Chapter XXVIII: Part 28

Many wish to be deceived. They have made truth their enemy and shrink from the light, desiring present relief and peace, even at the expense of future happiness. Many a man does not like to be told the truth about his business or his health. The Jews did not like to be told the truth about their national prospects. The incessant reference of the prophets to the holiness of God was offensive to them, and they tried to silence their faithful monitors. Faithful ministers of Christ meet with the same reception from many of their hearers. These cannot bear to have their consciences roused, their fears alarmed, and their minds rendered uneasy.

I. THE TRUTHS WHICH ARE USUALLY OBNOXIOUS TO SUCH PERSONS. The spirituality and unbending strictness of the Divine law, the deep depravity of human nature, the exceeding sinfulness of man's conduct, the universal necessity of regeneration, the inefficacy of works for justification, the indispensable obligation to a separation from the world, the holiness of God, His irreconcilable hatred to all sin, and His irrevocable purpose to punish it, and the awfulness and interminableness of the doom of the impenitent. Such subjects call up the enmity of the carnal mind. They distress those who are wrongfully at ease in Zion, and they demand that the preacher shall leave them, and discourse on more pleasing themes.

II. THE CAUSE OF THE DISLIKE OF MINISTERIAL FIDELITY. 1. _Unbelief._ Multitudes who admit in gross the authority of the Bible deny it in detail. Its unpalatable truths are rejected. 2. _The refinements of modern society and taste._ It is allowed that the curses of a violated law may be uttered in barns or churches for the poor, and may fall on the rude ears of the multitude, but the doctrine and style of preaching to the congregations of rank and fashion must be smooth and soft. 3. _Wounded pride._ Persons of outwardly blameless life hate the doctrine which disturbs their self-complacency, and revile the man who attempts to sink them in their own esteem. 4. _Painful forebodings of future misery._ Resolutely cleaving to their sins, they do not like to be reminded of the doom to which they are hastening.

III. THE CHARACTERISTICS OF THIS DISLIKE OF MINISTERIAL FIDELITY. 1. It is _foolish._ Is it wise in the victim of vice to ask the physician to tell him that he is in good health, and is carrying on a harmless course of indulgence, &c., &c.? No concealment of the situation of the sinner can alter his condition in the sight of God or change the relation in which he stands to eternity. 2. It is _sinful._ (1.) In its origin. It springs from a determination to go on in sin. (2.) In its nature. It is a love of falsehood, a desire to confound the distinction between sin and holiness. Nor is this all; in aiming to suppress the voice of warning, he acts the part of that infatuated and cruel wretch who would bribe the sentinel to be silent when the foe is about to rush into the camp, or would seduce the watchman to be quiet when the fire had broken out at midnight and was raging through the city. The attempt to induce the preacher to utter "smooth things," is an attempt to induce him to destroy himself and to contribute to the destruction of them that hear him. (3.) In its consequences. Notwithstanding the most faithful warnings, they are hurried on by it to ruin. Like infatuated Balaams, they force a passage to destruction. 3. It is _dangerous._ It leads men to close their ears to what it concerns them especially to know. It is only by a faithful disclosure of their situation that they can escape, but they will not hear it.

APPLICATION. 1. _To ministers._ (1.) The guilt of ministers who do not discharge the duties of their office with uncompromising fidelity is indescribable. They are mere pulpit agents of the devil, receiving the wages of the sanctuary while they do his work; keeping all still and quiet among his slaves, preventing all attempts to throw off his hateful yoke by flattering them with the idea that they are the servants of God. (2.) The conversion of sinners should be the chief object of every minister of Christ. They constitute the majority of every congregation; they will soon be beyond the reach of salvation. (3.) The conversion of the impenitent must be sought by suitable means. What may be called the alarming style of preaching is most adapted to convert the impenitent. Not gross and revolting descriptions of eternal torment; these are offensive and disgusting, and generally defeat their purpose, especially when done in a harsh, unfeeling manner. But a minister's habitual preaching should be so discriminating as to leave no unconverted sinner at a loss with whom to class himself, whether with believers or with unbelievers; and it should not unfrequently contain those allusions to and descriptions of the wrath of God which, like the distant rumblings of the gathering and approaching storm, should drive men to the refuge provided by infinite mercy in the cross of Christ. (4.) It is at our peril that we soften down the terror of the Lord to please any man; we must not shun to declare the whole counsel of God; we must stand clear of the blood of the rich as well as of the poor. Did Paul regard the feelings of Felix? 2. _To professing Christians._ (1.) Many would have the preacher confine himself to words of comfort, and object to everything searching and practical as legal. Upon their principles, all parts of God's Word but the promises are unnecessary; they are useless to believers, for they are above them by privilege; useless to sinners, for they are below them in respect to obligation. What is this but a requesting that the Holy One of Israel may cease from before His people? (2.) Inconsistent professors are likewise anxious that the preacher should confine himself to consolatory topics. Hypocrites! he gives you that which belongs to you. Consolation would be to you a deadly poison, a fatal opiate. (3.) Sometimes even those who have only the ordinary imperfections of even the best men wish to hear less of the alarming parts of Divine truth. But have you no concern for the salvation of others? Besides, who can tell but what you dislike may be necessary for keeping you awake? (4.) Let those who cannot bear to hear the descriptions of future punishment think with themselves how they shall be able to endure it.--_John Angell James, Sermons,_ ii. 181-214.

