The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. 2. Hear, O heavens, and give ear, O earth, for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against Me. 3. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. 4. He sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed,neither bound up, neither mollified with ointment. 7. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9. Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah … 16. Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; 17. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool. 19. If ye be willing and obedient, ye shall eat the good of the land. 20. But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.'--Isaiah 1:1-9; 16-20.
THE first bars of the great overture to Isaiah's great oratorio are here sounded. These first chapters give out the themes which run through all the rest of his prophecies. Like most introductions, they were probably written last, when the prophet collected and arranged his life's labours. The text deals with the three great thoughts, the leit-motifs that are sounded over and over again in the prophet's message.
First comes the great indictment (Isaiah 1:2-4). A true prophet's words are of universal application, even when they are most specially addressed to a particular audience. Just because this indictment was so true of Judah, is it true of all men, for it is not concerned with details peculiar to a long-past period and state of society, but with the broad generalities common to us all. As another great teacher in Old Testament times said, I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before me.' Isaiah has nothing to say about ritual or ceremonial omissions, which to him were but surface matters after all, but he sets in blazing light the foundation facts of Judah's (and every man's) distorted relation to God. And how lovingly, as well as sternly, God speaks through him! That divine lament which heralds the searching indictment is not unworthy to be the very words of the Almighty Lover of all men, sorrowing over His prodigal and fugitive sons. Nor is its deep truth less than its tenderness. For is not man's sin blackest when seen against the bright background of God's fatherly love? True, the fatherhood that Isaiah knew referred to God's relation to the nation rather than to the individual, but the great truth which is perfectly revealed by the Perfect Son was in part shown to the prophet. The east was bright with the unrisen sun, and the tinted clouds that hovered above the place of its rising seemed as if yearning to open and let him through. Man's neglect of God's benefits puts him below the animals that know' the hand that feeds and governs them. Some men think it a token of superior culture' and advanced views to throw off allegiance to God. It is a token that they have less intelligence than their dog.
There is something very beautiful and pathetic in the fact that Judah is not directly addressed, but that Isaiah 1:2-4 are a divine soliloquy. They might rather be called a father's lament than an indictment. The forsaken father is, as it were, sadly brooding over his erring child's sins, which are his father's sorrows and his own miseries. In verse 4 the black catalogue of the prodigal's doings begins on the surface with what we call moral' delinquencies, and then digs deeper to disclose the root of these in what we call religious' relations perverted. The two are inseparably united, for no man who is wrong with God can be right with duty or with men. Notice, too, how one word flashes into clearness the sad truth of universal experience--that iniquity,' however it may delude us into fancying that by it we throw off the burden of conscience and duty, piles heavier weights on our backs. The doer of iniquity is laden with iniquity.' Notice, too, how the awful entail of evil from parents to children is adduced--shall we say as aggravating, or as lessening, the guilt of each generation? Isaiah's contemporaries are a seed of evil-doers,' spring from such, and in their turn are children that are corrupters.' The fatal bias becomes stronger as it passes down. Heredity is a fact, whether you call it original sin or not.
But the bitter fountain of all evil lies in distorted relations to God. They have forsaken the Lord'; that is why they do corruptly.' They have despised the Holy One of Israel ; that is why they are laden with iniquity.' Alienated hearts separate from Him. To forsake Him is to despise Him. To go from Him is to go away backward.' Whatever may have been our inheritance of evil, we each go further from Him. And this fatherly lament over Judah is indeed a wail over every child of man. Does it not echo in the pearl of parables,' and may we not suppose that it suggested that supreme revelation of man's misery and God's love?
After the indictment comes the sentence (Isaiah 1:5-8). Perhaps sentence' is not altogether accurate, for these verses do not so much decree a future as describe a present, and the deep tone of pitying wonder sounds through them as they tell of the bitter harvest sown by sin. The penetrating question, Why will ye be still stricken, that ye revolt more and more?' brings out the solemn truth that all which men gain by rebellion against God is chastisement. The ox that kicks against the pricks' only makes its own hocks bleed. We aim at some imagined good, and we get--blows. No rational answer to that stern Why?' is possible. Every sin is an act of unreason, essentially an absurdity. The consequences of Judah's sin are first darkly drawn under the metaphor of a man desperately wounded in some fight, and far away from physicians or nurses, and then the metaphor is interpreted by the plain facts of hostile invasion, flaming cities, devastated fields. It destroys the coherence of the verses to take the gruesome picture of the wounded man as a description of men's sins; it is plainly a description of the consequences of their sins. In accordance with the Old Testament point of view, Isaiah deals with national calamities as the punishment of national sins. He does not touch on the far worse results of individual sins on individual character. But while we are not to ignore his doctrine that nations are individual entities, and that righteousness exalteth a nation' in our days as well as in his, the Christian form of his teaching is that men lay waste their own lives and wound their own souls by every sin. The fugitive son comes down to be a swine-herd, and cannot get enough even of the swine's food to stay his hunger.
The note of pity sounds very clearly in the pathetic description of the deserted daughter of Zion.' Jerusalem stands forlorn and defenceless, like a frail booth in a vineyard, hastily run up with boughs, and open to fierce sunshine or howling winds. Once' beautiful for situation, the joy of the whole earth the city of the great King '--and now!
Isaiah 1:9 breaks the solemn flow of the divine Voice, but breaks it as it desires to be broken. For in it hearts made soft and penitent by the Voice, breathe out lowly acknowledgment of widespread sin, and see God's mercy in the continuance of a very small remnant' of still faithful ones. There is a little islandnot yet submerged by the sea of iniquity, and it is to Him, not to themselves, that the holy seed' owe their being kept from following the multitude to do evil. What a smiting comparison for the national pride that is--as Sodom,"like unto Gomorrah'!
After the sentence comes pardon. Verses 16 and 17 properly belong to the paragraph omitted from the text, and close the stern special word to the rulers' which, in its severe tone, contrasts so strongly with the wounded love and grieved pity of the preceding verses. Moral amendment is demanded of these high-placed sinners and false guides. It is John the Baptist's message in an earlier form, and it clears the way for the evangelical message. Repentance and cleansing of life come first.
But these stern requirements, if taken alone, kindle despair; Wash you, make you clean '--easy to say, plainly necessary, and as plainly hopelessly above my reach. If that is all that a prophet has to say to me, he may as well say nothing. For what is the use of saying Arise and walk' to the man who has been lame from his mother's womb? How can a foul body be washed clean by filthy hands? Ancient or modern preachers of a self-wrought-out morality exhort to impossibilities, and unless they follow their preaching of an unattainable ideal as Isaiah followed his, they are doomed to waste their words. He cried, Make you clean,' but he immediately went on to point to One who could make clean, could turn scarlet into snowy white, crimson into the lustrous purity of the unstained fleeces of sheep in green pastures. The assurance of God's forgiveness which deals with guilt, and of God's cleansing which deals with inclination and habit, must be the foundation of our cleansing ourselves from filthiness of flesh and spirit. The call to repentance needs the promise of pardon and divine help to purifying in order to become a gospel. And the call to repentance toward God, and faith toward our Lord Jesus Christ,' is what we all, who are laden with iniquity,' and have forsaken the Lord, need, if over we are to cease to do evil and learn to do well.
As with one thunder-clap the prophecy closes, pealing forth the eternal alternative set before every soul of man. Willing obedience to our Father God secures all good, the full satisfaction of our else hungry and ravenous desires. To refuse and rebel is to condemn ourselves to destruction. And no man can avert that consequence, or break the necessary connection between goodness and blessedness, for the mouth of the Lord hath spoken it,' and what He speaks stands fast for ever and ever
The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, My people doth not consider.'--Isaiah 1:3.
THIS is primarily an indictment against Israel, but it touches us all. Doth not know,' i.e. has no familiar acquaintance with; doth not consider,' i.e. frivolously ignores, never meditates on.
Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31. And the strong shall be as tow, and His work as a spark; and they shall both burn together, and none shall quench them.'--Isaiah 1:30-31.
THE original reference of these words is to the threatened retribution for national idolatry, of which oaks' and gardens' were both seats. The nation was, as it were, dried up and made inflammable; the idol was as the spark' or the occasion for destruction. But a wider application, which comes home to us all, is to the fatal results of sin. These need to be very plainly stated, because of the deceitfulness of sin, which goes on slaying men by thousands in silence.
That grim wolf with privy paw
Daily devours apace.'
And the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night.'--Isaiah 4:5.
THE pillar of cloud and fire in the Exodus was one: there are to be as many pillars as there are assemblies' in the new era. Is it straining the language too much to find significance in that difference? Instead of the formal unity of the Old Covenant, there is a variety which yet is a more vital unity. Is there not a hint here of the same lesson that is taught by the change of the one golden lamp-stand into the seven, which are a better unity because Jesus Christ walks among them?
The heart of this promise, thus cast into the form of ancient experiences, but with significant variations, is that of true communion with God.
That communion makes those who have it glorious. That communion supplies unfailing guidance.
A man in close fellowship with God will have wonderful flashes of sagacity, even about small practical matters. The gleam of the pillar will illumine conscience, and shine on many difficult, dark places. The simplicity' of a saintly soul will often see deeper into puzzling contingencies than the vulpine craftiness of the prudent.' The darker the night, the brighter the guidance.
That communion gives a defense.
The pillar came between Egypt and Israel, and kept the foe off the timid crowd of slaves. Whatever forms our enemies take, fellowship with God will invest us with a defence as protean as our perils. The same cloud is represented in the context as being a pavilion for a shadow in the heat, and for a refuge and for a covert from storm and from rain.'
Woe unto them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the midst of the earth! 9. In mine ears said the Lord of hosts, Of a truth many houses shall he desolate, even great and fair, without inhabitant. 10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah. 11. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! 12. And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of His hands. 13. Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. 14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. 15. And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: 16. But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. 17. Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. 18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: 19. That say, Let Him make speed, and hasten His work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! 21. Woe unto them that are wise in their own eyes, and prudent in their own sight! 22. Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: 23. Which justify the wicked for reward, and take away the righteousness of the righteous from him! 24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. 25. Therefore is the anger of the Lord kindled against His people, and He hath stretched forth His hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this His anger is not turned away, but His hand is stretched out still. 26. And He will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: 27. None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: 28. Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: 29. Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. 30. And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.'--Isaiah 5:8-30.
DRUNKENNESS is, in this text, one of a ring of plague-spots on the body politic of Judah. The prophet six times proclaims woe' as the inevitable end of these; such sickness' is unto death,' unless repentance and another course of conduct bring healing. But drunkenness appears twice in this grim catalogue, and the longest paragraph of denunciation (Isaiah 5:11-17) is devoted to it. Its connection with the other vices attacked is loose, but it is worth noting that all these have an inner kinship, and tend to appear together. They are all in a string,' and where a community is cursed with one, the others will not be far away. They are a knot of serpents intertwined. We touch but slightly on the other vices denounced by the prophet's burning words, but we must premise the general observation that the same uncompromising plainness and boldness in speaking out as to social sins ought to characterise Christian teachers to-day. The prophet's office is not extinct in the church.
The first plague-spot is the accumulation of wealth in few hands, and the selfish withdrawal of its possessors from the life of the community. In an agricultural society like that of Judah, that clotting of wealth took the shape of land-grabbing,' and of evicting the small proprietors. We see it in more virulent forms in our great commercial centres, where the big men often become big by crushing out the little ones, and denude themselves of responsibility to the community in proportion as they clothe themselves with wealth. Wherever wealth is thus congested, and its obligations ignored by selfish indulgence, the seeds are sown which will spring up one day in anarchism.' A man need not be a prophet to have it whispered in his ear, as Isaiah had, that the end of selfish capitalism is a convulsion in which' many houses shall be desolate,' and many fields barren. England needs the warning as much as Isaiah's Judah did.
Such selfish wealth leads, among other curses, to indolence and drunkenness, as the next woe shows. The people described make drinking the business of their lives, beginning early and sitting late. They have a varnish of art over their swinishness, and must have music as well as wine. So, in many a drink-shop in England, a piano or a band adds to the attractions, and gives a false air of aestheticism to pure animalism. Isaiah feels the incongruity that music should be so prostituted, and expresses it by adding to his list of musical instruments and wine,' as if he would underscore the degradation of the great art to be the cupbearer of sots. Such revellers are blind to the manifest tokens of God's working, and the operation of His hands' excites only the tipsy gaze which sees nothing. That is one of the curses which dog the drunkard, that he takes no warning from the plain results of his vice as seen in others. He knows that it means shattered health, ruined prospects, broken hearts, but nothing rouses him from his fancy of impunity. High, serious thoughts of God and His government of the world and of each life are strange to him. His sin compels him to be godless, if he is not to go mad. But sometimes he wakes to a moment's sight of realities, and then he is miserable till his next bout buys fatal forgetfulness.
The prophet forces the end of a drunken nation on the unwilling attention of the roisterers, in Isaiah 5:13-17, which throb with vehemence of warning and gloomy eloquence. What can such a people come to but destruction? Knowledge must languish, hunger and thirst must follow. Like some monster's gaping mouth, the pit yawns for them; and, drawn as by irresistible attraction, the pomp and the wicked, senseless jollity slide down into it. In the universal catastrophe, one thing alone stands upright, and is lifted higher, because all else has sunk so far,--the righteous judgment of the forgotten God. The grim picture is as true for individuals and their deaths as for a nation and its decay. And modern nations cannot afford to have this ulcer of drunkenness draining away their strength any more than Judah could. By the soul only are the nations great and free,' and a people can be neither where the drink fiend has his way.
Three woes follow which are closely connected. That pronounced on daring evil-doers, who not only let sin draw them to itself, but go more than halfway to meet it, needing no temptation, but drawing it to them eagerly, and scoffing at the merciful warnings of fatal consequences, comes first. Next is a woe on those who play fast and loose with plain morality, sophisticating conscience, and sapping the foundations of law. Such juggling follows sensual indulgence such as drunkenness, when it becomes habitual and audacious, as in the preceding woe. Loose or perverted codes of morality generally spring from bad living, seeking to shelter itself. Vicious principles are an afterthought to screen vicious practices. The last subject of the triple woes is self-conceit and pretence to superior illumination. Such very superior persons are emancipated from the rules which bindthe common herd. They are so very clever that they have far outgrown the creeping moralities, which may do for old women and children. Do we not know the sort of people? Have we none of them surviving to-day?
Then Isaiah comes back to his theme of drunkenness, but in a new connection. It poisons the fountain of justice. There is a world of indignant contempt in the prophet's scathing picture of those who are mighty' and men of strength,'--but how is their strength shown? They can stand any quantity of wine, and can mix their drinks,' and yet look sober I What a noble use to put a good constitution to! These valiant topers are in authority as judges, and they sell their judgments to get money for their debauches. We do not see much of such scandals among us, but yet we have heard of leagues between liquor-sellers and municipal authorities, which certainly do not make for righteousness.' When shall we learn and practise the lesson that Isaiah was reading his countrymen,--that it is fatal to a nation when the private character of public men is regarded as of no account in political and civic life? The prophet had no doubt as to what must be the end of a state of things in which the very courts of law were honeycombed with corruption, and demoralised by the power of drink. His tremendous image of a fierce fire raging across a dry prairie, and burning the grass to its very roots, while the air is stifling with the thick dust' of the conflagration, proclaims the sure fate, sooner or later, of every community and individual that rejects the law of the Lord of Hosts, and despises the word of the Holy One of Israel.' Change the name, and the tale is told of us; for it is righteousness that exalteth a nation,' and no single vice drags after it more infallibly such a multitude of attendant demons as the vice of drunkenness, which is a crying sin of England to-day.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. 2, Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 3. And one cried unto another, and said, Holy, holy, holy, is the Lord of Hosts - the whole earth is full of His glory. 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 5. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. 6. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: 7. And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. 8. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. 9. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. 10. 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. 11. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, 12. And the Lord have removed men far away, and there be a great forsaking in the midst of the land. 13. But yet in it shall he a tenth, and it shall return, and shall be eaten: as a tell tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof.' --Isaiah 6:1-13.
WE may deal with this text as falling into three parts: the vision, its effect on the prophet, and his commission.
In the year that King Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple.'--Isaiah 6:1.
UZZIAH had reigned for fifty-two years, during the greater part of which he and his people had been brilliantly prosperous. Victorious in war, he was also successful in the arts of peaceful industry. The later years of his life were clouded, but on the whole the reign had been a time of great well-being, His son and successor was a young man of five-and-twenty; and when he came to the throne ominous war-clouds were gathering in the North, and threatening to drift to Judah. No wonder that the prophet, like other thoughtful patriots, was asking himself what was to come in these anxious days, when the helm was in new hands, which, perhaps, were not strong enough to hold it. Like a wise man, he took his thoughts into the sanctuary; and there he understood. As he brooded, this great vision was disclosed to his inward eye. In the year that King Uzziah died' is a great deal more than a date for chronological purposes. It tells us not only the when, but the why, of the vision. The earthly king was laid in the grave; but the prophet saw that the true King of Israel was neither the dead Uzziah nor the young Jotham, but the Lord of hosts. And, seeing that, fears and forebodings and anxieties and the sense of loss, all vanished; and new strength came to Isaiah. He went into the temple laden with anxious thoughts; he came out of it with a springy step and a lightened heart, and the resolve Here am I; send me.' There are some lessons that seem to me of great importance for the conduct of our daily life which may be gathered from this remarkable vision, with the remarkable note of time that is appended to it.
Now, before I pass on, let me remind you, in a word, of that apparently audacious commentary upon this great vision, which the Evangelist John gives us: These things said Esaias, when he had beheld His glory and spake of Him: Then the Christ is the manifest Jehovah; is the King of Glory. Then the vision which was but a transitory revelation is the revelation of an eternal reality, and the vision splendid' does not fade but brightens, into the light of common day'; when instead of being flashed only on the inward eye of a prophet, it is made flesh and walks amongst us, and lives our life, and dies our death. Our eyes have seen the King in as true a reality, and in better fashion, than ever Isaiah did amid the sanctities of the Temple. And the eyes that have seen only the near foreground, the cultivated valleys, and the homes of men, are raised, and lo! the long line of glittering peaks, calm, silent, pure. Who will look at the valleys when the Himalayas stand out, and the veil is drawn aside?
With twain he covered his face, and with twain he covered his feet, and with twain he did fly.'--Isaiah 6:2.
THIS is the only mention in Scripture of the seraphim. I do not need to enter upon the much-debated, and in some respects interesting, question as to whether these are to be taken as identical with the cherubim, or as to whether they are altogether imaginary and symbolical beings, nor as to whether they are identical with the angels, or part of their hierarchy. All that may be left on one side. I would only notice, before I deal with the specific words of my text, the significance of the name. It means the flaming' or burning ones,' and so the attendants of the divine glory in the heavens, whether they be real or imaginary beings, are represented as flashing with splendour, as full of swift energy, like a flame of fire, as glowing with fervid love, as blazing with enthusiasm. That is the type of the highest creatural being, which stands closest to God. There is no ice in His presence, and the nearer we get to Him in truth, the more we shall glow and burn. Cold religion is a contradiction in terms, though, alas, it is a reality in professors.
And so with that explanation, and putting aside all these other questions, let us gather up some, at least, of the lessons as to the essentials of worship, and try to grasp the prophecy of the heavenly state, given us in these words.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.'--Isaiah 6:5.
IN previous pages we have seen how Isaiah's vision of Jehovah throned in the Temple, high and lifted up,' derived significance from the time of its occurrence. It was in the year that' the earthly King died' that the heavenly King was revealed. The passing of the transient prepared the way for the revelation of the Eternal, and the revelation of the Eternal more than compensated for the passing of the transient. But strengthening and calming as these thoughts are, they by no means exhaust the purpose of the vision, nor do they describe all its effects on the recipient. These were, first and immediately, the consciousness of unworthiness and sin, expressed in the words that I have taken for my text. Then came the touch of the live coal from the altar,' laid on the unclean lips by the seraph; and on that followed willing surrender for a perilous service.
These three stages flowing from the vision of God, recognition of sin, experience of purging, abandonment to obedience and service, must be repeated in us all, if we are to live worthy lives. There may be much that is beautiful and elevating and noble without these, but unless in some measure we pass through the prophet's experience, we shall fail to reach the highest possibilities of beauty and of service that open before us. So I wish to consider, very simply, these three stages in my remarks now.
Forasmuch as this people refuseth the waters of Shiloah that go softly, the Lord bringeth up upon them the waters of the river, strong and many.' Isaiah 8:6-7.
THE kingdom of Judah was threatened with a great danger in an alliance between Israel and Damascus. The cowardly King Ahaz, instead of listening to Isaiah's strong assurances and relying on the help of God, made what he thought a master-stroke of policy in invoking the help of the formidable Assyrian power. That ambitious military monarchy was eager to find an excuse for meddling in the politics of Syria, and nothing loath, marched an army down on the backs of the invaders, which very soon compelled them to hasten to Judah in order to defend their own land. But, as is always the case, the help invoked was his ruin. Like all conquering powers, once having got its foot inside the door, Assyria soon followed bodily. First Damascus and Israel were ravaged and subdued, and then Judah. That kingdom only purchased the privilege of being devoured last. Like the Spaniards in Mexico, the Saxons in England, the English in a hundred Indian territories, the allies that came to help remained to conquer, and Judah fell, as we all know.
This is the simple original application of these words. They are a declaration that in seeking for help from others Judah was forsaking God, and that the helper would become ruler, and the ruler an oppressive tyrant.
