Your mind will ponder the former terror: "Where is he who tallies? Where is he who weighs? Where is he who counts the towers?" Sermons
I. A SENSE OF THE DIVINE MERCY. "The people... shall be forgiven their iniquity" (ver. 24). A sense of pardoned sin and of reconciliation to God is at the foundation of all true peace, all sacred joy, and all holy usefulness. II. THE MAINTENANCE or DEVOTIONAL HABITS. Zion is to be always known as "the city of solemnities" (ver. 20). There reverent prayer and grateful praise and earnest inquiry of the Lord are to be continually found. III. THE ABIDING PRESENCE AND GREAT POWER OF GOD. The word that will most commonly be heard on the lips, because most frequently rising from the soul, will be "the Lord." "Jehovah is our Judge." "Jehovah is," etc. (ver. 22). Everything is to suggest him, is to be referred to his will, is to be ascribed to his grace. IV. A PLEASANT RECOLLECTION OF EVILS THAT ARE OVER. (Ver. 18.) Happy the Church or the man when the dark days that have been and are gone are sufficiently removed from present experience to make the memory of them a source of joy and not of pain. Such a time does often come, and we may well rejoice and be glad in it. The home is the dearer and the more delightful for the privations that have been passed through on the way. V. ABUNDANCE FOR EVERY PURE DESIRE. The "glorious Lord" will secure bountiful supplies for every imaginable need, even as the broad river and outstretching streams provide verdure and grain over all the surface of the well-watered land, even as the affrighted and fleeing army leaves prey which even the halt and the lame will be strong enough to take. In the day of God's blessing there will be nourishment for the thoughtful, and also for those who feel more than they think; truth for the wise and for the simple, for the mature of mind and for the little child; posts of service for the advanced Christian and also for those who have just begun their course; such fullness, even to overflow, of all that meets the wants and cravings of the heart, that the weakest as well as the strongest shall find his place and take his share. VI. DIVINE GUARDIANSHIP. Prosperity is dangerous, but, with God's Spirit in the Church, it shall not be harmful. On the broad river of success and satisfaction the sails of the spiritual enemy shall not be seen (ver. 21). "The sun shall not smite by day;" it will illumine and warm, but will not scorch and wither. Consequently, there shall be - VII. SOUNDNESS AND SECURITY. The inhabitant will not be sick (ver. 24); "Jerusalem will be a quiet habitation," etc. (ver. 20). Spiritual soundness, moral integrity, purity of heart, shall prevail. Anal this abounding, there will be no abatement of prosperity; the stakes will not be removed, the tent will remain; there will be no need for any going into exile; there will be a happy permanence and fixedness of abode. The picture is one that is ideal rather than actual; it is what every Church should aim to present. Only the favor of God can possibly secure it. The vital question is - How is that favor to be won? And that question resolves itself into other questions - Is there occasion for humiliation and a change of spirit and of behavior? Is there need for more internal union (Psalm 133:3)? or for more prayer (Luke 18:1; James 4:3)? or for more love both of Christ and man (1 Corinthians 13:1; Revelation 2:4)? or for more zeal (Revelation 3:15)? - C.
Thine eyes shall see the King in ms beauty. Jerusalem was surrounded by the army of Sennacherib. The relief gained when Hezekiah paid over the three hundred talents of silver and the thirty talents of gold, emptying thereby the royal treasury and stripping the gold from the doors and pillars of the Temple, had not lasted long. Rabshakeh, the chief envoy of Assyria, had been sent with another army to demand the unconditional surrender of the city. A great change, however, had taken place in the spirit and faith of the people. No further mention was made of an alliance with Egypt. The prophet Isaiah, instead of being ridiculed and despised, was at once appealed to by the king, and his counsel followed. Hope and confidence in Jehovah had been restored, and this second attack of the treacherous Assyrian, instead of plunging the nation into despair, seemed rather to rouse them to defiance. It was God's forgiveness which had wrought the change. The departure of the Assyrian, at a time when Jerusalem was absolutely in his power, was