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Expositor's Bible Commentary Isaiah 28:1 Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! BOOK 3 PROPHECIES FROM THE ACCESSION OF HEZEKIAH TO THE DEATH OF SARGON 727-705 B.C. THE prophecies with which we have been engaged (chapters 2-10:4) fall either before or during the great Assyrian invasion of Syria, undertaken in 734-732 by Tiglath-pileser II, at the invitation of King Ahaz. Nobody has any doubt about that. But when we ask what prophecies of Isaiah come next in chronological order, we raise a storm of answers. We are no longer on the sure ground we have been enjoying. Under the canonical arrangement the next prophecy is "The Woe upon the Assyrian". { Isaiah 10:5-34 } In the course of this the Assyrian is made to boast of having overthrown "Samaria" ( Isaiah 10:9-11 ) "Is not Samaria as Damascus? Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?" If "Samaria" mean the capital city of Northern Israel-and the name is never used in these parts of Scripture for anything else-and if the prophet be quoting a boast which the Assyrian was actually in a position to make, and not merely imagining a boast, which he would be likely to make some years afterwards (an entirely improbable view, though held by one great scholar), then an event is here described as past and over which did not happen during Tiglath-pileser’s campaign, nor indeed till twelve years after it. Tiglath-pileser did not require to besiege Samaria in the campaign of 734-32. The king, Pekah, was slain by a conspiracy of his own subjects; and Hoshea, the ringleader, who succeeded, willingly purchased the stability of a usurped throne by homage and tribute to the king of kings. So Tiglath-pileser went home again, satisfied to have punished Israel by carrying away with him the population of Galilee. During his reign there was no further appearance of the Assyrians in Palestine, but at his death in 727 Hoshea, after the fashion of Assyrian vassals when the throne of Nineveh changed occupants, attempted to throw off the yoke of the new king, Salmanassar IV Along with the Phoenician and Philistine cities, Hoshea negotiated an alliance with So, or Seve, the Ethiopian, a usurper who had just succeeded in establishing his supremacy over the land of the Pharaohs. In a year Salmanassar marched south upon the rebels. He took Hoshea prisoner on the borders of his territory (725), but, not content, as his predecessor had been, with the submission of the king, "he came up throughout all the land, and went up to Samaria, and besieged it three years." { 2 Kings 17:5 } He did not live to see the end of the siege, and Samaria was taken in 722 by Sargon, his successor. Sargon overthrew the kingdom and uprooted the people. The northern tribes were carried away into a captivity, from which as tribes they never returned. It was evidently this complete overthrow of Samaria by Sargon in 722-721, which Isaiah had behind him when he wrote Isaiah 10:9-11 . We must, therefore, date the prophecy after 721, when nothing was left as a bulwark between Judah and the Assyrian. We do so with reluctance. There is much Isaiah 10:5-34 which suits the circumstances of Tiglath-pileser’s invasion. There are phrases and catch-words coinciding with those in chapter 7-9:7; and the whole oration is simply a more elaborate expression of that defiance of Assyria, which inspires such of the previous prophecies as Isaiah 8:9-10 . Besides, with the exception of Samaria, all the names in the Assyrian’s boastful catalogue-Carchemish, Calno, Arpad, Hamath, and Damascus-might as justly have been vaunted by the lips of Tiglath-pileser as by those of Sargon. But in spite of these things, which seem to vindicate the close relation of Isaiah 10:5-34 to the prophecies which precede it in the canon, the mention of Samaria as being already destroyed justifies us in divorcing it from them. While they remain dated from before 732, we place it subsequent to 722. Was Isaiah, then, silent these ten years? Is there no prophecy lying farther on in his book that treats of Samaria as still standing? Besides an address to the fallen Damascus in Isaiah 17:1-11 , which we shall take later with the rest of Isaiah’s oracles on foreign states, there is one large prophecy, chapter 28, which opens with a description of the magnates of Samaria lolling in drunken security on their vine-crowned hill, but God’s storms are ready to break. Samaria has not yet fallen, but is threatened and shall fall soon. The first part of chapter 28, can only refer to the year in which Salmanassar advanced upon Samaria-726 or 725. There is nothing in the rest of it to corroborate this date; but the fact, that there are several turns of thought and speech very similar to turns of thought and speech in Isaiah 10:5-34 , makes us the bolder to take away chapter 28 from its present connection with 29-32, and place it just before Isaiah 10:5-34 . Here then is our next group of prophecies, all dating from the first seven years of the reign of Hezekiah: 28, a warning addressed to the politicians of Jerusalem from the impending fate of those of Samaria (date 725); Isaiah 10:5-34 , a woe upon the Assyrian (date about 720), describing his boasts and his progress in conquest till his sudden crash by the walls of Jerusalem; 11, of date uncertain, for it reflects no historical circumstance, but standing in such artistic contrast to 10 that the two must be treated together; and 12, a hymn of salvation, which forms a fitting conclusion to 11. With these we shall take the few fragments of the book of Isaiah which belong to the fifteen years 720-705, and are as straws to show how Judah all that time was drifting down to alliance with Egypt-20, Isaiah 21:1-10 ; Isaiah 38:1-22 ; Isaiah 39:1-8 . This will bring us to 705, and the beginning of a new series of prophecies, the richest of Isaiah’s life, and the subject of our third book. CHAPTER VIII GOD’S COMMONPLACE ABOUT 725 B.C. Isaiah 28:1-29 THE twenty-eighth chapter of the Book of Isaiah is one of the greatest of his prophecies. It is distinguished by that regal versatility of style, which places its author at the head of Hebrew writers. Keen analyses of character, realistic contrasts between sin and judgment, clever retorts and epigrams, rapids of scorn, and "a spate" of judgment, but for final issue a placid stream of argument banked by sweet parable-such are the literary charms of the chapter, which derives its moral grandeur from the force with which its currents set towards faith and reason, as together the salvation of states, politicians, and private men. The style mirrors life about ourselves, and still tastes fresh to thirsty men. The truths are relevant to every day in which luxury and intemperance abound, in which there are eyes too fevered by sin to see beauty in simple purity, and minds so surfeited with knowledge or intoxicated with their own cleverness, that they call the maxims of moral reason commonplace and scorn religious instruction as food for babes. Some time when the big, black cloud was gathering again on the north, Isaiah raised his voice to the magnates of Jerusalem: "Lift your heads from your wine-bowls; look north. The sunshine is still on Samaria, and your fellow-drinkers there are revelling in security. But the storm creeps up behind. They shall certainly perish soon; even you cannot help seeing that. Let it scare you, for their sin is yours, and that storm will not exhaust itself on Samaria. Do not think that your clever policies, alliance with Egypt or the treaty with Assyria herself, shall save you. Men are never saved from death and hell by making covenants with them. Scorners of religion and righteousness, except ye cease being sceptical and drunken, and come back from your diplomacy to faith and reason, ye shall not be saved! This destruction that looms is going to cover the whole earth. So stop your running to and fro across it in search of alliances. ‘He that believeth shall not make haste.’ Stay at home and trust in the God of Zion, for Zion is the one thing that shall survive." In the parable, which closes the prophecy, Isaiah offers some relief to this dark prospect: "Do not think of God as a mere disaster-monger, maker of terrors for men. He has a plan, even in catastrophe, and this deluge, which looks like destruction for all of us, has its method, term, and fruits, just as much as the husbandman’s harrowing of the earth or threshing of the corn." The chapter with this argument falls into four divisions. I. THE WARNING FROM SAMARIA ( Isaiah 28:1-6 ) They had always been hard drinkers in North Israel. Fifty years before, Amos flashed judgment on those who trusted in the mount of Samaria, "lolling upon their couches and gulping their wine out of basons," women as well as men. Upon these same drunkards of Ephraim, now soaked and "stunned with wine," Isaiah fastens his Woe. Sunny the sky and balmy the air in which they lie, stretched upon flowers by the heads of their fat valleys- a land that tempts its inhabitants with the security of perpetual summer. But God’s swift storm drives up the valley-hail, rain, and violent streams from every gorge. Flowers, wreaths, and pampered bodies are trampled in the mire. The glory of sunny Ephraim is as the first ripe fig a man findeth, and "while it is yet in his hand, he eateth it up." But while drunken magnates and the flowers of a rich land are swept away, there is a residue who can and do abide even that storm, to whom the Lord Himself shall be for a crown, "a spirit of justice to him that sitteth for justice, and for strength to them that turn back the battle at the gate." Isaiah’s intention is manifest, and his effort a great one. It is to rob passion of its magic and change men’s temptations to their disgusts, by exhibiting how squalid passion shows beneath disaster, and how gloriously purity shines surviving it. It is to strip luxury and indulgence of their attractiveness by drenching them with the storm of judgment, and then not to leave them stunned, but to rouse in them a moral admiration and envy by the presentation of certain grand survivals of the storm-unstained justice and victorious valour. Isaiah first sweeps the atmosphere, hot from infective passion, with the cold tempest from the north. Then in the clear shining after rain he points to two figures, which have preserved through temptation and disaster, and now lift against a smiling sky, the ideal that those corrupt judges and drunken warriors have dragged into the mire-"him that sitteth for justice and him that turneth back the battle at the gate." The escape from sensuality, this passage suggests, is twofold. There is the exposure to nature where God’s judgments sweep their irresistible way; and then from the despair, which the unrelieved spectacle of judgment produces, there is the recovery to moral effort through the admiration of those purities and heroisms, that by God’s Spirit have survived. When God has put a conscience into the art or literature of any generation, they have followed this method of Isaiah, but not always to the healthy end which he reaches. To show the slaves of Circe the physical disaster impending-which you must begin by doing if you are to impress their brutalised minds-is not enough. The lesson of Tennyson’s "Vision of Sin" and of Arnold’s "New Sirens," that night and frost, decay and death, come down at last on pampered sense, is necessary, but not enough. Who stops there remains a defective and morbid moralist. When you have made the sensual shiver before the disease that inevitably awaits them, you must go on to show that there are men who have the secret of surviving the most terrible judgments of God, and lift their figures calm and victorious against the storm-washed sky. Preach the depravity of men, but never apart from the possibilities that remain in them. It is Isaiah’s health as a moralist that he combines the two. No prophet ever threatened judgment more inexorable and complete than he. Yet he never failed to tell the sinner how possible it was for him to be different. If it were necessary to crush men in the mud, Isaiah would not leave them there with the hearts of swine. But he put conscience in them, and the envy of what was pure, and the admiration of what was victorious. Even as they wallowed, he pointed them to the figures of men like themselves, who had survived and overcome by the Spirit of God. Here we perceive the ethical possibilities that lay in his fundamental doctrine of a remnant. Isaiah never crushed men beneath the fear of judgment, without revealing to them the possibility and beauty of victorious virtue. Had we lived in those great days, what a help he had been to us-what a help he may be still!-not only firm to declare that the wages of sin is death, but careful to effect that our humiliation shall not be despair, and that even when we feel our shame and irretrievableness the most, we shall have the opportunity to behold our humanity crowned and seated on the throne from which we had fallen, our humanity driving back the battle from the gate against which we had been hopelessly driven! That seventh verse sounds like a trumpet in the ears of enervated and despairing men. II. GOD’S COMMONPLACE ( Isaiah 28:7-13 ) But Isaiah has cast his pearls before swine. The men of Jerusalem, whom he addresses, are too deep in sensuality to be roused by his noble words. "Even priest and prophet stagger through strong drink"; and the class that should have been the conscience of the city, responding: immediately to the word of God, "reel in vision and stumble in judgment." They turn upon Isaiah’s earnest message with tipsy men’s insolence. Isaiah 28:9-10 should be within inverted commas, for they are the mocking reply of drunkards over their cups. "Whom is he going to teach knowledge, and upon whom is he trying to force ‘the Message’," as he calls it? "Them that are weaned from the milk and drawn from the breasts?" Are we school-children, that he treats us with his endless platitudes and repetitions.-"precept upon precept and precept upon precept, line upon line and line upon line, here a little and there a little." So did these bibulous prophets, priests, and politicians mock Isaiah’s messages of judgment, wagging their heads in mimicry of his simple, earnest tones. "We must conceive the abrupt, intentionally short, reiterated and almost childish words of Isaiah 28:10 as spoken in mimicry, with a mocking motion of the head, and in a childish, stammering, taunting tone." But Isaiah turns upon them with their own words: "You call me, Stammerer! I tell you that God, Who speaks through me, and Whom in me you mock, will one day speak again to you in a tongue that shall indeed sound stammering to you. When those far-off barbarians have reached your walls, and over them taunt you in uncouth tones, then shall you hear how God can stammer. For these shall be the very voice of Him, and as He threatens you with captivity it shall be your bitterness to remember how by me He once offered you ‘a rest and refreshing,’ which you refused. I tell you more. God will not only speak in words, but in deeds, and then truly your nickname for His message shall be fulfilled to you. Then shall the word of the Lord be unto you ‘precept upon precept, precept upon precept, line upon line, line upon line, here a little and there a little.’ For God shall speak with the terrible simplicity and slowness of deeds, with the gradual growth of fate, with the monotonous stages of decay, till step by step you ‘go, and stumble backward, and be broken, and snared, and taken.’ You have scorned my instruction as monosyllables fit for children! By irritating monosyllables of gradual penalty shall God instruct you the second time." This is not only a very clever and cynical retort, but the statement of a moral principle. We gather from Isaiah that God speaks twice to men, first in words and then by deeds, but both times very simply and plainly. And if men deride and abuse the simplicity of the former, if they ignore moral and religious truths because they are elementary, and rebel against the quiet reiteration of simple voices, with which God sees it most healthy to conduct their education, then they shall be stunned by the commonplace pertinacity, with which the effects of their insolence work themselves out in life. God’s ways with men are mostly commonplace; that is the hardest lesson we have to learn. The tongue of conscience speaks like the tongue of time, prevailingly by ticks and moments; not in undue excitement of soul and body, not in the stirring up of out: passions nor by enlisting our ambitions, not in thunder nor in startling visions, but by everyday precepts of faithfulness, honour, and purity, to which conscience has to rise unwinged by fancy or ambition, and dreadfully weighted with the dreariness of life. If we, carried away upon the rushing interests of the world, and with our appetite spoiled by the wealth and piquancy of intellectual knowledge, despise the simple monitions of conscience and Scripture, as uninteresting and childish, this is the risk we run, -that God will speak to us in another, and this time unshirkable, kind of commonplace. What that is we shall understand, when a career of dissipation or unscrupulous ambition has bereft life of all interest and joy, when one enthusiasm after another grows