The waters of Shiloah that go softly stand as an emblem of the Davidic monarchy as God meant it to be, and, since that monarchy was itself a prophecy, they therefore represent the kingdom of God or the Messianic King. The' waters strong and many' are those of the Euphrates, which swells and overflows and carries havoc, and are taken as the emblem of the wasting sweep of the Assyrian king, whose capital stood on its banks.
But while thus there is a plain piece of political history in the words, they are also the statement of general principles which apply to every individual soul and its relations to the kingdom, the gentle kingdom, of our Lord and Saviour Jesus Christ.
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined, 3. Thou hast multiplied the nation, and not increased the joy: they joy before Thee according to the joy In harvest, and as men rejoice when they divide the spoil. 4. For Thou hast broken the yoke of His burden, and the staff of His shoulder, the rod of His oppressor, as in the day of Midian. 5. For every battle of the warrior is with: confused noise, and garments rolled in blood: but this shall be with burning and fuel of fire. 6. For unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counseller, The mighty God, The everlasting Father, The Prince of Peace. 7. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this.'--Isaiah 9:2-7.
THE darker the cloud, the brighter is the rainbow. This prophecy has for its historical background the calamitous reign of the weak and wicked Ahaz, during which the heart of the nation was bowed, like a forest before the blast, by the dread of foreign invasion and conquest. The prophet predicts a day of gloom and anguish, and then, out of the midst of his threatenings, bursts this glorious vision, sudden as sunrise. With consummate poetic art, the consequences of Messiah's rule are set forth before He Himself is brought into view.
And the Light of Israel shall be for a fire, and his Holy One for a flame: and it shall burn and devour his thorns and his briers in one day.'--Isaiah 10:17.
WITH grand poetry the prophet pictures the Assyrian power as a forest consumed like thistles and briers by the fire of God. The text suggests solemn truths about the divine Nature and. its manifestations.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; 3. And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: 4. But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 6. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. 7. And the cow and the bear shall feed; their young Ones shall lie down together: and the lion shall eat straw like the ox. 8. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. 9. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. 10. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.'--Isaiah 11:1-10.
THE hopeless fall of Assyria is magnificently pictured in the close of chapter x., as the felling of the cedars of Lebanon by the axe swung by Jehovah's own hand. A cedar once cut down puts out no new shoots; and so the Assyrian power, when it falls, will fall for ever. The metaphor is carried on with surpassing beauty in the first part of this prophecy, which contrasts the indestructible vitality of the Davidic monarchy with the irremediable destruction fated for its formidable antagonist. The one is a cedar, the stump of which rots slowly, but never recovers. The other is an oak, which, every woodman knows, will put out new growth from the stool.' But instead of a crowd of little suckers, the prophet sees but one shoot, and that ,rising to more than the original height and fruitfulness of the tree. The prophecy is distinctly that of One Person, in whom the Davidic monarchy is concentrated, and all its decadence more than recovered.
Isaiah does not bring the rise of the Messiah into chronological connection with the fall of Assyria; for he contemplates a period of decay for the Israelitish monarchy, and it was the very burden of his message as to Assyria that it should pass away without harming that monarchy. The contrast is not intended to suggest continuity in time. The period of fulfilment is entirely undetermined.
The first point in the prophecy is the descent of the Messiah from the royal stock. That is more than Isaiah's previous Messianic prophecies had told. He is to come at a time when the fortunes of David's house were at their worst. There is to be nothing left but the stump of the tree, and out of it is to come a shoot,' slender and insignificant, and in strange contrast with the girth of the truncated bole, stately even in its mutilation. We do not talk of a growth from the stump as being a branch'; and sprout' would better convey Isaiah's meaning. From the top of the stump, a shoot; from the roots half buried in the ground, an outgrowth,--these two images mean but one person, a descendant of David, coming at a time of humiliation and obscurity. But this lowly shoot will' bear fruit,' which presupposes its growth.
The King-Messiah thus brought on the scene is then described in regard to His character (Isaiah 11:2), the nature of His rule (Isaiah 11:3-5), the universal harmony and peace which He will diffuse through nature (Isaiah 11:6-9), and the gathering of all mankind under His dominion. There is much in the prophetic ideal of the Messiah which finds no place in this prophecy. The gentler aspects of His reign are not here, nor the deeper characteristics of His spirit,' nor the chiefest blessings in His gift. The suffering Messiah is not yet the theme of the prophet.
The main point as to the character of the Messiah which this prophecy sets forth is that, whatever He was to be, He was to be by reason of the resting on Him of the Spirit of Jehovah. The directness, fulness, and continuousness of His inspiration are emphatically proclaimed in that word shall rest,' which can scarcely fail to recall John's witness, I have beheld the Spirit descending ms a dove out of heaven; and it abode upon Him.' The humanity on which the Divine Spirit uninterruptedly abides, ungrieved and unrestrained, must be free from the stains which so often drive that heavenly visitant from our breasts. The white-breasted Dove of God cannot brood over foulness. There has never been but one manhood capable of receiving and retaining the whole fulness of the Spirit of God.
The gifts of that Spirit, which become qualities of the Messiah in whom He dwells, are arranged (if we may use so cold a word) in three pairs; so that, if we include the introductory designation, we have a sevenfold characterisation of the Spirit, recalling the seven lamps before the throne and the seven eyes of the Lamb in the Apocalypse, and symbolising by the number the completeness and sacredness of that inspiration. The resulting character of the Messiah is a fair picture of one who realises the very ideal of a strong and righteous ruler of men. Wisdom and understanding' refer mainly to the clearness of intellectual and moral insight; counsel and might,' to the qualities which give sound practical direction and vigour to follow, and carry through, the decisions of practical wisdom; while' the knowledge and fear of the Lord' define religion by its two parts of acquaintance with God founded on love, and reverential awe which prompts to obedience. The fulfilment, and far more than fulfilment, of this ideal is in Jesus, in whom were hid all the treasures of wisdom and knowledge,' to whom no circumstances of difficulty ever brought the shadow of perplexity, who always saw clearly before Him the path to tread, and had always might' to tread it, however rough, who lived all His days in unbroken fellowship with the Father and in lowly obedience.
The prophet saw not all the wonders of perfect human character which that indwelling Spirit would bring to realisation in Him; but what he saw was indispensable to a perfect King, and was, at all events, an are of the mighty circle of perfection, which has now been revealed in the life of Jesus. The possibilities of humanity under the influence of the Divine Spirit are revealed here no less than the actuality of the Messiah's character. What Jesus is, He gives it to His subjects to become by the dwelling in them of the spirit of life which was in Him.
The rule of the King is accordant with His character. It is described in Isaiah 11:3-5. The first characteristic named may be understood in different ways. Accord-to some commentators, who deserve respectful consideration, it means, He shall draw His breath in the fear of Jehovah'; that is, that that fear has become, as it were, His very life-breath. But the meaning of breathing' is doubtful; and the phrase seems rather to express, as the Revised Version puts it, His delight shall be in the fear of the Lord.' That might mean that those who fear Jehovah shall be His delight, and this would free the expression from any shade of tautology, when compared with the previous clause, and would afford a natural transition to the description of His rule. It might, on the other hand, continue the description of His personal character, and describe the inward cheerfulness of His obedience, like I delight to do Thy will.' In any case, the fear of the Lord' is represented as a sweet-smelling fragrance; and, if we adopt the former explanation, then it is almost a divine characteristic which is here attributed to the Messiah; for it is God to whom the fear of Him in men's hearts is an odour of a sweet smell.'
Then follow the features of His rule. His unerring judgment pierces through the seen and heard. That is the quality of a monarch after the antique pattern, when kings were judges. It does not appear that the prophet rose to the height of perceiving the divine nature of the Messiah; but we cannot but remember how far the reality transcends the prophecy, since He whose eyes are as a flame of fire' knows what is in man, and the earliest prayers of the Church were addressed to Jesus as Thou, Lord, which knowest the hearts of all men.'
The relation of Messiah to two classes is next set forth. The oppressed and the meek shall have Him for their defender and avenger,--a striking contrast to the oppressive monarchs whom Isaiah had seen. We remember who said Blessed are the poor in spirit,' Blessed are the meek.' The King Himself has taught us to deepen the meaning of the words of the prophet, and to find in them the expression of the law of His kingdom by which its blessings belong to those who know their need and come with humble hearts. But the same acts which are for the poor are against the oppressors. The emendation which reads tyrant' (arits) for' earth' (erets) brings the two clauses descriptive of the punitive acts into parallelism, and is probably to be preferred. The same pillar was light to Israel and darkness to the Egyptians. Christ is the savour of life unto life and of death unto death. But what is His instrument of destruction? The rod of His mouth' or the breath of His lips.' And who is He whose bare word thus has power to kill and make alive? Is not this a divine prerogative? and does it not belong in the fullest sense to Him whose voice rebuked fevers, storms, and demons, and pierced the dull, cold ear of death? Further, righteousness, the absolute conformity of character and act to the standard in the will of God, and faithfulness, the inflexible constancy, which makes a character consistent with itself, and so reliable, are represented by a striking figure as being twined together to make the girdle, which holds the vestments in place, and girds up the whole frame for effort. This righteous King shall not fail nor be discouraged.' He is to be reckoned on to the uttermost, or, as the New Testament puts it, He is' the faithful and true witness.' This is the strong Son of God, who gathered all His powers together to run with patience the race set before Him, and to whom all may turn with the confidence that He is faithful as a Son over His own house,' and will inviolably keep the promise of His word and of His past acts.
We pass from the picture of the character and rule of the King over men to that fair vision of Paradise regained, which celebrates the universal restoration of peace between man and the animals. The picture is not to be taken as a mere allegory, as if lions' and wolves' and snakes' meant bad men; but it falls into line with other hints in Scripture, which trace the hostility between man and the lower creatures to sin, and shadow a future when the beasts of the field shall be at peace with thee.' The psalm which sings of man's dominion over the creatures is to be one day fulfilled; and the Epistle to the Hebrews teaches that it is already fulfilled in Christ, who will raise His brethren, for whom He tasted death, to partake in His dominion. The present order of things is transient; and if earth is to be, as some shadowy hints seem to suggest, the scene of the future glories of redeemed humanity, it may be the theatre of a fulfilment of such visions as this. But we cannot dogmatise on a subject of which we know so little, nor be sure of the extent to which symbolism enters into this sweet picture. Enough that there surely comes a time when the King of men and Lord of nature shall bring back peace between both, and restore the fair music that all creatures made To their great Lord.'
Isaiah 11:10 begins an entirely new section, which describes the relations of Messiah's kingdom to the surrounding peoples. The picture preceding closed with the vision of the earth filled with the knowledge of the Lord, and this verse proclaims the universality of Messiah's kingdom. By the root of Jesse' is meant, not the root from which Jesse sprang, but, in accordance with verse 1, the sprout from the house of Jesse. Just as in that verse the sprout was prophesied of as growing up to be fruit bearing, so here the lowly sucker shoots to a height which makes it conspicuous from afar, and becomes, like some tall mast, a sign for the nations. The contrast between the obscure beginning and the conspicuous destiny of Messiah is the point of the prophecy. I, if I be lifted up from the earth, will draw all men unto Me.' Strange elevation for a king is a cross! But it is because He has died for men that He has the right to reign over them, and that they shall seek' to Him. His resting-place shall be glorious.'
The seat of His dominion is also the seat of His repose. The beneficent activity just described is wielded from a calm, central palace, and does not break the King's tranquillity. That is a paradox, except to those who know that Jesus Christ, sitting in undisturbed rest at the right hand of God, thence works with and for His servants. His repose is full of active energy; His active energy is full of repose. And that place of calm abode is glorious,' or, more emphatically and literally, glory.'
He shall dwell in the blaze of the uncreated glory of God,--a prediction which is only fulfilled in its true meaning by Christ's ascension and session at the right hand of God, in the glory which He had with the Father before the world was, and into which He has borne that lowly manhood which He drew from the cut-down stem of Jesse.
Therefore with joy shall ye draw water out of the wells of salvation.' Isaiah 12:3.
THERE are two events separated from each other by more than fifteen hundred years which have a bearing upon this prophecy: the one supplied the occasion for its utterance, the other claimed to be its interpretation and its fulfilment. The first of these is that scene familiar to us all, where the Israelites in the wilderness murmured for want of water, and the law-giver, being at his wits' end what to do with his troublesome charges, took his anxieties to God, and got for an answer the command to take with him the elders of Israel and his miracle-working rod, and to go to the rock, and the Lord shall stand upon the rock before thee and them, and the water shall flow forth.' It was not the rock, nor the rod, nor Moses and the elders, but the presence of God that brought the refreshing draught. And that that incident was in Isaiah's mind when he wrote our text is very clear to anybody who will observe that it occurs in the middle of a song of praise, which corresponds to the Israelites' song at the Red Sea after the destruction of Pharaoh, and is part of a great prophecy in which he describes God's future blessings and mercies under images constantly drawn from the Egyptian bondage and the Exodus in the desert. Now, that interpretation, or rather that application, of the words of my text, was very familiar to the Jews long, long before the New Testament was thought about. For, as many of you will know, there came in the course of time a number of ceremonies to be added to a feast established by Moses himself--the Feast of Tabernacles. That was a feast in which the whole body of the Israelitish people dwelt for a week in leafy booths, in order to remind them of the time when they were wanderers in the wilderness; and as is usually the case, the ritual of the celebration developed a number of additional symbolical observances which were tacked on to it in the course of centuries. Amongst these there was this very memorable one: that on each of the days of the Feast of Tabernacles, at a given point in the ceremonial, the priests went from the temple, winding down the rocky path on the temple mountain, to the Pool of Siloam in the valley below, and there in their golden vases they drew the cool sparkling water, which they bore up, add amidst the blare of trumpets and the clash of cymbals poured it on the altar, whilst the people chanted the words of my text, With joy shall ye draw water out of the wells of salvation.'
That ceremonial had been going on for eight hundred years from Isaiah's time; and once more the period came round when it was to be performed; and on the seven days of the feast, punctually at the appointed time, the procession wound down the rocky slopes, drew the water in the golden vases, bore it up to the temple, and poured it upon the altar; and on the last great day of the feast, the same ceremonial went on up to a given point; and just as the last rites of the chant of our text were dying on the ears, there was a little stir amidst the crowd, which parted to make way for him, and a youngish man, of mean appearance and rustic dress, stepped forward, and there, before all the gathered multitudes and the priests standing with their empty urns, symbol of the impotence of their system, on the last day, that great day of the feast, Jesus stood and cried, If any man thirst, let him come unto Me and drink.' Brethren, such a commentary, at such a time, from such a commentator, may well absolve me from the necessity of enforcing the evangelistic bearing of the words of my text. And so, then, with that understanding of the deepest meaning of these words that we have to look at, I ask you to take them in the simplest possible way, and to consider three points: the Well of Salvation, the Act of Drawing the Water, the Gladness of those that draw. With joy shall ye draw water out of the fountains of salvation.'
Now, with regard to the first point, let me remind you to begin with, that the idea of the word here is not that which we attach to a well, but that which we attach to a spring. It does not describe the source of salvation as being a mere reservoir, still less as being a created or manufactured thing; but there lies in it the deep idea of a source from which the water wells up by its own inward energy. Then, when we have got that explanation, and the deep, full, pregnant meaning of the word salvation as a thing past, a thing present, a thing future, a thing which negatively delivers a man from all sin and sorrow, and a thing which positively endows a man with beauty, happiness, and holiness--when we have got that, then the question next cries aloud for answer--this well-spring of salvation, is--what? Who? And the first answer and the last answer is GOD--GOD HIMSELF. It is no mere bit of drapery of the prophet's imagery, this well-spring of salvation; it is something much more substantial, much deeper than that. You remember the old psalm, With Thee is the fountain of life: in Thy light shall we see light'; and what David and John after him called life, Isaiah and Paul after him calls salvation. And you remember too, no doubt, the indictment of another of the prophets, laying hold of the same metaphor in order to point to the folly and the suicide of all godless living: My people have committed two evils: they have forsaken Me, the fountain of living waters, and they have hewn out for themselves broken cisterns.' They were manufactured articles, and because they were made they could be cracked, but the fountain, because it rises by its own inherent energy, springing up into everlasting life, is all-sufficient. God Himself is the wellspring of salvation.
If I had time to enlarge upon this idea, I might remind you how nobly and blessedly that principle is confirmed when we think of this great salvation, past, present, and future, negative and positive, all-sufficient and complete, as having its origin in His deep nature, as having its process in His own finished work, and as being in its essence the communication of Himself. That last thing I should like to say a word or two about. If there is a man or a woman that thinks of salvation as if it were merely a shutting up of some material hell, or the dodging round a corner so as to escape some external consequence of transgression, let him and her hear this: the possession of God is salvation, that and nothing else. To have Him within me, that is to be saved; to have His life in His dear Son made the foundation of my life, to have my whole being penetrated and filled with God, that is the essence of the salvation that is in Jesus Christ. And because it comes unmotived, uncaused, self-originated, springing up from the depths of His own heart; because it is all effected by His own mighty work who has trodden the winepress alone, and, single-handed, has wrought the salvation of the race; and because its essence and heart is the communication of God Himself, and the bestowing upon us the participation in a divine nature, therefore the depth of the thought, God Himself is the well-fountain of salvation.
But there is still another step to take. If these things which I have only just been able to glance at in the most superficial, and perhaps, therefore, confused manner, in any measure commend themselves to your judgments and your consciences, let me ask you to go with me one step further, and to figure to yourselves the significance and the strangeness of that moment to which I have already referred, when a man stood up in the temple court, and, with distinct allusion to the whole of the multitude of Old Testament sayings, in which God and the communication of God's own energy were represented as being the fountain of salvation and the salvation from the fountain, and said, If any man thirst, let him come unto Me.' Why, what a thing--let us put it into plain, vulgar English--what a thing for a man to say--If any man thirst.' Who art Thou that dost thus plant Thyself opposite the race, sure that Thou hast no needs like them, but, contrariwise, canst refresh and satiate the thirsty lips of them all? Who art Thou that dost proclaim Thyself as sufficient for the fruition of the mind that yearns for truth and thirsts for certitude, of the parched heart that wearies and cracks for want of love, of the will that longs to be rightly and lovingly commanded? Oh, dear brethren, not only the Titanic presumption of proposing oneself as enough for a single soul, but the inconceivable madness of proposing oneself as enough for all the race in all generations to the end of time, except on one hypothesis, marks this utterance of Him who has also said, I am meek and lowly of heart.' Strange lowliness! singular meekness! Who was He? Who is this that steps into the place that only a God can fill, and says, I can do it all. If any man thirst, let him come unto Me and drink'?
Dear brethren, some of us can, thank God, answer that question as I pray that every one of you may be able to answer it, Thou art the King of Glory, O Christ; Thou art the everlasting son of the Father. With Thee is the fountain of life; Thou Thyself art the living water.'
But I think there is a still further step to be taken. It is not only that our Lord Jesus Christ, in His nature, in His person, is the communicator of the divine life to man, just as--if you will let me take such a metaphor --just as up in the hills sometimes you will find some little tarn or loch all shut in; but having trickling from it a thread of limpid life, and, wherever it flows, the water of the loch goes; only, the one is lake and the other is river, and the latter is the medium of communication of the former to the thirsty pastures of the wilderness. And not only so, but--if I might venture to build upon a word of the context--there seems to be another consideration there. The words which precede my text are a quotation from a song of the Israelites in their former Exodus: The Lord Jehovah is my strength and my song; He also is become my salvation.' Now, if our Bible has been correct--and I do not enter upon that question--in emphasising the difference between is and is become, mark where it takes us. It takes us to this, that there was some single, definite, historical act wherein God became in an eminent manner and in reality what He had always been in purpose, intent, and idea. Then that to which my text originally alludes, to which it looks back, is the great deliverance wrought by the banks of the Red Sea. It was because Pharaoh and his hosts were drowned in it that Miriam and her musical sisters, with their timbrel and dance, not only said, The Lord is my strength,' but He has become my strength '-- there where the corpses are floating yet. What answers to that in the matter with which we are concerned? Brethren, it is not enough to say that God is the fountain of salvation, it is not enough to say that the Incarnate Christ is the medium of salvation. Will you take the other step with us, and say that the Cross of Christ is the realisation of the divine intention of salvation? Then He, who from everlasting was the strength and song of all the strong and the songful, is become the salvation of all the lost, and the fountain is opened for sin and for uncleanness.' A definite, historical act, the manifestation of Jesus Christ, is the bringing to man of the salvation of God. So much, then, for that first point to which I desired to ask your attention.
And now let me say a word or two as to the second. I wish to speak about this process of drawing from the fountain. That metaphor, without any further explanation, might very naturally suggest more idea of human effort than in reality belongs to it. Men have said: Yes; no doubt God is the fountain of salvation; no doubt Christ is the river of salvation; no doubt His death is the opening of the fountain for sin and for uncleanness; but how am I to bring myself into contact and connection with it?' And there have been all sorts of answers. Every kind of pump has been resorted to. Go up to the Agricultural Hall and you will see no end of contrivances for bringing water to the surface. There are not so many there as men have found out for themselves to bring the water of salvation to their lips, and the effect has always been the same. There has been something wrong with the valves; the pump has not worked properly; there has been something wrong with the crank; the pipe has not gone down to the water; and there has been nothing but a great jingling of empty buckets, and aching and wearied elbows, and what the woman said to Christ has been true all round, Sir, thou hast nothing to draw with, and the well is deep.' Ay! thank God, it is deep; and if we let our Lord be His own interpreter, we have only to put together three sayings of His in order to come to the true meaning of this metaphor. My text says, With joy ye shall draw water'; and Christ, sitting at the well of Samaria--what a strange combination of the weakness and the weariness of manhood and the strength and self-consciousness of Divinity was there!--wearied with His journey, said, If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him and He would have given thee living water.' So, then, drawing is asking. That is step number one.
