cxxxix. 1-12); they never ask whether God will approve of their
plans, nor what will happen should He frown upon them; they assume that they have only to plan and execute, forgetting the lessons of experience. Their conduct is as foolish as it is irreligious; irrational because it is atheistic (Jas. iv. 13-15). 2. Of being formed _in defiance of God._ Men harden themselves against the appeals and warnings of conscience and Scripture, and deliberately engage in enterprises upon which they know they cannot ask God's blessing, upon which they know must rest God's curse. Amid all their dark designs there is the torturing thought, which they would fain banish, but which clings to them still, that there _is_ a Sovereign Lord whose counsel shall stand. +II. God knows how to use man's godless purposes for the furtherance of His glorious designs.+ This is done, 1. _Sometimes by making an evil purpose the very means of continuing and spreading His good work._ How often is this seen in the history of persecutions! (See Acts xviii. 1, 2. The Pilgrim Fathers. Tyndale's Bible. Martyrdoms, &c.). The means which men take for putting out the light are used by God for spreading it. 2. _Sometimes by allowing the evil purposes to work on up to the point when its success appears certain, and then bringing about a totally different result._ The device of Joseph's brethren only needed time to effect God's purpose. Haman; enemies of Daniel. There is no stage of a wicked design safe from the chance of utter confusion, and even the last act that was intended to be a triumph may turn out a tragedy. 3. _Sometimes the evil purpose is allowed to do all that was intended, and yet God effects through it His highest designs, even when human wisdom would declare that the case was hopeless._ The crowning example of this is to be found in the suffering and death of our Lord Himself. Every step of that malignant crime, which was thought to be a step towards the utter destruction of the Saviour's mission, was but helping on the triumph intended in the counsels of Eternal Love (John xii. 32).
Learn, 1. _The folly of leaving God out of our plans._ To plan without Him is presumptuous arrogance (vers. 15). It is to invite defeat, our knowledge being so limited and so certain to leave out some disturbing influence that will frustrate all our anticipations. A godless plan always means defeat in proportion to its apparent successes. The choice that really lies before us is to work _with_ God as His children, or _for_ Him as his slaves, His tools, His instruments. Our choice will be left perfectly free; but if we choose to reject His paternal guidance, we shall find that all we have secured for ourselves is merely the contemptible honour of figuring in our small way as reprobates (Exod. ix. 15). 2. _The dignity of human life generally,_ as being comprehended in the supreme plans of God (Gen. xlv. 8).[2] 3. _How to regard the disappointments of life._ When things turn out differently than we "meant" or "thought," it is useless to fret and fume against them. Instructed by God's Word, let us humbly and reverently acquiesce in our disappointments as forming part of a plan of God, conceived in paternal love, which is unfolding moment by moment: each event, whether bright or dark, having its mission from Him, and clothed with the grandeur of an unerring counsel. If our purpose has been a righteous or beneficent one, though it may seem for a time to have been utterly set aside, yet in the _end_ we shall find that God has used it to further results more important and glorious than it entered into our mind to ask or think.[3]--_William Manning._
FOOTNOTES:
[1] P. D., 2899, 2906.
See the whole article PROVIDENCE in the H. E. I., and the other references given under this heading in the "Index of Arrangement."
[2] See Outline: EVERY MAN'S LIFE A PLAN OF GOD, chap. xlv. 5.
[3] P. D., 863, 865, 867, 868, 2101, 3239.
"God's help is always sure, His mercies seldom guessed; Delay will make our pleasure pure, Surprise will give it zest; His wisdom is sublime, His heart profoundly kind; God never is before His time, And never is behind."--_Lynch._
A HAPPY CONVERSION.
x. 20. _And it shall come to pass, &c._
Consider, +I. What is said of their former error.+ When it is said that they "shall no more stay upon him that smote them," it surely implies that they had done this before: this was their error. They had stayed upon another--upon Assyria as a refuge and defence against the confederacy that threatened Ahaz (chap. vii. 1-12, viii. 4-9), just as at other times they relied upon Egypt as a defence against Assyria,--and they were to be delivered for this tendency to trust in human help, and were to be taught to "stay upon the Lord, the Holy One of Israel, in truth." Three things are here implied and expressed. 1. _They had exercised an improper dependence._ To this we are all naturally prone. We need help, and are apt to seek it in some creature rather than in the Creator. The evil of this course is, that thus we are kept away from God (H. E. I., 169-177). 2. _Their dependence had been disappointed._ That on which they stayed, not only failed them, it injured them (2 Chron. xxviii. 20; Jer. xvii. 5, 6). Creature confidence brings a curse upon us in two ways. (1) By disappointments (Prov. xxiii. 5; Ps lxii. 9, cxlvi. 3, 4; Isa. ii. 22). (2) By Divine rebukes (Jer. ii. 17-19; Jonah iv. 6, 7). 3. _Their folly was to be corrected by their sovereign._ They were to be taught wisdom by the things they suffered. But, alas! men often harden themselves against even such instruction (Isa ix. 13; Jer. v. 3; Amos iv. 6-11). Here we see the depravity of human nature in rendering inefficacious all these Divine chastisements. When this is the case, there is a danger of one of two things: either that God in anger will throw down the rod (Hos. iv. 17), or that He will fulfil His own threatenings (Lev. xxvi. 21, 23, 24, 27, 28; H. E. I., 145-147). God has a merciful design in all your crosses, trials, and afflictions (H. E. I., 56-74). When this is accepted, and afflictions thus sanctified, the penitent sufferer will put his trust in God only. Thus the prodigal was starved back "He began to be in want"--and it was a blessed want that led him to think of his father's house, and resolved him to return. You have no reason to complain when your earthly props are taken away, if thus you are induced to take fresh hold of God.
