Chapter XXXI: Part 31

From the text, then, we may learn two or three lessons relative to the work of Christ's Church in the world.

1. That all such work should be conducted in humble dependence on the Holy Spirit. Such dependence does not supersede labour, any more than the consciousness that the sun and the air and other mysterious influences of nature are necessary, supersedes the husbandman's labour.

2. That it should be conducted in a spirit of prayer for the outpouring of the Holy Spirit. Whatever God promises to His Church, it is warranted to ask in prayer. Prayer is the condition, on the Church's part, on which the promise is suspended. In that wonderful passage of Ezekiel where the Spirit is promised in His cleansing and renewing power, the condition is expressly named (Ezek. xxxvi. 37). While the hundred and twenty disciples were gathered together praying, the Holy Ghost fell upon them. How often does the great missionary apostle ask those who have been brought to Christ to pray for him in his continued work among those who have not.

3. That all Christian effort should be conducted, therefore, in _expectation_ of the outpouring of the Spirit. Do we not dishonour Him, when we fail to believe in the Spirit's work as a living reality--when we do not _expect_ prayerful work for Christ to be followed by proportionate success! "Until the Spirt be poured upon us from on high," all is desolation; when the Spirit shall be poured upon us from on high, all shall be beauty.--_John Rawlinson._

FOOTNOTES:

[1] Brainerd, Schwartz, and Eliot, and those who in every age
have had the most success in turning men to righteousness,
have been the first to declare that they were nothing.
They, of all men, most ardently implored, and most entirely
depended upon, the agency we are now contemplating; and
their success appears to have been more in proportion to
their earnest solicitude in seeking this blessing, than to
any other cause.--_Hall._

[2] Look at the history of those who have been the most
successful missionaries to the heathen, and see whether you
cannot trace certain results for which you cannot account
on any other hypothesis than that most momentous one of a
Divine influence, at certain periods, accompanying their
labours. In the history of Brainerd and Eliot, and others,
you perceive that for a considerable time there seem to
have been the same efforts employed, the same doctrines
taught, the same earnest and zealous prayers, and the same
watchfulness over their own hearts, and yet no saving
effect produced on others: all still remained barren; no
desirable movement of the heart was excited; and this
continued for a long period. Such was the state of things
when Brainerd first undertook the mission to the Indians;
but, after a considerable time, while he was propounding
only the same doctrines, and using only the same means, the
Spirit of God put forth its energy, and Divine
communication was imparted at one season "like a rushing,
mighty wind," at others "like the dew and the rain from
heaven," softening and thus opening the heart which had
resisted the entrance of sacred truth, and causing the tear
of genuine penitence to steal down the cheek. Nobody could
doubt that there was some one greater than a missionary
there;--that the Spirit of God had changed the barren soil
to sacred ground, and had wetted it, "like Gideon's fleece,
with the dews of heaven." And so it is, my brethren, that
every person who has had any long acquaintance with the
Christian ministry, is aware that there are certain periods
of barrenness and certain periods for bearing fruit. The
same talents, whether great or small, may be brought into
action; but there shall be some seasons in which efforts,
in no way special, shall be crowned with extraordinary
success.--_Hall._

[3] Were it the design of God merely to build a foundation
already laid, or to repair a dilapidated edifice, one might
talk of the efficacy of human suasion; but when that which
is to be done is to create a new principle, to pour new
life into the soul, to give "a new heart," to plant new
seeds in a soil where all has been barrenness and
desolation, to turn waters into new channels, to effect a
total change of heart and character,--what can accomplish
all this but an almighty power? Human suasion can operate
only on principles which already exist. When Demosthenes,
with his powerful eloquence, excited the Athenians to
combat, he only called into action, by a skilful grouping
of motives, and an appropriate exercise of his genius,
principles already existing, but which had lain dormant. He
created nothing new; he transformed them not into new
creatures, but only roused and stimulated those principles
which had animated the bosoms of nations in resisting
tyranny in every age. But when the apostles went forth to
preach faith in Christ, they proposed to make a change in
the mind and heart of man to which there was no natural
tendency; they required a creature "dead in trespasses and
sins" to awake to Christ; they proposed to convert him into
a devoted servant, a subject most loyal, affectionate, and
ardent; and how was it possible that mere human art or
force could accomplish such changes as these?

The Gospel is the instrument of God, and wonderfully fitted
by Him for His work; but even _it_ is nothing more than an
instrument; and when it is successful and baffles every
human effort exerted against it, it is because it is
wielded by an omnipotent arm.--_Hall._

H. E. I., 1400-1405, 3432-3442, 4106-4113.

THE MORAL WILDERNESS TRANSFORMED.

xxxii. 15. _Until the Spirit be poured upon us, &c._

This chapter contains three distinct and important topics: the great and inestimable blessings resulting from the reign of Christ; a denunciation of the Divine judgments on an ungrateful and rebellious people, and especially on the supine and careless women of Judea; and an assurance of more auspicious days.

I. The mind of man resembles a moral wilderness. This was not the case originally. In paradise all was moral attraction and glory. But, in consequence of man's apostasy from God, his powers have been withered, and his Divine beauty has been defaced. The mind of man is a moral wilderness--1. As it is a seat of sterility and desolation. 2. As, till it is transformed, it is of little use, because its best powers are not consecrated to God. 3. As it is the soil where noxious and destructive plants exist and flourish.

