O Lord, Thou art my God. Isaiah 25:1 Calm after storm J. Parker, D. D. We can only understand the highest, sweetest meaning of this chapter in proportion as we enter into the spirit of the chapter which precedes it. That chapter is full of clouds, and darkness, and judgment. The very terribleness of God is a reason for putting trust in Him. Probably this view of the Divine attributes has not always been sufficiently vivid to our spiritual consciousness. We have thought of God, and have become afraid; whereas when we hear Him thundering, and see Him scattering His arrows of lightning round about Him, and behold Him pouring contempt upon the mighty who have defied Him, we should say, See! God is love. What does He strike? No little child, no patient woman, no broken heart, no face that is steeped in tears of contrition. On what does His fist fall? — on arrogance, on haughtiness, on self-conceit, on self-completeness. He turns the proud away with an answer of scorn to their prayer of patronage. God is only terrible to evil. That is the reason why His terribleness should be an encouragement and an allurement to souls that know their sin and plead for pardon at the Cross. ( J. Parker, D. D. ) Song of assurance J. Irons. I. THE AFFINITY THAT IS CLAIMED. "O Jehovah, Thou art my God." This affinity was predetermined by God the Father; it is exhibited in the most conspicuous manner in the person of God the Son; it is revealed, beyond the possibility of doubt, to the heart of God's elect by God the Holy Ghost II. THE WONDERS ACKNOWLEDGED. "Thou hast done wonderful things." will only select three out of myriads: His vicarious work, the extension of the Redeemer's kingdom, and the deliverance of precious souls individually by con. version to God. III. THE ETERNAL FIRST CAUSE AVOWED. "Thy counsels of old." ( J. Irons. ) The faithfulness of God T. Sims, M. A. That Divine perfection which the prophet celebrates is a fountain of consolation to everyone that "thirsts after righteousness." I. ENUMERATE SEVERAL PAST INSTANCES OF THE FAITHFULNESS OF GOD. 1. Connected with the history of the deluge. 2. His conduct towards the people of Israel. 3. His promise to the father of the faithful, that "in his seed all the nations of the earth should be blessed," — a promise afterwards repeatedly confirmed by prophets. 4. In the fulness of time, God sent forth His Son, made of a woman, etc. ( Galatians 4:4, 5 ). Having thus produced an instance of the faithfulness of God from each of the several kingdoms of nature, providence, and grace, I proceed to — II. DEDUCE SUCH INFERENCES AS THE SUBJECT APPEARS TO SUGGEST. 1. We should cherish gratitude. 2. It is the privilege of devout Christians to maintain unshaken confidence in God — with reference both to the Church of Christ and the circumstances of individual believers.(1) Of the perpetuity and future prosperity of the Church we are not permitted to doubt.(2) Since the Lord is faithful, let the Christian who is in a state of poverty, re. member that his Saviour hath said, "Take no thought saying, What shall we eat, or what shall we drink, or wherewithal shall we be clothed...Your Heavenly Father knoweth that ye have need of these things," etc.(3) Since God is faithful, let those who feel the strength of indwelling sin in their hearts, remember that it is promised, "sin shall not have dominion over you: for ye are not under the law, but under grace."(4) To fearful Christians the subject is also calculated to administer great relief. It should inspire a cheerful and affectionate confidence.(5) In short, this illustrious attribute presents an asylum, whatever storms you are called upon in the path of duty to endure. 3. The subject should awaken salutary fear. For the faithfulness of God to His word and purpose is an attribute no less to be dreaded by the impenitent than valued by believers. ( T. Sims, M. A. ) "My God R. Macculloch. Thou art my God, who hast invited me to sacred intercourse with Thee: who hast inclined me to surrender myself and all my concerns into Thy hands, and to choose Thee for my God. Thou art my Father, who hast nourished and brought me up among Thy children. Thou art my Friend, who hast loaded me with a rich profusion of favours. Thou art the Portion that I have chosen, in the possession of which I shall enjoy the most permanent felicity. Thou art my God, and therefore my happiness shall be complete. I humbly claim from Thy all-sufficiency the supply of all my wants; from Thy wisdom, direction and conduct; from Thy power, assistance and protection; from Thy love, refreshment and consolation; from Thy mercy, forgiveness and blessing; from Thy faithfulness, stability and support; and from Thy patience, forbearance and long suffering. I cheerfully resign myself and all my interests to Thy direction and disposal; and, with dutiful affection, I consecrate all my powers and faculties to Thy honour, whose I am, and whom I serve, that they may be employed in promoting Thy glory. ( R. Macculloch. ) Exalting the Lord R. Macculloch. To exalt the Lord our God is — 1. To proclaim the glorious honour of His majesty. 2. To extol the exceeding riches of His grace. 3. To magnify His transcendent excellences. 4. To celebrate, with affectionate gratitude, His wonderful loving kindness. ( R. Macculloch. ) For Thou hast been a strength to the poor. Isaiah 25:4 "Poor" and "needy Prof. G. A. Smith, D. D. Among the names applied to God's people there are three which were destined to play an enormous part in the history of religion. In the English version these appear as two: "poor and needy"; but in the original they are three. In Isaiah 25:4 : "Thou has been a stronghold to the poor and a stronghold to the needy," "poor" renders a Hebrew word, "dal," literally, "wavering, tottering, infirm," then "slender" or "lean," then "poor" in fortune and estate; "needy" literally renders the Hebrew "'ebhyon," Latin "egenus." In Isaiah 26:6 : "The foot of the poor and the steps of the needy," "needy" renders "dal," while poor renders "'ani," a passive form — "forced, afflicted, oppressed," then "wretched," whether under persecution, poverty, loneliness, or exile, and so "tamed, mild, meek." These three words, in their root ideas of "infirmity," "need," and positive "affliction," cover among them every aspect of physical poverty and distress. ( Prof. G. A. Smith, D. D. ) Poverty in the East Prof. G. A. Smith, D. D. In the East poverty scarcely ever means physical disadvantage alone; in its train there follow higher disabilities. A poor Eastern cannot be certain of fair play in the courts of the land. He is very often a wronged man, with a fire of righteous anger burning in his breast. Again, and more important, misfortune is to the quick, religious instinct of the Oriental a sign of God's estrangement. With us misfortune is so often only the cruelty, sometimes real, sometimes imagined, of the rich; the unemployed vents his wrath at the capitalist, the tramp shakes his fist after the carriage on the highway. In the East they do not forget to curse the rich, but they remember as well to humble themselves beneath the hand of God. With an unfortunate Oriental the conviction is supreme, God is angry with me; I have lost His favour. His soul eagerly longs for God. ( Prof. G. A. Smith, D. D. ) Israel's poverty of heart Prof. G. A. Smith, D. D. These were four aspects of Israel's poverty of heart, a hunger for pardon, a hunger for justice, a hunger for home, and a hunger for God. ( Prof. G. A. Smith, D. D. ) A refuge from the storm. A refuge from the storm S. Martin. The conditions of our earth, and its varied phenomena, are employed by the sacred writers to represent many circumstances of human life. Troubles, especially when heavy and expressive of Divine displeasure, are represented in Holy Scripture as storms. I. THIS IS A WORLD WHERE STORMS OFTEN GATHER AND TEMPESTS ON THIS PLANET ARE NEVER OUT OF PLACE. The storm has its mission as well as the calm. Among men, adversity of all kinds is a powerful agent in accomplishing necessary spiritual operations. II. THIS IS A TIME OF STORMS AND TEMPESTS HERE ARE NOT OUT OF SEASON. The days of man upon earth are as the winter of his life. Death is the seed time, and immortality is the spring and summer and harvest. When the spring and summer have come, snow and hail are out of season; but during the winter of our being, hail and snow and rain are in season. III. EVERY STORM IS RAISED AND GUIDED UNDER THE EYE AND HAND OF GOD. The stormy wind does not surprise Him. He determined that it should blow at such a moment, from such a quarter, with such a force, and with particular effects. Neither does it master Him. The stormy wind simply accomplishes His word. IV. THE OBJECT OF EVERY STORM IS GOOD, ALTHOUGH THE PRESENT EXPERIENCE OF IT IS NOT JOYOUS, BUT GRIEVOUS. Hence the need of a refuge to the man of God. Have you marked how frequently God is spoken of as "a refuge"? V. A PLACE TO BE A REFUGE MUST BE OUT OF THE STORM, OR, IF IN THE MIDST OF IT, MUST BE STRONGER THAN THE STORM. But how is it that we children of men come to take refuge in God? The Gospel reaches us with its wooing voice. In the mediation of Jesus, in His sympathy, love, and power we find refuge. And we come to make all the covenants and promises of God distinct refuges. There is a harbour or haven at every point of danger. Do you come to poverty? There are promises to the poor. Are you a widow? There are promises to the widow. And all the hopes which these covenants awaken become in turn so many refuges. In this world, quietness of mind and heart is a thing utterly impossible to a man who does not rest in his God. If you feel the need of a refuge, you may in that sorrow which another professes to despise find the very refuge which you seek in your God. And why? Say that your sensitiveness springs from weakness. Well, God has sympathy with your weakness. ( S. Martin. ) A feast of fat things. Isaiah 25:6-9 The Gospel feast J. Benson, D. D. I. THE FEAST. 