+II. What is said of their renewed experience.+ "But shall stay upon the Lord, the Holy One of Israel." Glance at three views of it. 1. _It is an enlightened confidence._ Confidence is the offspring both of ignorance and wisdom; ignorance leads some persons to entrust precious deposits to strangers or to villains, but the wise man seeks first to know those in whom he is asked to trust. It is foolish to trust without inquiry, and to refuse to trust the trustworthy. The Christian stays himself upon God, because he has ascertained what His character is (Ps. cxix. 107; 2 Tim. i. 12). 2. _Their confidence is very extensive._ It covers all times (Ps. lxii. 8; Isa. xxvi. 4); all events that can awaken our anxiety; every condition in which we can be found; all that appertains to life and godliness, not only grace, but glory; not only our journey's end, but also the way. Thus it should be with us, but it is not always so. Strange to say, while we readily trust God for eternal life, we often find it difficult to trust Him for what we need in this life. How foolish is this (Rom. viii. 32; Ps. lxxxiv. 11)! 3. _It is a blessed confidence_ (Prov. xxix. 25; Ps. cxxv. 1; Isa. xxvi. 3; Jer. xvii. 7, 8; H. E. I., 1191-1934; P. D., 1157, 1160).
+III. The reality of their change.+ "They shall stay upon the Lord, the Holy One of Israel, _in truth._" This confidence is distinguishable, 1. _from mere pretensions._ There are those who profess to know God, but in works deny Him. It seems strange that persons should act the hypocrite here, for what do they gain (Job xx. 5, xxvii. 8)? 2. _From imaginary confidence._ Persons may not endeavour to deceive others, yet they may deceive themselves (Prov. xxx. 12). How unreal may be the confidence that seems most assured. (Comp. Mark xiv. 27-31, with verse 50.) Therefore--
"Beware of Peter's word, Nor confidently say, I will never deny Thee, Lord, But grant, I never may."
_William Jay: Sunday Evening Sermons and Thursday Evening Lectures,_ pp. 290-296.
THE REMNANTS OF SOCIETY.
x. 20-23. _And it shall come to pass in that day, that the remnant of Israel, &c._
We can hardly understand such language as this, because in our national life and personal history we have never been subject to these strange mutations which befell the kingdom of Israel. We can hardly understand what it means where a whole nation is torn up by the roots, and carried away into a foreign land; and where, by and by, in the capricious mood of some despot, a portion of them are allowed to go back again,--a mere fragment. For in the carrying away of a million people, how many perish! And when a few are gathered together, and they turn to go back, how much is this remnant to be pitied! Wandering from place to place in the promised land, crossing the Jordan, finding a heap where once there was a flourishing city, drawing near to the home of their ancestry and finding it in the hands of foreigners, themselves regarded as intruders and outcasts, what a harrowing experience theirs must be!
It was under such circumstances as these that the prophets did their chief work. It was one of their principal functions to encourage a nation plunged into profound despondency. In this chapter, the prophet, with words of cheer, and with an inexpressible richness of imagery, comforts the poor, despoiled band of people, and makes them feel that the hand of power shall not for ever be so strong against them.
Looked at in its interior spirit, as God meant that it should be viewed, is it not calculated to encourage and comfort people who are in desolateness and distress? Think what is meant by _"a remnant."_ It does not mean simply a few; neither does it mean merely the last things; though it includes both these ideas. There are "remnants" in the tailor's shop, in the carpenter's shop, in the household after a meal, in the harvest field--the waste and refuse that is left after the main and best parts have been taken away and used. So, in all the phases of society there is a remnant constantly coming up; it is the portion which is left after the better or more favoured have been culled out and used; the unsuccessful man, and the men who have broken down; and it is in respect to the remnants of society that I am going to speak this morning.
Consider God's great tenderness towards the remnant of His people. . . . Did you ever think of the remnants of society--how numerous they are, and how much they are to be pitied? We are observant of the prosperous and successful, but who cares for the remnants of society? God does!