Take another word of the Master's that I have already quoted for other purposes, If any man thirst, let him come unto Me and drink.' So, then, drawing, or asking, or coming are all equivalent. That is step number two.
And, then, take another word. He that cometh unto Me shall never hunger, and he that believeth on Me shall never thirst.' So, then, drawing, asking, coming, all melt into the one simple word--believing. Trust in Him, and thou hast come, thou hast asked, thou hast drawn, thou dost possess.
But whilst I would lay the foundation thus broad, thus simple, do not forget, dear brethren, what I was saying about a definite historical act. You will hear people say, Oh, I trust in Christ!' What do you trust in Christ? You will hear people say, Oh, I look to the goodness of God.' Be it so. God forbid I should say a word to prevent that; but what I would insist upon is that a mere vague regard to a vague Christ is not the faith that is equivalent to drawing from the fountain of salvation. There must be a further object in a faith that saves. It must lay hold of the definite historical act in which Christ has become the salvation of the world.
Do not take it upon my words, take it upon His own. He once said to His fellow-countrymen in His lifetime, I am the living bread'; and many of our modern teachers would go that length heartily. Was that where Christ stopped? By no means. Was His Gospel a gospel of incarnation only? Certainly not. I am the living bread that came down from heaven.' Anything more? Yes; this more, and the bread which I will give is My flesh, which I will give for the life of the world. He that eateth Me he shall live by Me.' Well,' say some people, that means following His example, accepting His teaching, being loyal to His Person, absorbing His Spirit.' Yes, it means all that; but is that all it means? Take His own commentary: He that eateth My flesh and drinketh My blood, hath eternal life.' Yes, brethren, a Christ incarnate, blessed be God! A Christ crucified, blessed be God! And not the one but both must be the basis of our faith and our hope.
Now, will you let me say one thing about this matter of drawing the water? It is an act of faith in a whole Jesus, and eminently in the mighty act and sacrifice of His Cross. But to go back again to the context: He also is become my salvation.' That is what I desire, God helping me, to lay on the hearts of all my hearers --that a definite act of faith in Christ crucified is not enough unless it is a personal act, unless it is what our old Puritan forefathers used to call appropriating faith.' Never mind about the somewhat dry and technical phraseology; the thing is what I insist upon--my salvation.' O brother! what does it matter though all Niagara were roaring past your door; you might die of thirst all the same unless you put your own lips to it. Down on your knees like Gideon's men; it is safest there; that is the only attitude in which a man can drink of this fountain. Down on your knees and put your lips to it--your very own lips--and drink for your own soul's salvation. Christ died for the world. Yes; but the world for which Christ died is made up of individuals who were in His heart. It is Paul's words that I would beseech you to make your own:' The Son of God, who loved me and gave Himself for me.' Every one of you is entitled to say that, if you will. You remember that verse filled with adoring contemplation that we sometimes sing, one word in which seems to me to be coloured by the too sombre doctrine of the epoch from which it came:--
My soul looks back to seeThe burden Thou didst bear,
When hanging on the accursed tree,
He also is my strength and my song. He is become my salvation; therefore, in joy shall ye draw water out of the wells of salvation.'
Now, I have left myself no time to do more than say one word about that last point, the gladness of the water-drawers. It is a pretty picture in our text, full of the atmosphere and spirit of Eastern life: the cheery talk and the ringing laughter round the village well, where the shepherds with their flocks linger all day long, and the maidens from their tents come--a kind of rude Exchange in the antique world; and, says our prophet, As the dwellers in the land at their village springs, so ye, the weary travellers at "the eye of the desert,"will draw with gladness.' So we have this joy.
Dear brethren, the Gospel of Jesus Christ is meant for something better than to make us glad, but it is meant to make us glad too, and he is but a very poor Christian who has not found that it is the joy and rejoicing of his heart. We need not put too much emphasis and stress upon that side of the truth; but we need not either suppress it or disregard it in our modern high-flown disinterestedness. There are joys worth calling so which only come from possessing this fountain of salvation. How shall I enumerate them? The best way, I think, will be to quote passages.
There is the gladness of forgiven sin and a quieted conscience: Make me to hear joy and gladness, that the bones which Thou hast broken may rejoice.' There is the joy of a conscious possession of God: Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of Thy countenance. In Thy name shall they rejoice all the day.' There is the joy of fellowship and communion with Jesus Christ and His full presence: I will see you again; and your hearts shall rejoice, and your joy no man taketh away from you.' There is the joy of willing obedience: I delight to do Thy will.' It is joy to the just to do judgment.' There is the joy of a bright hope of an inheritance incorruptible,' wherein ye greatly rejoice,' and there is a joy which, like that Greek fire they talk about, burns brighter under water, and glows as the darkness deepens--a joy which is independent of circumstances, and can say, Although the fig-tree shall not blossom, neither shall fruit be in the vines, yet I will rejoice in the Lord.'
And all that, brother and friend, may he yours and mine; and then what this same prophet says may also be true: The ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads '--that is for the pilgrimage; They shall obtain joy and gladness, and sorrow and sighing shall flee away', that is for the home. There is another prophecy in this same book of Isaiah: He, every one that thirsteth, come ye to the waters'; that was the voice of the Christ in prophecy. There is a saying spoken in the temple courts: If any man thirst, let him come unto Me and drink'; that was the voice of the Christ upon earth. There is a saying at the end of Scripture--almost the last words that the Seer in Patmos heard: Whosoever will, let him take of the water of life freely'; that was the voice of the Christ from the throne. And the triple invitation comes to every soul of man in the world, and to thee, and thee, and thee, my brother. Answer, answer as the Samaritan woman did: Sir, give me this water that I thirst not, neither come hither' any more to draw of the broken cisterns.
Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, therefore shalt thou plant pleasant plants, and shalt set it with strange slips: In the day shalt thou make thy plant to grow, and in the morning shalt thou make thy seed to flourish: but the harvest shall be a heap in the day of grief and of desperate sorrow.'--Isaiah 17:10-11.
THE original application of these words is to Judah's alliance with Damascus, which Isaiah was dead against. He saw that it would only precipitate the Assyrian invasion, as in fact it did. Judah had forsaken God, and because they had done so, they had gone to seek for themselves delights--alliance with Damascus. The image of planting a garden of pleasures, and vine slips of a stranger' refers to sensuous idolatry as well as to the entangling alliance. Then follows a contemptuous description of the rapid growth of this alliance and of the care with which Israel cultivated it. In a day thou makest thy plant to grow' (or fencest it), and next morning it was in blossom, so sedulously had they nursed and fostered it. Then comes the smiting contrast of what it was all for--A harvest heap in the day of sickness and incurable pain.'
Now we may take this in a more general way as containing large truths which affect the life of every one of us.
In this mountain shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. 7. And He will destroy in this mountain the face of the covering cast over all people, and the veil that is spread over all nations. 8. He will swallow up death in victory.'--Isaiah 25:6-8.
A POET'S imagination and a prophet's clear vision of the goal to which God will lead humanity are both at their highest in this great song of the future, whose winged words make music even in a translation. No doubt it starts from the comparatively small fact of the restoration of the exiled nation to its own land. But it soars far beyond that. It sees all mankind associated with them in sharing their blessings. It is the vision of God's ideal for humanity. That makes it the more remarkable that the prophet, with this wide outlook, should insist with such emphasis on the fact that it has a local centre. That phrase in this mountain' is three times repeated in the hymn; two of the instances occurring in the verses of my text have lying side by side with them the expressions all people' and all nations,' as if to bring together the local origin, and the universal extent, of the blessings promised.
The sweet waters that are to pour through the world well up from a spring opened in this mountain.' The beams that are to lighten every land stream out from a light blazing there. The world's hopes for that golden age which poets have sung, and towards which earnest social reformers have worked, and of the coming of which this prophet was sure, rest on a definite fact, done in a definite place, at a definite time. Isaiah knew the place, but what was to be done, or when it was to be done, he knew not. You and I ought to be wiser. History has taught us that Jesus Christ fulfils the visioned good that inspired the prophet's brilliant words. We might say, with allowable licence, that this mountain,' in which the Lord does the great things that this song magnifies, is not so much Zion as Calvary.
Brethren, in these days, when so many voices are proclaiming so many short cuts to the Millennium, this clear declaration of the source of the world's hope is worth pondering. For us all, individually, this localization of the origin of the universal good of mankind is an offer of blessings to us if we will go thither, where the provision for the world's good is stored--In this mountain'; therefore, to seek it anywhere else is to seek it in vain.
Now, I wish, under the impression of that conviction, to put before you just these three thoughts: where the world's food comes from; where the unveiling which gives light to the world comes from; and where the life which destroys death for the world comes from' In this mountain.'
And In this mountain shall the Lord of hosts make unto all people a feast.' Isaiah 25:6.
THERE is here a reference to Sinai, where a feast followed the vision of God. It was the sign of covenant, harmony, and relationship, and was furnished by a sacrifice.
He will destroy in this mountain the face of the covering cut over all people. and the veil that is spread over all nations.'--Isaiah 25:7.
THE previous chapter closes with a prediction of the reign of Jehovah in Mount Zion before His elders' in Glory. The allusion apparently is to the elders being summoned up to the Mount and seeing the Glory, as the body of heaven in its clearness.' The veil in this verse is probably a similar allusion to that which covered Moses' face. It will then be an emblem of that which obscures for all nations the face of God.' And what is that but sin?
In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. 2. Open ye the gates, that the righteous nation which keepeth the truth may enter in. 3. Thou wilt keep him in perfect peace, whose mind is stayed on Thee; because he trusteth in Thee. 4Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength: 5. For He bringeth down them that dwell on high; the lofty city, He layeth it low; He layeth it low, even to the ground He bringeth it even to the dust. 6. The foot shall tread it down, even the feet of the poor, and the steps of the needy. 7. The way of the just is uprightness: Thou, most upright, dost weigh the path of the just. 8. Yea, in the way of Thy judgments, O Lord, have we waited for Thee; the desire of our soul is to Thy name, and to the remembrance of Thee. 9. With my soul have I desired Thee in the night; yea, with my spirit within me will I seek Thee early: for when Thy judgments are in the earth, the inhabitants of the world will learn righteousness. 10. Let favour be shewed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly, and will not behold the majesty of the Lord.'--Isaiah 26:1-10.'
THIS song' is to be interpreted as a song, not with the cold-blooded accuracy proper to a scientific treatise. The logic of emotion is as sound as that of cool intellect, but it has its own laws and links of connection.
First, the song sets in sharp contrast the two cities, describing, in Isaiah 26:1-4, the city of God, its strength defences, conditions of citizenship, and the peace which reigns within its walls; and in Isaiah 26:5-6 the fall and utter ruin of the robber city, its antagonist Jerusalem, on its rocky peninsula, supplies the form of Isaiah's thought; but it is only a symbol of the true city of God, the stable, invisible, but most real, polity and order of things to which men, even while wandering lonely and pilgrims, do come, if they will. It is possible even here and now to have our citizenship in the heavens, and to feel that we belong to a great community beyond the sea of time, though our feet have never trodden its golden pavements, nor our eyes seen its happy glories.
In one aspect, it is ideal, but in truth it is more real than the intrusive and false things of this fleeting present, which call themselves realities. The things which are' are the things above. The things here are but shows and shadows.
The city's walls are salvation. There is no need to name the architect of these fortifications. One hand only can pile their strength. God appoints salvation in lieu of all visible defences. Whom He purposes to save are saved. Whom He wills to keep safe are kept safe. They who can shelter behind that strong defence need no other. Weak, sense-governed hearts may crave something more palpable, but they do not really need it. A parapet on an Alpine road gives no real security, but only satisfies imagination. The sky needs no pillars to hold it up.
Then an unknown voice breaks in upon the song, calling on unnamed attendants to fling wide the gates. The city is conceived of as empty; its destined inhabitants must have certain qualifications. They must be righteous, and must keep faithfulness,' being true to the God who is faithful and true' in all His relations. None but the righteous can dwell in conscious citizenship with the Unseen while here, and none but the righteous can enter through the gates into the city. That requirement is founded in the very nature of the case, and is as emphatically proclaimed by the gospel as by the prophet. But the gospel tells more articulately than he was enlightened to do, how righteousness is to be won. The last vision of the Apocalypse, which is so like this song in its central idea, tells us of the fall of Babylon, of the descent to earth of the New Jerusalem, and leaves as its last message the great saying, Blessed are they that wash their robes that they may, enter in through the gate into the city.'
Our song gives some hint of similar thoughts by passing from the description of the qualifications for entrance to the celebration of the security which comes from trust. The safety which is realised within the walls of the strong city is akin to the perfect peace' in which he who trusts is kept; and the juxtaposition of the two representations is equivalent to the teaching that trust, which is precisely the same as the New Testament faith, is the condition of entrance. We know that faith makes righteous, because it opens the heart to receive God's gift of righteousness; but that effect of faith is implied rather than stated here, where security and peace are the main ideas. As some fugitives from the storm of war sit in security behind the battlements of a fortress, and scarcely hear the din of conflict in the open field below, the heart, which has taken refuge by trust in God, is kept in peace so deep that it passes description, and the singer is fain to give a notion of its completeness by calling it peace, peace.' The mind which trusts is steadied thereby, as light things lashed to a firm stay are kept steadfast, however the ship toss. The only way to get and keep fixedness of temper and spirit amid change and earthquake is to hold on to God, and then we may be stable with stability derived from the foundations of His throne to which we cling.
Therefore the song breaks into triumphant fervent of summons to all who hear it, to trust in Jah Jehovah for ever.' Such settled, perpetual trust is the only attitude corresponding to His mighty name, and to the realities found in His character. He is the Rock of Ages,' the grand figure which Moses learned beneath the cliffs of Sinai and wove into his last song, and which tells us of the unchanging strength that makes a sure hiding-place for all generations, and the ample space which will hold all the souls of men, and be for a shadow from the heat, a covert from the tempest, a shelter from the foe, and a home for the homeless, with many a springing fountain in its clefts.
The great act of judgment which the song celebrates is now (Isaiah 26:5-6) brought into contrast with the blessed picture of the city, and by the introductory for' is stated as the reason for eternal trust. The language, as it were, leaps and dances in jubilation, heaping together brief emotional and synonymous clauses. So low is the once proud city brought, that the feet of the poor tread it down. These poor' and needy' are the true Israel, the suffering saints, who had known how cruel the sway of the fallen robber city was; and now they march across its site; and its broken columns and ruined palaces strew the ground below their feet. The righteous nation' of the one picture are' the poor and needy' of the other. No doubt the prophecy has had partial accomplishments more than once or twice, when the oppressed church has triumphed, and some hoary iniquity been levelled at a blow, or toppled over by slow decay. But the complete accomplishment is yet future, and not to be realised till that last act, when all antagonism shall be ended, and the net result of the weary history of the world be found to be just these two pictures of Isaiah's--the strong city of God with its happy inhabitants, and the everlasting desolations of the fallen city of confusion.
The triumphant hurry of the song pauses for a moment to gaze upon the crash, and in Isaiah 26:7 gathers its lessons into a kind of proverbial saying, which is perhaps best translated The path of the just is smooth (or "plain"); Thou levellest smooth the path of the just.' To render upright' instead of smooth' seems to make the statement almost an identical proposition, and is tame. What is meant is, that, in the light of the end, the path which often seemed rough is vindicated. The judgment has showed that the righteous man's course had no unnecessary difficulties. The goal explains the road. The good man's path is smooth, not because of its own nature, but because God makes it so. We are to look for the clearing of our road, not to ourselves, nor to circumstances, but to Him; and even when it is engineered through rocks and rough-nesses, to believe that He will make the rough places plain, or give us shoes of iron and brass to encounter them. Trust that when the journey is over the road will be explained, and that this reflection, which breaks the current of the swift song of the prophet, will be the abiding, happy conviction of heaven.
Lastly, the song looks back and tells how the poor and needy, in whose name the prophet speaks, had filled the dreary past, while the tyranny of the fallen city lasted, with yearning for the judgment which has now come at last. Verses 8 and 9 breathe the very spirit of patient longing and meek hope. There is a certain tone of triumph in that Yea,' as if the singer would point to the great judgment now accomplished, as vindicating the long, weary hours of hope deferred. That for which the poor and needy' wait is the coming in the path of Thy judgments.' The attitude of expectance is as much the duty and support of Christians as of Israel. We have a greater future clearer before us than they had. The world needs God's coming in judgment more than ever; and it says little for either the love to God or the benevolence towards man of average Christians, that they should know so little of that yearning of soul which breathes through so much of the Old Testament. For the glory of God and the good of men, we should have the desire of our souls turned to His manifestation of Himself in His righteous judgments. It was no personal end which bred the prophet's yearning. True, the night' round him was dreary enough, and sorrow lay black on his people and himself; but it was God's name' and memorial' that was uppermost in his desires. That is to say, the chief object of the devout soul's longings should be the glory of God's revealed character. And the deepest reason for wishing that He would flash forth from His hiding-place in judgments, is because such an apocalypse is the only way by which wilfully blind eyes can be made to see, and wilfully unrighteous hearts can be made to practise righteousness.
Isaiah believed in the wholesome effect of terror. His confidence in the power of judgments to teach the obstinate corresponds to the Old Testament point of view, and contains a truth for all points of view; but it is not the whole truth. We know only too well that sorrows and judgments do not work infallibly, and that men being often reproved, harden their necks.' We know, too, more clearly than any prophet of old could know, that the last arrow in God's quiver is not some unheard-of awfulness of judgment, but an unspeakable gift of love, and that if that favour shown to the wicked' in the life and death of God's Son does not lead him to' learn righteousness,' nothing else will.
But while this is true, the prophet's aspirations are founded on the facts of human nature too, and judgments do sometimes startle those whom kindness had failed to touch. It is an awful thought that human nature may so steel itself against the whole armoury of divine weapons as that favour and severity are equally blunted, and the heart remains unpierced by either. It is an awful thought that there may be induced such truculent obstinacy of love of evil that, even when in' a land of uprightness,' a man shall choose evil, and forcibly shut his eyes, that he may not see the majesty of the Lord, which he does not wish to see because it condemns his choice, and threatens to burn up him and his work together. A blasted tree when all the woods are green, a fleece dry when all around is rejoicing in the dew, a window dark when the whole city is illuminated, one black sheep amid the white flock, or anything else anomalous and alone in its evil, is less tragic than the sight, so common, of a man so sold to sin that the presence of good only makes him angry and restless. It is possible to dwell amidst the full light of Christian truth, and in a society moulded by its precepts, and to be unblessed, unsoftened thereby. If not softened, then hardened; and the wicked who in the land of uprightness deals wrongfully is all the worse for the light which he hated because it showed him the sinfulness of the sin which he obstinately loved and would keep.
In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in.'--Isaiah 26:1-2.
WHAT day is that day'? The answer carries us back a couple of chapters, to the great picture drawn by the prophet of a world-wide judgment, which is followed by a burst of song from the ransomed people of Jehovah, like Miriam's chant by the shores of the Red Sea. The city of confusion,' the centre of the power hostile to God and man, falls; and its fall is welcomed by a chorus of praises. The words of my text are the beginning of one of these songs. Whether or not there were any historical event which floated before the prophet's mind is wholly uncertain. If there were a smaller judgment upon some city of the enemy, it passes in his view into a world-wide judgment; and my text is purely ideal, imaginative, and apocalyptic. Its nearest ally is the similar vision of the Book of the Revelation, where, when Babylon sank with a splash like a millstone in the stream, the ransomed people raised their praises.
So, then, whatever may have been the immediate horizon of the prophet, and though there may have stood on it some historical event, the city which he sees falling is other than any material Babylon, and the strong city in which he rejoices is other than the material Jerusalem, though it may have suggested the metaphor of my text. The song fits our lips quite as closely as it did the lips from which it first sprang, thrilling with triumph: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in.'
There are three things, then, here: the city, its defences, its citizens.
Thou wilt keep him in perfect peace, whose mind is stayed on Thee: because he trusteth in Thee. Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength.'--Isaiah 26:3-4.
THERE is an obvious parallel between these verses and the two preceding ones. The safety which was there set forth as the result of dwelling in the strong city is here presented as the consequence of trust. The emblem of the fortified place passes into that of the Rock of Ages. There is the further resemblance in form, that, just as in the two preceding verses we had the triumphant declaration of security followed by a summons to some unknown persons to open the gates,' so here we have the triumphant declaration of perfect peace, followed by a summons to all to trust in the Lord for ever.' If we may suppose the invocation of the preceding verses to be addressed to the watchers at the gate of the strong city, it is perhaps not too fanciful to suppose that the invitation in my text is the watcher's answer, pointing the way by which men may pass into the city.
Whether that be so or no, at all events I take it as by no means accidental that, immediately upon the statement of the Old Testament law that righteousness alone admits to the presence of God, there follows so clear and emphatic an anticipation of the great New Testament Gospel that faith is the condition of righteousness, and that immediately after hearing that only the righteous nation which keepeth the truth' can enter there, we hear the merciful call, Trust ye in the Lord for ever.' So, then, I think we have in the words before us, though not formally yet really, very large teaching as to the nature, theobject, the blessed effects, and the universal duty of that trust in the Lord which makes the very nexus between man and God, according to the teaching of the New Testament.
Let him take hold of My strength, that he may make peace with Me; yea. let him make peace with Me.'--Isaiah 27:5.
