Isaiah 25:4

“You have been:
a refuge for the poor,
a refuge for the needy in his distress,
a shelter from the storm
and a shade from the heat.”

It is generally thought that no great comfort can arise from meditating upon God; and this is true, as far as it respects those who are determined to live in sin. But to those who desire to serve and enjoy God, there cannot be a richer source of consolation! A view of his attributes, as displayed in the works of his providence and grace, would soon elevate our minds, and turn our fears and sorrows into “thanksgiving and the voice of melody!”

We find the prophet breaking forth into rapture, “O Lord, you are my God; I will exalt you; I will praise your name;” but what was the foundation of this joy? It was, as he adds, “for you have done wonderful things, verse 1;” and what those wonders were, he informs us in the words which we are about to consider, in which we may see,

I. What is here supposed respecting the Lord’s people.

We forbear to mention the temporal calamities which God’s people are called to suffer, because they are common to the wicked as well as to the righteous. But there are many and severe afflictions peculiar to the godly.

1. The godly are often in great distress, from a sense of guilt and danger.

When people first begin to turn to God, they are often filled with horror at the sight of their past iniquities, and terrified with apprehensions of the wrath they have so justly merited. However “stout-hearted” any man may have been in the days of his ignorance, he no sooner sees what transgressions he has committed, and what a God he has defied, than, like Belshazzar at the sight of the hand-writing on the wall—his loins are loosed with fear, and his knees, as it were, smite one against the other! Daniel 5:5-6.

The jailor, it should seem, from his treatment of Paul and Silas, was of a very ferocious disposition; but, when God smote him with a sense of sin, how was his heart appalled! He “sprang in with trembling, end cried out before his prisoners: Sirs, What must I do to be saved! Acts 16:29-30.”

Thus it is, in a greater or less degree, with all; and many in this state have even envied the beasts the privilege of annihilation.

2. The godly are often in great distress, from the persecutions of an ungodly world.

From the days of Cain, even to this present hour, they who have been born after the flesh have persecuted those who were born after the Spirit, Galatians 4:29. 1 John 3:12. And the more eminent any have been for piety, the more have they been the objects of the world’s hatred and contempt. With what astonishing cruelty were the saints of old treated! They, of whom God says, the world was not worthy, were made as the filth of the world, and the off-scouring of all things! Hebrews 11:36-38. 1 Corinthians 4:13.

What though the same violence does not rage at present? Is the enmity of the carnal heart slain? Does not the same aversion to gospel religion exist now as in former times? and is it not still found in many instances that our “greatest foes are those of our own household?” Yes, and in many instances is this a source of deep affliction, even as “a terrible blast, and as a wintry storm.”

3. The godly are often in great distress, from the temptations of Satan.

Whoever will set himself to seek the Lord must prepare his soul for temptation. Satan will not lose any of his vassals without endeavoring to reduce them to their former state of subjection. For this end he will harass the soul with his temptations, which, as fiery darts, will inflame it with evil passions, and with a “venom will even drink up the spirits! Ephesians 6:16. Job 6:4.”

How inexpressibly grievous these are to a child of God, may be seen by the bitter complaints of Paul respecting that thorn in his flesh, and his entreaties for deliverance from the buffetings of Satan, 2 Corinthians 12:7-8.

Never does a saint feel himself more “needy and distressed” than in circumstances like these; nor could any endure this “conflict with the principalities and powers of darkness,” if not upheld by an invisible and almighty arm.

4. The godly are often in great distress, from the hidings of God’s face.

God oftentimes, for wise and gracious ends, withdraws himself from his people, and allows them to “walk in darkness for a season, and without light. And this is incomparably the most distressing of all the trials that can be endured in this world. Our blessed Lord, who never complained of the cruelties exercised upon his body, cried out with inexpressible anguish, by reason of the dereliction he experienced in his soul, “My God, my God! why have you forsaken me! Matthew 27:46.”

Many too of his dearest children have mourned like him, and been ready to conclude that God had forsaken and forgotten them, Isaiah 49:14. Psalm 77:7-9. To estimate aright the greatness of this affliction, it must be felt; for neither words can express, nor imagination conceive, the gloom and misery of a deserted soul!

Were we to view them in this light only, we should dread, rather than desire, to be of their number. But in the text, we see,

II. God’s compassionate regard towards the godly.

God is never more concerned about his people than when they are “in heaviness through manifold trials.”

1. God himself will be a suitable help to His people.

As the trials of the saints are various, so, of course, must their necessities be also; but whatever it is that they need, they shall surely receive it out of the Redeemer’s fullness.

Is it a sense of guilt that oppresses them? God will “apply to their lips a live coal from the altar, and say, Your iniquity is taken away, and your sin purged! Isaiah 6:6-7.”

Are they bowed down under a weight of persecution, and destitute of human aid? He will strengthen them in their inward man, that they shall even rejoice in being counted worthy to suffer for his sake Acts 5:41. 2 Timothy 4:17.

Are they buffeted by Satan? He will clothe them with armor, whereby they shall be enabled to resist him manfully, and to bruise him under their feet, Ephesians 6:11.

Has he himself forsaken them? It shall be but for a little moment, Isaiah 54:7-8, that they may learn when in darkness to stay themselves on him, Isaiah 50:10, and rejoice with more exalted joy in the renewed expressions of his love.

Thus it is intimated in the text itself, that whether it is strength or protection, or whatever else, that we need—God will surely impart it to us.

2. God himself will be a seasonable help to His people.

God may allow his people to lie a considerable time under their afflictions; but in the very instant that he sees it best to interpose, he will come to their support. This is not only intimated in the parable of the Importunate Widow, but absolutely promised, as a deduction from that parable, “Shall not God avenge his own elect, who cry day and night unto him, though he bears long with them? Truly I say unto you that he will avenge them speedily! Luke 18:7-8,” that is, in the very best and fittest season.

And how remarkably was this exemplified in his conduct towards Abraham! That holy patriarch was made to go three days’ journey to the mountain where he was to slay his son; he was permitted to take the wood, the fire, the knife, for the execution of the divine command; he was even allowed to bind his son, and lift up the knife that was instantly to inflict the fatal wound; and then it was that God stopped him by a voice from Heaven.

Thus in ten thousand other instances has that proverb been verified, In the mount of the Lord it shall be seen, Genesis 22:14.

And it is remarkable that the poor illiterate fishermen, who followed our Lord, were even ordered not to think beforehand what they should say, when summoned before their rulers, but to expect that the Holy Spirit should suggest to them at the moment what they ought to speak, Matthew 10:19-20.

And though their example does not justify a lack of foresight and premeditation in us—yet the promise made to them warrants us to look to God as a help, a present, “a very present help in the time of trouble! Psalm 46:1;” and to expect his interposition then, when “the storm” would otherwise overwhelm us.

3. God himself will be a sufficient help to His people..

However “needy and distressed” we are, God is able to support and deliver us. Though we be as “worms—yet will he enable us to thresh the mountains, Isaiah 41:14-15. Deuteronomy 33:25.” And though earth and Hell conspire against us—yet will he make us “more than conquerors.” Our weakness is no ground of discouragement; for “his strength shall be perfected in our weakness! 2 Corinthians 12:9.” He has undertaken for us, and he will perform his engagements; and, sooner than not make us triumph over our enemies, he would cause “the very stars in their courses to fight for us, Judges 5:20,” or the earth to open and swallow up our adversaries! Never has a child of God yet failed for lack of his effectual aid; nor shall anyone to all eternity; sooner shall Heaven and earth pass away than “one of his little ones shall perish! Matthew 18:14.”

From this subject we may clearly see,

1. The true nature of experimental religion.

The mere acknowledging of gospel truths does not constitute real piety; it is the experience of them in the soul that is the foundation, and indeed the very essence, of vital godliness! Our blessed Lord has said, “Come unto me, all you that are weary and heavy-laden, and I will give you rest, Matthew 11:28;” and this comprehends all the whole work of God’s grace upon the soul.

To be heavy-laden with a sense of sin; to seek rest in Christ; and to be brought by the Lord Jesus to an entire rest in God as our Father and our Friend—this, I say, is true religion; and the experience of this on earth will lead assuredly to the everlasting experience of it in Heaven! Revelation 1:5-6.

2. The true nature of practical religion.

“A form of godliness” may easily exist “without any of its power.” Only do we serve the Lord Jesus aright, when we are conformed to the image of Christ, and have learned to walk as he walked.” “Love is the very fulfilling of the law!” and this love of Christ to us is the true pattern for our love to each other, Ephesians 5:2. This is what befits us “as the elect of God, Colossians 3:12-14;” and this will be the test of our obedience in the day of judgment, Matthew 25:34-36. “Let the same mind then be in you, as was in Christ Jesus, Philippians 2:5.” And let this be the habitual exercise of it as far as your circumstances will admit.

Charles Simeon

Isaiah 24:23

“Then the moon shall be confounded, and the sun ashamed, when the Lord Almighty shall reign in Mount Zion, and in Jerusalem, and before his ancients, gloriously.”

The chapter before us seems to refer to the destruction of the Jewish Church and polity by the Chaldeans. But it looks forward, also, to their restoration, and to the establishment of the Messiah’s empire consequent upon it. Of that period it is delightful to speak; for, in fact, the glory of it far exceeds all that language can express, or the most enlarged imagination can conceive.

To give you some idea of the Messiah’s coming, as it is here described, I will endeavor to set before you,

I. The nature of the Messiah’s kingdom.

It differs widely from all other kingdoms.

Other kings have dominion over the people and the property of their subjects; but his empire is over their souls.

The laws of other kingdoms are almost entirely restrictive; his laws, however restrictively expressed, are not prohibitory only, but preceptive; and intended to call forth into exercise every power of the soul. The substance of them all is contained here, “You shall love the Lord your God with all your heart, and with all your mind, and with all your soul, and with all your strength; and your neighbor as yourself.” Nor does anyone fully approve himself to him as a faithful subject, unless “every thought of his heart be brought into captivity to the obedience of Christ! 2 Corinthians 10:5.”

II. The extent of his dominion.

Never was there a kingdom like unto His.

At present, indeed, His is very limited; but, at the period mentioned in my text, it will be absolutely universal, “All kings shall bow down before him, all nations shall serve him, Psalm 72:11,” and “the utmost ends of the earth shall be his possession, Psalm 2:8.” “There will then be but one Lord over the face of the whole world, and his name one, Zechariah 14:9.” Nor will there be any who yield him only a forced or partial obedience; for in that day “all will be righteous, Isaiah 60:21, “nor will there be any more Canaanites in the land of the Lord Almighty, Zechariah 14:21.”

III. The happiness of his subjects.

If the happiness of a people be estimated by their honors, their wealth, their enjoyments—then never was there a kingdom to be compared with His. The most exalted person in any other kingdom is but a child of man; whereas the least and lowest of his subjects is a child of the living God. “Israel,” says Jehovah, “is my son, my first-born, Exodus 4:22.”

