Volume 1 — ISAIAH. (continued 15)

Conclusion.—Learn counsel and courage. 1. Counsel as to life’s mysteries, burdens, sufferings, and sorrows. 2. Courage to endure them, and strive with them in manful faith and hope. (1.) Broken health, pains, malformations, insanities, idiocies, and all bodily and mental degeneracies and anomalies are the dreadful issue of spiritual depravity and alienation from the life of God. (2.) Sin’s destined Victor is in the combat, and with His own shield and spear will take the throne. The world in which He reigns will be a world where evil is not, but good is all in all.—William Hubbard: Christian World Pulpit, xvi. 232.

Beautiful Visions Exchanged for Realities.

xxxv. 7. And the parched ground shall become a pool.

Read for “parched ground” mirage,[1] and it suggests the inquiry, what would be the feelings of a wearied traveller if the mirage he was vainly pursuing should suddenly become a pool? It would be new life to him; if the vision became a reality, it would be enough. But it is not only the traveller in southern deserts beneath the burning sky that sees visions of beauty floating before his gaze. Countless thousands thirst for something better and nobler than they have. So it has been from the beginning; and 2500 years ago the prophet declared that in the days of the Messiah the soul’s desires should be satisfied, that that which had been only a vision should become a reality, the mirage should become a pool.

I. Past prediction has become actual fact: in Christ ideal visions have become realities.

1. In bygone days some nobler souls dreamed dreams of a perfect human character. The “Phædo” of Plato is an illustration of this. But the dream remained a dream until Jesus of Nazareth lived among men. In Him all excellences that were scattered were localised, focused, centralised; and in Him we see of what nobleness our nature is capable. 2. The yearning of some is for truth, pure truth, stripped of all human accretions and confusions. How earnestly search has been made for it! In this search philosophy and theology have been traversed and ransacked. But it is to be found only in Christ. He Himself declared, not vainly, “I am the truth.” In Him are “hid all the treasures of wisdom and knowledge.” 3. In others, conscience is the most active faculty. Sin is to them a burden and a torment. They yearn for peace of conscience. No suffering seems to them too great if this can be attained. But they never find it until they seek it in Christ. Coming to Him, they are filled with “the peace of God, which passeth all understanding.” The vision has become a reality; the reality goes beyond the vision. 4. There are others led on by visions of a strong virtue and a noble life. They struggle against their passions and the allurements of the world. But alas! how numerous and lamentable are their defects! They never learn the secret of victory until they come to Christ; but when they have done this, presently they find that with truth they can say, “I can do all things through Christ who strengtheneth me.” 5. Happiness. Who has not had visions of it? Who has not sought it? But, alas! the confession to which we are all brought is that of Solomon: “Vanity of vanities! all is vanity!” And yet even this thirst is satisfied in Christ—profoundly, exultantly satisfied. In Him we find a happiness that breaks forth in song, and triumphs over the pains and sorrows of this mortal life. The mirage has become a pool.

II. Actual fact is present prediction; in Christ ideal vision will become realities. The soul still thirsts—1. For perfect purity; 2. For perfect rest from the carking cares of earth, and infinite calm in Jesus’ love; 3. For the perfect communion of saints. In vision John saw all this in the new Jerusalem; and to all who are Christ’s indeed they shall all become realities (1 Cor. ii. 9).

1. Let those to whom the prediction of our text has been fulfilled tell the glad news to others. 2. All for those who have had these visions all their lives, but up to this moment have been utterly disappointed, (1) let them learn from the experience of others, who tell them they never knew truth and happiness until they sought them in Christ; (2) let them listen to the voice of rest; (3) let them be sure that until they do come to Christ, the parched ground will never become a pool. The soul needs more than the vision, however bright and beautiful it may be; it needs the reality, and the reality can be found only in Christ.—Clement Clemance, D.D.

FOOTNOTES:

The Exiles’ Return.

xxxv. 8–10. And an highway shall be there, &c.

The chapter of which these words are a part testifies of Christ. The prophet, while foretelling it in the return of the Jews from their captivity in Babylon, is enabled to look forward to a more spiritual and much greater deliverance. With the eye of faith he sees the kingdom of the Messiah established in the earth, and beholds Him open a new and blessed road by which a multitude of the enslaved and perishing escape from their miseries and are led to His kingdom. This prophecy calls upon us to consider—1. The travellers of whom it speaks; 2. The way along which they are journeying; 3. The home to which it is leading them.—Charles Bradley: Sermons, vol. ii. pp. 127, 128.

Whatever primary reference this prophecy might have to the return of the tribes from captivity, it is evident that all its interesting and beautiful descriptions can only be fully realised in the blessedness and glory of the Gospel dispensation. Consider it as spiritually referring to the Gospel way of salvation.

I. The way itself.

A religious course is often spoken of as a way (Prov. xv. 21; Jer. xxi. 8; Matt. vii. 14). The way of which our text speaks is described—1. As a highway. It is not a secluded private path, but a public highway opened by the authority of the King of kings; a way designed for the general accommodation of the human race, and leading to the metropolis of the universe. 2. It is a holy way. 3. It is a plain way. Not a way requiring extensive philosophical knowledge or deep metaphysical research to comprehend it. All the Gospel requirements and duties are plain. 4. It is a safe way.[1] Satan may try to allure us from it, but he cannot interrupt us while walking in it.

II. The character of its travellers.

“The redeemed,” &c. 1. Once they were slaves. Slaves of sin and Satan. 2. They have been redeemed. By the precious blood of Jesus Christ. Redeemed to God; redeemed from sin, the power of Satan, and the wrath to come. 3. They are now the Lord’s freemen. Now sons, members of the Divine family; sharers of the Divine goodness and peace; and they bear a holy resemblance to their Elder Brother.

III. How they travel along it.

“They shall return and come to Zion with songs.” 1. They sing the praises of their great Deliverer (Rev. i. 5, 6). 2. They sing on account of the deliverance itself. 3. They sing on account of the joys of their present experience. 4. They sing on account of their glorious prospects.

IV. The blessedness to which it leads them.

1. They shall be crowned with joy. 2. They shall possess a perfect fulness of felicity. 3. Their felicity shall be uninterrupted and eternal.—Jabez Burns, D.D.: Four Hundred Sketches and Skeletons of Sermons, vol. ii. pp. 160–163.

FOOTNOTES:

The Road to the City.

xxxv. 8–10. And a highway shall be there, &c.

Human life is a journey—a journey to the grave. The Christian life is a journey—a journey to a better country. Abraham journeyed to the land of Canaan; Israel in the wilderness; their descendants on the return from Babylon (Ezra viii. 31). If you would reach your destination, it is necessary to know and traverse the way.

I. It is a way easily known. Some are difficult to find. They are crossed and intersected so often, and so imperfectly supplied with guiding-posts, that mistakes are almost inevitable. This is a way in which “the wayfaring men, though fools, shall not err.” Serious mistake is almost impossible. You have a directory so clear that reference to it settles every question. God’s Word is the guide of life. He may read who runs. It is true there are no difficulties in the ascertainment of the way of life. The road the child travels to his home is quite plain and easy, yet he may be ignorant of the means by which it was made, the materials of which it is constructed, the sources whence they were obtained, the engineering appliances by which they were bound together, the quarters from which the cost was defrayed. At present he has no information, or it is beyond his comprehension. Thus in the Bible there are many things difficult and beyond the present knowledge of the student. They diminish with advancing knowledge and thought. And even if they remain, they do not affect the matters on which certainty is necessary. The way of forgiveness through the Saviour’s death is written with the clearness of a sunbeam. The rule of life in its application to all circumstances is so clearly laid down that all cases in the court of conscience find an easy settlement; where there is a disposition to follow it, no practical difficulty exists. It is like the pillar of cloud and fire which infallibly guided the children of Israel in the wilderness.

II. It is a purified way. “The unclean shall not pass over it.” It is a holy way. The text fastens attention on those who traverse the road as giving it its character. They are holy persons in the company of holy persons. What is holiness? It is separation, setting apart, purity, always with reference to God. 1. Its meaning is not covered by morality. That term is ordinarily met by the performance of the duties that arise between man and man. 2. Nor is the meaning of the term “holy” covered by humanity. We hear much of what is called “the religion of humanity,” which means a benevolent desire for the well-being of mankind. Like morality, it is to be commended as far as it goes. It is, indeed, a step in advance of morality. It is a man’s worldly interest to practise its virtues. Humanity rises higher. It looks beyond self. In proportion as a man looks out from himself to the well-being of others, he is ennobled. Holiness includes them both, but they do not necessarily include holiness. They terminate in man, whereas holiness is in immediate relation to God. It is the separation of a man’s nature from all sin against God, and is consecration to Him. God brings a sinner under the power of His grace, and a saint emerges. The love of God in Christ, which pardons him, so influences his nature that he comes into sympathy with God, and desires to be like Him. He makes the Divine will the rule of his life. He is born anew. He is holy in heart. His growing practical obedience to the Divine authority is his walk in the way of holiness. Those who have not experienced such a change cannot walk in it. They tire. Holiness of heart precedes holiness of life (H. E. I. 2813–2817).

