scarcely find anywhere a more touching description of the God of our salvation than that furnished by Job (Job xxxv. 10). God has always given His people songs in the night, and in the night-time of affliction He has furnished them with songs of consolation and confidence. Our text is a part of one of those songs. The Chaldean power threatened God's people. They were instructed to cherish a firm faith in God. Not a breath of despair was to reach the camp of the enemy; rather they were taught a scornful defiance of that proud king who had defied the armies of the living God (Isa. xxxvii. 22).

"In that day shall this song be sung." The connection may teach us that it is wisdom to treasure up a source of consolation against the day of adversity. It is in spring that we are to prepare for winter; in the morning of life to prepare for old age. The oil must be ready for the midnight hour. No good soldier will run for his armour "when the enemy comes in like a flood."

The text suggests the Christian's reasons for security and repose under the various events of life. These are--

+I. The perfect wisdom and rectitude which marks God's universal government.+ "Thou most upright, dost weigh," &c. This world is not a neglected province of the Divine Dominions. That impression of the Divine supremacy which inspires the songs of seraphs quickens the joy of frail humanity. While thrones, principalities, and powers exclaim as with the voice of many waters, "Alleluia, for the Lord God Omnipotent reigneth," the inhabitants of the earth roll back the response, "The Lord reigneth: let the earth rejoice."

The Christian knows no such Deity as Chance or Fate. This is God's world, nor has He left it like an ocean weed to float at random on the dark and shoreless ocean of uncertainty. What was worthy His creation must be worth His control. God's method of government partakes of His own perfections, and is therefore infinitely wise and good. We rejoice that God ruleth over all, and keeps the dominion of the world in His own hands. The remotest consequences of things are all seen by Him; whatever evil occurs He permits; whatever good arises He originates; whatever series of causes come to a final issue, the train was laid by His wisdom, conducted by His power, controlled by His goodness. The topic, therefore, furnishes a ground of security and repose to the Christian. Amidst the shakings of the nations and the storms of life, it is delightful to know that the sceptre of universal power is in the hand of Infinite Love. He reigneth, be the earth ever so unquiet.

+II. The minute attention which God pays to the individual interests of His people.+ This comes out whichever interpretation you put upon the word here translated "weigh." It may mean, to weigh as in scales or a balance (Ps. lviii. 2); but it may also mean, and does usually, to make straight, or smooth, or level (Ps. lxxviii. 50, "He leveled a path for his anger," [NAS], &c.) (Barnes). "He 'weighs' or 'ponders' (s. w. a. in Prov. iv. 26, v. 21) the path, with a view to keeping it straight and level" (Kay). 1. The idea of "weighing" implies careful impression. The balance is held with a careful hand, and a keen eye is on both the scales. This is a source of comfort to the just, and to them alone. 2. The same minute, condescending observance is implied in the other interpretation. God will make a plain, level way for His people to walk in. All obstacles to their progress shall be removed. They never have any need to turn aside from the well-constructed road of God's commandments into "crooked ways" of man's devising (Ps. xvii. 3-5). They shall reach their destination in the better world.--Samuel Thodey.

THE WAY OF GOD'S JUDGMENTS.

xxvi. 8. Yea, in the way of Thy judgments, O Lord, have we waited for Thee.

+I. Observe what God's judgments are.+ They are simply the expression of His thoughts. His final judgment is the declaration of His thoughts of a man's character; His judgments here are also His declaration of what He thinks of our conduct and ways. One special thing for which psalmists and prophets adore Him is that men can see that His judgments are true and righteous (Ps. xix. 9; cxix. 75, &c.) Their tendency and aim is to teach men what righteousness is (ver. 9).

+II. The way of God's judgments is the way of His laws.+ The calamities which men call "judgments" are generally the results of infraction by them of the laws by which He governs the universe.

The civil war in America was a judgment of God because it was a natural result of their toleration and defence of slavery; the war, with all its terrors, was a heavy penalty, and was clearly connected with their sin. So the cattle-plague of England was doubtless a natural result of some violation, through carelessness or greed, of God's laws concerning the breeding and tending of cattle, and was thus one of God's judgments.

