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Expositor's Bible Commentary Isaiah 33:1 Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. BOOK 4 JERUSALEM AND SENNACHERIB 701 B.C. INTO this fourth book we put all the rest of the prophecies of the Book of Isaiah, that have to do with the prophet’s own time: chapters 1, 22 and 33, with the narrative in 36, 37. All these refer to the only Assyrian invasion of Judah and siege of Jerusalem: that undertaken by Sennacherib in 701. It is, however, right to remember once more, that many authorities maintain that there were two Assyrian invasions of Judah-one by Sargon in 711, the other by Sennacherib in 701-and that chapters 1 and 22 (as well as Isaiah 10:5-34 ) belong to the former of these. The theory is ingenious and tempting; but, in the silence of the Assyrian annals about any invasion of Judah by Sargon, it is impossible to adopt it. And although Chapters 1 and 22 differ very greatly in tone from chapter 33, yet to account for the difference it is not necessary to suppose two different invasions, with a considerable period between them. Virtually, as will appear in the course of our exposition, Sennacherib’s invasion of Judah was a double one. 1. The first time Sennacherib’s army invaded Judah they took all the fenced cities, and probably invested Jerusalem, but withdrew on payment of tribute and the surrender of the casus belli , the Assyrian Vassal Padi, whom the Ekronites had deposed and given over to the keeping of Hezekiah. To this invasion refer Isaiah 1:1-31 ; Isaiah 22:1-25 . and the first verse of 36.: "Now it came to pass in the fourteenth year of King Hezekiah that Sennacherib, King of Assyria, came up against all the fenced cities of Judah and took them." This verse is the same as 2 Kings 18:13 , to which, however, there is added in 2 Kings 18:14-16 an account of the tribute sent by Hezekiah to Sennacherib at Lachish, that is not included in the narrative in Isaiah. Compare 2 Chronicles 32:1 . 2. But scarcely had the tribute been paid when Sennacherib, himself advancing to meet Egypt, sent back upon Jerusalem a second army of investment, with which was the Rabshakeh; and this was the army that so mysteriously disappeared from the eyes of the besieged. To the treacherous return of the Assyrians and the sudden deliverance of Jerusalem from their grasp refer Isaiah 33:1-24 , Isaiah 36:2-22 , with the fuller and evidently original narrative in 2 Kings 18:17-19 . Compare 2 Chronicles 32:9-23 . To the history of this double attempt upon Jerusalem in 701-chapters 36 and 37 - there has been appended in 38 and 3 an account of Hezekiah’s illness and of an embassy to him from Babylon. These events probably happened some years before Sennacherib’s invasion. But it will be most convenient for us to take them in the order in which they stand in the canon. They wilt naturally lead us up to a question that it is necessary we should discuss before taking leave of Isaiah-whether this great prophet of the endurance of the kingdom of God upon earth had any gospel for the individual who dropped away from it into death. CHAPTER XX THE TURN OF THE TIDE: MORAL EFFECTS OF FORGIVENESS 701 B.C. Isaiah 22:1-25 Contrasted With 33 THE collapse of Jewish faith and patriotism in the face of the enemy was complete. Final and absolute did Isaiah’s sentence ring out: "Surely this iniquity shall not be purged from you till ye die, saith Jehovah of hosts." So we learn from chapter 22, written, as we conceive, in 701, when the Assyrian armies had at last invested Jerusalem. But in chapter 33, which critics unite in placing a few months later in the same year, Isaiah’s tone is entirely changed. He hurls the woe of the Lord upon the Assyrians; confidently announces their immediate destruction; turns, while the whole city’s faith hangs upon him, in supplication to the Lord; and announces the stability of Jerusalem, her peace, her glory, and the forgiveness of all her sins. It is this great moral difference between chapters 22 and 33-prophecies that must have been delivered within a few months of each other-which this chapter seeks to expound. In spite of her collapse, as pictured in chapter 22, Jerusalem was not taken. Her rulers fled; her people, as if death were certain, betook themselves to dissipation; and yet the city did not fall into the hands of the Assyrian. Sennacherib himself does not pretend to have taken Jerusalem. He tells us how closely he invested Jerusalem, but he does not add that he took it, a silence which is the more significant that he records the capture of every other town which his armies attempted. He says that "Hezekiah offered him tribute, and details the amount he received." He adds that the tribute was not paid at Jerusalem (as it would have been had Jerusalem been conquered), but that for "the payment of the tribute and the performance of homage" Hezekiah "despatched his envoy" to him when he was at some distance from Jerusalem. All this agrees with the Bible narrative. In the book of Kings we are told how Hezekiah sent to the King of Assyria at Lachish, saying, "I have offended; return from me; that which thou puttest upon me I will bear. And the King of Assyria appointed unto Hezekiah, King of Judah, three hundred talents of silver and thirty talents of gold. And Hezekiah gave him all the silver that was found in the house of Jehovah and in the treasures of the king’s house. At the same time did Hezekiah cut off the gold from the doors of the temple of Jehovah, and from the pillars which Hezekiah, King of Judah, had overlaid, and gave it to the King of Assyria." It was indeed a sore submission, when even the Temple of the Lord had to be stripped of its gold. But it purchased the relief of the city, and no price was too high to pay for that at such a moment as the present, when the populace was demoralised. We may even see Isaiah’s hand in the submission. The integrity of Jerusalem was the one fact on which the word of the Lord had been pledged, on which the promised remnant would be rallied. The Assyrian must not be able to say that he has made Zion’s God like the gods of the heathen; and her people must see that even when they have given her up Jehovah can hold her for Himself, though in holding He tear and wound. { Isaiah 31:4 } The Temple is greater than the gold of the Temple; let even the latter be stripped off and sold to the heathen if it can purchase the integrity of the former. So Jerusalem remained inviolate; she was still "the virgin, the daughter of Zion." And now upon the redeemed city Isaiah could proceed to rebuild the shattered faith and morals of her people. He could say to them, "Everything has turned out as, by the word of the Lord, I said it should. The Assyrian has come down; Egypt has failed you. Your politicians, with their scorn of religion and their confidence in their cleverness, have deserted you. I told you that your numberless sacrifices and pomp of unreal religion would avail you nothing in your day of disaster, and lo when this came, your religion collapsed. Your abounding wickedness, I said, could only close in your ruin and desertion by God. But one promise I kept steadfast: that Jerusalem would not fall; and to your penitence, whenever it should be real, I assured forgiveness. Jerusalem stands today, according to my word; and I repeat my gospel. History has vindicated my word, but ‘Come now, let us bring our reasoning to a close, saith the Lord; though your sins be as scarlet, they shall be white as snow: though they be red like crimson, they shall be as wool.’ I call upon you to build again on your redeemed city, and by the grace of this pardon, the fallen ruins of your life." Some such sermon-if indeed not actually part of chapter 1-we must conceive Isaiah to have delivered to the people when Hezekiah had bought off Sennacherib, for we find the state of Jerusalem suddenly altered. Instead of the panic, which imagined the daily capture of the city, and rushed in hectic holiday to the housetops, crying, "Let us eat and drink, for tomorrow we die," we see the citizens back upon the walls, trembling yet trusting. Instead of sweeping past Isaiah in their revelry and leaving him to feel that after forty years of travail he had lost all his influence with them, we see them gathering round about him, as their single hope and confidence (chapter 37). King and people look to Isaiah as their counsellor, and cannot answer the enemy without consulting him. What a change from the days of the Egyptian alliance, embassies sent off against his remonstrance, and intrigues developed without his knowledge; when Ahaz insulted him, and the drunken magnates mimicked him, and, in order to rouse an indolent people, he had to walk about the streets of Jerusalem for three years, stripped like a captive! Truly this was the day of Isaiah’s triumph, when God by events vindicated his prophecy, and all the people acknowledged his leadership. It was the hour of the prophet’s triumph, but the nation had as yet only trials before it. God has not done with nations or men when He has forgiven them. This people, whom of His grace, and in spite of themselves, God had saved from destruction, stood on the brink of another trial. God had given them a new lease of life, but it was immediately to pass through the furnace. They had bought off Sennacherib, but Sennacherib came back. When Sennacherib got the tribute, he repented of the treaty he had made with Hezekiah. He may have felt that it was a mistake to leave in his rear so powerful a fortress, while he had still to complete the overthrow of the Egyptians. So, in spite of the tribute, he sent a force back to Jerusalem to demand her surrender. We can imagine the moral effect upon King Hezekiah and his people. It was enough to sting the most demoralised into courage. Sennacherib had doubtless expected so pliant a king and so crushed a people to yield at once. But we may confidently picture the joy of Isaiah, as he felt the return of the Assyrians to be the very thing required to restore spirit to his demoralised countrymen. Here was a foe, whom they could face with a sense of justice, and not, as they had met him before, in carnal confidence and the pride of their own cleverness. Now was to be a war not, like former wars, undertaken merely for party glory, but with the purest feelings of patriotism and the firmest sanctions of religion, a campaign to be entered upon, not with Pharaoh’s support and the strength of Egyptian chariots, but with God Himself as an ally-of which it could be said to Judah, "Thy righteousness shall go before thee. And the glory of the Lord shall be thy reward." On what free, exultant wings the spirit of Isaiah must have risen to the sublime occasion! We know him as by nature an ardent patriot and passionate lover of his city, but through circumstance her pitiless critic and unsparing judge. In all the literature of patriotism there are no finer odes and orations than those which it owes to him; from no lips came stronger songs of war, and no heart rejoiced more in the valour that turns the battle from the gate. But till now Isaiah’s patriotism had been chiefly a conscience of his country’s sins, his passionate love for Jerusalem repressed by as stern a loyalty to righteousness, and all his eloquence and courage spent in holding his people from war and persuading them to returning and rest. At last this conflict is at an end. The stubbornness of Judah, which has divided like some rock the current of her prophet’s energies, and forced it back writhing and eddying upon itself, is removed. Isaiah’s faith and his patriotism run free with the force of twin-tides in one channel, and we hear the fulness of their roar as they leap together upon the enemies of God and the fatherland. "Woe to thee, thou spoiler, and thou wast not spoiled, thou treacherous dealer, and. they did not deal treacherously with thee! Whenever thou ceasest to spoil, thou shalt be spoiled; and whenever thou hast made an end to deal treacherously, they shall deal treacherously with thee. O Jehovah, be gracious unto us; for Thee have we waited: be Thou their arm every morning, our salvation also in the time of trouble. From the noise of a surging the peoples have fled; from the lifting up of Thyself the nations are scattered. And gathered is your spoil, the gathering of the caterpillar; like the leaping of locusts, they are leaping upon it. Exalted is Jehovah; yea, He dwelleth on high: He hath filled Zion with justice and righteousness. And there shall be stability of thy times, wealth of salvation, wisdom and knowledge; the fear of Jehovah, it shall be his treasure". { Isaiah 33:1-6 } Thus, then, do we propose to bridge the gulf which lies between chapters 1 and 22 on the one hand and chapter 33, on the other. If they are all to be dated from the year 701, some such bridge is necessary. And the one we have traced is both morally sufficient and in harmony with what we know to have been the course of events. What do we learn from it all? We learn a great deal upon that truth which chapter 33 closes by announcing-the truth of Divine forgiveness. The forgiveness of God is the foundation of every bridge from a hopeless past to a courageous present. That God can make the past be for guilt as though it had not been is always to Isaiah the assurance of the future. An old Greek miniature represents him with Night behind him, veiled and sullen and holding a reversed torch. But before him stands Dawn and Innocence, a little child, with bright face and forward step and torch erect and burning. From above a hand pours light upon the face of the prophet, turned upwards. It is the message of a Divine pardon. Never did prophet more wearily feel the moral continuity of the generations, the lingering and ineradicable effects of crime. Only faith in a pardoning God could have enabled him, with such conviction of the inseparableness of yesterday and tomorrow, to make divorce between them, and turning his back on the past, as this miniature represents, hail the future as Immanuel, a child of infinite promise. From exposing and scourging the past, from proving it corrupt and pregnant with poison for all the future, Isaiah will turn on a single verse, and give us a future without war, sorrow, or fraud. His pivot is ever the pardon of God. But nowhere is his faith in this so powerful, his turning upon it so swift, as at this period of Jerusalem’s collapse, when, having sentenced the people to death for their iniquity-"It was revealed in mine ears by Jehovah of hosts, Surely this iniquity shall not be purged from you till ye die, saith the Lord, Jehovah of hosts" { Isaiah 22:14 } -he swings round on his promise of a little before-"Though your sins be as scarlet, they shall be white as snow"-and to the people’s penitence pronounces in the last verse of chapter 33, a final absolution: "The inhabitant shall not say, I am sick; the people that dwell therein are forgiven their iniquity." If chapter 33 be, as many think, Isaiah’s latest oracle, then we have the literal crown of all his prophesying in these two words: forgiven iniquity. It is as he put it early that same year: "Come now, let us bring our reasoning to a close; though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool." If man is to have a future, this must be the conclusion of all his past. But the absoluteness of God’s pardon, making the past as though it had not been, is not the only lesson which the spiritual experience of Jerusalem in that awful year of 701 has for us. Isaiah’s gospel of forgiveness is nothing less than this: that when God gives pardon He gives himself. The name of the blessed future, which is entered through pardon-as in that miniature, a child-is Immanuel: God-with-us. And if it be correct that we owe the forty-sixth Psalm to these months when the Assyrian came back upon Jerusalem, then we see how the city, that had abandoned God, is yet able to sing when she is pardoned, "God is our refuge and our strength, a very present help in the midst of troubles." And this gospel of forgiveness is not only Isaiah’s. According to the whole Bible, there is but one thing which separates man from God-that is sin, and when sin is done away with, God cannot be kept from man. In giving pardon to man, God gives back to man Himself. How gloriously evident this truth becomes in the New Testament! Christ, who is set before us as the Lamb of God, who beareth the sins of the world, is also Immanuel-God-with-us. The Sacrament, which most plainly seals to the believer the value of the One Sacrifice for sin, is the Sacrament in which the believer feeds upon Christ and appropriates Him. The sinner, who comes to Christ, not only receives pardon for Christ’s sake, but receives Christ. Forgiveness means nothing less than this: that in giving pardon