Let us look at some of these remnants. I. _Those who are broken in health, and are utterly turned away by that reason from all that they sought._ How many they are! How full of sorrow is their lot! By accident or disease suddenly rendered useless! Like a ship cast upon the land, where the sun beats upon it, and the heat shrinks and cracks it, and opens the seams wider and wider, till by and by it drops to pieces. So it is their pitiful lot to be able to do nothing but wait for the end. II. _Those who have misapplied their powers, and consequently have failed._ How many give themselves to professions for which they are utterly unfit! Every day men are ruined because they do not know what they are, nor what they are set to do, and are not willing to do the things which they could do, but are aspiring to do the things they are not fitted for. III. _Men who were adapted to their work, but were overtaxed, and who had not the endurance which their circumstances required._ Hundreds of men, under the intense strain of modern society, break down; and then all is gone so far as they are concerned. IV. _A great many more break down from a secret mismanagement of themselves._ They live in neglect or violation of the simplest and most fundamental laws of health, or they indulge in vices that are destructive. V. _They who have violated the laws of society, and have been detected, convicted, and branded with shame._ It is scarcely possible for such men, however earnestly and honestly they may desire it, to be anything else than mere "remnants" in society.
1. In regard to all those who are in this great struggling mass--the remnants of society--I have to say: Take pity on them; have compassion on them; do something to rescue, to strengthen, to cheer some of them. 2. To all who are cast down and suffering, I say, There is a God who is sorry for you. If men disown you, God thinks of you, and will succour you. Beware, then, of desperation. Do not throw yourselves away. Though all else should be against you, God is for you. There is immortality--seek for that. There is bright and blessed manhood just beyond. If you have failed for this life, do not fail for the other too. There is very much that may yet be done, even in the afternoon and twilight of men's lives, if they are hopeful and active. Do not give yourselves over to complaining and mourning. Be patient. However low you may have got, you have not got so low as Christ was when He died a death of shame and contumely for us. Shall the servant be greater than his Lord? Be patient. It cannot be long before God's angel shall come, and then your troubles shall be over. Pluck up your courage. Wait. And if need be, suffer, and suffer patiently to the end. Let everything go but this: "God loves me; heaven waits for me;" and in that hope stand. Though the world perish around you, _stand,_ comforted and cheered by the confidence that God cares for you as the remnants of His Israel (H. E. I., 958-961, 2310, 2311, 4015-4018).--_Henry Ward Beecher: Christian World Pulpit_ (vol. iii. p. 43).
ISAIAH'S VISION OF THE KING AND OF HIS KINGDOM.
CHAPTERS XI. AND XII.
This is one of the visions that Isaiah _saw_ (chap. i. 1, ii. 1, &c.). He was a dreamer of dreams. With a keen perception, not surpassed, of the men and things actually surrounding him, much of his life was passed in an ideal and future world. There he found comfort and strength to endure the sorrows that otherwise would have crushed him. At the outset of his ministry, when the great king who had done so much to restore the prosperity of the nation was about to be removed, there was vouchsafed to him a vision of the King immortal, eternal, invisible, throned in the temple, and surrounded by the exalted intelligences who do His will (chap. vi. 1-4); and now, at the close of the wicked and disastrous reign of Ahaz, when his hopes concerning his race would naturally have failed, there was granted him a vision of a King of righteousness and peace, who on earth would rule over a kingdom such as the world had never seen. His soul had been stirred and appalled by a vision of disaster and woe. He was the king of Assyria, then the terror of the earth, utterly broken, his vast armies hewn down as forests fall before the axes of the woodmen (chap. x. 33, 34); a vision of blood and terror which may well have filled him with trembling. But just as sometimes the sweetest daylight follows a night of storm, this vision of terror fades away, and he sees--
I. A KING (chap. xi. 1-5). 1. _Royally descended,_ "a rod out of the stem of _Jesse._" A simple farmer on the hills of Bethlehem, and yet a father of kings. Not an accident. We are here confronted with the mystery of blood, of race. No common man was he from whom sprang David, Solomon, Hezekiah, Josiah, and a long line of kings. In his ordinary hours, Isaiah may well have derived assurance that the vision that gladdened him was given him from above, from the fact that it was in harmony with God's promise (2 Sam. vii. 12-16). Without dismay he could view the royal house lapsing into the obscurity from which it sprang--becoming merely a house of _Jesse_ once more--assured that in His own time God would again raise it up to glory.[1] It is always well when our hopes rest upon the Word of God. 2. _Royally endowed;_ a King by truest "right divine," because possessed of royal qualities of heart and mind (chap. xi. 2, 3). Of the thousands who have sat on thrones, how few have possessed them! How many have ruled over the miserable wretches subject to their sway merely by the craft of the serpent or the cruelty of the tiger! Of those who have been popular, how many have owed their popularity to mere physical prowess and politic good-nature (Richard I., Charles II.)! How few have endeavoured to approach the Biblical conception of what a ruler ought to be (Deut. xvii. 14-20; 2 Sam. xxiii. 3; Ps. lxxii. 4; Prov. xx. 28)! In the marvellous superiority of that conception to anything that has prevailed among men, have we not another proof that the sacred writers were indeed inspired by the Spirit of God? 3. _Ruling in righteousness;_ using His marvellous endowments for the welfare of those subjected to His authority (chap.