II. The means appointed for the cultivation of the mind of man are to be diligently employed, because, 1. These means are unfolded to us in the Gospel. 2. God requires us to employ them. 3. The Divine sanction and encouragement have been given to those who have diligently used them (H. E. I., 3424-3465).

III. The best and most powerful means will be unavailing without the agency and influence of the Spirit.

IV. But with the influence of the Holy Spirit, a great moral transformation will be effected. 1. There will be a scene of cultivation; the wilderness will be converted into a fruitful field; enclosed, cleansed, irrigated, carefully tilled; presenting a beautiful appearance to the eye, and refreshed with the dews and rains of heaven. 2. There will be a scene of fertility; as a field, it will be rich in the variety and luxuriance of its produce; all the graces of the Holy Spirit will be fully and beautifully exemplified. 3. There will be a scene of grandeur. The fruitful field will be counted for a forest. A fine forest is a majestic and striking feature in a landscape. There is dignity, magnitude, elevation; all these moral characteristics are found in the mind on which the Spirit has been poured out. The saints will grow in grace, and increase with all the increase of God.

V. Learn from this subject. 1. The importance of honouring the Spirit by reverence, worship, obedience, confidence. 2. The necessity of waiting for the Spirit. Though He tarry, yet we are perseveringly to wait. 3. The duty of praying for the Spirit, and of expressing unfeigned gratitude for every communication of His grace.--_G. Clayton: The Pulpit,_ vol. xvii. p. 190.

PEACE THE WORK OF RIGHTEOUSNESS.

xxxii. 17. _The work of righteousness shall be peace; and
the effect of righteousness quietness and assurance for
ever._

A large part of the book of Isaiah is taken up in setting forth the glories and the blessedness of Christ's kingdom. Sometimes this is done by grand images drawn from all that is brightest in the outward world (xxx. 26). Sometimes the great change to be wrought in mankind is spoken of under the figure of a like change in the beasts of the field (xi. 6-9). Again, in other places, as in the text and the adjoining verses, the description puts on more of a moral and spiritual character, and declares how God will be glorified in the hearts and lives of men (vers. 15-17). On reading these descriptions of a time when the world is to be full of peace and blessedness, we can hardly help wishing we were in such a world. But that time is not yet come. Many places may we find, where all seem to be bent on hurting and destroying one another. But the sun himself, with his all-piercing eye, though he beholds every dwelling of man, cannot see a single village which is the abode of peace and quietness and assurance for ever. Nor has he in all his journeys ever seen such a state of things. Did the prophet, then, see falsely? Was the vision which he saw a lying vision? Not so. If the "work," the effect, is wanting, it is that the cause is wanting. Did righteousness prevail upon the earth, there peace would also prevail. Wherever we find anything like true righteousness, and according to the degree of the likeness, we also find peace. Whatsoever is done to promote righteousness will also promote peace.

"The work of righteousness shall be peace." The words have a sweet sound; but when we think of the whole meaning that lies wrapt up in them, they may well strike us with awe. For while they declare that righteousness shall produce peace, they at the same time imply that nothing but righteousness shall or can. How, then, can peace ever abide upon earth, or dwell in the heart of man?

Another disturbing recollection is, that when it has pleased the all-righteous God to show forth His righteousness, as in the days of Noah, the work of that righteousness was not peace, but horror, and desolation, and destruction. Even when the ministers and executors of earthly righteousness pass through a land, they do not bring peace to the culprits who they visit. How, then, can the perfect righteousness of God bring peace to the sinful race of man? There is but one way, a way purposed by God in the counsels of His unfathomable wisdom, the way whereby He vouchsafes to bestow His own righteousness upon man, to the end that He may make man partaker of His peace.

Here some may object, that righteousness, with its sternness and terrors, does not seem to be, of all virtues and graces, the one best fitted to be the parent of peace. Rather, they may say, is peace the work of mercy; for that mercy alone can produce peace, at least in sinners; wherefore we are wont to pray God to grant us _pardon and peace._ This is true. Unless mercy be shown to sinners, they can never enjoy peace. Yet, unless mercy go along with righteousness, mercy cannot produce peace. If mercy allowed the sinners to abide in their sins, they would still be under the sentence which declares that there is no peace to the wicked.[1] Christ will never give peace alone. He will only give it along with righteousness,--first righteousness and then peace. Unless He had been the Lord our Righteousness, He could not have been the Prince of Peace. Therefore they who will not receive His righteousness, cannot receive His peace. To them He brings no peace, but a sword.

But although the course of this world has never been answerable to the magnificent visions of ancient prophecy, still in some measure the prophecies have been fulfilled. To the godly, to all who believe in Christ and love Him, to all who desire to serve and obey Him, He has indeed brought peace; and even amid the endless tumults and troubles and jarrings of the world, they feel that He has done so. They feel that He has set them at peace with God, by making them partakers of that righteousness, of which peace is the work. Moreover, there is hardly one of our Lord's commandments which does not tend, in proportion as we obey it, to fill our hearts with peace, which does not dry up one source or another of disquieting, harassing care.[2]

We may now perceive why there is so little peace in the world. It is because there is so little righteousness. The effect cannot exist without the cause. The one simple commandment, "Love thy neighbour as thyself," were it followed through all the branching duties into which it spreads, would turn the earth into a garden of peace.