God gives Himself. But if forgiveness mean all this, then the objections frequently brought against a conveyance of it so unconditioned as that of Isaiah fall to the ground. Forgiveness of such a kind cannot be either unjust or demoralising. On the contrary, we see Jerusalem permoralised by it. At first, it is true, the sense of weakness and fear abounds, as we learn from the narrative in chapters 36 and 37. But where there was vanity, recklessness, and despair, giving way to dissipation, there is now humility, discipline, and a leaning upon God, that are led up to confidence and exultation. Jerusalem’s experience is just another proof that any moral results are possible to so great a process as the return of God to the soul. Awful is the responsibility of them who receive such a Gift and such a Guest; but the sense of that awfulness is the atmosphere, in which obedience and holiness and the courage that is born of both love best to grow. One can understand men scoffing at messages of pardon so unconditioned as Isaiah’s, who think they "mean no more than a clean slate." Taken in this sense, the gospel of forgiveness must prove a savour of death unto death. But just as Jerusalem interpreted the message of her pardon to mean that "God is in the midst of her; she shall not be moved," and straightway obedience was in all her hearts, and courage upon all her walls, so neither to us can be futile the New Testament form of the same gospel, which makes our pardoned soul the friend of God, accepted in the Beloved, and our body His holy temple. Upon one other point connected with the forgiveness of sins we get instruction from the experience of Jerusalem. A man has difficulty in squaring his sense of forgiveness with the return on the back of it of his old temptations and trials, with the hostility of fortune and with the inexorableness of nature. Grace has spoken to his heart, but Providence bears more hard upon him than ever. Pardon does not change the outside of life; it does not immediately modify the movements of history, or suspend the laws of nature. Although God has forgiven Jerusalem, Assyria comes back to besiege her. Although the penitent be truly reconciled to God, the constitutional results of his fall remain: the frequency of temptation, the power of habit, the bias and facility downwards, the physical and social consequences. Pardon changes none of these things. It does not keep off the Assyrians. But if pardon means the return of God to the soul, then in this we have the secret of the return of the foe. Men could not try nor develop a sense of the former except by their experience of the latter. We have seen why Isaiah must have welcomed the perfidious re-appearance of the Assyrians after he had helped to buy them off. Nothing could better test the sincerity of Jerusalem’s repentance, or rally her dissipated forces. Had the Assyrians not returned, the Jews would have had no experimental proof of God’s restored presence, and the great miracle would never have happened that rang through human history for evermore-a trumpet-call to faith in the God of Israel. And so still "the Lord scourgeth every son whom He receiveth," because He would put our penitence to the test; because He would discipline our disorganised affections, and give conscience and will a chance of wiping out defeat by victory; because He would baptise us with the most powerful baptism possible-the sense of being trusted once more to face the enemy upon the fields of our disgrace. That is why the Assyrians came back to Jerusalem, and that is why temptations and penalties still pursue the penitent and forgiven. CHAPTER XXI OUR GOD A CONSUMING FIRE 701 B.C. Isaiah 33:1-24 WE have seen how the sense of forgiveness and the exultant confidence, which fill chapter 33, were brought about within a few months after the sentence of death, that cast so deep a gloom on chapter 22. We have expounded some of the contents of chapter 33, but have not exhausted the chapter; and in particular we have not touched one of Isaiah’s principles, which there finds perhaps its finest expression: the consuming righteousness of God. There is no doubt that chapter 33, refers to the sudden disappearance of the Assyrian from the walls of Jerusalem. It was written, part perhaps on the eve of that deliverance, part immediately after morning broke upon the vanished host. Before those verses which picture the disappearance of the investing army, we ought in strict chronological order to take the narrative in chapters 36 and 37-the return of the besiegers, the insolence of the Rabshakeh, the prostration of Hezekiah, Isaiah’s solitary faith, and the sudden disappearance of the Assyrian. It will be more convenient, however, since we have already entered chapter 33, to finish it, and then to take the narrative of the events which led up to it. The opening verses of chapter 33, fit the very moment of the crisis, as if Isaiah had flung them across the walls in the teeth of the Rabshakeh and the second embassy from Sennacherib, who had returned to demand the surrender of the city in spite of Hezekiah’s tribute for her integrity: "Woe to thee, thou spoiler, and thou wast not spoiled, thou treacherous dealer, and they did not deal treacherously with thee! When thou ceasest to spoil thou shalt be spoiled; and when thou makest an end to deal treacherously, they shall deal treacherously with thee." Then follows the prayer, as already quoted, and the confidence in the security of Jerusalem ( Isaiah 33:2 ). A new paragraph ( Isaiah 33:7-12 ) describes Rabshakeh and his company demanding the surrender of the city; the disappointment of the ambassadors who had been sent to treat with Sennacherib ( Isaiah 33:7 ); the perfidy of the great king, who had broken the covenant they had made with him and swept his armies back upon Judah ( Isaiah 33:8 ); the disheartening of the land under this new shock ( Isaiah 33:9 ); and the resolution of the Lord now to rise and scatter the invaders: "Now will I arise, saith Jehovah; now will I lift up Myself; now will I be exalted. Ye shall conceive chaff; ye shall bring forth stubble; your breath is a fire, that shall devour you. And the peoples shall be as the burnings of lime, as thorns cut down that are burned in the fire" ( Isaiah 33:10-12 ). After an application of this same fire of God’s righteousness to the sinners within Jerusalem, to which we shall presently return, the rest of the chapter pictures the stunned populace awaking to the fact that they are free. Is the Assyrian really gone, or do the Jews dream as they crowd the walls, and see no trace of him? Have they all vanished-the Rabshakeh, "by the conduit of the upper pool, with his loud voice" and insults; the scribes to whom they handed the tribute, and who prolonged the agony by counting it under their eyes; the scouts and engineers insolently walking about Zion and mapping out her walls for the assault; the close investment of barbarian hordes, with their awesome speech and uncouth looks! "Where is he that counted? where is he that weighed the tribute? where is he that counted the towers? Thou shalt not see the fierce people, a people of a deep speech that thou canst not perceive, of a strange tongue that thou canst not understand." They have vanished. Hezekiah may lift his head again. O people-sore at heart to see thy king in sackcloth and ashes (chapter 37) as the enemy devoured province after province of thy land and cooped thee up within the narrow walls, thou scarcely didst dare to peep across-take courage, the terror is gone! "A king in his beauty thine eyes shall see; they shall behold the land spreading very far forth" ( Isaiah 33:17 ). We had thought to die in the restlessness and horror of war, never again to know what stable life and regular worship were, our Temple services interrupted, our home a battlefield. But "look upon Zion"; behold again "she is the city of our solemn diets; thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be plucked up, neither shall the cords thereof be broken. But there Jehovah," whom we have known only for affliction, "shall be in majesty for us." Other peoples have their natural defences, Assyria and Egypt their Euphrates and Nile; but God Himself shall be for us "a place of rivers, streams, broad on both hands, on which never a galley shall go, nor gallant ship shall pass upon it." Without sign of battle, God shall be our