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

Isaiah 12:3-6

“With joy shall you draw water out of the wells of salvation. And in that day shall you say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the Lord; for he has done excellent things; this is known in all the earth. Cry out and shout, you inhabitant of Zion; for great is the Holy One of Israel in the midst of you.”

The restoration of the Jews, and their union with the Gentiles under one head, the Lord Jesus Christ—is foretold so plainly by the inspired writers, that we have no doubt at all but that it shall be accomplished in due season. The prediction contained in the foregoing chapter is peculiarly full and express. It relates not to Judah only, but to the ten tribes also; who shall be brought from Assyria, as the other two tribes once were from Babylon. The ensign to which they will flock, is that of the Son of Jesse, the Lord Jesus, Isaiah 11:10; Isaiah 11:12; and the joy excited in their bosoms will be like that which their fathers felt at their deliverance from Egypt, when they beheld all their enemies dead upon the sea-shore.

The chapter before us is a song, which shall be sung on that occasion by the whole assembly of the Lord’s people; and in it we see,

I. Their high privilege.

The learned prelate to whom the world is so much indebted for his translation of the Prophecies of Isaiah, renders the first verse of our text, not, “Therefore you shall draw,” but, “When you shall draw;” which all will do in the day to which our text refers. But,

There are wells of salvation now open unto us.

Often is our blessed Lord and Savior represented under the image of a well or fountain, Psalm 36:9. Zechariah 13:1. Another view of the subject is here taken, different from that in the preceding discourse. As the precise import of the “wells” is not determined in Scripture, it may be taken either way. And Jesus himself, in his conversation with the Samaritan woman, assumed, as it were, that title John 4:6-14. Moreover, the very passage from whence our text is taken was applied by him to himself.

At the feast of Tabernacles a custom prevailed, which will fully illustrate our text. The people on the last day of that feast used to go in procession, and draw water from the pool of Siloam, and then to mix it with wine, and pour it on the sacrifices. There was no direction for this in the law of Moses; but the custom was instituted by the Jews themselves after their return from the Babylonish captivity, with a reference to this prophecy which we are now considering. On the day of this ceremony, Jesus stood in the place where the procession was passing, and cried, “If any man thirsts, let him come unto me and drink! John 7:37-40;” as if he had said, ‘I am the person spoken of by the Prophet, and the person whom you profess to expect; and, if you will believe in me, I will give you my Holy Spirit in such abundance, as shall be effectual for your present peace, and your everlasting salvation.’

Indeed,
his person, (as God-man,)
his work, (even his whole obedience unto death,)
his offices, (as our Great High Priest that makes atonement for us, our King that rules over us and in us, and our Prophet that guides us into all truth,) may all be considered as so many wells from whence our salvation flows.

Yes, his Word also, and ordinances, may be considered in the same light, because from them we draw all the instruction, the grace, the consolation, that we stand in need of.

From these we may draw water with joy.

Truly there is nothing which can conduce to our salvation, which is not to be found in Christ. The water that he will give us will cleanse us at once from all the guilt and defilement of sin; it will purify our very nature, so that we shall be renewed after the Divine image in righteousness and true holiness.”

From him all may draw. Not a sinner in the universe is so unworthy, but that he may come to Christ, and by faith receive from him whatever he stands in need of. The invitation is given to “all who thirst”—no qualification is required on their part, except a sincere desire and a humble faith; they may take as much as they can wish freely, “without money and without price, Isaiah 55:1.”

They are not in the situation of Hagar, who when she relieved her son’s thirst from the small vessel that she had taken, grudged, as it were, every drop that was expended, because she knew not where to obtain enough to satisfy his returning needs, which would speedily arise; they may come and draw “with joy,” knowing that the supply is inexhaustible, and perfectly commensurate with all their needs.

The very first taste of this water shall so invigorate their souls, that they shall feel “like a giant refreshed with wine;” and every successive draught shall “strengthen them with might in their inner man,” and “fill them, as it were, with all the fullness of God, Ephesians 3:19.”

But the true virtue of this fountain will be best seen in,

II. Their heavenly employment.

There is a remarkable difference between the two parts of this divine song; in that which precedes our text, the expressions relate entirely to the case of the individual himself; but, in the text, the individual rises to the concerns of others, and becomes, as it were, a preacher to all around him. Hence then we see the employment of all true Christians:

1. They glorify God themselves.

The first thought of their hearts is that of humble gratitude for the unspeakable mercy of reconciliation with God.

They look back, and see the innumerable offences whereby they have excited the displeasure of Almighty God, and how justly they might have been made monuments of his wrathful indignation!

They contemplate the state of those who have died in their sins, and wonder that they themselves are not now taking their portion with them!

They then contrast the blessed state to which they themselves are brought through the atoning sacrifice of the Lord Jesus.

They behold God as reconciled to them through the blood of his cross; and with inexpressible comfort are enabled to address him by the endearing name of Father. In the view of these things they exclaim with profoundest adoration, “O Lord, I will praise you; for though you were angry with me, your anger is turned away, and you comfort me.”

From thence they proceed to glory in God with unshaken trust; for, What can they lack who have God himself for their salvation? “If God be for them, who can be against them?” “Jehovah himself is their strength,” “dwelling in them,” “working in them mightily,” and “enabling them always to triumph in Christ.”

Shall he not then be “their Song?” Yes, “they know in whom they have believed;” they know his power, and love; his faithfulness and truth; and therefore, though on the field of battle, they assure themselves of victory, and anticipate with unspeakable joy, the final outcome of their conflicts. Not that they are blind to the difficulties which they have to encounter, or ignorant of the enemies they have to contend with; but they see Jehovah himself engaged for them by covenant and by oath; and in the confidence that he will never leave them nor forsake them, they say, “I will trust and not be afraid;” “being confident of this very thing, that he who has begun a good work in me will perform it until the day of Jesus Christ! Philippians 1:6.”

They stir up others to glorify him also. Having a light kindled in their souls, they “do not put it under a basket, but set it on a lampstand,” that others may see their light. They burn with zeal for God, and would gladly extend the knowledge of him to the ends of the earth. They are filled with love also to their fellow-creatures; and would not have one to perish, if by any means they might be instrumental to the salvation of his soul.

Towards the household of faith in particular they feel an ardent desire to promote their advancement in all that is “lovely and of good report.” Hence they exhort one another to abound in praise and thanksgiving to their common Lord and Savior; they urge one another to “call upon him,” to “declare his name,” to make known his love, to commend him to the whole world. They would have all to “sing unto Him” “with thanksgiving and the voice of melody.” They cannot endure the thought that “an inhabitant of Zion” should be silent; they would have every believer to cry out and shout,” so that, were it possible, the whole universe might hear.

They remind each other of the great things which the Savior has done, and is yet doing, for his Church and people. They delight to speak of “the excellent things” which he has done, in assuming our nature, and dying in our stead, and working out for us a free and full salvation; and they rejoice no less to contemplate, how “great the Holy One of Israel is in the midst of them,” and how certainly he will put down all their enemies, and “bruise Satan himself under their feet.”

These are things which are the daily subject of their thoughts, their conversation, and their praise; and in proportion as any are endued with his grace, they will infallibly abound in these holy exercises.

Learn then from hence,

1. How great a matter is the salvation of the soul.

Many think of it as a matter of course; but not so the person who has been taught of God; he sees that it is a miracle of mercy that any child of man is saved. That he himself has obtained mercy, is to the true Christian a source of wonder and amazement. That God should ever look upon him, and pardon him, and save him!—he knows not how to express his sense of such amazing love. He would have “the rocks and hills to break forth into singing, and all the trees of the wood to clap their hands with joy.” And if we have never thus been penetrated with a sense of God’s unbounded love, we are yet strangers to the salvation he has wrought out!

