Isaiah 9 Biblical Illustrator >
> Isaiah 9Nevertheless the dimness shall not be such as was in her vexation. Let me venture to give what I conceive to be the true rendering of the prophecy — a rendering which at least in its main particulars has the support of the best modern interpreters — and the striking beauty and force and consistency of the whole will become evident. The prophet has been speaking in the previous chapter of a time of terrible distress and perplexity which was close at hand. King and people had forsaken their God. Ahaz had refused the sign of deliverance offered him and was hoping, by an alliance with Assyria, to beat off his enemies. The people in their terror were resorting to wizards and to necromancers for guidance instead of resorting to God. And the prophet warns them that the national unbelief and apostasy shall bring its sure chastisement in national despair. They will look around them in vain for succour. The heavens above and the earth beneath shall be wrapt in the same awful gloom. Nothing can exceed the dramatic
it is a night at noonday, the very sun blot it is a darkness which might be felt. But even while the prophet's gaze is fixed upon it he sees the light trembling on the skirts of the darkness. The sunrise is behind the cloud. "The darkness," cries the prophet, "is driven away." So I venture to render the last words of the eighth chapter. "For there shall no more be gloom to her (i.e., to the land) that was in anguish. In the former time He made light of (not 'lightly afflicted' as our A.V. has it), poured contempt upon the land of Zebulun and Naphtali, but in the latter time He hath made it glorious by the way of the sea, beyond Jordan, Galilee (the circuit) of the nations." Take this rendering and you have a perfectly exact end very striking prediction. It was not true that the land had first been lightly afflicted and afterwards was more grievously afflicted. But it was true that in the former time the la Zebulun and Naphtali and Galilee of the nations had been a byword among the J their territory had been trampled under foot by every invader who had ever entered Palestine. In the former time He did make light of it, He did abase it, but in the latter time He made it glorious with a glory far transcending the glory of any earthly kingdom. For it was here, amid this despised half heathen population, that the true Light shined down, here the Lord of Glory lived, it was here that He wrought His wonderful works and uttered His wonderful words, it was here that He gathered fishermen and tax gatherers to be His first disciples and missionaries to the world. This land was of a truth made glorious by the feet of Jesus of Nazareth. Well may the prophet continue, "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, on them hath the light shined. Thou hast multiplied the nation, Thou hast increased their joy." The insertion of the negative is an unfortunate mistake which, though found in our present Hebrew text, can be easily explained, and indeed has been corrected by the Hebrew scribes themselves. "They joy before Thee according to the joy in harvest, and as men exult when they divide the spoil. For the yoke of his burden, and the staff upon his shoulder, the rod of his oppression Thou hast broken, as in the day of Midian. For the greaves of the greaved warrior and the battle tumult and the garments rolled in blood shall be for burning for fuel of fire." The A.V., by the insertion of the words "but this," introduces an antithesis which destroys the whole force and beauty of the picture. Strike out those words and all becomes clear and consistent. The meaning is that at the advent of the Prince of Peace all wars shall cease. The soldier's sandals and the soldier's cloak and all the bloodstained gear of battle shall be gathered together and east into the fire to be burned. The heir of David's throne i He does not win His kingdom by force of arms. "For a Child is born unto us, a Son is given unto us, and the government shall be upon H He shall wear the insignia of royalty. And His name shall be called Wonderful, Counsellor, Mighty God, Father of Eternity, Prince of Peace. Of the increase of His government and of peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it, and to uphold it with judgment and with righteousness, from henceforth even forever. The zeal of the Lord of hosts shall perform this." Such is the majestic vision of light and Peace that dawns upon the prophet's soul in the midst of the national apostasy.(Bishop Perowne.)
There is in this world mercifully a compensating balance to all Divine denunciations, a "nevertheless" to all God's judgments, and a Gospel of grace appended to every message of doom. It is this that makes this world, amid all its tragic scenes, a world of mercy.(D. Davies.)
It is noteworthy that the clearer promises of the Messiah have been given in the darkest hour? of history. If the prophets had been silent upon the Coming One before, they always speak out in the for well the Spirit made them know that the coming of God in human flesh is the lone star of the world's night. It was so in the beginning, when our first parents had sinned, and were doomed to quit the paradise of delights. When Israel was in Egypt, when they were in the sorest bondage, and when many plagues had been wrought on Pharaoh, appare then Israel saw the Messiah set before her as the Paschal lamb, whose blood sprinkled on the lintel and the two side posts secured the chosen from the avenger of blood. The type is marvellously clear, and the times were marvellously dark. I will quote three cases from the prophetical books which now lie open before us. In , you read that glorious prophecy: "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste." When was that given? When the foundation of society in Israel was rotten with iniquity, and when its cornerstone was oppression. Read from verse 14: "Wherefore hear the Word of the Lord, ye scornful men," etc. Thus, when lies and falsehoods ruled the hour, the Lord proclaims the blessed truth that the Messiah would come sad would be a sure foundation for believers. Next, look into : "Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch," etc. When was this clear testimony given! Read the former verses of the chapter, sad see that the pastors were destroying and scattering the sheep of Jehovah's pasture. When the people of the Lord thus found their worst enemies where they ought to have met with friendly care, then they were promised happier days through the coming of the Divine Son of David. Glance at , where the Lord says, "And I will set up one shepherd over them, sad he shall feed them, even My servant D he shall feed them, and he shall be their shepherd." When came this cheering promise concerning that great Shepherd of the sheep! It came when Israel is thus described: "And they were scattered, because there is no shepherd," etc. Thus, in each case, when things were at their worst, the Lord Jesus was the one well of consolation in a desert of sorrows. In the worst times we are to preach Christ, and to look to Christ. In Jesus there is a remedy for the direst of diseases, and s rescue from the darkest of despairs.( C. H. Spurgeon.)
Let us look at some of the abiding doctrines and illustrations suggested by this noblest effort of the prophet's imagination. Isaiah's wing never takes a higher flight than it does in this prevision of the centuries.1. The Divine purpose has never been satisfied, if we may so say, with darkness, judgment, desolation. When God has judged a man He would seem to return to see what effect the judgment has had, if haply He may see some hope of returning feeling, of loyalty sad filial submission. God's feeling has been always a feeling of solicitude to bless the nations. We shall do wrong if we suppose that pity comes in only with the historical Christ, that compassion was born on Christmas Day.2. The Divine movement amongst the nations has always expressed itself under the contrast of light sad darkness (ver. 2). No contrast
therefore this is the one God has chosen whereby to represent the Divine movement. God is associated with light, and all evil with darkness. The fulfilment of Divine purpose has always been associated with incarnation, idealised Humanity.3. Look at the Deliverer as seen by the prophet (ver. 6). The Deliverer is to come as a child, a son, a governor, He is to sit upon the throne of David, sad upon his kingdom, to order it, and to establish it with judgment sad with justice from henceforth even forever. Say there was a secondary application of the terms, there can be
but no living man ever filled out in their uttermost spheral meaning all these names but one, and His name is Jesus.4. Then comes rapture upon rapture. And the pledge of the fulfilment of all is, "The zeal of the Lord of hosts will perform this."(J. Parker, D. D.)