dull, and one pleasure after another tasteless, when all the little things of life preach to us of judgment, and "the grasshopper becometh a burden," and we, slowly descending through the drab and monotony of decay, suffer the last great commonplace, death. There can be no greater irony than for the soul, which has sinned by too greedily seeking for sensation, to find sensation absent even from the judgments she has brought upon herself. Poor Heine’s "Confessions" acknowledge, at once with the appreciation of an artist and the pain of a victim, the satire, with which the Almighty inflicts, in the way that Isaiah describes, His penalties upon sins of sense. III. COVENANTS WITH DEATH AND HELL ( Isaiah 28:14-22 ) To Isaiah’s threats of destruction, the politicians of Jerusalem replied, We have bought destruction off! They meant some treaty with a foreign power. Diplomacy is always obscure, and at that distance its details are buried for us in impenetrable darkness. But we may safely conclude that it was either the treaty of Ahaz with Assyria, or some counter-treaty executed with Egypt since this power began again to rise into pretentiousness, or more probably still it was a secret agreement with the southern power, while the open treaty with the northern was yet in force. Isaiah, from the way in which he speaks, seems to have been in ignorance of all, except that the politician’s boast was an unhallowed, underhand intrigue, accomplished by much swindling and false conceit of cleverness. This wretched subterfuge Isaiah exposes in some of the most powerful sentences he ever uttered. A faithless diplomacy was never more thoroughly laid bare, in its miserable mixture of political pedantry and falsehood. "Therefore hear the word of Jehovah, ye men of scorn, rulers of this people, which is in Jerusalem!" "Because ye have said, We have entered into a covenant with Death, and with Hell have we made a bargain; the ‘Overflowing Scourge,"’ a current phrase of Isaiah’s which they fling back in his teeth, "when it passeth along, shall not come unto us, for we have set lies as our refuge, and in falsehood have we hidden ourselves" [the prophet’s penetrating scorn drags up into their boast the secret conscience of their hearts, that after all lies did form the basis of this political arrangement], "therefore thus saith the Lord Jehovah: Behold, I lay in Zion for foundation a stone, a tried stone, a precious corner-stone of sure foundation: he that believeth shall not make haste." No need of swift couriers to Egypt, and fret and fever of poor political brains in Jerusalem! The word make haste is onomatopoetic, like our fuss, and, if fuss may be applied to the conduct of high affairs of state, its exact equivalent in meaning. "And I will set justice for a line, and righteousness for a plummet, and hail shall sweep away the subterfuge of lies, and the secrecy shall waters overflow. And cancelled shall be your covenant with Death, and your bargain with Hell shall not stand." "‘The Overflowing Scourge,"’ indeed! "When it passeth over, then ye shall be unto it for trampling. As often as it passeth over, it shall take you away, for morning by morning shall it pass over, by day and by night. Then shall it be sheer terror to realise ‘the Message’!" Too late then for anything else. Had you realised "the Message" now, what rest and refreshing! But then only terror. "For the bed is shorter than that a man can stretch himself upon it, and the covering narrower than that he can wrap himself in it." This proverb seems to be struck out of the prophet by the belief of the politicians, that they are creating a stable and restful policy for Judah. It flashes an aspect of hopeless uneasiness over the whole political situation. However they make their bed, with Egypt’s or Assyria’s help, they shall not find it comfortable. No cleverness of theirs can create a satisfactory condition of affairs, no political arrangement, nothing short of faith, of absolute reliance on that bare foundation-stone laid in Zion, -God’s assurance that Jerusalem is inviolable. "For Jehovah shall arise as on Mount Peratsim; He shall be stirred as in the valley of Gibeon, to do His deed-strange is this deed of His, and to bring to pass His act-strange is His act." "Now, therefore, play no more the scorner, lest your bands be made tight, for a consumption, and that determined have I heard from the Lord, Jehovah of Hosts, upon the whole earth." This finishes the matter. Possibility of alliance there is for sane men nowhere in this world of Western Asia, so evidently near convulsion. Only the foundation-stone in Zion shall be left. Cling to that. When the pedantic members of the General Assembly of the Kirk of Scotland, in the year 1650, were clinging with all the grip of their hard logic, but with very little heart, to the "Divine right of kings," and attempting an impossible state, whose statute-book was to be the Westminster Confession, and its chief executive officer King Charles II, Cromwell, then encamped at Musselburgh, sent them that letter in which the famous sentence occurs: "I beseech you in the bowels of Christ, think it possible you may be mistaken. Precept may be upon precept, line may be upon line," he goes on to say, "and yet the Word of the Lord may be to some a word of Judgment; that they may fall backward, and be broken, and be snared, and be taken! There may be a spiritual fulness, which the world may call drunkenness; as in the second chapter of the Acts. There may be, as well, a carnal confidence upon misunderstood and misapplied precepts, which may be called spiritual drunkenness. There may be a Covenant made with Death and Hell! I will not say yours was so. But judge if such things have a politic aim: To avoid the overflowing scourge; or, To accomplish worldly interests? And if therein you have confederated with wicked and carnal men, and have respect for them, or otherwise have drawn them in to associate with us, Whether this be a covenant of God and spiritual? Bethink yourselves; we hope we do. I pray you read the Twenty-eighth of Isaiah, from the fifth to the fifteenth verse. And do not scorn to know that it is the Spirit that quickens and giveth life." Cromwell, as we have said, is the best commentator Isaiah has ever had, and that by an instinct born, not only of the same faith, but of experience in tackling similar sorts of character. In this letter he is dealing, like Isaiah, with stubborn pedants, who are endeavouring to fasten the national fortunes upon a Procrustean policy. The diplomacy of Jerusalem was very clever; the Covenanting ecclesiasticism of Edinburgh was logical and consistent. But a Jewish alliance with Assyria and the attempt of Scotsmen to force their covenant upon the whole United Kingdom were equally sheer impossibilities. In either case "the bed was shorter than that a man could stretch himself on it, and the covering narrower than that he could wrap himself in it." Both, too, were "covenants with Death and Hell"; for if the attempt of the Scots to secure Charles II by the covenant was free from the falsehood of Jewish diplomacy, it was fatally certain, if successful, to have led to the subversion of their highest religious interests; and history has proved that Cromwell was no more than just in applying to it the strong expressions, which Isaiah uses Of Judah’s ominous treaties with the unscrupulous heathen. Over against so pedantic an idea as that of forcing the life of the three nations into the mould of the one Covenant, and so fatal a folly as the attempt to commit the interests of religion to the keeping of the dissolute and perjured king, Cromwell stands in his great toleration of everything but unrighteousness and his strong conviction of three truths: - that the religious life of Great Britain and Ireland was too rich and varied for the Covenant: that national and religious interests so complicated and precious could be decided only upon the plainest principles of faith and justice: and that, tested by these principles, Charles and his crew were as utterly without worth to the nation and as pregnant with destruction, as Isaiah felt Assyria and Egypt to be to Judah. The battle-cries of the two parties at Dunbar are significant of the spiritual difference between them. That of the Scots was "The Covenant!" Cromwell’s was Isaiah’s own, "The Lord of Hosts!" However logical, religious, and sincere theirs might be, it was at the best a scheme of men too narrow for events, and fatally compromised by its association with Charles II. But Cromwell’s battle-cry required only a moderately sincere faith from those who adopted it to ensure their victory. For to them it meant just what it had