LYRICAL emotion makes the prophet's language obscure by reason of its swift transitions from one mood of feeling to another. But the main drift here is discernible. God is guarding Israel, His vineyard, and before Him its foes are weak as thorns and briers,' whose end is to be burned. With daring anthropomorphism, the prophet puts into God's mouth a longing for the enemies to measure their strength against His, a warrior's eagerness for the fight. But at once this martial tone gives place to the tender invitation of the text, and the infinite divine willingness to be reconciled to the enemy speaks wooingly and offers conditions of peace. All this has universal application to our relations to God.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 2. Behold, the Lord hath a mighty and strong one, which, as a tempest of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, untothe residue of His people. 6. And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. 7. But they also have erred through wine, and through strong drink are out of the way: the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. 8. For all tables are full of vomit and filthiness, so that there is no place clean. 9. Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. 10. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: 11. For with stammering lips, and another tongue, will He speak to this people. 12. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. 13. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little and there a little; that they might go, and fall backward, and be broken, and snared, and taken.'--Isaiah 28:1-13.
THIS prophecy probably falls in the first years of Hezekiah, when Samaria still stood, and the storm of war was gathering black in the north. The portion included in the text predicts the fall of Samaria (Isaiah 28:1-6) and then turns to Judah, which is guilty of the same sins as the northern capital, and adds to them mockery of the prophet's message. Isaiah speaks with fiery indignation and sharp sarcasm. His words are aflame with loathing of the moral corruption of both kingdoms, and he fastens on the one common vice of drunkenness--not as if it were the only sin, but because it shows in the grossest form the rottenness underlying the apparent beauty.
The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people.'--Isaiah 28:3-5.
THE reference is probably to Samaria as a chief city of Israel. The image is suggested by the situation of Samaria, high on a hill-side, crowning the valley, and by the rich vegetation and bright flowers which makes it even now one of the few lovely scenes in Palestine; and by the luxurious riot and sensual excess that were always characteristic of the northern kingdom.
The destruction of Samaria and of the kingdom, then, is here prophesied--the garland will fade, the hail will batter all its drooping flowerets, and it shall be trodden under foot. Look at that withered wreath that gleamed yesterday on some fair head, to-day flung into the ashpit or kicked about the street. That is a modern rendering of the prophet's imagery. But the reference goes further than merely to the city: the whole state of the nation is expressed by the symbol, as doomed to quick decay, fading in itself, and further smitten down by divine judgments.
There is a contrasted picture, that of the residue of the people' to whom there is an amaranthine crown, a festal diadem glorious and beautiful, which can never fade, even God Himself. To them who love Him He is an ornament, and His presence is the consecration of the true joyful feast. They who are crowned by Him are crowned, not for idle revelry, but for strenuous toil (sit in judgment') and for brave purpose (turn the battle to the gate,')and their coronation day is ever the day when earthly garlands are withered, whether it be the crises and convulsions of nations and institutions, or times of personal trial, or in the hour of death or in the day of judgment.' Expanding then these thoughts, we have--
In that day shall the Lord of hosts be for a crown of glory, and a diadem of beauty.'--Isaiah 28:5.
Thou shall also be a crown of glory in the hand of the Lord.'-- Isaiah 62:3.
CONNECTION of first prophecy--destruction of Samaria. Its situation, crowning the hill with its walls and towers, its fertile fat valley,' the flagrant immorality and drunkenness of its inhabitants, and its final ruin, are all presented in the highly imaginative picture of its fall as being like the trampling under foot of a garland on a reveller's head, the roses of which fade and droop amid the fumes of the banqueting hall, and are then flung out on the highway. The contrast presented is very striking and beautiful. When all that gross and tumultuous beauty has faded and died, then God Himself will be a crown of beauty to His people.
The second text comes into remarkable line with this. The verbal resemblance is not quite so strong in the original. The words for diadem and crown are not the same; the word rendered glory in the second text is rendered beauty in the first, but the two texts are entirely one in meaning. The same metaphor, then, is used with reference to what God is to the Church and what the Church is to God. He is its crown, it is His.
O Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.'--Isaiah 28:16.
THEREFORE thus saith the Lord.' Then these great words are God's answer to something. And that something is the scornful defiance by the rulers of Israel of the prophet's threatenings. By their deeds, whether by their words or no, they said that they had made friends of their enemies, and that so they were sure that, whatsoever came, they were safe. To this contemptuous and false reliance God answers, not as we might expect, first of all, by a repetition of the threatenings, but by a majestic disclosure of the sure refuge which He has provided, set in contrast to the flimsy and false ones, on which these men built their truculent confidence; I lay in Zion for a foundation a stone.' And then, after the exhibition of the great mercy which has been evoked by the very blasphemy of the rulers, and not till then, does He reiterate the threatenings of judgment, against which this foundation is laid, that men may escape; God first declares the refuge, and then warns of the tempest.
Without entering at all upon the question, which for all believing and simple souls is settled by the New Testament, of the Messianic application of the words before us, I take it for granted. There may no doubt be an allusion here to the great solid blocks which travellers tell us may still be seen at the base of the encircling walls of the Temple hill. A stone so gigantic and so firm God has laid for man to build upon.
That He may do His work, His strange work; and bring to pass His act, His strange act.'--Isaiah 28:21.
How the great events of one generation fall dead to another! There is something very pathetic in the oblivion that swallows up world-resounding deeds. Here the prophet selects two instances which to him are solemn and singular examples of divine judgment, and we have difficulty in finding out to what he refers. To him they seemed the most luminous illustrations he could find of the principle which he is proclaiming, and to us all the light is burned out of them. They are the darkest portion of the verse. Several different events have been suggested. But most probably the historical references here are to David's slaughter of the Philistines (2 Sam. 5., and 1 Chron. 14.). This is probable, but by no means certain. If so, the words are made still more threatening by asserting that He will treat the Israelites as if they were Philistines. But the point on which we should concentrate attention is this remarkable expression, according to which judgment is God's strange work. And that is made more emphatic by the use of a word translated act,' which means service, and is almost always used for work that is hard and heavy--a toil or a task.
Give ye ear, and hear my voice; hearken, and hear my speech. 24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground? 25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat and the appointed barley and the rie in their place? 26. For his God doth instruct him to discretion, and doth teach him. 27. For the fitches are not threshed with a threshing instrument, neither is a cart wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. 28. Bread corn is bruised; because he will not ever be threshing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. 29. This also cometh forth from the Lord of Hosts, which is wonderful in counsel, and excellent in working.'--Isaiah 28:23-29.
THE prophet has been foretelling a destruction which he calls God's strange act. The Jews were incredulous, scornful men.' They did not believe him; and the main reason for their incredulity was that a divine destruction of the nation was so opposite to the divine conservation of it as to amount to an impossibility. God had raised up and watched over the people. He had planted it in the mountain of His inheritance, and now was it going to be thrown down by the same hand which had built it up? Impossible.
The prophet's answer to that question is this par.-able of the husbandman, who has to perform a great variety of operations. He ploughs, but that is not all. He lays aside the plough when it has done its work, and takes up the seed-basket, and, in different ways, sows different seeds, scattering some broadcast, and dropping others carefully, grain by grain, into their piece--dibbling' it in, as we should say. But seedtime too, passes, and then he cuts down what he had so carefully sown, and pulls up what he had so sedulously planted, and, in different ways, breaks and bruises the grain. Is he inconsistent because he ploughs in winter and reaps in harvest? Does his carrying the seed-basket at one time make it impossible that he shall come with flail and threshing-oxen at another? Are not all the various operations co-operant to one end? Does not the end need them all? Is not one purpose going steadily forward through ploughing, sowing, reaping, threshing? Is not that like the work of the great Husbandman, who changes His methods and preserves His plan through them all, who has His time to sow' and His time to reap,' and who orders the affairsof men and kingdoms, for the one purpose that He may gather His wheat into His garner, and purge from it its chaff?
This parable sets forth a philosophy of the divine operations very beautiful and true, and none the less impressive for the simple garb in which it is clothed.
In returning and rest shall ye be saved; in quietness and confidence shall be your strength.'--Isaiah 30:15.
ISRAEL always felt the difficulty of sustaining itself on the height of dependence on the unseen, spiritual power of God, and was ever oscillating between alliances with the Northern and Southern powers, linking itself with Assyria against Egypt, or with Egypt against Assyria. The effect was that whichever was victorious it suffered; it was the battleground for both, it was the prize of each in turn. The prophet's warnings were political wisdom as truly as religion.
Here Judah is exhorted to forsake the entangling dependence on Egypt, and to trust wholly to God. They had gone away from Him in their fears. They must come back by their faith. To them the great lesson was trust in God. Through them to us the same lesson is read. The principle is far wider than this one case. It is the one rule of life for us all.
The two clauses of the text convey substantially the same idea. They are in inverted parallelism. Returning and rest' correspond to quietness and confidence,' so as that rest' answers to quietness' and returning' to confidence.' In the former clause we have the action towards God and then its consequence. In the latter we have the consequence and then the action.
And therefore will the Lord wait, that He may be gracious unto you, and therefore will He be exalted, that He may have mercy upon you: for the Lord is a God of judgment: blessed are they that wait for Him.'--Isaiah 30:18.
GOD'S waiting and man's--bold and beautiful, that He and we should be represented as sharing the same attitude.
As birds flying, so will the Lord of hosts defend Jerusalem; defending also He will deliver it; and passing over He will preserve it.'--Isaiah 31:5.
THE immediate occasion of this very remarkable promise is, of course, the peril in which Jerusalem was placed by Sennacherib's invasion; and the fulfilment of the promise was the destruction of his army before its gates. But the promise here, like all God's promises, is eternal in substance, and applies to a community only because it applies to each member of that community. Jerusalem was saved, and that meant that every house in Jerusalem was saved, and every man in it the separate object of the divine protection. So that all the histories of Scripture, and all the histories of men in the world, are but transitory illustrations of perennial principles, and every atom of the consolation and triumph of this verse comes to each of us, as truly as it did to the men that with tremulous heart began to take cheer, as they listened to Isaiah. There is a wonderful saying in one of the other prophets which carries that lesson, where, bringing down the story of Jacob's struggle with the angel of Peniel to the encouragement of the existing generation, he says,' He spake to us.' They were hundreds of years after the patriarch, and yet had fallen heirs to all that God had ever said to him. So, from that point of view, I am not spiritualising, or forcing the meaning of these words, when I bring them direct into the lives of each one of ourselves.
The Lord, whose fire is in Zion, and His furnace in Jerusalem.'--Isaiah 31:9.
THIS very remarkable characterisation of God stands here as a kind of seal, set upon the preceding prophecy. It is the reason why that will certainly be fulfilled. And what precedes is mainly a promise of a deliverance for Israel, which was to be a destruction for Israel's enemies. It is put in very graphic and remarkable metaphors: Like as a lion roareth on his prey when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for Mount Zion.' The enemies of Israel are picturesquely and poetically represented as a crowd of shepherds vainly trying to scare a lion by their shouts. He stands undaunted, with his strong paw on his prey, and the boldest of them durst not venture to drag it from beneath his claws. So, says Isaiah, with singularly daring imagery, God will put all His strength into keeping fast hold of Israel, and no one can pluck His people from His hands.
Then, with a sudden and striking change of metaphor, the prophet passes from a picture of the extreme of fierceness to one of the extreme of tenderness. As birds flying '--mother birds fluttering over their nests --so will the Lord of hosts defend Jerusalem,' hovering over it and going from side to side to defend with His broad pinions, passing over, He will preserve it.' These figures are next translated into the plain promise of utter discomfiture and destruction, panic and flight as the portion of the enemies of Israel, and the whole has this broad seal set to it, that He who promises is the Lord, whose fire is in Zion, and His furnace in Jerusalem.'
We shall not understand these great words if we regard them as only a revelation of destructive and terrible power. They are that indeed, but they are far more than that. It is the very beauty and completeness of this emblem that has a double aspect, and is no less rich in joy and blessing than pregnant with warning and terror. As Isaiah says in another place, Jerusalem is Ariel,' which probably means the hearth of God.' His presence in the city is as a fire for the comfort and defence of the happy inhabitants, and at the same time for the destruction of all evil and enemies. Far more truly than He dwelt in the city of David does God dwell in the Church, and His presence is its security. What, then, of instruction and hope may we gather from this wonderful emblem?
And a man shall be as an hiding place from the wind, and a cover from tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land.'--Isaiah 32:2.
WE may well say, Of whom speaketh the prophet this? Here are distinctly attributed to one of ourselves, if we take the words in their simplicity and fulness, functions and powers which universal experience has taught us not to look for in humanity. And there have been a great many attempts--as it seems to me, altogether futile and baseless ones,-to break the force of these words as a distinct prophecy of Jesus Christ. Surely the language is far too wide to have application to any real or ideal Jewish monarch, except one whose kingdom is an everlasting kingdom? Surely the experience of a hundred centuries might teach men that there is one man, and one alone, who is the refuge from all dangers, the fruition of all desires, the rest and refreshment in all toils.
And I, for my part, have no hesitation in saying that the only reference of these words which gives full value to their wealth of blessing, is to regard them as a prophecy of the man--Christ Jesus; hiding in whom we are safe, coming' to whom we never thirst,' guarded and blest by whom no weariness can befall us, and dwelling in whom this weary world shall be full of refreshment and peace!
I do not need to point out the exquisite beauty of the imagery or the pathos and peace that breathe in the majestic rhythm of the words. There is something more than poetical beauty or rhetorical amplification of a single thought in those three clauses. The' hiding-place' and covert' refer to one class of wants; the rivers of water in a dry place' to yet another; and' the shadow of a great rock in a weary land' to yet a third. And, though they are tinged and dyed in Eastern imagery, the realities of life in Western lands, and in all ages, give them a deeper beauty than that of lovely imagery, and are the true keys to understanding their meaning. We shall, perhaps, best grasp the whole depth of that meaning according to the Messianic reference which we give to the text, if we consider the sad and solemn conception of man's life that underlies it; the enigmatical and obstinate hope which it holds out in the teeth of all experience--A man shall be a refuge'; and the solution of the riddle in the man Christ Jesus.
Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? 15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil.'--Isaiah 33:14-15.
He that dwelleth in love dwelleth in God.'--1 John 4:16.
I HAVE put these two verses together because, striking as is at first sight the contrast in their tone, they refer to the same subject, and they substantially preach the same truth. A hasty reader, who is more influenced by sound than by sense, is apt to suppose that the solemn expressions in my first text, the devouring fire' and' everlasting burnings,' mean hell. They mean God, as is quite obvious from the context. The man who is to dwell in the devouring fire' is the good man. He that is able to abide the everlasting burnings' is the man that walketh righteously and speaketh uprightly,' that' despiseth the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil.' The prophet has been calling all men, far and near, to behold a great act of divine judgment in which God has been manifested in flaming"glory, consuming evil; now he represents the sinners in Zion,' the unworthy members of the nation, as seized with sudden terror, and anxiously asking this question, which in effect means: Who among us can abide peacefully, joyfully, fed and brightened, not consumed and annihilated, by that flashing brightness and purity?' The prophet's answer is the answer of common-sense--like draws to like. A holy God must have holy companions.
But that is not all. The fire of God is the fire of love as well as the fire of purity; a fire that blesses and quickens, as well as a fire that destroys and consumes. So the Apostle John comes with his answer, not contradicting the other one, but deepening it, expanding it, letting us see the foundations of it, and proclaiming that as a holy God must be surrounded by holy hearts, which will open themselves to the flame as flowers to the sunshine, so a loving God must be clustered about by loving hearts, who alone can enter into deep and true friendship with Him.
The two answers, then, of these texts are one at bottom; and when Isaiah asks, Who shall dwell with the everlasting fire? '--the perpetual fire, burning and unconsumed, of that divine righteousness--the deepest answer, which is no stern requirement but a merciful promise, is John's answer, He that dwelleth in love dwelleth in God.'
The simplest way, I think, of bringing out the force of the words before us will be just to take these three points which I have already suggested: the world's question, the partial answer of the prophet, the complete answer of the Apostle.
He shall dwell on high: his place of defence shall be the munitions of rocks bread shall be given him; his waters shall be sure.'--Isaiah 33:16.
THIS glowing promise becomes even more striking if we mark its connection with the solemn question in the previous context. Who among us shall dwell with the devouring fire?' is the prophet's question; who among us shall dwell with everlasting burnings?' That question really means, Who is capable of communion with God'? The prophet sketches the outline of the character in the subsequent verses, and then recurring to his metaphor of a habitation, and yet with a most lovely and significant modification, he says, he '--the man that he has been sketching--shall dwell,' not with the everlasting burnings,' but on high; his place of defence shall be the munitions of rocks,' like some little hill, fort, or city, perched upon a mountain, and having within it ample provision and an unfailing spring of water. His bread shall be given him, his water shall be sure.' To dwell with the devouring fire' is to dwell on high,' to be safe and satisfied. So then, whilst the words before us have, of course, direct and immediate reference to the Assyrian invasion, and promise, in a literal sense, security and exemption from its evils to the righteous in Israel, they widen and deepen into a picturesque, but not less real, statement of what comes into the religious life, by communion with God. There are three things: elevation, security, satisfaction.
He shall dwell on high.'
In the East, and in all unsettled countries, you will find that the sites of the cities are on the hilltops, for a very plain reason, and that is the fact that underlies the prophet's representation. To hold fellowship with God, to live in union with Him, to have His thoughts for my thoughts, and His love wrapping my heart, and His will enshrined in my will; to carry Him about with me into all the pettinesses of daily life, and, amidst the whirlpool of duties and changing circumstances, to sit in the centre, as it were the eye of the whirlpool where there is a dead calm, that lifts a man on high. Communion with God secures elevation of spirit, raising us clean above the flat that lies beneath. There are many ways by which men seek for lofty thoughts, and a general elevation above the carking cares and multiplied minutenesses of this poor, mortal, transient life; but while books and great thoughts, and the converse of the wise, and art, and music, and all these other elevating influences have a real place and a blessed efficiency in ennobling life, there is not one of them, nor all of them put together, that will give to the human spirit that strange and beautiful elevation above the world and the flesh and the devil, which simple communion with God will give. I have seen many a poor man who knew nothing about the lofty visions that shape and lift humanity, who had no side of him responsive to aesthetics or art or music, who was no thinker, no student, who never had spoken to anybody above the rank of a poor labouring man, and to whom all the wisdom of the nations was a closed chamber, who yet in his life, ay! .and on his face, bore marks of a spirit elevated into a serene region where there was no tumult, and where nothing unclean or vicious could live. A few of the select spirits of the race may painfully climb on high by thought and effort. Get God into your hearts, and it will be like filling the round of a silken balloon with light air; you will soar instead of climbing, and dwell on high.' When you are up there, the things below that look largest will dwindle and show,' as Shakespeare has it, scarce so gross as beetles,' looked at from the height, and the noises will sink to a scarcely audible murmur, and you will be able to see the lie of the country, and, as it says in the context, your eyes shall behold the laud that is very far off.' Yes! the hilltop is the place for wide views, and for understanding the course of the serpentine river, and it is the place to discover how small are the mightiest things at the foot, and how little a way towards the sun the noises of human praise or censure can ever travel. He shall dwell on high,' and he will see a long way off, and understand the relative magnitude of things, and the strife of tongues will have ceased for him.
And more than that is implied in the promise. If we dwell on high, we shall come down with all the more force on what lies below. There is no greater caricature and misconception of Christianity than that which talks as if the spirit that lived in daily communion with God, high above the world, was remote from the world. Why, how do they make electricity nowadays? By the fall of water from a height, and the higher the level from which it descends, the mightier the force which it generates in the descent. So nobody will tell on the world like the man who lives above it. The height from which a weight rushes down measures the force of its dint where it falls, and of the energy with which it comes. He shall dwell on high'; and only the man that stands above the world is able to influence it.
Again, here is another blessing of the Christian life, put in a picturesque form: His defence shall be munitions of rocks.' That is a promise of security from assailants, which in its essence is true always, though its truth may seem doubtful to the superficial estimate of sense. The experience of the South African war showed how impregnable the munitions of rocks' were. The Boers lay safe behind them, and our soldiers might fire lyddite at them all day and never touch them. So, the man who lives in communion with God has between him and all evil the Rock of Ages, and he lies at the back of it, quiet and safe, whatever foe may rage on the other side of it.
Now, of course, the prophet meant to tell his countrymen that, in the theocracy of which they were parts, righteousness and nothing else was the national security, and if a man or a nation lived in communion with God, it bore a charmed life. That is a great deal more true, in regard to externals, in the miraculous dispensation,' as it is called, of the Old Testament than it is now, and we are not to take over these promises in their gross literal form into the Christian era, as if they were unconditional and absolutely to be fulfilled. But at the same time, if you reflect how many of our troubles do come to us mainly because we break our communion with God, I think we shall see that this old word has still an application to our daily lives and outward circumstances. Deduct from any man's life all the discomfort and trouble and calamity which have come down upon him because he was not in touch with God, and there will not be very much left. Yet there will be some, and the deepest and sorest of all our sorrows are not to be interpreted as occasioned by defects in our dwelling in God. Then has my text no application to them? Yes, because what still remains of earthly cares and sorrows and evils would, in communion with God, change its character. The rind is the same; but all the interior contents have been, as children will do with a fruit, scooped out, and another kind of thing has been put inside, so that though the outward appearance is the same, what is at the heart of it is utterly different. It is no longer some coarse, palate-biting, common vegetable, but a sweet confection, made by God's own hands, and put into the gourd, which has been hollowed out and emptied of its evil. That is, perhaps, a very violent figure, but take a plain case as illustration. Suppose two men, each of them going to his wife's funeral. The two hearses pass inside the cemetery gates, one after the other. Outwardly the two afflictions are the same, but the one man says, The Lord gave and the Lord hath taken away'; the other man says, They have taken away my gods, and what shall I do more?' Are the two things the same? He shall dwell on high, his place of defence shall be the munitions of rocks,' and if we do hide ourselves in the cleft, then no evil shall befall us, nor any plague come nigh our dwelling.