THE VIEW TAKEN BY THE PROPHET OF THE MORAL STATE OF THE WORLD PREVIOUS TO THE GLORIOUS CHANGE WHICH MAKES THE SUBJECT OF HIS PROPHECY.1. The people are represented as walking in darkness. The prophet contemplates the world at large. Light is an darkness of ignorance and error.2. But darkness alone appears to the mind of the prophet only a faint emblem of the state of the heathen. He adds, therefore, "the shadow of death." In Scripture this expression is used for death, the grave, the darkness of that subterranean mansion into which the Jews supposed the souls of men went after death. Figuratively, the expression is use a state of danger and terror. It is an amplification, therefore, of the prophet's thought. Experience has justified this representation of the prophet. The religion of the heathen has ever been gloomy and horrible. THE BLESSED VISITATION (Ver. 2).1. As darkness is an emblem of the religious sorrows which had overcast the world, so light is an emblem of the truth of the Gospel The Gospel is "light." This marks its origin from heaven. This notes its truth. It is "light" because of its penetrating and subtle nature. It is called "light," "a great light," because of the discoveries which it makes. It is life and health to the world. Where it prevails, spiritual life is inspired, and the moral disorders of the soul give place to health and vigour.2. As in the vision light succeeds to darkness, so also joy succeeds to fear and misery. SO VAST A CHANGE MUST BE PRODUCED BY CAUSES PROPORTIONABLY POWERFUL: and to the means by which this astonishing revolution is effected the prophet next directs attention (vers. 4, 5). These words speak of resistance and a struggle. In the conduct of this battle two things are, however, to be remarked: the absolute weakness and insufficiency of the assailants, and their miraculous success. The weakness of the instruments used in breaking the rod and yoke of the oppressor is sufficiently marked by the allusion to the destruction of the host of Midian by Gideon and his three hundred men. But it may be said, "Is not all this a splendid vision? You speak of weak instruments effecting
of the display and operation of a supernatural power, touching the hearts of men, and changing the mora but what is the ground of this expectation?" This natural and very proper question our text answers. "FOR UNTO US A CHILD IS BORN," etc. (vers. 6, 7).(R. Watson.)
We are not left in doubt as to what the end of this great prophecy was. In , we have it expounded to us. THE GREAT DARKNESS. The prophet first saw the people utterly overwhelmed by the ruthless hand of merciless war. It had been once a prosperous land, but now darkness dense had come over it till it was a veritable "shadow of death." Turning from the immediate political significance of this to its spiritual import, we can easily see in it a picture of the spiritual condition of the world when Jesus came. The whole world was lying in the wicked one. The Jewish people, though they had the living Word of God, had in the darkness of their carnal ambition and lifeless formality lost all true vision of God. The Gentile world was no better. The best which they had was, on the one hand, a sensuous and godless Epicureanism, and on the other a cold and hopeless Stoicism. Turning to the condition of the unconverted people of our own day, we see also darkness and the shadow of death. What light for the soul has all our modern philosophical thinking and scientific research given? THE GREAT LIGHT. The light which the prophet saw was the intervention of God for the deliverance of the people from political bondage and physical misery, with some spiritual return to God. That which it typified was the advent and work of Christ. How this light shone upon the darkened world when He came! Truly it was a "great light." The light seen in the face of Jesus Christ is the glory of God, revealing His eternal purposes of grace to all sinful men. Christ lights the world by loving it, i.e., by revealing the love of God to sinners. THE GREAT BLESSINGS. With the coming of the true light came wonderful blessings to the people. This is described in the language of the prophet under several figures of speech.1. "Thou hast multiplied the nation." If we look to the real fulfilment of this prophecy, what a vast increase in the people of God there has been!2. "And increased their joy." Of old the people of God rejoiced at their best periods in mere national prosperity. But under the spiritual reign of Jesus the people shall rejoice in better things. The joy of salvation.3. "According to the joy in harvest." The happiest festival of the Jews was the harvest feast, when the fruits of the earth were all gathered in, and the people blessed God and rejoiced in their riches. But now He gives us a new and better harvest, the ingathering of souls, the first fruits of which were gathered on the day of Pentecost. There is no such pure joy as that which arises in the heart when God's salvation is being accepted by men and women, and His harvest is being gathered. What will it be in that day when the glad harvest home is accomplished?4. "And as men rejoice when they divide the spoil." This is a figure borrowed from the triumphant joy of the victorious warrior, who, having overthrown the enemy, and taken possession of his goods, divides them as spoil among the victors. Well, so shall, and so do, God's people rejoice over the victories which the Gospel wins over "the god of this world."5. "Thou hast broken the yoke...and the staff." Hitherto the people had boon under the iron yoke of their oppressors, and beaten by the rod of their taskmasters, as in the old slavery times of Egypt. How happy when that yoke shall be broken, and that cruel staff or rod done away! Under Messiah's reign the cruel bondage of Satan's yoke is broken, and the taskmaster's staff done away. HOW CHRIST DELIVERS. In earthly conflicts battles are fought "with confused noise and garments rolled in blood." The captives were delivered of old by these terrible an but Christ delivers His captives by the power of the Spirit of God, "with burning and fuel of fire." The fire is the Holy Ghost, and the fuel of fire is the Word of truth.(G. F. Pentecost, D. D.)
Clergyman's Magazine. LIGHT OUT OF DARKNESS. JOY BECAUSE OF THE LIGHT.1. Because Jesus was born.2. Because in His incarnation God and man were united.3. Because through His birth "the yoke" of man's burden has been broken (ver. 4), and the power of his oppressor destroyed. THE GROUNDS OF THIS JOY (vers. 6, 7).(Clergyman's Magazine.)