refuge and our strength. It was that marvellous deliverance of Jerusalem by the hand of God, with no effort of human war, which caused Isaiah to invest with such majesty the meagre rock, its squalid surroundings and paltry defences. The insignificant and waterless city was glorious to the prophet because God was in her. One of the richest imaginations which patriot ever poured upon his fatherland was inspired by the simplest faith saint ever breathed. Isaiah strikes again the old keynote (chapter 8) about the waterlessness of Jerusalem. We have to keep in mind the Jews’ complaints of this, in order to understand what the forty-sixth Psalm means when it says, "There is a river the streams whereof make glad the city of our God, the holy place of the tabernacles of the Most High"-or what Isaiah means when he says, "Glorious shall Jehovah be unto us, a place of broad rivers and streams." Yea, he adds, Jehovah is everything to us: "Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King: He will save us." Such were the feelings aroused in Jerusalem by the sudden relief of the city. Some of the verses, which we have scarcely touched, we will now consider more fully as the expression of a doctrine which runs throughout Isaiah, and indeed is one of his two or three fundamental truths-that the righteousness of God is an all-pervading atmosphere, an atmosphere that wears and burns. For forty years the prophet had been preaching to the Jews his gospel, "God-with-us"; but they never awakened to the reality of the Divine presence till they saw it in the dispersion of the Assyrian army. Then God became real to them ( Isaiah 33:14 ). The justice of God, preached so long by Isaiah, had always seemed something abstract. Now they saw how concrete it was. It was not only a doctrine: it was a fact. It was a fact that was a fire. Isaiah had often called it a fire; they thought this was rhetoric. But now they saw the actual burning-"the peoples as the burning of lime, as thorns cut down that are burned in the fire." And when they felt the fire so near, each sinner of them awoke to the fact that he had something burnable in himself, something which could as little stand the fire as the Assyrians could. There was no difference in this fire outside and inside the walls. What it burned there it would burn here. Nay, was not Jerusalem the dwelling-place of God, and Ariel the very hearth and furnace of the fire which they saw consume the Assyrians? "Who," they cried in their terror-"Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" We are familiar with Isaiah’s fundamental God-with-us, and how it was spoken not for mercy only, but for judgment (chapter 8). If "God-with-us" meant love with us, salvation with us, it meant also holiness with us, judgment with us, the jealousy of God breathing upon what is impure, false, and proud. Isaiah felt this so hotly that his sense of it has broken out into some of the fieriest words in all prophecy. In his younger days he told the citizens not "to provoke the eyes of God’s glory," as if Heaven had fastened on their life two gleaming orbs, not only to pierce them with its vision, but to consume them with its wrath. Again, in the lowering cloud of calamity he had seen "lips of indignation, a tongue as a devouring fire," and in the overflowing stream which finally issued from it the hot "breath of the Almighty." These are unforgettable descriptions of the ceaseless activity of Divine righteousness in the life of man. They set our, imaginations on fire with the prophet’s burning belief in this. But they are excelled by another, more frequently used by Isaiah, wherein he likens the holiness of God to a universal and constant fire. To Isaiah life was so penetrated by the active justice of God, that he described it as bathed in fire, as blown through with fire. Righteousness was no mere doctrine to this prophet: it was the most real thing in history; it was the presence which pervaded and explained all phenomena. We shall understand the difference between Isaiah and his people if we have ever for our eyes’ sake looked at a great conflagration through a coloured glass which allowed us to see the solid materials-stone, wood, and iron-but prevented us from perceiving the flames and shimmering heat. To look thus is to see pillars, lintels, and crossbeams twist and fall, crumble and fade; but how inexplicable the process seems! Take away the glass, and everything is clear. The fiery element is filling all the interstices, that were blank to us before, and beating upon the solid material. The heat becomes visible, shimmering even where there is no flame. Just so had it been with the sinners in Judah these forty years. Their society and politics, individual fortunes and careers, personal and national habits-the home, the Church, the State-common outlines and shapes of life-were patent to every eye, but no man could explain the constant decay and diminution, because all were looking at life through a glass darkly. Isaiah alone faced life with open vision, which filled up for him the interstices of experience and gave terrible explanation to fate. It was a vision that nearly scorched the eyes out of him. Life as he saw it was steeped in flame-the glowing righteousness of God. Jerusalem was full "of the spirit of justice, the spirit of burning. The light of Israel is for a fire, and his Holy One for a flame." The Assyrian empire, that vast erection which the strong hands of kings had reared, was simply their pyre, made ready for the burning. "For a Topheth is prepared of old; yea, for the king it is made ready; He hath made it deep and large; the pile thereof is fire and much wood; the breath of Jehovah, like a stream of brimstone, doth kindle." { Isaiah 4:4 ; Isaiah 30:33 } So Isaiah saw life, and flashed it on his countrymen. At last the glass fell from their eyes also, and they cried aloud, "Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?" Isaiah replied that there is one thing which can survive the universal flame, and that is character: "He that walketh righteously and speaketh uprightly; he that despiseth the gain of fraud, that shaketh his hands from the holding of bribes, that stoppeth his ears from the hearing of blood, and shutteth his eyes from looking on evil, he shall dwell on high: his place of defence shall be the monitions of rocks: his bread shall be given him: his water shall be sure." Isaiah’s Vision of Fire suggests two thoughts to us. 1. Have we done well to confine our horror of the consuming fires of righteousness to the next life? If we would but use the eyes which Scripture lends us, the rifts of prophetic vision and awakened conscience by which the fogs of this world and of our own hearts are rent, we should see fires as fierce, a consumption as pitiless, about us here as ever the conscience of a startled sinner fearfully looked for across the grave. Nay, have not the fires, with which the darkness of eternity has been made lurid, themselves been kindled at the bur

Woe to thee that spoilest. Isaiah 33:1 Isaiah 33 W. Robertson Smith, D. D. : — The most beautiful of Isaiah's discourse [in which] the long conflict of Israel's sin with Jehovah's righteousness is left behind, and the dark colours of present and past distress serve only as a foil to the assured felicity that is ready to dawn on Jehovah's land. ( W. Robertson Smith, D. D. ) Treacherous Assyria B. Blake, B. D. The course of Assyria was that of a treacherous dealer — no confidence whatever could be reposed in this people. They were born to spoil, and the moment they ceased spoiling they would be spoiled in turn. ( B. Blake, B. D. ) Aggravated sin The less provocation we have from men to do an ill thing, the more provocation we give to God by it. ( M. Henry . ) O Lord, be gracious unto us. Isaiah 33:2 An appropriate prayer They pray — 1. For those that were employed in military services for them. "Be Thou their arm every morning." In our spiritual warfare our own hands are not sufficient for us, nor can we bring anything to pass unless God not only strengthen our arms ( Genesis 49:24 ), but be Himself our arm. If God leave us to ourselves any morning we are undone; we must, therefore, every morning commit ourselves to Him, and go forth in His strength to do the work of the day in its day. 2. For the body of the people. "Be Thou our salvation," &c., — ours that sit still, and do not venture into the