meant to Isaiah, loyalty to a Divine providence, supreme in righteousness, the willingness to be guided by events, interpreting them by no tradition or scheme, but only by conscience. He who understands this will be able to see which side was right in that strange civil war, where both so sincerely claimed to be Scriptural. It may be wondered why we spend so much argument on comparing the attempt to force Charles II into the Solemn League and Covenant with the impious treaty of Judah with the heathen. But the argument has not been wasted, if it have shown how even sincere and religious men may make covenants with death, and even Church creeds and constitutions become beds too short that a man may lie upon them, coverings narrower than that he can wrap himself in them. Not once or twice has it happened that an old and hallowed constitution has become, in the providence of God, unfit for the larger life of a people or of a Church, and yet is clung to by parties in that Church or people from motives of theological pedantry or ecclesiastical cowardice. Sooner or later a crisis is sure to arrive, in which the defective creed has to match itself against some interest of justice; and then endless compromises have to be entertained, that discover themselves perilously like "bargains with hell." If we of this generation have to make a public application of the twenty-eighth chapter of Isaiah, it lies in this direction. There are few things, to which his famous proverb of the short bed can be applied more aptly, than to the attempt to fasten down the religious life and thought of the present age too rigorously upon a creed of the fashion of two or three hundred years ago. But Isaiah’s words have wider application. Short of faith as he exemplified it, there is no possibility for the spirit of man to be free from uneasiness. It is so all along the scale of human endeavour. No power of patience or of hope is his, who cannot imagine possibilities of truth outside his own opinions, nor trust a justice larger than his private rights. It is here very often that the real test of our faith meets us. If we seek to fit life solely to the conception of our privileges, if in the preaching of our opinions no mystery of higher truth awe us at least into reverence and caution; then, whatever religious creeds we profess, we are not men of faith, but shall surely inherit the bitterness and turmoil that are the portion of unbelievers. If we make it the chief aim of our politics to drive cheap bargains for our trade or to be consistent to party or class interests; if we trim our conscience to popular opinion: if we sell our honesty in business or our love in marriage, that we may be comfortable in the world; then, however firmly we be established in reputation or in welfare, we have given our spiritual nature a support utterly inadequate to its needs, and we shall never find rest. Sooner or later, a man must feel the pinch of having cut his life short of the demands of conscience. Only a generous loyalty to her decrees will leave him freedom of heart and room for his arm to swing. Nor will any philosophy, however comprehensive, nor poetic fancy, however elastic, be able without the complement of faith to arrange, to account for, or to console us for, the actual facts of experience. It is only belief in the God of Isaiah, a true and loving God, omnipotent Ruler of our life, that can bring us peace. There was never a sorrow that did not find explanation in that, never a tired thought that would not cling to it. There are no interests so scattered nor energies so far-reaching that there is not return and rest for them under the shadow of His wings. "He that believeth shall not make haste." "Be still," says a psalm of the same date as Isaiah-"Be still, and know that I am God." IV. THE ALMIGHTY: THE ALL-METHODICAL ( Isaiah 28:23-29 ) The patience of faith, which Isaiah has so nobly preached, he now proceeds to vindicate by reason. But the vindication implies that his audience are already in another mood. From confidence in their clever diplomacy, heedless of the fact that God has His own purposes concerning them, they have swung round to despair before His judgments. Their despair, however, is due to the same fault as their careless confidence-the forgetfulness that God works by counsel and method. Even a calamity, so universal and extreme as that of whose certainty the prophet has now convinced them, has its measure and its term. To persuade the crushed and superstitious Jews of this, Isaiah employs a parable. "You know," he says, "the husbandman. Have you ever seen him keep on ‘harrowing and breaking the clods of his land’ for mere sport, and without farther intention? Does not the harrowing time lead to the sowing time? Or again, when he threshes his crops, does he thresh for ever? Is threshing the end he has in view? Look, how he varies the rigour of his instrument by the kind of plant he threshes. For delicate plants, like fitches and cummin, he does not use the ‘threshing sledge’ with the sharp teeth, or the lumbering roller, but the fitches are beaten out with a staff and the cummin with a rod.’ And in the case of ‘bread corn,’ which needs ‘his roller and horses,’ he does not use these upon it till it is all ‘crushed to dust."’ The application of this parable is very evident. If the husbandman be so methodical and careful, shall the God who taught him not also be so? If the violent treatment of land and fruits be so measured and adapted for their greater fruitfulness and purity, ought we not to trust God to have the same intentions in His violent treatment of His people? Isaiah here returns to his fundamental gospel: that the Almighty is the All-methodical, too. Men forget this. In their times of activity they think God indifferent; they are too occupied with their own schemes for shaping life, to imagine that He has any. In days of suffering, again, when disaster bursts, they conceive of God only as force and vengeance. Yet, says Isaiah, "Jehovah of hosts is wonderful in counsel, and excellent in that sort of wisdom which causes things to succeed." This last word of the chapter is very expressive. It literally means furtherance, help, salvation, and then the true wisdom or insight which ensures these: the wisdom which carries things through. It splendidly sums up Isaiah’s gospel to the Jews, cowering like dogs before the coming calamity: God is not mere force or venge

Woe to the crown of pride. Isaiah 28:1-6 Chapter twenty-eight Prof. Driver, D. D. is the first of a great group of representative discourses, chaps. 28, to 32, all dealing with the relation of Judah to Assyria, and all enforcing the same political principles. ( Prof. Driver, D. D. ) Overcome with wine Justin E. Twitchell Words are scarcely possible with which to express greater sorrow and calamity falling on those who are overcome with wine. God is said to be against them. Their beauty and pride shall fade away. They shall err in judgment; shall have dim vision of truth and duty; shall lose all susceptibility of moral and religious impressions; shall speak with stammering tongue; shall be ensnared with all evil. Their condition shall be heart sickening and hopeless. I. A TERRIBLE CONTRAST. Ephraim in this passage stands for the kingdom of the ten tribes: the drunkards of Ephraim for its dissipated and dissolute people; the crown of Samaria for its capital city; though there is possibly reference here to the magnificent hill on which the city stood. Its site was a "chosen one," than which, according to Rawlinson, none could be found, in all Palestine of greater "combined strength, fertility, and beauty," having in these respects largely the "advantage over Jerusalem." It was, however, full of drunkards. Intemperance was not only the prevailing iniquity of the place, but a form of sin and shame which was the fruitful source of innumerable afflictions and calamities. The figure is of a people "smitten, beaten, knocked down" with wine, as with a hammer; laid prostrate and helpless on the ground in utter bewilderment, and unconscious as to what would happen to them, their homes, or their nation. This was the doom represented as a Divine judgment upon them; but really the natural and inevitable result of their being overcome with wine. Let all men be warned, especially the young. The loss of everything desirable goes with the loss of control over appetite. But the contrast is as terrible in communities, cities, and nations where drunkenness prevails! In the place of industry, indolence obtains; in the place of intelligence, ignorance abounds; in the place of thrift and comfort, poverty and wretchedness exist; in the place of honour and