If it be asked, What the great design of God is in the Scriptures? I answer, To bring a lost world to the knowledge of a Saviour. all the prophecies, promises, histories, and doctrines of the Word, do point us to Him, as the needle in the mariner's compass points to the pole star. "To Him bore all the prophets witness." And when apostles under the New Testament were sent unto all nations, with the silver trumpet of the everlasting Gospel in their mouths, what was the great theme of their sermons! It was just to make Christ known among the nations All the lines of religion meet in Him as their centre. The prophet in the close of the preceding chapter, having spoken of dark and dismal days of trouble and distress, comes in the beginning of this, to comfort and encourage the hearts of true believers, with the good things which were coming in the days of the great Messiah. There are THREE GREAT NEW TESTAMENT BLESSINGS he condescends upon.1. Great light should spring up to a lost world (ver. 2).2. Joy in the Lord (ver. 3).3. Spiritual liberty (vers. 4, 5). It any should ask WHO IS HE, AND WHERE IS HE, THAT SHALL DO ALL THESE GREAT THINGS? You have an answer in the words, "For unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder," etc. In the words we may notice these things following.1. The incarnation of the great M for here the prophet speaks of His birth.2. His donation. He is the gift of God to a lost world. "Unto us a Son is given."3. His advancement to the supreme rule and authority. "The government shall be upon His shoulder."4. His character and designation, in five names here given Him, which show that He has a name above every name, "Wonderful, Counsellor, The Mighty God, The Everlasting Father, The Prince of Peace."5. The relation He stands in to lost sinners of Adam's family. He is born "to us," He is given "to us," and not to the angels which fell.6. The application and triumph of for the Church here lays claim to Him, and t for the words are uttered in a way of holy boasting. "Unto us this Child is born, unto us this Son is given."(E. Erskine.)
There is that in Jesus Christ alone which may and can afford sufficient comfort and relief in the worst of times and conditions. WE WILL INQUIRE INTO THE TRUTH OF IT ().1. If you look into Scripture you shall find that the promises and prophecies of Christ are calculated and given out for the worst of times.2. If there was enough in the types of Christ to comfort and relieve the people of God under the Old Testament in the
then there must needs be enough in Christ to comfort the people of God now in the worst of our times. In the times of the Old Testament, in ease they had sinned, what relief had they? A sacrifice to make an atonement (), and so a type of Christ the great Sacrifice (). In case they were in the wilderness and wanted bread, what relief had they? Manna, a type of Christ, "the true Bread that came down from heaven.' In case they wanted water, what relief had they? The rock opened, and "that rock was Christ." In ease they were stung wire the fiery serpents what relief had they? They had the brazen serpent, and that was a type of Christ ().3. If all the promises of good things made to us were originated in Christ, and if all the promises that were made unto Christ of good things to come, do descend upon us, then surely there is enough in Christ to succour in the worst of times. For what are the promises but Divine conveyances?4. If all our want of comfort and satisfaction doth arise from the want of a sight of Christ's fulness and excellency, and all our satisfaction and comfort doth arise from the sight of Christ's fulness and excellency, then this doctrine must needs he true. WHAT IS THAT IN CHRIST THAT MAY OR CAN COMFORT, SUCCOUR AND BELIEVE IN THE WORST OF TIMES AND CONDITIONS?1. Look what that good thing is which the world can either give or take away, that is in Chris and if that be in Christ in great abundance which the world can neither give or take away, then there is that in Christ that may or can succour, comfort, and relieve in the worst of times. Can the world take away your estate, gold, or silver? Then read what is said in , concerning wisdom, where Christ is called wisdom (ver. 13). Can the world take away your liberty? Then you know what Christ says, "Behold, I have set before thee an open door, and no man can shut it." Can the world take away your life? You know what Christ saith, "I am the Way, the Truth, and the Life." On the other side, what can the world give to you? Can the world give you peace, rest, quietness? Then you know what Christ saith (; ). Can the world give you happiness? I am sure Christ can.2. There is in Jesus Christ the greatest excellency under the best propriety, "My Lord and my God."3. There is in Jesus Christ the greatest fulness joined with the most communicativeness.4. The sweetest love under the greatest engagement. Is not a brother engaged to help his brother? A father his children? A husband his wife! Now, suppose there were one person that could stand under all these relations — a brother, a father, how much would that person be engaged to help? Thus C He stands under all these relations.6. There is that in Jesus Christ that suiteth all conditions. HOW FAR THIS CONCERNS US.(W. Bridge, M. A.)
There is to be a light breaking in upon the sons of men who sit in darkness, and this light is to be found only in the incarnate God. Let me ILLUSTRATE THIS FACT BY THE CONTEXT.1. I must carry you back to . The sign of coming light is Jesus.2. Further on we see our Lord Jesus as the hold fast of the soul in time of darkness. See in , the whole country overwhelmed by the fierce armies of the Assyrians, as when a land is submerged beneath a flood. Then you read — And he shall pea through J he shall overflow and go over, he shall re and the stretching out of his wings shall fill the breadth of Thy land, O Immanuel." The one hope that remained for Judah was that her country was Immanuel's land. There would Immanuel be born, there would He labour, and there would He die. He was by eternal covenant the King of that land, and no Assyrian could keep Him from His throne. If you are a believer in Christ, you belong to Him, and you always were His by sovereign right, even when the enemy held you in possession. We might exultingly have gloried over you, "Thy soul, O Immanuel." Herein lay your hope when all other hope was gone. Herein is your hope now.3. Further on in the chapter we learn that Jesus is our star of hope as to the destruction of the enemy. The foes of God's people shall be surely vanquished and destroyed because of Immanuel. Note well in verses 9, 10, how it is put twice over like an exultant taunt: "Gird yourselves, and ye shall gird yourselves, and ye shall be broken in pieces. Take counsel together, and it
speak the word, and it shall not stand: for Immanuel." Our version translates the word into "God with us," but it is "Immanuel." In Him, even in our Lord Jesus Christ, dwelleth all the fulness of the Godhead bodily, and He has brought all that Godhead to bear upon the overthrow of the foes of His people.4. Further on we find the Lord Jesus as the morning light after a night of darkness, The last verses of the eighth chapter picture a horrible state of wretchedness and despair: "And they shall pass through it, hardly bestead and hungry:" etc. But see what a change awaits them! Read the fine translation of the R.V. "But there shall be no gloom to her that was in anguish." What a marvellous light from the midst of a dreadful darkness! It lean astounding change, such as only God with us could work. There am some here who have traversed that terrible wilderness You are being driven as captives into the land of despair, and for the last few months you have been tromping along a painful road, "hardly bestead and hungry." You are sorely put to it, and your soul finds no food of comfort, but is ready to faint and die. You fret yourself: your heart is wearing away with care, and grief, and hopelessness. In the bitterness of your soul you are ready to curse the day of your birth. The captive Israelites