2. How precious is Christ to all who know him.

Mere nominal Christians can think and speak of him without emotion; but not so the people who “have tasted of his grace;” they can never find words whereby to express their love and gratitude to their adorable Benefactor. They are ashamed that they can ever think or speak of anything else. “To them indeed he is precious;” and, if they could have their desire, they would love him, and serve him, and glorify him, on earth—even as the glorified saints are doing it in Heaven.

Is this your experience, my beloved brethren? Does the whole universe appear to you but “as a broken cistern,” and is Christ the only fountain from whence you desire to draw? O that you may be able more and more to say, “All my fresh springs are in you! Psalm 87:7.”

3. How happy is the Christian’s state.

Doubtless there is a great diversity in men’s attainments; there are babes, and young men, and fathers in the family of Christ. But in this there is a resemblance among them all; they are full of gratitude to their incarnate God; and all their hope is in his power and grace.

They are also active in diffusing the knowledge of him. They will not spend their time in disputing about matters of doubtful disputation, whether relating to doctrines, or to sects and parties, but will labor to promote the glory of their God. Whether they be ministers or not, they will all be priests in their own families, and all be anxious to guide their friends and neighbors to the knowledge of the truth. Having experienced the life-giving virtue of that fountain, will they see their neighbors perishing with thirst, and not point it out? No; they will desire that others should “receive out of the fullness that is in Christ,” and would have “all flesh to see the salvation of God.”

Charles Simeon

Isaiah 12:3

“With joy shall we draw water out of the wells of salvation.”

We do not wonder that the Scriptures are read with so little interest by the generality; for, until people know somewhat of their lost estate, and of the way of salvation provided for them, the Bible is to them a sealed book. But let them once experience a taste of Christ’s redeeming love, and instantly they will find in the inspired volume mines of wealth! Such a storehouse is that blessed book to the godly in this day.

And such will it be to the Jewish Church, when once they shall be converted to the faith of Christ. “In that day they will say, O Lord, I will praise you; though you were angry with me, your anger is turned away, and you comfort me.” (Such will be the reflections at the time of their first discoveries of God’s mercy to them in Christ Jesus. Then they will advance farther to express their full confidence in God.) “Behold, God is my salvation! I will trust, and not be afraid; for the Lord Jehovah is my strength and my song; he also has become my salvation.” (Then will they be fully prepared to derive the richest benefit from the Scriptures; and) “therefore shall they draw water with joy out of the wells of salvation.”

That we may form a just estimate of their privilege, let us consider,

I. The character by which the Scriptures are here designated.

The expression, “wells of salvation,” is supposed by many to be spoken of Christ; and surely it may be very fitly applied to him. But I rather understand it of the Scriptures, from whence, as from an inexhaustible fountain, all true comfort flows. They eminently deserve that name,

1. As containing in themselves all the blessings of salvation.

In the Scriptures, the whole of salvation,
as planned in the Divine counsels from all eternity,
as executed for us by the Lord Jesus Christ in his incarnate state,
as still carried on by him at the right hand of his Father,
and as offered through him to every man,
is there fully contained.

“This mystery of Godliness was indeed kept secret since the world began; but now it is made manifest; and by the Scriptures of the prophets, according to the commandment of the everlasting God, is made known to all nations for the obedience of faith, Romans 16:25-26.”

Now let anyone contemplate this mystery, and endeavor to explore the wisdom, the love, the mercy, and the grace contained in it; how surpassing all finite comprehension will they be found! Truly, the breadth, and length, and depth, and height of this mystery, and of the wonders contained in it, are utterly unsearchable; and the blessings flowing from it are a plenteous and perennial spring, for the refreshment of all on earth, and of all in Heaven.

2. As revealing them for our use.

In the whole world besides, there is not to be found one drop of water to satisfy a thirsty soul. Where can one look that is oppressed with a sense of guilt? Where, one who is mourning over the corruptions of his nature? Go to those who have not the Scriptures; go to even the wisest philosophers of Greece and Rome; and see how vain were all their expedients for pacifying a guilty soul, or purifying a polluted soul.

But in the Scriptures we find all that a sinner can desire—forgiveness for all our sins, and a glorious eternal inheritance!

In them are promises suited to every condition incident to our fallen nature; as suited to refresh the soul, as water is to allay our thirst. Conceive of every need with which a sinner can be oppressed, and the appropriate relief will there be found.

3. As actually imparting them to our souls.

As a fountain pours forth its waters, so do the Scriptures impart life, and peace, and strength, to all who go to them as God’s appointed channel of grace to their souls. They have within themselves a life-giving virtue, John 4:10; so that, when brought home and applied by the Spirit of God, they quicken the dead soul, and give a vital energy to all our powers. They are able, not only to “make men wise unto salvation, 2 Timothy 3:15,” but to impart salvation itself, being:
“like fire” to consume dross,
and “a hammer to break the rock in pieces, Jeremiah 23:29,”
and “a two-edged sword to pierce the very inmost soul Hebrews 4:12,”
and “a weapon to destroy every enemy, 2 Corinthians 10:4-5.” They have a power to enlighten the darkest mind, Psalm 19:7-8, and to sanctify all on whom they operate aright, John 15:3; John 17:19;
and so to sanctify them, as to prepare them for the perfect fruition of their God, Ephesians 5:26-27.

Think then of,

II. The blessedness of having access to them.

Truly we should never contemplate them but with joy, on account of,

1. The freeness with which we may approach them.

There is no prohibition to any man under Heaven. About wells that have been dug for a supply of common water, there have been the fiercest contentions, Genesis 26:18-21; but these are public property, and equally accessible to all; none have to “pay for this water,” as Israel had, Numbers 20:19; it is to be had “without money and without price, Isaiah 55:1.”

True indeed it is that there are many Protestants as well as papists, who would bar our access to them; but God has given to all an equal right to come to them; for his invitation is, “Let him who is athirst come; and whoever will, let him come and take of the water of life freely! Revelation 22:17.”

2. The ease with which we may draw from them.

There are those who think it in vain for the poor to come to them, seeing that “the wells are deep, and they have nothing to draw with, John 4:11.” But be it known, that however valuable learning may be for the attaining of a critical acquaintance with the Holy Scriptures, it is not at all necessary for a spiritual perception of their truths. It is faith, and not learning, that is needed for that end. All the learning in the universe will not impart to us a spiritual discernment, any more than it will furnish us with any physical organs. It is faith alone that will avail us here. That discerns the things which are not visible to mortal eyes; and will go to the very bottom of these wells, and draw from thence the most refreshing consolations!

3. The abundance that we may receive out of them.

When the rock was struck by Moses, the waters gushed out in such abundance, that the whole camp of Israel, with all their cattle, could drink thereof. And, if all the sinners in the universe will go to these wells, they shall find no lack for the supply of their most enlarged necessities. Our Lord says, “If any man thirsts, let him come unto me and drink; and out of his belly shall flow rivers of living water! John 7:37-38.” Indeed, the more intense and ardent your thirst is, the more abundant shall be the blessings which you shall derive from them.

4. The perfect satisfaction that we may find in them.

“Whoever drinks of other waters will thirst again; but whoever drinks of these wells, will never thirst; for the water which he has received will be in him as a well of water springing up into everlasting life! John 4:13-14, Isaiah 49:9-10.”