"For the wicked," God has said, "there is no peace." But light is sown for the righteous, the light of joy and peace. The true disciple of Christ, he who has sought to be clothed in Christ's righteousness, will always enjoy peace, even here on earth. He will enjoy it in every condition of life. In riches, in poverty, in health, in sickness, in every outward circumstance of life, in the hour of death, the godly, and they alone, enjoy peace: in the day of judgment they, and they alone, will enjoy peace. And the peace they will have enjoyed till then will only have been a poor faint foretaste of the peace into which they will then enter, of the peace of God, which passeth all understanding, and in the full enjoyment of which they will live thenceforward through eternity.--_Julius Charles Hare, M.A.: Sermons Preacht in Herstmonceux Church,_ pp. 325-346.

The Bible is the revelation of a gracious remedy for evil. Points out rightful claims of the Divine government. Charges the human race with disregard of these claims. Man is guilty of unrighteousness. There is universal sin. It is in man's nature. It constitutes a moral disqualification for return. God's remedial plan comprehends the provision of pardoning mercy, and of regenerating mercy. The former is found in the work of the Lord Jesus Christ, which constitutes a righteous ground on which the penal consequences of sin may be remitted. The latter, in this no less wonderful work of the Holy Spirit by which the sinner's disposition undergoes a change that makes him a new creature in Christ Jesus. Let it be supposed that this is the universal experience: instead of unrighteousness, the righteousness that springs from such contact with Christ by His Spirit universally prevails. It is a change of which we do not despair. We are taught to expect it. Thus the text will be universally fulfilled.

I. INTERNATIONALLY.

One of the most awful facts of human history is the extent to which war has marked its track. In the causes of all wars unrighteousness is found. But if the supposition we have made were a reality, wars would become impossible. Nations and their rulers would repress the desire to possess themselves of what is not their own. If different interests induced different opinions between them wise and righteous arbitration would prevent their imbruing their hands in each other's blood. There would be "quietness and security for ever" (Isa. ii. 4, xi. 6-9).

II. SOCIALLY.

1. Would the scenes witnessed in our streets, and the revelations of police courts continue, if all men were characterised by the righteousness contemplated in our text? Because men are unrighteous, they encroach upon each other. The religion of Christ can be ill spared. Where its influence prevails, society is better, happier, more peaceful, more secure than elsewhere.

2. Think of the family. In the home all exhibit their true selves. Selfishness and injustice may render it a place of incessant strife. But our Christian homes, even where allowance has been made for infirmities and peculiarities, are usually pervaded by an atmosphere of peace and love. The influences that surround them produce mutual forbearance and studiousness of others, restrain the harder and develop the softer passions. Just in the measure in which the subduing influences of Christian character prevail will our homes be secure from strife and discomfort.

3. Think of the Church. There are divisions in the Church, it is said. But there is less alienation of heart than is commonly supposed. The common Christian's sentiments override the separated denominations. So within the churches. Not many, in proportion to the whole, are divided. Animosity, as arising from difference of opinion, is restrained by Christian love. And if all were perfectly Christian, there would be none.

III. PERSONALLY.

1. There is peace with God. Because there is reconciliation in Christ.

2. There is peace within. The storms of distress and fear raised by the sense of sin are allayed by the cross. The discomfort of unsettled life-purposes is terminated by a decision with which the soul is satisfied. Its peace is enhanced by converse with heaven.

It is abiding peace. The peace in all aspects continues as long as the righteousness. The holiness of heaven, and therefore its peaceful rest, will continue for ever.

Have we this righteousness? Have we it in heart, in sympathy, in life? If not, we are on the side of unrighteousness. We are insecure. We need to be born again. O seek to possess and extend it.--_J. Rawlinson._

FOOTNOTES:

[1] We may see this in human things. When a parent does not
uphold _order and law_ in his family, there will be no
peace in that family. When a government does not uphold
order and law in a nation, there will be no peace in that
nation. They are to be upheld mercifully indeed; but still
they are to be upheld. Now in man both are imperfect, both
his righteousness and his mercy; and therefore they are
ever jarring. Sometimes he will lean to the one, sometimes
to the other; and so neither produces the work of peace.
But in God both are at one: neither shall hinder, neither
can give way to the other. Sooner shall the heavens split,
like a breaking wave, into foam, and melt away, than the
slightest shadow of anything that is not perfectly
righteous shall pass over the righteousness of God.
Accordingly it could only be when perfect mercy and perfect
truth met together, that righteousness and mercy could kiss
each other. And thus alone shall any ever enjoy perfect
peace, when they have received the full forgiveness of
their sins from the perfect mercy of God, and are clothed
in the perfect righteousness of Christ. Even in heaven
there can be no peace, except it be the work of
righteousness.--_Hare._

[2] When He teaches us that the eye of God is ever watching
over us, and the hand of God ever providing over us,--when
He commands us to pray to God with confidence as to our
heavenly Father, and to make all our wants and wishes known
to Him,--hereby, if we give heed to His bidding, He at once
hushes all those never-ending, still-beginning anxieties,
which are the thorns and thistles planted by the curse in
the human heart. When He teaches us to love our neighbours,
and to forgive, nay, to love our enemies, He roots up all
the cause which destroy peace and breed quarrels between
man and man. Every passion that we subdue is so much gain
to our peace; for every passion is a peacebreaker.
Covetousness, ambition, lust, drunkenness, vanity, pride
are peacebreakers. All these passions set us at variance
with neighbours; all of them set us at variance with
ourselves. Whereas, contentment, temperance, sobriety,
chastity, modesty, meekness are peacemakers.--_Hare._