a manifest proof of God's forgiving mercy and a striking confirmation of Isaiah's words. So, though the enemy returned, the prophet's encouraging and reassuring messages did not fall upon deaf ears. The chapter opens with a plain forecast of the speedy destruction that should overtake the treacherous spoiler of God's people. Then follows a graphic picture of the disappointment of the ambassadors of peace, and the deserted and downtrodden state of the country districts that had resulted from Sennacherib's breach of the covenant of peace. But from verse 10 to the end the sufficiency of the championship of Jehovah is unfolded, and the chapter closes with promises of victory and pardon, "the lame shall take the prey," "the people shall be forgiven their iniquity." Yes, the presence and leadership of Jehovah would change everything. The glorious Lord would be unto them a place of broad rivers and streams. But as we read these Scriptures, "Thine eyes shall see the King in His beauty"; "thine eyes shall see Jerusalem a quiet habitation," we feel that their primary application by no means exhausts their full meaning. A greater than Hezekiah is here. The King in His beauty is for us the very Prince of Peace Himself. Once for our sakes He was covered with shame, mocked and buffeted and handcuffed. Now by faith we see Him crowned with glory and honour, and one day our eyes shall see Him as He is in His beauty. As yet the new Jerusalem is hemmed in by foes. Enemies far more treacherous and destructive than the Assyrians are seeking to enslave and despoil the people of God. But our eyes shall see Jerusalem a quiet habitation, a tabernacle so peaceful and steadfast that not one of the stakes thereof shall be removed nor any of its cords broken. Yes, the story of the siege of Jerusalem is only a parable of the life of God in the soul of man. "God's forgiveness is much more than a clean slate." It brings His people into the joy and strength of a living union with Himself. It gave new national life to Judah. It gives new spiritual life to the pardoned sinner. Once the Divine forgiveness is realised the whole man is born again. But this does not make us free from temptation. The Assyrians will surely return and menace the city. But the Lord is our sure defence.1. The beauty of the King passes all man's understanding. There is the beauty of His personal character. It is unfolded to us in the Gospel story. There we see His goodness and truth. His purity is so strong and incandescent with the fire of love that it cannot be marred by the defilements of earth. His sympathy and compassion are so tender and real that the most needy and outcast are attracted to Him. Christ has no beauty in the eyes of the carnal and worldly. He pours contempt on the wisdom of the flesh, the wisdom of this world. Have ye eyes to see the beauty in Jesus? There is the beauty, too, of His perfect sacrifice. This was set forth in the Old Testament Scriptures in the passover lamb, in the brazen serpent, and in all the sacrifices connected with the old covenant. The Lamb without spot or blemish was slain that His atoning blood might cover our sins. The beauty and perfection of the personal character secures the beauty and perfection of the precious sacrifice. Is that blood-stained Cross the most beautiful sight in the world to you? Have you seen the love of God triumphing there over the sin of man, and the Son of God reconciling God and man by the sacrifice of Himself, and laying a righteous foundation for the exercise towards guilty sinners of God's sovereign mercy and grace? But, again, there is the beauty of His perpetual intercession and His abiding presence in our hearts. Christ is no longer on the Cross — He is on the Throne, seated at the right hand of God. From that vantage ground of infinite power and resource He watches all that transpires here below. And He not only watches from a distance, He is with us to save and succour and defend. Have you seen the King in His beauty as He walks with us along life's highway? Or are your eyes still holden? 