CHRISTIAN QUIETNESS.[1]

xxx. 15. _In quietness and in confidence shall be your
strength._

The principle of our text is, that "strength," safety, success, happiness, is the fruit of self-control and of reliance upon God.

I. It requires little observation to perceive that this is so in outward things (Eccles. ii. 11). Look out upon life, and see who, in the long run, are the most successful. Is it the stirring and excitable, those who are most conspicuous in its busy competitions? No: it is for the most part the tranquil and retiring; those who make no display, and have the least reliance upon their own powers. The surest gains and the most certain advancement usually attend those who go on quietly and steadily, without grasping at what is beyond their reach, or wasting their energies in unnecessary exertion. The godly who, when they cannot engage on fair terms in the rivalry of the world, keep aloof from it, preserving peace with men, and exercising faith in God, are provided for, and not unfrequently even raised to conspicuous prosperity. In "quietness and confidence" in God's providential care "is their strength."

II. Still more important is the application of this sacred principle to what goes on in the Christian's soul. We can further the great work of our sanctification only by acting upon it. Excitement and self-dependence can do nothing. The work which has been begun by Divine mercy must be carried out by Divine agency. We are to take heed not to throw any obstacles in the way by our rashness or despondency. If under a feeling of importance of the work we have to do, we act about doing it _in any way of our own,_ we only invite disappointment, and peril the object we have in view. Only in a dutiful and patient waiting upon God can we obtain a blessing. Not all the will-worship which was ever contrived by human ingenuity can bring us nearer heaven.

III. These words should be our guide in every difficulty and emergency of the spiritual life. They bid us give place to no anxiety or alarm. Those who act upon them cannot be fanatics, nor will they despair. They will not seek what God sees fit to deny, nor even to attain to what is excellent by equivocal means. No real strength is to be got by ferment and agitation. We may not do evil that good may come; we may not distrust God's power and willingness to help us; we may not seek help from Egypt.

IV. These words should be our guide in view of the changes and excitements of our times. Because of them many are filled with unreasonable fears. But are we to lose our patience and steadfastness because irreligious speculators and worldly religionists are in an uproar? No; let them follow their own course; let us act upon the principle of our text. Truth is safe; the Church is founded upon a Rock; nothing can harm it, _but our attempting to defend it with carnal weapons._ Our weapons are the Word of God and prayer. In the use even of _them,_ we must take heed what spirit we are of, that we use them not in a worldly or angry spirit. Let God do His own work. Let us not venture to step beyond ours. It is not our work to keep the world in order. With the eye of our faith fixed upon Him who with unerring wisdom and omnipotent might controls all the changes and developments of human affairs, let us quietly pursue the duties which He has assigned us, and we shall be safe, and strong, and blessed.--_J. G. Dowling, M.A.: Sermons,_ pp. 55-75.

FOOTNOTES:

[1] See also STRENGTH IN QUIETNESS, verse 7.

THE VANITY OF EARTHLY HELP IN TIME OF TRIAL, AND THE PROFIT OF PATIENT WAITING.

xxx. 15, 16. _For thus saith the Lord God, &c._

The history of the Jews a striking proof of human depravity. That people at once the most favoured by God, and the most obstinate in rebellion against God. Ever hankering after some new idol, and falling into some new sin. Burden of the prophets was to reprove their pride and hardness. Isaiah no exception. In this chapter there is a solemn warning, the last remonstrance previous to Sennacherib and his army coming upon them.

First, _the insufficiency of all human dependencies._ Chronic failing of the Jews was dependence on the arm of flesh. In national difficulties they went to Egypt for horses, or turned to Assyria for help, thinking that these would insure defence. But these devices always failed. God, from the first, placed His people in such circumstances that they could not fail to see that it was not human might which delivered them. Illustrate this by the Exodus, Gideon, David and Goliath. In all this instruction for us, God is jealous of His honour. He brings to nought the works of the wise who ignore Him, and crowns with success the efforts of the weak and foolish who trust Him.

These words were _especially addressed to the Ancient Church,_ and consequently their teaching is for God's people now. We are too apt to be discouraged when earthly powers are arrayed against us, and to be elated when they are for us, in both cases placing our chief dependence on them. To do this is to lose sight of the true dignity and glory of the Church of God. The Church is the Spouse of Christ; she is gifted and dowried by Him; and does not depend for success upon the State, or any form of human help. The first preachers of Christianity were poor and unlearned men, owing all their success to the power of the Holy Ghost. We must rely upon the same force.

God teaches this lesson of dependence on Himself, not only to the Church as a whole, but to individual members. Hence He sends personal affliction, domestic trials; brings men into circumstances where human aid is of no avail. They can do nothing for themselves; nothing can be done for them. Trust in God is their only resource.

This leads to the second thought, _the profit of patient waiting on the Lord._ "Their strength is to sit still." "In returning and rest shall ye be saved." In returning from endeavours to obtain help from earthly sources. God suffers us to lean on the aid of man that we may realise its futility. Faith finds its best exercise in trial; it is also strengthened and confirmed by affliction. In such conditions, too, faith produces its richest and rarest fruit. Faith must evidence itself by works. Days of sorrow and chambers of sickness bear witness to the heroism of the believer. There are no heroes like those who suffer calmly and in secret. Many such will at the last be exalted higher than even martyrs and confessors.