THE PEACEFUL HABITATION.

xxxii. 18. _And my people shall dwell in a peaceable
habitation._[1]

No doubt "the peaceable habitation" is found in moral dispositions created within by Divine grace. Here is, 1st. The Chamber of _Holiness._ Oh, the sweet tranquillity of a holy life! 2. Here is the hallowed Chamber of _Resignation_ to the Divine will. If the soul is, by Divine grace, able to be still in the midst of temptation, it will also be still in the midst of personal trial. 3. Here is _Trust_ in God's providence. This is the observatory, and like all observatories, it is high and clear. Other observatories boast that from them you may see the stars in the day-time; but from this, you may see the sun in the night-time.--_E. Paxton Hood: Dark Sayings on a Harp,_ pp. 361-368.

FOOTNOTES:

[1] See CHARACTERISTICS OF THE CHURCH OF CHRIST, xxxiii. 20.

SPIRITUAL HUSBANDRY.

xxxii. 20. _Blessed are ye that sow beside all waters, that
send forth thither the feet of the ox and the ass._

Two explanations of this description of agricultural life. The first refers it to the practice of literally sowing on the waters. In some parts of the East, particularly in the sowing of rice, the time chosen is when the rivers overflow their banks. Cattle are turned into the wet land to tread it and prepare it for the seed, which is then cast upon the water. It subsides into the ground and yields a quick harvest. If this is the allusion, the corresponding passage will be Eccles. xi. 1. The other explanation refers it to the sowing of seed in soil that is well watered by its proximity to some river, and to such a state of security that the oxen and asses may be turned upon the land to feed at large, without fences to limit their excursions. Either way the general idea is the same. It is the close of the beautiful description of peaceful prosperity after the return from captivity. The land would be cultivated in security, the harvests gathered in peace; a splendid contrast to the desolation of a country which has been the seat of war.

We apply the text to the privilege of labouring for the production of a moral harvest in human souls by the teaching of the Gospel of Jesus Christ. Here is--

I. AN ANALOGY BETWEEN THE MATERIAL AND THE SPIRITUAL HUSBANDRY. Our present subject is not our own spiritual culture, although that is of supreme importance and the primary qualification for the cultivation of other souls. We are always sowing seed, and the fruit of which is in our character and destiny, in time and eternity (Gal. vi. 7, 8).

The analogy between the moral and material husbandry is very obvious (1 Cor. iii. 6-9, ix. 10, 11; James iii. 18; Matt. xiii. 3-32). This is the great work committed to the Church. We are to tell the story of God's love; to make known the ruin; to proclaim the salvation; to persuade men.

Now, this supposes several things:--1. _Opportunity._ By the restoration of Israel to their own land, they would have the opportunity of which they had been long deprived. There have been times when endeavours to teach God's Word was prohibited. In some lands it is so still. There are persons who will not hear. There are classes and circles, higher and lower, which are inaccessible to you. None of us is responsible for sowing the seed when there is no opportunity. But in so far as opportunity exists, or can be made, it behoves all to avail themselves of it to the full extent of their power. Mothers have the opportunity with their children. Sunday-school teachers. Doors opening in heathen lands. 2. _Capacity._ To sow a field requires some knowledge of the kind of work. City men would make sorry work. So the spiritual sowing requires some capacity. Two mistakes may be made. There is the mistake of those who think any kind of work will do; and of those who estimate the requirements so highly and their own power so humbly that they never venture anything. The latter deterrent operates largely. It falls in with the love of ease. It is sometimes said that the extension of popular education demands a higher class of Sunday-school teachers, for instance, than sufficed some time ago. Many Christians think their own education inadequate. It is a mistake. If we cannot realise our ideal, let us do our best. Besides, experience does not show that boys and girls are ahead of teachers of average intelligence. And spiritual earnestness is a greater qualification than even intellectual endowment. Capacity for Christian work, like any other, perhaps more than any other, increases by exercise. 3. _Interest._ He who would succeed must be interested in his work. He who dislikes it or is indifferent to its results will not do it well. Commonly what was undertaken merely as an occupation, or for advantage, becomes a pleasure. The various labours of the husbandman interest him. And this is essential to the spiritual sower. There must be a disposition for the work. It presents attractions only to such as are in sympathy with its great ends. There must be a sincere belief of the truth, thorough conviction of its necessity to man, and a benevolent desire for the widest dissemination of its blessings. Working in this spirit, your interest in it will constantly deepen. By the prospect of harvest you will be animated. With the heart in the work and the love of Christ in the heart, the sowing time will be full of spiritual interest. 4. _Diligence._ "All waters." This suggests earnestness, energy, promptitude. Throw all your energy into this work. The husbandman watches everything that bears on his husbandry. Business men spare no pains in working out their arrangements. We must be equally diligent.

II. THE BLESSEDNESS OF BEING ENGAGED IN THE SPIRITUAL HUSBANDRY.

1. _In the work itself._ It becomes a pleasure. Knowledge and experience of the truth increase by communication, as seed by being sown. Spiritual enjoyment is deepened. Christian character grows. Many can say the sowing days are the happiest. 2. _In the consciousness of usefulness._ It is not labour in vain. Assured that we shall reap if we faint not. Already there are signs. Evil is prevented. One and another are being trained to goodness. The future career of those among whom you sow will be influenced in the most valuable way. Some will have their passage to the grave helped. The future world will be brightened to them, as well as the present. 3. _In the Master's approbation._ As the work goes on, the consciousness of this is a blessedness. And when this world is left behind, His "well done."