I may appeal to all, whether the most copious draughts of carnal pleasure ever satisfied? Solomon, who drank as deep of it as a human being could do, pronounced it all to be vanity and vexation of spirit. “The eye was never yet satisfied with seeing, nor the ear with hearing.”

But he who has obtained the knowledge of Christ, and drunk deep of the promises of the Gospel, has no longer any relish for earthly vanities, nor any desire after them. Give him all the world, and he feels empty; give him the presence of God, and he desires no more!

ADDRESS.

1. Those who are going to broken cisterns.

What is all worldly pleasure but “a broken cistern that can hold no water?” And will you for this forsake “the fountain of living waters! Jeremiah 2:13.” Let me prevail on every one of you to go to God as your reconciled God in Christ Jesus, and to say with David, “All my fresh springs are in you! Psalm 87:7.

2. Those who are drinking from “the fountain of life Psalm 36:9.”

Say whether you have not “a joy with which the stranger intermeddles not?” Say whether the fountains do not richly supply you; and whether, even on the highest places, which, according to human apprehension, are inaccessible to rivers, the rivers do not follow you, Isaiah 41:17-18. Yes, until you arrive at Heaven itself, the streams shall never fail; and even there shall they run beside you for your comfort to eternal ages! Revelation 7:17.

Charles Simeon

Isaiah 11:10

“In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious.”

In the Scriptures, you frequently see a particular period referred to under the designation of “that day.” This term very generally marks the season of the Messiah’s coming; of which season the prophet speaks in the words before us.

In the preceding chapter he has predicted the total destruction of the Assyrian empire, which, having already brought into captivity the ten tribes, now threatened, with every prospect of success, the other two tribes, which had been reduced to the lowest ebb of weakness and misery, “The Lord, the Lord Almighty shall lop the bough with terror; and the high ones of stature shall be hewn down, and the haughty shall be humbled; and he shall cut down the thickets of the forest with iron; and Lebanon shall fall by a mighty one.”

Then, in the beginning of this chapter, he declares, that, while Assyria should be destroyed to rise no more, the Messiah should rise from the family of David, when it should have sunk to a state of utter insignificance, “And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.” He mentions the stem of Jesse, rather than of David; because David was a powerful monarch; whereas Jesse, his father, was but a private individual of low rank.

Then, in my text, he repeats that same prophecy, saying, “In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious.” Now that this refers to Christ there can be no doubt; since an inspired Apostle, speaking of Christ as having come in order “that the Gentiles should glorify God for his mercy,” quotes this very passage, “Again Isaiah says, There shall be a root of Jesse, and he who shall rise to reign over the Gentiles; in him shall the Gentiles trust, Romans 15:12,”

With this inspired explanation of my text for our guidance, we may proceed to consider,

I. The coming of Christ as here announced.

We are told, that “He shall stand for an ensign of the people.” Now what is “an ensign?” It is a standard raised by the authority of a monarch, inviting his subjects to flock unto it, and to fight under his guidance against his enemies. (In other words, an ensign is a banner lifted up to be the rallying point of an army or people.)

Now such an occasion existed before Christ came into the world, and still exists in every quarter of the globe.

Behold, the whole universe has risen up in rebellion against “the Lord and his Christ.” I confidently ask, Who among you has not been a rebel against God? Who has not trampled on his laws, and set at defiance his authority? Who has not said, respecting the Lord Jesus Christ in particular, “We will not have this man to reign over us!” Who has not ranged himself under the banner of Beelzebub, and executed his will in direct opposition to Christ’s? It is not for nothing that Satan is called “The god of this world;” for “he works in all the children of disobedience,” and “leads them captive at his will!”

To meet that occasion, Christ has come into the world.

He “comes to effect deliverance for the captives.” He erects his standard in the world. He bids us to throw down the weapons of our rebellion, and to join his ranks against the common enemy. He gives us armor from head to foot; and offers to discipline us for the warfare; and assures us of final victory. Nor is it to those only who are in full vigor of life, and among the lower ranks of society, that He sends his invitation; but to those of every rank, and every age. There is with him no preference of age or gender; all are equally called to fight his battles; and are assured of ultimate success.

Nor is it in this, as in common warfare, that those who fight endanger their lives; and those who stay at home consult their safety. On the contrary, those who fight shall both conquer and live forever; but those who decline the combat shall assuredly and eternally perish!

Though Christ’s coming, in this view of it, appears formidable, we shall rejoice in it, if we consider,

II. The blessedness arising from it.

To all who view it aright, shall this blessedness be sooner or later given. For,

1. The whole Gentile world shall in due time be subdued to him!

“To him shall the Gentiles seek.” Thousands and millions were converted to him in the apostolic age. The whole Roman empire was, within the space of a few years, filled with those who had flocked to his standard. And still is his kingdom advancing in the world. In the very place where we are, I trust, there are not a few whom “God has brought from the kingdom of darkness, and translated into the kingdom of his dear Son.”

But the time is near at hand when “all kings shall fall down before our Lord, and all nations shall serve him;” yes, “all the kingdoms of the world will be subdued to him,” and become a part of his universal empire. Now there are kings many and lords many; but “The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name! Zechariah 14:9”

Only then contemplate the change which has taken place in any one regenerate soul, and then say, whether this reign of Christ over the whole race of man is not an event greatly to be desired.

2. “His rest” after all these conflicts shall be “glorious”.

Here is no change of metaphor, as a superficial observer would imagine. When this Mighty Warrior went to deliver his people from their captivity in Egypt, he “brought them forth with a mighty hand and a stretched-out arm.”

And, when he subdued their enemies in Canaan, he abode by the ark (the symbol of his presence) even for five hundred years, “between curtains” in the tabernacle, moving about from place to place. But David then prepared for him a settled habitation on Mount Zion, and said, in reference to it, “Arise, O Lord, into your rest, you and the ark of your strength. For the Lord, having chosen Zion, and desired it for his habitation, has said, that is my rest forever; here will I dwell; for I have desired it, Psalm 132:8; Psalm 132:13-14.” Such was David’s testimony; and similar expressions did Solomon also use, when he had deposited the ark in the sanctuary of his temple, 2 Chronicles 6:41.

But since Christ has come, he has a far nobler rest, even in the bosoms of his obedient people; a rest, in comparison with which the temple of Solomon in all its glory was contemptible, Isaiah 57:17; Isaiah 66:1-2.

Truly this rest is glorious indeed; for here he grants far brighter manifestations of his glory, and incomparably richer communications of his grace. The glory that filled the temple, so that the priests could no longer stand to minister there, infinitely excelled all that the temple itself contained; but, in comparison with the discoveries which God grants to his believing people, it was darkness itself.

See the Lord Jesus as “the brightness of his Father’s glory, and the express image of his person;” see the glory of God beaming in his face, and all the divine perfections shining with harmonious and united splendor in the work he has accomplished, and you will readily perceive how far brighter are the discoveries of Christ now made to the believing soul, than all that ever were given to men before his coming. The grace, the mercy, the peace, the joy, the strength, which animated some highly favored souls before this time, were indeed very abundant; but as a general communication to his Church of old, these gifts were but as a drop before the shower; for “the Spirit was not then given, because Jesus was not then glorified.” So truly does he now “glorify the house of his glory, and make the place of his feet glorious! Isaiah 60:7; Isaiah 60:13.”