_The secret of patient waiting is trust in God's promises._ Our waiting must be on the Lord. Such waiting disciplines and chastens us. Evil tempers are subdued. Attachment to the world is destroyed. God's Word becomes our daily bread; His presence as the breath of our life; and gradually the character is perfected, and made meet for the inheritance of the saints in light.--_Rev. S. Robins, M.A., Dale: Miscellaneous Sermons,_ p. 415.

DIVINE SALVATION REJECTED.

xxx. 15-17. _For thus saith the Lord God, &c._

The subject treated is the proposition to seek help from Egypt against the Assyrians. Here is the Divine remonstrance. It illustrates the Gospel, its treatment, and the retribution that will follow.

I. THE GRACIOUS ASSURANCE.

"In returning and rest shall ye be saved, in quietness and confidence shall be your strength." God was the defender of His people. Their strength was to trust in Him. It is so still. He is the only Saviour. A Divine salvation is--1. _Needed._ As much as when Sennacherib spread his hosts before Jerusalem; as much as when the children of Israel in the wilderness needed the manna, without which they must have perished, &c; for man is sinful; and because sinful helpless. 2. _Proclaimed_ (Isa. xlv. 22; Acts xiii. 38, 39). God pitied the world, and sent His son. Jesus died and rose again. His death satisfied for sin. Therefore He is able to save to the uttermost. And willing. In the ministry of the gospel He invites every sinner to come to Him. 3. _Conditioned._ "Return--rest." There must be a complete change from sin; from wrong confidence to simple faith. Many examples in the Old Testament show that believing reliance on God was a surer way to deliverance than the power of man. Apostolic preaching points to faith as the link of connection between the sinner and the Saviour. The salvation is by faith, that it may be free.

II. THE FOOLISH DETERMINATION.

Ver. 16. They had no faith. They looked to human helpers. It is the tendency of man. And thus the gospel is set aside. 1. By _negligence._ Because of prevailing unbelief spiritual blessings are undervalued. Sin is loved. There is little moral earnestness. Acceptance of the Gospel is postponed as if it were some disagreeable duty. 2. By _contempt._ The horses on which they said they would ride point to Egypt as their strength. It was contempt of God's help. Thus their fathers had turned to the golden calf. Thus some turn to money, some to earthly pleasures, some to the Church, some to the priest for salvation. Anywhere rather than to the Saviour Himself. 3. By _self-confidence._ Ceremonies of religion are performed; prayers offered; obedience rendered; alms given with a view to propitiate the Divine favour and obtain salvation as a debt. It rejects the truth of the Bible. It proceeds from ungodliness, pride, and unbelief.

III. THE DREADFUL CONSEQUENCE.

Ver. 17. All your confidence will break down. You will be utterly ruined. It will be as when a great power collapses. So shall it be with sinners (Ps. lii.; Jer. xvii. 5, 6). So with sinners who reject the Gospel. There will be--1. _Complete failure._ You will be left in your original helplessness; at the mercy of the enemy: at the mercy of your sins. 2. _Signal punishment._ For the criminality is most aggravated. You will have insulted God by flinging back His offered hand. Mark _the means_ by which punishment will come. By the very things you have trusted. Mark _the manner_ in which punishment will come. It will be utter ruin. Mark _the end_ your punishment will serve. It will be a beacon to warn others against your fate. Instead of trusting in any other help, fly to Jesus. Believe in Him. He gives the weary rest. You shall be saved, now and for ever.--_J. Rawlinson._

WAITING, DIVINE AND HUMAN.

xxx. 18. _Therefore will the Lord wait._[1]

A promise clear and precious in itself may gain in force and value when it is viewed in its surroundings. The diamond may be sparkling and brilliant, but we prefer it in its setting. The rose by itself is lovely, but we would rather have it with the green leaves around it. We have an instance in the first chapter of this book, where, after exposing the hypocrisy, formality, and wickedness of the people in the most withering words, God suddenly exchanges the stern tone of threatening for the sweet accents of mercy, _Come now, and let us reason together._ Another example is found in Matt. xi., where our Lord, after pronouncing His solemn woes, and asserting the Divine sovereignty, in the very next sentence utters His tender invitation, _Come unto Me._ The still small voice of mercy is all the sweeter and more welcome because of the thunders by which it is preceded. The same rapid transition may be observed in the passage before us. Cast your eye over the preceding context, and you find the saddest picture ever drawn of human perversity. What a heavy indictment (vers. 9, 10). How terrible that sentence pronounced (vers. 13, 14, 17). Is it at once carried into execution? No. _Therefore will the Lord wait._ Wait for whom--for the humble, the repentant, the submissive? No; for the sinful, the trifling, the scoffing. This mingling of grace and truth is very striking. As the play of the lightning is more brilliant during the darkness of the night, so God's mercy shines out more gloriously through the murky night of man's sin. As the colours of the rainbow are most vivid when it rests on some black cloud or frowning cliff, so heaven's grace is seen to best advantage on the background of human guilt.