high places of the field. ( M. Henry . ) Wisdom and knowledge shall be the stability of thy times. Isaiah 33:6 The advantages of Sunday Schools J. Brown, D. D. I. THE VALUABLY. INSTRUCTION IN THE ART OF READING WHICH THEY HAVE IMPARTED TO MANY WHO COULD NOT OTHERWISE HAVE ATTAINED IT. II. THEY HAVE BEEN EMINENTLY USEFUL IN PROMOTING THE CIVILISATION OF THE INFERIOR ORDERS, AND IN PROVIDING A POWERFUL AND EFFECTUAL ANTIDOTE TO PAUPERISM AND MENDICITY. III. THEY HAVE BEEN EXCEEDINGLY BENEFICIAL IN PRESERVING THE YOUNG FROM MANY CRIMES WHICH ARE DESTRUCTIVE OF THE PEACE AND ORDER OF SOCIETY. IV. The higher and more important effects which have resulted from these schools, IN PROMOTING A SPIRIT OF PIETY AND VIRTUE AMONG THEIR YOUTHFUL PUPILS. ( J. Brown, D. D. ) Christianity promotive of knowledge and of social well-being J. Kennedy. The general principle is, that wisdom or practical religion and knowledge are the best elements of the stability of any people, — the best defence of any nation, — and that irrespective of the difference between a nation under the ordinary providence of God, and one enjoying a theocracy. I. CHRISTIANITY PROMOTES WISDOM AND KNOWLEDGE. That Christianity promotes wisdom and knowledge we might conclude from facts which lie on the face of it, even before ascertaining the connection between the cause and the effect. We may assume Jesus Christ to be the living type of His own system, and He is the very impersonation of wisdom and knowledge. Then, wisdom and knowledge may be regarded as synonymous with practical Christianity. They are at least essential to its existence. We shall take them separately, and ascertain — 1. How the Gospel of Christ promotes wisdom, or that practical religion of which the fear and love of God are the principles. The God whom the Bible reveals is the fit object of reverence and love. The mere manifestation of the Divine character, however, invested with every possible perfection, is not enough to rekindle the flame of piety in a fallen world. It is otherwise with holy beings. But in our case the revelation is made to a race of apostates, partially acquainted with God, but estranged from Him in heart and will. Christianity provides, in the great facts through which it conveys the knowledge of God, the means of reducing men to contrition and restoring them to love. The Gospel is adapted to convert the soul. Any scheme whereby you would regenerate must contain a provision of mercy. And thus far the Gospel is adapted to produce practical piety. But this is not enough. The Gospel reveals a most glorious expedient for the vindication of the law, for the manifestation of the Divine righteousness, and of the demerit of sin, while it offers a free and eternal pardon. It opens the door of hope to the guiltiest criminal, but by the mode of doing it, it impresses his mind with a sense of his sinfulness, it moves him to repentance, and inspires him with all the zeal to obey that can arise from his conscious obligation to Divine grace. 2. Christianity promotes knowledge. Christianity contains the only true system of Divine knowledge. But further, Christianity promotes general knowledge. It is itself a system of truth and not of error, a system of knowledge and not of ignorance, a system of intelligence and not a mere bodily ceremonial or a dark superstition. The very commission it has received from heaven is, "Go and teach all nations." Revealing .God, it makes known the highest truths; and promotes and facilitates inquiry into every other. From this conviction we deduce principles which seem to possess all the simplicity of axioms. There cannot be any real contrariety between the doctrines of Christianity and the truths of reason or the facts of science. II. BY PROMOTING WISDOM AND KNOWLEDGE, CHRISTIANITY ESTABLISHES A PEOPLE. In support of the proposition before us, we might reason a fortiori Christianity, by promoting wisdom and knowledge, purifies and elevates society, — how much more will it establish or give the elements of perpetuity to society. Take society in any of its lowest states, and you will find Christianity an adequate power to raise it. For example, it is an acknowledged fact, that the Gospel makes men unfit for a state of slavery. If Christianity thus elevates, how much more will it establish! But what are the means of the stability of a nation — what the elements of perpetuity? Religion, virtue, freedom, and good order. ( J. Kennedy. ) National security and peace T. S. Cartwright. I. TRUE PRACTICAL RELIGION PROHIBITS WHAT WOULD ENDANGER NATIONAL SECURITY AND PEACE. II. WHILE RELIGION DISCOUNTENANCES WHAT WOULD BE PERNICIOUS IN PUBLIC LIFE, IT PROVIDES ALSO WHAT, IN OTHER RESPECTS, IS NECESSARY AND SALUTARY. III. It is drawn from OBSERVATION AND EXPERIENCE. No argument is more valid or conclusive in confirmation of a fact. A single well-conducted experiment in philosophy may demonstrate the truth of a general principle; and, similarly, in morals and religion, the experience of a single nation, or the uniform experience of the ages, may attest the inutility or value of any particular theory or scheme. ( T. S. Cartwright. ) Christian knowledge the source of other excellent knowledge R. Watson. As Christianity introduced religious light, so did that light become the parent of every other kind of useful and excellent knowledge. When once the powers of the human mind are brought into acquaintance with evangelical truth, they acquire vigour, a strength and expansion in their exercise before unknown. And hence it is that the knowledge which the revealed truth of God communicates will be found in all ages to produce that discipline of mind which ministers so much to its strength, and places it in the most favourable circumstances for the discovery and acquisition of truth generally. So little opposition, in fact, is there between Christianity and true science, that all the most important discoveries of a scientific nature, all the knowledge whence nations derive power and refinement, have occurred in Christian nations, and Christian nations only. ( R. Watson. ) The importance of religious knowledge R. Watson. There appears no real connection between mere scientific knowledge and moral influence; the opinion that such a connection exists is false in its foundations and injurious in practice. No moral influence is exerted, except by the truths revealed to us in the Scriptures. I. I AM TO MAKE AN APPEAL TO THE AUTHORITY OF SCRIPTURE, in support of the proposition that we have no right to expect any moral improvement from the influence of any kind of knowledge except that of Divine truth. It ought to be stated, that this sacred Book is altogether in favour of the cultivation of all useful knowledge, and its general circulation through society. 1. We turn to the Old Testament. We are there expressly required to view religion as wisdom. "Wisdom," we are told, "is the principal thing"; and it is urged upon us that we "get wisdom," yea, that "with all our getting, we get understanding" When the attainment of wisdom is thus inculcated and enjoined, we may well inquire, "What kind of wisdom is it to which so many moral effects are ascribed?" It is not to scientific wisdom, but to moral wisdom: to the knowledge of God and His will; to the knowledge of our own obligations and duties; to the knowledge which applies to man as an accountable creature, destined to a future judgment; to the knowledge of the way in which man, as a sinner, may find pardon, and peace, and holiness from God, whom he has offended. All this is included in the scriptural idea of wisdom; and it is to this only that moral results are ascribed. 