We may see from hence,

1. What improvement we should make of the preached Gospel.

The preaching of the Gospel is, in fact, the raising of this standard before the eyes of men; it is the setting forth of Christ crucified, and the calling of man to enlist under his banners. What then have we to do, but to flock around him; to give up our names to him, that they may be inscribed on his list; and to gird ourselves for the combat at his command?

Let us then vie with each other in zeal for his service; and let us willingly “endure hardness as good soldiers of Jesus Christ,” that, being more than conquerors, we may receive a crown of righteousness at the hands of our righteous Judge! 2 Timothy 4:8.

2. The blessedness of those who received the preached Gospel unto salvation.

Whoever complies with the invitations of the Gospel, and unites himself to the army of saints, the Church of God, he instantly becomes a distinguished favorite of Heaven; his heart is the temple of God; he is God’s residence, he is God’s rest; and more glorious is he, than if all earthly dignities were centered in him; more happy, than a combination of all earthly comforts could make him.

Let us then aspire after “the good of God’s chosen ones, that we may rejoice in the gladness of his nation, and glory with his inheritance! Psalm 106:5.”

Charles Simeon

Isaiah 11:9

“The earth shall be full of the knowledge of the Lord, as the waters cover the sea!”

The generality of mankind ascribe a far greater degree of moral influence to civilization, than the state of the heathen world in its most refined ages will justify. We are willing however to admit, that some good effects are to be traced to this cause. But to renew and sanctify the heart is far beyond its power; this is the province of religion, even of that religion which is revealed to us in the Gospel.

The prophet has been describing in most beautiful language the change that shall one day be wrought on the face of the earth; and he traces it to the propagation of the Gospel, and the extension of divine knowledge, as its true and only source, “The wolf shall dwell with the lamb,” etc. for “the earth shall be full of the knowledge of the Lord.”

In these words he shows us,

I. Wherein true religion consists.

It cannot be more justly or comprehensively described than in these words, “the knowledge of the Lord”.

Many indeed, even of those who call themselves Christians, suppose that religion is altogether comprehended in doing unto others as we would like them to do unto us. But, though it must be acknowledged that this is an important branch—yet it is far from being the whole, since it relates only to the duties of the second table, and leaves out all the duties which we owe to God. We must rather say, that the knowledge of God in Christ Jesus is the sum and substance of religion; because in this is contained that vital energy which puts forth itself in all the fruits of righteousness. It is in this light that the Scriptures continually represent it. The Prophet Isaiah says, “By his knowledge shall my righteous servant justify many! Isaiah 53:11.” Jeremiah cautions us against “glorying in anything, but in the understanding and knowing of God” as displaying justice and mercy in the person of Christ, Jeremiah 9:23-24. Our Lord himself affirms that, “to know God, and Jesus Christ as sent by him, is life eternal! John 17:1.” And Paul “counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord! Philippians 3:8.”

But by “the knowledge of the Lord” we must of necessity understand a practical and experimental knowledge of him.

Were a speculative knowledge sufficient, Balaam, and even the devils themselves, might vindicate their claim to religion; since he could boast, that he “knew the knowledge of the Almighty,” and indeed prophesied of Christ in very exalted terms, Numbers 24:16-17; and they could say to Christ, “We know who you are, the Holy One of God Luke 4:34.”

But the only knowledge that can be considered as constituting saving religion, is that which the apostle so emphatically described and so earnestly desired, “I count all things but dung, that I may win Christ, and know him in the power of his resurrection, in the fellowship of his sufferings, and in a conformity to his death! Philippians 3:10.”

John, with a simplicity peculiar to himself, confirms this truth, saying, “Hereby do we know that we know him, if we keep his commandments. He who says, I know him, and keeps not his commandments, is a liar, and the truth is not in him, 1 John 2:3-4.”

As painful as the general lack of this practical and experimental religion is at present, we shall be comforted in considering,

II. In what manner it shall hereafter prevail.

The comparison, which the prophet makes between the diffusion of true religion and the waters of the unfathomable and boundless ocean, leads us naturally to observe:

1. The knowledge of the Lord in that day will be universal in its extent.

Improbable as this event may appear, there is scarcely any other so frequently and so plainly foretold in the prophetic writings as this. David, in a Psalm where he not only speaks of Christ, but even personates him, says, “All the ends of the earth shall remember themselves and turn unto the Lord, and all the kindreds of the nations shall worship before him; for the kingdom is the Lord’s, and he is the governor among the nations, Psalm 22:27;” and, in another Psalm, which is altogether on this subject, he says, “Christ shall have dominion from sea to sea; all kings shall fall down before him; all nations shall serve him! Psalm 72:8; Psalm 72:11; Psalm 72:17.”

To cite what Isaiah speaks to this effect, would be to repeat whole chapters, See Isaiah 49, 60.

Jeremiah, confirming at the same time the truth we have before insisted on, that true religion consists in the knowledge of the Lord, says, “In that day they shall no more teach every man his neighbor, saying, Know the Lord; for they shall all know me, from the least to the greatest of them, says the Lord! Jeremiah 31:34.”

Daniel assures us, that “the kingdom which God himself will then erect, shall break in pieces all adverse powers, and fill the whole earth, Daniel 2:44.”

Zechariah tells us, that “Holiness to the Lord shall be written upon the very bells of the horses; that the most common things in every place shall be consecrated, as it were, to God in their daily use; and that there shall then be no more Canaanites in the house of the Lord Almighty Zechariah 14:20-21.”

The apostles also, and our Lord himself, add their testimony. The apostle Paul affirms, not only that “the fullness of the Gentiles shall be brought in,” but that “the Jews shall be again engrafted on their own olive-tree, Romans 11:24-25.”

Our Lord says, that all, Jews and Gentiles, “shall be one fold under one shepherd, John 10:16.”

The apostle John, passing over the intermediate space of time, represents the angels in Heaven as already rejoicing in the accomplishment of this event, and saying, “The kingdoms of the world are become the kingdoms of the Lord, and of his Christ; and he shall reign forever and ever! Revelation 11:15.”

2. The knowledge of the Lord in that day will be deep in its degree.

The knowledge which the Jews enjoyed was very contracted; ours, since the completion of the canon of Scripture, is considerably enlarged; insomuch that the least of true Christians is, in respect of knowledge, greater than even John the Baptist, who was himself the greatest of all the prophets, Matthew 11:11.

But in that day the light will shine far brighter; and the knowledge of all true converts will be, in comparison with ours, as the ocean’s depth to a shallow stream. This also is declared with very abundant evidence in the prophetic writings. “The veil that is spread over all nations, is then to be taken away, Isaiah 25:7.” Nor are any, whose eyes are opened, to have an indistinct view of the truth; the Prophet Isaiah says, “the eyes of those who see shall not be dim, and the ears of those who hear shall hearken; the heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly, Isaiah 32:3-4.”

In another place the prophet supposes men to have received a stroke or wound upon their eyes, and that, by the healing of that wound, a vast increase of light shall shine into their minds, “The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days, in the day that the Lord binds up the breach of his people, and heals the stroke of their wound, Isaiah 30:26.”

To mention no more passages, the same prophet represents the saints in that day as seeing Christ, not as in a shadow, like the Jews, nor as in a mirror, like us—but eye to eye, and face to face, “Then shall they see eye to eye, when the Lord shall bring again Zion, Isaiah 52:8.”