2. To see the King in His beauty is the essence of all true religion. The world cannot understand the things of God. It cannot receive the Comforter because it seeth Him not. The veil of sense shuts out the glories of the unseen world. Have you seen the Son and believed on Him? Or is there still some veil or prejudice or disobedience upon your heart? Is personal religion still a mystery to you? Does conversion seem to you a strange and doubtful experience? Does the earnestness of some Christians seem altogether extravagant and fanatical? When you have truly seen the King you will find it impossible to exaggerate His beauty, and you will find it equally impossible to set a limit to your obedience. The King must have all. Loyalty cannot measure out its service. It delights in sacrifice. As the veil of sense is penetrated by the vision of faith the victory of life begins. This is the object of all the means of grace. They are to help us to see the King. All life becomes worth living when the humblest duty performed aright may be rewarded with a sight of Him whom you love. This gives new zest to worship. For this we pray and study our Bibles, for this we come to church and join in the Lord's Supper, that we may see the King. This helps us to live a detached and separate life. (F. S. Webster, M. A.) 1. The situation of a king is most respectable; he is the head of his people. God is Head of all things; King of kings, and Lord of lords. 2. Kings ought to be wise men, to rule in wisdom. God is all-wise, omniscient. 3. Kings ought to possess power, to be ready to oppose any foe of their people. God is Almighty. 4. Kings should he good men, kind and benevolent. God is good and kind; He feeds, clothes, &c., He is the Fountain of goodness. 5. Kings should be just men, to enforce the laws and punish offenders. God is just, and will not suffer His laws to be infringed, but will punish the guilty. II. THE EXTENT OF HIS DOMINION. 1. Heaven is His throne; here He manifests His glorious presence; angels, &c., are His servants. 2. Earth is His foot-stool; things animate and inanimate are subject to His control. 3. Hell is His prison, where He confines His foes, and here He is enthroned in vengeance. 4. He has a kingdom among men; this is His universal Church, all who fear God, and work righteousness. 5. He has a kingdom in men; every true believer is a little kingdom in himself, the heart is His throne, and the passions and affections are the subjects. 6. He reigns that He may conquer all, save all. III. THE PERSONS THIS DECLARATION MAY BE APPLIED TO. "THEY." 1. Those who have an experimental knowledge of the King's favour. 2. Such as feel a profound reverence towards Him. 3. Who love Him, from a sense of His love to them. 4. And obey Him from this principle of love. IV. WHAT IS IMPLIED BY THE DECLARATION, "They shall see the King." 1. Not with their bodily eye. God is a Spirit. 2. If we could see Him as a Spirit with our bodily eye, yet we could not as God. He is immensity. 3. They shall see Him by the eye of faith — in creation, providence and grace. (John Overton.) I. THE SOURCES OF HAPPINESS PROVIDED FOR TRUE BELIEVERS. These in general are two — 1. The King in His beauty. All that is to be seen of God with joy and satisfaction, is visible only in the Mediator. 2. The land that is very far off. In the present life our chief happiness arises from hope; hereafter it will consist in vision, and in full fruition. The heavenly glory is here compared to the land of promise, which abounded in population, and yet was so fruitful as to be well able to support all its inhabitants. (1) (2) II. THE MANNER IN WHICH THE SAINTS SHALL ENJOY THE BLISS THAT IS PREPARED FOR THEM. "They shall see and behold it." 1. This may either refer to the partial view which Christians have of future glory upon earth, or to the beatific vision of heaven. We see something of God in the works of creation and providence, and especially in the great work of human redemption. We have also seen the power and glory of God in the sanctuary, in the Word and ordinances, and have sometimes been filled with joy unspeakable and full of glory. But these views, however refreshing, are not only transient, but very narrow and contracted, in comparison of what they will be hereafter. Then the powers of perception will be raised to the highest pitch, our contracted minds will be enlarged and rendered more retentive, and we shall be able to "gaze in thought on what all thought transcends." 2. The sight which believers have of spiritual objects is essentially different from that of the unregenerate, either in this world or that which is to come. 3. There is an intuitive certainty in the knowledge which Christians have of invisible realities, and which is peculiar to themselves only. 4. A sight of the King in His beauty will be attended with a clearness and a comprehension far surpassing all that we have experienced in the present life. 5. The celestial vision will be ardent and intense. 