The wealth of earthly monarchs, however great, may be counted; that which is owned by the poorest of his subjects is “unsearchable! Ephesians 3:8.” “Though he has nothing (of an earthly nature), he actually possesses all things! 2 Corinthians 6:10.”

In earthly kingdoms, a few only, and those of the higher ranks, have access to their king; and that only for a short season, on some particular occasions. But in Christ’s kingdom, every subject has liberty to “ask whatever he will,” with an absolute certainty, that (provided the request will be beneficial to his soul) he shall obtain it, John 14:13-14; John 15:7.

In other kingdoms, the subjects are only subjects; but in Christ’s kingdom every subject is himself a king! Revelation 1:6, having a throne Revelation 3:21, a crown 2 Timothy 4:8, a kingdom Luke 22:29, for his unalienable and everlasting possession!

The subjects of other kingdoms have their pleasures and their joys; but the subjects of Christ’s kingdom are “full of joy and peace in believing, Romans 15:13,” yes, “of joy unspeakable and full of glory! 1 Peter 1:8.” Well might Moses say, “Happy are you, O Israel, O people saved by the Lord, who is the shield of your help, and who is the sword of your excellency, Deuteronomy 33:29.”

IV. The glory of his reign.

Truly, never did there exist among men such a kingdom as this. In this there will not be found one enemy unsubdued; one subject of the realm debased, or destitute, or unholy, or unhappy. Even at present, so far as Christ really reigns in the heart, this is found; but in that day, when his power will be universally operative and effectual, it will be productive of these effects in every place and in every bosom.

But, as the crown and summit of all, every soul will refer to Christ as the life, the peace, the strength, the joy, the glory of his whole Church. There will be stars differing from each other in splendor; but all will acknowledge him as the sun, from whence all their luster is derived, and to whom alone all the glory must be ascribed.

In the reign of Solomon, so great was the prosperity of the Jewish people, that “silver was common as the stones,” and “of no account” in the public estimation, 1 Kings 10:21; 1 Kings 10:27. But that was poverty itself, in comparison with what shall be the portion of God’s people in the millennial age! For then the very poorest among them shall be able to say, “All things are mine; for I am Christ’s! 1 Corinthians 3:22-23.”

That there may be trials then, as well as now, I do not deny; but they will all be made subservient to the advancement of the people’s happiness; seeing, that “as their tribulations abound, their consolations also by Christ shall much more abound, 2 Corinthians 1:5.”

See then, brethren,

1. What you should desire on earth.

The sun and moon may well be considered as emblems of all that is great and glorious upon earth; but “glorious as they are, they have no glory, by reason of the glory that excels.” Before the superior luster of the Redeemer’s kingdom they must hide their diminished heads, “ashamed and confounded,” as unworthy of regard, in comparison with Christ, and of the felicity that is enjoyed through him. Let this, then, be the one object of your desire, to become subjects of his kingdom. Truly, “to be a door-keeper in his house, is better than to dwell in the most magnificent and richly furnished tents of the ungodly! Psalm 84:10.” Seek to be able to say, “My Beloved is mine, and I am his! Song of Solomon 2:16;” and you can have no richer bliss on earth!

2. What blessedness awaits you in the eternal world!

There you will “behold the King in his beauty, Isaiah 33:17,” yes, in the full effulgence of his majesty and glory.

There, too, will you yourselves be freed from all your present infirmities; for there “the spirits of the just are made perfect, Hebrews 12:23.”

There your abilities will be enlarged, beyond all that you can now conceive; and you will be filled with bliss, to the utmost extent of your capacity to contain it. What will you think of earthly honors and enjoyments then? Truly you will wonder how it was ever possible for you to be so enchanted with them as you once were. The sight of Christ “face to face, 1 Corinthians 13:12” will swallow up every inferior object, even as the meridian sun eclipses and banishes the stars! Then your bliss will be complete, because there will no longer remain any object to distract your mind, or so much as a thought that does not emanate from, and center in, your Savior and your King. Methinks, in the anticipation of that day, I hear you already saying, “Hallelujah; for the Lord God omnipotent reigns! Revelation 19:6.”

Charles Simeon

Isaiah 22:24

“They shall hang upon him all the glory of his Father’s house.”

In the various changes that take place in human governments, or in the people who are to be entrusted with the supreme authority—the hand of God ought to be continually acknowledged! Whoever are the instruments, or whatever are the means, of effecting those changes—we must look through the second causes, to God as the first great Cause, who orders all things after the counsel of his own will, and makes use of men as his agents—to convey blessings to a nation, or to inflict his just judgments upon it.

But, in his dispensations towards the Jews, there was often some mystery concealed, where we would have observed nothing but an ordinary occurrence. This was the case with respect to the deposition of Shebna, and the substitution of Eliakim in his place, as first minister of state under Hezekiah. Eliakim seems to have been raised as a type of Christ; the agreement between him and Christ is strongly marked in the passage before us,

I. In the authority committed to him.

The appointment of both Shebna and Eliakim was of God.

To put the audience in full possession of the context, read distinctly from verse 15 to the end; and observe that verse 25 refers, not to Eliakim, but to Shebna. Shebna was a proud, vain-glorious man, far more intent on aggrandizing himself and his family, than on executing the arduous duties of his station. God therefore moved Hezekiah to dismiss him, and inspired Isaiah, not only to predict his degradation, but to foretell the elevation of Eliakim to his post and office.

Thus our Lord appointed to succeed the governors of the Jewish nation, who, both in the civil and ecclesiastical departments, had abused their trust, and rendered themselves unworthy to be continued in it. Humiliating in the extreme are the descriptions which the prophet gives of the rulers both in church and state, Isaiah 1:5; Isaiah 56:10-12; and the time was coming, when God would fulfill his Word, in “raising up in their place a faithful priest, who should do all his will, and another king who should reign over the house of David forever, 1 Samuel 2:30; 1 Samuel 2:35 and Jeremiah 23:2; Jeremiah 23:5.” “With their robe was He to be clothed, and with their belt was he to be strengthened; and their government was to be committed into his hands. Compare verse 21 with Revelation 1:13. Isaiah 11:5; Isaiah 9:6;” and this too, not only according to the commandment of God, but by the immediate agency of his overruling Providence. As this was marked in the case of Eliakim, (verse 19-21,) so in that of Christ by the raising him from the dead, and utterly destroying the Jewish polity.

The authority with which both Christ and Eliakim were invested, was supreme.

To mark his office, Eliakim was to have “the key of the house of David laid upon his shoulder, and then to exercise the most unlimited authority;” nor was he ever to be removed, like Shebna; (whose boasted security would soon fail him;) but he was to be “a nail fastened in a sure place.”

Now our blessed Lord applies to himself the very words here used in reference to Eliakim, Revelation 3:7; thereby showing that Eliakim was indeed a type of him; and that what was spoken of Eliakim only in a figure, was really, and in the strictest sense, applicable to himself; the power of both being uncontrollable and unalterable. “All power in Heaven and in earth is committed unto Christ, Matthew 28:18;” in everything that relates to the kingdom of nature or of grace, “he opens and no man shuts, and shuts, and no man opens.”

None are exalted, or disgraced, either in this world, or the world to come, but agreeably to the orders which he issues; nor can any, even in the smallest degree, resist his will, “He does according to his will in the armies of Heaven and among the inhabitants of the earth; nor can any stay his hand, or say to him, What are you doing?”

Nor will the lapse of ages effect any change on him, “He is the same yesterday, today, and forever Hebrews 13:8.” “He is a nail fastened in a sure place.” Seated on his holy hill of Zion, He laughs at the impotent combinations of men and devils, and has all his enemies in derision! Psalm 2:1-4. “His dominion is an everlasting dominion, and his kingdom that which shall not be destroyed! Daniel 7:14.”

II. In the benefits resulting from Christ’s administration.

A wise and righteous governor is a rich blessing, as well to the prince who appoints him, as to the people whom he governs. Such was Eliakim; who was most probably of the royal seed; since it would not otherwise have been any virtue in him to seek with so much diligence the exaltation of his father’s house.

But in what an infinitely higher degree do the benefits of Christ’s administration appear!

Was Eliakim “a father to the inhabitants of Jerusalem, and to the house of Judah?” What a blessing is Christ also to the world at large! As, in a state, all are benefited by a wise administration, though many are insensible to the blessings they enjoy; so the world is much indebted to the revelation which Christ has given us, and to his wise government of the universe, though they deny his providence, and despise his grace.

Was Eliakim “a nail, on which all the vessels of his father’s house hung” in safety? What security does Christ afford to his dependants in particular! The various orders and degrees of Christians are elsewhere compared to vessels of various kinds, 2 Timothy 2:20-21; and every one of them, from the greatest to the least, hangs upon him! Were He to fall, they would perish; but as long as He stands, they shall be upheld, “because He lives they shall live also, John 14:19.

Was Eliakim “a glorious throne to his father’s house?” Jesus also, by his righteous administration, advances the glory of his heavenly Father. In ascribing to Jesus the power and dominion over all, we do not derogate from the Father’s honor, but add to it, Philippians 2:11. His mediatorial office he holds from the Father, and improves it, in every instance, for his glory. Whether he opens or shuts, whether he kills or saves alive—every perfection of God receives brighter luster from the dispensation; and gives reason for unbounded thankfulness to God, for having “committed all judgment to his Son,” and “laid our help upon One so Mighty! Psalm 89:19.”

We cannot improve this subject better, than by learning from it,

1. To renounce all creature-dependence.

Great as the power of Shebna was, both he, and all his dependants, were brought down in God’s appointed time; and the vanities in which he had gloried, became monuments of his shame, and means of perpetuating his disgrace! verse 18. Thus will it be with all who trust in an arm of flesh. God has denounced a curse against them, Jeremiah 17:5; and though, through the forbearance of God, it may be awhile delayed, it will surely come at last; and all, wherein we trusted, will turn to our confusion; our wisdom will become folly; our strength, weakness; our righteousness, as filthy rags! 1 Corinthians 1:19. Isaiah 64:6.

We may dream of being “as a nail fastened in a sure place;” but if we rely on anything of our own, our hopes will be disappointed, and our expectations will perish. Let us not then:
lean to our own understanding,
or depend on our own strength,
or trust in our own righteousness.

We must be empty in ourselves, if we would be filled by God; for it is “the hungry alone whom he fills with good things; the full and the rich he will send empty away;” “He will resist the proud; and give grace only to the humble, Luke 1:52-53. James 4:6.”

2. To trust in the Lord with our whole hearts.

Jesus is indeed “a nail fastened in a sure place;” and able to bear the weight of the whole universe. He is exalted by the hand of God himself on purpose that He may “be a Prince and a Savior” unto us. And, if we rely on him, he is “able to save us to the uttermost!” Only let our trust in him be entire, (exactly like that of a vessel on a nail,) and we may rest assured, that all who so hang on him, shall be “the glory of his Father’s house.”