Inferences:

1. What a glorious period will the millennium be!

The time referred to in the text is often called the millennium, because it is to last a thousand years. And how blessed will be the state of the world during that period! How will the whole face of the earth be changed! The description of it in the preceding context, figurative as it is—will be almost literally accomplished; men, as savage as the most ferocious animals, will be transformed into meek and lowly followers of the Lamb. No more wars, no more enslaving of our fellow-creatures, no more public feuds or private animosities; all will be love, “there will be none to hurt or destroy in all God’s holy mountain, verse 6-9.”

O that the day were already come! O that “God would hasten it in his time!” But, if we cannot be privileged to see it, let us at least help it forward by every means in our power; let us diffuse the savor of the knowledge of Christ in every place; and exert all our influence to send the light of the Gospel to the heathen world, until “Ethiopia herself shall stretch out her hands unto God.”

2. How thankful should we be for that little knowledge, with which God, in his mercy, has now favored us!

Surely God has not left himself without witness among us, but “has given testimony to the Word of his grace,” and evinced its quickening, transforming efficacy. Doubtless there are some among us, whose dispositions and habits were once as adverse to the Gospel, as the wolf is to a lamb, who now harmoniously unite with the saints of God, and approve themselves to the world as new creatures. Until they knew the Lord, nothing could effectually tame their spirits, much less transform them into the divine image; but since the light of divine truth has shined into their hearts, they have enjoyed the peace, and exercised the love, and maintained the purity of God’s dear children. Let such then be thankful fur the distinguished mercies given unto them; let them remember that “all things, which pertain unto life and godliness, are communicated to us through the knowledge of Christ! 2 Peter 1:3;” and let them seek to “grow both in grace and knowledge,” until from “beholding Christ only as in a looking-glass darkly,” they shall “see him as they are seen, and know him as they are known! 1 Corinthians 13:12.”

Charles Simeon

Isaiah 11:6-9

“The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the nursing child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.”

The happiness and prosperity of kingdoms depend much on the wisdom and equity of those who govern. Yet the best of rulers cannot always secure their people either from the turbulence of faction, or from assaults of foreign enemies.

Thus it is with the kingdom of Christ on earth. He, the Lord and Governor of all, is endowed with every qualification for the discharge of his regal office, verse 1-4, and executes that office with consummate equity and wisdom, verse 5; yet, through the infirmities of his subjects, and the malice of his adversaries, his kingdom is far from enjoying the full advantages of his administration. There will, however, be a time, when his dominion shall be extended over all the earth, and perfect peace shall reign throughout all his empire.

The prophecy on which this observation is grounded, will naturally lead us to show,

I. The change that shall be wrought on men in the latter day.

Men in their interactions with each other too much resemble the brute creation.

It is indeed humiliating to compare men with venomous and ferocious beasts; but there is scarcely any beast, however savage, to which God himself has not compared us. He likens us to:
foxes, Song of Songs 2:15;
serpents and vipers, Matthew 3:7; Matthew 23:33;
wolves, Matthew 10:16;
wild donkeys, Jeremiah 2:24;
wild boars, Psalm 80:13;
wild bulls, Isaiah 51:20, etc.

Nor is it by figurative representation only, but by plain and express declarations, that God has marked the evil dispositions of our fallen nature, Romans 1:29-31. 2 Timothy 3:2-4. And if we either look around us, or within us, we shall see that his descriptions are by no means exaggerated. Let anyone observe:
the proud and envious,
the wrathful and malicious,
the selfish and covetous workings of the heart,
and he shall soon perceive that, if man were unrestrained by human laws, he would prey upon his fellow-man with as much ferocity as the beasts themselves!

But in the latter day universal harmony shall prevail.

Then this beautiful description shall be fully realized. Men shall dwell together as the beasts in the ark, none attempting to hurt or destroy another; or rather, they shall dwell together as the beasts in Paradise; none having so much as a disposition to hurt; but all filled with gentleness and love.

This event is foretold in other passages of Holy Writ, Isaiah 65:25; and it shall surely be accomplished at the appointed season, “The zeal of the Lord Almighty will do this.”

To confirm our expectation of this universal change, let us consider,

II. The means by which it shall be effected.

It is beyond the power of any human efforts to accomplish this universal harmony.

However civilization may have changed the external manners of men, it is but too evident that their hearts are the same as ever! In proof of this we need only appeal:
to the bloody wars which nations wage with each other;
to the duels which are fought on account of the most trifling injuries or insults;
and to the execrable traffic in slaves, which, to the disgrace of the Christian name, yes, to the disgrace of humanity itself, is justified and carried on among us—in spite of all the efforts that have been made for its abolition.

If further proof were necessary, we may all find it very abundantly in the various circles in which we move; for there is scarcely a society, or even a single family, in which feuds, dissensions, quarrels, do not frequently arise; yes, the very relatives most interested in cultivating love and harmony, are often most at variance. Does not this show how beastly we are, notwithstanding the restraints of wholesome laws, and the instructions given us in the Word of God?

But the Gospel of Christ, when universally received, shall soon effect this universal harmony.

Men continue like wild beasts, because “they know not the Lord, 1 Samuel 2:12.” The knowledge of Christ, and of his salvation, would produce a wonderful change on their spirit and conduct. Behold, what it wrought as soon as ever the Gospel was preached! Thousands of blood-thirsty murderers were transformed into the most lovely and loving of the human race, Acts 4:32. And, wherever it is received, its tendency is the same. It is the rod of God’s strength, which brings down every adverse power, and accomplishes for man the salvation of his soul! Psalm 110:2. 2 Corinthians 10:4-5. Romans 1:16. When the gospel is truly received, it:
renews all after the same image, Colossians 3:10;
brings all into the same family, Ephesians 2:19. 2 Corinthians 6:18;
unites all in the same interests, Ephesians 4:4-5;
and forms all into one mystical body, 1 Corinthians 12:20-21; 1 Corinthians 12:25; 1 Corinthians 12:27.

How then can it fail of producing harmony and love?

This knowledge shall at a future period be universally diffused, Habakkuk 2:14; and these effects shall as universally result from it, Isaiah 2:4 and Titus 2:11-12.

Let us learn from this subject,

1. The nature of true conversion.

Conversion does not consist in embracing any tenets, however scriptural, or important. The knowledge of Christ is indeed, as has been before observed, the means of converting us; but conversion itself consists in a radical change in all our tempers, dispositions, and conduct, and in a renewal of our souls after the divine image! 2 Corinthians 5:17. Ephesians 4:22-24. The lion must become a lamb; we must “become as little children, if ever we would enter into the kingdom of Heaven, Matthew 18:3.”

2. The excellency of the Gospel.

In vain is the moral fitness of things insisted on; yes, in vain are the demands of the law and the terrors of Hell displayed, for the conversion of men. Nothing but the knowledge of Christ crucified can ever operate on the soul of man, so as to produce in it a radical and universal change! Romans 8:3. But where Christ is known aright, there the whole man will assume a new character; and in proportion as his glory is seen by us, we shall be assimilated to his image, 2 Corinthians 3:18. Do not let the Gospel then be despised as fanatical, or be defamed as licentious; but let it be revered and embraced with our whole hearts.

3. The blessedness of those who know the Lord.

It is to be lamented that the knowledge of Christ does not produce in these days the full effects that were visible in the Apostles. But the fault is in us, and not in the Gospel. Nevertheless there are many, who, even in this age of vice and infidelity, are monuments of the power and grace of Christ; and who, from having been as despiteful towards each other as Jews and Gentiles, are living in the sweetest communion with each other, and with their God. Happy are those:
whose views are thus rectified,
whose passions are thus subdued,
and whose lives are thus regulated by the Gospel of Christ! Deuteronomy 33:29.