III. It is a pleasant way. There are pilgrim songs. The walk through the country may be so pleasant that nothing is thought of its difficulty or its fatigue. The way of holiness is rendered pleasant by congenial companions, by Divine thoughts, by heavenly communings. There are difficulties. The way is sometimes steep; here and there are formidable obstructions. There are temptations to weariness and abandonment of the way. Yet the difficulties are not insurmountable. They disappear before the traveller’s sanctified determination. The ability of anything to give pleasure depends on our feeling in relation to it. Especially in things of a moral nature. The regenerated nature of a Christian makes every step of his progress a source of pleasure. Christians are the happiest of men, partly because happiness is not sought as their main end (H. E. I. 1080–1084, 4161–4163).

And it is safe as it is pleasant. All pleasant paths are not safe. Some pleasant ones are extremely perilous. The Lord of the way has cleared it of dangers. “He will keep the feet of His saints.” “No lion shall be there, nor any ravenous beast shall go up thereon.”

IV. It is a completed way. Some roads lead to nothing. They abruptly terminate, and you must retrace your steps. This is continued to the destination. “They shall come to Zion.” As the Jews reached the earthly Jerusalem we shall arrive in heaven. The holy city is a fit termination of the holy way.

Are you in the way? Keep in it. Turn not aside. Advance toward your destination. Anticipate arrival.

Are you not in the way? Consider whither you are going. Renounce the world. Enter the road. Do not say it is hard. Do not say you cannot encounter the difficulties. God will help.—J. Rawlinson.

There are a thousand wrong roads, but only one right one. 1. The road of the text is the King’s highway. It spans all the chasms of human wretchedness; it tunnels all the mountains of earthly difficulty; it is wide and strong enough to hold all the millions of the human race. The King sent His Son to build the road. He put head, and hand, and heart to it, and after it was completed cried, “It is finished.” 2. It is spoken of as a clean road. “The unclean shall not pass over it” (Prov. xiv. 12; Heb. xii. 14). 3. A plain road. “The wayfaring men, though fools, shall not err therein.” The pardon is plain. The peace is plain (1 Tim. i. 15). If you are saved, it will be as a little child (Matt. xviii. 3). 4. A safe road. “No lion shall be there,” &c. His soul is safe. His reputation is safe (Ps. cxxv. 2). 5. A pleasant road. God gives a bond of indemnity against all evil to every man that treads it (Rom. viii. 28; Matt. vi. 26, 28; Prov. iii. 33; 1 Cor. x. 13). He enables him to be glad with a great joy (Ps. xxvii. 1; Rev. vii. 14, 16, 17; Exod. xv. 1). 6. What is its terminus? “The ransomed of the Lord shall come to Zion.” Zion is the King’s palace, a mountain fastness, impregnable. Heaven is the fastness of the universe. And Jesus is there!—T. De Witt Talmage, D.D.: Christian Age, vol. ix. pp. 3–5.

The Happiness of Heaven.

xxxv. 10. And the ransomed of the Lord shall return, &c.

“Zion,” literally speaking, was the proper name of the city where David dwelt (2 Sam. v. 7). But the name was also given to the ancient Jewish polity in church and state (Ps. cii. 13, 16), to the Gospel Church, with all the spiritual blessings of the Christian dispensation (Isa. xxviii. 16; 1 Pet. ii. 6, 7); and also to the Church in glory, or the heavenly state of final and complete happiness with God and Christ for ever (Heb. xii. 22, &c.) We may therefore regard this text as revealing the general features of the happiness of heaven.

I. To whom does the hope of heaven belong? To “the ransomed of the Lord,” whom He has delivered from bondage and is bringing back from exile (H. E. I. 2730, 2829–2832).

II. How do those who attain to heaven come there? Triumphantly, “with songs and everlasting joy upon their heads.” This is said perhaps with allusion to the ovations of victorious chiefs, or to troops coming home from hard-fought fields and the privations even of a successful campaign, crowned with garlands and waving palms, singing some martial air, and approaching their homes and families with shouts of gratitude.

III. What do the redeemed realise when they reach heaven? “They shall obtain joy and gladness, and sorrow and sighing shall flee away.” In heaven—1. There will be an entire cessation of every occasion of grief (H. E. I. 1629; P. D. 1753, 1767). 2. There will no longer be any possibility of falling. What a blessed peace will spring from this fact! In this world the sincerest believers, like pilots steering into port through narrow and winding channels beset with sunken rocks and hidden shoals, must work out daily their own salvation with fear and trembling (1 Cor. ix. 27). But in heaven the spirits of the just are “made perfect,” and, like God Himself, “cannot be tempted of evil.” 3. We shall meet again with our long-lost loved ones, never more to part (Rev. vii. 15–17; P. D. 2996–2998). 4. The companionship of saints and angels. The best and purest friendships here are often marred by the blots and blemishes of good men; but there will be no jarring in the exalted fellowships of heaven. 5. The possession of Christ and the beatific vision of God for ever (1 Pet. i. 8; Isa. xxxiii. 7).—R. Bingham, M.A.: Sermons, pp. 128–149.

The Banishment of Sorrow.

xxxv. 10. And the ransomed of the Lord shall return, &c.

I. “They shall obtain joy and gladness,” &c.—this is undoubtedly the distinctive and ineradicable hope of human nature. Is that hope a glorious, and perhaps in its effects a beneficent, delusion never to be realised? Or is it the earnest of a reality far greater than its highest imagination can conceive? The question receives contradictory answers from the two conflicting voices within the soul, as from time to time one or other gains a temporary predominance. But the Christian revelation allows no doubt on this matter for a moment, and yet it does not bid us shut our eyes to the darker phases of actual life. The picture drawn in this chapter deals with every sphere of human life. It begins with the outward: it tells how the “desert shall rejoice,” &c.; it turns, then, to the lower nature of man himself—“the eyes of the blind shall be opened,” &c.; lastly, it speaks to the spirit of man: the light of God shows a “highway through the desert of life” on which “the redeemed can walk” safely; and at the end there is a heavenly Zion of perfection, to which the “ransomed of the Lord shall come with songs,” &c.

II. When did the prophet look to see his vision fulfilled? He may well have thought first of the all but present deliverance from the gigantic power of Assyria by the redeeming arm of the Lord. Some such shadow of fulfilment there may have been, in the last gleam of unclouded prosperity which ever fell upon Judah, before its sun set in the great captivity: such shadows of fulfilment may have been felt in the history of man again and again. Isaiah unquestionably looked on to the kingdom of the Messiah as the one ideal of a perfect manifestation of God and a perfect exaltation of man. Such fulfilment Christ claimed for Himself; but it is in the actual manifestation of the kingdom of Christ on earth that the prophetic picture is realised in its fulness.

III. If the kingdom of Christ is what it proclaims itself to be, it must necessarily be, as on the Mount He proclaimed it, a kingdom of blessing. What are the two great sources of the sorrow which broods over life? 1. Over our bodily life, and the world of nature which subserves it, there is the blight of pain and suffering. 2. Spiritual evil—the blindness, weakness, sin of man himself. How does the Gospel profess to face and scatter both? By the revelation of the Cross it hallows doubly the law of suffering and death, by overruling it to good for ourselves, and by making it a condition and a means of helping the redemption of others. The Gospel deals still more decisively with the burden of sin: in this lies the essence of its redemption. “God is in Christ, reconciling the world to Himself. . . . We pray you, in Christ’s stead, be ye reconciled to God.” This is its first message; but it is not all; “Sin,” it goes on to say, “shall not have dominion over you.” “Ye are sanctified in Christ Jesus.”

IV. But is that promise actually realised? We answer boldly, Yes. It must be remembered that by the very nature of the case the kingdom of Christ is seen by us, as yet, only to the first stages of its conflict against the powers of evil. What it can offer, as yet, is a true but only imperfect earnest of the future. In all the three phases of this prophecy, Christ asserted its power to bless the whole world. He held the reins of the forces of nature; lifted the burden of disease and resisted death; brought in the new life of His grace. He had joy, like no other joy, amid His continuous conflict with evil; and to those who were His, He gave peace in proportion as they entered into His spirit. The last conflict was but for a moment, the chill of dreariness before the dawn. “Then,” amidst some fear, and awe, and perplexity, “were the disciples glad when they saw the Lord.” It is, thank God! a matter of daily Christian experience, that, just in proportion as we are really Christ’s, the promise is realised again and again to us. There is joy in nature, and a deeper joy and peace in communion with God. Sometimes we feel that these things are the only reality in a fleeting and unsubstantial world around us. But this reality is yet imperfect; sorrow and sighing are rather kept at bay than driven away; but we have a sure and certain hope of a perfect future. Without the realisation of His peace in the present, without the sure and certain hope of the future, one hardly sees how man can care to live; one dares not think how he can die.—Canon Barry, D.D.: Christian Age, vol. xx. pp. 81–83.

Modern Rabshakehs, and Their Attempts to Terrify God’s People into a Humble Surrender.

xxxvi. 4. What confidence is this wherein thou trustest?

Sennacherib is surprised at the attitude of resistance taken by Hezekiah, and sends an embassy to dissuade him from his mad project. When they appear outside the walls, some officers of Hezekiah’s court come out to confer with them, and Rabshakeh opens upon them with the taunting question, “What confidence,” &c. The proud king of Assyria had another end beyond that of conquest. His aim was to show that Jehovah was on a level with the gods of the nations. This was, therefore, a religious war. Every country he subdued was another god overcome, and if only Jerusalem were taken, his triumph would be complete. The situation here described is an image of the Christian faith assailed by modern unbelief. The forces of infidelity have become bold and insolent. The Bible is subjected to the hostile criticism of men who would rejoice to see it overthrown. Unbelief is marshalling her forces against the citadel of revealed truth. She has on her side some prominent leaders of modern thought, and employs both press and lecture-room for accomplishing her destructive designs. If she can only get the Christian faith out of the way, the world will be her own. Our modern Rabshakehs are hurling against us the taunting question, “What confidence,” &c.