As there is no other support for sinful man, so neither is there any fear of disappointment to those who trust in him. Let none then imagine themselves so great as not to need his support; or deem themselves so insignificant, that they shall not obtain it; or think themselves in such perilous circumstances, that He cannot uphold them. “Every vessel, from the largest flagon to the smallest cup,” must owe its preservation to him alone; and by him shall all be saved, if they do but “cleave to him with full purpose of heart!”

Charles Simeon

Isaiah 22:24

“They shall hang upon him all the glory of his Father’s house.”

In the various changes that take place in human governments, or in the people who are to be entrusted with the supreme authority—the hand of God ought to be continually acknowledged! Whoever are the instruments, or whatever are the means, of effecting those changes—we must look through the second causes, to God as the first great Cause, who orders all things after the counsel of his own will, and makes use of men as his agents—to convey blessings to a nation, or to inflict his just judgments upon it.

But, in his dispensations towards the Jews, there was often some mystery concealed, where we would have observed nothing but an ordinary occurrence. This was the case with respect to the deposition of Shebna, and the substitution of Eliakim in his place, as first minister of state under Hezekiah. Eliakim seems to have been raised as a type of Christ; the agreement between him and Christ is strongly marked in the passage before us,

I. In the authority committed to him.

The appointment of both Shebna and Eliakim was of God.

To put the audience in full possession of the context, read distinctly from verse 15 to the end; and observe that verse 25 refers, not to Eliakim, but to Shebna. Shebna was a proud, vain-glorious man, far more intent on aggrandizing himself and his family, than on executing the arduous duties of his station. God therefore moved Hezekiah to dismiss him, and inspired Isaiah, not only to predict his degradation, but to foretell the elevation of Eliakim to his post and office.

Thus our Lord appointed to succeed the governors of the Jewish nation, who, both in the civil and ecclesiastical departments, had abused their trust, and rendered themselves unworthy to be continued in it. Humiliating in the extreme are the descriptions which the prophet gives of the rulers both in church and state, Isaiah 1:5; Isaiah 56:10-12; and the time was coming, when God would fulfill his Word, in “raising up in their place a faithful priest, who should do all his will, and another king who should reign over the house of David forever, 1 Samuel 2:30; 1 Samuel 2:35 and Jeremiah 23:2; Jeremiah 23:5.” “With their robe was He to be clothed, and with their belt was he to be strengthened; and their government was to be committed into his hands. Compare verse 21 with Revelation 1:13. Isaiah 11:5; Isaiah 9:6;” and this too, not only according to the commandment of God, but by the immediate agency of his overruling Providence. As this was marked in the case of Eliakim, (verse 19-21,) so in that of Christ by the raising him from the dead, and utterly destroying the Jewish polity.

The authority with which both Christ and Eliakim were invested, was supreme.

To mark his office, Eliakim was to have “the key of the house of David laid upon his shoulder, and then to exercise the most unlimited authority;” nor was he ever to be removed, like Shebna; (whose boasted security would soon fail him;) but he was to be “a nail fastened in a sure place.”

Now our blessed Lord applies to himself the very words here used in reference to Eliakim, Revelation 3:7; thereby showing that Eliakim was indeed a type of him; and that what was spoken of Eliakim only in a figure, was really, and in the strictest sense, applicable to himself; the power of both being uncontrollable and unalterable. “All power in Heaven and in earth is committed unto Christ, Matthew 28:18;” in everything that relates to the kingdom of nature or of grace, “he opens and no man shuts, and shuts, and no man opens.”

None are exalted, or disgraced, either in this world, or the world to come, but agreeably to the orders which he issues; nor can any, even in the smallest degree, resist his will, “He does according to his will in the armies of Heaven and among the inhabitants of the earth; nor can any stay his hand, or say to him, What are you doing?”

Nor will the lapse of ages effect any change on him, “He is the same yesterday, today, and forever Hebrews 13:8.” “He is a nail fastened in a sure place.” Seated on his holy hill of Zion, He laughs at the impotent combinations of men and devils, and has all his enemies in derision! Psalm 2:1-4. “His dominion is an everlasting dominion, and his kingdom that which shall not be destroyed! Daniel 7:14.”

II. In the benefits resulting from Christ’s administration.

A wise and righteous governor is a rich blessing, as well to the prince who appoints him, as to the people whom he governs. Such was Eliakim; who was most probably of the royal seed; since it would not otherwise have been any virtue in him to seek with so much diligence the exaltation of his father’s house.

But in what an infinitely higher degree do the benefits of Christ’s administration appear!

Was Eliakim “a father to the inhabitants of Jerusalem, and to the house of Judah?” What a blessing is Christ also to the world at large! As, in a state, all are benefited by a wise administration, though many are insensible to the blessings they enjoy; so the world is much indebted to the revelation which Christ has given us, and to his wise government of the universe, though they deny his providence, and despise his grace.

Was Eliakim “a nail, on which all the vessels of his father’s house hung” in safety? What security does Christ afford to his dependants in particular! The various orders and degrees of Christians are elsewhere compared to vessels of various kinds, 2 Timothy 2:20-21; and every one of them, from the greatest to the least, hangs upon him! Were He to fall, they would perish; but as long as He stands, they shall be upheld, “because He lives they shall live also, John 14:19.

Was Eliakim “a glorious throne to his father’s house?” Jesus also, by his righteous administration, advances the glory of his heavenly Father. In ascribing to Jesus the power and dominion over all, we do not derogate from the Father’s honor, but add to it, Philippians 2:11. His mediatorial office he holds from the Father, and improves it, in every instance, for his glory. Whether he opens or shuts, whether he kills or saves alive—every perfection of God receives brighter luster from the dispensation; and gives reason for unbounded thankfulness to God, for having “committed all judgment to his Son,” and “laid our help upon One so Mighty! Psalm 89:19.”

We cannot improve this subject better, than by learning from it,

1. To renounce all creature-dependence.

Great as the power of Shebna was, both he, and all his dependants, were brought down in God’s appointed time; and the vanities in which he had gloried, became monuments of his shame, and means of perpetuating his disgrace! verse 18. Thus will it be with all who trust in an arm of flesh. God has denounced a curse against them, Jeremiah 17:5; and though, through the forbearance of God, it may be awhile delayed, it will surely come at last; and all, wherein we trusted, will turn to our confusion; our wisdom will become folly; our strength, weakness; our righteousness, as filthy rags! 1 Corinthians 1:19. Isaiah 64:6.

We may dream of being “as a nail fastened in a sure place;” but if we rely on anything of our own, our hopes will be disappointed, and our expectations will perish. Let us not then:
lean to our own understanding,
or depend on our own strength,
or trust in our own righteousness.

We must be empty in ourselves, if we would be filled by God; for it is “the hungry alone whom he fills with good things; the full and the rich he will send empty away;” “He will resist the proud; and give grace only to the humble, Luke 1:52-53. James 4:6.”

2. To trust in the Lord with our whole hearts.

Jesus is indeed “a nail fastened in a sure place;” and able to bear the weight of the whole universe. He is exalted by the hand of God himself on purpose that He may “be a Prince and a Savior” unto us. And, if we rely on him, he is “able to save us to the uttermost!” Only let our trust in him be entire, (exactly like that of a vessel on a nail,) and we may rest assured, that all who so hang on him, shall be “the glory of his Father’s house.”

As there is no other support for sinful man, so neither is there any fear of disappointment to those who trust in him. Let none then imagine themselves so great as not to need his support; or deem themselves so insignificant, that they shall not obtain it; or think themselves in such perilous circumstances, that He cannot uphold them. “Every vessel, from the largest flagon to the smallest cup,” must owe its preservation to him alone; and by him shall all be saved, if they do but “cleave to him with full purpose of heart!”

Charles Simeon

Isaiah 22:12-14

“In that day did the Lord God Almighty call to weeping, and to mourning, and to baldness, and to girding with sackcloth; and behold, joy and gladness, slaying oxen and killing sheep, eating flesh, and drinking wine; let us eat and drink; for tomorrow we shall die. And it was revealed in my ears by the Lord Almighty, Surely this iniquity shall not be purged from you, until you die, says the Lord God Almighty.”

True religion is equally abhorrent from an atheistic contempt of God’s providence, and a presumptuous reliance on it. It teaches us neither to “trust in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are we Jeremiah 7:4.” Nor, on the other hand, to trust in human devices, to the neglect of him, who “works all things after the counsel of his own will.”

It was for the latter of these sins, that the Jews were reproved in the words before us. The Assyrians had invaded their country, and were coming against Jerusalem itself; and the Jews, instead of crying to God for help, contented themselves with fortifying their city; and lived as securely as if no danger were at hand. This greatly incensed God, and caused him to denounce against them his heaviest judgments.

The words before us will lead us to consider,

I. The duty to which God calls us.

The terms used in the text were intended to express repentance.

The shaving of the head, and cutting of the beard, and putting on of sackcloth—were used among the Jews as indications of sorrow, Ezekiel 27:30-31. Of themselves indeed, neither those nor any other actions, however significant, had any value before God; they were even hateful to him, if used without correspondent dispositions of heart, Isaiah 1:13-14; Isaiah 66:3. But, when accompanied with inward contrition, they were pleasing and acceptable in his sight! 1 Kings 21:27-29.

This is the duty to which God calls us at this time.

He spoke to the Jewish nation by the dispensations of his providence, Micah 6:9. Awful visitations were always considered in that view, Judges 20:25-26, and the voice of his prophets, Joel, Isaiah, etc. And is he not calling us to repentance at this time, by the calamities of the nation, by the command of our rulers, and by the voice of all his faithful ministers. Yes; he says aloud, “Turn to me with all your heart, and with fasting, and with weeping, and with mourning! Joel 2:12.”

But how little attention we pay to God will appear, if we consider,

II. The state in which we continue.

The evils of which the prophet complained are, alas! too descriptive of our state:

1. We confide in our own preparations without looking to God.

So often has God prospered our naval exertions, that we almost universally overlook his providence, and ascribe our success to our own superior skill and valor. Our hopes also of future conquests are founded wholly on our own prowess. We are active enough in making preparations; but are as unmindful of God, as if we needed not his aid, nor were at all dependent on his will. For the truth of this assertion we appeal to the public papers, and to the expressions of all with whom we converse, verse 7-11.

2. We still live in our usual habits of conviviality and dissipation.

It is not intemperance and excess that is the object of the prophet’s reprehension, but an unsuitable gaiety of mind at a time when it befit them to be humbling themselves in dust and ashes. And is not this the case with us among all ranks and orders of the community? Doubtless the pressure of the public burdens must impose restraints on many; but still the change in them is not the effect of a voluntary humiliation, but the reluctant fruit of irresistible necessity.

3. We, in too many instances, turn the very warnings of Jehovah into contempt and ridicule.

The Jews were warned of the near approach of their destruction; and they, to ridicule the idea, said, “Let us eat and drink, for tomorrow we shall die!” We indeed, having no information from God respecting the outcome of public affairs, cannot imitate, with respect to them, the impiety of the Jews.