1. Spiritual blessings are here, as in other places, set forth under the emblem of feast ( Proverbs 9:2-5 ; Luke 14:16-24 ; Matthew 22:4 ). In Christ, and in His Gospel, provision is made for our refreshment in various respects.(1) Truth is afforded for the understanding.(2) Beauty (the amiable perfections of God and Christ), goodness, love, hope, joy.(3) Provision is also made for the sustenance of the Divine life in the soul ( John 6:32, 33, 47-57 ).(4) In the Gospel there is not barely provision, but "a feast"; abundant provision. A rich variety of truths, and clear and satisfactory discoveries concerning them. Abundant mercy, to remove the most aggravated guilt, and to give assurance of pardon, reconciliation, and peace. Abundant grace, to purify from all defilement, and enrich with holiness and comfort. There is most agreeable, rich, and delightful provision. But, for whom? For those who have their spiritual taste rectified, and have spiritual discernment ( 1 Corinthians 2:14 ). "A feast of fat things." Bishop Lowth reads, "of delicacies"; "of fat things full of marrow," or, "of delicacies exquisitely rich." The truths of the Gospel are enlarging, ennobling, and consoling to the mind; the grace of it enriching, invigorating, and comforting to the spirit; its doctrines, precepts, promises, exhortations, sweet and precious. Cheering, exhilarating provision. "Wines on the lees"; or, old wines (Lowth). The truths of the Gospel give the fullest satisfaction and comfort to believers. "Well refined." Refined from every impure and carnal mixture. 2. But where is the feast made? "In this mountain" This is said in allusion to Judaea, a mountainous country, and especially to Jerusalem and Mount Zion, whore this provision was first made. There Christ died and rose again, the Spirit was first poured out, the Gospel first preached, and the Christian Church first formed. But the Christian Church itself is often figuratively described under the terms, Jerusalem and Mount Zion ( Hebrews 12:22 ). 3. Do we further inquire, for whom this feast is made, and on what terms such may partake of it! It is made "for all people," on the terms of repentance and faith. 4. To this feast we are invited. But we neither know by nature our want of these blessings, nor the worth of them, nor the way of attaining them. To remedy this evil we have — II. A GRACIOUS PROMISE. "He will destroy the face," etc. The "face of the covering" is put by a hypallage, for the "covering of the face." The expression has a reference to the veil that was upon the face of Moses, or to that of the tabernacle and temple, both emblematical of the obscurity of that dispensation. But much darker was the dispensation the heathen were under. The veil of unbelief is also intended ( Romans 11:32 ); and that of prejudice. These veils are removed by the plain and powerful preaching of the Gospel ( 2 Corinthians 3:12, 13 ). By the circulation of the Scriptures. By the "spirit of wisdom and revelation" ( Ephesians 1:17-19 ). By the "heart turning to the Lord" ( 2 Corinthians 3:16 ), and faith in Jesus ( John 12:46 ). Here we have a manifest prophecy of the illumination and conversion of both Jews and Gentiles, and of the universal spread of religion. III. THE EFFECT PRODUCED (ver. 8). The Messiah, who is the "light of the world," is the "light of life." 1. "He will swallow up death in victory."(1) Spiritual death, introduced by the sin of Adam, is swallowed up in victory Hence, "he that hath the Son hath life; and he that hath not the Son of God hath not life.(2) Temporal death. 2. "The Lord God will wipe away tears from off all faces." He will remove sufferings and sorrows, and the causes of them forever ( Revelation 21:4 ). 3. "And the rebuke of His people," etc. This implies, that the people of God have been, and will be more or less, under reproach, in all ages, till the glorious period here spoken of arrive. IV. THE JOY AND TRIUMPH OF GOD'S PEOPLE (ver. 9). Their enemies now reproach them, "Where is your God?" But what will then be the reply of the Lord's people? "Lo, this is our God"; we have trusted, hoped, waited for Him, and now He hath saved us. Henceforth we shall have the everlasting fruition of His glorious presence. The presence of God shall remain with the Church (ver. 10). ( J. Benson, D. D. ) A feast of fatness J. C. Miller, D. D. This prophecy spans the Gospel dispensation. First, it presents to us the Gospel dispensation in its present state of grace. The prophet says "In this mountain shall the Lord of hosts make unto all people a feast of fat things." By "this mountain" the prophet intends Mount Zion; and from the literal Mount Zion it was that the Word of the Lord went forth, being preached in the first instance by the forerunner of Christ, and then by the incarnate Son of God Himself. And all the blessings which have flowed to the Church and to the world have come to us from Jerusalem — that Jerusalem which is the type of the Christian Church And you will observe that this Gospel dispensation, with its blessings and its privileges, is spoken of under the familiar imago of a feast. This imagery is eminently calculated to present to us an idea of the fulness of the grace of the Gospel. It is not as if God was offering provision to starving men just enough, as we should say in common parlance, to keep body and soul together. It is not a scanty provision: it is not a provision simply of bread and water. Now, in order to see what is meant let us apply this, in the first place, to the Gospel dispensation in its bearing upon sinners to whom the invitation is first addressed. You mark, in the first verse, that it is a feast of fat things. It is a feast of wine in the very best condition — wine which is old, settled upon its lees, and which by reason of its age has now attained its very best and choicest flavour. Now, let us observe how aptly this illustrates the provision of the Gospel in its aspect to those to whom the message and the invitation are still addressed. When we, for instance, as ministers, are called upon to deliver this invitation under any circumstances, we feel that we are entirely unhampered by any limitation as to persons, or by any limitation as to the question of sufficiency and adaptation to those who are invited. It is not, I mean, a scanty hospitality which God has provided. It is not such that he who has to deliver the invitation in this church, or anywhere else in the midst of the streets of London, has to consider, "Well, the Gospel is only intended for a certain class of sinners; the Gospel is only intended for certain kind of sins; and before I deliver this invitation I have to decide whether this is a case which it will suit, — whether this is a case which is included in the provision that is made, — whether I may not be deceiving and disappointing this man." No such thing. It is a feast; it is a feast of fat things; and it is a feast of the very choicest wines. What does all this mean when we strip off the imagery, — when we look at this not as a beautiful piece of prophetic poetry, but in its reality, in its actual bearing upon men to whom the Gospel is addressed? It means to say that there is abundant rich provision for every sinner. It means to say that God in His love has provided for the case of every man. It means that the blessings of salvation which we have to offer in Jesus Christ are not scanty blessings, — that they are not such blessings as leave us any doubt as to whether they will meet the case of this particular man, but that the salvation which is in Christ is a feast, and a feast of fat things. And then, again, take the aspect of this Gospel towards those who have already received the invitation, and who are, so to say, sitting down at the feast table. Every believing man who is in Christ is as a man sitting down at a perpetual feast. Everyday is, in this sense, a feast day to him. Every day is a day upon which he is to be feeding upon Christ, and to be nourishing his soul with the rich and costly blessings of salvation. Better to have the feeblest faith than to be an unbeliever. But is this the condition in which God would have His believing people to be? I say, no such thing. God intends that you should receive, and receive without doubting, and receive without reserve, when you come to Christ, the fulness and the freeness of His grace. He intends that you should believe Him when He says "Thy sins are forgiven." He does not expect of you that you should be content with saying "Ah, at some time or other God will forgive my sins: there is hope that my sins will be forgiven." He intends to make you feel, and desires to have