cursed their king who had led them into thei the fury of their agony, they even cursed God and longed to die, It may be that your heart is in such a ferment of grief that you know not what you think, but are like a man at his wits' end. Those who led you into sin are and as you think upon God you am troubled. This is a dreadful ease for a soul to be in, and it involves a world of sin and misery. You look up, but the heavens are as b your prayers appear to be shut out from God' you look around you upon the earth, and behold "trouble and darkness, and dimness of anguish"; your every hope is slain, and your heart is torn asunder with remorse and dread. Every hour you seem to be hurried by an irresistible power into greater darkness. In such a case none can give you comfort save Immanuel, God with us. Only God, espousing your cause, and bearing your sin, can possibly save you. See, He comes for your salvation!5. Once more, we learn from that which follows our text, that the reign of Jesus is the star of the golden future. He came to Galilee of the Gentiles, and made that country glorious, which had been brought into contempt. That corner of Palestine had very often borne the brunt of invasion, and had felt more than any other region the edge of the keen Assyrian sword. It was a wretched land, with a mixed population, despised by the purer race of J but that very country became glorious with the presence of the incarnate God. That first land to be invaded by the enemy was made the headquarters of the army of salvation. Even so at this day His gracious presence is the day dawn of our joy. Here read and interpret . Then shall your enemy be defeated, as in the day of Midian. When Jesus comes you shal for His battle is the end of battles. "All the armour of the armed man in the tumult, and the garments rolled in blood, shall even be for burning, for fuel of fire." This is the rendering of the R and it is good. The Prince of Peace wars against war, and destroys it. Now is it that the Lord Jesus becomes
and He whose name is Immanuel is now crowned in our heart with many crowns, and honoured with many titles. What a list of glories we have here! What a burst of song it makes when we sing of the Messiah (ver. 6). Each word sounds like a salvo of artillery. I want to PRESS HOME CERTAIN TRUTHS CONNECTED WITH MY THEME. Immanuel is a grand word. "God with us" means more than tongue can tell It means enmity removed on our part, and justice vindicated on God's part. It means the whole Godhead engaged on our side, resolved to bless us.1. Jesus is Immanuel ().2. Perhaps you wish to know a little more of the incident in the text which exhibits Jesus as the great light. Our Lord made His home in the darkest parts. He looked about and saw no country so ignorant, no country so sorrowful, as Galilee of the Gentiles, and therefore He went there, and lifted it up to heaven by priceless privileges!3. We will turn back to where we opened our Bibles at the first, and there we learn that, to be God with us, Jesus must be accepted by us. He cannot be with us if we will not have Him. Hear how the prophet words it: "Unto us a Child is born, unto us a Son is given." Be sure that you go on with the verse to the end — "and the government shall be upon His shoulder." If Christ is your Saviour He must be your King.( C. H. Spurgeon.)
One evening last week I stood by the seashore when the storm was raging. The voice of the Lord and who was I that I should tarry within doors, when my Master's voice was heard sounding along the water? I rose and stood to behold the flash of His lightnings, and listen to the glory of His thunders. The sea and the thunders were contest the sea with infinite clamour striving to hush the deep-throated thunder, so that His voice yet over and above the roar of the billows might be heard that voice of God, as He spake with flames of fire, and divided the way for the waters. It was a dark night, and the sky was covered with thick clouds, and scarce a star could be seen through the
but at one particular time, I noticed far away on the horizon, as if miles across the water, a bright shining, like gold. It was the moon hidden behind the clouds, so that she cou but she was able to send her rays down upon the waters, far away, where no cloud happened to intervene. I thought as I read this chapter last evening, that the prophet seemed to have stood in a like position, when he wrote the words of my text. All round about him wer he heard prophetic thunders roaring, and he saw flashes of the lightning of D clouds and darkness, for many a league, were scatt but he saw far away a bright spot — one place where the clear shining same down from heaven. And he eat down, and he penned these words: "The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined"; and though he looked through whole leagues of space, where he saw the battle of the warrior "with confused noise and garments rolled in blood," yet he fixed his eye upon one bright spot in futurity, and he declared that there he saw hope of peace, prosperity, for said he, "Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful."( C. H. Spurgeon.)
The people that walked in darkness have seen a great light. The prophet's vision has been fulfilled. The tr Jesus Christ as the Word made flesh is the true Light which lighteth every man. There is no light in any real sense but that which comes to man through Him. Christ sheds light upon SIN. By His words and by His life He testifies to the reality of sin.1. In Him was exhibited for the first and only time a life perfectly obedient to the will of God, a life the one inspiring motive of which was love to God and love to man, a life in which every thought, every word, every act was influenced only by a regard to the glory of God, a life in which was manifested in perfect union and in perfect harmony every human virtue. Thus Christ has shown us what we ought to be, and in showing us this has shown us what we are. In the presence of His awful purity how deep our impurity appears.2. And He has tracked sin to its secret hiding. place. He has discovered the fountain in the heart, the evil thought, the murderous hate, the impure desire, the covetousness, the malice, the bitterness which lurk within, and which no human law can touch. He has made us discern not only the evil done and the evil thought, but the good left undone. There is no part of our nature which He has not explored. Never had it been so profoundly, so truly judged, never had man been so discovered to us.3. Is the light which Christ casts upon sin only a condemning light? Is it a light which shows us our misery only to leave us without hope, which shows us what we ought to be, but gives us no power to attain to the ideal set before us! No, the light which reveals to us our sin, reveals to us also the mercy of God, a love greater than our transgressions, a pardon greater than our sin. It is the light of the Cross that gives us hope. Never does God appear in more perfect holiness than when He pardons sin, and the sinner looking upon the Cross feels the malignity of that sin which nothing but the sacrifice of the Son of God could take away. All other religions, all other philosophies have failed here, all have made some compromise with sin, all have conceale the Cross alone dares to reveal it, because the Cross alone takes it away. And so, too, of HUMAN SUFFERING. The Cross consoles sorrow, because it manifests to us a power of sympathy in God such as man had never dared to dream of. There is no suffering for which the Cross is not a precious balm, because there is no suffering which it does not surpass and consecrate. And much more Christ's light is a light cast upon DEATH. Or rather let me say the light which He came to bestow is the light of life. He came that they might have life, and that they might have it more abundantly. Beyond the Cross there is the Resurrection. "Because I live, ye shall live also." This is the grand prerogative of the Gospel All other religions have failed here. All have spoken with stammering lips of the world beyond the grave.(Bishop Perowne.)