I. GOD'S WAITING FOR MAN. 1. His waiting is _real and earnest._ It is waiting--it is not a passive loitering; but carries with it the idea of earnest expectation and desire. And so while God waits, He plies you with warm entreaties and loving invitations, with stern threatenings and glowing promises; He seeks to win you by the shadow as well as the sunshine which He throws alternately across your path. "_God_ waiting?" you ask. Why does _He_ wait? Can He not subdue sinners by His power and compel them to serve His purpose, as the potter moulds the plastic clay? You forget that you are a free agent. Spirit is not matter. God will not shatter the door closed against Him, and if He is to enter it must be with your consent. It is true that the Lord opens the heart, but a forced submission would be no submission at all. God's waiting, then, is real; it is no figure of speech; and when we think of it, is He not far greater in His marvellous patience than in ruling countless worlds?

2. God waits as a _God of grace,_ "that He may be gracious unto you." Grace is free, unpurchased favour, conferred independently of anything in us, or anything we can do (H. E. I., 2303; P. D. 1524).

3. God waits as a _God of law._ "The Lord is a God of judgment." There must not only be grace, but truth as well. God can only forgive sin in consistency with His justice. In our ignorance we think of pardon as the removal of a grudge, the overlooking of an insult, but this loose view keeps justice out of sight. Would you accept a pardon which would degrade the character of God, represent Him as a lawless being conniving at the very sin He forgives, shake the foundations of His throne, and subvert the interests of truth and holiness in the universe? Sin is no such light thing lightly forgiven. Only through the sacrifice of Christ can remission of sin be righteously bestowed. "The Lord is a God of judgment."

4. This waiting is _God's highest exaltation._ "He will be exalted that He may have mercy upon you." In showing mercy to the sinful, God's glory is made great, and the sin which is so hateful and deplorable has furnished occasion for the rich display of His mercy. War is a great evil, but where would be the courage of the soldier, and the heroic deeds which have been enshrined in song, if there had been no war? And so, had sin never existed in the world, we could never have witnessed those marvellous exhibitions of God's mercy that fill us with wonder and praise. Where sin abounded grace much more abounded.

II. MAN WAITING FOR GOD. "Blessed are all they that wait for Him." We have seen how He waits for us to be gracious unto us, to be exalted in having mercy upon us, and we should wait in humble faith to receive these priceless blessings, bringing our empty vessels that they may be filled. The _blessedness_ of so waiting is set forth in numerous passages of Scripture. What entire satisfaction and peace do they enjoy who take this attitude of soul described as waiting on the Lord! In waiting for man we are often disappointed and deceived, but how can we ever exhaust the Divine mercy and goodness? O happy soul that waits for God, and rejoicing in the plenitude of His goodness sings,

"I must have all things and abound
Since God is God to me."

If God had not first waited for us, we never would have waited for Him. He took the initiative. Why should any of us keep God waiting longer? Are your sins too great? Have you been proud and rebellious? It is precisely to such the promise is made. God is waiting _now_ to be gracious, but the day of grace will soon be past.--_William Guthrie, M.A._

Amidst the severest threatenings of Divine punishment of sin we find assurances of Divine willingness to exercise mercy. Here is still the question of the alliance with Egypt. In the foregoing verses the prophet points out its real weakness and danger. In the text he assures the people of the Divine readiness to forgive and restore if they will return to God as their true confidence and defence.

This truth is brought out more fully when the light of the Gospel is thrown upon it. Man is sinful. Some scarcely see this, because they have never examined the law. Some admit the truth of universal depravity, but lose themselves in the crowd. Some have a sense of sin which causes anxiety, from which they see no escape. Others find rest and comfort on inadequate and delusive grounds. Now we need not merely peace. That solicitude is put to rest does not prove that a man is safe. He may sleep when his house is burning. He may have taken what he considered precautionary measures without informing himself as to the measures that were necessary, or even in disregard of competent advice on the subject. We should find peace in God's way. Consider the text in the light of the Gospel. It is full of encouragement, but it implies a caution.

+I. It intimates that there is a provision on account of which God can exercise grace.+ 1. It is not His arbitrary will which pardons sin without regard to anything beyond His own pleasure in the happiness of His creatures. He considers the whole race. If He exercise mercy toward one without an adequate satisfaction, why not toward all? But this would amount to condonation of all sin--would annihilate the distinction between the consequences of good and evil. If God is gracious, it must be in such a way as that no injustice is done.

2. Well then, you say, we must reform; there must be a repentance. And this is true when properly understood. But it is not true if it means that God may be gracious to men on the ground of their repentance and reformation. The analogy between an earthly father and God as a Father is often drawn so as to overlook the fact that He is a moral governor, and that public justice is concerned in His transactions with men. A father may forgive his child's offence on his repentance, because it is a matter purely between themselves. When the offender repents, the demands of the case are met. But an offence against public law is different. A thief or a murderer confesses his guilt, professes repentance and determination never to repeat his crime; is the law satisfied? Would any one say he ought to be forgiven? Now, sin is not only an offence against God, but against public law, for which repentance is no satisfaction (H. E. I., 4225-4228).

3. Nor is present obedience a ground to rest upon for the obliteration of past sins. The best obedience of the best fails to satisfy the present. "How can I tell when I have done enough?" asked Dr. Johnson on his dying bed. And even if you did enough to satisfy the present demands of the law, how could that avail for the removal of previous criminality? Something more satisfactory than human expedients is required (H. E. I., 375, 376).

