For Jerusalem has stumbled and Judah has fallen because they spoke and acted against the LORD, defying His glorious presence. Sermons
In man's sufferings they must own they are subject to the reasonable rule of him who is eternal Reason. I. ANTAGONISM TO THE DIVINE RULE. In word and deed. 1. In current talk, writing, speechifying, it is difficult to detect where the falsehood lies. It consists in the suppression of certain important sides of truth, and in putting forward interested, partial views of things. The literature of a people cannot be sound, if it be sunk in greed of gold and luxury as Judah had been. The hollowness consists in the reference of everything to a low standard of value. Not until a great preacher, prophet, or writer - a Savonarola, a Latimer, a Carlyle - arises to shed the splendor of eternal truth upon our ways, do we discover how false and mean they have been. 2. We find we have "provoked the eyes of God's majesty" by our way of life. What hard-heartedness and brazen defiance of humanity and morality is brought to light from time to time, when some reformer directs attention to an abuse! Men cynically "make fortunes" out of the flesh and blood of their fellow-creatures. Have not in our time the cries of factory children, and over-toiled seamstresses, and drowning sailors, and "gutter children" gone up into the cars of the Lord of hosts? Isaiah is modern as well as ancient, for the Word he delivers is eternal. II. THE NEMESIS OF EVIL, THE RECOMPENSE OF GOOD. 1. Wickedness is suicidal. "Woe to their soul, for to themselves they did evil!" Here lights the deepest curse, here rankles at last the arrow; in the soul! Dante sees in hell (c. 12.), in three circles, those who have wronged their neighbor, their God, and themselves. But every species of wrong works out its woe in self. "Man can do violence
To himself and his own blessings; and for this
He in the second round must aye deplore
With unavailing penitence his crime.
Whoe'er deprives himself of life and light,
In reckless banishment his talent wastes,
And sorrows there where he should dwell in joy." Men may afford the loss of property, of a limb, of health; but not of love, not of the soul. The denial of love, or the waste of it, means the loss of the soul. 2. Goodness is self-rewarding. Often is the good man compared to a tree, bringing forth fruit by a law of nature, according to its kind and in its season. There is strict and beautiful sequence in life and character. No curse, no blessing, "causeless comes." The bitter fruit we bring forth comes from interference with the Divine nature God has given us. It is said that wanton Arabs sometimes "Foil a dwarf palm
Of bearing its own proper wine and oil,
By grafting into it the stranger-vine,
Which sucks its heart out, sly and serpentine,
Till forth one vine-palm fastens to the root,
And red drops moisten the insipid fruit."
(R. Browning, 'Sordello.' p. 131.) Such is sin and sin's result on the being; a parody and mockery of that sound and true life so beautifully presented under the image of a tree in the first psalm. III. MISRULE. There has been weakness and effeminacy in high places. And this is often more mischievous than strong and open violence. A vast growth of vicious and interested passions springs up in the neighborhood of a weak court. It is the opportunity for many bad men to exert their ambition. A powerful will generally works some good at the head of affairs, even though its wielder be not a good man. But feebleness is always baneful in public life. Everything is uncertain when the purpose is vacillating, and no settled principle exists. The feeble ruler will be swayed by every gust of caprice, by every personal influence that attacks his ear, every passion that enslaves his heart. Several of our kings - John, Richard II., the Charleses - have been examples of this. The country may be compared to a beautiful vineyard which the rulers have been appointed to keep (Isaiah 5:1-7). They have trampled it down and despoiled it, and have "ground the sufferers' faces." The image is taken from the mill, where a substance is worn down until nothing is left. The contemporary prophet Micah uses still stronger language (Micah 3:2, 3). The rulers flay the people, and cutting them in pieces, cast them, as it were, into a caldron. Unhappily this picture has its counterpart today in many Eastern lands. The women of