virtue, dishonour and vice run riot; until life becomes scarcely endurable for one who would keep his "crown of pride" and preserve the "glorious beauty" of true manhood. II. THE TERRIBLE POWER OF APPETITE. It is absolutely destructive of the whole man! It is a giant bringing his captive into complete subjection. All goes wrong with a man when he is under the influence of strong drink! He cannot walk as a man; cannot work as a man; cannot talk as a man; cannot think as a man; nor is he capable of accurate judgment in matters of small or large concern. He tramples under his feet the most sacred associations and obligations of life; he loses his love as a husband, father, son; he breaks hearts that cling to him more fondly than to aught else in all the world; he finally becomes so bound as to render it practically impossible for him to cast off his chains! All this comes not only to such as may be termed the ignorant and naturally vicious, but to the learned and naturally virtuous. Men of culture and refinement, of education and position, of inheritances and attainments, of rank and station, give way to the same indulgences and fall into the same deeps! Fathers send the consuming currents through the veins of their sons. Mothers give birth to children whose feverish bodies flame with hidden fires. III. THE DUTY OF EARNEST OPPOSITION AND FEARLESS WARFARE AGAINST INTEMPERANCE. We read here of a "residue of the people," to whom the Lord of hosts would be for a "crown of glory, and for a diadem of beauty," for a "spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate." The literal meaning of this is that after the pride of the apostate tribes had fallen, they who remained true to God and to themselves should glory and delight in Jehovah as their chief privilege and honour. This was the prophecy, and it was blessedly fulfilled. When Israel was finally ruined, Judah rose to power under Hezekiah. He resisted all enticements, and in every way sought the reformation of his people. Many were held back from being overcome with wine. These were "the residue of the people," and for their sake God endued the magistrates and counsellors with the spirit of discernment and equity; also gave courage to the captains who led forth their troops from the gate of Jerusalem and forced the war even to the gates of their enemies. The lesson here is one of united and fearless opposition to intemperance, and to whatever exposes the people to its ravages. While all practicable efforts should be made to reform those who are addicted to their cups, special care should be taken of children and youth that they may be kept from forming the drink habit. 1. The home should present no temptation on this line. 2. Each Sunday school should be a temperance society, organised and equipped for work. 3. The physical effects of intemperance should be taught in all our public schools. 4. Pastors, too, have a duty on this line. ( Justin E. Twitchell ) Samaria A. B. Davidson, LL. D. The beautiful city of Samaria crowning a low hill rising from the valley is like a garland on the brow of the revellers. The crown is already faded. ( A. B. Davidson, LL. D. ) Overcome with wine Prof. J. Skinner, D. D. Literally, "struck down." Hard drinking is compared to a combat between the toper and his drink, in which the latter is victorious. ( Prof. J. Skinner, D. D. ) "Dry drunkenness J. Parker, D. D. - Men are drunk, but not with wine; sometimes they are drunk with prosperity, with vanity, with evil thoughts, passionate desires. Men may be sober, and yet may be drunk. Men may be total abstainers from wine, and may yet go straight down to hell. ( J. Parker, D. D. ) In that day shall the Lord of hosts be for a crown of glory. Isaiah 28:6 The Christian's crown J. W. Adams. There is scarcely a more striking evidence to be found of the corrupt and perverted state of the human heart than that which is furnished in the views which commonly prevail of the distinctive features of the Christian religion. The pageantry and pomp of a false religion it will admire and approbate; but the spirit of the true it has ever contemned and repelled as a spirit of weakness, fanaticism, or bigotry. The spirit which it so characterises and so contemns is what God in our text styles "a crown of glory and a diadem of beauty" to His people. The crown and the diadem are, in the eyes of the world, objects of great beauty and value. They are usually set with diamonds, and with the most brilliant and costly gems, and are worn not only as ornaments, but as the insignia of royal authority and power, Hence they are properly employed as emblems to represent that which God regards as the most precious and beauteous ornament of His people. He says He will be to them for a crown of glory and a diadem of beauty. By which He means, that He will impart to them by His grace that which shall render them more glorious in His view, and which shall be infinitely more dear and valuable to them than the most costly crown that ever monarchs wore. It is, then, the lustre of a spiritual crown, the glory of a heavenly diadem, that is to be so comely upon the people of God. But in what deep obscurity, at present, are these heirs of heavenly royalty! Would you not like to contemplate some of the characteristics of this heavenly crown, by which it is distinguished from all earthly crowns? 1. It is unfading and imperishable in its nature. The apostle calls it an incorruptible crown, and a crown of glory that fadeth not away. In the verses which precede the text the prophet opposes this crown to the blasted and fading glory which appertains to the possessions of the wicked (ver. 1). Who is there that sees not the vanity and inconstancy of all worldly glory? But it is not so with the glory that has been given to the saints. This is substantial and immortal. "The Lord shall be unto thee an everlasting light, and thy God thy glory." 2. This crown will be worn without care or peril. The crowns of earthly princes are set with thorns. But not only will it be worn without care or peril, it will have. the power to satisfy every want of its possessor. 3. This is a "crown of righteousness," rightfully obtained and right, ally possessed, — indicative, on the part of the Giver, of His own perfect righteousness, and expressive of His approbation of that righteousness in which our Lord Jesus Christ has arrayed His people. How different this from those crowns which earthly princes wear; often obtained by fraud and violence and saturated with blood, — emblems of injustice and tyranny, and frequently held by power, without right! 4. It is a "crown of life" ( Revelation 2:10 ). It is so called for two reasons. One is, that death has no power over it; it cannot deprive us of it, neither can it in any way impart it. The other is, that it is the sure pledge of a perfect and immortal life. Life will be life in heaven, not that weak, imperfect, suffering, half-developed existence which we have here.Conclusion — 1. Have we not good reason to call upon all to strive to win this crown? 2. Can Christians understand the value of this crown, or its nature, or the mode of its procurement, and not feel that obligations the most solemn bind them to the love and service of their Redeemer? ( J. W. Adams. ) The coronation of Christian character S. H. Tyng, D. D. I. THE SIGNIFICATION OF THE ROYAL PROMISE in the text, "The Lord of hosts shall be as a crown," etc. 1. The salvation of those who have attained good characters is thus certified. 2. Their satisfaction is expressed by this figure of the royal promise. 3. Their sanctification is proclaimed. They are described as without fault as they stand before the throne of God. II. THE RANKS IN THE POSSESSION OF THE ROYAL PROMISE. Christ did not deny to the mother of Zebedee's children that there were places of distinctive honour, but said they should be given to those for whom they were prepared by the Father. The same truth is taught in the parable of the ten talents. 1. All in that land are joyful. 2. No one will have the same joy as another. 3. But each one will be joyful according to his capacity. II. THE REVELATION OF THIS PERFECTION IS MADE FOR A PURPOSE. 1. It sustains the hope of the man of good character. 2. To think of this gracious promise stimulates growth. 3. It separates from all sin. He is drawn ever heavenward. ( S. H. Tyng, D. D. ) A diadem of beauty. A diadem of beauty A. A. Ramsey. 