Address--1. Those who are sowing, with words of encouragement. 2. Those who ought to be, with words of exhortation.--_J. Rawlinson._

THE USE OF OPPORTUNITIES.

xxxii. 20. _Blessed are they that sow beside all waters,
&c._

I. We may use the language of the text _as a warning against the neglect of the least opportunity of usefulness to others._ The prophet pronounces a blessing upon those who are prepared to scatter seed, not only where there is a probable prospect of a rich harvest, but upon whatsoever soil God shall bring them in contact with. It is not only by the waters that are sweet and sparkling that the sowing is to be carried on, but beside the floods that seem likely to overwhelm. We are to maintain a lively sense of our obligation to do good unto all men as we have opportunity. Even those who are alive to the reality of the effect which one man's life and conversation may have upon another, nay, who are desirous to be useful to their brethren in Christ, are under a great temptation to be ruled by predilections for or against particular persons, and to regard some as too proud, too insincere, too thoughtless to reward their labour. Or their affections are so absorbed in one or two individuals, united with them by blood or friendship, that they are rendered comparatively indifferent about the influence they may exert upon others. But whether we choose or no, our power for good or evil extends over all who come within our shadow, and we should neglect no opportunity to make it a power for good (H. E. I. 1857-65, 4596).

II. _We should not neglect any opportunity of securing benefit for ourselves._ Every period of existence is to be spent under God. Swift and resistless the waters of life glide on. But beside them all, the Christian sows his good seed. Equally in youth, middle age, and in advancing years, whatsoever his hand finds to do, he does it heartily, as unto the Lord; and in each he reaps a harvest according to his sowing in that which preceded it. Blessed through eternity will he be who sowed wisely and liberally beside all the waters of life.--_J. R. Woodford, M.A.: Sermons preached in Bristol,_ pp. 228-243.

It should be the ambition of us all to be useful. The difference between one man who lives a useful, and another who lives a useless life, is simply this--the one improves his opportunities for doing good and making others happy, while he ministers to his own well-being; and the other lives only for himself, and reaps the barren harvest of his selfishness. Life comes but once to each of us, and blessed are they who, bearing this over in mind, are careful to "sow beside all waters."

I. Those who wish to be useful should never forget the many favourable opportunities for sowing seed _on the clear and untroubled waters of childhood._ II. Another opportunity for scattering precious seed is _on the troubled waters of strife_ (Matt. v. 9). III. Another, _on the stagnant and muddy waters of doubt and unbelief._ It often happens that the Christian is obliged to listen to the vapid and senseless discourse of those who seek to bring the religion of the Son of God into contempt, and if he would be prepared for such occasions of seed-sowing, he ought to be a diligent student of the Word of God, and of such works as will give him a right understanding of it. IV. _There will be times when words of comfort may be spoken to bewildered souls about to embark on "the narrow sea" which divides this world from the next._--_John N. Newton: Golden Truths,_ pp. 73-81.

PROVIDENCE.

xxxiii. 1. _Woe to thee that spoilest, &c._

Dr. Geikie says: As a nation the Assyrians are branded as treacherous, untruthful, and lawless (Nah. iii. 1; Jonah iii. 8). No treaty could bind them; might was right; and when interest seemed to demand it, they "regarded no man" (xxxiii. 8). Their pride was that of a race which looked on all others as their natural inferiors (Zeph. ii. 15; Ezek. xxxi. 10, 11; Isa. x. 7-14, xxxvii. 24-28).[1]

The text brings before us _the doctrine of an overruling Providence._

We see an overruling Providence at work--1. _In meting out punishment to the wicked_ (H. E. I. 4604, 4612). 2. _In accomplishing a just retribution._ The Assyrian is paid back by the Babylonian (Rev. xiii. 10); Jacob's treachery is returned to him in his son's deceit (1 Tim. v. 24; P. D. 2995). 3. _In bringing good out of evil._ Wicked men overreach themselves; the devil is outwitted. The short-sighted vengeance of man becomes an instrument of perfecting the higher nature of the people of God, whom they oppress; the fire of man's wrath is transformed into the refining fire of Divine purification (Mal. iii. 3).--_J. Macrae Simcock._

FOOTNOTES:

[1] Some time before the return of the Assyrians, Hezekiah had
sought to deprecate the wrath of Sennacherib, of which
terrible rumours had reached him from Lachish. For this end
he had sent ambassadors, in the hope that they might
possibly convince the great king that no treachery was
intended, and save the country from a second invasion, or
possibly even obtain favourable terms for Lachish itself.
The embassy had found him at the city, which was soon after
taken by storm, and delivered to the tender mercies of the
soldiery. A slab from his palace at Nineveh, now in the
British Museum, shows him in state "receiving plunder of
the town of Lachish." He sits on a throne before his tent,
two arrows in one hand and his bow in the other, while
prisoners are being brought before him, an officer,
attended by a guard, stating the facts respecting them. Two
eunuchs stand with feather flaps to wave over him for
coolness, and to keep away the flies. Two horses, ready for
his use, are behind, soldiers with tall lances attending
them. The front rank of prisoners before him kneel to
implore mercy, and behind them is a long file of their
unfortunate companions. Some whose fate has already been
decided have been led a short way off and killed; others
may be spared as slaves. A chariot with two horses stands
near--perhaps that of Sennacherib--and numerous fruit-trees
over the whole slab show the fruitfulness of the country. A
strong force of horse and foot on the right of the picture
guards the king.--_Giekie._