6. Views of heaven will take place immediately after death, and more fully after the resurrection. 7. There will also be a possessive intuition, or such a sight as includes converse and enjoyment. 8. The vision will be perpetual and without end. There is an entrance into heaven, but no exit out of it. (B. Beddome, M. A.) I. That which is SIMPLICITY in art is purity in a perfect character. The beauty of Christ's purity was in this — 1. That those who saw it saw in it the glory of moral victory. 2. From this purity, so tried and so victorious, arose two other elements of moral beauty — perfect justice and perfect mercy. II. The word "SENSUOUSNESS," in Milton's sense of it, was entirely noble in meaning. As the poet produces beautiful work out of the multitudinous world of images and things which he has received, so the exquisiteness of the parables and of the words of Christ, both in form and expression, was the direct result of the knowledge He had gained from the quality of sensibility. III. The third element of great poetry is PASSION. We may transfer it directly to a character as an element of beauty. It is best defined as the power of intense feeling capable of perfect expression. It was intense feeling of the weakness and sin of man, and intense joy in His Father's power to redeem, which produced the story of the "Prodigal Son," where every word is on fire with tender passion. See how it comes home, even now, to men; see how its profound humanity has made it universal! "Come unto Me, all ye that are weary and heavy-laden, and I will give you rest." How that goes home to the deepest want of the race; how deep the passion which generalised that want into a single sentence; how intense, yet how pathetic, the expression of it; how noble the temperance which stayed at the single sentence and felt that it was enough! (Stopford A. Brooke, D. D.) (R. Macculloch.) (H. Crosby, D. D.) (F. W. Farrar, D. D.) (Prof. A. B. Davidson, LL. D.) ( C. H. Spurgeon.) ( C. H. Spurgeon.) 1. His right to royalty lies in His exalted nature as the Son of God. 2. Jesus has a right to reign because He is the Creator. 3. The Preserver of all men. 4. He governs by virtue of His Headship of the mediatorial kingdom. 5. He has the rights of Divine designation, for God has made Him King. 6. Certain princes have delighted to call themselves kings by the popular will, and certainly our Lord Jesus Christ is such in His Church. Now it behoves us, since we thus verbally acknowledge Him to be King, distinctly to understand what this involves.(1) We look upon the Lord Jesus as being to us the fountain of all spiritual legislation. He is a King in His own right — no limited monarch — but an autocrat in the midst of His Church, and in the Church all laws proceed from Christ and Christ only.(2) He alone gives authority to that legislation.(3) He is the Captain in all our warfare. II. WE DELIGHT TO KNOW THAT OUR KING POSSESSES SUPERLATIVE BEAUTY. III. THERE ARE SEASONS WHEN WE SEE THE KING IN HIS BEAUTY. 1. We saw Him in that day when He pardoned all our sins. 2. Jesus Christ was in His beauty seen by us more fully, when, after being pardoned, we found how much He had done for us. 3. There are times when, in our contemplations, we see His beauty. 4. It is very probable that we shall have such a sight of our glorious King as we never had before, when we come to die. IV. THE EXCEEDING GLORY OF THIS SIGHT. V. THIS SIGHT OF CHRIST EMINENTLY AFFORDS LIBERTY TO THE SOUL. ( C. H. Spurgeon.) I. It would seem to be THE BEAUTY OF HIS HEAVENLY COURT. About Him and before Him are the companies of heaven, the hosts and hierarchies of the blessed, and the saintly multitude of God's new creation. Armies of martyrs, companies of prophets, the majesty of patriarchs, the glory of apostles, each one in the full transfigured beauty of his own perfect spirit, and all revealing the warfare of faith, the triumph of the Church, the power of the Cross, the election of God, — these are the degrees and ascents leading upward to the throne of bliss. II. But if such be the beauty of the King's court, what is THE BEAUTY OF THE KING HIMSELF? We shall not be dangerously out of the way if we believe that He who is the brightness of His Father's glory and the express image of His person, did take unto Himself our manhood as His revealed presence for ever, in its most perfect image and likeness; that in Him two natures were united, and both were perfect, both were beautiful. There is a beauty we know Him to possess in fulness — the beauty of perfect love. In His face will be revealed all the love of His holy incarnation, of His life of sorrow, of His agony and passion, of His cross and death. The wounds of His hands and feet and of His pierced side are eternal seals and countersigns of the love which has redeemed us for Himself. 