2. We find the same sentiment in the New Testament. Jesus Christ never drops a word from which it might be gathered that mere knowledge, knowledge of any and every kind, is sufficient to exert a moral influence on the mind and character. On the contrary, there are passages in which He represents it as operating to the hindrance of salvation. So that solemn declaration in Matthew: "I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them unto babes." So in the writings of the Apostles. The Gospel, which gives moral knowledge, they declare to be" the power of God unto salvation to every one that believeth; while of the wisdom of the world, so long tried among the heathen, they only declare, that "the world by wisdom knew not God." When St. Paul points to the injurious effects of "philosophy and vain deceit," he tells us that he means that which is "after the tradition of men, after the rudiments of this world, and not after Christ." Such philosophy could not be depended upon to conquer a single vice, or implant a single principle of virtue, and therefore he pronounces it to be but vain deceit, empty and powerless. II. Let us now consider THE MANNER BY WHICH RELIGIOUS KNOWLEDGE OPERATES TO PRODUCE THESE MORAL RESULTS. That such results are produced will appear — 1. From the truths which it presents to the mind; God, &c. 2. The law of God presents a standard of duty, binding on the conscience; for there can be no authoritative standard of right and wrong except by revelation from God Himself, the supreme Lawgiver. 3. We have appealed to the Scriptures. Now, these assure us that, along with the truth of God, there goes an accompanying influence; the words that are spoken to you are "spirit and life." This is because the illuminations of the Holy Ghost go along with them. III. BY NO OTHER SPECIES OF KNOWLEDGE THAN THAT WHICH WE HAVE BEEN CONSIDERING CAN THIS MORAL INFLUENCE BE EXERTED. 1. Though many seem to take for granted that, if we circulate knowledge, we improve society, it is nevertheless true that there are many kinds of knowledge which do not contribute to the improvement of morals. 2. All experience is against the supposition I am combating. 3. But let us even suppose that morals are taught. What then? I am aware that there are often some moral instructions added to systems of education; some moral precepts in which all will agree are, perhaps, even selected from the Book of God; still, if this Book be true, even such teaching must fail. This Book has its doctrines and promises, as well as its moral precepts; and its morals are connected most intimately both with its doctrines and promises. Man must be taught not only what is right, but why it is right; and he must be shown that he is bound to do it. The term "duty" refers not merely to the action which is to be done, but to the obligation to do it. Take, then, the morality of the Bible away from that with which God has connected it, and you make it powerless. ( R. Watson. ) The education of the poor S. Smith, M. A. We seem to have here something like a prophetic sanction for the propagation of knowledge Isaiah, in speaking of the future prosperity of the Jewish empire, rests the stability of its fortunes, not upon wealth, nor extensive dominion, but directly upon knowledge. 1. The most common objection to the education of the lower orders of the community is, that the poor, proud of the distinction of learning, will not submit to the performance of those lower offices of life which are necessary to the well-being of a State. Our poorer brethren do not toil because they are ignorant; neither would they cease to toil because they were instructed; the fabric of human happiness God has placed upon much stronger foundations; they labour, because they cannot live without labour; this has ever been sufficient to stimulate, and to continue the energy of man, and will, and must ever stimulate it, and secure its continuance, while heaven and earth remain. 2. The next objection urged against the education of the poor is, that the most ignorant poor, in country villages, are the best; and that the poor of large towns, as they gain in intelligence, lose in character, and become corrupt as they become knowing; but the country poor, it should be remembered, are the fewest in number; they are not exposed to all those innumerable temptations which corrupt the populace of large towns; this, and not their ignorance, is the cause of their superior decency in morals and religion. 3. In considering the effects of educating the poor, we must not merely dwell upon the power, but upon the tendency which we have created to use that power aright; not merely ask if it is a good thing for the poor to read, but to read such books as are full of wise and useful advice. A mere instrument for acquiring knowledge may be used with equal success, either for a good or a bad purpose; but education never gives the instrument without teaching the proper method of using it, and without inspiring a strong desire to use it in that manner. 4. Education may easily be made to supply, hereafter, the most innocent source of amusement, and to lessen those vices which proceed from want of interesting occupation; it subdues ferocity, by raising up an admiration for something besides brutal strength, and brutal courage. 5. We must remember, in this question, that all experience is in our favour. 6. There are many methods in which a community is considerably benefited by the education of its poor; a human being who is educated is, for many purposes of commerce, a much more useful and convenient instrument; and the advantage to be derived from the universal diffusion of this power is not to be overlooked in a discussion of this nature. 7. I would ask those who place such confidence in the benefits of ignorance, how far they would choose to carry these benefits? for, if the safety of a State depends upon its ignorance, then, the more ignorance the more safety. ( S. Smith, M. A. ) Education Edmund Burke. is the chief defence of nations. ( Edmund Burke. ) Education Lord Brougham. The schoolmaster is abroad! I trust more to him, armed with his primer, than I do to the soldier in full military array, for the upholding and extending the liberties of his country. ( Lord Brougham. ) Education contributes to the welfare of the State Tytler's History. The ravages of the Danes had totally extinguished any small sparks of learning, by the dispersion of the monks, and the burning their monasteries and libraries. To repair these misfortunes, Alfred (the Great), like Charlemagne, invited learned men from all quarters of Europe to reside in his dominions. He established schools, and enjoined every freeholder possessed of two ploughs to send his children there for instruction. He is said to have founded, or, at least, to have liberally endowed the illustrious seminary afterward known as the University of Oxford. ( Tytler's History. ) The fear of the Lord is his treasure. The fear of the Lord B. Beddome, M. A. There is a servile fear of God which wicked men possess, but that which distinguishes the believer is filial and reverential. He fears, not because he has sinned, but that he may not sin; and dreads not so much the punishment of sin as the commission of it. He fears God as a friend, and not as an enemy; as a father, and not as a judge. The Scripture speaks of a natural and constitutional fear, arising from pusillanimity and want of courage, whereby persons are alarmed at the least appearance of danger, and sink under the slightest affliction. They fear where no fear is, and flee when no one pursueth. There is also a superstitious fear, which is forbidden as inconsistent with the fear of God. There is likewise a fear which tends to desperation, and sometimes ends in it; a fear which hath torment, and is attended with a spirit of bondage. In distinction from this, there is a fear arising from distrust, the fruit of unbelief, which good men too frequently betray in this imperfect state, but which the Scripture justly condemns. The fear of the Lord is a gracious principle wrought in the soul by the Holy Spirit, and consists in a reverential regard for the Divine authority and glory. I. Enquire WHEREIN THE FEAR OF THE LORD CONSISTS. God is the immediate object of it; and it consists in a mixture of admiration and love, arising from an apprehension of His incomparable excellences and infinite superiority, joined with a humble hope of interest in His favour and regard. 1. The greatness and majesty of God may well excite our fear, and fill us with the deepest reverence and awe. 2. His omnipresence and allseeing eye are a sufficient ground of fear to sinful and erring creatures. 3. The justice and holiness of God are adapted to excite our fear. 4. There is something awful even in the Divine goodness ( Psalm 130:4 ). II. THE ADVANTAGES ARISING FROM THIS HOLY PRINCIPLE. "The fear of the Lord is his treasure." 1. It is in its own nature exceedingly precious, and all the things of this world are base and mean in comparison of it. 2. It answers the most valuable purposes. 3. Its advantages are permanent. 