you realise from day to day, that it is not simply bread and water, but that it is wine and milk. There is this unbroken continuity between what we call "grace" and what we very properly call "glory." You observe how this appears clearly in the end of the passage, because the prophet flows from one thing into the other as naturally as possible. What I want you particularly to mark, as one of the chief things I would impress upon you, is how, beginning with this Word of the Lord in Jerusalem — beginning with the taking away of the yell from off the faces of all people — beginning with the invitation to repent and believe and receive the remission of sins through our Lord Jesus Christ — the prophet goes on to what we find ultimately to be at the very end of the dispensation; how naturally, as if there was no break, as if it was just one flow of grace until, if I may so express it, the river of grace is lost in the vast expanse of the ocean of glory. There seems to be no chasm. Indeed, wherever there is in any young man or in any old man, in any woman or in any child, a work of grace — real, saving grace — that is the beginning, and glory with all its details and all its blessedness, all its companionships and all its occupations, will be nothing more than the full efflorescence and the full development and the full consummation of that work of grace which is begun. Well now, you see, these are blended together in the text; and the apostle says that God will in that day fulfil the prophecy of Isaiah, and that He will "swallow up death in victory." He will not do it before. Death is not swallowed up in victory, even when the triumphant Christian dies. But the apostle says, interpreting the words of the prophet, "Then shall be brought to pass the saying which is written"; that is, when the voice of the archangel shall be heard, and the trumpet shall sound, and when the graves shall give up their dead, and when they that have gone down to the grave in a natural body, in dishonour, in corruption, in feebleness, shall be raised in power and in incorruption and in glory, — "then shall be brought to past the saying which is written, Death is swallowed up in victory." And this is to be followed by the fulfilment of the declaration of the prophet, interpreted by the figure of the Apocalypse. God is then to wipe away all tears. Tears, as we know, on earth, have many sources. There are the tears of penitence: we shall have to shed them no longer. There are the tears of anguish on account of temporal sorrow and bereavement and bodily suffering: we shall have to shed them no more. There are the tears of anxiety amid all the pressing cares of life. There are the tears of despondency and disappointment. We shall have to shed them no more. There is another source of tears while we are yet in the body. You and I have often shed tears from another cause — tears of joy. And why do we shed tears of joy? Because the joy is sometimes so sudden, it is so deep, it is so great, it so thoroughly overmasters us and transports us, that the feeble body cannot bear it; and the result is that tears course down our cheeks, and, as we say not infrequently, we "weep for joy." There will be no weeping for joy after the resurrection. Because, though we shall have the joy, we shall be capacitated to bear it: we shall have the joy, even the joy of our Lord, but our whole nature will be strong enough to enjoy that joy, and so there will be no more tears. ( J. C. Miller, D. D. ) "In this mountain A. Maclaren, D. D. A poet's imagination and a prophet's clear vision of the goal to which God will lead humanity are both at their highest in this great song of the future, whose winged words make music even in a translation. No doubt it starts from the comparatively small fact of the restoration of the exiled nation to its own land. But it soars far beyond that. It sees, all mankind associated with them in sharing its blessings. It is the vision of God's ideal for humanity. That makes it the more remarkable that the prophet, with this wide outlook, should insist with such emphasis on the fact that it has a local centre. That phrase "in this mountain" is three times repeated in the hymn; two of the instances have lying side by side with them the expressions "all people" and "all nations," as if to bring together the local origin and the universal extent of the blessings promised. The sweet waters that are to pour through the world well up from a spring opened "in this mountain." The beams that are to lighten every land stream out from a light blazing there. The world's hopes for that golden age which poets have sung, and towards which earnest social reformers have worked, and of which this prophet was sure, rest on a definite fact, done in a definite place, at a definite time. Isaiah knew the place, but what was to be done, or when it was to be he knew not. You and I ought to be wiser. History has taught us that Jesus Christ fulfils the visioned good that inspired the prophet's brilliant words. We might say, with allowable licence, that "this mountain," in which the Lord does the good things that this song magnifies, is not so much Zion as Calvary. ( A. Maclaren, D. D. ) The source of the world's hope A. Maclaren, D. D. I. WHERE DOES THE WORLD'S FOOD COME FROM? Physiologists can tell, by studying the dentition and the digestive apparatus of an animal, what it is meant to live upon, whether vegetables or flesh, or a mingled diet of both. And you can tell by studying yourself, what, or whom, you are meant to live upon. Look at these hearts of yours with their yearnings, their clamant needs. Will any human love satisfy the heart hunger of the poorest of us? No! Look at these tumultuous wills of ours that fancy they want to be independent, and really want an absolute master whom it is blessedness to obey. The very make of our being, our heart, will, mind, desires, passions, longings, all with one voice proclaim that the only food for a man is God. Jesus Christ brings the food that we need. "In this mountain is prepared a feast...for all nations." Notice, that although it does not appear on the surface, and to English readers, this world's festival, in which every want is met, and every appetite satisfied, is a feast on a sacrifice. Would that the earnest men, who are trying to cure the world's evils and still the world's wants, and are leaving Jesus Christ and His religion out of their programme, would ask themselves whether there is not something deeper in the hunger of humanity than their ovens can ever bake bread for. II. WHERE DOES THE UNVEILING THAT GIVES LIGHT TO THE WORLD COME FROM? My text emphatically repeats, "in this mountain." The pathetic picture that is implied here, of a dark pall that lies over the whole world, suggests the idea of mourning, but still more emphatically that of obscuration and gloom. The veil prevents vision and shuts out light, and that is the picture of humanity as it presents itself before this prophet — a world of men entangled in the folds of a dark pall that lay over their heads, and swathed them round about, and prevented them from seeing; shut them up in darkness and entangled their feet, so that they stumbled in the gloom. It is a pathetic picture, but it does not go beyond the realities of the case. There is a universal fact of human experience which answers to the figure, and that is sin. That is the black thing whose ebon folds hamper us, and darken us, and shut out the visions of God and blessedness, and all the glorious blue above us. The weak point of all these schemes and methods to which I have referred for helping humanity out of the slough, and making men happier, is that they underestimate the fact of sin. There is only one thing that deals radically with the fact of human transgression; and that is the sacrifice of Christ on Calvary, and its result, the inspiration of the Spirit of life that was in Jesus Christ, breathed into us from the throne itself. III. WHERE DOES THE LIFE THAT DESTROYS DEATH COME FROM? "He will swallow up death in victory." Or, as probably the word more correctly means, "He will swallow up death forever." None of the other panaceas for the world's evils even attempt to deal with that "shadow feared of man" that sits at the end of all our paths. Jesus Christ has dealt with it. ( A. Maclaren, D. D. ) Needy man and his moral provision Homilist. I. HUMANITY IS MORALLY FAMISHING — CHRISTIANITY HAS PROVISIONS. "A feast of fat things," etc. The feverish restlessness and the earnest racing after something not yet attained, show the hungry and thirsty state of the soul. Christianity has the provisions, which are — 1. Adequate: "for all people." 2. Varied: "wines and fat things full of marrow." 