We are accustomed to conceive of our experience of bodily affliction as a land of "the shadow of death." Just as there was a preparation for receiving good in the moral shadow which enveloped the Galileans, so is there also good in the pain and abasement of bodily suffering. There is a breaking down of pride, and a clearer insight into our own utter weakness. There is new openness to spiritual realities, and in this, at least a preparation for being dealt with according to the light of our relation to eternity. One almost invariable sight revealed to us in the shadow of death is THE IMPERISHABLENESS OF THE PAST. I remember reading some years ago an account of an exploration of one of the pyramids of Egypt. The impression of the darkness upon the explorers at first was very oppressive. On every side and overhead, piled one above another in prodigious lengths and masses, rose the polished blocks of granite which formed the walls and ceiling. There was not a window, nor open chink from top to bottom. The torches of the guides only deepened the sense of awe, blinking as they did like mere glow. worms in the gloom. As the travellers crept and slid along the dismal passages, through the almost solid darkness, an undefined and painful consciousness of something like terror arose within them, from the felt want of any really satisfactory knowledge of the purpose which could be intended in such a building. At length they came to what seemed to them a coffin of stone. When they struck it, it rung like a bell. Everything else had had a baffling and perplexing effect on their minds. Here was one object they could thoroughly understand — the monument of a purpose, even if not the main purpose, which the building was intended to serve. And in the midst of that darkness they found their minds summoned by that coffin into the presence of the past. Something not very unlike this takes place when we are sent in, under some serious illness, to explore the land of the shadow. At first we are oppressed by the mere darkness — the deepening out on every side of the possibilities of the disease. Then, the ignorance of the purpose for which we are afflicted perplexes us. But at last, more or less in every case, we find our minds settling upon the past. Sometimes it is our instinctive forward looking, our attempt to penetrate the dim, unsounded future which thus leads us back into the past. The consciousness that we are passing onwards into its territory will not let sleep the question, "What sort of past am I carrying thither with me?" More frequently it is the consideration of unfinished purposes which recalls the past. Often, however, there is something in the very circumstances of the affliction, some appropriate word, perhaps, suggested and pressed upon our attention, which leads us in this direction of the past. Joseph's brethren, e.g., in the Egyptian prison, by the simple utterance of the words, "Your youngest brother," had the past which related to themselves and Joseph recalled to their minds. It was this which Job complained of when he cried to God: "Thou makest me to possess the iniquities of my youth." His youth was not dea nor had its actions altogether passed. The threads of these were still in His hand who was afflicting him. And now, in his distress, they are drawn up and placed like network around his soul. But there is good in this revision of the past. For one thing, the very sight of the fact is good that nothing of our lives passes utterly into oblivion. It is good to know that the past as much as the present is real, that our deeds lie there, imperishable, dormant, but yet dead. For a second reason it is good. The remaining hours of our time here are more likely to be encountered and occupied with serious hearts. But, for a third and still deeper reason, it is good to have made this discovery. One of the main purposes of redemption is to deal with this imperishableness of the past, and solve the problems which arise out of that and our responsibility. Our Redeemer came to put away the guilt of our past lives, and to lift us into a position from which the consequences of our guilt would shut us out forever. But nothing more disposes us to listen to the offers of Divine mercy, than a clear unambiguous view of the actual past of our lives. Another and most important sight vouchsafed to us in serious illness, is THE SIGHT OF THE WORLD WE LIVE IN DWARFED TO ITS TRUE PROPORTIONS. It is a great loss to anyone to see the world he lives in only from the side of health. The true proportions of things are almost sure to be hidden from his view. This is especially the case with respect to the common pursuits of life. It requires the discipline of a sick bed to reveal our error — to discover to us that we have transgressed the bounds of mere necessity, and have been giving them more thought than they demand. I would liken the false value which we put on our lower vocations to the shadow cast by a manor house on the lawn. The house itself may represent the actual legitimate thought, which we may put into our daily toils. The shadow of the house is the added, illegitimate thought — the burdensome, down crushing care, thrusting and pushing from their centres our higher affections and hopes. At two different moments there is no shadow. There is none when the sun is in the centre of the heavens, and pouring his light down upon t there is none until he bends from the centre. But then the shadow begins to lengthen out its neck. The sunlight comes forth in horizontal beams, and the shadow stretches out its arms and spreads its wings, and lies prone and black on all the colour of the neighbouring field. At last the sun goes down, and the shadow has disappeared again. Night has rolled its shadow over the land, and the greater has swallowed the less. The house is there, but not its shadow. A most true picture this of the different values we put on our pursuits in the hours of health and at the gates of the grave! For with us also there are two moments when no shadow falls. There is no false estimate so long as God is in the centre of our heavens. At last death is rolling his shadow over our earthly life. And we are enveloped in the gloom of that. And then, looking outward, we discover how all other shadows have disappeared, and have been to us but vanity and vexation of spirit. A third experience in serious illness is, that AWAY FROM THE RESURRECTION OF CHRIST, THERE IS NO LIGHT FOR THE WORLD TO COME. The lights which surround us in our daily walks, when all is well with us, forsake us in the shadow. The light of friendship, for example. It cannot pierce the blackness of the shadow of death, nor search forward into the dimness of unrevealed futurity. Next to our friends, as lights of life to us, are our books. They are our inner lights. But away from the Book which specifically tells us of the resurrection of the Son of God, the light of no book in our keeping abides with us in the shadow to give us one gleam of hope. But it is worth while being sent into the shadow, if we come out with this experience. A fourth experience is generally reached in serious illness, of which it is not so easy to see the good. This is THE LONELINESS OF SUFFERING. Our spirits are gadders about too much. Our lives spread themselves too far upon society. A serious illness carries us away from this folly. It takes us out into the solitude, and leaves us there. This loneliness of great suffering is the shadow sent forth to bring us home. Society is not our home. The dearest, innermost circle of it is not our home. God is our home — our present home. TO THE CHILDREN OF GOD AFFLICTION IS IN EVERY WAY A GOOD. Its shadow is a retirement for renewed and deeper insight into the character and purposes of their Father. As much as unspiritual sufferers they feel the distress of their circumstances. The difference is, that over and through this distress they discern the loving purpose towards themselves of Him who chasteneth. Every way their condition is different. The world which death is bringing close to them is the habitation of their best and most beloved Brother. Sustaining promises are suggested to them by the Spirit, which have new and unthought of appropriateness to their case. Light from heaven, in inexpressible fulness, comes down into familiar passages of the Bible, revealing unimagined depths of Divine love for human souls. There is a nearer, sweeter, more experimental view of the Cross of Christ. Sin is felt to be the evil thing on which God cannot look, in a way to deepen the abhorrence of it, and to excite a more cleaving love to Him who is making all things work together to deliver us from its marks and power. And glimpses of the sinless land, holy, beautiful as morning light, come glowing and reddening through the clouds. And the hour of weakness is changed into an hour of strength.(A. Macleod, D. D.)