But, in relation to infinitely more important matters, there is as much profane scoffing among us, as among them. The declarations of God’s Word are set at nothing; and they, who most faithfully denounce God’s judgments against sin and sinners, are, for the most part, regarded either as hypocrites or fanatics.

Let us then, as it befits us, proceed with all fidelity to show,

III. The evil and danger of such a state.

What can be more unsuitable to our condition?

What would we think of a child or servant that should manifest such a spirit under our rebukes? Does such conduct then befit us towards God, when he is contending with us and chastising us for our sins? Yes, are we not as devoid of humanity as of piety, while we feel no sympathy with the thousands of our suffering fellow-creatures? Well says the prophet on a similar occasion, “Should we then make mirth, Ezekiel 21:9-10; Ezekiel 21:12.” Surely it befits us rather to “cry and howl” for the miseries that are come upon us, or at least impending over us.

What can be more offensive to God?

The word “surely” is equivalent to an oath, Hebrews 6:13-14; and is it a light thing which causes Jehovah to swear by his own life and immortal perfections? Is it a small matter that causes “the Lord God Almighty to shut up his tender mercies, and to swear that the guilt of such or such an action shall “never be purged away?” Must not that be beyond measure offensive to him, that can fill his bosom with such “fiery indignation”? The sins that have brought down his chastisements are surely great; but an obstinacy under those chastisements which are intended to reform us, is but too probably a forerunner of our utter destruction, Jeremiah 7:12-16. Such also is the import of that threatening, Amos 4:12, the ground of which five times repeated from verse 6 to 11.

What can be more destructive in its consequences?

The nation cannot be delivered but by means of a national repentance; nor can any individual escape the eternal wrath of God, but by means of his own personal repentance, Luke 13:3. If there is only one impenitent transgressor in the whole kingdom, “God will search him out with candles,” in order to punish him! Zephaniah 1:12.” Even in his present dispensations God will put a difference between those who mourn for sin, and those who are at ease in Zion, Amos 6:1; Amos 6:3-7. Ezekiel 9:4-5. But much more in his decisions at the day of judgment! Isaiah 5:11-12; Isaiah 65:12-14. Whether therefore we consider our national or our personal danger—it befits us instantly to put away our unbelief and impenitence, and to turn to God with the deepest contrition.

ADDRESS.

It may be thought that the injunctions given to the Jews, had respect to them rather than to ourselves. Let an apostle then be heard in confirmation of the prophet; and let us depart with a determination through grace to obey his voice, “Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness; humble yourselves under the mighty hand of God; and he shall lift you up! James 4:9-10.” The very Gospel itself, with all that Christ has done and suffered for us, will do us no good if we remain impenitent. The command is, “Repent, and believe the gospel.” We must “sow in tears, if ever we would reap in joy!”

Charles Simeon

Isaiah 21:11-12

“The burden of Dumah. He calls to me out of Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, The morning comes, and also the night. If you will inquire, inquire you; return, come.”

This portion of holy writ is justly considered as very obscure; and the more so, because we are not aware of any records of history that will reflect light upon it. The learned Vitringa conceives the scope of the prophecy to be this: that, on occasion of some heavy calamity inflicted either on the Assyrians or Chaldeans in common with the Jews, an inhabitant of Edom inquired of the prophet what the duration of the trouble should be; and then he supposes the prophet to answer, that, as far as respected the Jews, a morning of relief was at hand; but that to Edom there was coming a night of long and heavy affliction. But on such an interpretation, the severe answer of the prophet seems uncalled for.

I would rather confine the whole subject to Idumea; and then the question of the Edomite, and the answer of the prophet, will be natural, and perfectly consistent. It is well known that the Prophet Isaiah foretold the fate of Edom, as well as of all the other nations around Judea; and that he predicted the heaviest calamities to them all.

Now, I suppose an Edomite unbelievingly and contemptuously to ask, “Watchman, what of the night? Watchman, what of the night?” That is, ‘You, as placed on a watch-tower, presume to declare what shall befall our nation; tell me how long is it before these calamities which you predict, shall come upon us?’ To this question the prophet answers, ‘You will have yet a “morning” of prosperity; but, I can assure you, it shall be succeeded by a long “night” of heavy adversity. If you really desire to be informed, in order to avert, by penitence, the threatened calamity, follow up your inquiries in a befitting spirit, “return” to God, whom you have forsaken; and “come” to Him, from whom you have deeply revolted. Then there may yet be hope both concerning you and your nation.’

In this view of the prophecy, we see:

I. In what way men treat the Divine testimony.

The spirit shown by the inquiring Edomite is precisely that which has prevailed in every age, and which the Apostle Peter teaches us to expect as still more prevalent in the latter days, “There shall come, in the last days, scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, 2 Peter 3:3-4.” This, I apprehend, was the way in which the predictions of Noah relative to the deluge were treated by the scoffers in the antediluvian world; and people of a similar spirit abounded in Isaiah’s days; whom he describes as teeming with atheistical defiance, and saying, “Let him make speed, and hasten his work, that we may see it; and let the counsel of the Holy One of Israel draw near and come, that we may know it, Isaiah 5:19.”

To such an extent did this impiety prevail in the time of Ezekiel, that God speaks of it as actually passed into a proverb, “Son of man, what is that proverb that you have in the land of Israel, saying, The days are prolonged, and every vision fails?” And it is worthy of particular observation, that the answer which Ezekiel was commanded to give to the scoffers of Israel, is precisely to the same effect with that which Isaiah had given to the Idumean inquirer, “Tell them, thus says the Lord God; I will make this proverb to cease; and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision, Ezekiel 12:22-23.”

Thus it is that men treat the Divine testimony at this day:

1. They speak of God’s judgments with unbelieving indifference.

As God’s ambassadors to a guilty world, we are constrained to denounce his judgments against impenitent transgressors; but how is our testimony received by them? Have we not reason to take up the lamentation which was first uttered by the Prophet Isaiah, and was afterward repeated both by the Lord Jesus Christ and his servant Paul, “Who has believed our report? And to whom has the arm of the Lord been revealed? Isaiah 53:1. John 12:37-38. Romans 10:16.”

It is in vain that we bring forth either the declarations of Jehovah, or positive instances of their accomplishment. The prevailing idea among unbelievers, is that however wickedly they may live, they have nothing to fear. They imagine that God is too merciful to inflict punishment on them, and especially the punishment of everlasting torments, which no actions of theirs can be reasonably supposed to merit. Full of this erroneous conceit, they become settled on their lees, and say, in their hearts at least, if not also with their lips, “The Lord will not do good, neither will he do evil, Zephaniah 1:12.”

2. They speak of God’s judgments with contemptuous levity.

This, I apprehend, was the real feeling expressed in those interrogations, “Watchman, what of the night? Watchman, what of the night?” In the same manner was the Apostle Paul regarded as a “babbler,” unworthy of anything but derision. His discourse, which almost converted King Agrippa to the faith, brought to Festus no other conviction than this, “Paul, you are beside yourself; much learning is making you mad! Acts 26:24.” And even the Lord Jesus Christ himself, who “spoke as never any man spoke,” was considered as unfit for any person of respectability to hear, “He has a devil, and is mad; why do you listen to him? John 10:20.”

Is it to be wondered at, then, if those who faithfully preach the Gospel be still at this day branded with opprobrious names, and their message be considered only as “a cunningly devised fable?” It must be so, as long as there shall be a carnal man on earth; for “the things of the Spirit are foolishness to him;” and those who live only to proclaim and propagate those things, can appear to him in no other light than fools. If, like Ezekiel, we have boldness to deliver God’s messages to men, we shall be sure to have applied to our ministrations the same contemptuous observation as was made on his, “Ah! Lord God, does he not speak parables? Ezekiel 20:49.”

The prophet’s answer to his scoffing inquirers shows us,

II. In what way they themselves should be treated.

It is good, in many cases, to “answer a fool according to his folly.” But there are cases (and particularly where the eternal interests of men are at stake,) in which we should “not answer a fool according to his folly, Proverbs 26:4-5,” but should give him such counsel and admonition as his necessities require. Mark the conduct of the prophet on this occasion:

1. The prophet’s admonition.

He tells the inquirer, that, though his countrymen should yet have a season of prosperity, a night of fearful adversity awaited them. And this is the answer which I must make to the profane scoffer, or the careless unbeliever: ‘You may go on prosperously for a season; you may have riches in the world; you may account yourselves happy, and be so accounted by all your carnal friends; but, though your day may be bright and long, as in the height of summer—a night, a long and fearful night, will come at last! O! how terrible will be that night, which shall never be irradiated with so much as a single gleam of hope! Yet such is the state that awaits you; for you “is reserved the blackness of darkness forever! Jude 1:13.”

It may seem at present to be at a great distance; but every day and hour brings it nearer to you; and at the appointed hour it will commence. Yes, Peter tells us, that “for a long time your judgment lingers not, and your damnation slumbers not! 2 Peter 2:3.” While men “refuse to turn, God whets his sword, and bends his bow, and ordains his arrows against them!” for their destruction, Psalm 7:12-13. And the very interval that is allowed to them is only given that they may “fill up the measure of their iniquities,” and have “his wrath come upon them to the uttermost.”

Their present prosperity is only like the rich pasture to flocks and herds, whereby “they are nourished for the day of slaughter, James 5:3.” Happy, happy is the brute creation, which, if taken in an unexpected hour, survives not the stroke that takes them hence!

But let us reflect a moment on that hour when a profane scoffer, or a careless unbeliever, shall open his eyes in the eternal world! He has buoyed himself up with the hope that he should see the face of God in peace—but how will he shrink back at the sight of an angry God! What a shriek will he utter, that shall be heard through the vast expanse of Hell; when, instead of a listless and unobservant Deity, as he had pictured to himself, he shall see a holy God filled with wrath and fiery indignation, and prepared to execute all the judgments which he had denounced against him!

I must, I must warn you, my beloved brethren, that these are indeed the true sayings of God; and, whether believed or not, they shall be verified before long; for “God will be true; and every man,” that contradicts him, “will be found a liar.”

2. The prophet’s counsel.

Not even the scoffer should be dismissed without such counsel, as, if duly received, may operate a saving change upon his soul. The prophet here says to the inquiring Edomites, “If you will inquire seriously, inquire; returning” from your evil ways, and “coming” humbly and believingly to your God. So I say to you: If there be among you any who really desire to know the purposes of Heaven, come; and, as God’s watchman, I will, to the best of my power, instruct you. And this in particular will I declare to you, that if only you will return to God, your past iniquities shall not be your ruin.”

Hear what God himself said to the Prophet Jeremiah, “Go, and proclaim these words toward the north, and say, Return, you backsliding Israel; and I will not cause my anger to fall upon you .…Turn unto me; for I am married unto you .…Return, you backsliding children, and I will heal your backslidings.” And the very instant that they replied, “Behold, we come unto you; for you are the Lord our God;” the prophet was commanded to say, “If you will return, O Israel, says the Lord, return unto me, Jeremiah 3:12; Jeremiah 3:14; Jeremiah 3:22; Jeremiah 4:1.”