3. Pleasant: "wines on the lees well refined." II. HUMANITY IS MORALLY BENIGHTED — CHRISTIANITY HAS ILLUMINATION. "He will destroy in this mountain," etc. Men are enwrapped in moral gloom; they have their, "understanding...darkened" ( Ephesians 4:18 ). "The veil is upon their hearts" ( 2 Corinthians 3:15 ). Physical darkness is bad enough, intellectual darkness is worse, moral darkness is the worst of all. It is a blindness to the greatest Being, the greatest obligations, and the greatest interests. Christianity has moral light. Christ is "the light of the world." Indeed, Christianity gives the three conditions of moral vision: — the visual faculty; opens the eyes of conscience; the medium, which is truth; and the object, which is God, etc. III. HUMANITY IS MORALLY DEAD — CHRISTIANITY HAS LIFE. "He will swallow up death in victory." Men are "dead in trespasses and sins" The valley of dry bones is a picture of moral humanity. Insensibility, utter subjection to external forces, and offensiveness, are some of the characteristics of death. Christianity has life. Its truths with a trumpet's blast call men up from their moral graves. Its spirit is quickening. "You hath He quickened," etc. IV. HUMANITY IS MORALLY UNHAPPY — CHRISTIANITY HAS BLESSEDNESS. There are tears on "all faces." Go to the heathen world, and there is nothing but moral wretchedness. The whole moral creation groaneth: conflicting passions, remorseful reflections, foreboding apprehensions, make the world miserable. Christianity provides blessedness. V. HUMANITY IS MORALLY REPROACHED — CHRISTIANITY HAS HONOUR. "And the rebuke of His people shall He take away from off all the earth." Man morally rebukes himself; he is rebuked by his fellow man; he is rebuked by his Maker. He is under "condemnation." And the rebuke is just. Christianity removes this. "There is therefore now no condemnation to them that are in Christ Jesus." It exalts man to the highest honour. ( Homilist. ) Veils removed and souls feasted "V" in Homilist. I. THE PLACE SPECIFIED. "In this mountain." Mountains are often spoken of in the Scriptures, and wonderful things were done on some of them. The ark rested on a mountain; Abraham offered up his son Isaac on a mountain, etc. The Church may be compared to a mountain — 1. Because of its conspicuousness. 2. Because of its exposure to storms. 3. Because of its stability. 4. Because it is beautiful and beneficial. Mountains break the monotony of the landscape, are good for shelter, and rich with valuable substances. The Church is a thing of moral beauty, and should be rich in faith, love, and zeal. II. THE BUSINESS TO BE DONE IN THIS MOUNTAIN. Face coverings and veils have to be destroyed. People have to be prepared for a feast: and with veiled faces and muffled mouths they can neither see nor eat. The coverings which sin has thrown over all people are — 1. Ignorance. Sin made Adam so ignorant that he tried to hide himself from the presence of an omnipresent and omniscient God by creeping among the trees in the Garden of Eden. And his children are also as ignorant of God. 2. Shame and slavish fear. This drives men from God as it did their first father. 3. Unbelief; causing men to reject Christ, and to stagger at God's promises. From thousands of minds such coverings, thick and strong though they be, have been torn and destroyed. III. THE FEAST THAT IS TO FOLLOW. The Church is not a place of amusement merely, or a lecture room, but the soul's feasting place, where all the dainties of Heaven can be had. At a feast there is generally found — 1. Variety. 2. Plenty. God's stores can never be exhausted. 3. Good company is expected. At this feast you have God's nobility on earth, princes and princesses, kings and priests, and you are favoured with the presence of the King of kings Himself. Nowhere out of Heaven can the company be more select. 4. Here all is gratis. ( "V" in Homilist. ) Tire marriage feast between Christ and His Church These words are prophetical, and cannot have a perfect performance all at once, but they shall be performed gradually. I will show why Christ, with His benefits, prerogatives, graces, and comforts, is compared to a feast. I. In regard of THE CHOICE OF THE THINGS. In a feast all things are of the best; so are the things we have in Christ. They are the best of everything. Pardon for sin is a pardon of pardon. The title we have for Heaven, through Him, is a sure title. The joy we have by Him is the joy of all joys. The liberty and freedom from sin, which He purchased for us by His death, is perfect freedom. The riches of grace we have by Him are the only lasting and durable riches. II. There is VARIETY. In Christ there is variety answerable to all our wants. Are we foolish? He is wisdom. Have we guilt in our consciences 7 He is righteousness, and this righteousness is imputed unto us, etc. III. There is FULL SUFFICIENCY. There is abundance of grace, and excellency and sufficiency in Christ. IV. A feast is for COMPANY. This is a marriage feast, at which we are contracted to Christ. Of all feasts, marriage feasts are most sumptuous. V. For a feast ye have THE CHOICEST GARMENTS, as at the marriage of the Lamb, "white and flue linen" ( Revelation 19:8 ). VI. This was SIGNIFIED I

Benson Commentary Isaiah 25:1 O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. Isaiah 25:1 . O Lord — O Jehovah, thou art my God — In covenant with me: my friend, my father, my portion. The prophet speaks in the name of the whole church, and of every true member of it. I will exalt thee, I will praise thy name — Expressions these flowing from a deep and grateful sense of the divine goodness. Those that have Jehovah for their God are in duty bound to praise him. For thou hast done wonderful things — In different ages and nations from the beginning hitherto, especially for thy own people, and against their enemies. Thy counsels of old — Hebrew, ???? , properly, from afar, signifying not only counsels long before taken, but which had been long before declared and published by the prophets; are faithfulness and truth — That is, thy counsels, from which all thy works proceed, and which thou hast from time to time revealed to thy prophets and people, which were of old, being conceived from all eternity, are true and firm, and shall certainly be accomplished. Isaiah 25:2 For thou hast made of a city an heap; of a defenced city a ruin: a palace of strangers to be no city; it shall never be built. Isaiah 25:2 . Thou hast made of a city a heap — Nineveh, Babylon, Ar of Moab, or any other strong city, or fortress, possessed by the enemies of the people of God. Vitringa has made it appear probable that Babylon is chiefly meant, “which was emphatically called the city; which was remarkably fortified, and which was inhabited by strangers, as the Assyrians and Babylonians are commonly called in prophetical language, and in the destruction of which the ancient believers rejoiced most especially, having therein a pledge and earnest of future deliverance, and particularly a type of the deliverance of the Christian Church from persecution, by the fall of spiritual Babylon.” See Revelation 18:20 ; and Revelation 19:1 . A palace of strangers — A royal city, in which were the palaces of strangers, that is, of the kings of strange people, or of the Gentiles. Bishop Lowth on the authority of two MSS., instead of ???? , strangers, reads ???? , proud ones: which reading, he thinks, the LXX. countenance, as they render the word ?????? , the ungodly. To be no city; it shall never be built — It has been, or shall be, utterly and irrecoverably destroyed. Isaiah 25:3 Therefore shall the strong people glorify thee, the city of the terrible nations shall fear thee. Isaiah 25:3-4 . Therefore shall the strong people fear thee — Thy stoutest enemies, observing thy wonderful works, shall be converted, or at least, convinced, and forced to tremble before thee. For thou hast been a strength to the poor — Hast defended thy poor and helpless people against the fiercest assaults of their enemies. When — Or rather, for, or therefore, as the particle ?? , generally signifies; the blast of the terrible ones is as a storm — Of hail, rain, or wind, which makes a great noise, but without any effect; against the wall — Which stands firm in spite of it. It is probable the prophet, in these words, had a special respect to the miraculous deliverance of Jerusalem from the rage and attempt of Sennacherib; although the words be general, and include other deliverances of a like nature. Isaiah 25:4 For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a storm against the wall. Isaiah 25:5 Thou shalt bring down the noise of strangers, as the heat in a dry place; even the heat with the shadow of a cloud: the branch of the terrible ones shall be brought low. Isaiah 25:5 . Thou shall bring down the wise of strangers — The tumultuous noise, as the word properly signifies; the rage and furious attempts of those heathen nations that fought against God’s people. As the heat in a dry place — With as much ease as thou dost allay the heat of a dry place, by the shadow of thy clouds, or by the rain which falls from black and shadowy clouds. Here again, as in Isaiah 25:2 , instead of strangers, Bishop Lowth reads, the proud. The branch of the terrible ones — Their arm or power, as a branch is the arm of a tree; shall be brought low — Shall be humbled and broken. Isaiah 25:6 And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined. Isaiah 25:6-7 . And in this mountain — In mount Zion, namely, God’s church, very frequently meant by the names of Zion and Jerusalem, both in the Old and New Testaments; shall the Lord make unto all people — Both Jews and Gentiles, who shall then be admitted to a participation of the same privileges and ordinances; a feast of fat things — A feast made of the most delicate provisions: which is manifestly meant of the ordinances, graces, and