the harem practically rule and devour the people in their greed. Personally, the description may be applied. God has entrusted to each of us a garden or vineyard to keep. Diligence and faithfulness will have their reward. For sloth, neglect, waste, and abuse, God will enter into judgment with us. - J. For Jerusalem is ruined. What a verse is the eighth! We cannot even now read it without quailing under the awful representation — "For Jerusalem is ruined." We thought Jerusalem never could be ruined: the mountains were round about her, and to the old psalmists those mountains signified the security of the righteous. Is beauty no protection? is ancient history of no account? will not the dead kings of Judah speak for her in the time of her trial? We cannot live upon our past, upon our forefathers, upon our vanished glories; morality must be as fresh as the dew of the morning; our righteousness must be as clear, personal, and definite as the action which we perform at the living moment. A man cannot lay up a character and fall back upon it if his present conduct is out of keeping with it; he himself takes the juice and sap out of the character which he once lived.() The glory of God is that eternal manifestation of His holy nature in its splendour which man pictures to himself anthropomorphically, because he cannot conceive of anything more sublime than the human form. It is in this glorious form that Jehovah looks upon His people. In this is mirrored His condescending yet jealous love, His holy love, which breaks forth into wrath against all who requite His love with hate. () () Its is just like what happens sometimes in a forest. In a calm day, when all else is silent, something crashes heavily through the branches, and we know a tree has fallen, No axe was lifted, no white lightning streamed, there was only a passing breeze. The wind that did but gently sway the little flower, shook down that towering tree, because long before the catastrophe, its vital progress had been disturbed, and millions of foul insects had entered it, which, leaving its bark untouched, and its boughs unshorn of their glory, had slowly, silently, withered its strong fibres and hollowed its core.()
People IsaiahPlaces Jerusalem, Sodom, ZionTopics Actions, Acts, Deeds, Defying, Destruction, Doings, Fallen, Falleth, Falling, Feeble, Glorious, Glory, Jerusalem, Judah, Moving, Presence, Provoke, Rebel, Ruined, Speech, Staggers, Stumbled, Stumbleth, Tongue, WrathOutline 1. The great calamities which come by sin
10. The different rewards of the righteous and wicked
12. The oppression and covetousness of the rulers
16. The judgments which shall be for the pride of the women
25. The general desolation
Dictionary of Bible Themes Isaiah 3:8 5829 defiance
7241 Jerusalem, significance Isaiah 3:8-9 9250 woe Library A Paradox of Selling and Buying
'Ye have sold yourselves for nought; and ye shall be redeemed without money.'--ISAIAH iii. 3. THE first reference of these words is of course to the Captivity. They come in the midst of a grand prophecy of freedom, all full of leaping gladness and buoyant hope. The Seer speaks to the captives; they had 'sold themselves for nought.' What had they gained by their departure from God?--bondage. What had they won in exchange for their freedom?-- only the hard service of Babylon. As Deuteronomy puts it: …
Alexander Maclaren—Expositions of Holy ScriptureMarching Orders
'Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. 12. For ye shall not go out with haste, nor go by flight: for the Lord will go before you, and the God of Israel will be your reward.'--ISAIAH iii. 11, 12. These ringing notes are parts of a highly poetic picture of that great deliverance which inspired this prophet's most exalted strains. It is described with constant allusion to the first Exodus, …
Alexander Maclaren—Expositions of Holy Scripture The Christian view of Sorrow
"A man of sorrow, and acquainted with grief" Is. Iii. 3. There is one great distinction between the productions of Heathen and of Christian art. While the first exhibits the perfection of physical form and of intellectual beauty, the latter expresses, also, the majesty of sorrow, the grandeur of endurance, the idea of triumph refined from agony. In all those shapes of old there is nothing like the glory of the martyr; the sublimity of patience and resignation; the dignity of the thorn-crowned Jesus. …