1. "A DIADEM" is an ornament for the head — an ornament worn by kings and queens as a badge of royalty. It used to be made of linen or silk, set with pearls and precious stones. Now it is generally a fillet or band of gold on which the monarch's crown is built. It is a splendid headdress, the emblem of rank, power, sovereignty. Not any of us are likely ever to wear an earthly diadem of jewels and gold. But, wonderful to tell, the prophet Isaiah promises that the living God, "the Lord of hosts," shall be to His people "for a crown of glory, and for a diadem of beauty." We, the least of God's children, may have Him for our diadem, our beauty, our glory, and our eternal joy. 2. "BEAUTY" is something we all love and prize. Even the ugliest people on the face of the earth have some notions of beauty, and try to make themselves beautiful. There are wild, savage tribes who have no churches, no schools, no altars, who never pray, and whose only heaven is their hunting ground, yet they have ideas of beauty and are vain of personal adornment. The red Indian sticks a few feathers in his hair, puts an iron ring through his nose, ties some strings of coloured glass beads around his waist, and a chain of shells upon his wrists and neck, and then thinks himself more beautiful than any dandy in the West End of London. This love of beauty is natural. God Himself loves beauty, and has made everything beautiful. Still, there is beauty and beauty. Not a little that is only fading, quickly dimmed, and almost worthless. Much that is lasting, precious, and noble. , one of the wisest men of his day, knew little concerning the Supreme Being whom we worship as God, and nothing at all of the Gospel — for he lived and died before Jesus Christ was born. And Socrates uttered this memorable petition: "I pray Thee, O God, that I may be beautiful within." Keats says that "Beauty is truth and truth is beauty." The Bible makes mention of "the beauty of holiness." And the prophet Isaiah tells us that the Lord of hosts shall be to His people for "a diadem of beauty." Beauty of soul is true beauty. Sin makes us ugly. Sin defaces and defiles our nature. "Grace and truth came by Jesus Christ"; and the Spirit of Christ will transform the heart and life of everyone who receives Him. Meekness, goodness, purity, truth, love indwelling in the soul will shine out in the face, and be a "diadem of beauty." A flower is the diadem of a plant. You don't tie a flower on its stem. It grows out of it. And if the Spirit of Jesus Christ dwell in your heart, the beauty of His grace will blossom forth in your character and life. It will be not a mere outward decoration, to be put on and off on certain days, like a lady's feathers or a queen's crown; it will be always there. No wonder the Psalmist prayed, "Let the beauty of the Lord our God be upon us!" This is a beauty brighter and better than the diadem of kings. ( A. A. Ramsey. ) For a spirit of Judgment. Isaiah 28:6 The spirit of judgment T. M'Crie, D. D. Next to the enactment of just and wholesome laws, the due administration of them is of the highest importance to a community. If the distribution of justice in secular kingdoms, and in relation to the affairs of this life, is of so great moment, it must be of still greater importance in that society which is styled "the kingdom of heaven," and in relation to things connected with the eternal interests of men. I. THE WARRANTS AND NATURE OF ECCLESIASTICAL JUDICATURE. Religious society has its foundation in the very nature of man considered as a social being. Christ, as King of His Church, hath appointed a government in her, and committed to office bearers, under Him, a power to execute His laws, and pronounce judgment according to them, for the preservation of order and peace, and the promoting of the interests of truth and holiness to His glory. The overlooking of the important ends to be served by the Church as a visible society is a capital error, or at least has been the source of many hurtful mistakes in our own as well as in former times. To ecclesiastical judges belong the interpretation of the laws of Christ, by a judicial declaration of truth in opposition to prevailing error, and of duty in opposition to prevailing sins; and the application of these laws to such cases as occur. 1. Ecclesiastical judgment is spiritual, in distinction from that which is civil or secular. 2. Ecclesiastical judgment is ministerial and executive, not lordly or legislative. Christ is the sole lawgiver in His spiritual kingdom; and the proper business of the office bearers whom He hath appointed is to interpret and carry into execution those laws which He has given forth and enrolled in His statute book. 3. It is public and authoritative. There is a right of private judgment, called by divines the judgment of discretion, which belongs to all the members of the Church, and extends to every thing connected with religion, and among others to the decisions of ecclesiastical judicatories. But there must be also lodged, in every well-ordered society, a power of pronouncing by its proper organs, a public judgment for deciding disputes and controversies which may arise, and for determining the manner in which its affairs shall be conducted. 4. It is to be exercised by select persons set apart for this purpose, and not by the community of the faithful. "In the multitude of counsellors is safety," in opposition to the danger incurred by him who relies on his own judgment, of the advice of one or two favourites; but counsellors consist of a select number taken from many. 5. It is to be exercised by them jointly, and in parity. The only monarchical power in the Church is exercised by Jesus Christ. II. THE SPIRIT WHICH IS REQUISITE FOR THE EXERCISE OF ECCLESIASTICAL JUDGMENT, and which is promised in the text. Jesus Christ is not only the exemplar, but also the foundation of all qualifications for ruling in the Church ( Isaiah 11:2-4 ). 1. I begin with the fear of the Lord, or a deep sense of religion. This is the ground into which all the other qualities must be wrought. 2. The spirit of wisdom and understanding. A good heart and upright intentions are not enough here. Knowledge, prudence, and discernment are peculiarly requisite for the management of public affairs. Those who are invested with office in the Church must be men "full of wisdom," as well as "of the Holy Ghost." 3. The spirit of disinterestedness and impartiality. This is "the spirit of judgment" — when the individual is sunk in the public functionary — when on crossing the threshold of the sanctuary and ascending the seat of judgment he forgets self and all worldly considerations. 4. A spirit of patience and meekness. 5. The spirit of holy resolution and courage. 6. The spirit of humility and dependence on God. III. PRACTICAL LESSONS. 1. The great importance of ecclesiastical discipline, and of preserving it in its scriptural purity and primitive vigour. Evangelical and vital religion cannot flourish generally or permanently in any Church where this is neglected. 2. We may see one duty incumbent on those who have devoted themselves to the public service of the Church. To preach the gospel is a principal part of their employment, but it is not the whole of it. It is possible that a person may be able to make a sermon which shall be both acceptable and edifying, and, after all, be but poorly qualified for "taking care of the Church of God." 3. We may learn what care ought to be exercised in choosing and setting apart those who are to bear office in the Church. 4. We may see the scriptural grounds of subjection to the authority, and obedience to the determinations of church rulers. These are, the Divine institutions of ecclesiastical government, the connection between it and the regal glory of Christ, and the salutary influence which it is calculated to exert upon all other Divine institutions, as well as upon the peace, unity, order, purity, and general prosperity of the Church as a visible and diffusive society. 