blessings to the world. In spite even of their rejection of His Son they are still His people, and He will at length make them a holy people (Rom. xi. 25-29). 2. God does not hesitate to use any means that will help to conform His chosen ones to His own ideal. It is a solemn thing to be chosen of God: that choice may involve possibilities from which flesh and blood shrinks (8). The way to avoid those possibilities is to find out what God's purpose concerning us is, and endeavour to conform ourselves thereto : then we shall find His choice of us a well-spring of constant blessing. 3. God does not despise the merest germs of goodness. Insignificant, comparatively, as was "the holy seed" in Israel, He watched over it with ceaseless care. Comfort there is here for those who lament that there is in them so little of which God can approve. That little He will not despise (1 Kings xiv. 13; Isa. xlii. 3); He sees what possibilities of excellence there are in His chosen ones (7); and those little germs of excellence He will nourish until they have developed into that which will satisfy even Himself. (a) He inquired how long this service of hardening and this state of hardness were to continue, a question forced from him by his sympathy with the nation to which he himself belonged (cf. Exod. xxxii. 9-14), and one which was warranted by the certainty that God, who is ever true to His promises, could not cast off Israel as a people for ever. The answer follows in ver. 11 b-13: "Until towns are wasted without inhabitant, and houses are without man, and the ground shall be laid waste, a wilderness, and Jehovah shall put men far away, and there shall be many forsaken places within the land. And is there still a tenth therein, this also again is given up to destruction, like the terebinth and the oak, of which, when they are felled, only a root-stump remains: such a rootstump is the holy seed." The hardening judg ment would come to an end only when the land of Israel had been made utterly desolate. Up to the words "given up to destruction," the announcement is a threatening one; but from this point to "remains" a consolatory prospect begins to dawn; and in the last three words this brighter prospect, like a distant streak of light, bounds the horizon of the gloomy prophecy. It shall happen as with the terebinth and the oak. These trees were selected as illustrations, not only because they were so near akin to evergreens, and produced a simi. lar impression, or because there were so many associations connected with them in the olden times of Israel's history; but also because they formed such fitting symbols of Israel, on account of their peculiar facility for springing up again from the root (like the beech and nut, for example), even when they had been completely felled. . . . The root-stump was the remnant that had survived the judgment, and this remnant would become a seed, out of which a new Israel would spring up after the old had been destroyed. Thus in a few words is the way sketched out which God would henceforth take with His people. The passage contains an outline of the history of Israel to the end of time. Israel as a nation was indestructible, by virtue of the promise of God; but the mass of the people were doomed to destruction through the judicial sentence of God, and only a remnant, which would be converted, would perpetuate the nationality of Israel, and inherit the glorious future. This law of a blessing sunk in the depths of the curse actually inflicted still prevails in the history of the Jews. The way of salvation is open to all. Individuals find it, and give us a presentiment of what might be and is to be; but the great mass are hopelessly lost, and only when they have been swept away will a holy seed, saved by the covenant-keeping God, grow up into a new and holy Israel, which, according to chap. xxvii. 6, will fill the earth with its fruits, or, as the Apostle expresses it in Romans xi. 12, become "the riches of the Gentiles."-Delitzsch. (B) Homiletic Encyclopædia of Illustrations, 86-90, 99-115. (7) As the eye of the cunning lapidary detects in the rugged pebble, just digged from the mine, the polished diadem that shall sparkle in the diadem of a king; or as the sculptor in the rough block of marble, newly hewn from the quarry, beholds the statue of perfect grace and beauty which is latent there, and waiting but the touch of his hand,-so He who sees all, and the end from the begin. ning, sees oftentimes greater wonders than these. He sees the saint in the sinner, the saint that shall be in the sinner that is; the wheat in the tare; the shepherd feeding the sheep in the wolf tearing the sheep; Paul in the preacher of the faith in Saul the persecutor of the faith; Israel a prince with God in Jacob the trickster and the supplanter; Matthew the Apostle in Levi the publican; a woman that should love much in a woman sinning much; and in some vine of the earth bringing forth wild grapes and grapes of gall a tree which shall yet bring forth good fruit, and wine to make glad the heart; so that when some, like those over-zealous servants in the parable, would have Him pluck it up, and to cast it without more ado into the wine-press of the wrath of Almighty God, He exclaims rather, "Destroy it not, for a blessing is in it," and is well content to await the end.