This fully explains the words, “Return, come.”

In all the Scriptures there is not a single word that tends to the discouragement of a returning sinner. No, the whole sacred volume says, Come, come, come, “The Spirit and the Bride say, Come; and let him who hears say, Come; and whoever will, let him come, and take of the water of life freely!” And lest we should suppose that any sin whatever shall prove a bar to the acceptance of a returning penitent, our blessed Savior expressly says, “Him who comes unto me, I will never cast out!” This counsel, then, I would affectionately give to you, “Inquire; Return; Come.”

But that this counsel may be better understood, I will now, in conclusion, address you more at length.

1. Be serious in your inquiries into the truth of God.

Inquire after nothing in a light, contemptuous manner, “Be not mockers, lest your bands be made strong.” Nor make any inquiry with indifference; like Pilate, when he asked of our Lord, “What is truth?” and never waited to receive an answer. But set yourselves diligently to “search the Scriptures;” for in them alone will you find the whole truth, without any mixture of error.

Inquire, too, into the state of your souls before God. Bring them to the true and proper touchstone, the Word of God; examine yourselves by it; and beg of God to search and try you; that, if there be any hidden evil in your heart, it may be disclosed to you, and be purged away by the blood and Spirit of Christ.

2. Be assured that God’s Word shall take effect.

Presume not to sit in judgment on it, or condemn it. You are not called to judge, but to submit. If you see not the reason of God’s declarations, do not therefore conclude that they are not founded in wisdom or goodness or truth; but say, “What I know not now, I shall know hereafter.” If the Word of God holds forth a threatening, then tremble at it, and beg of God that it may never be executed upon you. If, on the contrary, it sets forth a promise, then lay hold of it, and rest upon it, and expect the accomplishment of it to your soul. And be fully satisfied in your minds, that the final states of the whole world shall be in exact agreement with it, and eternal happiness or misery be awarded to all according to its unerring dictates.

3. Let the final outcome of things be the great object of your concern.

It matters little whether your present portion resemble morning or night. If you enjoy all the prosperity that the world can afford, of what value will it be when night comes? On the other hand, if you experience here one continued night of affliction, it will soon pass away, and no more be remembered, when once the bright morn of everlasting day shall have arisen upon you! Learn then to despise the pleasure of sense, and to endure with fortitude the troubles of life. Do not fear to make sacrifices, or to sustain any afflictions, in the cause of Christ, “in whose favor is life, and whose loving-kindness is better than life itself.” Set eternity before you, and keep it ever in your view; and then, though your night be long, the day shall soon arise upon you, when “your sun shall no more go down;” but “the Lord shall be an everlasting light unto you, and your God your glory!”

Charles Simeon

Isaiah 19:24-25

“In that day shall Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land; whom the Lord Almighty shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.”

There is among God’s ancient people an idea that, so far from their nation being converted to Christianity, the whole world is, in due season, to be converted to Judaism. Nor do we wonder much that this error should prevail among them; since, in the prophetic writings, the change which is to be wrought upon the Gentiles is very generally described in terms taken from the Jewish Law. This is peculiarly observable in the passage before us, where Assyria and Egypt, the representatives of God’s enemies in all ages, are spoken of as “raising an altar to the Lord,” and “offering sacrifices thereon;” and “making vows unto the Lord,” and “swearing by his name;” and as “raising up to him a pillar,” such as the Israelites formed after their passage through Jordan, “to be a sign and a witness to the Lord” that they were his redeemed people, and that he alone was their God See these different expressions, verse 18-21.

But a more thorough knowledge of their prophecies would convince them, that they are to enjoy a far different dispensation from that of Moses—a dispensation, not of works, but of grace; a dispensation, suited not to one small nation only, but to Egyptians and Assyrians, and to every people under Heaven. In fact, though legal terms are here used to express the piety which shall characterize the latter day, it is of that day that my text speaks, when “all the kingdoms of the world shall become the kingdom of our Lord and of his Christ;” and it is in this view that God expresses such satisfaction in it.

Let us consider,

I. The event in which God expresses such delight.

It is the conversion of the Gentiles to God.

Egypt and Assyria, and the whole Gentile world, when the Lord Jesus Christ shall be erected as a standard in the midst of them, shall flock to it from every quarter; and, together with the outcasts of Israel, and the dispersed of Judah, form one universal Church, “one fold under one Shepherd. Compare verse 23, 24 with 11:10-12, 15, 16.” “With Assyria and Egypt shall Israel be a third, even a blessing in the midst of the land.” Hitherto, “the Israelites have only been a curse in the different countries over which they have been dispersed Zechariah 8:13;” for while they have been universally execrated, they have been a snare to their enemies, and an occasion of greatly aggravating their guilt. But “in that day they will prove a blessing” to all among whom they dwell; they will prove a blessing, as examples “whose conversion will be as life from the dead to the whole world, Romans 11:12; Romans 11:15;” they will prove a blessing, too, as instruments, who, being themselves converted, “will declare God’s glory among the Gentiles,” and, like the priests of old, present thousands and millions of them as free-will offerings upon God’s altar, Isaiah 66:19-21.

We all know of what use the showers are which descend upon the face of the earth, wherever God is pleased to send them; and precisely that office are the Jews, now dispersed over the earth, in due season destined to perform, Micah 5:7. The whole process is well described by the Prophet Zechariah, who says, that “many people and strong nations shall come to seek the Lord Almighty in Jerusalem, every one of them taking hold of the skirt of him that is a Jew, saying, We will go with you; for we have heard that God is with you! Zechariah 8:20-23.”

In this event God will greatly rejoice.

To this effect he has said, “I create Jerusalem a rejoicing, and her people a joy; and I will rejoice in Jerusalem, and joy in my people, Isaiah 65:18-19.” The expressions in my text are peculiarly striking to this effect, “The Lord Almighty shall bless all his converts, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance.” All will be regarded by him with peculiar affection, while yet his people Israel shall possess their original and distinctive honor, as “his special people,” the lot of his inheritance, Deuteronomy 32:9.” But when God pronounces these “blessed,” he makes them so; he makes them blessed by the richest communications of his grace, his mercy, and his peace; and in due season he will consummate their blessedness in the fullest possible enjoyment of his presence and glory.

Such is the blessedness prepared for all who believe in Christ, whatever may have been their former state. We may have been as hostile to Christ as the superstitious Jews, or as far from him as the idolatrous Gentiles—and yet, if we embrace and obey the Gospel, this blessedness shall be ours.

And is this event now fast approaching? Let us then consider,

II. The effect which the prospect of it should produce on us.

Surely we should not be insensible to it.

1. This prospect should prevail to enlarge our philanthropy.

We are, for the most part, very narrow and contracted in our regards for our fellow men. Rarely do we feel much for any, except our own immediate neighbors, or those in whose welfare we have some personal interest. And even then, it is for their temporal, rather than their spiritual welfare that we are chiefly concerned. But we ought to extend our regards to the whole family of man dispersed throughout the earth; and, above all, to feel for their eternal interests.

Behold how Jehovah expresses himself in our text. One would have thought that the great oppressors of his people, Egypt and Assyria, might have been excepted from his benevolent regards; but we find he contemplates their return to him with the utmost delight. Thus, then, should it be with you. You should be like-minded with God in this holy feeling. The whole world, whether Jews or Gentiles, should be objects of your deepest solicitude. To see them ignorant of God and his Christ, should fill you with pain; and to have a prospect of their conversion, should excite in you the liveliest joy. Let me not be mistaken; I would not have your neighbors overlooked, either in relation to their temporal or their eternal interests; but I would have your hearts expanded, even as God’s is, to embrace the whole family of man; and, as the conversion of their souls to God is, beyond all comparison, the most important object, I would have that to occupy the chief place in your minds.

2. This prospect should prevail to raise our expectations.

We think it almost impossible to enlighten the minds of the idolatrous Gentiles; and we quite ridicule the idea of converting the bigoted and superstitious Jews. But the work shall be done; for the prophet says, “If this is marvelous in your eyes, should it also be marvelous in my eyes? says the Lord Almighty, Zechariah 8:6.”

Beloved brethren, not only is this event certain, but it is also near. Between two and three thousand years ago, the Prophet Isaiah had such clear views of it, that he saw it through this long vista, exhibited as it were before his eyes, “Lift up your eyes round about, and behold; all these gather themselves together, and come to you. As I live, says the Lord, you shall surely clothe yourself with them all as with an ornament, and bind them on you as a bride does .…You shall say in your heart, Who has begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who has brought up these? Behold, I was left alone; these, where had they been? Isaiah 49:18; Isaiah 49:21.” “Who are these that fly as doves to their windows, Isaiah 60:8.”

Now, did the prophet in his day see it realized before his eyes, and shall not we, now that the time is so nearly come? Dear brethren, you may already see “a stir among the dry bones, through the whole valley of vision; and it is yet but a very little time, and the Spirit of God shall breathe upon them, and they shall live, a whole army, Ezekiel 37:7-10.” Yes, I can confidently say, “It is now but a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest! Isaiah 29:17.”

3. This prospect should prevail to quicken our exertions.

In every age has God carried on his work through the instrumentality of men. What were the Prophets or the Apostles, but ministers, by whom he accomplished the purposes of his grace? And so, at this time, he appeals to us respecting the ignorant and ungodly world, “How shall they hear without a preacher? Romans 10:14.”

You will say, perhaps, “We cannot all be preachers.” True; but there is much which may be done by every one among us. We may all comply with that direction of the prophet, “Lift up your prayer for the remnant that is left.” Yes, we may all “pray for the peace and welfare of Jerusalem.” In fact, we are commanded, not only to pray, but to give God no rest, until he establishes and makes Jerusalem a praise in the earth, Isaiah 62:6-7.” We may also contribute, each according to his ability, to further those means which are employed, of circulating through the world the Scriptures of truth, and of sending Missionaries also to instruct mankind.

The command given by our Lord was, “to go forth into all the world, and to preach the Gospel to every creature.” But how can people go at their own cost? If a warfare against a hostile nation is determined, we never think of men going to maintain it at their own cost. Nor is it to be supposed that now people should wage war against all the powers of darkness, and go forth to rescue the millions whom they hold in bondage, if they are not aided in their efforts by the contributions of their brethren. In this way, then, all may exert themselves in the common cause; and if our blessed Lord gave up himself to the most cruel death for the salvation of the world, methinks we, who have been partakers of his mercy, should use our efforts in every possible way, to extend the knowledge of Him through the world; and never to rest, until “all shall know Him, from the least to the greatest,” and “all flesh shall see the salvation of God!”

Charles Simeon

Isaiah 19:20

“They shall cry unto the Lord because of the oppressors, and He shall send them a Savior, and a great One, and he shall deliver them.”