4. That something is found in the Gospel, in the gracious provision God has made for the exercise of mercy without infringing on the rectitude of His government. It is in the gift of His Son. The love of God sent the Son of God in human flesh to obey and suffer. On the ground of His vicarious offering as the atoning sacrifice, pardon and peace may be obtained. With it justice is fully satisfied.

+II. The text intimates that God is desirous to exercise grace.+

It is not simply willingness. He is profoundly desirous of this result. "He wishes all men to be saved." "He is not willing that any should perish." This truth may be gathered:

1. _For His revealed nature._ He does not delight in the infliction of punishment, even when it is required by the ends of justice. His tender love longs to see the sinner avail himself of the opportunity that is afforded, and seek the offered grace (Exod. xxxiv. 5-7).

2. _From the provision of the Gospel._ There was no obligation on Him to provide this grace. It was His love. It was provided at a cost that was the best possible guarantee of sincerity. Having made such a provision at such expense, will He be indifferent to the issue?

3. _From the invitations of the Gospel._ The way of salvation is proclaimed as a royal messenger of grace to all mankind. It is not a cold statement of the fact that a channel of grace has been opened. It is accompanied by calls and invitations. Will God mock them by invitations of which He does not desire their acceptance?

4. From the attitude which He here represents Himself as having assumed, He waits for sinners that He may be gracious. He is like the father of the prodigal son, who doubtless waited long and anxiously for the prodigal's return because he wanted to forgive him (H. E. I., 2328-2340).

And this is the answer to the question, For what is He waiting? Why cannot He be gracious at once?

+III. The text implies that grace can only be exercised when its conditions are accepted.+

Should He bestow it on all? In their sins? The case stands thus: God has done His part in providing mercy; there is a part for man. What is it? To consent. To confess the sin with conviction, humility, sorrow. To accept the mercy by sending up the believing cry. To surrender to God as the rebel submits to his prince and returns to his allegiance (H. E. I., 240).

This is what He waits for. When it occurs He is gracious. And how long will He wait? Not for ever. He is in the attitude of one who has determined to wait a given time, during which the opportunity is afforded. "Seek ye the Lord _while He may be found._" Why should you not? Why so unwilling?

Let not the love of sin nor deadness to spiritual things hold you back. Refusal to seek His grace is determined resistance of His authority and His love (H. E. I., 4247, 4248).--_J. Rawlinson._

FOOTNOTES:

[1] In these outlines the Authorised Version has been followed,
but the translations in which Delitzsch, Kay, and Cheyne
substantially agree is noteworthy and worthy of study.
_"And therefore_--because your sins require this
chastisement--_the Lord will wait,_ in resolute
self-withdrawal, looking for the time when your penitence
will permit Him to be again _gracious unto you: and
therefore will He be exalted,_ in judicial severity (ch.
v. 16; Ps. xlvi. 10), _that_ ('when He seeth thy power is
gone,' Deut. xxxii. 36) _He may have mercy on thee_ (Deut.
xxx. 3)."--_Kay._

_"And therefore will Jehovah long till He can be gracious
unto you, and therefore will He wait in stillness [or, be
on high] till He can have compassion upon you, for Jehovah
is a God of righteousness; happy are all those that long
for Him!"--Cheyne._

Mr. Birks thus comments: "Vers. 18-26. These verses, from
the whole context, refer to the Assyrian deliverance. The
connection is direct and forcible, though some have thought
it obscure. However severe God's discipline, its design was
gracious. His dealings are full of wisdom, like our Lord's
absence during the sickness of Lazarus, to make the
blessing afterwards more glorious and Divine. There is, on
His part, no slackness or indifference, but the calm
waiting of an ever-patient love. Even in the hour of
judgment God will be exalted, not to crush His people with
the terrors of His majesty, but only _'that He may have
mercy'_ upon them. He knows how to temper their
afflictions, that they may yield the peaceable fruits of
righteousness. Since He waits in patient love to show the
favour at the last, they also are bound to wait, in faith
and patience, until the blessing shall come."

WAITING FOR THE LORD.

xxx. 18. _Blessed are all they that wait for Him._

+I. What is meant by waiting upon the Lord?+ Not that sitting still and biding our time, like a man waiting for a coach. Not that we are to sit in quiet, idle supineness, expecting the Lord to come and fill our souls with joy and peace, as He used to fill the tabernacle with His glory. Yet, because they cannot convert their own souls, and sanctify their own hearts, thousands rashly conclude that they must quietly wait until the Lord work a miracle for them and save them. The Bible declares our helplessness in order _that we may be stirred up to seek help from God_ (Eph. v. 14; Phil. ii. 12, 13; 2 Pet. ii. 10). What do we mean when we engage a servant to wait upon us? Not that he is to compose himself to sleep until we signify that we want him; but that he should attend upon us, hold himself in readiness to do our bidding, make himself acquainted with our rules and conform to them, and with our wishes, and do his best to obey them with all readiness, cheerfulness, and faithfulness. So when the Lord bids us "wait for Him," He means that we should diligently seek His face, inquire into His laws, keep His statutes, and walk in His ordinances, expecting to receive, in His own good time, the blessings which He has promised to those who "wait upon Him."