comforts given by God in his church. Of wines on the lees — Which have continued upon the lees a competent time, whereby they gain strength, and are afterward drawn out and refined. He will destroy the face of the covering — The covering of the face, or the veil, as the next clause expounds it, namely, of ignorance of God, and of the true religion; cast over all people — Which then was upon the Gentiles and the Jews, 2 Corinthians 3:14-16 . This is a manifest prophecy concerning the illumination and conversion of the Gentiles. Isaiah 25:7 And he will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations. Isaiah 25:8 He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it . Isaiah 25:8 . He — The Lord, expressed both in the foregoing and following words, even the Messiah, who is both God and man; will swallow up death — Shall, by his death, destroy the power of death, ( Hebrews 2:14 ,) take away the sting of the first death, and prevent the second death, and give eternal life to all that truly believe in him. In victory — Hebrew, ???? , unto victory, that is, so as to overcome it perfectly; which complete victory Christ hath already purchased for, and will, in due time, actually confer upon his people. And will wipe away tears — Will take away from his people all sufferings and sorrows, with all the causes of them, which deliverance is begun here and perfected in heaven. The rebuke of his people — The reproach and contempt cast upon his faithful people by the ungodly world; shall he take, &c. — From all the church and people of God, wheresoever they shall be. For the Lord hath spoken it — Therefore doubt it not, though it seem incredible to you. Isaiah 25:9 And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9 . And it shall be said in that day — By God’s people, in the way of triumph and reply to their enemies; Lo, this is our God — Your gods are senseless and impotent idols; but our God is omnipotent, and hath done these great and glorious works which fill the world with admiration. We may well boast of him, for there is no god like him. We have waited for him — To appear in flesh; have waited for the coming of our Messiah, or Saviour, long since promised, and have waited a long time; and now at last he is come into the world, bringing salvation with him. Isaiah 25:10 For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him, even as straw is trodden down for the dunghill. Isaiah 25:10 . For in this mountain — In the gospel church; (he alludes to mount Zion, which was a type of it;) shall the hand of the Lord rest — His powerful and gracious presence (which is often signified in Scripture by God’s hand) shall have its constant and settled abode: it shall not move from place to place, as it formerly did, with the tabernacle; nor shall it depart as it did from Jerusalem, but shall continue in his church, even to the end of the world, Matthew 28:20 . And Moab shall be trodden down under him. — Under his feet, as appears by the following similitude. The Moabites, having been constant and implacable enemies to Israel, are here put for all the enemies of God’s church, as the Edomites upon the same account are, chap. 34:6, and 63:1. Even as straw is trodden down — Even as easily and effectually as the straw, left upon the ground, is trampled upon by the feet of men and beasts. Isaiah 25:11 And he shall spread forth his hands in the midst of them, as he that swimmeth spreadeth forth his hands to swim: and he shall bring down their pride together with the spoils of their hands. Isaiah 25:11-12 . And he — Either, 1st, Moab, who, being plunged into a sea of troubles, shall endeavour to swim out of it, but to no purpose; or, 2d, The Lord, (who is designed by this pronoun he, both in the latter clause of this verse, and in the following verse,) whose power they shall be no more able to resist than the waters can resist a man that swims, who, with great facility, divides them hither and thither. The former sense is adopted by Bishop Lowth, who says, “I cannot conceive that the stretching out the hands of a swimmer can be any illustration of the action of God stretching out his hands over Moab to destroy it.” The latter, however, is preferred by, most interpreters, as connecting best with the following clause. And they consider the comparison as implying, that God should extend his powerful hands on every side, to the utmost limits of Moab, to bring down his enemies, as a swimmer stretches out his hands to beat down with them the opposing waters. Isaiah 25:12 And the fortress of the high fort of thy walls shall he bring down, lay low, and bring to the ground, even to the dust. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Isaiah 25:1 O LORD, thou art my God; I will exalt thee, I will praise thy name; for thou hast done wonderful things; thy counsels of old are faithfulness and truth. BOOK 5 PROPHECIES NOT RELATING TO ISAIAH'S TIME In the first thirty-nine chapters of the Book of Isaiah-the half which refers to the prophet’s own career and the politics contemporary with that - we find four or five prophecies containing no reference to Isaiah himself nor to any Jewish king under whom he laboured, and painting both Israel and the foreign world in quite a different state from that in which they lay during his lifetime. These prophecies are chapter 13, an Oracle announcing the Fall of Babylon, with its appendix, Isaiah 14:1-23 , the Promise of Israel’s Deliverance and an Ode upon the Fall of the Babylonian Tyrant; chapters 24-27, a series of Visions of the breaking up of the universe, of restoration from exile, and even of resurrection from the dead; chapter 34, the Vengeance of the Lord upon Edom; and chapter 35, a Song of Return from Exile. In these prophecies Assyria is no longer the dominant world-force, nor Jerusalem the inviolate fortress of God and His people. If Assyria or Egypt is mentioned, it is but as one of the three classical enemies of Israel; and Babylon is represented as the head and front of the hostile world. The Jews are no longer in political freedom and possession of their own land; they are either in exile or just returned from it to a depopulated country. With these altered circumstances come another temper and new doctrine. The horizon is different, and the hopes that flush in dawn upon it are not quite the same as those which we have contemplated with Isaiah in his immediate future. It is no longer the repulse of the heathen invader; the inviolateness of the sacred city; the recovery of the people from the shock of attack, and of the land from the trampling of armies. But it is the people in exile, the overthrow of the tyrant in his own home, the opening of prison doors, the laying down of a highway through the wilderness, the triumph of return, and the resumption of worship. There is, besides, a promise of the resurrection, which we have not found in the prophecies we have considered. With such differences, it is not wonderful that many have denied the authorship of these few prophecies to Isaiah. This is a question that can be looked at calmly. It touches no dogma of the Christian faith. Especially it does not involve the other question, so often-and, we venture to say, so unjustly-started on this point, Could not the Spirit of God have inspired Isaiah to foresee all that the prophecies in question foretell, even though he lived more than a century before the people were in circumstances to understand them? Certainly, God is almighty. The question is not, Could He have done this? but one somewhat different: Did He do it? and to this an answer can be had only from the prophecies themselves. If these mark the Babylonian hostility or captivity as already upon Israel, this is a testimony of Scripture itself, which we cannot overlook, and beside which even unquestionable traces of similarity to Isaiah’s style or the fact that these oracles are bound up with Isaiah’s own undoubted prophecies have little weight. "Facts" of style will be regarded with suspicion by any one who knows how they are employed by both sides in such a question as this; while the certainty that the Book of Isaiah was put into its present form subsequently to his life will permit of, -and the evident purpose of Scripture to secure moral impressiveness rather than historical consecutiveness will account for, -later oracles being bound up with unquestioned utterances of Isaiah. Only one of the prophecies in question confirms the tradition that it is by Isaiah, viz ., chapter 13, which bears the title "Oracle of Babylon which Isaiah, son of Amoz, did see"; but titles are themselves so much the report of tradition, being of a later date than the rest of the text, that it is best to argue the question apart from them. On the other hand, Isaiah’s authorship of these prophecies, or at least the possibility of his having written them, is usually defended by appealing to his promise of return from exile in chapter 11 and his threat of a Babylonish captivity in chapter 39. This is an argument that has not been fairly met by those who deny the Isaianic authorship of chapters 13-14, 23, 24-28, and 35. It is a strong argument, for while, as we have seen, there are good grounds for believing Isaiah to have been likely to make such a prediction of a Babylonish captivity as is attributed to him in Isaiah 