HOW THIS LIGHT MAY BE APPROPRIATED TO CHRIST.1. Light is an all-necessary thing.2. It separates — divides the night from the day.3. It cheers.4. Christ stands preeminently glorious as a great light. There is a fulness in Him commensurate with His D there is a brightness in Him that knows neither change nor diminution. THE DESCRIPTION OF PERSONS TO WHOM THIS LIGHT HAS BEEN, OR SHALL BE, REVEALED.1. In darkness.2. Walking in darkness.3. In the shadow of death.(F. G. Crossman.)
THE DARKNESS reigning in the world beforehand was to be traced even in the land of Judaea itself. At the period of Christ's nativity, there was the darkness of types, the shadows and mere secondary images of Divine truth. Some few only were partially enlightened to believe and understand the truth, and these exulted in the coming light, e.g., Simeon and Anna. But if some few in Jerusalem looked for redemption, what was the state of the heathen world! They, indeed, by all their wisdom, knew not G they were immersed in the darkest idolatries and most cruel superstitions. There was, in all this mass of external darkness, something congenial to the inner corruption, the shadow of death, resting on our common sinful nature: never could the one have existed or taken effect without the other. We must look within our own hearts for that guilty ignorance, that wilful blindness and hardened indifference to God and His truth, which was the source Mike of Jewish perversions and heathen abominations. Christ was THE LIGHT spoken of by the prophet. To the Jews, how well calculated was His appearance to clear up the obscurities of their own Mosaic ritual and prophetic declarations! To the Gentiles, no less did the coming of Christ present a religion able, for the first time, to resolve all their doubts, to satisfy all their wants, and unite the whole family of man under one great Head of all.1. I unexpected by most, and undeserved by all, the Sun of Righteousness, Jesus Christ, rose upon a benighted world.2. It was a great light.3. This was verily the true light. "It shines with a ray which," saith St. John, "lighteneth every man that cometh into the world." It is that which is adapted to man as man, beaming with an evidence only to be resisted by wilful blindness, and convincing all with a force which leaves the wanderer without excuse, who perishes in his sin.4. It is a D one shining as if from the very throne of God Himself.(C. J. Hoare, M. A.)
Picture to yourselves a traveller fallen into a defile, the heavens concealed from his view by and as he turns in his passage he hears the ravening beasts of night yelling around him, and conceive his heart sinking within him, and seeking a refuge in vain! If to this man's glimmering light was raised from a distant cottage where he might find security, oh, what joy, what hope of escape would burst across his mind! But yet this will but faintly represent the scene, for the light here spoken of is not a transitory light which may soon be extinguished, but it is a bright light tha a light that is raised in heaven to shine on benighted man.(J. Burnett, LL. B.)
Concerning the people it is affirmed — That they walked IN DARKNESS. Darkness must he understood in the figurative sense in which it is often used in Scripture to signify a state of ignorance, sin, and misery. Ignorance, like a veil, continues upon their hearts until the light of the glorious Gospel of Christ shines into their minds. In this uncomfortable state they act under the influence of corrupt principles, committing those enormous transgressions which are justly denominated the works of darkness. From hence arise distresses and miseries of various kinds, which terminate in utter darkness and everlasting woe, unless prevented by the illumination of the true light. In this condition the people are described as WALKING, which, in the Word of God, frequently denotes the whole course of man's life, in which every action makes a step towards that everlasting state to which we are journeying.1. Walking is a voluntary motion, the consequence of preceding choice and deliberate resolution2. Walking is a continued motion, in which one step regularly follows another, until the ground intended is gone over.3. Walking is a progressive motion, by which a traveller still goes forward until he arrives at the end of his journey.(R. Macculloch.)
In the Arctic regions, after the long dark night of winter, the rising of the sun is especially welcome. So should Christ be to us. THE WORLD WITHOUT CHRIST SITS IN DARKNESS.1. The minds of the heathen are dark.2. Their religion is dark and gloomy.3. Their conduct is dark.4. Their prospects after death are dark. JESUS CHRIST IS A "GREAT LIGHT." He is —1. Great in Himself, for He is God.2. He is a perfect light.3. He shines into the heart ().4. He gives happiness and healing as well as light (Malachi 9:2; ).5. This light cannot be put out (Isaiah 55:20).6. It is the light of heaven as well as of earth (). IT IS THE WILL OF GOD THAT THE HEATHEN AS WELL AS OURSELVES SHOULD SEE THIS GREAT LIGHT (; ; ).(R. Brewin.)
Homiletic Magazine. WHO ARE THE PEOPLE WHOM THE PROPHET SAW WALKING IN DARKNESS? By darkness, Scripture means spiritual alteration. Our norma for God is light and we were made in His image. But this primitive st an astounding fact has overthrown D sin has changed all things. The alteration produced by sin is — An alteration of truth Our intellect is darkened "through the ignorance that is in us, because of the blindness of our heart." The knowledge of God and of ourselves, which in the origin was pure, has been perverted by a spirit of error and replaced by a veil of darkness. Man has ceased to know God and to know himself. What light would you kindle to dispel these shadows of death!2. An alteration of life. A false life has invaded the soul and driven away the light of life. The source of life is in God, but it is no longer God who holds do it is self, the world, and sin3. An alteration of joy. Light and joy are synonymous, in Scripture: "Light is sown for the righteous, and gladness for the upright in heart." But what becomes of joy if it is deprived of truth and life! It is turned into sorrow. Our earthly joys are but disguised sorrows. WHAT IS THE LIGHT SPOKEN OF BY THE PROPHET? Revert to the fall of the first man and woman in E a promise shines. This promise henceforth accompanies humanity.(Homiletic Magazine.)
The North American Indians used to hold a New Year's feast with revolting ceremonies, the sick and aged being neglected, or even killed, to avoid trouble. But missionaries have taught them the Gospel They are Christians, and their New Year's feast is kept in a different way. Before it begins a list is read of aged and sick unable to come. Bundles of good things are packed up and sent to each by the fleetest runners, who think it a joy and not a burden. Surely these people "have seen a great light."(Egerton Young.)