God usually grants his mercies when we are reduced to the greatest straits. This is manifest in his most remarkable dispensations of providence and of grace. In the greatest extremity God promised to send a deliverer to Egypt.

In this view it seems applicable to the angel who slew 185,000 of Sennacherib’s army; for, though that deliverance was more immediately given to the Jews under Hezekiah—yet in its consequences it extended to Egypt. Sennacherib had before conquered and ravaged Egypt; and it was most probable that if he had taken Jerusalem be would have again proceeded there with his victorious army, and reduced that already desolated kingdom to the lowest ebb of misery. And perhaps there may be a further reference to some other deliverers.

But there is a further reference to Christ as the Savior of the Gentile world. This appears from the whole context, verse 18-25; and it is in seasons of heavy dejection that He reveals himself to them; to him therefore we must look as the Savior foretold in the text.

I. In what respects He is “a great Savior”.

It is justly said by the Psalmist that “his greatness is unsearchable! Psalm 145:3; nevertheless we may, not unprofitably, endeavor to illustrate it.

He is great when considered in his own person.

He has a name above every name either on earth or in Heaven. He is exalted to be a Prince that can give repentance and remission of sins, Acts 5:31. The voice of inspiration calls him, “the great God and our Savior, Titus 2:13.” He speaks of himself in terms of similar import, Isaiah 45:22; nor can anything be more glorious than the description given of him by the prophet, Isaiah 9:6. This Savior, “though a man, thinks it not robbery to be equal with God, Philippians 2:6.” He is “God manifest in the flesh, 1 Timothy 3:16,” even “God over all blessed forever! Romans 9:5.”

He is also great in respect of the salvation he has wrought out for us.
Who can count the number of the sins from which he has delivered us?
Who can estimate the misery from which he has redeemed us?

Through our whole lives we have been heaping up treasures of wrath, Romans 2:5. Yet is there no condemnation to us if we are savingly interested in him, Romans 8:1; besides, he has purchased for us an eternal inheritance in Heaven. Who can estimate all that is there enjoyed? We must know all the glories of Heaven and the horrors of Hell, before we can fully appreciate the greatness of his salvation.

But before we speak peace to ourselves, it befits us to inquire,

II. For whose deliverance he is sent.

Great as his mercy is, it will not indiscriminately extend to all. They, for whose relief he comes, are “oppressed” with the burden of sin.

The generality, alas! are well contented with their bondage. If he should offer to deliver them, they would thrust him from them, as the Israelites of old did their savior Moses, Acts 7:37; Acts 7:39. But there are some who mourn like the saints of old, Isaiah 6:5. Romans 7:24. They desire nothing so much as to be delivered from their corruptions. For these Jesus came down from Heaven, and died upon the cross. Nor, though they be lawful captives, will he leave them in the hand of their enemies. Isaiah 48:24, 25.

They at the same time “cry earnestly to the Lord” for deliverance.

There are some, it must be confessed, who are uneasy in their sins—yet do not with fervor and constancy implore his mercy, Psalm 32:3-4. Hosea 7:14. Such therefore, notwithstanding their uneasiness, obtain no help from him. His mercy is promised to those alone who seek it with importunity, Matthew 7:7. Ezekiel 36:37. But humble and believing suppliants shall never be rejected by him. They shall find him a great, compassionate, and all-sufficient Savior.

APPLICATION.

Are any among you unconcerned about their sins? O! reflect on your state. Would God have sent you such a Savior, if your condition had not required it? Or, will you take occasion from this stupendous grace, to live more securely in your sins? O! consider that your cries, however available now, will soon, if delayed, become of no effect! Luke 16:24-25.

Are others of you conflicting with sin and Satan? Lift up your heads with joy. However desperate your state may seem, your redemption draws near, nor shall all the powers of darkness rescue you from your Redeemer’s hands! John 10:28.

Are there here any who have experienced deliverance? Adore your Lord, and go on, “strong in the grace that is in Christ Jesus.” Only commit yourselves entirely to him, and you shall join in eternal Hallelujahs to God and to the Lamb!

Charles Simeon

Isaiah 14:32

“What shall one then answer the messengers of the nation? That the Lord has founded Zion, and the poor of his people shall trust in it.”

God is for the most part overlooked in the government of the world; and hence arise an overconfidence among some, and an undue timidity among others. But, if we viewed God as ordering and overruling everything, even to the falling of a sparrow, we would undertake nothing ourselves without a direct reference to him; nor fear what was undertaken by others, while we had him for our protector.

This is the great lesson which we are taught in the passage which we have now read. The context contains a prophecy respecting the fate of Palestine. The Philistines had been invaded and conquered by King Uzziah, 2 Chronicles 26:6; but in the days of Ahaz, Uzziah’s son, the Philistines had regained their cities, and take vengeance on the provinces of the Jewish monarch, 2 Chronicles 28:18. At the accession of Hezekiah to the throne of Judah, they hoped to make yet further inroads on the Jewish territory; and the Prophet Isaiah was inspired to foretell, that they would not only fail in their attempts, but be utterly vanquished by him, whom they so fondly thought to subdue and subjugate.

Read the passage in this view, and the whole address will appear extremely spirited and beautiful. “Do not rejoice Palestine, because the rod of him who smote you is broken;” (that is because you have triumphed over Uzziah’s son,) “for out of the serpent’s root shall come forth a cockatrice, or adder; and his fruit shall be a fiery flying serpent.” (Uzziah bit you only as a common serpent; but his grandson Hezekiah shall inflict a wound as fatal as an adder; and prove as irresistible as a fiery flying serpent.) “And the first-born of the poor (Jews, whom you have so oppressed) shall feed, and the needy (whom you have so terrified) shall lie down in safety; while your root shall be destroyed by famine, and your remnant with the sword.” (Instead then of rejoicing, “Howl, O gate; cry, O city; Palestine is dissolved; for there shall come from the north (Judea) a smoke (and dust of an army in full march:) and none shall be alone (or decline serving in this army) at the appointed time.” (In the mean time,) “what shall one then answer the messengers of the nation,” (when they come, full of alarm and terror.

The general interpretation of their being foreign ambassadors sent to encourage Hezekiah, enervates the whole force of the passage, and is in opposition to the text itself, which speaks of them as the messengers of the nation, and not of foreign nations, announcing your preparations to invade the land of Judah?) Answer, “that the Lord has founded Zion; and the poor of his people shall trust in it;” and that no weapon ever formed against them shall prosper.

The words thus explained we shall consider as proclaiming,

I. An unquestionable fact.

“God has founded Zion”.

He has founded it in his eternal counsels; and he has founded it also in his covenant engagements. He determined from all eternity that he would have a Church and people from among the sinners of mankind; and that he would get glory to himself from the introduction of sin into this lower world. For this end he entered into covenant with his co-equal, co-eternal Son; and engaged, that if he would become a man, and “make his own soul an offering for sin,” then he would have from among our fallen race, a people, who should be his purchased possession, and should forever show forth his praise, Isaiah 53:10.

This covenant being made, he gave to his Son “a multitude, whom no man can number, out of all nations, and kindreds, and peoples, and tongues;” and agreed to accomplish in them all his good pleasure, and to bring them in due season to the full possession of that glory, which by their transgressions they had lost. To this the Lord Jesus Christ repeatedly refers, declaring, that he was invested with “power to give eternal life to as many as the Father had given him, John 17:2;” and under this character the Lord Jesus Christ prayed for them, John 17:9, and committed them into the Father’s hands to be kept for him, John 17:11, and declared his assured expectation of having them, in due time, as the trophies of his grace, and the partners of his glory! John 17:24.

“The poor of his people also shall trust in it”.

God never leaves his chosen people to trust in themselves; he never has done it; he never will do it. From the beginning he has made them to feel their need of a Savior; and has caused them to build on “that foundation which he has laid in Zion.” The institution of sacrifices even in Paradise (for we doubt not but that the beasts, with the skins of which our first parents were clothed by God himself, had been offered in sacrifice to God) taught them from the beginning to rely, not on themselves, but on a sacrifice which would in due time be offered; and his grace has invariably wrought to the production of this one effect, according to that declaration of the prophet, “Behold, I lay in Zion a foundation stone, a tried stone, a precious corner-stone, a sure foundation; and he who believes shall not make haste, or, as Paul interprets it, shall not be ashamed, Isaiah. 17:16 with Romans 9:33.”

But in the text there is also contained,

II. An instructive lesson.

It teaches us,

1. That our trust must be on God alone.

To none can we look, but to our Covenant God and Savior. There is no other foundation, but that which God has laid, 1 Corinthians 3:11; nor any other name whereby a human being can be saved, but the name of Jesus Christ, Acts 4:12. Hence his invitation, “Look unto me, and be saved, all the ends of the earth, Isaiah 45:22.” Hence also that solemn declaration, “I am the way, the truth, and the life; no man comes unto the Father, but by me! John 14:6.” To confide in the creature, is to entail only a curse upon ourselves, Jeremiah 17:5.

Why was it that the Jews, with all their earnestness in following after righteousness, could never attain it? It was, because they would rely upon themselves, and not seek it by a simple exercise of faith on the Lord Jesus Christ, Romans 9:30-32. So it will be with us also, if our reliance be not altogether on the providence and grace of God; for what God said to his people respecting the Egyptians, he says to us, “The creature shall help in vain, and to no purpose; therefore have I cried concerning this: Their strength is to sit still, Isaiah 30:7.”

2. That confidence in him shall never be disappointed.

When it is said in our text, “The poor of his people shall trust in it.” the meaning evidently is, that by so doing they shall be secure. And certain it is, that “the name of the Lord is a strong tower; and that the righteous runs to it and is safe.” Find in the whole annals of the world one person who, when trusting in God, was disappointed of his hope.

Did Manasseh rely on the mercy of God? He, even he, obtained pardon.

Did Asa, or Jehoshaphat, or Hezekiah, rely on the power of God? No enemy could withstand them.

Did Abraham believe in the truth and faithfulness of God? The long-expected seed was given to him, that became “as the stars of Heaven for number, and as the sands upon the sea-shore innumerable.”

Thus shall every one be blessed who puts his trust in God, “he shall be firm, and immoveable as Mount Zion itself, which cannot be removed, but abides forever, Psalm 125:1.” The question, “Who ever put his trust in God and was confounded?” never has been, and never can be answered, but in a way of universal negation.

The text should be yet further viewed as,

III. A consoling truth.

It is unspeakably consoling,

1. In reference to the Church at large.

Many are the enemies of the Church at this day, as well as in former times. But when the Church was in its infancy, both of Jews and Gentiles combined against it—it stood as a rock that defies all the efforts of the tempestuous ocean. The waves that menace its existence are dashed in pieces at its feet. So shall it still be to the end of time; whatever confederacies are formed against the Church shall come to nothing; for “it is founded on a rock; and the gates of Hell shall not prevail against it.”