39:6 , almost all the critics agree in leaving chapter 11 to him. But if chapter 11 is Isaiah’s, then he undoubtedly spoke of an exile much more extensive than had taken place by his own day. Nevertheless, even this ability in 11 to foretell an exile so vast does not account for passages in 13-14:23, 24-27, which represent the Exile either as present or as actually over. No one who reads these chapters without prejudice can fail to feel the force of such passages in leading him to decide for an exilic or post-exilic authorship. Another argument against attributing these prophecies to Isaiah is that their visions of the last things, representing as they do a judgment on the whole world, and even the destruction of the whole material universe, are incompatible with Isaiah’s loftiest and final hope of an inviolate Zion at last relieved and secure, of a land freed from invasion and wondrously fertile, with all the converted world, Assyria and Egypt, gathered round it as a centre. This question, however, is seriously complicated by the fact that in his youth Isaiah did undoubtedly prophesy a shaking of the whole world and the destruction of its inhabitants, and by the probability that his old age survived into a period whose abounding sin would again make natural such wholesale predictions of judgment as we find in chapter 24. Still, let the question of the eschatology be as obscure as we have shown, there remains this clear issue. In some chapters of the Book of Isaiah, which, from our knowledge of the circumstances of his times, we know must have been published while he was alive, we learn that the Jewish people has never left its land, nor lost its independence under Jehovah’s anointed, and that the inviolateness of Zion and the retreat of the Assyrian invaders of Judah, without effecting the captivity of the Jews, are absolutely essential to the endurance of God’s kingdom on earth. In other chapters we find that the Jews have left their land, have been long in exile (or from other passages have just returned), and that the religious essential is no more the independence of the Jewish State under a theocratic king, but only the resumption of the Temple worship. Is it possible for one man to have written both these sets of chapters? Is it possible for one age to. have produced them? That is the whole question. CHAPTER XXIX GOD’S POOR DATE UNCERTAIN Isaiah 25:1-12 ; Isaiah 26:1-21 ; Isaiah 27:1-13 WE have seen that no more than the faintest gleam of historical reflection brightens the obscurity of chapter 24, and that the disaster which lowers there is upon too world-wide a scale to be forced within the conditions of any single period in the fortunes of Israel. In chapters 25-27, which may naturally be held to be a continuation of chapter 24, the historical allusions are more numerous. Indeed, it might be said they are too numerous, for they contradict one another to the perplexity of the most acute critics. They imply historical circumstances for the prophecy both before and after the exile. On the one hand, the blame of idolatry in Judah, { Isaiah 27:9 } the mention of Assyria and Egypt, { Isaiah 27:12-13 } and the absence of the name of Babylon are indicative of a pre-exilic date. Arguments from style are always precarious: but it is striking that some critics, who deny that chapters 24-27 can have come as a whole from Isaiah’s time, profess to see his hand in certain passages. Then, secondly, through these verses which point to a pre-exilic date there are woven, almost inextricably, phrases of actual exile: expressions of the sense of living on a level and in contact with the heathen; { Isaiah 26:9-10 } a request to God’s people to withdraw from the midst of a heathen public to the privacy of their chambers (chapters 20, 21); prayers and promises of deliverance from the oppressor ( passim ); hopes of the establishment of Zion, and of the repopulation of the Holy Land. And, thirdly, some verses imply that the speaker has already returned to Zion itself: he says more than once, "in this mountain"; there are hymns celebrating a deliverance actually achieved, as God "has done a marvel. For Thou hast made a citadel into a heap, a fortified city into a ruin, a castle of strangers to be no city, not to be built again." Such phrases do not read as if the prophet were creating for the lips of his people a psalm of triumph against a far future deliverance; they have in them the ring of what has already happened. This bare statement of the allusions of the prophecy will give the ordinary reader some idea of the difficulties of Biblical criticism. What is to be made of a prophecy uttering the catchwords and breathing the experience of three distinct periods? One solution of the difficulty may be that we have here the composition of a Jew already returned from exile to a desecrated sanctuary and depopulated land, who has woven through his original utterances of complaint and hope the experience of earlier oppressions and deliverances, using even the names of earlier tyrants. In his immediate past a great city that oppressed the Jews has fallen, though, if this is Babylon, it is strange that he nowhere names it. But his intention is rather religious than historical; he seeks to give a general representation of the attitude of the world to the people of God, and of the judgment which God brings on the world. This view of the composition is supported by either of two possible interpretations of that difficult verse, Isaiah 27:10 : "In that day Jehovah with His sword, the hard and the great and the strong, shall perform visitation upon Leviathan, Serpent Elusive, and upon Leviathan, Serpent Tortuous; and He shall slay the Dragon that is in the sea." Cheyne treats these monsters as mythic personifications of the clouds, the darkness, and the powers of the air, so that the verse means that, just as Jehovah is supreme in the physical world, He shall be in the moral. But it is more probable that the two Leviathans mean Assyria and Babylon-the "Elusive" one, Assyria on the swift-shooting Tigris: the "Tortuous" one, Babylon on the winding Euphrates-while "the Dragon that is in the sea" or "the west" is Egypt. But if the prophet speaks of a victory over Israel’s three great enemies all at once, that means that he is talking universally or ideally: and this impression is further heightened by the mythic names he gives them. Such arguments, along with the undoubted post-exilic fragments in the prophecy, point to a late date, so that even a very conservative critic, who is satisfied that Isaiah is the author, admits that "the possibility of exilic authorship does not allow itself to be denied." If this character which we attribute to the prophecy be correct- viz. , that it is a summary or ideal account of the attitude of the alien world to Israel, and of the judgment God has ready for the world-then, though itself be exilic, its place in the Book of Isaiah is intelligible. Chapters 24-27 fitly crown the long list of Isaiah’s oracles upon the foreign nations: they finally formulate the purposes of God towards the nations and towards Israel, whom the nations have oppressed. Our opinions must not be final or dogmatic about this matter of authorship; the obscurities are not nearly cleared up. But if it be ultimately found certain that this prophecy, which lies in the heart of the Book of Isaiah, is not by Isaiah himself, that need neither startle nor unsettle us. No doctrinal question is stirred by such a discovery, not even that of the accuracy of the Scriptures. For that a book is entitled by Isaiah’s name does not necessarily mean that it is all by Isaiah: and we shall feel still less compelled to believe that these chapters are his when we find other chapters called by his name while these are not said to be by him. In truth there is a difficulty here, only because it is supposed that a book entitled by Isaiah’s name must necessarily contain nothing but what is Isaiah’s own. Tradition may have come to say so; but the Scripture itself, bearing as it does unmistakable marks of another age than Isaiah’s, tells us that tradition is wrong: and the testimony of Scripture is surely to be preferred, especially when it betrays, as we have seen, sufficient reasons why a prophecy, though not Isaiah’s, was attached to his genuine and undoubted oracles. In any case, however, as even the conservative critic whom we have quoted admits, "for the religious value" of the prophecy "the question" of the authorship "is thoroughly irrelevant." We shall perceive this at once as we now turn to see what is the religious value of our prophecy. Chapters 25-27 stand in the front rank of evangelical prophecy. In their experience of religion, their characterizations of God’s people, their expressions of faith, their missionary hopes and hopes of immortality, they are very rich and edifying. Perhaps their most signal feature is their designation of the people of God. In this collection of prayers and hymns the people of God are not regarded as a political body. They are only once called the nation and spoken of in connection with a territory. Only twice are they named with the national names of Israel and Jacob. { Isaiah 27:6 ; Isaiah 27:9 ; Isaiah 27:12 } We miss Isaiah’s promised king, his pictures of righteous government, his emphasis