THE SAINT'S ATTITUDE IN THE TIME OF TROUBLE.

xxxiii. 2. _O Lord, be gracious unto us; we have waited for
Thee: be Thou their arm every morning, our salvation also
in the time of trouble._

Like its predecessor, this prophecy belongs to the time of distress and fear incident on the threatened Assyrian invasion. Dependence on Egypt had failed. So had Hezekiah's present to the invader. He had accepted the present, but had still pressed on. The south of Judah was covered with his soldiers. Isaiah lifts up this prayer for his country. An example to Christians to interest themselves in the politics of their country, and to include them in their prayers. We have never known the terrible presence of an invader; but there is always occasion for appeal to the Divine Governor and Helper. It is no mark of spirituality of mind to exclude national affairs from thought, as belonging to a sphere that has nothing to do with God or with prayer.

The prophet's eye saw, in the immediate future, the frustration of the invader's plans. The God of Israel would interpose. The invasion was unjust; the negotiations had been conducted deceitfully by the enemy; ruin would fall on his head (ver. 1). But the certainty of deliverance was no reason for the relaxation of effort, or for abstinence from prayer. God's promise is the encouragement and directory of prayer. Therefore he cries, "O Lord, be gracious unto us." &c.

The prayer of the text is applicable to any time of trouble in the personal experience of any Christian. It is a time that may come to any one. It should enter into our calculations about the future, however exempt from it at present. It should be prepared for, as for old age, or death. We never know when it hangs over us, nor in what form. To all it comes occasionally; to some frequently; to some constantly; to some severely. Often from quarters whence least expected. Things and persons most precious to us are sometimes the occasion of bitterest grief. The common lot. We can only really prepare for it by the possession of resource which it cannot diminish. This is one of the points at which Christians have so largely the advantage over others. God is always with them, and always accessible.

Our text represents the saint's attitude in "the time of trouble." He cries to God and waits and waits as he cries.

I. HE CRIES TO GOD.

How precious to have a friend so interested in you that anything you say about your trouble will find an interested listener. It is a relief to speak to such a friend. Many of God's people find this relief every day. Many a trouble can be told to none but Him who keeps every secret and sympathises with every distress (P. D. 462, 463).

What do we need in the time of trouble? It is all in this prayer: GOD HIMSELF. Each petition resolves itself into something that God is, and is to us.

1. _His Graciousness._ The root of everything must be the Divine disposition. He might be malevolent, unpitying, unmerciful. There might be a cause of separation sufficient to prevent any favourable access to Him. In the case of multitudes there is such a cause. Many live without God, ignore Him, disregard His authority, yet in the time of trouble imagine they may fly to Him, in the face of His Word, which says until sin is abandoned there can be no friendship with Him. He has provided a gracious way of reconciliation. The first step we must take is the coming to Him through the Saviour for the mercy that obliterates all past transgressions. In many cases the time of trouble is sent as the means of leading us to the Saviour. To be assured of His gracious disposition while He permits the trouble, goes far towards the comfort of the troubled heart. He loves you although you are under discipline. The sun shines in full splendour although it is hidden behind a cloud. We may wait patiently for the trouble to pass away, so long as we can confidently ask the Lord to be gracious unto us.

2. _His Strength._ "Be Thou their arm every morning." The time of trouble reveals our weakness. Mental energy, courage, bodily power often succumb under the pressure of heavy trouble. We realise the value of a strength beyond our own. It is better to pass through "the time of trouble" with God for our arm every morning, than to be exempt from trouble and left without Him. Paul groaned under the pain of his thorn in the flesh and besought the Lord thrice to take it away. But Christ's assurance, "My grace is sufficient for thee, for my strength is made perfect in weakness," together with his experience of its sufficiency, made him glory in his infirmity. We need the arm of God for defence against the enemy; to lean upon for the work that may be necessary to our extrication from trouble.

3. _His Salvation._ From some troubles salvation cannot be in the shape of restoration of the previously existing state of things. The young man loses his precious wife and child; and in their grave it seems that every interest for him is buried. They cannot be restored. But God's salvation can come to him in the form of a richer spiritual experience, a deeper acquaintance with His Word and Way, a completer consecration to His service, and a larger inflowing of Divine consolation than he could have known without it. But there are some troubles from which salvation comes by their cessation: sicknesses, and business reverses. They are severe while they continue. But deliverance comes. In some cases greater prosperity is realised than formerly, to which, in God's wonder-working Providence, the trouble was necessary. Joseph in Egypt. Job. The trouble may have been severe temptation. If saved, you are the stronger for it. Cry to God in trouble. Let it be the time of special prayer.

II. HE WAITS ON GOD.

"We have waited for Thee." This ever accompanies true prayer. The believer looks for the blessing he has asked. It implies, 1. _Faith._ That God hears. Faith has a very close relation to prayer. 2. _Expectation._ There may be degrees of confidence, but there must be more or less of expectancy. The sailor's mother watches at the window for the ship in which her son is coming. 3. _Patience._ Wait God's time. Until His end is accomplished. Thus let the Church wait for the coming of Christ, which will be full salvation.