2. In reference to the poorest and weakest of Christians.

The chief of its members are characterized as “a poor and afflicted people, who trust in the name of the Lord, Zephaniah 3:12; and their conscious weakness often proves to them a source of great discouragement. But how consoling is the truth, that they are pre-eminently destined to receive the benefits of Christ’s heavenly intercession, Isaiah 61:1-3, and to be the objects of his peculiar care! Isaiah 40:11. It is under the very character of people poor and weak and destitute, that they are designated as triumphing over all their enemies; (“the foot shall tread them down, even the feet of the poor, and the steps of the needy, Isaiah 26:6”) Their weakness is described as carried to the utmost extent than can be imagined, even as resembling that of people wounded, and captive, and dead; and yet in that very state is success insured to them; for “though lame, they shall take the prey, Isaiah 33:23.” “though captives, they shall take those captive whose captives they were, and shall rule over their oppressors, Isaiah 14:2;” and though slain, they shall rise and overcome, and “their enemies shall fall under the slain, Isaiah 10:4.”

Hence the weakest among them all, “knowing in whom he has believed,” may adopt the triumphant language of the prophet, “Because the Sovereign LORD helps me, I will not be disgraced. Therefore have I set my face like flint, and I know I will not be put to shame. He who vindicates me is near. Who then will bring charges against me? Let us face each other! Who is my accuser? Let him confront me! It is the Sovereign LORD who helps me. Who is he that will condemn me? They will all wear out like a garment; the moths will eat them up! Isaiah 50:7-9.”

APPLICATION.

Look then, brethren, to the Scriptures, to see what God has done in former ages. See what instruction is to be gathered from those records, for your own conduct. And know, that God is as ready to “perfect his own strength in your weakness,” as he has been in any instance from the foundation of the world. Only realize the thought of his universal agency in the government of the world, and of his watchful care over the interests of his special people; and then “you need not fear, though the earth be moved, and the mountains be carried into the midst of the sea, Psalm 46:2.”

See David’s composure amidst such troubles as drove his friends to despair, “In the LORD I take refuge. How then can you say to me: “Flee like a bird to your mountain. For look, the wicked bend their bows; they set their arrows against the strings to shoot from the shadows at the upright in heart. When the foundations are being destroyed, what can the righteous do?” The LORD is in his holy temple; the LORD is on his heavenly throne. He observes the sons of men; his eyes examine them!

Such composure may you also, even the least and weakest of you, enjoy, if you confide in God; for “there is no wisdom nor counsel against the Lord! Proverbs 21:30;” but “his counsel shall stand; and he will do all his will! Isaiah 46:10.”

Charles Simeon

Isaiah 14:26-27

“This is the plan determined for the whole world; this is the hand stretched out over all nations. For the LORD Almighty has purposed, and who can thwart him? His hand is stretched out, and who can turn it back?”

It is common with the Lord, when predicting distant events, to confirm men in the expectation of them by the accomplishment of something near at hand. Thus when God foretold the incarnation of his own Son by the Prophet Isaiah, he foretold also the speedy destruction of the ten tribes, that the fulfillment of the one might excite in their minds an expectation of the other, Isaiah 7:14-16; and when to Hezekiah he promised an addition of fifteen years to his life, he caused the shadow on the sun-dial of Ahaz to recede ten degrees, as a sign that his life would certainly be prolonged to the period that had been fixed, Isaiah 38:7-8.

Thus, in the chapter from whence our text is taken, and in that which precedes it, a very full and minute prophecy of the destruction of Babylon, and of the consequent restoration of the Jews to their own land, is given two hundred years before it was to be accomplished. But there was another event of great importance speedily to take place, namely, the destruction of the Assyrian army; this therefore is introduced, not merely as an independent prophecy, but as a near event, which would assure to them the accomplishment of those which were more remote. It is in reference to all these events, that the immutability of God’s purpose is so strongly declared in our text, but more especially to those events which constitute the main subject of the prophecy.

The immutability of God’s decrees is confessedly a very deep and mysterious subject, which we would not enter upon but with fear and trembling. We do not approve of bringing it forward on every occasion, and making it, as some do, the great subject of our ministrations; but we do not feel at liberty to pass it over as if we were afraid of it, or as if we thought the inspired writers had erred in ever bringing it before our eyes. Now that it lies clearly in our way, we will proceed to give it the attention it deserves.

I. The immutability of God’s decrees, considered in a general view.

The Scripture continually represents God as having ordained everything from before the foundation of the world.

The apostle James, before the whole college of apostles at Jerusalem, declared this as a truth unquestionably acknowledged by them all, “Known unto God are all his works, from the beginning of the world! Acts 15:18.” But, if they were known to him, they must be certain; and, if they were certain, it must be because he had ordained them so to be. Hence even the salvation of his people is said to be in consequence of his having elected them in Christ Jesus before the foundation of the world, and predestined them to the adoption of children by Jesus Christ to himself. In this he is represented as acting solely according to his own sovereign will, for the praise of the glory of his own grace, in conformity with his own eternal counsels; and all who finally obtain an inheritance in Heaven, are said to have been “predestined according to the purpose of him who works all things after the counsel of his own will, that they should be to the praise of his glory! Ephesians 1:4-12.”

Now to conceal, or to explain away, such expressions as these, is certainly not right. That they involve many difficulties, is true; but there are difficulties also on that side of the question which denies the existence of God’s decrees; and it is far safer and better to receive with humility the declarations of God which we cannot fully comprehend, than to set ourselves determinately against them, and to impose on them a sense which they were obviously not intended to bear. The man that receives them with childlike simplicity, cannot doubt their general import, though he may doubt respecting inferences which may appear to be deducible from them.

God’s decrees, to whatever they relate, are unchangeable.

This also is plainly and strongly declared in the Holy Scriptures. He has confirmed his Word with an oath, on purpose that “the immutability of his counsel may be known, Hebrews 6:17.” If his purposes were changed, it must be either through the inward operation of his own mind, or through the outward operation of something else upon him; but in his own mind he is altogether unchangeable; as he has said, “I the Lord, do not change! Malachi 3:6;” and James says, that “with him is no variableness, neither shadow of turning James 1:17.” Nor can he be wrought upon by anything from without; he cannot be deceived by subtlety; for “there is no wisdom, nor understanding, nor counsel against the Lord! Proverbs 21:30.” Nor can he be constrained by force; for “he does according to his will in the armies of Heaven, and among the inhabitants of the earth; nor can any stay his hand, or say unto him, what are You doing? Daniel 4:35.” In a word, “He is not a man that he should lie, or the son of man that he should repent; has he said, and shall he not do it? has he spoken, and shall he not make it good? Numbers 23:19.” Yes, “His counsel shall stand; and he will do all his pleasure, Isaiah 46:10;” “He is of one mind, and who can turn him? Job 23:13.” “His counsel stands forever, and the thoughts of his heart to all generations! Psalm 33:11.”

II. The immutability of God’s decrees, considered in reference to the particular points specified in the context.

It is the practical use of this subject that renders it so interesting to the believer; and it is in that view only that we wish to impress it on our minds. It is introduced by the prophet in reference to two points:

1. The deliverance of God’s people.

The state of the Jews in Babylon was as hopeless as could well be conceived; but God foretold their deliverance from it, and their restoration to their own land; and that, though captives and grievously oppressed, “They will make captives of their captors and rule over their oppressors, verses 1, 2.” This, God declared to be irreversibly decreed.

Now the same is true respecting the deliverance and salvation of all the Lord’s people, in every age and quarter of the world. As the Jews were his chosen nation, so is there now “a remnant according to the election of grace, Romans 11:6;” a people whom he has given to his Son, John 17:6; John 17:9, and to whom, as viewed in him, he gave a “promise of eternal life, before the world began, Titus 1:2.”

Now these he will search out, wherever they are, even among the remotest Gentiles, John 10:16; and in due time he will call them by his grace, Ezekiel 34:11-13, and bring them to the saving knowledge of his truth, Isaiah 65:1. These also will he keep, and not allow so much as one of them ever to be lost John 17:12. For their full and complete salvation God has made abundant provision in his Word. If ever they should perish, it must be through their own departure from him, or through their being wrested out of his hands, or by his casting them off; but on all these heads he has revealed his immutable purpose and decree.

Is it apprehended that they will depart from him? He will “put his fear in their hearts, that they may not do so, Jeremiah 32:40.”

Is it feared that either men or devils may wrest them from him? He assures us that “none shall pluck them out of his hands! John 10:27-29,” or “separate them from his love! Romans 8:33-39.”

Is it supposed possible that he himself may cast them off and forsake them? He gives the fullest possible assurance to them all:
that he will not do so, 1 Samuel 12:22. Hebrews 13:5-6;
that “not one of his little ones shall perish Matthew 18:14;”
and that, however sifted, “not the smallest grain among them shall ever fall to the ground! Amos 9:9.”

Their state may appear distressing, and even desperate, for a time; but God will not abandon them to themselves, Isaiah 54:7-10; for “all his promises to them are yes and Amen in Christ Jesus, 2 Corinthians 1:20.”

2. The destruction of his enemies.

Babylon, just previous to its destruction, seemed capable of defying all its enemies; but it was destroyed, precisely at the time, and in the manner, and by the person, that had been foretold two hundred years before. Thus, however secure God’s enemies at this day may think themselves, they shall assuredly perish at the appointed time.

Of the people of God we have spoken as God’s elect; but we are not therefore to imagine of God’s enemies, that they have from eternity been doomed to destruction. No; though we maintain, and have not a doubt about, the doctrine of election, we do not believe the doctrine of absolute reprobation. It is true, we do not know where to draw the line so as to answer all the questions that may be asked. We acknowledge that we are ignorant, and contentedly ignorant, of many things relating to this mysterious subject; but, in our apprehension, God’s oath, “that he wills not the death of any sinner, but rather that he should turn and live,” is a satisfactory proof, that he has “not ordained any to wrath,” except as the fruit and consequence of their own wickedness.

We apprehend that the true distinction between the elect and non-elect is marked with admirable precision by the Apostle Peter; who speaks of the elect, as saved purely in consequence of God’s eternal choice; but of others, as perishing purely through their own obstinate unbelief, to which God has irreversibly decreed a sentence of eternal condemnation, 1 Peter 2:7-9. Then the contrast observable in that whole passage will be complete. There is a double antithesis. This is sufficiently plain, that, if God be true—then the unrighteous, and unregenerate, can never enter into the kingdom of Heaven, 1 Corinthians 6:9. John 3:3; John 3:5. We are ready to think that God will rescind his decrees in relation to this matter; but he will not; he will not from pity; for however we may knock, and cry, “Lord, Lord, open to us!”—he will not open the door; nor, when “weeping and wailing and gnashing our teeth” with anguish, will he grant us so much as “a drop of water at our request to cool our tongue!”