Thou hast multiplied the nation, and not increased the Joy. The difference between national power and national character, between the success and the worthiness of a State, is suggested by these words. Scientific insight shows us that a planet is under the dominion of the law of gravitation prec and religious insight leads us to study the life, and estimate the merits and the perils, of an empire in the same light and by the same standards that we should apply to any single person. And so religious insight prevents us from accepting the mere numbers, opulence, prominence, and power of a State as sufficient justification for joy in its existence, just as it forbids us to acknowledge such tests for private persons. If a man is a sensualist, a knave, a gambler, or a ruffian, no honest mind thinks of praising him because he is strong limbed and in florid health, because he lives in a handsome house, is worth a million, and adds largely every year to his meadows and park. These splendid circumstances only furnish a pedestal for a piece of incarnate depravity to make its vileness conspicuous and repulsive. And a nation may be vigorous in physical health, and may be gaining thus, while it is going backward and downward in character. The noble elements which a nation embodies and represents, and which gleam as expressions upon the lineaments which its countenance will wear in history, constitute its glory. Mere numbers, as of the Chinese, Hindoos, or Turks, awaken no satisfaction in the competent student. The brawny energy that tugs at th that pushes out pioneers whose axes mow the wilderness, and whose ploughs that quarries counties for coal, and tames the torrents for its wheels, and makes the air over wide longitudes buzz with furious and cunning mechanism, — this, in contrast with lazy content or nerveless beggary, properly awakens joy in the aspect of a nation. And when, out of this groundwork of enthusiastic strength, an intellectual force is born that dots the land with schools which lead up to academies, and in turn are crowned with colleges, from which literatures blossom and shed the fragrance of culture and poetry in the social air, there is new and higher call for satisfaction and gratitude. And if a religious spirit presses for utterance out of the widening life of the State, so that churches grow as naturally from its soil as courtrooms, capitols, and if the religion of the people, instead of being a selfish commerce with Infinite power for private insurance against suspected peril, is a reverent and glad recognition of the Infinite mind as the source of truth, and the Infinite heart as unspeakable love, so that, if poverty begins to border the general plenty, the national genius turns to study for the wisest relief of it by the quick impulse of duty, and when vice and crime burst to the surface the conscience of the State is moved as quickly to devise cures then a spectacle is seen grander than any miracle of genius, any individual heroism, a for then a nation stands out with intellect on its forehead, chivalry in its carriage, and Christianity in its heart.(T. Starr King.)
They Joy before Thee according to the Joy in harvest.We may look upon the words of our text as a kind of double picture set in a single frame, so that its component parts may be contrasted as well as compared together. On one side is placed before us a merry harvest scene — just like what you might see going on in many a smiling cornfield of this happy English land. On the other side is depicted the confused noise of battle, and warriors with garments rolled in blood, exulting in that fierce joy which foemen feel in prospect of hard earned victory. Gradually the tumult passes on, and the ground is strewn with the dead and dying, with here and there a broken chariot and many a shivered spear. And then the camp followers issue forth to strip the slain, and to carry off the spoil to their tents until the pursuers shall return, when it shall be divided share and share to every man with boisterous mirth and songs of revelry. You will see, therefore, that our attention is directed first of all to the joy of harvest — man's triumph in the labours of the field. And then we can almost fancy that we hear the ringing shout of victory as the battle sweeps across the plain. Dissimilar though such things may be, yet there is more than one connecting link between them. For "peace hath her victories no less renowned than war." We might even say that they are more real, more complete, more generally shared in. The rejoicing after some successful campaign is
the news comes in, the cities are illuminated, the joy bells are rung, the excitement is intense, and outwardly there is every appearanc but it is only a one-sided gratification after all. For many feel, alas! how keenly, that the victory has been purchased at the cost of many a valued life, and that warfare is always accompanied by desolation, and mourning, and woe. But in harvest joy this is not the case. Here we have an unmingled glad. especially in a year when the crops are reported from all quarters to be unusually good — the triumphant result of toil and industry rewarded by the fruits of the ground.(E. Bell.)
To a commercial people the expression is not so significant as it would be to a Jew. The Jews were essentially an agricultural people. God did not encourage them to trade with surrounding nations, lest they shoul and so we find that they were not a manufacturing community, and, except in the time of Solomon, they made no pretensions to a navy. The arts and sciences were b but the fields and vineyards gave them abundant occupation, and the soil and climate were favourable to the growth of the corn and the vine. God took special interest in their agricultural pursuits. He laid down minute laws respecting sowing and gleaning, and He reminded the people in the feasts which He appointed that they were dependent on Him for the gift of food, and should receive it with a devout and thankful heart. It has been well observed respecting the three chief Jewish festivals that one opened the harvest, the second marked a stage in it, and the third closed it. Joy occupied an important place in the religion of the J and never, I suppose, was it so loud in its expression as at the Feast of Tabernacles, when they looked upon their full granaries, and brought in the last clusters of their fruitful vines.(F. J. Austin.)
Christian people should be characterised by joy. While rejoicing on account of our spiritual blessings, we ought not to be indifferent to our daily temporal blessings. THE NATURE OF THIS JOY. Joy in harvest is —1. A reasonable joy. The prosperity of a nation depends very largely upon the chara and, therefore, it is most natural that when the harvest is plenteous, our praise should ascend to God the Father, from whom this, even more directly than many blessings, has surely come. We have been taught to pray: "Give us this day our daily bread." If we thus recognise our dependence on God, is it not fitting that we should thank Him when He answers our prayer? Consider what would be the result of a complete failure of our crops for one year, notwithstanding that the balance might be restored, to some extent, from foreign lands. Or, consider what would be the result if there were failure in those countries from which we could draw our supplies.2. A universal joy — a joy in which all sections of the Christian Church, all classes of the community, all nations and races may unite together. There are some occasions for joy which only affect small and select circles. But a good harvest hurts no one, and brings blessings to all. And surely anything that tends to soften prejudices, annihilate differences, break down the barriers of caste and sect is a national boon.3. A holy joy. "They joy before Thee," says the prophet, "according to the joy in harvest." Among the Jews, joy in harvest was an act of worship. The first fruits were presented before the Lord with thanksgiving. And the joy of harvest should be regarded by us as a religious festival. Agriculture, more than any other branch of human industry, is seen to be under the superintendence of God. To rejoice in a good harvest, therefore, and to forget the Being to whom we owe it, would be an act of impiety. THE GROUNDS OF THIS JOY. A bountiful harvest is —1. A sign of God's activity. Very beautiful is the harvest festival hymn which David wrote and sang. Everything is there attributed to Divine agency (). Now, we are apt to forget sometimes how much we really owe to God. We talk of the laws of nature until we seem to lose sight of the Law maker. It is easy to say that the corn grows. But what is growth? It is, as one has described it, "the increase of a living body according to a fixed pattern, and by materials derived from without — materials changed into its own substance or substances. Here, then, are three wonders — the power of absorbing fresh materials fr the power of changing them into living and vegetable substance, and the power of arranging these new materials according to a fixed pattern. But how does all this come to pass? Has the plant a mind? The more we reflect, the stronger is the conviction that there is some intelligent, powerful agent at work, to whom all nature is subject, and whose will it readily obeys. And for whom does God make this yearly provision of golden grain? For us who so constantly forget Him, and who, at best, serve Him in a half-hearted way.2. A proof of God's fidelity. Once, long ago, God gave a promise (). On the strength of that promise the farmer sows his seed. He may not always think of the promise. But it is, nevertheless, in accordance with this promise that his crops arrive at maturity. He must sow in faith, whether it be a blind faith or an intelligent faith. He can only fulfil certain rules and conditions. And when he has done this he must wait. If the rain does not fall he cannot bring it down. If the sun shines too powerfully he cannot ward off its scorching rays. But he is in the hands of a faithful G and though here and there the fields may not look very promising, and in some districts there may be occasional scarcity, the harvest is always plentiful in some regions, and we are thus able to assist each other and ward offer mitigate human suffering and distress. Let us remember —(1) That God's faithfulness in providing for our physical necessities is only an illustration of His general character.(2) Every Christian is a husbandman. But, as in sowing corn, we have to work in faith and sometimes with sore discouragement. It was so with Christ. But we have promises, and upon these we must rest.(3) There is a grand harvest day approaching, when we shall have abundant evidence of the faithfulness of our G and though there is a dark side to that picture, which we dare not conceal, we must not overlook the bright side, which is as plainly revealed "The harvest is the end of the world. The reapers are the angels. Then shall He say to the reapers, Gather ye together first the tares and bind them in
but gather the wheat into My barn." What an ingathering of souls will be then! Oh, happy day! when those that sowed and those that reaped shall rejoice together. Oh, happy day! when much of the seed which we feared was lost shall prove to have been good and fruit bearing.(F. J. Austin.)