+III. The way of God's judgments prescribes our way of prayer and expectation.+ We are to pray and expect, not that, while we continue as we were, God will remove the judgment; but that He will help us to understand it, and that He will dispose us to abandon the conduct that has brought it upon us. In thus waiting upon God--with penitence for our transgression, with prayer for light, and with sincere resolve to amend--we may expect God to bless us; but this we may expect only while we wait upon Him thus.--Alexander Mackennal, B.S.: Sermon on the Cattle-plague.

Those who wait for God in the way of His judgments are, 1. Those who in prosperous and peaceful times endeavour to serve Him. 2. Those who desire to learn from them the lessons they were designed to teach. 3. Those who honour God by submission and trust in the trying hour. 4. These, even in the midst of judgment, may confidently expect the favour of God. A purpose of benevolence runs through even the stern and "strange work" of justice; and God, even when He chastises, will not utterly smite down the trusting heart.--William Manning.

TRUST AND TRIALS.

xxvi. 8, 9. Yea, in the way of Thy judgments . . . will I seek Thee early.

In this verse the prophet expresses the confiding trust of God's people amid times of judgment. It is as though they had said, "When the pathway assigned for Thy people was rough with judgments,--sore inflictions of national calamity,--even then, Lord, did we wait still on Thee in patient, trustful hope, and our desire was toward the remembrance of Thy name." Note the view this passage affords of the character and experience of God's people.

+I. They wait upon him.+ Wait in the most unpromising circumstances.

"Yea, in the way of Thy judgments have we waited for Thee." When all is dark and threatening; when the promised mercy is long delayed and all seems settling into gloom and desolation; when the dungeon has no lamp and the night no star, even then does the Church wait for God (chap. viii. 17). It is a genuine mark of grace to trust a withdrawing God and never forego confidence in Him, but look for Him as in the darkest night the shivering sentinel looks for the morning star; as the husbandman amid the severest winter believes in the returning spring. Such was the faith of Habakkuk (Hab. iii. 17-19). So, like Aaron's rod, the Christian's hope will bloom in the midst of barrenness. "Yea, in the way of Thy judgments have I waited for Thee."

+II. Their desires centre in Him.+ "The desire of our soul is to the remembrance of Thy name." God's name is a compendious expression for the fulness of His perfections. God's people are concerned for the honour of God's name whatever becomes of their own. Religion consists much in holy desire. "Thy servants who desire to fear Thy name." They desire to live in the fear of God, in His love and in His service. Desire is love on the wing; delight is love at rest. David combines both (Ps. xxxvii. 4). Making God our heart's delight, He will not fail to give us our heart's desire. This desire, if genuine, will never be satisfied without God. As well offer lumps of gold or strains of music to one dying of thirst, as offer the world's best gifts to that soul which truly thirsts for God and His righteousness (Ps. lxxiii. 25). 1. Where genuine, this desire is the fruit of implanted grace. It is an evidence of a renewed nature. The beating of the pulse proves life. That which aspires to God has come from heaven. If the iron, contrary to its nature, moves upward, it is a sign that some magnetic force attracts it; and if the soul aspires to God, that is a sign that the grace of God has visited that soul. 2. Genuine desires after God are influential. Real desires govern our conduct (Prov. xxi. 25). It is useless to pretend that we thirst for grace, if by devout prayer and holy resolve we do not let down the bucket into the well.

+III. They seek Him diligently night and day.+ "With my soul have I desired Thee in the night, yea, with my spirit within me will I seek Thee early." Our Lord gives it as the distinctive mark of God's elect that they cry night and day to Him. This habit of prayer prompting to duty, tests the sincerity of our desires, &c.--Samuel Thodey.

NIGHT LONGINGS FOR GOD.

xxvi. 9. With my soul I desired thee in the night.

Night appears to be a time peculiarly favourable to devotion. Its solemn stillness helps to free the mind from that perpetual din which the cares of the world will bring around it; and the stars looking down from heaven upon us shine as if they would attract us up to God. But I leave that thought altogether; I shall speak,--

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