upon social justice and purity, his interest in the foreign politics of his State, his hopes of national grandeur and agricultural felicity. In these chapters God’s people are described by adjectives signifying spiritual qualities. Their nationality is no more pleaded, only their suffering estate and their hunger and thirst after God. The ideals that are presented for the future are neither political nor social, but ecclesiastical. We saw how closely Isaiah’s prophesying was connected with the history of his time. The people of this prophecy seem to have done with history, and to be interested only in worship. And along with the assurance of the continued establishment of Zion as the centre for a secure and holy people, filling a secure and fertile land, -with which, as we have seen, the undoubted visions of Isaiah content themselves, while silent as to the fate of the individuals who drop from this future through death, -we have the most abrupt and thrilling hopes expressed for the resurrection of these latter to share in the glory of the redeemed and restored community. Among the names applied to God’s people there are three which were destined to play an enormous part in the history of religion. In the English version these appear as two "poor and needy"; but in the original they are three. In Isaiah 25:4 : "Thou hast been a stronghold to the poor and a stronghold to the needy," poor renders a Hebrew word, " dal, " literally wavering, tottering, infirm, then slender or lean, then poor in fortune and estate; needy literally renders the Hebrew " ‘ebhyon, " Latin egenus . In Isaiah 26:6 : "the foot of the poor and the steps of the needy," needy, renders " dal ," while poor renders " ani ," a passive form - forced, afflicted, oppressed, then wretched, whether under persecution, poverty, loneliness, or exile, and so tamed, mild, meek. These three words, in their root ideas of infirmity, need, and positive affliction, cover among them every aspect of physical poverty and distress. Let us see how they came also to be the expression of the highest moral and evangelical virtues. If there is one thing which distinguishes the people of the revelation from other historical nations, it is the evidence afforded by their dictionaries of the power to transmute the most afflicting experiences of life into virtuous disposition and effectual desire for God. We see this most clearly if we contrast the Hebrews’ use of their words for poor with that of the first language which was employed to translate these words-the Greek in the Septuagint version of the Old Testament. In the Greek temper there was a noble pity for the unfortunate; the earliest Greeks regarded beggars as the peculiar proteges of Heaven. Greek philosophy developed a capacity for enriching the soul in misfortune; Stoicism gave imperishable proof of how bravely a man could hold poverty and pain to be things indifferent, and how much gain from such indifference he could bring to his soul. But in the vulgar opinion of Greece penury and sickness were always disgraceful; and Greek dictionaries mark the degradation of terms, which at first merely noted physical disadvantage, into epithets of contempt or hopelessness. It is very striking that it was not till they were employed to translate the Old Testament ideas of poverty that the Greek. words for "poor" and "lowly" came to bear an honourable significance. And in the case of the Stoic, who endured poverty or pain with such indifference, was it not just this indifference that prevented him from discovering in his tribulations the rich evangelical experience which, as we shall see, fell to the quick conscience and sensitive nerves of the Hebrew? Let us see how this conscience was developed. In the East poverty scarcely ever means physical disadvantage alone: in its train there follow higher disabilities. A poor Eastern cannot be certain of fair play in the courts of the land. He is very often a wronged man, with a fire of righteous anger burning in his breast. Again, and more important, misfortune is to the quick religious instinct of the Oriental a sign of God’s estrangement. With us misfortune is so often only the cruelty, sometimes real, sometimes imagined, of the rich; the unemployed vents his wrath at the capitalist, the tramp shakes his fist after the carriage on the highway. In the East they do not forget to curse the rich, but they remember as well to humble themselves beneath the hand of God. With an unfortunate Oriental the conviction is supreme, God is angry with me; I have lost His favour. His soul eagerly longs for God. A poor man in the East has, therefore, not only a hunger for food: he has the hotter hunger for justice, the deeper hunger for God. Poverty in itself, without extraneous teaching, develops nobler appetites. The physical, becomes the moral, pauper; poor in substance, he grows poor in spirit. It was by developing, with the aid of God’s Spirit, this quick conscience and this deep desire for God, which in the East are the very soul of physical poverty, that the Jews advanced to that sense of evangelical poverty of heart, blessed by Jesus in the first of His Beatitudes as the possession of the kingdom of heaven. Till the Exile, however, the poor were only a portion of the people. In the Exile the whole nation became poor, and henceforth "God’s poor might become synonymous with God’s people." This was the time when the words received their spiritual baptism. Israel felt the physical curse of poverty to its extreme of famine. The pains, privations, and terrors, which the glib tongues of our comfortable middle classes, as they sing the psalms of Israel, roll off so easily for symbols of their own spiritual experience, were felt by the captive Hebrews in all their concrete physical effects. The noble and the saintly, the gentle and the cultured, priest, soldier and citizen, woman, youth and child, were torn from home and estate, were deprived of civil standing, were imprisoned, fettered, flogged, and starved to death. We learn something of what it must have been from the words which Jeremiah addressed to Baruch, a youth of good family and fine culture: "Seekest thou great things for thyself? Seek them not, for, behold, I will bring evil upon all flesh, saith the Lord; only thy life will I give unto thee for a prey in all places whither thou goest." Imagine a whole nation plunged into poverty of this degree-not born into it having known no better things, nor stunted into it with sensibility and the power of expression sapped out of them, but plunged into it, with the unimpaired culture, conscience, and memories of the flower of the people. When God’s own hand sent fresh from Himself a poet’s soul into "the clay biggin"’ of an Ayrshire ploughman, what a revelation we received of the distress, the discipline, and the graces of poverty! But in the Jewish nation as it passed into exile there were a score of hearts with as unimpaired an appetite for life as Robert Burns; and, worse than he, they went to feel its pangs away from home. Genius, conscience, and pride drank to the dregs in a foreign land the bitter cup of the poor. The Psalms and Lamentations show us how they bore their poison. A Greek Stoic might sneer at the complaint and sobbing, the self-abasement so strangely mixed with fierce cries for vengeance. But the Jew had within him the conscience that will not allow a man to be a Stoic. He never forgot that it was for his sin he suffered, and therefore to him suffering could not be a thing indifferent. With this, his native hunger for justice reached in captivity a famine pitch; his sense, of guilt was equalled by as sincere an indignation at the tyrant who held him in his brutal grasp. The feeling of estrangement from God increased to a degree that only the exile of a Jew could excite: the longing for God’s house and the worship lawful only there; the longing for the relief which only the sacrifices of the Temple could bestow; the longing for God’s own presence and the light of His face. "My soul thirsteth for Thee, my flesh longeth after Thee, in a dry and thirsty land, where no water is, as I have looked upon Thee in the sanctuary, to see Thy power and Thy glory. For Thy lovingkindness is better than life!" "Thy lovingkindness is better than life!"-is the secret of it all. There is that which excites a deeper hunger in the soul than the hunger for life, and for the food and money that give life. This spiritual poverty is most richly bred in physical penury, it is strong enough to displace what feeds it. The physical poverty of Israel which had awakened these other hungers of the soul-hunger for forgiveness, hunger for justice, hunger for God-was absorbed by them; and when Israel came out of exile, "to be poor" meant, not so much to be indigent in this world’s substance as to feel the need of pardon, the absence of righteousness, the want of God. It is at this time, as we have seen, that Isaiah 24:1-23 ; Isaiah 25:1-12 ; Isaiah 26:1-21 ; Isaiah 27:1-13 was written; and it is in the temper of this time that the three Hebrew words for "poor" and "needy" are used in chapters 25 and 26. The returned exiles were still politically dependent and abjectly poor. Their discipline therefore continued, and did not allow them to forget their new lessons. In fact, they developed the results of these further, till in this prophecy we find no fewer than five different aspects of spiritual poverty. 