They have indeed a paradise below; and shall soon enjoy uninterrupted harmony in Heaven! 1 John 1:3; 1 John 4:16-17.

Charles Simeon

Isaiah 11:2-3

“And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord.”

The richest promises which God has given to the Church, are generally introduced after some awful threatening denounced against his enemies. The prophet has been predicting the utter ruin of the Assyrians, as of a tree cut down to the very stump. He then contrasts the state of the Church, to which the Messiah should come, springing like a tender shoot from the root of Jesse, after that his family should have been reduced to the lowest state of degradation. He then, in reference perhaps to what he had before spoken respecting “the anointing, Isaiah 10:27,” shows who this anointed person should be, and what was that unction with which he should be consecrated to his office.

From the words of the text, which beyond all doubt refer to Christ, the Son of David, we shall be led to consider,

I. His qualifications for his office.

The same Spirit that formed Christ’s body in the virgin’s womb, Matthew 1:18; Matthew 1:20, endowed also his soul with all the faculties requisite for the discharge of his high office.

Jesus Christ, as a man, needed to have his mind enlightened, and his heart sanctified, even as other men; nor could he have been qualified for his mediatorial work, if he had not been anointed in a superabundant measure, by the Holy Spirit, Psalm 45:7. God therefore anointed him, Acts 10:38, and caused the Spirit to rest upon him, John 1:32, not merely for a time, and for a limited purpose, as he had done to others, Numbers 11:25-26, but in an immeasurable fullness, John 3:34, and for every end for which he could possibly need it, Luke 4:18-19.

The Spirit came upon him as a “Spirit of wisdom and understanding.” Vitringa thinks that the sevenfold gifts of the Spirit are here enumerated. See Revelation 1:4; Revelation 5:6. But we rather suppose that each couplet (not each expression) is to be taken separately, as declaring, in a comprehensive manner, the operations of the Holy Spirit.” He gave to Jesus a full and comprehensive view of all the mysteries which from eternity had been hidden in the bosom of the Father, John 8:28; and enabled him also to discern the most secret recesses of men’s hearts, Matthew 9:4; so that nothing, either in Heaven or in earth, was concealed from him, John 21:17.

The Spirit, as “a spirit of counsel and might,” instructed him how to conduct himself in all those situations of difficulty and danger into which he was continually brought; and endued him with such undaunted courage, unwearied activity, and invincible patience, that through the whole course of his ministry he never yielded to discouragement, or erred by inadvertence, Isaiah 42:2; Isaiah 42:4; Isaiah 42:6; Isaiah 50:4; Isaiah 50:7.

The Spirit further enriched his soul with “the knowledge and fear of God.” Through his incessant operations, he was enabled to maintain a continual sense of the divine presence, John 8:29, and to act in all things with a view to his Father’s glory, John 7:18; John 8:30. Under the influence of this divine principle He was carried on in one steady course, like the sun in its orbit, causing its light to shine with unclouded splendor through the whole period of his sojourning on earth, John 8:46; John 17:4.

By these means Jesus attained the most consummate holiness.

The terms whereby the prophet expresses the quickness of Christ’s spiritual perceptions, are taken from that power of smelling, which some animals possess, and which admirably represents the exquisite sensibility which our Lord possessed with respect to everything that was right and fitting to be said or done.

His enemies of every description, Herodians, Pharisees, and Sadducees, endeavored to ensnare him. Sometimes they tempted him with questions, which, in whatever way they should be answered, would give them occasion against him; but he invariably replied with such consummate wisdom as defeated their purposes, and filled them with admiration, Matthew 22:16-21; Matthew 22:23-40. Sometimes they sought opportunity to entrap him by means of his actions; but still he was armored against their malice, and always turned their efforts to their own confusion, John 8:3-9. Luke 6:6-11. He knew on all occasions how to vary his conduct, so as ultimately to answer best the purposes of his mission. And so precise was his discernment, so unsearchable his skill, that, whether he denounced judgments or proclaimed mercy, whether he maintained silence or “witnessed a good confession,” he invariably combined majesty with meekness, and fidelity with love.

Nor (to carry on the metaphor) was he less earnest in following, than he was acute in discerning, the path of duty. If he had spent the night in prayer, he still prosecuted by day his labors of love, until he was exhausted with fatigue, and his friends declared that his zeal transported him beyond the bounds of reason, Mark 3:21; so fully was that prophecy accomplished in him, “The zeal of your house has consumed me! John 2:17.”

Such being his qualifications, let us consider,

II. Our interest in them.

This is by no means a speculative subject, since it serves to show us,

1. Christ’s sufficiency for his work of salvation.

The work which Christ had to do for us was exceeding arduous. He was to obey the law without deviating from it in the smallest point, in thought, word, or deed. If therefore he had been turned aside by any obstacle, or had erred through any inadvertence, or fallen short through any weakness, or exceeded through any temptation—then he would have been a violator of the law; and, instead of being a Savior to us, would have needed a Savior for himself. But by these rich endowments which were communicated to him by the Holy Spirit he was enabled to maintain an unspotted purity even to the last; and, having fulfilled the law in its utmost extent, he has “brought in an everlasting righteousness,” which “shall be unto all and upon all those who believe.”

Besides this, he has a work to do in us. He is exalted to be “head over all things to the church, Ephesians 1:22-23 ,” in order that he may instruct his people in divine knowledge, and counsel them in their difficulties, and strengthen them in their trials, and maintain in them a superlative regard for God. And how should he effect all this, if he himself did not possess an inexhaustible treasure, out of which he might impart to every needy suppliant? But we need not fear, since we are assured, that in him all fullness dwells, Colossians 1:19, and that out of his fullness we may all receive, even grace upon grace, John 1:16. We may therefore safely glory in him as made unto us wisdom, and righteousness, and sanctification, and complete redemption! 1 Corinthians 1:30.

2. The blessings we expect at his hands.

That holy oil which was poured upon the head of our great High-priest, was to descend to the skirts of his clothing, and to the very lowest of his members, Psalm 133:2. Nor are his people called Christians merely as being followers of him, but also as being partakers of the same divine unction, 1 John 2:20; 1 John 2:27. As soon as he was seated on his throne of glory, he poured out his Spirit upon his waiting disciples for the very ends and purposes for which he himself had received it, Acts 2:33. Galatians 5:22. Instantly they were filled with a “wisdom and understanding” which exceeded that of the greatest philosophers. They were endued with such “counsel and might,” that none could withstand their words, or shake their resolution. And to such a degree were their hearts filled with the “love and fear of God,” that all sublunary things were divested both of charms and terrors, and the service of God became, as it were, the very element in which they breathed.

Thus may the most ignorant among us have “the eyes of his understanding enlightened” by Jesus; to every one of us will he approve himself a “wonderful counselor, Isaiah 9:6;” he will “strengthen us with might in our inward man;” he will fill us with a most affectionate and reverential regard for God; he will give us both an exquisite discernment of what is right, and a supreme delight in it, Colossians 1:9-11; and, in a word, he will “transform us into his own image in righteousness and true holiness! Ephesians 4:24.”

However different these gifts may appear, and however unequal the capacities of those who are to receive them, Matthew 11:25. Isaiah 35:8, they shall be imparted to all according to their measure of faith, Ephesians 4:7. Matthew 9:29; and the Spirit that Jesus will bestow, shall work them all, and in all, 1 Corinthians 12:4; 1 Corinthians 12:11.

APPLICATION.