But there is another truth contained in this great promise, viz., that in regard to all the real evils which beset men, and these are all summed up in the one, the temptation to do wrong, their arrows will be blunted, and their force be broken, if we keep our minds in touch with God through humble communion and lowly obedience. Dear brethren, the way by which we can conquer temptations around, and silence inclinations within which riotously seek to yield to the temptations is, I believe, far more by cultivating a consciousness of communion with God, than by specific efforts directed to the overcoming of a given and particular temptation. Keep inside the fortress, and no bullet will come near you. Array yourselves in the most elaborate precautions and step out from its shadow, and every bullet will strike and wound. Let me keep up my fellowship with God, and I may laugh at temptation. Security depends on continual communion with God by faith, love, aspiration, and obedience.
Now, I need not say more than a word about the last element in these promises, the satisfaction of desires.
His bread shall be given him, and his water shall be sure.' In ancient warfare sieges were usually blockades; and strong fortresses were reduced by famine much more frequently than by assault. Mafeking and Ladysmith and Port Arthur were in most danger from that cause. The promise here assures us that we shall have all supplies in our abode, if God is our abode. Wherever he who dwells in God goes, he carries with him his provisions, and he does not need elaborate arrangements of pipes or reservoirs, because there is a fountain in the courtyard that the enemy cannot get at. They may stop the springs throughout the land, they may cut off all water supplies, so that there shall be no fruit in the vine, and the labour of the olive shall fail,' but they cannot touch the fountain. His water shall be sure,' and he can say, In the days of famine I shall be satisfied.'
God is and gives all that we need for sustenance, for growth, for refreshment, for satisfaction of our desires. Keep near Him, and you will find in the heart of the devouring fire a shelter, and you will have all that you want for life here. My text will be true about us, in the measure in which we do thus dwell, and if we thus dwell here, and so dwell on high, with the munitions of rocks for our fortress, and the bread of God that came down from heaven' for our food, and the water of life for our refreshment, then, when there is no longer any need of places for defence, the other saying will be true, They shall hunger no more, neither thirst any more, for the Lamb which is in the midst of the throne shall feed them . . . and shall lead them to living fountains of waters, and God, the Lord, shall wipe away all tears from their eyes.'
But them the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby.'--Isaiah 33:21.
ONE great peculiarity of Jerusalem, which distinguishes it from almost all other historical cities, is that it has no river. Babylon was on the Euphrates, Nineveh on the Tigris, Thebes on the Nile, Rome on the Tiber; but Jerusalem had nothing but a fountain or two, and a well or two, and a little trickle and an intermittent stream. The water supply to-day is, and always has been, a great difficulty, and an insuperable barrier to the city's ever having a great population.
That deficiency throws a great deal of beautiful light on more than one passage in the Old Testament. For instance, this same prophet contrasts the living stream, the waters of Siloam, as an emblem of the gentle sway of the divine King of Israel, with the river, strong and mighty,' which was the symbol of Assyria; and a psalm that we all know well, sings, There is a river, the streams whereof make glad the city of God,'--a triumphant exclamation which is robbed of half its force, unless we remember that the literal Jerusalem had no river at all. The vision of living waters flowing from the Temple which Ezekiel saw is a variation of the same theme, and suggests that in the Messianic days the deficiency shall be made good, and a mysterious stream shall spring up from behind, and flow out from beneath, the temple doors, and then with rapid increase and depth and width, but with no tributaries coming into it, shall run fertilising and life-giving everywhere, till it pours itself into the noisome waters of the sullen sea of death and heals even them.
The same general representation is contained in the words before us. Isaiah's great vision is not, as I take it, of a future, but of what the Jerusalem of his day might be to the Israelite if he would live by faith. The mighty Lord, the glorious Lord,' shall Himself be a place of broad rivers and streams.'
For the Lord is our judge, the Lord is our lawgiver, the Lord is our King; He will save us.'--Isaiah 33:22.
THERE is reference here to the three forms of government in Israel: by Moses, by Judges, by Kings. In all, Israel was a Theocracy. Isaiah looks beyond the human representative to the true divine Reality.
Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing.'--Isaiah 35:5-6.
THEN '--when? The previous verse answers, Behold, your God will come, He will come and save you.' And what or when is that coming'? A glance at the place which this grand hymn occupies in the series of Isaiah's prophecies answers that question. It stands at the close of the first part of these, and is the limit of the prophet's vision. He has been setting forth the Lord's judgments upon all heathen, and His deliverance of Israel from its oppressors; and the coming' is His manifestation for that double purpose. Before its flashing brightness, barrenness is changed into verdure, diseases that lame men's powers vanish, the dry and thirsty land gleams with the shining light of sudden streams. Across the wilderness stretches a broad path, raised high above the bewildering monotony of pathless sand, too plain to be missed, too lofty for wild beasts' suppleness to spring upon it: along it troop with song and gladness the returning exiles, with hope in their hearts as they journey to Zion, where they find a joyful home undimmed by sorrow, and in which sighing and sorrow are heard and felt no more.
Now this is poetry, no doubt; the golden light of imagination suffuses it all, but it is poetry with a solid meaning in it. It is not a mere play of fancy exalting the coming of the Lord' by heaping together all images that suggest the vanishing of evil and the coming of good. If there is a basis of facts in it, what are they? What is the period of that emphatic then' at the beginning of our text? The return of the Jews from exile? Yes, certainly; but some greater event shines through the words. Some future restoration of that undying race to their own land? Yes, possibly, again we answer, but that does not exhaust the prophecy. The great coming of God to save in the gift of His Son? Yes, that in an eminent degree. The second coming of Christ? Yes, that too. All the events in which God has come for men's deliverance are shadowed here; for in them all, the same principles are at work, and in all, similar effects have followed. But mainly the mission and work of Jesus Christ is pointed at here--whether in its first stage of Incarnation and Passion, or in its second stage of Coming in glory, the second time without sin, unto salvation.'
And the bodily diseases here enumerated are symbols, just as Christ's miracles were symbolical, just as every language has used the body as a parable of the soul, and has felt that there is such a harmony between them that the outward and visible does correspond to and shadow the inward and spiritual.
I think, then, that we may fairly take these four promises as bringing out very distinctly the main characteristics of the blessed effects of Christ's work in the world. The great subject of these words is the power of Christ in restoring to men the spiritual capacities which are all but destroyed. We have here three classes of bodily infirmities represented as cured at the date of that blessed Then.' Blindness and deafness are defects in perception, and stand for incapacities affecting the powers of knowledge. Lameness affects powers of motion, and stands for incapacity of activity. Dumbness prevents speech, and stands for incapacity of utterance.
For in the wilderness shall waters break out, and streams in the desert. And the glowing sand shall become a pool, and the thirsty ground springs of water.' Isaiah 35:6-7.
WHAT a picture is painted in these verses! The dreary wilderness stretches before us, monotonous, treeless, in some parts bearing a scanty vegetation which flourishes in early spring and dies before fierce summer heats, but for the most part utterly desolate, the sand blinding the eyes, the ground cracked and gaping as if athirst for the rain that will not fall; over it the tantalising mirage dancing in mockery, and amid the hot sand the yelp of the jackals. What does this dead land want? One thing alone--water. Could that be poured upon it, all would be changed; nothing else will do any good. And it comes. Suddenly it bursts from the sand, and streams bring life along the desert. It gathers into placid lakes, with their whispering reeds and nodding rushes, and the thick cool grass round their margins. The foul beasts that wandered through dry places seeking rest are drowned out. So full of blessed change will be the coming of the Lord, of which all this context speaks. Mark that this burst of waters is when the Lord shall come,' and that it is the reason for the restoration of lost powers in men, and especially for a chorus of praise from dumb lips. This, then, is the central blessing. It is not merely a joyful transformation, but it is the reason for a yet more joyful transformation (Isaiah 44:3). Recall Christ's words to the Samaritan woman and in the Temple on the great day of the Feast.
Then this is pre-eminently a description of the work of Christ.
And an highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there.'--Isaiah 35:8-9.
WE can fancy what it is to be lost in a forest where a traveller may ride round in a circle, thinking he is advancing, till he dies. But it is as easy to be lost in a wilderness, where there is nothing to see, as in a wood where one can see nothing. And there is something even more ghastly in being lost below the broad heavens in the open face of day than in the close covert of innumerous boughs.' The monotonous swells of the sand-heaps, the weary expanse stretching right away to the horizon, no land-marks but the bleaching bones of former victims, the gigantic sameness, the useless light streaming down, and in the centre one tiny, black speck toiling vainly, rushing madly hither and thither--a lost man--till he desperately flings himself down and lets death bury him, that is the one picture suggested by the text. The other is of that same wilderness, but across it a mighty king has flung up a broad, lofty embankment, a high way raised above the sands, cutting across them so conspicuously that even an idiot could not help seeing it, so high above the land around that the lion's spring falls far beneath it, and the supple tiger skulks baffled at its base. It is like one of those roads which the terrible energy of conquering Rome carried straight as an arrow from the milestone in the Forum over mountains, across rivers and deserts, morasses and forests, to flash along them the lightning of her legions, and over whose solid blocks we travel to-day in many a land.
The prophet has seen in his vision the blind and deaf cured, the capacities of human nature destroyed by sin restored. He has told us that this miraculous change has come from the opening of a spring of new life in the midst of man's thirsty desert, and now he sets before us, in yet another image, another aspect of the glorious change which is to follow that coming of the Lord to save, which filled the farthest horizon of his vision. The desert shall have a plain path on which those diseased men who have been healed journey. Life shall no longer be trackless, but God will, by His coming, prepare paths that we should walk in them; and as He has given the lame man power to walk, so will he also provide the way by which His happy pilgrims will journey to their home.
The redeemed shall walk there: And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.'--Isaiah 35:9-10.
WE have here the closing words of Isaiah's prophecy. It has been steadily rising, and now it has reached the summit. Men restored to all their powers, a supernatural communication of a new life, a pathway for our journey, these have been the visions of the preceding verses, and now the prophet sees the happy pilgrims flocking along the raised way, and hears some faint strains of their glad music, and he marks them, rank after rank, entering the city of their solemnities, and through the gates can behold them invested with joy and gladness, while sorrow and sighing, like some night-loving birds shrinking from the blaze of that better sun which lights the city, spread their black wings and flee away.
The noble rhythm of our English version rises here to a strain of pathetic music, the very cadence of which stirs thoughts that lie too deep for tears, and one shrinks from taking these lofty words of immortal hope, which life's sorrows have interpreted, I trust, for many of us, as the text of a sermon. But I would fain try whether some of their gracious sweetness and power may not survive even our rude handling of them.
The prophet here is not only speaking of the literal return of his brethren from captivity. The place which this prophecy holds at the very close of the book, the noble loftiness of the language, the entire absence of any details or specific allusions which compel reference to the Captivity, would be sufficient of themselves to make us suspect that there was very much more here. The structure of prophecy is misunderstood unless it be recognised that all the history of Israel was itself a prediction, a great supernatural system of types and shadows, and that all the interventions of the divine hand are one in principle, and all foretell the great intervention of redeeming love, in the person of Jesus Christ. Nor need that be unlikely in the eyes of any who believe that Christ's coming is the centre of the world's history, and that there is in prophecy a supernatural element. We are not reading our own fancies into Scripture; we are not using, in allowable freedom, words which had another meaning altogether, to adorn our own theology, but we are apprehending the innermost meaning of prophecy, when we see in it Christ and His salvation (1 Peter 1:10).
We have then here a picture of what Christ does for us weary journeyers on life's road.
And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord. 15. And Hezekiah prayed unto the Lord, saying, 16. O Lord of hosts, God of Israel, that dwellest between the cherubims, Thou art the God, even Thou alone, of all the kingdoms of the earth: Thou hast made heaven and earth. 17. Incline Thine ear, O Lord, and hear; open Thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 18. Of a truth, Lord, the kings of Assyria have laid waste all the nations, and their countries, 19. And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 20. Now therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that Thou art the Lord, even Thou only. 21. Then Isaiah the son of Amoz sent unto Hezekiah, saying. Thus saith the Lord God of Israel, Whereas thou hast prayed to Me against Sennacherib king of Assyria. 33. Therefore thus saith the Lord concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 34. By the way that he came, by the same shall he return, and shall not come into this city, saith the Lord. 35. For I will defend this city to save it for mine own sake, and for my servant David's sake. 36. Then the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 37. So Sennacherib king of Asayria departed, and went and returned, and dwelt at Nineveh. 38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead.'--Isaiah 37:14-21, 33-38.
Is trust in Jehovah folly or wisdom? That was the question raised by Sennacherib's invasion. A glance at the preceding chapters will show how the high military official, the rabshakeh,' or chief of the officers, shaped all his insolent and yet skilful mixture of threats and promises so as to demonstrate the vanity of trust in Egypt or in Jehovah, or in any but the great king.' Isaiah had been labouring to lift his countrymen to the height of reliance on Jehovah alone, and now the crucial test of the truth of his contention had come. On the one hand were Sennacherib and his host, flushed with victory, and sure of crushing this puny kinglet Hezekiah and his obstinate little city, perched on its rock. On the other was nothing but a prophet's word. Where is the stronger force? And does political prudence dictate reliance on the Unseen or on the visible? The moment is the crisis of Isaiah's work, and this narrative has been placed, with true insight into its importance, at the close of the first half of this book.
To grasp the significance of the text the preceding events have to be remembered. Hezekiah's kingdom had been overrun, and tribute exacted from him. The rabshakeh had been sent from the main body of the Assyrian army, which was down at Lachish in the Philistine low country on the road to Egypt, in order to try to secure Jerusalem by promises and threats, since it was too important a post to leave in the rear, if Egypt was to be invaded. That attempt having failed, and the Egyptian forces being in motion, this new effort was made to induce Hezekiah to surrender.
The letter was sent, whether accompanied by any considerable armed force or no does not appear. At this point the narrative begins. It may be best studied as an illustration of the trial of faith, its refuge, its pleading, and its deliverance.
And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord.'--Isaiah 37:14.
WHEN Hezekiah heard the threatenings of Sennacherib's servants, he rent his clothes and went into the house of the Lord, and sent to Isaiah entreating his prayers. When he received the menacing letter, his faith was greater, having been heartened by Isaiah's assurances. So he then himself appealed to Jehovah, spreading the letter before Him, and himself prayed God to guard His own honour, and answer the challenge flung down by the insolent Assyrian. It is noble when faith increases as dangers increase.
Comfort ye, comfort ye my people, saith your God. 2. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. 3. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a high way for our God. 4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 5. And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. 6. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 7. The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. 8. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. 9. O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God! 10. Behold, the Lord God will come with strong hand. and His arm shall rule for Him: behold, His reward is with Him, and His work before Him.'--Isaiah 40:1-10.
How majestically this second part of the Book of Isaiah opens with these mysterious voices! Other prophecies are wont to begin with symbolic visions, but here the ear takes the place of the eye; and instead of forms and flashing lights, which need to be translated, the prophet hears words, the impressiveness of which is heightened by the absence of any designation of the speakers. This much is clear, that the first words are God's, addressed to the prophets. They are the keynote of the whole. Israel is comforted in the assurance that her trial is ended and her sin purged. Then there is silence, broken by a voice to which no personality is attached, the herald and forerunner of the coming King and God. When the echoes of it have died away, another is heard, commanding yet another unnamed to cry,' and, in response to the latter's asking what is to be the burden of his message, bidding him peal out the frailty of man and the eternal vigour of the word of the Lord, which assures its own fulfilment.
Then comes a longer pause. The way has been prepared, the coming God has come; He has set up His throne in the restored Jerusalem, and His glory is seen upon her. So there rings out from unnamed lips the stirring command to the city, thus visited by the indwelling God, to proclaim the glad tidings with a voice, the strength of which shall correspond to their gladness and certainty. This rapid glance at the structure of the whole naturally suggests the fourfold division to which we shall adhere.
O Zion, that bringest good tidings, get thee up Into the high mountain: O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! '--Isaiah 40:9.
THERE is something very grand in these august and mysterious voices which call one to another in the opening verses of this chapter. First, the purged ear of the prophet hears the divine command to him and to his brethren--Comfort Jerusalem with the message of the God who comes for her deliverance. Then afar off another voice is heard, the herald and forerunner of the approaching Deity; and when thus the foundation has been laid, yet another takes up the speech, and' The voice said, Cry,' and the anonymous recipient of the command asks with what message he shall be entrusted, and the answer is the signature and pledge of the divine fulfilment of the word thus spoken. And then there comes, as I take it, a pause of silence, within which the great Epiphany and manifestation takes place, and the coming God comes, enters into the rebuilded city, and there shines in His beauty; and then breaks forth the rapturous commandment of my text to the resuscitated city, to tell to all her daughters of Judah the glad tidings of a present God.
I need not, I suppose, spend your time in vindicating the translation of our Bible as against one which has been made very familiar by being wedded to Handel's music, and has commended itself to many, according to which Zion is rather the recipient than the herald of the tidings, O thou that tellest good tidings to Jerusalem, lift up thy voice with strength,' and so on.
And I suppose I need not either spend any time in vindicating the transference of the text to the Gentile Church, beyond the simple remark that, whatever be the date of this second portion of Isaiah's prophecy, its standpoint is the time of the Captivity, when Jerusalem lay desolate, burned with fire, and all their pleasant things were laid waste, so that the city here addressed is the new form of the ancient Zion, which had risen from her ashes, and had a better tidings of glad significance to impart to all the nations. And so, dear brethren, looking at the words from that point of view, I think that they may very fairly yield to us two or three very old-fashioned and well-worn thoughts, which may yet be stimulating and encouraging to us. I take them as simply as possible, just as they run here in this text, which brings out very strikingly and beautifully, first, the function of the Evangelist Zion; secondly, the manner of her message; and lastly, its contents.
Have ye not known, have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? . . . Hast thou not known? hast thou not heard? '--Isaiah 40:21-28.
THE recurrence of the same form of interrogation in these two verses is remarkable. In the first case the plural is used, in the second the singular, and we may reasonably conclude that as Israel is addressed in the latter, the nations outside the sphere illumined by Revelation are appealed to in the former. The context of the two passages confirms this reference, for the witness of Creation and History is summoned in the former section, and that of God's inward dealings with trustful souls is brought out in the latter.
For that He is strong in power; not one falleth… He giveth power to the faint; and to them that have no might He increaseth strength.'--Isaiah 40:26, 29.
THESE TWO verses set forth two widely different operations of the divine power as exercised in two sadly different fields, the starry heavens and this weary world. They are interlocked, as it were, by the recurrence in the latter of the emphatic words of the former. The one verse says, He is strong in power'; the other, He giveth power.' In the former verse, the greatness of His might' sustains the stars; in the latter verse, a still diviner operation is set forth in that to them that have no might He increaseth strength.' Thus there are three contrasts suggested: that between unfailing stars, and men that faint; that between the unwearied God and wearied men; and that between the sustaining power that is exercised in the heavens and the restoring power that is manifested on earth.
There is another interlocking between the latter of these two texts and its context, which is indicated by a similar recurrence of epithets. In my second text we read of the faint,' and in the verse that follows it, again we find the expressions faint' and weary,' while in the verse before my text we read that the Lord fainteth not, neither is weary.' So again the contrast between Him and us is set forth, but, in the verse that closes the chapter, we read how that contrast merges into likeness, inasmuch as the unfainting and unwearied God makes even the men that wait upon Him unwearied and unfainting. Here, then, we have lessons that we may well ponder.
Note, first--
Even the youths shall faint and be weary, and the young men shall utterly fall But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk and not faint.'--Isaiah 40:30.
I REMEMBER a sunset at sea, where the bosom of each wavelet that fronted the west was aglow with fiery gold, and the back of each turned eastward was cold green; so that, looking on the one hand all was glory, and on the other all was sober melancholy. So differently does life look to you young people and to us older ones. Every man must buy his own experience for himself, and no preaching nor talking will ever make you see life as we see it. It is neither possible nor desirable that you should; but it is both possible and most desirable that you should open your eyes to plain, grave facts, which do not at all depend on our way of looking at things, and that if they be ascertainable, as they are, you should let them shape your lives.
Here are a couple of facts in my text which I ask you to look steadily in the face, and to take account of them, because, if you do so now, it may save you an immense deal of disappointment and sorrow in the days that are to come. You have the priceless prerogative still in your hands of determining what that future is to be; but you will never use that power rightly if you are guided by illusions, or if, unguided by anything but inclination, you let things drift, and do as you like.
So, then, my object is simply to deal with these two forecasts which my text presents; the one a dreary certainty of weariness and decay, the other a blessed possibility of inexhaustible and incorruptible strength and youth, and on the contrast to build as earnest an appeal to you as I can make.
A bruised reed shall He not break, and the smoking flax shall He not quench. He shall not fail nor be discouraged.'--Isaiah 42:3-4.