I. What is this confidence of ours which is so assailed?

The question implies that we have a confidence. Our opponents admit it, though to them it is inexplicable. They are forced to bear testimony to a strange but courageous faith by which we are supported in life and death. Jerusalem had nothing to rest on but God’s presence and promise. Their king had encouraged them with the noble words of 2 Chron. xxxii. 7, 8. Here is the secret of the confidence which so surprised the Assyrian king; and on the same ground do we take our stand against the opposing hosts of unbelief. God’s presence and faithfulness are the bulwarks behind which we may safely entrench ourselves. We have believed God’s Word and have taken shelter in Christ (Phil. iii. 3). On His exalted throne He is directing the Church’s energies, restraining her enemies, and giving success to her enterprises.

II. What assaults are made upon our confidence?

They correspond to those by which Rabshakeh tried to subvert Hezekiah’s confidence. He puts the question in a contemptuous tone, and then proceeds to answer it, and to show that the confidence cherished had no solid basis. 1. He points to the slenderness of Hezekiah’s resources (ver. 5, 6, 8, 9). “The Egyptians can no more be relied on than the frail reeds that grow on the banks of their Nile. No help can come from abroad; and see how weak you are in yourselves. If you can find riders, I will supply 2000 horses.” How could such a puny kingdom withstand the power of Assyria with its magnificent military equipment? So unbelief tries to undermine faith, not knowing that God’s strength is perfected in human weakness. Cardinal Cajetan tried to browbeat Luther,—“Do you think that your electors will take up arms for you? I tell you, no; and where then will you be?” The brave answer was, “Then, as now, in the hands of God.” 2. Rabshakeh tries to close the door of Divine help (ver. 7). “How can you expect support from a God whose worship you have suppressed?” But this was a needful reform, for these rural places of worship had degenerated into scenes of idolatry. So the enemies of the faith in our day try to make capital out of the changes and reforms that have taken place. They point to our ecclesiastical divisions and theological controversies as an argument against us. “How can that be true about which there is so much diversity of opinion? How can Divine help be expected to defend the Christian faith, when there are so many sects and parties, disestablishment agitations, and ecclesiastical rivalries?” We answer that there is a unity among all who love the Lord Jesus, and however much we may deplore the need of change and reform, we are not to be deterred from effecting them by any fear of God’s displeasure. It can never offend God to maintain His truth and worship in all their purity (H. E. I. 1372–1374). 3. Another reason for surrender is urged in ver. 10, where the Assyrian claims to be commissioned by God to destroy the land. This was only a piece of bluster intended to alarm Jerusalem. It has its counterpart in our day in those men of science, who come to us in the name of God with the truths they have discovered, and throw them in our face as inconsistent with faith in the Scriptures. But there can be no real disagreement between science and revelation. We are not going to open our gates to arrogant scientists who claim that their department embraces everything; to materialists who tell us that our heaven is six feet below the ground. Let science keep to its legitimate sphere. It was a good remark made by Professor Ball to a lady who put to him some questions about comets, to each of which he replied, “I do not know.” “Then,” she said, “may I ask what is the use of your science?” “To let me know, madam,” he replied, “that I cannot know some things” (H. E. I. 538, 539). 4. Rabshakeh presses a surrender in view of the hardships the people would have to endure. He threatens them with famine and thirst, and (vers. 16, 17) promises them ease and plenty if they will but suppress the sentiment of patriotism, abandon their confidence, and give up their city into his hands. This is an old and well-used device to make the believer cower in the face of trials and privations. But the men of faith are proof against such selfish considerations. They will fight the Lord’s battles at whatever cost; for however hard their outward lot may be, they have inward joys which more than counterbalance the loss of all things. 5. The last argument which Rabshakeh employed is this (vers. 18–20): Other gods were unable to defend their worshippers against the victorious march, and why should the Lord be able to defend Jerusalem? This was his last thrust, and was intended to bring home to the people the utter baselessness of their confidence. This reasoning is not unlike the patronising tone in which infidels speak of the Christian religion, as one of the many superstitions, all well enough for their day, but now effete, or destined to perish before the advance of intelligence; as one of those venerable systems, all of which are not losing their hold on the intellect and heart.

III. Why should we still hold to our Christian confidence in spite of these attempts to overthrow it?

The agnosticism and infidelity which in our time are so loud and pretentious are only systems of negation; they have no substitute for that which they endeavour to destroy. If we allow them to rob us of our faith, we are spiritually bankrupt, for these destructive agencies have nothing to satisfy the heart and conscience. Never let us lower our flag for all their threats and boastful arrogance. Perhaps the best way to deal with them is that which was followed by Hezekiah’s officers (ver. 21; Matt. vii. 6).

IV. What will be the end of all the assaults made upon the Christian faith?

We know what came of the boastful insolence of Rabshakeh. Not only did he fail to unhinge the confidence of Hezekiah, but he brought upon himself confusion and defeat. God answered his blasphemies; God employs the hostile efforts of unbelief to confirm us in our confidence. What our enemies intend for the subversion of the truth only places it on a more solid basis. Christianity can never suffer from the most rigid investigation, for this only reveals its immovable strength. We throw back on our opponents their own question, “What confidence have you, what light in the dark lonesome hour of death?” Or, the strange “credulity of unbelief,” which accepts the most glaring fallacies, whose reason is clouded by a proud and insolent defiance of God! We have nothing to fear, then, from the boastful Rabshakehs of our day. The assaults to which our faith is now subjected are nothing new. Old weapons are refurbished, old stratagems resorted to; but it has survived attacks as clever as those now made upon it (H. E. I. 1165).

Conclusion.—Let me put to you the question in a different tone with all affection and anxiety for your spiritual welfare. It is good to have our position assailed that we may see its strength (H. E. I. 1136–1139). Is yours a confidence that can resist the thrusts and subtle reasonings and plausible solicitations of the world? The best answer you can give to the insolence of unbelief is to hold your peace, and go quietly forward in resolute faith and persistent well-doing, giving not the answer of the lip, but of the life—a life nourished, strengthened, and beautified by faith in Christ.—William Guthrie, M.A.

In Whom Art Thou Trusting?

xxxvi. 5. . . . Now on whom dost thou trust?

The question is important in ordinary life, but it is overwhelmingly so in spiritual things.

I. A little bundle of answers.

1. “I do not know that I have thought about the matter; I have left the matter of dying, and of eternity, and of judgment out of my consideration.” How foolish! There are more gates to death than you dream of. Have not you walked with dying men? Suppose you were sure of a long life, why delay being happy? Christ says of the rich man in hell, “He lift up his eyes.” He might and should have done so before, but he said, “Tell my brethren.” 2. “I thank God I am about as good as most people.” Company in being ruined will not decrease, but rather increase the catastrophe. You are trusting in yourself. But is conscience quiet? Only the absolutely perfect man can be saved by his own works. 3. “I trust in my priest.” Has any priest grace to spare for you? You are, or may be, as much a priest as any man can be; Christians are “a royal priesthood.” 4. “Well, God is merciful.” You are trusting in the mercy of God; but, as you state it, you are trusting in what you will never find. If you go to God out of Christ, you will find Him to be a consuming fire; instead of mercy you shall receive justice (H. E. I. 2315–2317, 2349–2350). 5. “Well, I do not say that I can trust to my works, but I am a good-hearted man.” There is much truth in the saying, “If it is bad at the top, it is worse at the bottom; and if it is not good on the surface, it will never pay for getting at it” (Jer. xvii. 9; H. E. I. 2669–2680).

II. The Christian’s answer.

I trust a triune God—Father, Son, and Holy Spirit. I trust to the Father’s choosing me; to the Son, as my Redeemer, Intercessor, my resurrection, and life; to the Holy Spirit, to save me from my inbred sins, to sanctify me wholly.

To some men this does not look like a real trust. “We cannot see God; how do we know all this about the Trinity?” Cannot you trust in a thousand things you have never seen or heard? You have never seen electricity nor gravity. Those that have trusted in God find Him to be as real as if they could see Him. “Can we prove that God interferes to help His people?” Yes, He hears prayer. A Christian is sometimes asked whether he has a right to trust God. He has God’s promise to help him. “Is He worthy to be trusted?” He has proved Himself faithful and true. The Christian commends God to others in saying that he feels he can rest upon Him for the future.

III. Some words of advice to those who are trusting.

1. Drive out all unbelief. With such a God to trust to, let us trust with all our might. It is an insult to Him to doubt Him. The devil calls God a liar, but it is hard if a man’s own child is to think ill of his father. We are verily guilty in speaking hard things of our God. 2. Seek the Holy Spirit’s help. We have often said we would not doubt again, yet we have. Let us ask to be strengthened. We often forget that the Author of our faith must be the Finisher of it also. 3. Try to bring others to trust where we have trusted (John i. 40–42, 45). 4. Love Him who thus gives Himself to be trusted by us. The sister graces ever live together. Show your love. 5. We must prove our faith by our works. Let us do more for God. “No day without a deed.” Cease working and you will soon cease believing.—C. H. Spurgeon: Metropolitan Tabernacle Pulpit, vol. xi. pp. 469–480.

Hezekiah’s Prudent Silence.

xxxvi. 21. But they held their peace, &c.