E. H. Chapin—The Crown of Thorns The Personal History of Herod - the Two Worlds in Jerusalem.
It is an intensely painful history, [581] in the course of which Herod made his way to the throne. We look back nearly two and a half centuries to where, with the empire of Alexander, Palestine fell to his successors. For nearly a century and a half it continued the battle-field of the Egyptian and Syrian kings (the Ptolemies and the Seleucidæ). At last it was a corrupt High-Priesthood - with which virtually the government of the land had all along lain - that betrayed Israel's precious trust. …
Alfred Edersheim—The Life and Times of Jesus the Messiah How those are to be Admonished who Praise the Unlawful Things of which they are Conscious, and those who While Condemning Them, in no Wise Guard
(Admonition 32.) Differently to be admonished are they who even praise the unlawful things which they do, and those who censure what is wrong, and yet avoid it not. For they who even praise the unlawful things which they do are to be admonished to consider how for the most part they offend more by the mouth than by deeds. For by deeds they perpetrate wrong things in their own persons only; but with the mouth they bring out wickedness in the persons of as many as there are souls of hearers, to …
Leo the Great—Writings of Leo the Great "But Whereunto Shall I Liken this Generation?"
Matth. xi. 16.--"But whereunto shall I liken this generation?" When our Lord Jesus, who had the tongue of the learned, and spoke as never man spake, did now and then find a difficulty to express the matter herein contained. "What shall we do?" The matter indeed is of great importance, a soul matter, and therefore of great moment, a mystery, and therefore not easily expressed. No doubt he knows how to paint out this to the life, that we might rather behold it with our eyes, than hear it with our …
Hugh Binning—The Works of the Rev. Hugh Binning Brief Memoir of Thomas Watson
Compiled by C. H. Spurgeon Thomas Watson's Body of Practical Divinity is one of the most precious of the peerless works of the Puritans; and those best acquainted with it prize it most. Watson was one of the most concise, racy, illustrative, and suggestive of those eminent divines who made the Puritan age the Augustan period of evangelical literature. There is a happy union of sound doctrine, heart-searching experience and practical wisdom throughout all his works, and his Body of Divinity is, beyond …
Thomas Watson—A Body of Divinity Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration …
John Calvin—The Institutes of the Christian Religion Letter Li to the virgin Sophia
To the Virgin Sophia He praises her for having despised the glory of the world: and, setting forth the praises, privileges, and rewards of Religious Virgins, exhorts her to persevere. Bernard, Abbot of Clairvaux, to the Virgin Sophia, that she may keep the title of virginity and attain its reward. I. Favour is deceitful and beauty is vain; but a woman that feareth the Lord, she shall be praised (Prov. xxxi. 31). I rejoice with you, my daughter, in the glory of your virtue, whereby, as I hear, you …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux "All Our Righteousnesses are as Filthy Rags, and we all do Fade as a Leaf, and Our Iniquities, Like the Wind, have Taken us Away. "
Isaiah lxiv. 6, 7.--"All our righteousnesses are as filthy rags, and we all do fade as a leaf, and our iniquities, like the wind, have taken us away." Not only are the direct breaches of the command uncleanness, and men originally and actually unclean, but even our holy actions, our commanded duties. Take a man's civility, religion, and all his universal inherent righteousness,--all are filthy rags. And here the church confesseth nothing but what God accuseth her of, Isa. lxvi. 8, and chap. i. ver. …
Hugh Binning—The Works of the Rev. Hugh Binning "Thou Shalt Honor Thy Father and Thy Mother. "
From this Commandment we learn that after the excellent works of the first three Commandments there are no better works than to obey and serve all those who are set over us as superiors. For this reason also disobedience is a greater sin than murder, unchastity, theft and dishonesty, and all that these may include. For we can in no better way learn how to distinguish between greater and lesser sins than by noting the order of the Commandments of God, although there are distinctions also within the …
Dr. Martin Luther—A Treatise on Good Works Concerning Salutations and Recreations, &C.
Concerning Salutations and Recreations, &c. [1273] Seeing the chief end of all religion is to redeem men from the spirit and vain conversation of this world and to lead into inward communion with God, before whom if we fear always we are accounted happy; therefore all the vain customs and habits thereof, both in word and deed, are to be rejected and forsaken by those who come to this fear; such as taking off the hat to a man, the bowings and cringings of the body, and such other salutations of that …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3. The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as …
John Edgar McFadyen—Introduction to the Old Testament Links Isaiah 3:8 NIV
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