THE two metaphors which we have in the former part of these words are not altogether parallel A bruised reed' has suffered an injury which, however, is neither complete nor irreparable. Smoking flax,' on the other hand--by which, of course, is meant flax used as a wick in an old-fashioned oil lamp--is partially lit. In the one a process has been begun which, if continued, ends in destruction; in the other, a process has been begun which, if continued, ends in a bright flame. So the one metaphor may refer to the beginnings of evil which may still be averted, and the other the beginnings of incipient and incomplete good. If we keep this distinction in mind, the words of our text gain wonderfully in comprehensiveness.
Then again, it is to be noticed that in the last words of our text, which are separated from the former by a clause which we omit, we have an echo of these metaphors. The word translated fail' is the same as that rendered in the previous verse smoking,' or dimly burning'; and the word discouraged' is the same as that rendered in the previous verse bruised.' So then, this' Servant of the Lord,' who is not to break the bruised reed nor quench the smoking flax, is fitted for His work, because He Himself has no share in the evils which He would heal, and none in the weaknesses which He would strengthen. His perfect manhood knows no flaws nor bruises; His complete goodness is capable of and needs no increase. Neither outward force nor inward weakness can hinder His power to heal and bless; therefore His work can never cease till it has attained its ultimate purpose. He shall not fail nor be discouraged'; shall neither be broken by outward violence, nor shall the flame of His fading energy burn faint until He hath set judgment in the earth,' and crowned His purposes with complete success.
We have, then, here set before us three significant representations of the servant of the Lord, which may well commend Him to our confidence and our love. I shall not spend any time in answering the question: Of whom speaketh the prophet this? The answer is plain for us. He speaks of the personal Servant of the Lord, and the personal Servant of the Lord is Jesus Christ our Saviour. I ask you then to come with me while I deal, as simply as may be, with these three ideas that lie before us in this great prophecy.
I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.'--Isaiah 42:16.
THE grand stormy verses before these words, with all their dread array of natural convulsions, have one object--the tender guidance promised in the text. So we have the combination of terror and love, the blending in the divine government of terrible judgments and most gentle guidance. The words apply, of course, primarily to the redemption of Israel; but through them shines a picture of the greater redemption of humanity.
I have caned thee by thy name.'--Isaiah 43:1.
Every one that is called by My name.'--Isaiah 43:7.
GREAT stress is laid on names in Scripture. These two parallel and antithetic clauses bring out striking complementary relations between God and the collective Israel. But they are as applicable to each individual member of the true Israel of God.
Yet now hear, O Jacob My servant; and Israel, whom I have chosen. Fear not, O Jacob, My servant; and thou, Jeshurun, whom I have chosen.'--Isaiah 44:1-2.
You observe that there are here three different names applied to the Jewish nation. Two of them, namely Jacob and Israel, were borne by their great ancestor, and by him transmitted to his descendants. The third was never borne by him, and is applied to the people only here and in the Book of Deuteronomy.
The occurrence of all three here is very remarkable, and the order in which they stand is not accidental. The prophet begins with the name that belonged to the patriarch by birth; the name of nature, which contained some indications of character. He passes on to the name which commemorated the mysterious conflict where, as a prince, Jacob had power with God and prevailed. He ends with the name Jeshurun, of which the meaning is' the righteous one,' and which was bestowed upon the people as a reminder of what they ought to be.
Now, as I take it, the occurrence of these names here, and their sequence, may teach us some very important lessons; and it is simply to these lessons, and not at all to the context, that I ask your attention.
He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say, Is there not a lie in my right hand? '--Isaiah 44:20.
THE prophet has been pouring fierce scorn on idolaters. They make, he says, the gods they worship. They take a tree and saw it up: one log serves for a fire to cook their food, and with compass and pencil and plane they carve the figure of a man, and then they bow down to it and say, Deliver me, for thou art my god!' He sums up the whole in this sentence of my text, in which the tone changes from bitter irony to astonished pity. Now, if this were the time and the place, one would like to expand and illustrate the deep thoughts in these words in reference to idolatry; thoughts which go dead in the teeth of a great deal that is now supposed to be scientifically established, but which may be none the more true for all that. He asserts that idolatry is empty, a feeding on ashes. He declares, in opposition to modern ideas, that the low, gross forms of polytheism and idol-worship are a departure from a previous higher stage, whereas to-day we are told by a hundred voices that all religion begins at the bottom, and slowly struggles up to the top. Isaiah says the very opposite. The pure form is the primitive; the secondary form is the gross, which is a corruption. They tell us too, nowadays, that all religion pursues a process of evolution, and gradually clears itself of its more imperfect and carnal elements. Isaiah says, he cannot deliver his soul'; and no religion ever worked itself up, unless under the impulse of a revelation from without. That is Isaiah's philosophy of idolatry, and I expect it will be accepted as the true one some day.
But my text has a wider bearing. It not only describes, in pathetic language, the condition of the idolater, but it is true about all lives, which are really idolatrous in so far as they make anything else than God their aim and their joy. Every word of this text applies to such lives--that is to say, to the lives of a good many people listening to me now. And I would fain try to lay the truths here on some hearts. Let me just take them as they lie in the words before us.
I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins.'--Isaiah 44:22.
ISAIAH has often and well been called the Evangelical Prophet. Many parts of this second half of his prophecies referring to the Messiah read like history rather than prediction. But it is not only from the clearness with which the great figure of the future king of Israel stands out on his page that he deserves that title. Other thoughts belonging to the very substance of the gospel appear in him with a vividness and a frequency which well warrants its application to him. He speaks much of the characteristically Christian conceptions of sin, forgiveness, and redemption. The whole of the latter parts of this book are laden with that burden. They are gathered up in the extraordinarily pregnant and blessed words of my text, in which metaphors are blended with much disregard to oratorical propriety, in order to bring out the whole fulness of the prophet's meaning. I have blotted out'--that suggests a book. I have blotted out as a cloud'--that suggests the thinning away of morning mists. The prophet blends the two thoughts together, arid on that great revelation of a forgiveness granted before it has been asked, and given, not only to one penitent soul wailing out like the abased king of Israel in his deep contrition, according to the multitude of Thy tender mercies blot out my transgressions,' but promised to a whole people, is rested the great invitation, Return unto Me, for I have redeemed thee.'
Let me try and bring out, as simply and earnestly as I can, the great teaching that is condensed into these words.
Verily thou art a God that hidest Thyself, O God of Israel, the Saviour … I have not spoken in secret, in a dark place of the earth; I said not unto the seed of Jacob, Seek ye Me in vain: I the Lord speak righteousness, I declare things that are right.'--Isaiah 45:15-19.
THE former of these verses expresses the thoughts of the prophet in contemplating the close of a great work of God's power which issues in the heathen's coming to Israel and acknowledging God. He adores the depth of the divine counsels which, by devious ways and after long ages, have led to this bright result. And as he thinks of all the long-stretching preparations, all the apparently hostile forces which have been truly subsidiary, all the generations during which these Egyptian and Ethiopian tribes have been the enemies and oppressors of that Israel whom they at last acknowledge for the dwelling-place of God, and enemies of that Jehovah before whom they finally bow down, he feels that he has no measuring-line to fathom the divine purposes, and bows his face to the ground in reverent contemplation with that word upon his lips: Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour.' It is a parallel to the apostolic words, O the depths of the riches both of the wisdom and knowledge of God. How unsearchable are His judgments, and His ways past finding out.'
But such thoughts are but a half truth, and may very easily become in men's minds a whole error, and therefore they are followed by a marvellous section in which the Lord Himself speaks, and of which the whole burden is--the clearness and fulness with which God makes Himself known to men. True it is that there are depths inaccessible in the divine nature. True it is that there are mysteries unrevealed in the method of the divine procedure, and especially in that of the relation of heathen tribes to His gospel and His love. True it is that there are mysteries opened in the very word of His grace. But notwithstanding all this--it is also true that He makes Himself known to us all, that He declares righteousness, that He calls us to seek Him, and that He wills to be found and known by us,
The collocation of these two passages may be taken, then, as representing the two phases of the Divine Manifestation, the obscurity which must ever be associated with all our finite knowledge of God, and the clear sunlight in which blazes all that we need to know of Him.
Hearken unto Me, ye stout-hearted, that are far from righteousness: I bring near My righteousness; it shall not be far off, and My salvation shall not tarry.'--Isaiah 46:12-13.
GOD has promised that He will dwell with him that is humble and of a contrite heart. Jesus has shed the oil of His benediction on the poor in spirit. It is the men who form the exact antithesis to these characters who are addressed here. The stout-hearted' are those who, being untouched in conscience and ignorant of their sin, are self-reliant and almost defiant before God. That temper is branded here, though, of course, there is a sense in which a stout heart is a priceless possession, but that sort of stoutness of heart is best secured by the contrite of heart. Those who are far from righteousness are those who are not only sinful in act, but do not desire to be otherwise, having no approximation or drawing towards a nobler life, by aspiration or effort.
To such men God speaks, as in the tone of a royal proclamation; and what should we expect to heal"pealing from His lips? Words of rebuke, warning, condemnation? No; His voice is gentle and wooing, and does not threaten blows, but proffers blessings: I will bring near My righteousness. It shall not be far off,' though the stout-hearted may be far from' it. Here we have a divine proclamation of a divine Love that will not let us away from its presence; of a divine Work for us that is finished without us; of an all-sufficient Gift to us.
Oh that thou hadst hearkened to My commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea,'--Isaiah 48:18.
They shall feed in the ways, and their pastures shall be in all high places.' Isaiah 49:9.
THIS is part of the prophet's glowing description of the return of the Captives, under the figure of a flock fed by a strong shepherd. We have often seen, I suppose, a flock of sheep driven along a road, some of them hastily trying to snatch a mouthful from the dusty grass by the wayside. Little can they get there; they have to wait until they reach some green pasture in which they can be folded. This flock shall feed in the ways ; as they go they will find nourishment. That is not all; the top of the mountains is not the place where grass grows. There are bare, savage cliffs, from which every particle of soil has been washed by furious torrents, or the scanty vegetation has been burnt up by the fierce sunbeams like swords.' There the wild deer and the ravens live, the sheep feed down in the valleys. But their pasture shall be in all high places.' The literal rendering is even more emphatic: Their pasture shall be in all bare heights,' where a sudden verdure springs to feed them according to their need. Whilst, then, this prophecy is originally intended simply to suggest the abundant supplies that were to be provided for the band of exiles as they came back from Babylon, there lie in it great and blessed principles which belong to the Christian pilgrimage, and the flock that follows Christ.
They who follow Him, says my text, to begin with, shall find in the dusty paths of common life, and in all the smallnesses and distractions of daily duty, nourishment for their spirits. Do you remember what Jesus said? My meat is to do the will of Him that sent Me, and to finish His work.' We, too, may have the same meat to eat which the world knows not of, and He will give that hidden manna to the combatant as well as to him that overcometh.' In the measure in which we follow the Lamb whithersoever He goeth,' in that measure do we find--like the stores of provisions that Arctic explorers come upon, cached for them--food in the wilderness, and nourishment for our highest life in our common work. That is a great promise, and it is a great duty.
It is a promise the fulfilment of which is plainly guaranteed by the very nature of the case. Religion is meant to direct conduct, and the smallest affairs of life are to come under its imperial control, and the only way by which a man can get any good out of his Christianity is by living it. It is when he sets to work on the principles of the Gospel that the Gospel proves itself to be a reality in his blessed experience. It is when he does the smallest duties from the great motives that these great motives are strengthened by exercise, as every motive is. If you wish to weaken the influence of any principle upon you, do not work it out, and it will wither and die. If a man would grasp the fulness of spiritual sustenance which lies in the Gospel of Jesus Christ, let him go to work on the basis of the Gospel, and he shall feed in the ways,' and common duties will minister strength to him instead of taking strength from him. We can make the smallest daily incidents subserve our growth and our spiritual strength, because, if we thus do them, they will bring to us attestations of the reality of the faith by which we act on them. For convincing a man that a life-buoy is reliable there is nothing like having had experience of its power to hold his head above the waves when he has been cast into them. Live your Christianity, and it will attest itself. There will come, besides that, the blessed memory of past times in which we trusted in the Lord and were lightened, we obeyed God and found His promises true, we risked all for God and found that we had all more abundantly. It is only an active Christian life that is a nourished and growing Christian life.
The food which God gives us is not only to be taken by faith, but it has to be made ours more abundantly by work. Saint Augustine said in another connection, Believe, and thou hast eaten.' Yes, that is blessedly true, but it needs to be supplemented by they shall feed in the ways,' and their work will bring them nourishment.
But this is a great duty as well as a great promise. How many of us Christian people have but little experience of getting nearer to God because of our daily occupations? To by far the larger number of us, in by far the greater space of time in our lives, our daily work is a distraction, and tends to obscure the face of God to us and to shut us out from many of the storehouses of sustenance by which a quiet, contemplative faith is refreshed. Therefore we need times of special prayer and remoteness from daily work; and there will be very little realisation of the nourishing power of common duties unless there is familiar to us also the entrance into the secret place of the Most High, where He feeds His children on the bread of life.
We must not neglect either of these two ways by which our souls are fed, and we must ever remember that the reason why so many Christian people cannot set to their seal that this promise is true, lies mainly in this, that the ways on which they go are either not the ways that the Shepherd has walked in before them, or that they are trodden in forgetfulness of Him and without looking to His guidance. The work that is to minister to the Christian life must be work conformed to the Christian ideal, and if we fling ourselves into our secular business, as it is called--if you go to your counting-houses and shops, and I go to my desk and books, and forget the Shepherd--then there is no grass by the wayside for such sheep. But if we subject our wills to Him, and if in all that we do we are trying to refer to Him and are working in dependence on Him, and for Him, then the poorest work, the meanest, the most entirely secular, will be a source of Christian nourishment and blessing. We have to settle for ourselves whether we shall be distracted, torn asunder by pressure of cares and responsibilities and activities, or whether, far below the agitated surface which is ruffled by the winds, and borne along by the tidal wave, there will be a great central depth, still but not stagnant--whether we shall be fed, or starved in our Christian life, by the pressure of our worldly tasks. The choice is before us. They shall feed in the ways,' if the ways are Christ's ways, and He is at every step their Shepherd.
Further, my text suggests that for those who follow the Lamb there shall be greenness and pasture on the bare heights. Strip that part of our text of its metaphor, and it just comes to the blessed old thought, which I hope many of us have known to be a true one, that the times of sorrow are the times when a Christian may have the-most of the presence and strength of God. In the days of famine they shall be satisfied,' and up among the most barren cliffs, where there is not a bite for any four-footed creature, they shall find springing grass and watered pastures. Our prophet puts the same thought, under a kindred though somewhat different metaphor, in another place in this book, where he says, I will open rivers in high places.' That is clean contrary to nature. The rivers do not run on the mountain-tops, but down in the low ground. But for us, as the darkness thickens, the pillar may glow the brighter; as the gloom increases, the glory may grow; the less of nutriment or refreshment earth affords, the more abundantly does God spread His stores before us, if we are wise enough to take them. It is an experience, I suppose, common to all devout men, that their times of most rapid growth were their times of trouble. In nature winter stops all vegetable life. In grace the growing time is the winter. They tell us that up in the Arctic regions the reindeer will scratch away the snow, and get at the succulent moss that lies beneath it. When that Shepherd, Who Himself has known sorrows, leads us up into those barren regions of perpetual cold and snow, He teaches us, too, how to brush it away, and find what we need buried and kept safe and warm beneath the white shroud. It is the prerogative of the Christian soul not to be without trouble, but to turn the trouble into nourishment, and to feed on the barest heights.
May I turn these latter words of our text a somewhat different way, attaching to them a meaning which does not belong to them, but by way of accommodation? If Christian people want to have the bread of God abundantly, they must climb. It is to those who live on the heights that provision comes according to their need. If you would have your Christian life starved, go down into the fertile valleys. Remember Abraham and Lot, and the choice which each made. The one said: I want cattle and wealth, and I am going down to Sodom. Never mind about the vices of the inhabitants. There is money to be made there.' Abraham said: I am going to stay up here on the heights, the breezy, barren heights,' and God stayed beside him. If we go down we starve our souls. If we desire them to be fat and flourishing, nourished with the hidden manna, then we must go up. Their pasture shall be in all high places.'
Before I finish, let me remind you of the application of the words of my text, which we owe to the New Testament. The context runs, as you will remember, they shall not hunger nor thirst, neither shall the heat nor the sun smite them. For He that hath mercy on them shall lead them, even by the springs of water shall He guide them.' And you remember the beautiful variation and deepening of this promise in that great saying which the Seer in the Apocalypse gives us, when he speaks of those who follow the Lamb whithersoever He goeth,' and are led by living fountains of water,' where' God shall wipe away all tears from their eyes.' So we are entitled to believe that on the loftiest heights, far above this valley of weeping, there shall be immortal food, and that on the high places of the mountains of God there shall be pasture that never withers. The prophet Ezekiel has a similar variation of my text, and transfers it from the captives on their march homewards, to the happy pilgrims who have reached home, when he says: I will bring them unto their own land, and feed them upon the mountains of Israel'--when they have reached them at last after the weary march--I will feed them in a good pasture, and upon the mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.'
And I will make all My mountains a way, and My highways shall be exalted.'--Isaiah 49:11.
This grand prophecy is far too wide to be exhausted by the return of the exiles. There gleamed through it the wider redemption and the true return of the real captives. The previous promises all find their fulfilment in the experiences of the soul on its journey back to God. Here we have two characteristics of that journey.
Behold! I have graven thee upon the palms of My hands; thy walls are continually before Me.'--Isaiah 49:16.
IN the preceding context we have the infinitely tender and beautiful words: Zion hath said, The Lord hath forsaken me. Can a woman forget her sucking child? . . yea, they may forget, yet will I not forget thee.' There is more than a mother's love in the Father's heart. But wonderful in their revelation of God, and mighty to strengthen, calm, and comfort, as these transcendent words are, those of my text, which follow them, do not fall beneath their loftiness. They are a singularly bold metaphor, drawn from the strange and half-savage custom, which lingers still among sailors and others, of having beloved names or other tokens of affection and remembrance indelibly inscribed on parts of the body. Sometimes worshippers had the marks of the god thus set on their flesh; here God writes on His hands the name of the city of His worshippers. And it is not its name only, but its very likeness that He stamps there, that He may ever look on it, as those who love bear with them a picture of one dear face. The prophecy goes on: Thy walls are continually before Me,' but in the prophet's time the walls were in ruins, and yet they are present to the divine mind.
The Lord God hath given me the tongue of them that are taught, that I should know how to sustain with words him that is weary; he wakeneth morning by morning, he wakeneth mine ear to hear as they that are taught.'--Isaiah 50:4.
IN Isaiah 49:1-6, the beginning of the continuous section of which these verses are part, a transition is made from Israel as collectively the ideal servant of the Lord, to a personal Servant, whose office it is to bring Jacob again to Him.' We see the ideal in the very act of passing to its highest form, and that in which it is finally fulfilled in history, namely, by the person Jesus. That Jesus was Thy Holy Servant' was the earliest gospel preached by Peter and John before people and rulers. It is not the most vital conception of our Lord's nature and work. The prophet does not here pierce to the core, as in his fifty-third chapter with its vision of the Suffering Servant, but this is prelude to that, and the office assigned here to the Servant cannot be fully discharged without that ascribed to Him there, as the prophet begins to discern almost immediately. The text gives us a striking view of the purpose of Messiah's mission and of His training and preparation for it.
I was not rebellious, neither turned away back.'--Isaiah 50:5.
I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting.'--Isaiah 1:6.
SUCH words are not to be dealt with coldly. Unless they be grasped by the heart they are not grasped at all. We do not think of analysing in the presence of a great sorrow. There can be no greater dishonour to the name of Christ than an unemotional consideration of His sufferings for us. The hindrances to a due consideration of these are manifold; some arising from intellectual, and some from moral, causes. Most men have difficulty in vivifying any historical event so as to feel its reality. There is no nobler use of the historical imagination than to direct it to that great life and death on which the salvation of the world depends.
The prophet here has advanced from the first general conception of the Servant of the Lord as recipient, of divine commission, and submissive to the divine voice, to thoughts of the sufferings which He would meet with on His path, and of how He bore them.
For the Lord God will help Me; therefore shall I not be confounded: therefore have I set My face like a flint.' --Isaiah 50:7.
WHAT a striking contrast between the tone of these words and of the preceding! There all is gentleness, docility, still communion, submission, patient endurance. Here all is energy and determination, resistance and martial vigour. It is like the contrast between a priest and a warrior. And that gentleness is the parent of this boldness. The same Will which is all submission to God is all resistance in the face of hostile men. The utmost lowliness and the most resolved resistance to opposing forces are found in that prophetic image of the Servant of the Lord, even as they are found in the highest degree and most perfectly in Jesus Christ.
The sequence in this context is worth noting. We had first Christ's communion with God and communications from the Father; then the perfect submission of His Will; then that submission expressed in His voluntary sufferings; and now we have His immovable steadfastness of resistance to the temptation, which lay in these sufferings, to depart from His attitude of submission, and to abandon His work.
The former verse led us up to the verge of the great mystery of His sacrificial death. This gives us a glimpse into the depths of His human life, and shows Him to us as our example in all holy heroism.
He is near that justifieth Me; who will contend with Me? let us stand together: who is Mine adversary? let him come near to Me. 9. Behold, the Lord God will help Me; who is he that shall condemn Me? lo, they all shall wax old as a garment; the moth shall eat them up.'--Isaiah 1:8-9.