Dr. Geikie says of Hezekiah, “Ready for war when necessary, and alike brave and skilful in its conduct, he was more inclined to the gentle arts of peace.” Among these “gentle arts” should be reckoned his cultivated gift of prudence. Prudence is undervalued by some, as not taking rank among the higher virtues, and even sometimes decried as essentially selfish. But prudence guards the life of the highest virtue, and thus becomes of almost equal importance with it. Prudence is short for “providence;” “the provident man,” as the phrase is used, shows prudence in one direction, and is praised for it. Greater praise is surely due to the all-round prudent man. Prudence in man is, in one aspect, but the counterpart of providence in God, and those who are given to esteem it lightly are not pious, like Hezekiah, but already doubters of, and disbelievers in, the general and special providence of God, or likely to become so (P. D. 2914).

It is prudent to be silent—1. When the judgment, based upon the knowledge of available facts, dictates silence as sound policy. Silence may, and often does, imply something quite different from a wisely calculated policy; it may indicate abject fear, cowardice, indifference. All silence is not “golden;” sometimes the basest metal goes to its composition. The order to be silent, whether addressed by Hezekiah to his ambassadors, or to the people generally, or to both, may be conjectured to have sprung from the king’s desperate case. But even if we leave out this element, enough remains to justify the command, “Answer him not.” It may be presumed that the messenger of the “great king,” “dressed in a little brief authority,” conducted himself as Hezekiah foresaw he would, outdoing Sennacherib himself in blasphemy and all impiety. “A prudent man foreseeth the evil, and hideth himself.” Hezekiah did this in the most literal sense, and his command to all concerned was to hide the spirit of their mind behind a veil of silence. Such prudence, then, is more than foresight, it is foresight connecting itself with a certain course of action as the wisest or best possible in certain given circumstances (P. D. 3086, 3089). How rare is such prudence! Not from evil intent, but through want of thought, do many persist in running their heads against adamant. Available knowledge is neglected, and judgment, where there is any in such a case, is adrift and mistaken.

2. When the deepest feelings are agitated so as to be beyond immediate control. Hezekiah’s ambassadors obeyed their orders until Rabshakeh uttered words the effect of which upon the people there was good reason to dread (ver. 10); then they broke in, carried on a great wave of impulse (ver. 11); but only to make the blasphemer more arrogantly insolent. Feeling, like fire, is a good servant but a bad master; it is blind, and blindly seeks its own objects. Only in the most highly educated moral natures can it ever be expected to flow in proper channels; but in none should it be intrusted with the reins of government. “I will keep my mouth with a bridle,” said the Psalmist, “while the wicked is before me” (cf. James i. 19, 20, 26).

3. When wise counsel is at hand (xxxvii. 1, 2). “Hezekiah went into the house of the Lord;” “and he sent Eliakim unto Isaiah the prophet.” There is a kind of piety which disdains human aid, because each man may go direct to God. This may not have wrought so much harm in the world as the Romish doctrine of mediators, but it is equally mistaken. Blessed is the man who knows of a prophet—a brother-man of spiritual insight, moral integrity, and Christian courtesy—before whom he can lay his case! Thrice blessed he who, knowing such an one, can hold his peace until he has sought and obtained the Heaven-provided help! God may well hold us insincere if we go to Him and neglect His servants’ aid.

Conclusion.—Let us hear and understand the words of the preacher: “There is a time to keep silence,” as well as “a time to speak.” We are lacking in silence and reserve. Silence is a glorious temple, but in it there are few worshippers. Be it ours to wait and worship there!

The worshippers find the very walls translucent, the rays of heaven descend in unbroken brightness there. Silence is the birthplace of the world’s progress, and from the rays of truth that flash into it are born the grand visions of the prophets of God, and kingly purposes too; and from these are forged the weapons with which men shall sweep away the hindrances to all wisdom.—J. Macrae Simcock.

A Foolish King and a Wise One.

xxxvii. 1. And it came to pass, &c.

The message to which our text refers was sent by a foolish king to a wise one. Look at them both.

I. The foolish king.

Sennacherib. Ignorant of God, he fell into various follies. 1. Pride and arrogance. Unaware that he was but an instrument in the hand of God (chap. x. 5–7), he imagined that his triumphs were due entirely to his military genius and the power under his control. Blind as to the true nature of his past career, he looked into the future with boastful confidence; he had no doubt that he would go on conquering and to conquer. His proud survey of the past and this arrogant outlook into the future are follies repeated by many men much smaller than Sennacherib. But every wise man will remember that he owes all his past successes to God (Deut. viii. 10–18), and that all his future is absolutely in the hand of God (James iv. 13–15). 2. Blasphemous undervaluing of the power of God (vers. 18–20). He therefore imagines that God’s people are in his hand. On this account he presents to them a curious reason why they should surrender (chap. xxxvi. 16, 17). He promises them a quiet possession of their own vines, which they possessed already but for his disturbance; and in the same breath he adds, “Until I come and take you away;” and then, to soften that sentence, he promises to take them to a land like their own. He promises them no more, after all, than they had already on the safe tenure of their own laws. The reason for surrender was either a mockery of men whom he believed incapable of resisting him, or an indication of the mental weakness into which pride was betraying him. Ere long there was a terrible demonstration of his folly (ch. xxxvii. 36, P. D. 3413), an appalling fulfilment of the prediction concerning him (ch. x. 12–19).

II. The wise king.

Hezekiah. His disposition does not appear to more advantage in any passage of life, nor his conduct exhibit lessons more generally useful, than in the circumstances to which our text alludes. A message is brought from a proud invader; threats mixed with blasphemies are sounded in his ears; a force far superior to his own draws near to his city. In his extremity he sought help, not from man, but from God. In drawing near to God, he testifies his penitence for his own sins and the sins of the people by rending his garments and covering himself with sackcloth, the usual tokens of sorrow in the East; his faith and hope by resorting to the house of God, his accustomed place of prayer. Observe the wisdom of the order of his procedure. 1. He began with demonstrations of repentance. He knew well that without repentance there could be no hope towards God. (1.) This is the true order for individuals (H. E. I. 145–147). (2.) For the Church of God. 2. Beginning with repentance, he could cherish hope (vers. 2–4). Why? He felt that the Lord would not permit Sennacherib’s words to pass unpunished; and that, if the sins of the people did not operate to prevent it, help would surely be sent him. But he spoke with caution, “it may be,” &c. The best reasons may be found for what we call “delays” in providential helps. There was room for expectation that help would be given, room for prayer that it might be given, but no room for overweening confidence that it must be so. With his hope there was mingled submission to the will of God, and that doubtless helped to win for his prayer a favourable hearing.

Conclusion.—This narrative presents us with the results, on the one hand, of pride and arrogance; and on the other, of repentance and an humbled spirit. In times of extremity let us not entertain hope without an humble and repentant suit to God; and when that ground of penitence is laid for its support, let us not dismiss our confidence. God is always able to help His people. Like Hezekiah, then, to Him, let us resort in every time of trouble, whether it be a time of public danger or of domestic affliction.—J. H. Pott: Sermons, vol. ii. pp. 282–299.

A King in Trouble.

xxxvii. 14. And Hezekiah received the letter, &c.

The armies of Assyria had overthrown the cities of Phœnicia and Philistia. Samaria had fallen. Many of the strongholds of Judah had been destroyed. Hezekiah attempted to turn aside the tide of war by sending a tribute to the conqueror. Like all compromises of unbelief, this act of submission resulted in increased trial. Sennacherib did not desire to make peace with Hezekiah. To have left Jerusalem unsubdued as he advanced towards Egypt would have been impolitic and unsafe. So he determined to destroy it, and sent a letter full of boastful arrogance, threats, blasphemy, false insinuations, and insults to the king.

I. Hezekiah’s trouble.

1. Kings cannot escape trouble. Storms howl on mountain-tops when sunshine gilds the plains (H. E. I. 47; P. D. 2142, 2143). 2. Neither does piety prevent trouble. If it were an absolute evil, the righteous would escape it; but it is often an angel in disguise stooping to serve them. The best need discipline. The pious are often more benefited by trouble than by joy (H. E. I. 116–142). 3. Trouble may arise, not from our own wrong-doings, but from the wrong-doing of others. Sennacherib’s lawless ambition then troubled the whole earth. God uses evil even to discipline His saints. He knew what Hezekiah needed, and used Sennacherib to discipline him (H. E. I. 85). 4. Great troubles may be conveyed to us by insignificant means. A letter only was received; but who can tell what trouble a letter may convey? 5. Hezekiah’s trouble was great. It included—(1.) The threatened loss of his kingdom. He saw before him the loss of all his greatness and honour. (2.) Threatened captivity or death. (3.) Possible demolition of the royal city. Jerusalem was dear to every Jew. Especially so to Hezekiah, who had fortified and beautified it. (4.) The ruin and exile of his people. (5.) The dishonour of Jehovah. Sennacherib had insulted God. If Jerusalem were taken, His holy and beautiful house would be profaned, His glory tarnished, and His worship, which had been lately restored, obliterated from the earth.