1. The King whose beauty is the bliss of heaven is ever drawing and preparing us for His presence by all the mysteries of His Church. 2. By a special and particular discipline, varied and measured for the necessities of every faithful soul, He is making us ready for the vision of His presence. (H. E. Manning, D. D.) II. THE ULTIMATE POSSESSION. "The land that is very far off." (F. Ferguson, D. D.) I. THE OBJECTIVE ASPECT, or the vision as it is set before us; the moral and spiritual ideal yet to be realised. 1. The text is a prediction as to a glorious Person and a far-off land, both of them entirely beyond the calculations of men. "The King in His beauty" is Jesus Christ, The words are striking. It is not exactly the King in His majesty, or grandeur, or glory, or power, but "the King in His beauty." We speak of the good and the beautiful and the true. And there is a singular accordance between those three super-excellent realities. We think of them in connection with the Persons in the Godhead. While it is true that all glory and power of the one aspect of the Divine Being belongs to the other, still we are permitted to make a distinction in our thoughts, and we think of the Father as that One in whom we see pre-eminently the good; and the Son as that One in whom we see specifically the beautiful; and the Spirit as that One in whom we see pre-eminently the true. 2. When we turn our thoughts to the beautiful alone, we are met by this conception — that the beautiful is but another word for the becoming. A beautiful action is an action which it becomes one to do. A beautiful character is one, all the elements of which are in sweet accordance; when part is adapted to part, as the colours of the rainbow blend together; when one line of the form gracefully runs into another; when one sound is the harmonious concomitant and perfect sequel of another — there you have beauty, the beauty as a spirit breathing through the whole and informing all its parts — such a whole that one part may become the other, and pass and repass into the other. The beauty is translucent, elastic, perfect. Now apply this conception to Jesus Christ, and you will see with what amazing propriety the beautiful in Him is the same as the becoming. Consider the harmony of the Divine Being as the eternal source of all the beauty we can ever know. Consider the essential beauty of our human nature as made in the image and after the likeness of God; consider, further, the absolutely harmonious combination and indissoluble union of those two natures in Christ with the amazing self-sacrifice of the Son of God for our redemption, and the adaptation of His work to all the wants of our case, and you have such a conception of the becoming — of all that it becomes both God and man to do — as explains to us the emphasis and the propriety with which Christ is spoken of as "the King in His beauty." No one can be beautiful apart from Him. 3. Society is at present a hideous discord, at least to a very large extent. We cannot say that it is beautiful. But it is not more certain that Jesus Christ is King; it is not more certain that He is the centre of heaven's harmony, than it is certain that the far-off land will yet be brought nigh and made visible upon the earth; and that God's will shall be done upon the earth, even as it is done in heaven. II. THE SUBJECTIVE ASPECT, or what is implied in seeing the vision, in realising the ideal. The time is coming when every human being shall a and certainly our Lord Jesus Christ is such in His Church. Now it behoves us, since we thus verbally acknowledge Him to be King, distinctly to understand what this involves.(1) We look upon the Lord Jesus as being to us the fountain of all spiritual legislation. He is a King in His own right — no limited monarch — but an autocrat in the midst of His Church, and in the Church all laws proceed from Christ and Christ only.(2) He alone gives authority to that legislation.(3) He is the Captain in all our warfare. II. 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