Nor shall any be able to resist his will; for when he shall say, “Depart from me, you who are cursed, into everlasting fire,” we cannot maintain our ground one moment; nor, if we call on the rocks and mountains to fall upon us, can they afford us the desired aid! Even in this life the infliction of punishment is sometimes irreversibly decreed; and much more shall it be in that day, when God will only laugh at our calamity, and execute upon us all the judgments which he has denounced against us! Proverbs 1:24-31. Ezekiel 24:13-14.

Reflections.

1. On what a slender foundation are the hopes of the generality fixed!

A strange idea pervades the great mass of the professing Christian world, that God will relax somewhat of his demands, and forbear to act agreeably to the strict tenor of his Word. And, when we urge upon their consciences the strictness of his precepts, or the awfulness of his threatening, they reply, ‘God is too merciful to act thus; we have no fear, but that he will relax somewhat of these things in the day of judgment.’ Thus they hope that God’s purposes shall change; and they contentedly rest their everlasting salvation on this ground. What an amazing infatuation is this!

O, beloved, think well, before you determine to venture your everlasting happiness on such a presumption as this. Know that, in so doing, you absolutely bar Heaven against yourselves; and render it impossible for God himself to save you. True, he can work faith in your hearts; but he can never save you in unbelief, “he cannot deny himself;” and if you will not seek him in his appointed way of faith and holiness, there “remains nothing for you but a fearful looking for of judgment and fiery indignation, to consume you! Hebrews 10:26-27.”

2. On what an immoveable foundation does the believer stand!

You are fixed upon a rock, against which the gates of Hell shall never prevail. We suppose indeed that you are not affecting to trust in God, while you are negligent in the use of his appointed means; (that would be to trust, not in God, but in a presumptuous unfounded conceit of your own.) But, if you are “fleeing to Christ for refuge,” then are you safe in God’s everlasting arms; and he desires that you should be assured of this; yes, it is for this very end that he has confirmed his promise with an oath, even that you might be assured of the immutability of his counsel, and be filled with the stronger and richer consolation, Hebrews 6:17.

If a sense of your own weakness and unworthiness discourages you; then know that “God is able to perform all that he has promised,” and that the consideration of his power and faithfulness is the very antidote which he himself has provided for all your fears! Isaiah 49:24-25.

Charles Simeon

Isaiah 14:2

“They shall take them captives whose captives they were, and they shall rule over their oppressors.”

In the midst of the prophecies relating to the deliverance of the Jews from Babylon, we shall find many expressions which necessitate us to look forward to some other event for their full accomplishment. The destruction of Babylon is undoubtedly the subject of this and of the preceding chapter. The whole forms one prophecy, abounding with the most beautiful imagery, and, in point of composition, equaling, if not excelling, the most admired poems of antiquity.

But if we could confine the preceding part of this verse, and the verse before it, to that event, (which yet we cannot with any propriety,) what must we do with the words before us? They were never accomplished at that period; the Jews did not carry the Babylonians into captivity; nor at any subsequent period did they rule over them.

But if we understand these words as looking forward to another redemption, then they will be easy; and their accomplishment will be seen, not only in the Church at large, but in every individual member of it. The grace of Christ triumphed over all its opponents in the apostolic age; and will, in a yet more extensive manner, in the millennial period. The peculiar way in which his grace triumphs, is a subject worthy of our more particular attention; and the words of our text afford us a fit occasion for setting it before you. We shall,

I. Trace a work of grace on the souls of men.

Taking such a view of it as is suggested by our text, there are four distinct states in which the Christian will successively be found:

1. A state of captivity.

This is the state of every man, before the grace of God enters into his heart. The Jews in Babylon were not more enslaved than we are by nature.

Our principles and actions are altogether in bondage to the world. Nothing appears so free as the mind; yet, in our natural state, we are so shackled with prejudice, that we cannot exercise it aright; we cannot apprehend truth, when it is proposed to us, “the things of the Spirit of God appear even foolishness to us; neither can we receive them,” because our faculties are pre-occupied by the current opinions of the world.

Our ways too are under the same constraint. Custom has prescribed the paths in which we shall walk; and we dare not violate its arbitrary laws. Let us even see the light of a bright example set before us. We feel not ourselves at liberty to follow it. As far as fashion authorizes a religious life, we will go; we may perform a round of religious duties; but to cultivate real piety is contrary to our inclination, and beyond our power.

“Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil! Jeremiah 13:23.”

As the world by its maxims, so sin by its allurements—fetters and controls us! So interwoven with all our faculties is sin, that we cannot resist its influence. Sooner might an Ethiopian change the color of his skin, or a leopard take away its spots—than the natural man break forth from the dominion of sin! Though he may not yield to sin in a gross and shameless way—yet his thoughts and desires are altogether vitiated by it! Nor is so much as one inclination or affection free from its malignant taint. A principle of evil resides within him, and dictates every imagination of his heart!

“The Lord saw that the wickedness of man was great in the earth, and that every inclination of the thoughts of his heart was only evil continually! Genesis 6:5.”

“Every inclination of man’s heart is evil from childhood! Genesis 8:21.”

We may observe also, that Satan maintains a tyrannical sway over the natural man, as over his rightful vassal. How he works upon our minds, we cannot exactly say; (for we know not how our own spirit operates upon our material body; and therefore we must not wonder if we cannot declare how that wicked spirit operates on our spirits,) but he certainly does “work in all the children of disobedience,” and “lead them captive at his will.” And when the grace of God first comes into the soul, it finds us altogether under the power of “that strong man armed.”

2. A state of conflict.

The first entrance of grace into the soul stirs it up immediately to break its bonds, and assert its liberty. The person who is once enlightened to see what masters he has served, and what will be his recompense, is filled with indignation against himself for so long submitting to such ignominious bondage. He first probably begins with efforts made in his own strength; but when he finds how unavailing they are, he will betake himself to prayer, and implore help from above.

Now the sins to which he once addicted himself are resisted; and the very inclinations to them are bitterly bewailed. Now he cannot be satisfied with taking his notions of sin and duty from the world, or with conforming himself to the standard which the world approves; he inquires what God’s will is, and determines to renounce whatever is inconsistent with it. He meets with innumerable difficulties, in his new course.

His indwelling corruptions, like a stream obstructed by a dam, threaten to bear down all before them.

Satan exerts himself, by various wiles and devices, to divert him from his purpose.

The world, Satan’s best advocate and co-adjutor, labors, by threats or allurements, to keep him under its dominion!

But he gathers strength from opposition, and courage from defeat; and resolves that nothing but victory or death shall put an end to his warfare.

3. A state of victory.

No person will long continue to oppose his spiritual enemies, without reaping the fruit of his exertions in victory and triumph. After he has once learned to use the armor which God has prepared for him, he finds, to his unspeakable comfort, that none of his enemies can stand before him. The world, that was once so formidable, has lost its power; and neither sin nor Satan can deceive him, as they once did. The grace of Christ is now found sufficient for him; and though he still is violently assaulted with various temptations, he is enabled to repel them “by the shield of faith and the sword of the Spirit.” Sometimes indeed he is ready to exclaim, “O wretched man that I am! who shall deliver me?” but soon he recollects himself, and adds, “I thank God through Jesus Christ our Lord.”

4. A state of dominion.

This is that state of which the text particularly speaks; and surely it is a state to which many attain. That the warfare will ever cease in this world, we have no reason to expect; but that our progress will be more easy, and our victory more certain, in proportion as we become habituated to the contest, there can be no doubt. As there are babes, young men, and fathers in the family of Christ, so are there among his army some, who have not only gained the victory, but are dividing the spoil.

The world is crucified to them;
sin is mortified, and
Satan is bruised under their feet.

They are filled with a peace that passes all understanding, and a joy that is unspeakable and full of glory. The prize is, by anticipation at least, already in their hands. They enjoy already the pledge of Heaven in their souls; and they are looking forward with delight to that blessed hour when they shall cease from their warfare altogether, and rest forever in the bosom of their Lord.

Though surely many variations will be found in the duration or degree in which the different parts of this experience exist in different people—yet this, on the whole, is the experience of every true believer, he emerges from his natural bondage, and comes forth into the liberty of God’s children. Such, I say, is the work of divine grace in the soul; and we shall now proceed to,

II. Make some observations upon it.

1. This work of salvation is a stupendous work.

None but God is equal to it. None but an Almighty Being could have created the universe out of nothing; nor can any other Being create anew the souls of men. Every good soldier of Jesus Christ must say, “He who has wrought us to self-same thing, is God.” The power exercised in this work is compared, by Paul, with that which was put forth in the resurrection of Christ, and his establishment on his throne, above all the principalities of Heaven or Hell! Ephesians 1:19-21. Let all then who have within themselves an evidence that they are the subjects of it, rejoice; let them magnify their God in the energetic language of the Psalmist, Psalm 35:10; and let them “go forth, and show what great things the Lord has done for them.”

2. This work of salvation is an effectual work.

We wish not to discourage those who find difficulties in their warfare; but yet we must say, that God does not do his work by halves (if we may so express it). If he begins a good work in any soul, he will not allow Satan to defeat his purpose. “He will give more and more grace,” until it proves effectual to the end for which it is given. Grace that is not sufficient, (I mean, that does not finally prevail,) is not true grace.

We know that if a judgment is formed from the actual attainments of the religious world, we shall be ready to think that piety and carnality, and victory and bondage, can consist together. But they cannot; and those who with a religious profession unite a habitual subjection to any one sin, will feel themselves grievously disappointed in the outcome. “They may dream of plaudits from their Judge; but he will say to them, “I never knew you—depart from Me, you workers of iniquity!” “The weapons of our warfare are sufficiently powerful to cast down all the strongholds of Satan,” and to bring even “our thoughts into captivity to the obedience of Christ;” the soldier therefore that yields to any one of his spiritual enemies, betrays his Lord; and for submitting to the chains of sin, will be bound “in chains of everlasting darkness!”

3. This work of salvation is a work of which none need despair.

A more desperate state than that described in the text, can scarcely be conceived; they were captives, and captives in a state of grievous oppression; yet they are not only delivered, but made to “rule over their very oppressors.” Who then has any reason to despair? We may say perhaps, that our enemies are more powerful than those of others; that by our own consent they have acquired an indisputable right over us; and that therefore we cannot hope for deliverance. But God states, and answers, this very case in Isaiah 49:24-26. And, not content with this, he makes his readiness to relieve such people a prominent feature in his own character; as if he were especially to be known by it, Amos 5:9. He makes his promises too to this very description of people, Psalm 72:4; Psalm 72:12-13, as though he counted himself most glorified, when the weakness of his people has given the most scope for the exercise of his almighty power, 2 Corinthians 12:9. To the weakest then, and to the most desponding, we would say with the prophet, that though “without God the strongest of men should bow down under the prisoners, and fall under the slain, Isaiah 10:4. Jeremiah 37:10,” yet “with him you shall be able to do all things, Philippians 4:13;” even “the lame shall take the prey, Isaiah 33:23,” and “the feet of the poor and of the needy shall tread down their mightiest enemies, Isaiah 26:5-6.”

Charles Simeon