II. Hezekiah’s refuge.

All men have not a Divine refuge in trouble. The irreligious cannot rush into the sheltering arms of God. Hezekiah had done all that a wise monarch could do to defend his city (2 Chron. xxxii. 1–8), and after this he committed his way to God. Fanaticism despises means, but true faith uses them, and then soars above them to rest in Omnipotence. 1. Hezekiah sought God, his refuge, in the Temple. For the spiritual training of a people who were to be God’s witnesses to the end of time, God’s presence was more especially revealed there. Special promises were given to those who prayed there. Moreover, it was Hezekiah’s accustomed place of prayer. Helpful memories often crowd around us in places where we have prayed, and bear us up, as upon eagles’ wings, into the Divine presence. 2. He would set a good example to the nation. He would lead his people to seek God in that day of trouble. 3. He would publicly manifest his confidence in God’s power to protect and save. His faith found expression in an act which honoured God and quickened His people’s confidence in Him. He spread the letter before the Lord. A most significant act—a prayer in action. Probably done in solemn silence, words afterward rising to his lips. He would not answer this letter, but would leave it with God to answer it. Many letters might better be left with God than answered. If enemies threaten us, let us make God our refuge, and our deliverance also will be sure (P. D. 779).

Learn—1. So to live as to have those troubles only which come to us by Divine appointment. 2. In the greatest of these troubles never to despair of Divine help, but to expect it. 3. To be pious in prosperity, that when adversity comes we may have God for our refuge (H. E. I. 3877–3879).—W. Osborne Lilley: The Homiletic Quarterly, vol. i. pp. 389–391.

The conduct of Hezekiah recited here teaches us our first duty and best resource in any emergency. Sennacherib had captured all the defended cities of Judah, and at length, determining to capture Jerusalem, he sent a taunting, boastful, threatening letter to Hezekiah, reminding him of the Assyrian conquests, and warning him against a vain confidence in the help of his God. This letter Hezekiah spread before the Lord in earnest prayer. The sequel shows how wisely he acted, and a consolatory message was sent by Isaiah to Hezekiah. Sennacherib was not allowed to shoot an arrow against Jerusalem; his army was destroyed, and he was compelled to return ignominiously to his own land, where he shortly afterwards perished. Here we have an example that should be followed by any one harassed, irritated, alarmed.

1. Sorrowful ones, take note of it. In this world there is much to trouble, harass, annoy us, but we should be more proof against such things if we were more accustomed to have recourse to the Divine helps graciously offered us. You know what a source of comfort it is to lay open your grief to a sympathising friend. This source of help and consolation may fail you, but there is no imaginable state in which you may not spread your sorrow before the Lord. Nor can any friend so fully enter into it, compassionate it, relieve it. What a privilege it is to have such a Comforter always at hand! How completely are they enemies to their own happiness who neglect to avail themselves of such an advantage (H. E. I. 3739–3741, 199, 2311, 2322; P. D. 96, 2820).

2. Connected with Hezekiah’s sorrow there was fear. The more reason for spreading his case before the Lord, of all friends the most willing and able to remove the cause of apprehension. Daniel in the den of lions, Shadrach and his brethren in the furnace, Paul and Silas in prison, might be quoted in proof of God’s readiness to deliver His people from fear and danger. Whatever may be the nature or the source of your fear, spread it before the Lord (H. E. I. 4058).

3. Another feeling which the perusal of Sennacherib’s letter was likely to produce in Hezekiah’s mind was irritation. It was written in a tone of proud sarcasm, well calculated to produce this effect. If Hezekiah found any such feeling arise in his mind in reading it, what could he do better than lay it before the Lord? We are continually liable to meet with circumstances calculated to ruffle the temper. Then, if we wish to feel and act as Christians should, let us spread the case before the Lord; let us not trust to our command of temper, or to any resolutions we may have formed, but meet the sudden call upon our patience and forbearance by a prompt application to the Fountain whence those graces flow. It is possible to pray under any circumstance. Ejaculatory prayer is a most precious privilege, especially in circumstances of sudden trial or temptation. As anger springs up so suddenly in the mind in cases of irritation, it is most happy that there is an antidote to its evil effects on the mind that may be resorted to as speedily (H. E. I. 3765–3773). How much better is prayer than angry retorts (H. E. I. 261–271).

The good effects of the habit of carrying everything to God are not limited to those three cases; they extend to every conceivable circumstance of trial or temptation. They have yet to learn the value of religion who do not know the difference it makes in a state of trial and affliction to have the privilege of turning to a reconciled and loving Father, and spreading our calamity before Him, and asking His tender and strong support. As trials may befall us at any hour, we should live in constant fellowship with Him (H. E. I. 3872-3879).—John Marriott, M.A.: Sermons, pp. 434–436.

A King’s Prayer.

xxxvii. 15–20. And Hezekiah prayed, &c.

I. Hezekiah prayed to Jehovah as the God of his nation. “O Lord God of Israel.” 1. The nation bore the name of one of its progenitors, who “as a prince had prevailed with God.” The name Israel had been more generally applied to the northern kingdom, which had already been overthrown, but Hezekiah claims it for the remnant that was left. When he uttered that name, did he wish to remind himself of Jacob’s power in prayer, or of God’s special interest in His nation? Perhaps both. God had chosen, defended, saved it. Names which recall Divine deliverance may encourage us in prayer. 2. His nation was Jehovah’s peculiar dwelling place: “Which dwelleth between the cherubim.” The Shekinah, symbol of the Divine presence, shone forth from between those weird figures on either side of the mercy-seat. Hezekiah“s reference to this peculiar Divine manifestation was intended to suggest that God would protect His own dwelling-place. This is true. God’s dwelling-place is always safe, whether it be a nation—a man—a church (H. E. I. 1246–1251).

II. In his prayer Hezekiah recognises the sole supremacy of Jehovah. “Thou art the God,” &c., “and have cast their gods into the fire,” &c. Polytheism prevailed in the nations surrounding Judæa. Sennacherib had spoken of Jehovah as if He were the God merely of the Jews, and in his ignorance supposed that Hezekiah had offended Him by removing the “high places.” Hezekiah asserted—1. That Jehovah was the only true God. 2. That He exercised supreme control over all the kingdoms of the earth.

III. He appealed to Jehovah as the Maker of heaven and earth. In the sublime acknowledgement these truths are involved:—1. That He is eternal (H. E. I. 2253; P. D. 1492, 1518). 2. That He is separate from all His works. He is immanent in them, but independent of them (P. D. 1519). 3. That He is omnipotent. He who made the universe must be almighty (H. E. I. 2270; P. D. 1509). 4. That He has all things under His control (H. E. I. 4023). This conception of God afforded solid ground for Hezekiah’s faith. Before the greatness of Jehovah the might of His enemies sank into nothingness. Large conceptions of God will ever give large expectations in prayer. The more we widen our views of God, the more confidence we shall have in Him in trouble.

IV. Hezekiah prayed with great earnestness. “Lord, bow down Thine ear,” &c. “Now, therefore, O Lord, our God, I beseech Thee.” Fervent desires lead invariably to ardent expressions. Cold prayers are no prayers. Earnestness is needed, not to lead God to observe our condition, nor to create in Him a disposition to help us, but—1. That the strength of our desires may be revealed. 2. That we may be raised from the low condition of formal devotion. 3. That we may have all the spiritual culture which the outcries of real need may impart. 4. That we may be prepared to receive deliverances thankfully (H. E. I. 3831–3838, 3893).

V. Hezekiah recognised the greatness of the deliverance which he sought. “Of a truth, Lord,” &c. Other kingdoms had fallen; why not his? Only that his hope was in God. No human ingenuity or might could deliver him. Men must be brought to see that their need of deliverance is great. Sometimes they are brought to see this by temporal emergencies. Such crises teach us more of God than years of ordinary living (H. E. I. 117–121). Spiritual deliverances must come from God alone. The soul is a besieged city. The forces of Diabolus are around Mansoul. Its Sennacherib is mighty. The deliverance which it needs is great. To recognise the greatness of the deliverance we need will—1. Deepen our sense of our own helplessness. 2. Stimulate the exercise of great faith. 3. Prepare us for the manifestation of God’s great delivering hand.

VI. Hezekiah associated the glory of Jehovah with the deliverance which he sought. The reproaches that had been cast upon him had been cast upon God. The deliverance of Jerusalem would manifest God’s sole supremacy in the earth—“that all the kingdoms,” &c. No prayers are so powerful as those which seek God’s glory, for that is the real and ultimate good of humanity. Many prayers will not bear this test; they are earthly, narrow, selfish (P. D. 2842).

Hezekiah’s prayer prevailed. The besieging army was destroyed; whether, as Kingsley suggests, “by a stream of poisonous vapours as often comes forth out of the ground during earthquakes and eruptions of burning mountains, and kills all men and animals that breathe it,” or by a pestilence, or by the simoom, we cannot tell. But it was God’s delivering hand put forth in answer to Hezekiah’s faith and prayer—1. That His people might learn to put their trust in Him; and 2. That all the earth might know that none can defy His power and prosper.—W. Osborne Lilley: The Homiletic Quarterly, vol. i. pp. 521–524.

A Christian Prayer.

xxxvii. 20. Now, therefore, O Lord our God, save us, &c.

The conclusion of Hezekiah’s prayer. Sennacherib had accomplished the conquest of several countries, notwithstanding the protection of their gods. He declared that the God who Hezekiah trusted would also be unable to deliver him. What could the king do better than spread the letter before the Lord, cry for help, and make the reproach of the Almighty’s power the principal plea? God’s honour was at stake. If Jerusalem was saved it would be a demonstration of God’s exclusive Divinity to all the nations around. The result was that the angel of the Lord destroyed the Assyrian camp, so that Sennacherib returned to Nineveh. It is one of the most remarkable answers to prayer.