+II. How are we to wait for the Lord?+ 1. We must wait upon God _with the heart:_ we must be in earnest. _We_ have no respect for the attentions and fair speeches of our fellow-men when we have reason to believe them mere idle compliments: will God accept from us what we have scorn to receive from one another? (Jer. xiii. 13). 2. We must wait _entirely_ upon God, whether we are in search of peace, strength or happiness (Ps. lxii. 1-5). 3. We must wait upon the Lord _patiently_ and _perseveringly._ He is the rewarder of all them "that _diligently_ seek Him;" but He has never pledged Himself either to the time when, or the mode in which, He will answer our prayers. He may put our sincerity to the test by keeping us waiting for some time; but we shall never wait in vain (Ps. xl. 1). Remember how long Abraham had to wait for the fulfilment of the promise of a seed; but in the end, through faith and _patience,_ he inherited the promise (Gal. vi. 9).--_E. Crow, M.A.: Plain Sermons,_ pp. 120-136.

Change and uncertainty mark all things here. The wisest plans often baffled, the fairest prospects blighted. But the truths and blessings of the Gospel are not subject to this law or uncertainty. God's schemes are never frustrated; His promises never broken.

I. THAT DEVOUT EXERCISE OF MIND HERE COMMENDED. "Waiting for God." 1. His people wait _in the exercise of earnest and believing prayer._ They seek Him in the means of His own appointment; by that sort of diligent seeking which is opposed to that of the slothful (Prov. xiii. 4). 2. His people wait _in holy expectation of blessings in providence and grace._ It is the patient waiting for the performance of the promise in the exercise of faith. It implies a knowledge of God,--a confidence in Him,--a rest in His promises, as of a child in a father; a servant in a master (Ps. cxxii. 1, 2). 3. _They wait for the clearing up of perplexities in the Divine Government._ Oftentimes in their own history and in the history of others, God's providence bears a mysterious and perplexing aspect. But the believing soul says, "All will come right at last. What we know not now we shall know hereafter." (H. E. I., 4043-4048).

II. THE BLESSEDNESS OF SUCH WAITING FOR GOD. 1. The very exercise of prayer, faith, and patience is _a culture of the soul._ In such culture there lies "Blessedness." 2. Theirs shall be the _blessedness of satisfaction._ Disappointment meets man in every walk of life, but those who trust in the Lord's Justice, Wisdom, and Goodness shall never "be ashamed."--_Samuel Thodey._

I. God's appearances on account of His people are sometimes delayed. 1. In answering prayer. 2. In relieving them in their afflictions. 3. In explaining Himself in regard to their afflictions. 4. In affording the joys of His salvation and the comfort of the Holy Ghost. II. Your duty in the meantime: it is to wait for Him calmly, patiently, expectantly. III. The blessedness that will attend the exercise of waiting for Him.--_William Jay: Sunday Evening Sermons,_ pp. 319-324.

GOD'S READINESS TO LISTEN TO THE NEEDY.

xxx. 19. _He will be very gracious unto thee at the voice
of thy cry._

+I. There are persons before me for whom this gracious assurance is particularly suitable.+ It is most comforting--

1. _To all afflicted people._ You are depressed; things have gone amiss; you do not prosper in business, or you are sickening in body, or a dear one lies at home pining away. In your straits possibly you may be ready to try some wrong way of helping yourself out of your difficulties. Yield not to Satan. There is help in God for you now. The Lord is not now visiting you in wrath; there is kindness in His severity. By yielding yourself to God, and trusting Him in this your evil plight, you will obtain deliverance (ver. 15).

2. _To those who are troubled on account of sin._ In order to escape from sin and punishment, the very first thing with you is to come back to your God whom you have offended, since He alone can pardon you. There must be a turning of the face in repentance, and a looking of the eye by faith unto God in Christ Jesus, or you will die in your sins (H. E. I., 1479-1484). The natural tendency of your heart, even when under a sense of sin, will be to keep from the Lord. Alas! you will look at your sin again and again till you are ready to pine away in despair, but you will not look to Christ Jesus and be saved. Possibly you may conclude that there is no hope for you in better things, and that therefore you had better enjoy such pleasures as may be found in sin, and take your swing while you may. Do not believe this lie of Satan. There is hope; you are in the land of mercy still. You need do nothing to make the Lord propitious, He is love already; you need not undergo penance, nor pass through grievous anguish of spirit in order to render God more merciful, for His grace aboundeth. Therefore we say to you, go to Him and test Him, for He will be gracious to the voice of your cry.

3. _To backsliders filled with their own ways,_ who are alarmed and distressed at their grievous departures from God. You may well be grieved, for you have done much dishonour to the name of God amongst the ungodly; you have pierced His saints with many sorrows. If you were cast off for ever as a traitor and left to die as a son of perdition, what could be said but that you were reaping the fruit of your own ways? Yet the text rings in your ears at this time like a clear silver bell, and its one note is grace. "He will be very gracious unto thee" (Jer. iii. 14; H. E. I., 424).

4. _To all believers in Christ who are at all exercised in heart;_ and we are all in that condition at times. Even when by full assurance we can read our title clear to-day, we become anxious as to the morrow. If trials multiply, how will faith be able to stand? When the days of weakness arrive, what shall we do in our old age? Behind all stands the skeleton form of death. "What shall we do in the swellings of Jordan?" We recollect how we ran with the footmen in our former trials, and they wearied us, and we ask ourselves, "How shall we contend with horsemen?" When standing, as we shall, on the brink of eternity, will our religion thus prove a reality, or will our hope dissolve like a dream? Such questions torment our souls. Let all such fears vanish. In child-like confidence come to God, and go no more from Him. Let this verse smile on you, and beckon you to your Father's heart.