It has been seen that Christ “ascended up on high on purpose that he might fill all things, Ephesians 4:10;” moreover he has assured us that, if we ask for the gift of his Spirit, we shall not ask in vain, Luke 11:13. Now we cannot but acknowledge that we need the influences of the Holy Spirit in all the preceding particulars. In consequence of our not habitually weighing all existing circumstances with due care and impartiality, we are extremely apt to err, and, by injudicious conduct, to give offence. I wish religious professors to pay particular attention to this hint. But it is both our duty and our privilege to “walk wisely before God in a perfect way.”

The Holy Spirit is promised to us for this very end. Let all then direct their eyes unto him. Let the ignorant, the doubting, the weak, and all who desire to have the divine life carried on and perfected in their souls, apply to him. Nor let any rest satisfied with low attainments, since Christ is both able and willing to enlarge our faculties, and to increase our sanctity, and to bring us to the measure of his own perfect stature! Ephesians 4:13.

Charles Simeon

Isaiah 10:12-17

“It shall come to pass, that, when the Lord has performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks; for he says, By the strength of my hand I have done it, and by my wisdom; for I am prudent; and I have removed the bounds of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man; and my hand has found as a nest the riches of the people; and as one gathers eggs that are left, have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. Shall the axe boast itself against him who hews therewith? or shall the saw magnify itself against him who shakes it? as if the rod should shake itself against them that lift it up, or as if the staff should lift up itself, as if it were no wood. Therefore shall the Lord, the Lord Almighty, send among his fat ones leanness; and under his glory he shall kindle a burning, like the burning of a fire; and the light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his thorns and his briers in one day.”

The doctrine of an all-disposing Providence is most consolatory to the mind of man. If everything were left to chance, or were at the disposal of mortal men, we would have nothing to cheer us in adversity, or to moderate our pride in prosperity. But the thought that all things are directed by an all-wise Being, who “does according to his will in the armies of Heaven and among the inhabitants of the earth,” and “whose counsel,” whatever the designs of men may be, “shall surely stand,” preserves our minds composed and equable in every situation, and in every condition.

The situation of Jerusalem at the time when the prophet wrote this was very afflictive; but by God’s command he addressed them thus, in a few verses following our text, “O my people that dwell in Zion, be not afraid of the Assyrian; he shall smite you with a rod, and shall lift up his staff against you, after the manner of Egypt (at the Red Sea); for yet a very little while, and (as in the case of Pharaoh and his host) the indignation shall cease, and my anger in their destruction, verse 24, 25.” To the same effect does he speak also in the text itself; which we shall consider,

I. As fulfilled in Sennacherib.

Sennacherib was a proud and haughty monarch.

The Assyrian empire was the most powerful at that time existing in the world; and Sennacherib was dignified with the title of, the Great King! 2 Kings 18:19; 2 Kings 18:28. He himself too conceived that he was omnipotent, a rival of Jehovah, or rather, his superior! 2 Kings 18:33-35 with Isaiah 14:13-14.

Strange it is that mortal man should entertain such wild conceits; but such is frequently the effect of power; it altogether intoxicates us worms of the earth, and makes us forget that we are men, Ezekiel 28:2 and 2 Thessalonians 2:3-4.

But God brought him down in a most awful manner.

In one single night his power was broken by the sword of a destroying angel, who slew 185,000 of his troops; and, not very long after, was he himself assassinated by two of his sons, while worshiping in the house of Nisroch his God, 2 Kings 19:35-37. And thus it is that God has often humbled his proud blaspheming creatures! Ezekiel 28:3-10; yes, and more such instances of vengeance yet remain to be accomplished! 2 Thessalonians 2:8.

This subject, so interesting of itself, is yet far more interesting,

II. As illustrated at this time. Thanksgiving-day, Jan. 13, 1814.

The resemblance between Sennacherib, and that powerful enemy with whom we have been contending now so many years, is very striking. We will point it out in a few particulars:

1. His unconscious agency.

The great object of Sennacherib’s ambition was to subdue as many nations as he could, and bring them under subjection to himself. This was his object in warring against Judah.

But God had another object in view. God raised him up to punish his offending people the Jews, and thereby to bring them to repentance. No such thought as this entered into the mind of Sennacherib. He went on with a view to his own aggrandizement; but God made use of him as “the rod of his anger, and the staff of his indignation! verse 5-7.”

Thus it has been with him who has for so long a period desolated every part of Europe, Napoleon Bonaparte, Jan. 13, 1814. He has been instigated only by his own ambition, and a desire after universal empire; but God has been using him to punish the nations, who, though “naming the name of Christ, had scarcely anything of Christianity except the name!” As God’s instrument he has effected a very great change in Europe; he has given a death-blow to Popery, and has liberated the minds of men from those shackles with which they were held in a worse than Egyptian bondage.

He has also, though quite unintentionally on his part, rooted out those principles of infidelity towards God, and of insubordination towards man, which were the means of placing him on his high eminence, and which he himself labored as much as anyone to disseminate.

Nay more, by the very miseries which he has inflicted on the human race, he has occasioned a spirit of humiliation and of piety, which, unless at the Reformation and in the apostolic age, never before prevailed in Europe to the extent it now does. True it is, “he never meant these things, nor did they ever enter into his mind;” but still he has been an instrument in God’s hand of effecting them.

2. His great success.

Nothing could stand before Sennacherib, verse 9-11; and until lately, nothing has been able to withstand this proud oppressor, whom we are comparing with him. Nation after nation has he subjugated; so that what Sennacherib said may be justly said by him also, “Are not my princes altogether kings, verse 8.” While he raised his generals to the rank of kings, he made the old established kings his vassals. And truly one part of Sennacherib’s commission he executed to perfection; if he had believed himself “charged by God, to take the spoil, and to take the prey, and to tread men down like mire in the streets, verse 6,” he could not have fulfilled his mission with more fidelity or with less remorse. He truly regarded the wealth of all the countries which he invaded, as “eggs found in a nest;” and he transported to his own capital everything that was valuable, that the seat of his empire might become the center of all that was great and glorious in the world. Yes, not content with acting thus towards the nations that opposed him, he exercised the same rapacity towards neutral and unoffending states; and, while he was “gathering all the earth, there was none that moved the wing, or opened the mouth, or peeped, verse 14,” or dared even to remonstrate with him, and much less to oppose by force, his tyrannical proceedings.

In a word, he “removed the bounds of nations,” apportioning them according to his own pleasure, and “robbed their treasures, verse 13,” compelling all of them to augment and support his armies; and, with the exception of our favored land, he exercised in every country a most despotic sway; and, if he could but have placed any bounds to his tyranny, and been content with consolidating instead of extending his dominions, he would have been the uncontrolled governor of Europe at this hour!

3. His atheistic pride.

The Assyrian monarch took to himself all the glory of his conquests, “By the strength of my hand I have done it, and by my wisdom; for I am prudent, verse 13.” And how astonishingly striking is the resemblance between our great enemy and him in this particular! His official reports have been one continued boast from beginning to end. Never once has God been acknowledged by him as the disposer of the different events. We wonder not that a heathen should vaunt himself in this manner; but that a man professing himself a Christian should do it, and that too in the face of the whole Christian world, only shows to what a height his pride and impiety have risen.

Well is the folly, as well as the impiety of such conduct exposed in our text; it is, in fact, “the ax boasting itself against him who hews with it; and the saw magnifying itself against him who shakes it; it is the rod shaking itself against him who lifts it up, and the staff lifting itself up against its, Master verse 15.”