This is pre-eminently a Christian prayer—that all the kingdoms of the earth may know that the Lord is God alone. It is the end toward which all Christian desire and effort is directed. We will consider it in this view, and notice—

I. The consummation which is desired.

It is that all mankind may believe in the one true God. Most of the nations of ancient times believed in a multiplicity of divinities, as the inhabitants of India do now. But many of these peoples were devoted to some one god in particular, who was supposed to take their country under his protection. The gods were local. They did not exclude each other. In time of war the question, so far as the gods were concerned, was not which nation was protected by the true God, but which god was the strongest.

The spirit of Judaism was entirely antagonistic to this. The unity of God was its great doctrine. It was not missionary; it was a silent protest. So far as they were faithful to the teaching they had received, the belief of the Jewish people was, that while the Divine Being stood in special covenant relations to them, He was the exclusive Divine Being; that until the nations should become acquainted with Him they had no God at all.

Christianity occupies a similar position, only the position is extended. When it commenced its career, it made itself felt, not as a silent protest, but as an active aggressive agency which aimed at the overthrow of all idolatry. It assumed the position that all the religions of the earth are false, while it is the only religion for man. From that position it has not descended. To do so would be to efface itself, therefore it cannot accept the modern paganism. It cannot take its place as one of the many forms, perhaps the most enlightened, in which the religious sentiment is expressed. It cannot accept the courtesies of “thoughtful men” on these terms. It must be all or nothing. It is the channel through which the one God has revealed Himself as the redeeming God. The consummation desiderated by the Christian Church is that all the nations of the earth may be brought to the knowledge of Him as thus revealed.

II. The reason why it is desired.

1. Because it is essential to the Divine honour. God is not regardless of His glory, He might have remained alone; but He chose to call into existence creatures able to contemplate His glory. Before them He has set His works. He wishes to live in their thoughts and affections, not merely as a distant object of awful contemplation, but as one enshrined in their heart’s love. He desires to be so real to them as that they shall connect Him with all the events of history and all the experience of life. But this cannot be, if He is unknown or regarded as one of many. The honour of the sovereign cannot be divided; neither can the honour of God. It is something by itself. He is jealous of it. So are His people. They are anxious that He receive His proper honour from all the world.

2. Because it is necessary to religious worship. Some religious worship enters into the life of mankind everywhere. But it cannot be indifferent whether it shall be offered to the only Being capable of receiving it, or to nothing. The notion entertained of the object of worship regulates the nature of worship. Contrast heathen with Christian worship. An unknown God cannot be satisfactorily worshipped. The God of Christianity can be the object of a worship that is real so far as the worshipper is concerned, and acceptable to Him to whom it is presented.

3. Because it affects the experience of life. A man’s thoughts respecting God must affect his life at every point. He must not believe in any. He may believe in many. He may believe in one. He will be influenced in relation to the duties, the trials, and the difficulties of life. Is not the ideal of possible excellence for humanity higher under the influence of the Christian than under any other form of belief or unbelief respecting God? In the inevitable sorrows of life, is it not a very different thing to be ignorant of God from what it is to know Him as one who sympathises with the sufferer, and whose hand will remove the suffering when it has accomplished its appointed work? The knowledge of God is the most practical of all knowledge. It moulds our life, character, experience, conduct, at every point.

4. Because it secures the salvation of the soul (John xvii. 3). There must be an experimental acquaintance with Him. It is realised in the friendship with Him that comes through faith in Christ. It is an abiding spiritual life, gradually unfolding into eternal life.

III. The means by which it will be realised.

The prayer contemplates Divine action as evidence. “Save us from his hand.” According to the reasoning of the time this would be the proof. Reasoning from facts still the most satisfactory. Thus we may reason—1. From creation. The wisdom and power displayed are the wisdom and power of One. 2. From redemption. God has interposed for many. He has actually saved many. Every conversion strengthens this argument. 3. From the preservation of the living Church. In spite of persecution, infidelity, lapse of time.

We may therefore make it a plea for the bestowment of saving blessings, as Hezekiah did.

Do you believe in him? Live as you believe. Think what would be the effect if all did so. Tell it to the heathen. Pray for them in praying for yourself.—J. Rawlinson.

The Christian Church a Continuation of the Jewish.

xxxvii. 31. And the remnant that is escaped, &c.

When the power and splendour of the family of David were failing, the prophets foretold that the kingdom of the saints should one time be restored. Has this promise yet been fulfilled or no? and if fulfilled, in what sense?

There are other prophecies parallel to the text, e.g., Jer. xxxi. 31–33; Ezek. xxxiv. 23; Isa. xli. 14, 15, lxii. 1, 2.

That these and a number of other prophecies are fulfilled in the Christian dispensation is plain from the express assertions of inspired persons (Acts xv. 13–17). This explains the language of Moses, in which the perpetual obligation of the law is asserted, “Ye shall not add unto the word which I command you,” &c.; and after punishment, return of prosperity was promised, on condition of returning to the law (Deut. iv. 30, xi. 22–25).

Consider one or two difficulties—

1. It may be well said that the prophecies have not been, and never will be, fulfilled in the letter, because they contain expressions and statements which do not admit, or certainly have a literal meaning. But the use of figures in a composition is not enough to make it figurative as a whole; we constantly use figures of speech whenever we speak, although the main course of our conversation is to be taken literally. Now this will apply to the language of the prophets. The words “David,” “Israel,” “Jerusalem,” and the like, are not so much figures as proper names which have a figurative origin, or words which, having first had a confined sense, come, as language proceeds, to have a wide one. All these words convey a literal truth in their substance.

2. It may be asked whether it is possible to consider the Christian Church, which is so different from the Jewish, a continuation of it. It may be argued that Christ founded His Church as a new thing in the earth. Observe—(1.) That the chosen people had in former ages gone through many vicissitudes, many transformations, before the revolution which followed on Christ’s coming. They had been shepherds, slaves; the place of God’s presence had moved about; they had been governed by a lawgiver, by judges, by kings, by priests. The change when Christ came from a local into a catholic form, was not abrupt, but gradual; what was first a dispersion became a diffusion. And let it be observed, a change in externals was anticipated as regards the city of God in the Old Testament. “Thou shalt be called by a new name,” says the prophet (chap. lxii. 4). (2.) It may be objected that the change was internal, not external only; it became a Church of Gentiles, instead of a Church of Jews. But changes of this kind had occurred before, e.g., the change which destroyed the substantive existence of the ten tribes; in an earlier age, only two of those who left Egypt with Moses entered the promised land. The line of continuity, surely, was not less definite when the Church became Christian. The sacred writers show themselves aware of this peculiarity in the mode in which God’s purposes are carried on from age to age. They are frequent in speaking of a “remnant” as alone inheriting the promises (Rom. xi. 2–5; Isa. i. 9; Ezek. xi. 13; Jer. xl. 15; Hag. i. 14; Joel ii. 32; Micah v. 8; Zech. viii. 12). There was no substitution of a new Church for an old; it was the manifestation of the old law of “the remnant,” by which the many were called and the few chosen. We may consider, then, the word “remnant,” so constantly used in Scripture, to be the token of identity of the Creator, before and after the coming of Christ. Paul expressly inculcates that the promises made to Israel are really accomplished, without any evasion, in the Divine protection accorded to Christians.

To conclude:—1. Whether we can clear up these points or no, they are not greater than the difficulties which attend on other confessedly fulfilled and very chief and notable prophecies, as that of the dispersion of the Jews. They were threatened with the evils which have befallen them, supposing they did not keep their law; whereas in the event the punishment has come upon them apparently for keeping it; because they would not change the law for the Gospel, therefore have they been scattered through the nations. In this it is implied that in rejecting the Gospel they in some way or other rejected their law, or that the Gospel is the continuation or development of the law. In a similar way are the prophecies concerning the elect remnant fulfilled in the history of the Christian Church. 2. If the prophecies in their substance certainly have had a literal fulfilment, then this will follow, viz., that the very appearance of separation and contrast does but make it more necessary that there should be some great real agreement and inward unity between one and the other, whether we can discover what it is or not on account of which they are called one. All Scripture has its difficulties; but let us not, on account of what is difficult, neglect what is clear. Perchance, if we had learnt from it what we can learn by our own private study, we should be more patient of learning from others those further truths which, though in Scripture, we cannot learn from it ourselves.—John Henry Newman: Sermons on Subjects of the Day, pp. 180–198.

Hezekiah’s Prayer.

Isa. xxxviii. 1–19.

In this narrative there are three points of difficulty and many points of instruction.

I. Three points of difficulty.

1. Why was Hezekiah afraid to die? Answer: (1.) Even to a Christian man, death is an event of unutterable solemnity, for which he feels it necessary to make the most serious preparation, and which he would not like to have occur to him suddenly. (2.) Hezekiah had not that clear view of the future which has been granted to us (ver. 18; 2 Tim. i. 10). (3.) His kingdom was threatened by a powerful enemy, and the important reforms which he had been prosecuting were incomplete; and even good men are apt to forget that God can raise up others to do His work more efficiently than they have done it. (4.) At that time he had no child, and that he should die childless appeared inconsistent with God’s promise to David (1 Kings ii. 4). Probably it was a recollection of this promise that prompted his reference to his integrity (ver. 3). In those words there is no boastfulness; they are an appeal to the Divine faithfulness. On all these accounts a prolongation of his life seemed to Hezekiah desirable, and he sought it from God in prayer.