WE have reached the final words of this prophecy, and we hear in them a tone of lofty confidence and triumph. While the former ones sounded plaintive like soft flute music, this rings out clear like the note of a trumpet summoning to battle. The Servant of the Lord seems here to be eager for the conflict, not merely patient and enduring, not merely setting His face like a flint, but confidently challenging His adversaries, and daring them to the strife.
As for the form of the words, the image underlying the whole is that of a suit at law. It is noteworthy that since Isaiah 41. this metaphor has run through the whole prophecy. The great controversy is God versus Idols. God appears at the bar of men, pleads His cause, calls His witnesses (Isaiah 43:9). Let them' (i.e. idols) bring forth their witnesses that they may be justified.'
Possibly the form of the words here is owing to the dominance of that idea in the context, and implies nothing more than the general notion of opposition and victory. But it is at least worth remembering that in the life of Christ we have many instances in which the prophetic images were literally fulfilled even though their meaning was mainly symbolical: as e.g. the riding on the ass, the birth in Bethlehem, the silence before accusers, a bone of Him shall not be broken,' and in this very contest, shame and spitting.' So here there may be included a reference to that time when the hatred of opposition reached its highest point--in the sufferings and death of our Lord. And it is at least a remarkable coincidence that that highest point was reached in formal trials before the ecclesiastical and civil authorities, for the purpose of convicting Him, and that these processes as legal procedures broke down so signally.
Keeping up the metaphor, we mark here--
I. The Messiah's lofty challenge to His accusers.
II. The Messiah's expectation of divine vindication and acquittal.
III. The Messiah's confidence of ultimate triumph.
Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light?, let him trust in the name of the Lord, and stay upon his God. '--Isaiah 1:10.
THE persons addressed in this call to faith are' those who fear the Lord,' and obey the voice of His Servant.' In that collocation is implied that these two things are necessarily connected, so that obedience to Christ is the test of true religion, and the fear of the Lord does not exist where the word of the Son is neglected or rejected.
But besides that most fruitful and instructive juxtaposition, other important thoughts come into view here. The fact that the call to faith is addressed to those who are regarded as already fearing God suggests the need for renewed and constantly repeated acts of confidence, at every stage of the Christian life, and opens up the whole subject of the growth and progress of individual religion, as secured by the continuous exercise of faith. The call is addressed to all at every stage of advancement. Of course it is addressed also to those who are disobedient and rebellious. But that wider aspect of the merciful invitation does not come into view here.
But there is another clause in the description of the persons addressed, Who walketh in darkness and hath no light.' This is, no doubt, primarily a reference to the great sorrow that filled, like a gloomy thundercloud, the horizon of Jewish prophets, small and uninteresting as it seems to us, namely, the captivity of Israel and their expulsion from their land. The faithful remnant are not to escape their share in the national calamity. But. while it lasts, they are to wait patiently on the Lord, and not to cast away their confidence, though all seems dark and dreary.
The exhortation thus regarded suggests the power and duty of faith even in times of disaster and sorrow. But another meaning has often been attached to these words, they have been lifted into another region, the spiritual, and have been supposed to refer to a state of feeling not unknown to devout hearts, in which the religious life is devoid of joy and peace. That is a phase of Christian experience, which meets any one who knows much of the workings of men's hearts, and of his own, when faith is exercised with but little of the light of faith, and the fear of the Lord is cherished with but scant joy in the Lord. Now if it be remembered that such an application of the words is not their original purpose, there can be no harm in using them so. Indeed we may say that, as the words are perfectly general, they include a reference to all darkness of life or soul, however produced, whether it come from the night of sorrow falling on us from without, or from mists and gloom rising like heavy vapours from our own hearts. So considered, the text suggests the one remedy for all gloom and weakness in the spiritual life.
Thus, then, we have three different sets of circumstances in which faith is enforced as the source of true strength and our all-embracing duty. In outward sorrow and trial, trust; in inward darkness and sadness, trust; in every stage of Christian progress, trust. Or,
I. Faith the light in the darkness of the world.
II. Faith the light in the darkness of the soul.
III. Faith the light in every stage of Christian progress.
Behold, all ye that kindle a fire, that gird yourselves about with firebrands: walk ye in the flame of your fire, and among the brands that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.'--Isaiah 50:11.
THE scene brought before us in these words is that of a company of belated travellers in some desert, lighting a little fire that glimmers ineffectual in the darkness of the eerie waste. They huddle round its dying embers for a little warmth and company, and they hope it will scare wolf and jackal, but their fuel is all burned, and they have to go to sleep without its solace and security. The prophet's imaginative picture is painted from life, and is a sad reality in the cases of all who seek to warm themselves at any fire that they kindle for themselves, apart from God.
Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old.'--Isaiah 51:9.
Awake, awake; put on thy strength, O Zion.'--Isaiah 52:1.
BOTH these verses are, I think, to be regarded as spoken by one voice, that of the Servant of the Lord. His majestic figure, wrapped in a light veil of obscurity, fills the eye in all these later prophecies of Isaiah. It is sometimes clothed with divine power, sometimes girded with the towel of human weakness, sometimes appearing like the collective Israel, sometimes plainly a single person.
We have no difficulty in solving the riddle of the prophecy by the light of history. Our faith knows One who unites these diverse characteristics, being God and man, being the Saviour of the body, which is part of Himself and instinct with His life. If we may suppose that He speaks in both verses of the text, then, in the one, as priest and intercessor, He lifts the prayers of earth to heaven in His own holy hands--and in the other, as messenger and Word of God, He brings the answer and command of heaven to earth on His own authoritative lips--thus setting forth the deep mystery of His person and double office as mediator between man and God. But even if we put aside that thought, the correspondence and relation of the two passages remain the same. In any case they are intentionally parallel in form and connected in substance. The latter is the answer to the former. The cry of Zion is responded to by the call of God. The awaking of the arm of the Lord is followed by the awaking of the Church. He puts on strength in clothing us with His might, which becomes ours.
The mere juxtaposition of these verses suggests the point of view from which I wish to treat them on this occasion. I hope that the thoughts to which they lead may help to further that quickened earnestness and expectancy of blessing, without which Christian work is a toil and a failure.
We have here a common principle underlying both the clauses of our text, to which I must first briefly ask attention, namely--
Ye have sold yourselves for nought; and ye shall be redeemed without money.'--Isaiah 52:3.
THE first reference of these words is of course to the Captivity. They come in the midst of a grand prophecy of freedom, all full of leaping gladness and buoyant hope. The Seer speaks to the captives; they had sold themselves for nought.' What had they gained by their departure from God?--bondage. What had they won in exchange for their freedom?--only the hard service of Babylon. As Deuteronomy puts it: Because thou servedst not the Lord thy God with joyfulness . . . by reason of the abundance of all things, therefore shalt thou serve thine enemies . . . in want of all things.' A wise exchange! a good market they had brought their goods to! In striking ironical parallel the prophet goes on to say that so should they be redeemed. They had got nothing by bondage, they should give nothing for liberty.
This text has its highest application in regard to our captivity and our redemption.
Be ye clean, that bear the vessels of the Lord.'--Isaiah 52:11.
THE context points to a great deliverance. It is a good example of the prophetical habit of casting prophecies of the future into the mould of the past. The features of the Exodus are repeated, but some of them are set aside. This deliverance, whatever it be, is to be after the pattern of that old story, but with very significant differences. Then, the departing Israelites had spoiled the Egyptians and come out, laden with silver and gold which had been poured into their hands; now there is to be no bringing out of anything which was tainted with the foulness of the land of captivity. Then the priests had borne the sacred vessels for sacrifice, now they are to exercise the same holy function, and for its discharge purity is demanded. Then, they had gone out in haste; now, there is to be no precipitate flight, but calmly, as those who are guided by God for their leader, and shielded from all pursuit by God as their rearward, the men of this new Exodus are to take their march from the new Egypt.
No doubt the nearest fulfilment is to be found in the Return from Babylon, and the narrative in Ezra may be taken as a remarkable parallel to the prophecy here. But the restriction to Babylon must seem impossible to any reader who interprets aright the significance of the context, and observes that our text follows the grand words of Isaiah 52:10, and precedes the Messianic prophecy of Isaiah 52:13. To such a reader the principle will not be doubtful according to which Egypt and Babylon are transparencies through which mightier forms shine, and a more wonderful and world-wide making bare of the arm of the Lord is seen. Christ's great redemption is the highest interpretation of these words; and the trumpet-call of our text is addressed to all who have become partakers of it.
So Paul quotes the text in 2 Cor. 6:17, blending with it other words which are gathered from more than one passage of Scripture. We may then take the whole as giving the laws of the new Exodus, and also as shadowing certain great peculiarities connected with it, by which it surpasses all the former deliverances.
Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. 12. For ye shall not go out with haste, nor go by flight: for the Lord will go before you, and the God of Israel will be your reward.'--Isaiah 53:11-12.
THESE ringing notes are parts of a highly poetic picture of that great deliverance which inspired this prophet's most exalted strains. It is described with constant allusion to the first Exodus, but also with significant differences. Now no doubt the actual historical return of the Jews from the Babylonish captivity is the object that fills the foreground of this vision, but it by no means exhausts its significance. The restriction of the prophecy to that more immediate fulfilment may well seem impossible when we note that my text follows the grand promise that all the ends of the earth shall see the salvation of our God,' and immediately precedes the Messianic prophecy of the fifty-third chapter. Egypt was transparent, and through it shone Babylon; Babylon was transparent, and through it shone Christ's redemption. That was the real and highest fulfilment of the prophet's anticipations, and the trumpet-calls of my text are addressed to all who have a share in it. We have, then, here, under highly metaphorical forms, the grand ideal of the Christian life; and I desire to note briefly its various features.
To whom is the arm of the Lord revealed? '--Isaiah 53:1.
In the second Isaiah there are numerous references to the arm of the Lord.' It is a natural symbol of the active energy of Jehovah, and is analogous to the other symbol of the Face of Jehovah,' which is also found in this book, in so far as it emphasises the notion of power in manifestation, though the Face' has a wider range and may be explained as equivalent to that part of the divine Nature which is turned to men. The latter symbol will then be substantially parallel with the Name.' But there are traces of a tendency to conceive of the arm of the Lord as personified, for instance, where we read (Isaiah 63:12) that Jehovah caused His glorious arm to go at the right hand of Moses.' Moses was not the true leader, but was himself led and sustained by the divine Power, dimly conceived as a person, ever by his side to sustain and direct. There seems to be a similar imperfect consciousness of personification in the words of the text, especially when taken in their close connection with the immediately following prophecy of the suffering servant. It would be doing violence to the gradual development of Revelation, like tearing asunder the just-opening petals of a rose, to read into this question of the sad prophet full-blown Christian truth, but it would be missing a clear anticipation of that truth to fail to recognise the forecasting of it that is here.
For He grew up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we see Him, there is no beauty that we should desire Him. 3. He was despised, and rejected of men; a Man of Sorrows, and acquainted with grief: and as one from whom men hide their face He was despised, and we esteemed Him not.'--Isaiah 53:2-3.
To hold fast the fulfilment of this prophecy of the Suffering Servant in Jesus it is not necessary to deny its reference to Israel. Just as offices, institutions, and persons in it were prophetic, and by their failures to realise to the full their own role, no less than by their partial presentation of it, pointed onwards to Him, in whom their idea would finally take form and substance, so this great picture of God's Servant, which was but imperfectly reproduced even by the Israel within Israel, stood on the prophet's page a fair though sad dream, with nothing corresponding to it in the region of reality and history, till He came and lived and suffered.
If we venture to make it the theme of a short series of sermons, our object is simply to endeavour to bring out clearly the features of the wonderful portrait. If they are fully apprehended, it seems to us that the question of who is the original of the picture answers itself. We must note that the whole is introduced by a For,' that is to say, that it is all explanatory of the unbelief and blindness to the revealed arm of the Lord, which the prophet has just been lamenting. This close connection with the preceding words accounts for the striking way in which the description of the person of the Servant is here blended with, or interrupted by, that of the manner in which he was treated.
Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. 5. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. 6. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid (made to light) on Him the iniquity of us all.'--Isaiah 53:4-6.
THE note struck lightly in the close of the preceding paragraph becomes dominant here. One. notes the accumulation of expressions for suffering, crowded into these verses--griefs, sorrows, wounded, bruised, smitten, chastisement, stripes. One notes that the cause of all this multiform infliction is given with like emphasis of reiteration--our griefs, our sorrows, and that these afflictions are invested with a still more tragic and mysterious aspect, by being traced to our transgressions, our iniquities. Finally, the deepest word of all is spoken when the whole mystery of the servant's sufferings is referred to Jehovah's making the universal iniquity to lie, like a crushing burden, on Him.
He was oppressed, yet He humbled Himself and opened not His mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, He opened not His mouth. 8. By oppression and judgment He was taken away; and as for His generation, who among them considered that He was cut off out of the Land of the living? for the transgression of my people was He stricken. 9. And they made His grave with the wicked, and with the rich in His death; although He had done no violence, neither was any deceit in His mouth.'--Isaiah 53:7-9. R.V.
IN this section of the prophecy we pass from contemplating the sufferings inflicted on the Servant to the attitude of Himself and of His contemporaries towards these, His patience and their blindness. To these is added a remarkable reference to His burial, which strikes one at first sight as interrupting the continuity of the prophecy, but on fuller consideration assumes great significance.
It pleased the Lord to bruise Him; He hath put Him to grief: when Thou shalt make His soul an offering for sin, He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand.' --Isaiah 53:10.
WE have seen a distinct progress of thought in the preceding verses. There was first the outline of the sorrows and rejection of the Servant; second, the profound explanation of these as being for us; third, the sufferings, death and burial of the Servant.
We have followed Him to the grave. What more can there be to be said? Whether the Servant of the Lord be an individual or a collective or an ideal, surely all fitness of metaphor, all reality of fact would require that His work should be represented as ending with His life, and that what might follow His burial should be the influence of His memory, the continued operation of the principles He had set ageing and so on, but nothing more. Now observe that, however we may explain the fact, this is the fact to be explained, that there is a whole section, this closing one, devoted to the celebration of His work after His death and burial, and, still more remarkable, that the prophecy says nothing about His activity on the world till after death. In all the former portion there is not a syllable about His doing anything, only about His suffering; and then when He is dead He begins to work. That is the subject of these last three verses, and it would be proper to take them all for our consideration now, but for two reasons, one, because of their great fulness and importance, and one because, as you will observe, the two latter verses are a direct address of God's concerning the Servant. The prophetic words, spoken as in his own person, end with Isaiah 53:10, and, catching up their representations, expanding, defining, glorifying them, comes the solemn thunder of the voice of God. I now deal only with the prophet's vision of the work of the Servant of the Lord.
One ocher preliminary remark is that the work of the Servant after death is described in these verses with constant and very emphatic reference to His previous sufferings. The closeness of connection between these two is thus thrown into great prominence.
He shall see of the travail of His soul, and shall be satisfied: by His knowledge shall My righteous servant justify many; and He shall bear their iniquities.'--Isaiah 53:11.
THESE are all but the closing words of this great prophecy, and are the fitting crown of all that has gone before. We have been listening to the voice of a member of the race to whom the Servant of the Lord belonged, whether we limit that to the Jewish people or include in it all humanity. That voice has been confessing for the speaker and his brethren their common misapprehensions of the Servant, their blindness to the meaning of His sufferings and the mystery of His death. It has been proclaiming the true significance of these as now he had learned them, and has in Isaiah 53:10 touched the mystery of the reward and triumph of the Servant.
That note of His glory and coronation is caught up in the two closing verses, which, in substance, are the continuation of the idea of verse 10. But this identity of substance makes the variety of form the more emphatic. Observe the My Servant' of Isaiah 53:11, and the I will divide of Isaiah 53:12. These oblige us to take this as the voice of God. The confession and belief of earth is hushed, that the recognition and the reward of the Servant may be declared from heaven. An added solemnity is thus given to the words, and the prophecy comes round again to the keynote on which it started in Isaiah 52:13, My Servant.' Notice, too, how the same characteristic is here as in Isaiah 53:10--that the recapitulation of the sufferings is almost equally prominent with the description of the reward. The two are so woven together that no power can part them. We may take these two verses as setting forth mainly two things--the divine promise that the Servant shall give righteousness to many, and the divine promise that the Servant shall conquer many for Himself.
As to the exposition, of' here is probably casual, not partitive, as the Authorised Version has it; travail' is not to be understood in the sense of childbirth, but of toil and suffering; soul' is equivalent to life. This fruit of His soul's travail is further defined in the words which follow. The great result which will be beheld by Him and will fill and content His heart is that by His knowledge He shall justify many.' By His knowledge' certainly means, by the knowledge of Him on the part of others. The phrase might be taken either objectively or subjectively, but it seems to me that only the former yields an adequate sense. My righteous servant' is scarcely emphatic enough. The words in the original stand in an unusual order, which might be represented by the righteous one, My servant,' and is intended to put emphasis on the Servant's righteousness, as well as to suggest the connection between His righteousness and His justifying,' in virtue of His being righteous. Justify' is an unusual form, and means to procure for, or impart righteousness to. The many' has stress on the article, and is the antithesis not to all, but to few. We might render it' the masses,' an indefinite expression, which if not declaring universality, approaches very near to it, as in Romans 5:19 and Matthew 26:28. He shall bear,' a future referring to the Servant in a state of exaltation, and pointing to His continuous work after death. This bearing is the root of our righteousness.
We may put the thoughts here in a definite order.
Therefore will I divide Him a portion with the great, and He shall divide the spoil with the strong; because He hath poured out His soul unto death: and was numbered with the transgressors; and He bare the sins of many, and made intercession for the transgressors.'--Isaiah 53:12.
THE first clause of this verse is somewhat difficult. There are two ways of understanding it. One is that adopted in A. V., according to which the suffering Servant is represented as equal to the greatest conquerors. He is to be as gloriously successful in His victory as they have been in theirs. But there are two very strong objections to this rendering--first, that it takes the many in the sense of mighty, thus obscuring the identity of the expression hero and in the previous verso and in the end of this verse; and secondly, that it gives a very feeble and frigid ending to the prophecy. It does not seem a worthy close simply to say that the Servant is to be like a Cyrus or a Nebuchadnezzar in His conquests.
The other rendering, though there are some difficulties, is to be preferred. According to it the many and the strong' are themselves the prey or spoil. The words might be read, I will apportion to Him the many, and He shall apportion to Himself the strong ones.
This retains the same meaning of many' for the same expression throughout the context, and is a worthy ending to the prophecy. The force of the clause is then to represent the suffering Servant as a conqueror, leading back from His conquests a long train of captives, a rich booty.
For the mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee.'--Isaiah 54:10.
THERE is something of music in the very sound of these words. The stately march of the grand English translation lends itself with wonderful beauty to the melody of Isaiah's words. But the thought that lies below them, sweeping as it does through the whole creation, and parting all things into the transient and eternal, the mortal and immortal, is still greater than the music of the words. These are removed; this abides. And the thing in God which abides is all-gentle tenderness, that strange love mightier than all the powers of Deity beside, permanent with the permanence of His changeless heart. The mountains shall depart, the emblems of eternity shall crumble and change and pass, and the hills be removed; but this immortal, impalpable, and, in some men's minds, fantastic and unreal something, My loving kindness and the covenant of My peace,' shall outlast them all. And this great promise is stamped with the sign-manual of Heaven, being spoken by the Lord that hath mercy on thee.'
So then, dear friends, I think I shall most reverentially deal with these words if I handle them in the simplest possible way, and think, first of all, of that great antithesis that is set before us here--what passes and what abides; and, secondly, draw two or three plain, homely lessons and applications from the thoughts thus suggested.
Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. 2. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto Me, and eat ye that which is good, and let your soul delight itself in fatness. 3. Incline your ear, and come unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. 4. Behold, I have given him for a witness to the people, a leader and commander to the people. 5. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee. 6. Seek ye the Lord while He may be found, call ye upon Him while He is near: 7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God, for He will abundantly pardon. 8. For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. 9. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. 10. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: 11. So shall My word be that goeth forth out of My mouth: it shall not return unto Me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. 12. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. 13. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off.'--Isaiah 55:1-13.
THE call to partake of the blessings of the Messianic salvation worthily follows the great prophecy of the suffering Servant. No doubt the immediate application of this chapter is to the exiled nation, who in it are summoned from their vain attempts to find satisfaction in the material prosperity realised in exile, and to make the only true blessedness their own by obedience to God's voice. But if ever the prophet spoke to the world he does so here. It is no unwarranted spiritualising of his invitation which hears in it the voice which invites all mankind to share the blessings of the gospel feast.
The glorious words need little exposition. What we have to do is to see that they do not fall on our ears in vain. They may be roughly divided into two sections, the invitation to the feast, with the promises to the obedient Israel (Isaiah 55:1-5), and the summons to the necessary preparation for the feast, namely, repentance, with the reason for its necessity, and the encouragements to it in the might of God's faithful promises (Isaiah 55:6-13).
Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea come, buy wine and milk without money and without price.'--Isaiah 55:1.
THE meaning of the word preach is proclaim like a herald'; or, what is perhaps more familiar to most of us, like a town-crier; with a loud voice, clearly and plainly delivering the message. Now, there are other notions of a sermon than that; and there is other work which ministers have to do, of an educational kind. But my business now is to preach. We have ventured to ask others than the members of our own congregation to join us in this service; and I should be ashamed of myself, and have good reason to be so, if I had asked you to come to hear me talk, or to entertain you with more or less eloquent and thoughtful discourses. There is a time for everything; and what this is the time for is to ring out like a bellman the message which I believe God has given me for you. It cannot but suffer in passing through human lips; but I pray that my poor words may not be all unworthy of its stringency, and of the greatness of its blessing. My text is God's proclamation, and all that the best of us can do is but to reiterate that, more feebly alas, but still earnestly.