Presumptuous man! “Know that the Lord is greater than all gods; and that wherever they deal proudly, he is, and will be, above them! Exodus 18:11.”

4. His sudden fall.

In one single night was Sennacherib overthrown. So completely was that prediction verified, “The Light of Israel shall be for a fire, and his Holy One for a flame; and it shall burn and devour his thorns and his briers in one day!”

And taking the day for a prophetic day, it has been almost as literally accomplished in our great adversary. It was very little more than a year, between the time when he was in the plenitude of his power, and the time when he was reduced to his present state of weakness and degradation. There is a remarkable correspondence too in the very terms in which the destruction of the Assyrian monarch was foretold, and the means by which the destruction of the modern Sennacherib was effected.

“God himself was for a fire and a flame,” to burn him out of that city, where he had hoped to rest his army during the winter season. God put it into the heart of the people themselves to reduce their own houses to ashes, rather than to let them prove an asylum to their barbarous invader. This it was that necessitated him to measure back his steps “by the way he had come, 2 Kings 18:28; 2 Kings 18:33;” and this retreat was attended with the loss of all his army.

Another desperate effort has he made to retrieve his fortunes; but that also was defeated in one single battle; which has left him more naked and destitute than Sennacherib himself; his own more immediate territory, which he had proudly deemed inviolable, being now invaded on every side, and his regal power being probably near the close of its existence. We pretend not ourselves to prophesy; but the time is probably very near at hand, when Ezekiel’s description of the character and end of the Tyrian monarch will be accomplished in him in all its parts, “Will he then say before him who slays him, I am God? No! He will be a man, and not God, in the hand of him who slays him! Ezekiel 28:3-10.”

Our text is yet further worthy of attention,

III. As speaking to men in all ages.

Divested of all those particular circumstances which give it more than ordinary interest at this time, it suggests many lessons of great, and general, and perpetual utility.

1. It teaches us to receive afflictions as from the hand of God.

The Jews probably ascribed their troubles to the insatiable ambition of the Assyrian monarch; as we also have traced ours to the ruler of France. But God has told us, that, in the triumphs of Sennacherib, he himself was “performing a gracious work upon Mount Zion, and on Jerusalem;” and we know that Nebuchadnezzar also, and Cyrus, in their victories, were nothing more than “God’s sword” and “battle-ax, Jeremiah 25:9. Isaiah 41:25; Isaiah 45:1 with Jeremiah 51:20.”

In this light then we should view all our public calamities. By whoever they may be occasioned, they come from God himself, and are sent by him for our good. As the Jews were sent by him into captivity in Babylon “for their good, Jeremiah 24:5,” so are our severest losses and defeats intended to humble us, and to bring us to the footstool of our God.

The same may be said also of our personal afflictions. When the Chaldeans and Sabeans plundered all the property of Job, and the elements conspired to augment and complete his misery, Job saw in every part of his trials the hand of God, “The Lord gave, and the Lord has taken away; blessed be the name of the Lord, Job 1:13-21.” And afterwards he prayed, “Show me why you contended with me Job 10:2.”

This is precisely what the text teaches us also to do in every affliction. We should receive it as from God; and, having done so, we should “hear the rod, and him who appointed it.”

Were we but attentive to God’s voice in afflictive dispensations, we should say to the instruments of our trouble, as Joseph did to his brethren, “It was not you who sent me here, but God;” and, instead of quarreling with second causes, we should kiss the hand that smote us, and say, “I will bear the indignation of the Lord, because I have sinned against him.”

2. It teaches us to acknowledge God in our successes.

Certainly the interposition of God in the destruction of Sennacherib could admit of no doubt; it was as clear as that of Pharaoh, who was brought into the Red Sea for that very purpose, verse 24 with Exodus 14:17. And scarcely less visible was his agency in the destruction of our great adversary. God allured him into the heart of the Russian empire, and inclined him to continue there, until his retreat was become impractical; and to a still further infatuation did he give him up; for, instead of retreating with his forces entire to the confines of his own kingdom, where he might, humanly speaking, have defied all the efforts of the allies—he madly retained an untenable position, until he was reduced to the necessity of risking all upon a single battle.

In these errors of his we see him given up to judicial blindness in order to his destruction, precisely as the enemies of Zion were in the days of old, “Many nations,” says the prophet Micah, “are gathered against you, that say: Let her be defiled, and let our eye look upon Zion. But they know not the thoughts of the Lord, neither understand they his counsel; for he shall gather them as sheaves into the floor. Arise and thresh, O daughter of Zion! Micah 4:11-13.” Indeed, notwithstanding the backwardness of men to “consider the operation of God’s hands,” there is scarcely a thoughtful person to be found, who does not see it, and acknowledge in the present instance, that he gathered them together in both those places as sheaves into the garner.

But we must not think that God interposes only in great concerns, such as the fate of empires; he equally interests himself in all the events that are daily and hourly occurring; and from him does our success flow, even in the most trivial matters.

Have we succeeded in business? It is “he who has given us power to get wealth, Deuteronomy 8:17-18.”

Have our agricultural labors been followed with an abundant increase? Not the abundance only, but the skill we exercised, was altogether from “God, who is wonderful in counsel and excellent in working! Isaiah 28:23-29.”

Have we prospered in our spiritual course, and gained the victory over our spiritual adversaries? We must say with Paul, “Now it is God who has made us for this very purpose, 2 Corinthians 5:5.” “Thanks be to God, who gives us the victory through our Lord Jesus Christ, 1 Corinthians 15:57 and 2 Corinthians 2:14.”

Whatever evil we escape, or whatever good we enjoy, God must be regarded as the true, the only source of all. “In him are all our fresh springs Psalm 87:7;” and “of him is our fruit found Hosea 14:8;” and all the glory must be his alone! Isaiah 45:5-7.

3. It teaches us to look to the final outcome of everything.

Who that saw the outcome of Sennacherib’s invasion, would not prefer the beneficial trials of Jerusalem before the short-lived triumphs of the proud Assyrian? And who that considers aright, does not now congratulate the yet bleeding countries of Europe, especially those who have derived spiritual benefit from their afflictions, and look with pity on the fallen oppressor, laden as he must be with an intolerable load of conscious guilt, and the curses and execrations of half the human race?

We may have been stumbled for awhile, just as David was, at the sight of prosperous wickedness; but, if with him we enter into the sanctuary, and contemplate the end of these men, or if we look at their end as exemplified in our fallen adversary, we shall know how to judge of such mysterious dispensations, Psalm 73:3-14; Psalm 73:16-20.

In like manner we may learn how to judge of everything, whether prosperous or adverse, in our own affairs. Let us look to the final outcome.

What will prosperity benefit us, if it draws us from God, and leads us, like the rich fool, to fix our happiness on things below?

On the other hand, what reason can we have to complain of afflictions, if they be sanctified to our spiritual and eternal good?

Has the stone reason to complain that it receives many strokes, when it is thereby fitted for a conspicuous place in the Temple of the Lord?

Or the vine, even granting it to be fruitful, that it is “pruned, when it is made thereby to bring forth more fruit?”

Or the vessel, that it is put into the furnace, when it is thereby rendered fit for the Master’s use?

Do not then be so much concerned to get rid of present trials, as to have them made subservient to the good of your souls. Only beg of God, that “his whole work may be performed upon you;” and leave the means of accomplishing that work to Him, who orders everything with unerring wisdom and unbounded love. You will then see, before long, that “he has abounded towards you with all wisdom and prudence;” and in all future trials you will say, “Though he slay me—yet will I trust in him.”

Charles Simeon