Homilist. THE HARVEST.1. Its import. Seasonable gathering of fruits yielded by the earth, according to established natural laws — fruits of the field, orchard, vineyard, or the garden.2. Its antiquity. It began with the dawn of created life. It is older than any human form of government, and it has the charm of having existed anterior to the division of humanity into tribes and nations, and before the formation of any landed estates. It is one of nature's first bonds to assure every living creature the right of existence.3. Its universality. It is the heritage of all countries, according to their climates.4. Its constancy. It is as firm from age to age as the Word of God, and an infallible witness to His faithfulness, as well as to the plenitude of His goodness. THE JOY OF CHRIST. The harvest songs are no pretence without reality.1. Its intensity. Joy of harvest signifies great joy.2. Its reasonableness. It is grounded on realised goodness.3. It is grounded on realised goodness in abundance. THE ANALOGY BETWEEN THE JOY OF HARVEST AND THE JOY WHICH SPRINGS FROM FELLOWSHIP WITH GOD.1. Both are God's gifts.2. Both are sequels of human industry.3. Both are teachers of impressive moral lessons.(1)The goodness of God in providence and grace.(2)The continual duty of gratitude.(3)The real dignity of labour.(4)The wisdom of looking for and hasting to the heavenly harvest home.4. They differ in that one is temporal and the other eternal in its duration. Joy centred in God will never end.(Homilist.)
is the joy of the reward, the joy of victory. THE REWARD OF LABOUR. God gives us comparatively few things ready for use. The world is much more like a manufactory than a storehouse of ready made goods. God gives us the raw material, but we must work it up into the manifold forms in which we require it for the purposes of life. God does not give us bread, but the possibility of bread. Even so God gives His Word, not as life, but as the possibility of life. The seed stored in a cellar, though it has in it the possibility of life for a city, is valueless until it is sown bro and the Word of God, though it has in it the promise of life eternal for the whole world, may be concealed in a convent cell or buried in a dead language, whilst all around the souls of men are perishing for lack of knowledge. Man lives by bread, but not by bread alone. As there is a life which bread sustains, so there is a life which truth sustains. To sow the truth, to prepare for its harvest, is as truly to save spiritual life as the sowing of corn in its season is the saving of natural life. Every man is a sower, and every man in due season shall be a reaper. "Whatsoever a man soweth," etc. Is not this the solemn lesson of the harvest time, that he who would reap hereafter must sow now, that he who would rest hereafter must work now? THE REWARD OF PATIENCE. If the earthly husbandman has need of long patience, how mush longer patience does he need who seeks a spiritual harvest! The corn of wheat grows slowly, but God's truth grows more slowly still. What are the uncertainties of the changeful skies compared with the uncertainties of the changeful human life! Yet if he will let patience have her perfect work he shall have no need to complain of his harvest. THE REWARD OF FAITH. Faith and patience always go together. The man who believes can wait. When a child puts seed into the ground, he does so without any of that strong conviction of its vital power which experience has given to his father, and so from want of faith in the seed he appeals to sight, and digs it up to see how it is getting on. There are many older children who make a similar mistake as to spiritual sowing. The Gospel sower must have faith in his seed. We cannot feel too strongly the truth that the power lies in the seed, not in the sower. This is as true in the Church as it is in the cornfield.(A. E. Gregory.)
THE FACT OF THEIR JOY. "They joy." Who? Those who, embracing the light of the Gospel, and renouncing the hidden works of darkness, are made the children of the light and of the day.1. It is Divine in its nature. The joy of the men of the world, however diversified it may be, has its spring and source in the world. The joy of the ambitious has its rise in the pride of the world. The joy of the miser has its spring in the riches of the world. The joy of the sensualist is derived from the pleasures of the world. But believers are taught better.2. It is extensive in its grounds. God — their Christian privileges — their Christian principles — their Christian prospects,3. Salutary in its effects. Its tendency is good. THE PECULIARITY OF THEIR JOY. "Before Thee." This is an expressive term and intimates several things.1. It is spiritual It is a joyful state of mind, connected with that Divine Being who is a Spirit. Every exercise of the mind that unites us to Him must be spiritual.2. It is sincere. The Christian's joy is real, not imaginary. It will bear inspection.3. It is secret. As the world knows not the extent of our sorrows, so it is unacquainted with the abundance of our joys. THE RESEMBLANCE OF THEIR JOY. To what may it be likened? The sacred writers have used various similitudes. It may be compared to the joy of the captive, r to the joy of a patient, after his recovery f to the joy of a mariner, after a storm. Two figures are here employed to set forth the Christian's joy —1. The husbandman in the field of harvest. "According to the joy of harvest."(1)It is a joy that results from labour.(2)Connected with anxiety.(3)Requires patience.2. The soldier in the field of battle.Conclusion — This subject gives as a view of two things with regard to Christianity.1. Its requirements. It is no easy thing. There is much to be done and suffered.2. Its rewards. These are inestimable. Present and future — exceed