+II. The assurance here given is very firmly based.+ It rests--1. _On the plain promise of God_ as given in the text, and in many similar declarations scattered all over the Scriptures. 2. _On the gracious nature of God._ It is His nature to be gracious. Judgment is His strange work, but He delighteth in mercy. Nothing pleases Him more than to pass by transgression, iniquity, and sin when we lie humble and penitent before Him. 3. _On the prevalence of prayer._ This we know, an experience of eight-and-twenty years has proved that God heareth prayer; therefore we say to you, go to Him and test Him, for He will be gracious to the voice of your cry.

+III. The well-confirmed assurance of the text should be practically accepted at once.+ 1. _Let us renounce at once all earth-born confidence._ What is your confidence? Your wealth? Your strong common-sense? Your stalwart frame? What are you relying on? Will it support you in death? Will it stand you in good stead in eternity? It will not if it be anything short of the love of God in Christ Jesus our Lord. Let us flee from all creature-confidence as from a filthy thing, for it is base to the last degree to be trusting in another creature and putting that creature into the place of the Creator. 2. _Refuse despair._ 3. _Try now the power of prayer and child-like confidence in God._--_C. H. Spurgeon: Metropolitan Tabernacle Pulpit,_ vol. xxiv. pp. 337-348.

THE BREAD OF ADVERSITY.

xxx. 20, 21. _And though the Lord give you the bread of
adversity, &c._[1]

I. DIFFICULTIES SUPPOSED.

"The Bread of Adversity" was a proverbial expression among the Jews (1 Kings xxii. 27; Ps. lxxx. 5). The _Lord_ gives: He who gave the cup of salvation gives the cup of affliction. He who gives the bread of life gives also the bread of adversity (Heb. xii. 6). Recollect that the Lord who gives you the bread of adversity gave His own Son no better fare, no richer diet.

II. CONSOLATIONS PROMISED.

"Yet shall not thy teachers be removed," &c. He will compensate temporal troubles by spiritual blessings. Numbers have found that as tribulation abounded, consolation abounded by Christ (2 Cor. i. 5). Such consolations are threefold. 1. _A free access to God's throne._ "He will be very gracious to thee at the voice of thy cry." Prayer relieves distress. 2. _A faithful administration of God's word and ordinances._ Religious instruction shall be continued, "thy teachers shall not be removed." 3. _A gracious direction of God's providence._

III. INSTRUCTIONS SUGGESTED.

1. _Guard against whatever may endanger Christian privileges._ Neglect of prayer; absence of love; seductions of the world. 2. _Recollect what is needful to give this promise full effect_--the influence of the Spirit. Pray for and expect a baptism of the Holy Ghost. 3. _Commend to others the consolations you receive._ Visit the sick; remember the widow and the fatherless. In comforting others, your own bread of adversity shall be made sweet.--_Samuel Thodey._

I. A CALAMITY ANTICIPATED.

Affliction may be continuous and severe. Bread and water are the prominent things in the sustenance of life. Day by day reserved. Few, if any, are entirely exempt from affliction. Periods of difficulty and privation, when weeks and months of consuming anxiety are experienced. Losses which seriously incommode and cripple their business. Troubles in the family, sometimes from the conduct of those most loved. Bereavements which rend the heart. Sickness, accident, consuming disease, and excruciating pain wear life slowly away.

The godly are not exempted. The infected atmosphere may poison the saint as well as the sinner. If a good man falls over a precipice he will be killed. "The same hurricane may equally swamp the vessel which is filled with pirates and that which is filled by a band of devoted missionaries." If a Christian neglect his business, or conduct it on unsound principles, he must expect insolvency. He may conduct it with perfect commercial wisdom and care and yet be overtaken by disasters from causes beyond his control.

But it does not happen by chance. There is no such thing as fate. We recognise the hand of the Lord. "Though _the Lord_ give you the bread of affliction and the water of adversity." In this truth is help for believers perplexed by the mystery of sorrow. It throws their thoughts on God. And they have such confidence in Him that is a resting-place. We do not know, we never can know, the evils He prevents. When He permits or sends trouble we may rest assured that there is a sufficient reason (Lam. iii. 33).

What are the reasons?[2] We may mistake their application, but they are such as these: 1. It is sometimes _punitive._ God has established a connection between sin and suffering. The former always works towards the latter. The chain of connection may be so subtle, and may extend so far back, that we cannot follow it. Yet such a chain there is. When affliction comes, it is useful to trace the chain, and ascertain, if we can, wherefore the Lord is contending with us. 2. It is sometimes _corrective._ He deals with us as men deal with their children (Heb. xii. 5-11). It is not that He may vent His anger, but recall them to their better selves. He means it as the refiner means the fire into which he casts the gold (Ps. cxix. 67). 3. It is sometimes _auxiliary._ The means to an end. The dark way into light. It is necessary to some advantage which could not be reached without it. Joseph's slavery and imprisonment were the steps to his subsequent greatness. Jesus reached the crown by the cross. Perhaps you can illustrate from your own experience.