May we know by experience the blessedness of knowing God in time of trouble! Blessed is the people that is in such a case. Come and enjoy this blessedness. Decide for the Lord Jesus Christ. The world is insufficient. Renounce it.--_J. Rawlinson._

THE IMPORTANCE OF RELIGIOUS KNOWLEDGE.

(_Sunday School Anniversary._)

xxxiii. 6. _And wisdom and knowledge shall be the stability
of thy times, and strength of salvation._

Primarily these words seem to have been spoken of Hezekiah, of the happiness and security which the Jews experienced under his reign,--a reign which was evidently blessed of God to their good; but, like many other predictions, it has a larger application. It refers to the kingdom of the Messiah; to the blessings resulting from the reign of Christ over His redeemed people (chap. xxxii. 1, 2). The declaration is, that in the time of the Messiah there should be a diffusion of knowledge so wide and efficacious that society should be rendered stable and tranquil by it; that this wisdom and knowledge should produce salvation, or deliverance from temporal and spiritual calamities; and that this salvation should be a strong one. This has been already in part fulfilled; but only in part. Christianity introduced religious light; and that light became the parent of every other kind of useful and excellent knowledge. So little opposition is there between Christianity and true science, that all the most important discoveries of a scientific nature, all the knowledge whence nations derive power and refinement, have occurred in Christian nations, and Christian nations only. It is now generally agreed that it is only from the diffusion of wisdom and knowledge that we can expect settled and tranquil times. But we must remember that there is no real connection between mere scientific knowledge and moral influence. The proposition which I shall endeavour to establish is, that _no moral influence is exerted, except by the truths revealed to us in the Scriptures; and that whatever effects are produced by knowledge of any other kind, those effects do not constitute a real moral improvement, either of society or of individuals._

I. I APPEAL TO THE AUTHORITY OF SCRIPTURE. The Bible is favourable to knowledge. Every Jewish parent was commanded to teach his children diligently the laws and statutes which God had given, and the historical circumstances with which they were connected; that so they might be, in the sight of all nations, a wise and understanding people. The New Testament likewise commands all believers diligently to study the facts and doctrines of their faith. Neither the Mosaic nor the Christian religion was founded in ignorance. But throughout the Old Testament, where any moral influence is ascribed to wisdom, it is the true knowledge of God that is to be understood, and that only. So in the New Testament, so far from finding any intimation that mere knowledge, of any and every kind, is sufficient to exert a moral influence on the heart and mind, we find passages in which it is represented as operating to the hindrance of salvation (Matt. xi. 25; 1 Cor. i. 21; Col. ii. 8).

II. I APPEAL TO REASON. Reason shows--1. _That religious knowledge tends to produce moral results._ This is the natural effects of the truths it presents to the mind, and of the standard of duty which it holds up before us. 2. _That all kinds of knowledge which exert no power upon the conscience must leave the life unreformed._ He who expects a moral result from mere worldly knowledge, looks for an effect without a cause; as well might he expect a man to become a skilful botanist by studying astronomy. To improve the morals you must give moral instruction; and this is what no branch of science even professes to do. We take nothing from the just value of science by confining it to its proper objects. One science only can improve your morals, even that Divine philosophy which describes, with authority, the manner of life to which God, your Sovereign and Judge, requires you to conform.

III. I APPEAL TO EXPERIENCE. Reason shows that between religious knowledge and morality there is a connection, and that between morality and any other knowledge there is no connection whatever.[1] And this is also the testimony of experience in all times and countries.[2]

CONCLUSION.--1. _Morality must have a religious base._ Man must be taught not only what is right, but why it is right; and he must be shown that he is bound to do it. The term "duty" refers not merely to the action which is to be done, but to the obligations to do it. Take away the morality of the Bible from that which God has connected it, and you make it powerless. Moral influence and power come only from the whole truth of God 2. _The whole truth of God is used by the Holy Spirit as an instrument to effect moral reformations, and that truth only._ We have here another most important reason for looking for the advancement of morality from the diffusion of such truth only.[3] 3. _Religious truth benefits only those who make it their earnest study._ It does not operate necessarily. The Bible must be diligently read, with much prayer that its teachings may be applied to your conscience; that they may be in you a good seed sown in good ground. 4. _The duty of parents is thus made plain._ 5. _We see also the true aim and the extreme value of Sunday schools._--_Richard Watson: Works,_ vol. ix. pp. 458-471.

+I. What constitutes "stability of times?"+ 1. Civil order and subjection to law. 2. A regular flow of commerce, and employment for the general orders of men. 3. Freedom from war, defensive or aggressive.

+II. What influences has the "wisdom and knowledge" of Christianity on "the stability of times?"+ 1. The principles and rules of Christianity are those of practical "wisdom and knowledge," and, must, if acted on, give "stability of times." Look at its instructions in relation to civil government (Rom. xiii. 1, 2, 6, 7; 1 Tim. ii. 1-3); to the domestic and social duties of life (Col. iii. 18-iv. 1; 1 Tim. vi. 1); to integrity, industry, and love of our fellow-men (Rom. xiii. 8-10; 1 Thess. iv. 2). Universal conformity to such precepts would produce universal harmony, industry, and confidence. With equal clearness it denounces oppression, insubordination, and war. Were those injunctions and prohibitions heeded, a new era of settled prosperity would begin (H. E. I. 1124-1132, 1134). 2. Christianity gives "stability of times" by the _intellectual_ wisdom and knowledge it imparts. What a contrast in this respect between Christian and heathen nations! Christianity promotes intellectual strength by the grandeur of the subjects which it brings before the mind, by the freedom it enjoins in the exercise of every right, and by the rules it gives for the government of nations and the guidance of individuals. And its instructions are those of wisdom and mental strength. Moreover it enlarges the conceptions of those who receive it, by leading them to strive to promote the welfare of the whole world. 3. By its _sanctifying_ influence. The real causes of peace and permanent prosperity are moral; and the very tendency of Christianity is to promote civil order, integrity, industry, and benevolent conduct (H. E. I. 4164-4166). 4. By leading men to that obedience to the laws of God which brings down upon them His blessing.