1. We have already seen how strong the sense of sin is in chapter 24. This poverty of peace is not so fully expressed in the following chapters, and indeed seems crowded out by the sense of the "iniquity of the inhabitants of the earth" and the desire for their judgment. { Isaiah 26:21 } 2. The feeling of the poverty of justice is very strong in this prophecy. But it is to be satisfied; in part it has been satisfied. { Isaiah 25:1-4 } "A strong city," probably Babylon, has fallen. "Moab shall be trodden down in his place, even as straw is trodden down in the water of the dunghill." The complete judgment is to come when the Lord shall destroy the two "Leviathans" and the great "Dragon of the west". { Isaiah 27:1 } It is followed by the restoration of Israel to the state in which Isaiah { Isaiah 5:1 } sang so sweetly of her. "‘A pleasant vineyard, sing ye of her. I, Jehovah, her Keeper, moment by moment do I water her; lest any make a raid upon her, night and day will I keep her." The Hebrew text then reads. "Fury is not in Me"; but probably the Septuagint version has preserved the original meaning: "I have no walls." If this be correct, then Jehovah is describing the present state of Jerusalem, the fulfilment of Isaiah’s threat, Isaiah 5:6 : "Walls I have not; let there but be briers and thorns before me! With war will I stride against them; I will burn them together." But then there breaks the softer alternative of the reconciliation of Judah’s enemies: "Or else let him seize hold of My strength; let him make peace with Me-peace let him make with Me." In such a peace Israel shall spread, and his fulness become the riches of the Gentiles. "In that by-and-bye Jacob shall take root, Israel blossom and bud, and fill the face of the world with fruit." Perhaps the wildest cries that rose from Israel’s famine of justice were those which found expression in chapter 34. This chapter is so largely a repetition of feelings we have already met with elsewhere in the Book of Isaiah, that it is necessary now only to mention its original features. The subject is, as in chapter 13, the Lord’s judgment upon all the nations; and as chapter 13 singled out Babylon for special doom, so chapter 34, singles out Edom. The reason of this distinction will be very plain to the reader of the Old Testament. From the day the twins struggled in their mother Rebekah’s womb, Israel and Edom were at either open war or burned towards each other with a hate which was the more intense for wanting opportunities of gratification. It is an Eastern edition of the worst chapters in the history of England and Ireland. No bloodier massacres stained Jewish hands than those which attended their invasions of Edom, and Jewish psalms of vengeance are never more flagrant than when they touch the name of the children of Esau. The only gentle utterance of the Old Testament upon Israel’s hereditary foe is a comfortless enigma. Isaiah’s "Oracle for Dumah," { Isaiah 22:11 f.} shows that even that large-hearted prophet, in face of his people’s age-long resentment at Edom’s total want of appreciation of Israel’s spiritual superiority, could offer Edom, though for the moment submissive and inquiring, nothing but a sad, ambiguous answer. Edom and Israel, each after his fashion, exulted in the other’s misfortunes: Israel by bitter satire when Edom’s impregnable mountain-range was treacherously seized and overrun by his allies; { Obadiah 1:4-9 } Edom, with the harassing, pillaging habits of a highland tribe, hanging on to the skirts of Judah’s great enemies, and cutting off Jewish fugitives, or selling them into slavery, or malignantly completing the ruin of Jerusalem’s walls after her overthrow by the Chaldeans. { Obadiah 1:10-14 ; Ezekiel 35:10-15 } In "the quarrel of Zion" with the nations of the world Edom had taken the wrong side, -his profane, earthy nature incapable of understanding his brother’s spiritual claims, and therefore envious of him, with the brutal malice of ignorance, and spitefully glad to assist in disappointing such claims. This is what we must remember when we read the indignant verses of chapter 34. Israel, conscious of his spiritual calling in the world, felt bitter resentment that his own brother should be so vulgarly hostile to his attempts to carry it out. It is not our wish to defend the temper of Israel towards Edom. The silence of Christ before the Edomite Herod and his men of war has taught the spiritual servants of God what is their proper attitude towards the malignant and obscene treatment of their claims by vulgar men. But at least let us remember that chapter 34, for all its fierceness, is inspired by Israel’s conviction of a spiritual destiny and service for God, and by the natural resentment that his own kith and kin should be doing their best to render these futile. That a famine of bread makes its victims delirious does not tempt us to doubt the genuineness of their need and suffering. As little ought we to doubt or to ignore the reality or the purity of those spiritual convictions, the prolonged starvation of which bred in Israel such feverish hate against his twin-brother Esau. Chapter 34, with all its proud prophecy of judgment, is. therefore, also a symptom of that aspect of Israel’s poverty of heart, which we have called a hunger for the Divine justice. 3. POVERTY OF THE EXILE. But as fair flowers bloom upon rough stalks, so from Israel’s stern challenges of justice there break sweet prayers for home. Chapter 34, the effusion of vengeance on Edom, is followed by chapter 35, the going forth of hope to the return from exile and the establishment of the ransomed of the Lord in Zion. Chapter 35 opens with a prospect beyond the return, but after the first two verses addresses itself to the people still in a foreign captivity, speaking of their salvation ( Isaiah 35:3-4 ), of the miracles that will take place in themselves ( Isaiah 35:5-6 ) and in the desert between them and their home ( Isaiah 35:6-7 ), of the highway which God shall build, evident and secure ( Isaiah 35:8-9 ), and of the final arrival in Zion ( Isaiah 35:10 ). In that march the usual disappointments and illusions of desert life shall disappear. The "mirage shall become a pool"; and the clump of vegetation which afar off the hasty traveller bails for a sign of water, but which on his approach he discovers to be the withered grass of a jackal’s lair, shall indeed be reeds and rushes, standing green in fresh water. Out of this exuberant fertility there emerges in the prophet’s thoughts a great highway, on which the poetry of the chapter gathers and reaches its climax. Have we of this nineteenth century, with our more rapid means of passage, not forgotten the poetry of the road? Are we able to appreciate either the intrinsic usefulness or the gracious symbolism of the king’s highway? How can we know it as the Bible-writers or our forefathers knew it when they made the road the main line of their allegories and parables of life? Let us listen to these verses as they strike the three great notes in the music of the road: "And a highway shall be there, and a way; yea, the Way of Holiness shall it be called, for the unclean shall not pass over it": that is what is to distinguish this road from all other roads. But here is what it is as being a road. First, it shall be unmistakably plain: "The wayfaring man, yea fools, shall not err therein." Second, it shall be perfectly secure. "No lion shall be there, nor shall any ravenous beast go up thereon; they shall not be met with there." Third, it shall bring to a safe arrival and ensure a complete overtaking: "And the ransomed of the Lord shall return and come with singing unto Zion, and everlasting joy shall be upon their heads; they shall overtake gladness and joy, and sorrow and sighing shall flee away." 4. So Israel was to come home. But to Israel home meant the Temple, and the Temple meant God. The poverty of the exile was, in the essence of it, poverty of God, poverty of love. The prayers which express this are very beautiful, -that trail like wounded animals to the feet of their master, and look up in His face with large eyes of pain. "And they shall say in that day, Lo, this is our God: we have waited for Him, that He should save us; this is the Lord: we have waited for Him; we will rejoice and be glad in His salvation . . . . Yea, in the way of Thy ordinances, O Lord, have we waited for Thee; to Thy name and to Thy Memorial was the desire of our soul. With my soul have I desired Thee in the night; yea, by my spirit within me do I seek Thee with dawn". { Isaiah 25:9 ; Isaiah 26:8 } An Arctic explorer was once asked, whether during eight months of slow starvation which he and his comrades endured they suffered much from the pangs of hunger. No, he answered, we lost them in the sense of abandonment in the feeling that our countrymen had forgotten us and were not coming to the rescue. It was not till we were rescued and looked in human faces that we felt how hungry we were. So is it ever with God’s poor. They forget all other need, as Israel did, in their need of God. Their outward poverty is only the weeds of their heart’s widowhood. "But Jehovah of hosts shall make to all the peoples in