5. Our subject suggests suitable exercise on occasion of the meeting of ecclesiastical judicatories. It was a custom in the better times of our Church to set apart a day for fasting and prayer before the meeting of a General Assembly, to entreat the Divine countenance to its deliberations. ( T. M'Crie, D. D. ) But they also have erred through wine. Isaiah 28:7, 8 "Swallowed up of wine J. Parker, D. D. This is how all debasement continues, aggravates itself, and brings itself to shameful issue. No man begins at the point of being swallowed up in any evil: he approaches it almost stealthily, he touches it experimentally, he retains for a certain time his self-control in relation to it, — he will handle it, but easily, so that he can set it down again should it so please him. But at the end there is swallowing up, destruction — death is in the cup, and death must be drunk up by those who put their lips to the forbidden vessel. When Edward IV condemned his own brother, George Duke of Clarence, to be killed, we are told that the duke desired to be drowned in a butt of Malmsey, and the historian well adds, "as became so stout a drunkard." To this end may men come who never dreamed of coming to it, who meant to show the world how easy it would be to toy with the devil, to touch him, set him back, smile at him, laugh at him, use him as a dog, bind him as a slave; and to all these initial usages will the devil submit himself, knowing that at some fatal unsuspected moment he will lasso the man who supposes he can take him captive, and he will carry him away to the chambers of death. ( J. Parker, D. D. ) Erred through wine Australian Sunday School Teacher. Preaching in London, the Rev. Egerton Young, so long a missionary to the Hudson Bay Indians, said he would like to bring some of his converts to this land, but he dared not until the temperance cause was more advanced. One native preacher had been brought over, but kind friends thought that he required a little stimulant after the fatigue of the meeting, and the poor Indian had gone back with such a taste for spirits that he had to be expelled from his office, and finally died a drunken outcast. ( Australian Sunday School Teacher. ) Intemperance a pestilence Cardinal Manning. No pestilence has ever destroyed so many millions of men, women, and children as intemperance; for a pestilence comes and goes, and often at long intervals, but intemperance is a fixed and permanent plague, always spreading, and always destroying our people, body and soul. ( Cardinal Manning. ) Intemperance a peril to national life T. G. Selby. On the east coast of our country the sea has been encroaching for centuries. Acre after acre of corn land has tumbled down into the waves, and churches, threatened by every high tide, are pointed out which, at the time of their erection, stood a mile from the sea. And by a similar process of encroachment and destruction fruitful sections of our national life are broken down and churned in the raging flood of this terrible curse, and places are not unknown in which the very church itself threatens to topple into ignominy and ruin. ( T. G. Selby. ) Drunkenness degrades Christian Age. Dr. Louis A. Banks tells how a drunkard in New Orleans was reformed. A friend of his, who was a stenographer, sat down in a corner of the saloon in which he was carousing, and made a full shorthand report of every word he said. The next morning the stenographer copied the whole thing neatly and sent it round to his office. In less than ten minutes he came tearing with his eyes fairly standing out of their sockets. "Great heavens," he gasped, "what is this?" "It's a stenographic report of your monologue at the restaurant last evening," and gave him a brief explanation. "Did I really talk like that?" he asked faintly. "I assure you it is an absolutely verbatim report," was the reply. He turned pale and walked out. He never drank another drop. ( Christian Age. ) The degradation of drunkenness G. H. Morrison, M. A. It is told by Victor Hugo that in the capital of Burgundy the corporation had four silver goblets. When a prince or any distinguished person passed through their city they were offered wine in these silver goblets. The wine of Burgundy is very famous, but the people knew not only its merits, but its dangers. On the first goblet was inscribed a monkey, on the second a lion, on the third a sheep, and on the fourth a swine. This meant to denote the degrees of drunkenness which their wine produced. ( G. H. Morrison, M. A. ) Whom shall He teach knowledge? Isaiah 28:9-13 The scoffing drunkards F. Delitzsch. They scoff at the prophet, that intolerable moralist. They are full-grown and free; he need not teach them knowledge ( Isaiah 11:9 ), and explain his preaching to them; they know of old. what he is driving at. Are they mere weaned babes, who need to be tutored? ( F. Delitzsch. ) The occasion J. Skinner, D. D. of this remarkable encounter was probably a feast held to celebrate the renunciation of allegiance to Assyria. Isaiah has surprised the drunkards over their cups, and administered some such rebuke as we read in vers. 7, 8. ( J. Skinner, D. D. ) The angry false priests and prophets S. Cox, D. D. What really angered these burly scorners was that the prophet treated them as though they were children only lust weaned, and not as masters in Israel, giving them the most elementary instruction in the simplest words — words of one syllable, as they put it. They were weary of hearing him repeat the first rudiments of morality, and apply them to the sins and needs of the time. How dared he tutor them who were themselves teachers! How dared he treat them as babes who were grown men, distinguished men, the foremost men and statesmen of the empire! A pretty figure he made too! No one listened to him, or hardly anyone. It was their advice which was taken, not his; their policy which was followed, not his. And yet he dared come to them, day after day, with the same simple message, the same trite moralities, the same dismal warnings and rebukes! ( S. Cox, D. D. ) Isaiah's righteous indignation S. Cox, D. D. In effect he said to them "You mock at the simple Divine words I have been moved to speak, and lisp out your base and drunken imitations of them, — you, who should be the first to welcome and enforce the word of God. Know, then, that God will punish your sin by a people of lisping lips and an alien tongue. He has taught you, by the words you deride, where you might find rest and freedom, how you might give peace to the people who are weary of war and its calamities; but you would not hearken and do. The word of the Lord has become to you a mere 'bid and bid, forbid and forbid,' at which you jest. Know, then, that that word, which might have been a light to your path, shall blaze up into a consuming fire." ( S. Cox, D. D. ) Retribution S. Cox, D. D. The prediction was fulfilled. The fierce Assyrians, when they heard that the Hebrews had allied themselves with Egypt, once more swept through the land. The very men who had lisped their scornful imitations of Isaiah's words, who had affected to think that he used the broken and imperfect dialect which mothers employ to their babes, were destroyed or taken captive by the Assyrian troops, whose language, while it closely resembled that of the Hebrews, had just those differences which made it sound to them like an imperfect and barbarous dialect. So terrible and so exact was the retribution that fell on their sin. ( S. Cox, D. D. ) "With another tongue J. Parker, D. D. They shall have change of ministry; the Assyrians do not talk piously, whiningly; they do not give precept upon precept; theirs is a terse eloquence, a bullock-like rhetoric; when they come they will make these drunkards sober by the power of terror. This is God's way in all providence; if we will not hear the gentle voice, the interpreting, persuasive, gospel voice, we shall have to listen to thunder, and feed our souls upon lightning. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee,...your house is left unto you desolate." ( J. Parker, D. D. ) Divine wisdom J. Wright, B. A. "That the soul be without knowledge, it is not good." A lamentable instance of this truth is exemplified in the preceding part of the chapter. I. THE CHARACTER OF THE TEACHER. God, whose wisdom is infinite, is our only teacher; for whatever others we may possess, either in the works of nature, of providence, or of grace, originate entirely from His bounty. II. THE SUBJECT OF INSTRUCTION. Two things are to be learned, namely, knowledge and doctrine; the one that we may know ourselves, the other that we may know God. III. THE PERSONS TO BE TAUGHT. "Them that are weaned," etc. We must be like little children in humility of mind and teachableness of disposition. ( J. Wright, B. A. ) For precept mast be upon precept...line upon line. Isaiah 28:10 A drunken jibe S. Cox, D. D. The passage is commonly used in a sense the very opposite to that in which it was originally employed. It is commonly taken as a grave description of the abundance and variety of the means of grace which God has vouchsafed to the Church; whereas it is, really, a drunken sneer at the poverty and simplicity of the means vouchsafed to the Church of Isaiah's time. No sooner do we turn to the original and study it than the case becomes clear; we see that, beyond a doubt, we not only have here a jibe at Isaiah from the lips of drunken men, but that the verse is so constructed as to imitate their thickened and difficult pronunciation. ( S. Cox, D. D. ) The Divine method of instruction F. Temple, D. D. "Here a little, there a little." This, though