2. When we compare vers. 1 and 5, do we not find an astonishing reversal of a Divine decree altogether inconsistent with the doctrine of God’s unchangeableness? No. “The same decree that says, ‘Nineveh shall be destroyed,’ means, ‘If Nineveh repent, it shall not be destroyed.’ He that finds good reason to say, ‘Hezekiah shall die,’ yet still means, ‘If the quickened devotion of Hezekiah importune Me for life, it shall be protracted.’ And the same God that had decreed this addition of fifteen years had decreed to stir up the spirit of Hezekiah to that vehement and weeping importunity which should obtain it” (Bishop Hall).

3. What was the nature of the sign given to confirm Hezekiah’s faith? For a discussion of this point, see note.[1]

II. Many points of instruction.

1. Sickness and death are the common lot of mankind. Kings are liable to them as well as beggars (H. E. I. 1536, 1537). 2. In the extremity of suffering, when all human help is vain, the righteous can turn to God. Pitiable would have been Hezekiah’s case, monarch though he was, if he could only have “turned his face to the wall.” 3. In every extremity, the most powerful of all remedies is prayer (H. E. I. 3720–3724). 4. How promptly God sometimes answers prayer (2 Kings xx. 4). 5. God answers prayer instrumentally. In this case He did it by suggesting a simple remedy (ver. 21), which perhaps the court physicians had thought it beneath their dignity to employ. 6. Those who have been restored from dangerous illness should make public acknowledgement of God’s goodness. 7. How great are our privileges in possessing the Gospel, through which “life and immortality are brought to light,” and death stripped of its terror! In the market-place of Mayence stands a statue of Gutenberg, the inventor of printing, on the base of which there is this honourable inscription:—“The knowledge which was once the exclusive possession of princes and philosophers he has put within the reach of the common people.” A similar statue might be erected to the honour of our Saviour, who has made those views of the future life which cheered only a few of the noblest saints (such as David in Ps. xxiii. 6) the common heritage of the whole Church. No true believer can now be so much afraid of death as Hezekiah was (1 Cor. xv. 55–57).

FOOTNOTE:

Preparation for Death.

xxxviii. 1. Set thine house in order; for thou shalt die, and not live.

This announcement was made to Hezekiah when suffering under dangerous illness. In answer to his prayer the sentence was mitigated. Fifteen years were added to his life. It is not wrong to pray for the prolongation of life when important interests are concerned, and when we pray with due submission to Him whose prerogative it is to fix its duration.

The text furnishes a theme for useful meditation. It contains—

I. A solemn announcement.

“Thou shalt die.” It may be viewed either as the declaration of a familiar truth or as the prediction of an immediate event. 1. As the declaration of a familiar truth. Nothing is more familiar. The universal reign of death over all the generations that have preceded us necessitates the conclusion that, unless we are alive when the Lord comes, we shall follow them. We are reminded of the truth by obituary notices in newspapers, by the spectacle of funerals passing quietly along the streets, by the silent departure of friends. “The sentence of death has passed upon all men.” However long life may be protracted in individual instance, it never suggests the question whether they will be exceptions to the general rule. It only suggests the wonder that in any instance life is so far protracted. The only uncertain thing is how much longer or shorter than the average our own life will be. Death may come to us when in fullest health by the unexpected accident, or by the illness which has been caught we know not how, or by the subtle disease which silently undermines the system, eating away the cord that has bound us to life (H. E. I. 1536–1546; P. D. 751, 752).

Nor is this event a mere departure from the present life. To our friends it is chiefly that. It is their deprivation of all that makes us interesting and valuable to them. To ourselves it is very much more. It is the precursor of our appearance before the judgment-seat of the Lord Jesus Christ (2 Cor. v. 10; Rom. xiv. 12; Matt. xxv. 34, 41; Rev. xx. 12). It is to us a much more serious matter than passing into nothingness.

Is it, therefore, a subject to be studiously avoided? Is it not one that should be often before us? Look it in the face; dwell on it. Such thought will not produce indifference to the present. It will invest it with a deeper seriousness. Its interests and duties will be contemplated in their connection with the great future. The smallest thing has such a connection. The attitude we assume towards God, Christ, the Divine commands, His kingdom. Our conduct in business, the family, among men. The influence of our words, acts, spirit, character. All these come into this great account. Death closes the account. Does not this attach dignity, solemnity, earnestness to the whole of life? (H. E. I. 1557–1566).

2. As the prediction of an immediate event. Supposing, instead of familiar truth, it were announced to us on good authority that immediately, or within a given time, we should die, what would be the effect? There are aged Christians, whose life-work is done, to whom it would be welcome news. There are young Christians who have recently found peace in Christ but have not yet realised the privilege of working for Him, to whom it would be welcome. There are others to whom it would be terrible, because they have not yet found Christ nor surrendered to God. It would be to them like the knell of doom (P. D. 684). And yet it may be the duty of some one to make that announcement.[1]

II. A suitable direction.

“Set thine house in order.” This direction is twofold. 1. With regard to your worldly affairs. The king was directed to give command concerning his house. His wishes respecting the succession to the throne. Every business-man should keep his affairs in such order that if he were suddenly called away there would be no difficulty. Every one possessed of property should, in view of the uncertainty of life, make his will. Many leave this duty to the last. If it has been so left and sickness comes, it should be one of the first things done. It will not hasten death. It will save expense. It will secure the rights of all. It will prevent disputes. It will relieve the mind. It will leave it free to attend to the soul. 2. With regard to your eternal interests. Think of the soul’s future. Are you prepared for the great journey? Are you ready with your accounts? Recall your obligations to the Almighty. Consider how they have been discharged. Overcome your reluctance to a thorough conviction of sin. Let there be humility, contrition, repentance. Seek mercy. There is a Saviour. Believe in Him. Yield your heart. If already a Christian, survey the position. If near death, all this is obviously necessary. If not near death, or death not apparently near, it is necessary on the ground of your liability to death. It will come some time. The only safety is to close with Jesus now.—J. Rawlinson.

FOOTNOTES:

Duties of the Sick and Dying.

xxxviii. 1. Set thine house in order, for thou shalt die.

This message sent from God to Hezekiah in his sickness contains a warning applicable to us all. It becomes us all to maintain such order in our worldly and spiritual affairs as that death, whenever he knocks at our door, may find us prepared to obey his summons (H. E. I. 1562–1566). But this is especially the duty of those who are visited, even now, by the forerunners and harbingers of death (H. E. I. 1561).

Most men, when laid aside by sickness, are disposed to turn in their pain and apparent peril to God who hath smitten, and who alone can heal; and to prepare for the great change in which the sickness may terminate. But few when thus called upon know how to set about the work, which they are then ready to allow to be most necessary and urgent. Even those who have lived outwardly blameless lives, are apt to be so distressed and confused by fear of death, that they do not know how to do what will turn the king of terrors into a messenger of peace, rest, and immortality (H. E. I. 1567, 1568, 1570; P. D. 684, 741, 761). Therefore, let those who are now in health receive some hints for their behaviour under sickness.

I. Duties to be performed by the sick and dying.

1. The first act of the mind on receiving any warning of our mortal and most frail condition should be an act of recollection, a solemn meditation on the power, wisdom, and goodness of the Most High, in whose hands alone we are, who can kill and make alive.[1] Let us think especially of the love which He has shown us in the gift of His Son and the help of His Holy Spirit.

2. When our minds are thus sobered and composed, we must consider what means are yet within our reach to interest God’s power and mercy in our favour. This may be best accomplished by repentance. To this an examination of our past life is absolutely necessary.

In this examination let us attend to the following cautions:—(1.) Let it be honest, however much this may humble us. (2.) Let us not attempt to plead our own good deeds in extenuation of our sins. (3.) Let us not be too particular or dwell too long in our recapitulation of such sins as are gone by and are irremediable; for these regrets, however natural, are useless, and beyond a certain degree injurious. With such recollections a guilty pleasure may be received in our souls; our fancy may return with more regret than horror to the scenes of our former enjoyment. (4.) Let us be more anxious to recollect those sins, if there be any, for which it is in our power to make reparation. In this let us be most searching and honest. Thorough restitution is essential to prove that our repentance is genuine, and so also is sincere forgiveness of our enemies.

3. Thus truly penitent, let us by faith grasp firmly God’s promises of forgiveness through our Lord Jesus Christ (1 John i. 9).

4. If we have been so unwise as to have left our worldly affairs unsettled, let us not be influenced by any foolish fear of alarming our family, or of appearing alarmed ourselves, from immediately making such a disposition of our property as we shall not fear to give account of in the hour of judgment.

5. Let us make up our mind to renounce the world entirely, and all restless hope of recovery; resigning all our prospects entirely into the hand of God, who is best acquainted with our wants and with the wants of those whom we are about to leave behind; and who is infinitely able to protect and provide for us and them (H. E. I. 157, 158, 4055).

6. That our meditations may become holy and comfortable, our repentance sincere and effectual, our restitution humble and public, our charity pure and edifying, our justice without taint, our resignation without reserve, let us give ourselves diligently to prayer (H. E. I. 177, 178, 3739–3746).

7. In order that we may be assisted in these spiritual duties, let us send promptly for the minister of the Church to which we belong.

II. Sins against which we must be on our guard.

The sins to which the sick and dying are most exposed are evil and trifling thoughts, unthankfulness, impatience, peevishness, and hypocrisy. To the first two of these men are liable on any remission of pain, or appearance of approaching amendment. There is no other cure for these than an immediate return to prayer and meditation. These remedies will also keep us from murmuring and ill-temper. Hypocrisy may seem a strange vice to impute to a sick or dying person, but it is not uncommon. It is shown in seeking compassion and kindness by counterfeiting the appearance of greater suffering than really belongs to our cases, or in the affectation of more faith, or resignation, or humility, or peace of conscience than either our own hearts or God will sanction. The desire of worldly praise will sometimes linger so late, and cling so closely about the affections of man, that some persons continue to act a part until their voice and senses fail them.