4. It is called a treasure in order to teach us the following things — (1) The necessity of seeking after it that we may fully possess it. (2) That we may be taught highly to value and esteem it. (3) That we may be careful to cultivate and preserve it. (4) We are hereby taught to impart this inestimable treasure to others, and to enrich the world with it, by endeavouring to inspire them also with the fear of God. ( B. Beddome, M. A. ) The great value of the fear of the Lord B. Beddome, M. A. It keeps the conscience tender, and the mind spiritual, and is the enemy of arrogance and pride. Hence the apostle joins these two together: Be not high-minded, but fear ( Romans 11:20 ). If we fear the Lord, we shall dread all formality and hypocrisy, and shall serve Him in sincerity and truth ( Joshua 24:14 ). It will also inspire us with courage and fortitude, and enable us to say as Nehemiah did in the face of the greatest danger, Should such a man as I flee? All lesser fears are swallowed up of this great fear, the fear of God. A heart fully impressed with it can neither sink into stupidity, or indulge in any unbecoming levity; will neither be too much elated with prosperity, or depressed by adversity. The fear of the Lord will also guard us against evil compliances, and criminal indulgences. It stands as a sentinel over the soul, warns it of approaching dangers, and suppresses the first risings of corruption, before they break forth into actual sins. I will do you no hurt, says Joseph to his brethren, for I fear God. Though at the utmost distance from presumption, it produces a holy confidence in God ( Psalm 147:11 ). The same Divine excellences which are incitements to fear are also attractives to love; so that these kindred graces are not only planted but flourish together, and the same promises are made to both. The Lord will fulfil the desire of them that fear Him; He also preserveth all them that love Him. ( Psalm 145:19, 20 ). A servile fear contracts the mind; but an ingenuous fear of God enlarges the heart in His service. The one diverts us from the path of duty, the other disposes us to walk in it; the one is slothful and indolent, the other active and persevering. Blessed is the man that feareth the Lord, that delighteth greatly in His commandments ( Psalm 112 . I). And when David himself prayed to be taught God's ways, so as to walk in the truth, he added, Unite my heart to fear Thy name ( Psalm 86:11 ). The fear of the Lord is indeed a universal good; it affords peace of conscience, support under affliction, and comfort in the view of death. The fear of the Lord tendeth to life, a long life, a comfortable life, and life everlasting. As the heaven is high above the earth, so great is His mercy towards them that fear Him; like as a father pitieth his children, so the Lord pitieth them that fear Him. Oh how great is His goodness, which He has laid up for them that fear Him; which He has wrought for them that trust in Him, before the sons of men ( Psalm 31:19 , 103:11-13). ( B. Beddome, M. A. ) The ambassadors of peace shall weep bitterly. Isaiah 33:7 The weeping ambassadors J. Irons. Tell me not of the removal of statesmen, the falling of generals or admirals in warfare, the removal of princes or monarchs from palaces and thrones — all these may take place and leave, comparatively, no chasm in society, when contrasted with the removal of an ambassador for Jesus. I. WHAT ARE WE TO UNDERSTAND BY AMBASSADORS OF PEACE? An ambassador of peace must come under a threefold description of character. 1. He is a minister sent of God. 2. He is instructed in the terms of peace. 3. He has to negotiate with sinners who are at war with God. II. THE LAMENTATION PREDICTED CONCERNING THESE AMBASSADORS. They "shall weep bitterly." Not the departed one, but the surviving ones. 1. Because of the impression which they have of the loss of their brother. 2. For sympathy with the Church. III. THE LIMITATION OF THEIR SORROW. We are not to sorrow as those who are without hope. 1. The election of grace is sure. 2. The redemption of the Church by Christ Jesus is complete. 3. The succession of the ambassadors of peace remains unbroken. ( J. Irons. ) Ministers weeping over non-success J. Irons. The ambassadors of Hezekiah wept bitterly because their embassy was rejected, and because they were sent back by the haughty and imposing invader without accomplishing their object of peace. And very few form any ideas of the deep anxieties, the soul-travail, the spiritual concern, of God's ambassadors when they see not, as the result of their embassy, the message they have delivered received by precious souls. ( J. Irons. ) The sinners in Zion are afraid. Isaiah 33:14, 15 "The sinners in Zion J. Parker, D. D. What a contradiction in terms! what a shock to the fancy! Zion! fair Zion, a dewdrop, a glittering star, a garden of beauty, a sweet flower, porcelain without a flaw, honey without wax — Zion! Then, "sinners in Zion" — sinners out of place; they spoil the situation; they are an evil blot in the fair landscape. Sinners in the wilderness, sinners in polluted cities, sinners in hell — there you have a kind of music that has an accord and consonance of its own; but sinners in Zion! ( J. Parker, D. D. ) The devouring fire J. E. Starey. I. THE CHARACTERS REFERRED TO. "Sinners in Zion," and "the hypocrites." Those who are in Zion by a mere profession of religion. The self-righteous. Proud formalists. II. THEIR PRESENT STATE. "Afraid," &c. If temporal judgments, like those which God wrought upon the Assyrian army, had such an effect upon the sinners in Zion, what will be the terror of transgressors in prospect, of the everlasting judgments of God? III. THE IMPORTANT QUESTIONS. "Who among us shall dwell with the devouring fire?" &c. ( J. E. Starey. ) Security in testing times It is certain that no man shall find his profession to be of use to him in testing times but he that is true in it, he that is thorough in it, he that is neither a sinner nor a hypocrite in the sense in which those words are here used. Safety in Zion belongs to those born in her by regeneration, reared in her by sanctification, enfranchised in her by faith in the Son of God, settled in her by fixed principles, confirmed in her by obedience to her laws, and bound to her by intense love of her King and her citizens. Such "shall dwell on high" secure from danger, and only such: the aliens and foreigners within her gates shall ere long be driven forth with shame. ( C. H. Spurgeon . ) The hypocrite Robert Pollok. The man that stole the livery of heaven to serve the devil in. ( Robert Pollok. ) Hypocrisy detected Gates of Imagery. A large price was demanded for a picture as being the work of an old master. It was on a panel, and some one looking behind it saw that the panel was mahogany. The picture was at once seen to be a fraud, for mahogany was not known in Europe until long after the death of the artist who was said to have painted it. A man by craft and hypocrisy may make himself look beautiful to his fellowmen, and be honoured for saintliness of character, but God looks behind the goodly show and detects the imposture at a glance. Only what is real will bear His inspection. ( Gates of Imagery. ) Who among us shall dwell with the devouring fire? How to dwell in the fire of God A. Maclaren, D. D. (with 1 John 4:16 : "He that dwelleth in love dwelleth in God"): — These two passages, striking as is the contrast, refer to the same subject, and substantially preach the same truth. A hasty reader, who is more influenced by sound than by sense, is apt to suppose that the solemn expressions in my first text — "the devouring fire" and the "everlasting burnings" — mean hell. They mean God, as is quite obvious from the context. The man who is to "dwell in the devouring fire" is the good man; he that is able to abide the "everlasting burnings" is "the man that walks righteously and speaks uprightly," that "despises the gain of oppression, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil." So that, plainly, here the fire is the destructive side of that Divine nature which, in its flashing brightness of holiness, cannot but burn up and consume evil. And the question of my text is in effect equivalent to this question: "Who among us can abide peacefully, joyfully, fed and brightened, not consumed and annihilated, by that flashing brightness and purity?" The prophet's answer is the answer of common sense. Like draws to