it was said in scorn by the haughty revellers, is really the true, the Divine method of all instruction. What is the difference that distinguishes the musician or the painter from the mere amateur? What is it but the long-continued discipline of hand, of ear, of eye, which has made all the faculties of body and mind subservient to the purposes of the art? ( F. Temple, D. D. ) The precept, the line and the little Anon. I. THE LESSON OF THE PRECEPT is in order that we may be right and do right. God tells us the same thing over and over again. A precept is a warning, a command, which says, "Take care," "Mind," "Keep in the way." II. THE LESSON OF THE LINE. That is, in order that we may be right and do right, we must try over and over again. God helps all honest trying. An old proverb says, "God helps those who help themselves"; and another says, "Practice makes perfect." "Line upon line," — that is the way we all learn and have learnt all that we know or are able to do. It is so in learning to write. So it is in learning arithmetic. So in learning to draw. III. THE LESSON OF THE LITTLE. That is, in order that we may be right and do right we must not be discouraged if we do not make great advances; we must remember that it is "here a little and there a little." How slowly most great and valuable things grow! The harvest does not spring up in a field in a night. A step at a time mounts the tallest ladder at last, but it must be a step at a time. How long an oak is before it comes to its prime; yet if they could speak they would each say "I am coming on. Here a little and there a little" makes a learned man, a prosperous man, a useful and a good man. "Here a little and there a little" makes the perfect needle woman, and sets the most untidy house to rights at last. How great some ships are! What holds the mighty anchor which holds the ship in a storm? A cable. And what is a cable made of? Why, of ropes coiled over ropes, and every rope made out of little threads. So it is with the habits of life, good or bad; "here a little and there a little," so trifling as they seemed at first, they become at last such mighty and unconquerable affairs. ( Anon. ) Christian education E. Garbett, M. A. I. THE TRUE NATURE OF RELIGIOUS TEACHING. 1. As regards Christian doctrine, it will probably be within the recollection of meet of us that it formed the dullest part of our early instruction; and who can be surprised at it who recollects that, in addition to the natural repugnance of the human heart to all Divine things, the instruction was such as neither to enlighten the head, to touch the heart, or to interest the imagination? Let me express my profound conviction that the great human cause of the growth of error among our young people, and the falling off of many into perilous superstition, or no less perilous rationalism, is to be found here. Men have been contented to comprise in their religious knowledge only a few bald, bare truths, which perhaps they have received without personal inquiry from their parents, and have naturally thought it sufficient to hand down the same hereditary belief, the same bald truths, to their children after them. Truth consequently has had no aspect of reality, has been no living thing to them. Meanwhile times have changed, and the mental coldness of other days has given place to the intellectual activity of our own day. 2. Doctrinal truth is only one half, after all, if it be even that, of religious teaching. There remains the practical part of the faith; that by which, on the one side, it touches the conscience, and by which, on the other, it regulates the life. II. THE EFFECTIVE MEANS OF CHRISTIAN INFLUENCE. 1. The influence of example. 2. The influence of love, and of that confidence which springs from love. ( E. Garbett, M. A. ) Precept upon precept Anon. Suppose you were walking from London to Brighton; well, as you go upon your way you meet with many fingerposts, or milestones, at distances not far apart, the fingerposts often at less than a mile apart; and they repeat the same thing — "To Brighton — To Brighton"; and the milestones, they say so many miles to Brighton or from Brighton. You do not

28:1-4 What men are proud of, be it ever so mean, is to them as a crown; but pride is the forerunner of destruction. How foolishly drunkards act! Those who are overcome with wine are overcome by Satan; and there is not greater drudgery in the world than hard drinking. Their health is ruined; men are broken in their callings and estates, and their families are ruined by it. Their souls are in danger of being undone for ever, and all merely to gratify a base lust. In God's professing people, like Israel, it is worse than in any other. And he is just in taking away the plenty they thus abuse. The plenty they were proud of, is but a fading flower. Like the early fruit, which, as soon as discovered, is plucked and eaten. 28:5-15 The prophet next turns to Judah, whom he calls the residue of his people. Happy are those alone, who glory in the Lord of hosts himself. Hence his people get wisdom and strength for every service and every conflict. But it is only in Christ Jesus that the holy God communicates with sinful man. And whether those that teach are drunk with wine, or intoxicated with false doctrines and notions concerning the kingdom and salvation of the Messiah, they not only err themselves, but lead multitudes astray. All places where such persons have taught are filled with errors. For our instruction in the things of God, it is needful that the same precept and the same line should be often repeated to us, that we may the better understand them. God, by his word, calls us to what is really for our advantage; the service of God is the only true rest for those weary of the service of sin, and there is no refreshment but under the easy yoke of the Lord Jesus. All this had little effect upon the people. Those who will not understand what is plain, but scorn and despise it as mean and trifling, are justly punished. If we are at peace with God, we have, in effect, made a covenant with death; whenever it comes, it cannot do us any real damage, if we are Christ's. But to think of making death our friend, while by sin we are making God our enemy, is absurd. And do not they make lies their refuge who trust in their own righteousness, or to a death-bed repentance? which is a resolution to sin no more, when it is no longer in their power to do so. 28:16-22 Here is a promise of Christ, as the only foundation of hope for escaping the wrath to come. This foundation was laid in Zion, in the eternal counsels of God. This foundation is a stone, firm and able to support his church. It is a tried stone, a chosen stone, approved of God, and never failed any who made trial of it. A corner stone, binding together the whole building, and bearing the whole weight; precious in the sight of the Lord, and of every believer; a sure foundation on which to build. And he who in any age or nation shall believe this testimony, and rest all his hopes, and his never-dying soul on this foundation, shall never be confounded. The right effect of faith in Christ is, to quiet and calm the soul, till events shall be timed by Him, who has all times in his own hand and power. Whatever men trust to for justification, except the righteousness of Christ; or for wisdom, strength, and holiness, except the influences of the Holy Ghost; or for happiness, except the favour of God; that protection in which they thought to shelter themselves, will prove not enough to answer the intention. Those who rest in a righteousness of their own, will have deceived themselves: the bed is too short, the covering too narrow. God will be glorified in the fulfilling of his counsels. If those that profess to be members of God's church, make themselves like Philistines and Canaanites, they must expect to be dealt with as such. Then dare not to ridicule the reproofs of God's word, or the approaches of judgements. 28:23-29 The husbandman applies to his calling with pains and prudence, in all the works of it according to their nature. Thus the Lord, who has given men this wisdom, is wonderful in counsel, and excellent in his working. As the occasion requires, he threatens, corrects, spares, shows mercy, or executes vengeance. Afflictions are God's threshing instruments, to loosen us from the world, to part between us and our chaff, and to prepare us for use. God will proportion them to our strength; they shall be no heavier than there is need. When his end is answered, the trials and sufferings of his people shall cease; his wheat shall be gathered into the garner, but the chaff shall be burned with unquenchable fire.