From all this it follows, 1. That it is the wisdom of every nation that has the knowledge of Christianity to retain and improve it, and to guard against its corruption and abuse. Whatever diminishes its purity weakens its practical influence. 2. That we should gratefully acknowledge how much we owe to God for "the wisdom and knowledge" which He has imparted to us. Let us trace our prosperity to its true cause. 3. That national ruin will be the result, if we reject "the wisdom and knowledge" God has vouchsafed to us. 4. That every one who seeks for himself the "wisdom and knowledge" of the Bible is a patriot. He adds, in his own personal religion, to the stability and wealth of the nation. 5. That true patriotism will lead us to value and support those institutions which exist for the diffusion of the Gospel in our own and other lands.--_John Johnson, M.A.: Sermons,_ vol. ii. pp. 156-177.

+I. Wisdom and knowledge both resemble and differ from each other, and should be carefully distinguished.+ Many have great knowledge and no wisdom. Some have wisdom and little knowledge. Wisdom is knowledge digested and turned to account; knowledge is the food changed into chyle and blood, and sent through the system. Knowledge is often a mere chaotic mass; wisdom is that mass reduced to order. Knowledge may remain inactive in the memory and understanding; wisdom is the same turned to practice and incarnated in life. Many men possess great knowledge, but hold it in unrighteousness; hold it along with folly, indolence, and a host of other counterbalancing elements. The wise man may err like others; but his general conduct and the general course of his mind are well regulated. "Wisdom is profitable to direct." Knowledge puffeth up; but wisdom is too calm and moderate, too wide in its views, and too sober in its spirit to be often found in alliance with undue self-esteem. The man of knowledge resembles Dr. Kippis, of whom Hall said that he put so many books in his head that his brains could not move. In a mind like Burke's, the more books that were heaped upon the fiery and fertile brain the better; it turned them into flame (H. E. I. 3091, 3092, 3112-3120).

+II. Knowledge and wisdom, when combined, give stability to persons, states, and churches.+

1. _To individual character._ Knowledge is being increased at a wonderful ratio. The learned man of a century ago would now be thought a sciolist. But there have been many drawbacks; many incapable of grasping all kinds of knowledge are not incapable of pretending that they have grasped them; hence the desire of intermeddling with all knowledge becomes pre-eminent folly, and hence generally the preference given to man of showy attainments, glib talk, and immodest assurance, above those of solid strength and genuine insight. And it is the same, too often, in the Church. In reference to this, let the words of the wise man be pondered: "With all thy getting, get understanding." Even though our knowledge be less wide, let it be accurate. Let us ballast knowledge with common-sense; let our piety be manly; let our attitude be that of calm but constant progress. And let our motto be, "The greatest of these is charity." Such a combination of knowledge and wisdom would give, as nothing else can, stability to individual character (H. E. I. 3075-3078).

2. _In reference to states and kingdoms._ Here, too, knowledge must meet with wisdom ere genuine stability can be secured. This was manifested in the last French and German war. Indeed, the whole history of France shows the evil of knowledge being separated from wisdom. We see this in its brilliant, but rash and dangerous science; in its literature--splendid in form, inferior in substance; in its raging love for display and thirst for war; in its popular idols--Henry IV., Mirabeau, Voltaire, and Napoleon--all men as full of ability as they were destitute of true wisdom.

3. _The Church._ The whole Bible has been taken to pieces. All the conceivable knowledge on the subject has been amassed. Now, here comes in the place for the exercise of wisdom. Let us not leap to conclusions; let us rather ask: "Where does wisdom dwell, and where is the place of understanding?" There is at present a divorce between knowledge and wisdom in spiritual matters; and seldom were manly morality and true religion in a feebler condition than in some quarters. There are noise and sound enough and to spare; but there is a lack of stability,--no progress at once in piety and intelligence (H. E. I. 3153-3155). Out of that gulf into which one-sidedness has plunged us, all-sidedness, broad charity, and wisdom can alone deliver us. Let us pray that these may abound, and introduce a period when wisdom and knowledge, walking hand in hand, shall be the stability of a better and nobler era!--_George Gilfillan: The Study and the Pulpit, New Series,_ vol. vi. pp. 9-11.

These were the words of comfort by which Hezekiah was prepared to meet the invasion of the conquering Assyrians. In other times Judah fled for protection into the arms of Egypt. They thereby incurred God's displeasure, and were invariably overtaken by the calamities from which they sought refuge. Hezekiah put his trust in Jehovah, and was not disappointed.

The text contains, at the same time, a general principle, viz., _that wisdom (or practical religion) and knowledge are the best elements of the stability of any people._ As patriots let us carefully consider it.

+I. Christianity promotes wisdom and knowledge.+