like. If the fire of God be the holiness of God in its lustrous brilliance, then a holy God must have holy companions. But that is not all. The fire of God is the fire of love as well as the fire of purity; a fire that blesses and quickens, as well as a fire that destroys and consumes. So the Apostle John comes with his answer, not contradicting the other one, but deepening it, expanding it, letting us see the foundations of it, and proclaiming that as a holy God must be surrounded by holy hearts, which will open themselves to the flame as flowers to the sunshine, so a loving God must be clustered about by loving hearts, who alone can enter into deep and true fellowship with Him. The two answers, then, are one at bottom; and when Isaiah asks, "Who shall dwell with the ever-lasting fire?" — the perpetual fire, burning and unconsumed, of that Divine righteousness — the deepest answer, which is no stern requirement but a merciful promise, is John's answer, "He that dwelleth in love dwelleth in God." ( A. Maclaren, D. D. ) The fire of God A. Maclaren, D. D. I. THE WORLD'S QUESTION. Frequently in the Old Testament the emblem of fire is employed to express the Divine nature. In many places, though by no means in all, the prominent idea in the emblem is that of the purity of the Divine nature, which flashes and flames as against all which is evil and sinful. So we read in one grand passage in this very book, "the Light of Israel shall become a fire." And we read, too, in the description of the symbolical manifestation of the Divine nature which accompanied the giving of the law on Sinai, that "the glory of the Lord was like devouring fire on the top of the mountain," and yet into that blaze and brightness the Law-giver went and moved in it. There is in the Divine nature a side of antagonism and opposition to evil, which fights against it, and flames against it, and labours to consume it. But then, on the other side, the fire is also the fire of perfect love that quickens and blesses. And these two are one. God's wrath is a form of God's love; God hates because He loves. Well, that being so, the question rises to every mind of ordinary thoughtfulness: "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" A God fighting against evil; can you and I hope to hold familiar fellowship with Him? To "dwell with everlasting burnings" means two things — first, to hold familiar intercourse and communion with God. What sort of a man will do that? Can you? Is it likely that you should? The second of the things that it means is to face and bear the action of the fire, the judicial action, the judgment of the present and of the future. II. THE PROPHET'S ANSWER. He says if a man is to hold fellowship with, or to face the judgment of the pure and righteous God, the plainest dictate of reason and common sense is that he himself must be pure and righteous to match. And the details into which his answer to the question runs out are all very homely, prosaic, pedestrian kind of virtues, nothing at all out of the way, nothing that people would call splendid or heroic. If you will turn to the Psalm 15 . and 24. you will find there two other variations of the same questions, and the same answer, both of which were obviously in our prophet's mind when he spoke. The requirements of the most moderate conscience are such as none of us is able to comply with. And what then? Am I to be shut up to despair? am I to say, then, nobody can dwell with that bright flame? III. THE APOSTLE'S ANSWER. "God is love, and he that dwelleth in love dwelleth in God." Now, to begin with, let us distinctly understand that the New Testament answer, represented by John's great words, entirely endorses Isaiah's; and the difference between the two is not that the Old Testament, as represented by Psalmist and Prophet, said: "You must be righteous in order to dwell with God, and that the New Testament says: You need not be!" Not at all! John is just as vehement in saying that nothing but purity can bind a man in thoroughly friendly and familiar conjunction with God as David or Isaiah was. What, then, is the difference between them? It is this, for one thing. Isaiah tells us we must be righteous; John tells us how we may be. And now you have got to the very bottom of the matter. That is the first step of the ladder — faith: the second step is love, and the third is righteousness. ( A. Maclaren, D. D. ) God's anger A. Maclaren, D. D. If you will only remove from that word "anger" the mere human associations which cleave to it, of passion on the one hand, and of a wish to hurl its object on the other, then you cannot, I think, deny to the Divine nature the possession of that passionless and unmalignant wrath without striking a fatal blow at the perfect purity of God. A God that does not hate evil, that does not flame out against it, using all the energies of His being to destroy it, is a God to whose character there cleaves the fatal suspicion of indifference to good, of moral apathy. If I have not a God to trust in that hates evil because He loveth righteousness, then "the pillared firmament itself were rottenness, and earth's base built on stubble"; nor were there any hope that this damnable thing that is killing and sucking the life-blood out of our spirits should ever be destroyed and cast aside. It is short-sighted wisdom, and it is cruel kindness, to tamper with the thought of the wrath of God, the "everlasting burnings" of that eternally pure nature wherewith it wages war against all sin! ( A. Maclaren, D. D. ) God's justice in human life Prof. G. A. Smith, D. D. To Isaiah, life was so penetrated by the active justice of God, that he described it as bathed in fire, as blown through with fire. ( Prof. G. A. Smith, D. D. ) He that walketh righteously

33:1-14 Here we have the proud and false destroyer justly reckoned with for all his fraud and violence. The righteous God often pays sinners in their own coin. Those who by faith humbly wait for God, shall find him gracious to them; as the day, so let the strength be. If God leaves us to ourselves any morning, we are undone; we must every morning commit ourselves to him, and go forth in his strength to do the work of the day. When God arises, his enemies are scattered. True wisdom and knowledge lead to strength of salvation, which renders us stedfast in the ways of God; and true piety is the only treasure which can never be plundered or spent. The distress Jerusalem was brought into, is described. God's time to appear for his people, is, when all other helpers fail. Let all who hear what God has done, acknowledge that he can do every thing. Sinners in Zion will have much to answer for, above other sinners. And those that rebel against the commands of the word, cannot take its comforts in time of need. His wrath will burn those everlastingly who make themselves fuel for it. It is a fire that shall never be quenched, nor ever go out of itself; it is the wrath of an ever-living God preying on the conscience of a never-dying soul. 33:15-24 The true believer watches against all occasions of sin. The Divine power will keep him safe, and his faith in that power will keep him easy. He shall want nothing needful for him. Every blessing of salvation is freely bestowed on all that ask with humble, believing prayer; and the believer is safe in time and for ever. Those that walk uprightly shall not only have bread given, and their water sure, but they shall, by faith, see the King of kings in his beauty, the beauty of holiness. The remembrance of the terror they were in, shall add to the pleasure of their deliverance. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house; and in every age Christ will have a seed to serve him. Jerusalem had no large river running by it, but the presence and power of God make up all wants. We have all in God, all we need, or can desire. By faith we take Christ for our Prince and Saviour; he reigns over his redeemed people. All that refuse to have Him to reign over them, make shipwreck of their souls. Sickness is taken away in mercy, when the fruit of it is the taking away of sin. If iniquity be taken away, we have little reason to complain of outward affliction. This last verse leads our thoughts, not only to the most glorious state of the gospel church on earth, but to heaven, where no sickness or trouble can enter. He that blotteth out our transgressions, will heal our souls.