Meantime, here is

II. AN ANTIDOTE PROMISED.

Their teachers had been removed. The prophets were persecuted (verses 9, 10). Jeremiah, Zedekiah, under Jezebel's persecution. Obadiah had hid a hundred in caves. Persecution usually fastens on the teachers as most prominent. Thus Apostles. Thus the Nonconforming clergy in England. Thus the missionaries were driven from Madagascar. But the promise here in that they shall regain their liberty. And this will be not only a relief to themselves, but an antidote to the people's calamities. It will secure: 1. _Instruction._ "Thy teachers." Truth is the basis of everything in experience or practice. It is their business carefully to unfold and apply the truth.[3] 2. _Consolation._ Christian ordinances are consolatory. There are truths that bear on troubles. The views of the Divine character and of the course of Providence exhibited in the Gospel sustain and comfort. 3. _Direction._ There is danger of turning to right or left. So many allurements, from ignorance, misguidance, temptation. By the ministry you hear the voice which points out the way, invites steadfastness, warns against divergence.

God provides guidance in the journey to the better land. Value the ministry of the Word. Attend it. Follow its teaching.--_J. Rawlinson._

FOOTNOTES:

[1] The Authorised Version, upon which these outlines are
founded, is supported by Mr. Cheyne, who translates: _"And
though the Lord give you bread in short measure and water
in scant quantity,"_ &c. But Delitzsch, Kay, and Birks
render the first clause: "And the Lord will give you bread
in your adversity and water in your affliction." Mr. Birks
adds: "These words form part of a promise, not its
limitation. Here they are assured that, although besieged,
they will not be given over to famine. The path of duty
will be made plain by God's prophets, and speedy
deliverance be given."

[2] H. E. I., 56-115.

[3] The Christian Church requires a teaching ministry. Not only
must the Gospel be proclaimed to the world, the Church must
be trained into knowledge, experience, holiness, activity.
Individual study of Scripture is largely useful. But
regularly recurring religious services, of which careful
instruction is a part, are universally necessary. Godly men
must be released from secular business, trained, set apart
to the study and ministry of the Word. The living voice of
the preacher helps, guides, confirms, and gives greater
practical influence to the private reading of Christians.
Even under the old dispensation, large use was made of this
method. There were schools of the prophets. A few were so
eminent that they have left their words behind them. But
there were many whose names have not survived their time.
Jesus trained His disciples for their future work. After
His Ascension, He gave various gifts to men for the work of
the ministry. He continues them. While one could wish that
all the Lord's people were prophets, and that He would put
His Spirit upon them, so that they would work to the full
extent of their ability for the world's salvation, it
remains true that the strength of the Church is an able,
well-instructed, godly, and earnest ministry.

Among the blessings here promised to the ancient Church is
the restoration of the silenced teachers to their work
after its period of discipline.--_Rawlinson._

THE GUIDING VOICE.

xxx. 21. _And thou shalt hear a voice behind thee, &c._

This may be a promise to God's people of the continuance of the services of the ministry, or of the additional blessings of spiritual suggestions to guide them in the path of duty.

I. It may be continuance of the promise in the preceding verse: "Thy teachers shall not be removed into a corner any more, but thine eyes shall see thy teachers, _and_ thine ears shall hear a word behind thee." The Word of God proclaimed by faithful ministers follows men. Sometimes, as they listen to it, they reject it, but it pursues them, and gives them no rest until they obey it. When they are bent on a wrong course, it haunts them until they are recalled to duty. Or it stimulates them to the performance of duties they are neglecting or performing sluggishly. Thus understood, we may see that in this promise God compares Himself as it were to a shepherd, who puts his sheep before him; or to a schoolmaster who will have his scholars in sight, that so he may the better keep them in order.

Thus understood, we see our duty. It is to give reverent heed to the Word of God as proclaimed to us by His ministers. Food, however choice, is no blessing to us unless it be eaten and digested; and the Word of God is no blessing to us, except there be an ear to hearken to it, a spiritual taste to relish it, and a heart to close and comply with it. Well is it with those who imitate Lydia (Acts xvi. 14). But neglect of God's Word shuts against us even the throne of grace (Prov. xxviii. 9). To those who disregard what they know to be the voice of God, there comes a time when they discover that the greatest of all calamities is to have their voice disregarded by Him (Prov. i. 24-26).

II. But the promise may be that of an additional blessing, the inward motions and suggestions of the Holy Spirit. His voice may be called "a word behind us," because--1. Of its secresy (Job iv. 12). 2. Because it follows us always, as constantly as our shadow. Parallels to this promise we find in 1 John ii. 20, 27; John xiv. 26, xvi. 13.

III. This voice His people hear when they are about to wander, or have wandered from the way of righteousness. From that way it is easy to depart; but God loves His people, and cannot abide to see them miscarry, and therefore He counsels them. "This is the way, walk ye in it," is sometimes a word of correction and reformation, in case of error; sometimes a word of instruction and direction, in case of ignorance; sometimes a word of strengthening and confirmation, in case of unsettledness.

In all these respects God's people hear the "word behind them," sometimes giving them very gracious hints concerning the affairs of this present life, but more frequently concerning the spiritual life. Those who wait upon God shall not lack counsels concerning the manner in which they are to serve Him. He answers the prayers of His people (Ps. xxv. 4, 5; lxxxvi. 11; cxliii. 8).

What a great comfort and encouragement we have here! If we really desire to serve God amid all the labyrinths and uncertainties of this present life, we shall be safe, for He will guide us.