Let the difficulty of the duties which a sick man has to perform, and the number and greatness of the temptations to which he is liable, be an argument with us to leave as little as possible to be done in that state of weakness and alarm (H. E. I. 4251–4258).—Reginald Heber: Sermons, vol. i. pp. 92–111.

FOOTNOTES:

Distress in Prospect of Death.

xxxviii. 2, 3. Then Hezekiah turned his face toward the wall, &c.

The causes of Hezekiah’s reluctance to die may be gathered from his circumstances. {See Outline: Hezekiah’s Prayer, p. 426.] That ungodly men should be terrified at death is what might be expected (P. D. 684); but reluctance to die is not confined to them (H. E. I. 1570).

I. The Christian has naturally a feeling of repugnance at the very thought of the disruption of the union between soul and body. What precedes death, the stroke itself, and its consequences, all excite feelings of dread (P. D. 741, 761).

II. True believers may feel reluctant to die because of the doubts which they entertain with respect to their eternal state. After death is the judgment. Their fears may proceed from various causes. From constitutional temperament, increased by a relaxed state of the nervous system; from the prevalence of unbelief, the imperfection of knowledge and faith in the Lord Jesus Christ; from the powerful agency of the god of this world in producing them. A last desperate effort is made to overthrow faith. While these prevail, recovery from bodily distress is felt to be a mercy of no ordinary kind (H. E. I. 323).

III. Religion may be in a declining state in them, and a consciousness of this may render the prospect of death distressing to them. The progress of the Christian is not uniform. If, while in a backward state, he is called to die, conscience is awakened, and he is thrown into alarm (Matt. xxv. 1–13).

IV. The prospect of death may be distressing, because the believer will then be deprived of all opportunity of honouring God in this world. This was one reason for Hezekiah’s unwillingness to die. He was in the prime of life. Believers, at a like time, may pray to live in order to be useful in the Church and world. The prayer proceeds from a right principle—a desire to honour God. It seems hard for the minister of Christ, after a long course of laborious preparation, to be smitten down to die before he has well begun the great work of preaching. The philanthropist, like Howard, feels a bitterness in the stroke. The Christian parent also. In these and like circumstances a rare strength of faith is called for.

V. God may see good to withhold from true believers the comforts of religion under bodily distress and in their dying moments. To what is the difference in the measure of comfort enjoyed on a death-bed to be ascribed? The sovereignty of God must here be admitted. Objection against it here applies equally in other circumstances. The Divine reasons may be inscrutable to man, although assuredly dictated by infinite wisdom. The newly converted may die joyfully; the veteran Christian may have much less comfort. But generally the faithful life will end, at least, in a peaceful death (H. E. I. 1264).

Would you meet death without terror? 1. Improve by faith that righteousness which Christ wrought out in our nature. 2. See to it that your hearts are changed by the Spirit of God. 3. Devote yourselves unreservedly and unweariedly to the cultivation of holiness in heart and life. The longer we are here, we are the more prone to get our hearts upon the world as if it were our rest. It is from this tendency that the aged Christian sometimes feels as great a reluctance to depart as the Christian in the morning of life (Col. iii. 2).—James Anderson: Scottish Christian Herald, iii. 569.

The Shortening of Human Life.

(A Funeral Sermon.)

xxxviii. 10. I am deprived of the residue of my years.

Briefly narrate the facts of Hezekiah’s illness. The words of the text naturally suggest this general observation, that God deprives many of the human race of the residue of their years.

I. When God deprives any of mankind of the residue of their years.

1. When He calls them out of the world before they have reached the limits of life which are to be found in Scripture (Ps. xc. 10). Hezekiah undoubtedly numbered his years according to this standard when he spoke (at forty years of age) of being deprived of the residue of his years. 2. When He calls them out of the world before they have reached the bounds of life fixed by Providence. Thought the Scriptures limit life to seventy or eighty years, yet Providence often extends it to a longer period, even to a century. Many aged persons enjoy a large measure of health, strength, and activity; should any of these be suddenly cut down by disease or accident, they would be deprived of the residue of their years which they had anticipated, according to the course of Divine providence in fixing the limits of life to the aged. 3. Even those who die before they have reached the bounds of life which are imposed by the laws of Nature, may be said to be deprived of the residue of their days. Nature sets bounds to every kind of life in this world, not excepting human life. What the natural limit of human life is we cannot tell, but from the fact that some have survived for over a century and a half, we may infer that God has deprived the vast majority of the human race of the residue of their years, and has not allowed even one in a million to reach the bounds of life which Nature has set.

II. Why God thus shortens the lives of man and cuts off their expected years.

1. Sometimes it is to teach the living that He is not dependent on them in the least degree. Though He can and does employ them in His service, yet He can lay them aside whenever He pleases, and carry on His designs without their assistance. Let eminent and useful men like Hezekiah remember this, that they may not yield to the temptation of pride (H. E. I. 2218–2219). 2. In order to teach mankind their constant and absolute dependence upon Himself. This they are extremely inclined to forget, and their forgetfulness arises in a great measure from the consideration of the general bounds of life which Scripture, Providence, and Nature have set. To these well-known periods they naturally extend their views, desires, and expectations. But to make them sensible that they still live, move, and have their being in Himself, God continually deprived one and another, and much the larger portion of mankind, of the residue of their years. 3. To teach the living the necessity of being continually prepared for another life (H. E. I. 1543–1546). 4. To teach the living the importance of faithfully improving life as long as they enjoy it. All men are naturally slothful and strongly inclined to postpone present duties to a more convenient season. The best and most industrious of men need the sharp spur of the possibility of sudden death, and of being called away before their work is complete. When God cuts down the active and useful in the midst of their days, He warns us most solemnly (Eccl. ix. 10; H. E. I. 1562–1566). 5. God sometimes cuts short the days of the wicked to prevent their doing evil in the time to come (Ps. lv. 23; Prov. x. 27; Eccl. vii. 17). 6. God sometimes shortens the lives of His faithful servants to prevent their seeing and suffering public calamities. It seems to have been in mercy to Hezekiah that God added only fifteen years to his life; had fifty years been added (and then at death he would only have been ninety), he would have been involved in the dreadful evils which were coming upon both his family and his kingdom (Isa. lvii. 1).

Application.—1. If God does not always deprive men of the residue of their years, there is a propriety in praying for the lives of the aged as well as for the lives of the young. Even the oldest persons living, though labouring under pains, infirmities, and diseases which seem to indicate the near approach of death, may yet pray for the removal or mitigation of their disorders, and for a longer space of life. Life is a blessing, and to pray for its continuance is a duty. 2. If God so often deprives men of the residue of their years, it is extremely unreasonable and dangerous to flatter ourselves with the hope of living a great while in the world. What ground have we to expect that our days will be greatly prolonged; that we shall escape all the dangers and diseases which have proved so fatal to others, and live as long as men can live according to the course of nature? This expectation is as dangerous as it is absurd. It encourages the wicked to continue in sin. It is the strangest and most fatal error that mankind ever embraced (James iv. 14; Matt. xxii. 44). 3. Since God deprives so many of the residue of their years, we ought to beware of placing too much dependence upon the lives of others, as well as of our own. Others are as liable to leave us as we are to leave them (Ps. cxlvi. 3–5). 4. If God so often deprives men of the residue of their years, then long life is a great as well as a distinguishing favour. It is a talent capable of being improved to the highest public and private advantage We should desire it for the sake of having greater opportunity of getting good, and still more of doing good. Had Hezekiah, Joseph, Joshua, Caleb, and David died in early manhood, how little comparatively they could have done for Israel! Since good men are to be rewarded according to their works, the longer they are permitted to live, the greater opportunity they enjoy of promoting their own future blessedness. 5. If God always has wise and good reasons for depriving men of the residue of their years, then it is as reasonable to submit to His providence in one instance of mortality as another. He knows all the disappointment which a strong man feels in being cut down in the midst of his days, all acute sorrow that is caused by an untimely death and He sympathises with it all. He never afflicts willingly, nor grieves the children of men; He takes no pleasure in giving anxiety and distress to the dying, nor in desolating the hearts of the living; and when He does either, it is for a reason that is infinitely wise and infinitely kind. It behoves us then to say with Job: (Job xiii. 15, or Job i. 21).—Dr. Emmons: Works, vol. iii. pp. 79–92.

A Cry for Help.

xxxviii. 14. O Lord, I am oppressed; undertake for me.

This prayer ascended from a sick-bed. State Hezekiah’s circumstances. From many sick-beds it still ascends. 1. From the sick-bed of the Christian who is distressed by thoughts of what may befall his wife and children after his removal from them. 2. From the sick-bed of the Christian who perceives that the world has been gaining much on his heart. Overtaken in the very strength and flower of his days by a sudden and dangerous illness, he sees that in the midst of the bustle and business of an honest calling he has gradually drawn off from a life of watchfulness and prayer, and that, while keeping the forms of godliness, he has lost much of its power. Death apparently at hand, his soul starts up alarmed. 3. From the sick-bed of the worldly man, who at length perceives his guilt and danger. His awakened conscience fills him with darkness and fear (H. E. I. 1334–1339), and the approach of death terrifies him (H. E. I. 1567).