Suppose there was an advertisement in to-morrow morning's papers that any one that liked to go to a carrain place might get a fortune for going, what a queue of waiting suppliants there would be at the door! Here is God's greatest gift going a-begging; and there are no doubt some among you who listen to my text with only the thought, Oh, the old threadbare story is what we have been asked to come and hear! Brethren, have you taken the offer? If not, it needs to be pressed upon you once more. So my purpose in this sermon is a very simple one. I wish, as a brother to a brother, to put before you these three things: to whom this offer is made;
what it consists of; and how it may be ours.
For My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. 9. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.' --Isaiah 55:8-9.
SCRIPTURE gives us no revelations concerning God merely in order that we may know about Him. These words are grand poetry and noble theology, but they are meant practically and in fiery earnestness. The for at the beginning of each clause points us back to the previous statement, and both of the verses of our text are in different ways its foundation. And what has preceded is this: Let the wicked forsake his way and the unrighteous man his thoughts, and let him return unto the Lord, for He will have mercy upon him, and to our God, for He will abundantly pardon.' That is why the prophet dilates upon the difference between the thoughts' and the ways of God and of men.
If"we look at these two verses a little more closely we shall perceive that"they by no means cover the same ground nor suggest the same idea as to the relationship between God's ways and thoughts and ours. The former of them speaks of unlikeness and opposition, the latter of elevation and superiority; the former of them is the basis of an indictment and an exhortation, the latter is the basis of an encouragement and a promise. The former of them is the reason why the wicked and unrighteous man ought to and must' turn from his ways and thoughts,' the latter of them is the reason why, turning,' he may be sure that the Lord will abundantly pardon.'
And so we have here two things to consider in refer-once to the relation between the divine purposes and acts and man's purposes and acts. First, the antagonism, and the indictment and exhortation that are based upon that; second, the analogy but superiority, and the exhortation and hope that are built upon that. Let me deal, then, with these separately.
A NEW YEAR'S SERMON
To-morrow shall be as this day, and much more abundant.'--Isaiah 56:12.
THESE words, as they stand, are the call of boon companions to new revelry. They are part of the prophet's picture of a corrupt age when the men of influence and position had thrown away their sense of duty, and had given themselves over, as aristocracies and plutocracies are ever tempted to do, to mere luxury and good living. They are summoning one another to their coarse orgies. The roystering speaker says, Do not be afraid to drink; the cellar will hold out. To-day's carouse will not empty it; there will be enough for to-morrow.' He forgets to-morrow's headaches; he forgets that on some tomorrow the wine will be finished; he forgets that the fingers of a hand may write the doom of the rioters on the very walls of the banqueting chamber.
What have such words, the very motto of insolent presumption and short-sighted animalism, to do with New Year's thoughts? Only this, that base and foolish as they are on such lips, it is possible to lift them from the mud, and take them as the utterance of a lofty and calm hope which will not be disappointed, and of a firm and lowly resolve which may ennoble life. Like a great many other sayings, they may fit the mouth either of a sot or of a saint. All depends on what the things are which we are thinking about when we use them. There are things about which it is absurd and worse than absurd to say this, and there are things about which it is the soberest truth to say it. So looking forward into the merciful darkness of another year, we may regard these words as either the expressions of hopes which it is folly to cherish, or of hopes that it is reasonable to entertain.
Their webs shall not become garments.'--Isaiah 59:6.
I counsel thee to buy of me, white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.'--Rev. 3:18.
THE force of these words of the prophet is very obvious. He has been pouring out swift, indignant denunciation on the evil-doers in Israel; and, says he, they hatch cockatrice's eggs and spin spiders' webs,' pointing, as I suppose, to the patient perseverance, worthy of a better cause, which bad men will exercise in working out their plans. Then with a flash of bitter irony, led on by his imagination to say more than he had meant, he adds this scathing parenthesis, as if he said, Yes, they spin spiders' webs, elaborate toil and creeping contrivance, and what comes of it all! The flimsy foul thing is swept away by God's besom sooner or later. A web indeed! but they will never make a garment out of it. It looks like cloth, but it is useless.' That is the old lesson that all sin is profitless and comes to nothing.
I venture to connect with that strongly figurative declaration of the essential futility of godless living, our second text, in which Jesus uses a similar figure to express one aspect of His gifts to the believing soul. He is ready to clothe it, so that being clothed, it will not be found naked.'
Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. 2. For, behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and His glory shall be seen upon thee. 3. And the Gentiles shall come to thy light, and kings to the brightness of thy rising.'--Isaiah 60:1-3.
THE personation of Israel as a woman runs through the whole of this second portion of Isaiah's prophecy. We see her thrown on the earth a mourning mother, a shackled captive. We hear her summoned once and again to awake, to arise, to shake herself from the dust, to loose the bands of her neck. These summonses are prophecies of the impending Messianic deliverance. The same circle of truths, in a somewhat different aspect, is presented in the verses before us. The prophet sees the earth wrapped in a funeral pall of darkness, and a beam of more than natural light falling on one prostrate form. The old story is repeated, Zion stands in the light, while Egypt cowers in gloom. The light which shines upon her is' the Glory of the Lord,' the ancient brightness that dwelt between the cherubim within the veil in the secret place of the Most High, and is now come out into the open world to envelop the desolate captive. Thus touched by the light she becomes light, and in her turn is bidden to shine. There is a very remarkable correspondence reiterated in my .text between the illuminating God and the illuminated Zion. The word for shine is connected with the word for light, and might fairly be rendered lighten,' or be light.' Twice the phrase thy light' is employed; once to mean the light which is thine because it shines on thee; once to mean the light which is thine because it shines from thee. The other word, three times repeated, for rising, is the technical word which expresses the sunrise, and it is applied both to the flashing glory that falls upon Zion and to the light that gleams from her. Touched by the sun, she becomes a sun, and blazes in her heaven in a splendour that draws men's hearts. So, then, if that be the fair analysis of the words before us, they present to us some thoughts bearing on the Missionary work of the Church, and I gather them all up in three--the fact, the ringing summons, and the confident promise.
Thou shalt call thy walls Salvation, and thy gates Praise.'--Isaiah 60:18.
THE prophet reaches the height of eloquence in his magnificent picture of the restored Jerusalem,' the city of the Lord, the Zion of the Holy One of Israel.' To him the city stands for the embodiment of the nation, and his vision of the future is moulded by his knowledge of the past. Israel and Jerusalem were to him the embodiments of the divine idea of God's dwelling with men, and of a society founded on the presence of God in its midst. We are not forcing meanings on his words which they will not bear, when we see in the society of men redeemed by Christ the perfect embodiment of his vision. Nor is the prophet of the New Testament doing so when he casts his vision of the future which is to follow Resurrection and Judgment into a like form, and shows us the new Jerusalem coming down out of heaven.
The end of the world's history is to be, not a garden but a city, a visible community, bound together because God dwells in it, and yet not having lost the blessed characteristics of the Garden from which man set out on his long and devious march.
The Christian form of the prophet's vision is the Christian Society, and in that society, teach individual member possesses his own portion of the common blessings, so that the great words of this text have a personal as well as a general application. We shall best bring out their rich contents by simply taking them as they stand, and considering what is promised by the two eloquent metaphors, which liken salvation to the walls and praise to the gates of the City of God.
To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.'--Isaiah 61:3.
IN the little synagogue of Nazareth Jesus began His ministry by laying His hand upon this great prophecy and saying, It is Mine! I have fulfilled it.' The prophet had been painting the ideal Messianic Deliverer, with special reference to the return from the Babylonian captivity. That was the liberty to the captives, and the opening of the prison to them that are bound,' and about which he was thinking. But no external deliverance of that sort could meet the needs, nor satisfy the aspirations, of a soul that knows itself and its circumstances. Isaiah, or the man who goes by his name, spoke greater things than he knew. I am not going to enter upon questions of interpretation; but I may say, that no conception of Jewish prophecy can hold its ground which is not framed in the light of that great saying in the synagogue of Nazareth. So, then, we have here the Man of Sorrows,' as this very prophet calls Him in another place, presenting Himself as the Transformer of sorrow and the Bringer of joy, in regard to infinitely deeper griefs than those which sprang in the heart of the nation because of the historical captivity.
There is another beautiful thing in our text, which comes out more distinctly if we follow the Revised Version, and read to give unto them a garland for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness.' There we have two contrasted pictures suggested: one of a mourner with grey ashes strewed upon his dishevelled locks, and his spirit clothed in gloom like a black robe; and to him there comes One who, with gentle hand, smoothes the ashes out of his hair, trains a garland round his brow, anoints his head with oil, and, stripping off the trappings of woe, casts about him a bright robe fit for a guest at a festival. That is the miracle that Jesus Christ can do for every one, and is ready to do for us, if we will let Him. Let us look at this wonderful transformation, and at the way by which it is effected.
The first point I would make is that--
For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence, and give Him no rest. --Isaiah 62:1, 6, 7.
Two remarks of an expository nature will prepare the way for the consideration of these words. The first is that the speaker is the personal Messiah. The second half of Isaiah's prophecies forms one great whole, which might be called The Book of the Servant of the Lord. One majestic figure stands forth on its pages with ever-growing clearness of outline and form. The language in which He is described fluctuates at first between the collective Israel and the one Person who is to be all that the nation had failed to attain. But even near the beginning of the prophecy we read of My servant whom I uphold,' whose voice is to be low and soft, and whose meek persistence is not to fail till He have set judgment in the earth.' And as we advance the reference to the nation becomes less and less possible, and the recognition of the person more and more imperative. At first the music of the prophetic song seems to move uncertainly amid sweet sounds, from which the true theme by degrees emerges, and thenceforward recurs over and over again with deeper, louder harmonies clustering about it, till it swells into the grandeur of the choral close.
In the chapter before our text we read, The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek.' Throughout the remainder of the prophecy, with the exception of one section which contains the prayer of the desolate Israel, this same person continues to speak; and who he is was taught in the synagogue of Nazareth. Whilst the preceding chapter, then, brings in Christ as proclaiming the great work of deliverance for which He is anointed of God, the following chapter presents Him as treading the wine-press alone,' which is a symbol of the future judgment by the glorified Saviour. Between these two prophecies of the earthly life and of the still future judicial energy, this chapter of our text lies, referring, as I take it, to the period between these two--that is, to all the ages of the Church's development on earth. For these Christ here promises His continual activity, and His continual bestowment of grace to His servants who watch the walls of His Jerusalem.
The second point to be noticed is the remarkable parallelism in the expressions selected as the text: I will not hold My peace'; the watchmen' shall never hold their peace.' And His command to them is literally, Ye that remind Jehovah--no rest (or silence)to you, and give not rest to Him.'
So we have here Christ, the Church, and God all represented as unceasingly occupied in the one great work of establishing Zion as the centre of light, salvation, and righteousness for the whole world. The consideration of these three perpetual activities may open for us some great truths and stimulating lessons.
Mighty to save.'--Isaiah 63:1.
WE have here a singularly vivid and dramatic prophecy, thrown into the form of a dialogue between the prophet and a stranger whom he sees from afar striding along from the mountains of Edom, with elastic step, and dyed garments. The prophet does not recognise him, and asks who he is. The Unknown answers, I that speak in righteousness, mighty to save.' Another question follows, seeking explanation of the splashed crimson garments of the stranger, and its answer tells of a tremendous act of retributive destruction which he has recently launched at the nations hostile to My redeemed.
Now we note that this prophecy follows, both in the order of the book and in the evolution of events, on those in Isaiah 61., which referred to our Lord's work on earth, and in Isaiah 62., which has for part of its theme His intercession in heaven. And we are entitled to take the view that the place as well as the substance of this prophecy referred to the solemn act of final Judgment in which the returning Lord will manifest Himself. Very significant is it that the prophet does not recognise in this Conqueror, with blood-bespattered robes, the meek sufferer of Isaiah 53., or Him who in Isaiah 61. came to bind up the broken-hearted. And very instructive is it that the title in our text comes from the stranger's own lips, as relevant to the tremendous act of judgment from which He is seen returning. The title might seem rather to look back to the former manifestation of Him as bearing our griefs and carrying our sorrows. It does indeed, thank God, look back to that never-to-be-forgotten miracle of mercy and power, but it also brings within the sweep of His saving might the judgment still to come.
Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the winepress alone.'--Isaiah 63:2-3.
THE structure of these closing chapters is chronological, and this is the final scene. What follows is epilogue. The reference of this magnificent imagery to the sufferings of Jesus is a complete misapprehension. These sufferings were dealt with once for all in chapter lilt., and it is Messiah triumphant who has filled the prophet's vision since then.
In all their afflictions He was afflicted, and the angel of His presence saved them.'--Isaiah 63:9.
Thou meetest him that rejoiceth and worketh righteousness, those that remember Thee in Thy ways.'--Isaiah 64:5.
THE prophet here shows us how there is a great staircase which we ourselves build, which leads straight from earth to heaven, and how we can secure that we shall meet with God and God with us. Isaiah is often called the evangelical prophet. He is so, not only because of his predictions of the suffering Servant of Jehovah which are fulfilled' in Christ, but because his conceptions of the religious life tremble on the very verge of the full-orbed teaching of the New Testament. In these ancient words of my text, in very different phraseology indeed, we see a strikingly accurate and full anticipation of the very central teaching of Paul and his brother apostles, as to the way by which God and man come into union with one another. Thou meetest him that rejoiceth'; that joy is to be manifested by working righteousness,' but the joy which is the parent of righteousness is the child of something else--those that remember Thee in Thy ways.' If we ponder these words, and carefully mark their relation to each other, we may discern, as it were, a great staircase with three flights in it, and at the top God's face.
We have to begin with the last clause of our text--
Thou meetest him, that remembers Thee in Thy ways.
The first stage on the road which will bring any man into, and keep any man in, contact with God, and loving fellowship with Him, is the contemplation of His character as it is made known to us by His acts. God, like man, is known by His fruits.' You cannot get at a clear conception of God by speculation, or by thinking about Him or about what He is in Himself. Lay hold of the clue of His acts, and it leads you straight into His heart. But the act of acts, in which the whole Godhead concurs, in which all its depths and preciousness are concentrated, like wine in a golden cup, is the incarnation and life and death of Jesus Christ our Lord. There, and not in the thoughts of our own hearts nor the tremors of our own consciences, nor in the enigmatical witness of Providence--which is enigmatical until it is interpreted in the light of the Incarnation and the Crucifixion--there we see most clearly the ways of God, the beaten, trodden path by which He is wont to come forth out of the thick darkness into which no speculation can peer an inch, and walk amongst men. The cross of Christ, and, subordinately, His other dealings with us, as interpreted thereby, is the way of the Lord,' from everlasting to everlasting. And it is by a loving gaze upon that way that we learn to know Him for what He is. It is there, and there only, that the thick darkness passes into glorious light. It is at that point alone that the closed circle of the Infinite nature of Deity opens so as that a man can press into the very centre of the glory, and feel himself at home in the blaze. It is those that remember Thee in Thy ways,' and especially in that way of righteousness and peace, the way of the cross--it is they who have built the first flight of the solemn staircase that leads up from the lownesses and darknesses of earth into the loftinesses and lights of heaven.
But note that word' Remember,' for it suggests the warning that such contemplation of the ways of the Lord will not be realised by us without effort. We shall forget, assuredly, unless we earnestly try to remember.' There are so many things within us to draw us away, the duties, and the joys, and the sorrows of life so insist upon having a place in our hearts and thoughts, that assuredly, unless by resolute effort, frequently repeated, we clear a space in this crowded and chattering market-place, where we can stand and gaze on the white summits far beyond the bustling crowd, we shall never see them, though they are visible from every place. Unless you try to remember, you will certainly forget.
Many voices preach to-day many duties for Christians. Let me plead for times of quiet, for times of doing' nothing, for fruitful times of growth, for times when we turn all the rout and rabble of earthly things, and even the solemn company of pressing duties, out of our hearts and thoughts, and shut up ourselves alone with God. Be sure you will never build even the first step of the staircase unless you know what it is to go into the secret place of the Most High, and, alone with God, to summon to the sessions of sweet, silent thought His ways, and especially Him who is the Way,' both of God to us, and of us to God.
Now, the second flight of this great staircase is pointed out in the first clause of my text: Thou meetest him that rejoiceth.'
That meditative remembrance of the ways of God will be the parent of holy joy which will bring God near to our heart. Alas! it is too often the very opposite of true that men's joys are such as to bring God to them. The excitement, and often the impure elements, that mingle with what the world calls joy,' are such as to shut Him out from us. But there is a gladness which comes from the contemplation of Him as He is, and as He is known by His ways to be, which brings us very near to God, and God very near to us. It is that joy which was spoken of in an earlier part of this context: I will greatly rejoice in the Lord, My soul shall be joyful in my God; for He hath clothed me with the garments of salvation.' Here, then, is the second stage--gladness, deep, pure, based upon the contemplation of God's character as manifested in His work. I do not think that the ordinary type of modern Christianity is half joyful enough. And I think that we have largely lost the very thought that gladness is a plain Christian duty, to be striven after in the appropriate manner which my text suggests, and certainly to be secured if we seek it in the right way. We all know how outward cares, and petty annoyances, and crushing sorrows, and daily anxieties, and the tear and wear of work, and our own restlessness and ungovernableness, and the faults that still haunt our lives, and sometimes make us feel as if our Christianity was all a sham--how all these things are at enmity with joy in God. But in face of them all, I would echo the old grand words of the epistle of gladness written by the apostle in prison, and within hail of his death: Rejoice in the Lord alway, and again I say rejoice.' Recognise it as your duty to be glad, and if it is hard to be so, ask yourselves whether you are doing what will make you so, remembering Thee in Thy ways.' That is the second flight of the staircase.
The third stage is working righteousness because of such joy. Thou meetest him that rejoiceth, and '--because he does--worketh righteousness.' Every master knows how much more work can be got out of a servant who works with a cheery heart than out of one that is driven reluctantly to his task. You remember our Lord's parable where He traces idleness to fear: I knew thee that thou wast an austere man, gathering where thou didst not strew, and I was afraid, and I went and hid thy talent.' No work was got out of that servant because there was no joy in him. The opposite state of mind--diligence in righteous work, inspired by gladness which in its turn is inspired by the remembrance of God's ways--is the market a true servant of God. The prophet's words have the germ of the full New Testament doctrine that the first step to all practical obedience and righteous living is the recognition of the great truth of Christ's death for us on the Cross; that the second step is the acceptance of that great work, and the gladness that comes from the assurance of forgiveness and acceptance with God, and that the issue of both these things, the preached gospel and the faith that grasps it and the love by which the faith is followed, is obedience, instinct with willingness and buoyant with joyfulness, and therefore tending to be perfect in degree and in kind. The work that is worth doing, the work which God regards as righteous,' comes, and comes only, from the motives of remembering Thee in Thy ways,' and rejoicing because we do remember.
And the gladness which is wholesome and blessed, and is joy in the Lord,' will manifest itself by efflorescing into all holiness and all loftiness and largeness of obedience. You may try to frighten men into righteousness, you will never succeed. You may try to coerce their wills, and your strongest bands will be broken as the iron chains were by the demoniac. But put upon them the silken leash of love, and you may lead them where you will. You cannot grow grapes on an iceberg, and you cannot get works of righteousness out of a man that has a dread of God at the back of his heart, killing all its joy. But let the spring sunshine come, and then all the frost-bound earth opens and softens, and the tender green spikelets push themselves up through the brown soil, and in duetime come the blade, and the ear, and the full corn in the ear.' Isaiah anticipated Paul when be said, Thou meetest him that rejoiceth and worketh righteousness.'
Lastly, we have the landing-place to which the stair leads. God comes to such a man. He meets him indeed at all the stages, for there is a blessed communion with God, that springs immediately from remembering Him in His ways, and a still more blessed one that springs from rejoicing in His felt friendship and Fatherhood, and a yet more blessed one that comes from practical righteousness. For if there is anything that breaks our communion with God, it is that there linger in our lives evils which make it impossible for God and us to come close together. The thinnest film of a non-conductor will stop the flow of the strongest electric current, and an almost imperceptible film of self-will and evil, dropped between oneself and God, will make a barrier impermeable except by that divine Spirit who worketh upon a man's heart and who may thin away the film through his repentance, and then the Father and the prodigal embrace. Thou meetest him,' not only that worketh righteousness,' but that hates his sin.
Only remember, if there is the practice of evil, there cannot be the sunshine of the Presence of God. But remember, too, that the commonest, homeliest, smallest, most secular tasks may become the very highest steps of the staircase that brings us into His Presence. If we go about our daily work, however wearisome and vulgar and commonplace it often seems to us, and make it a work of righteousness resting on the joy of salvation, and that reposing on the contemplation of God as He is revealed in Jesus Christ, our daily work may bring us as close to God as if we dwelt in the secret place of the Most High, and the market and the shop may be a temple where we meet with Him.
Dear brethren, there are two kinds of meeting God: Thou meetest him that rejoiceth and worketh righteousness,' and that is blessed, as when Christ met the two disciples on the road to Emmaus. There is another kind of meeting with God. Who, making war, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?'
He who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth.' --Isaiah 65:16.
THE full beauty and significance of these remarkable words are only reached when we attend to the literal rendering of a part of them which is obscured in our version. As they stand in the original they have, in both cases, instead of the vague expression, The God of truth,' the singularly picturesque one, The God of the Amen.