-Trench. See also Homiletic Encyclopædia, &c., 2454 and 3056. FEARS AND COMFORTS. vii. 1–9. And it came to pass, in the days of Ahaz the son of Jotham, &c. The historical statements (a) in these verses afford illustrations of spiritual truths. I. The powers of evil are confederate against the Lord's people (vers. 1, 2, 6). By the combined forces of evil, God's chosen ones have always been assailed. The conflict began in Eden, and has continued ever since. These combined forces attacked our Lord, and appeared for a time, outwardly at least, to conquer. We must expect similar assaults (John xvi. 33). The ultimate object of these foes is to destroy our spiritual life. II. The Lord's people are often terrified by Two things the action of their foes. minds calm. "Take heed, and be quiet; fear not, neither be faint-hearted." Pioture Ahaz restless, excited, his breast fainting, hope and courage failing. How timely was the prophet's exhortation! how helpful it might have been to Ahaz! Who of us does not know the blessedness of such an appeal? We have been excited, trembling, fainting, because of temporal dangers or spiritual foes, and in our agitation have been likely to do something foolish. But a voice has said, "Fear not; be calm!" Who says, "Fear not"? The loving, omnipotent Saviour, who is able to deliver us. 2. By showing His people the weakness of their foes. They are only the "two tails of smoking firebrands." You think them powerful, but they are really weak (1 John iv. 4). 3. By predicting the failure of the plans of their foes (vers. 7-9)-a prediction which was fulfilled sixty-five years afterwards, when Esarhaddon desolated the country, and filled it with foreigners. So God shows to us the weakness of our foes, and predicts their failure. IV. God shows His people that faith is necessary for the establishment of their peace (ver. 9. See also 2 Chron. xx. 20; Isa. xxvi. 3).-H. F. Walker. (a) For a statement of these circumstances see following paper: THE VIRGIN'S SON. FAITH'S IMPREGNABLE CITADEL. vii. 1-9. And it came to pass, in the days of Ahaz the son of Jotham, &c. I. There are many things calculated to fill us with fear-sufferings, losses, temptations, death, &c. Especially alarming are combinations of evil: when they threaten, we are apt to feel as did Ahaz and his people (ver. 2). Afflictions seldom come singly: sickness brings poverty in its train, &c.; and the heart is apt to fail before such accumulations of misfortune. II. But God guarantees the safety of those who trust in Him. 1. He controls all events (ver. 7). The Prince of Orange, when he took the field against France and the Emperor, said he had made an alliance with Heaven, and feared not for the result. Much more may the believer be confident in the warfare of life (H. E. I. 200-203, 2372, 2373, 4049, 4055-4058). 2. It is only while we trust in Him that we are thus in alliance with Him. Only by trusting in Him are we kept from trusting in that which cannot deliver us-ourselves or our fellow-men, to the exclusion of God and the rejection of His proffered help. Only by trusting in Him are our hearts kept in peace (chap. xxvi. 3. H. E. I. 1893, 1894, 1911-1919, 1923-1926). Only by trusting in Him do we give Him the glory which is His due, and which He will not give to another (H. E. I. 4054). III. The guarantee of safety which God offers to all who trust Him extends to the soul as well as the body. Because of our sins, and the enemies they bring against us, we might well fear; but in the Gospel help is offered, or perfect safety is guaranteed to them that believe. IV. The inevitable result of refusal to accept the help which God mercifully offers us is ruin. Ahaz, refusing the sign offered him, and trusting in Assyria, was overthrown by his ally. There is deadly peril in any other alliance than that which God offers to form with us. Said our Lord to all who are tempted to apostacy, "Remember Lot's wife," and in like manner we may say to all who are tempted to disregard and reject God's offers of help, Remember Ahaz 1—John Johnston. PURPOSES AND PANICS. vii. 1, 2. And it came to pass, in the days of Ahaz the son of Jotham, &c. In this brief record of events (a) that occurred so long ago, we may find suggestions of truths which it will be well for us to lay to heart to-day. I. Men often confidently form purposes which they find it impossible to fulfil (ver. 1). Rezin and Pekah no doubt were sure their project would be successful; they left no means untried to make it a success; they had many things to encourage them (2 Chron. xxviii. 5-7); success seemed certain, yet they failed! In verse 6 we have another statement of their purpose, and in verse 7 we are told the real reason why it failed: GOD determined that it should not stand. This is an illustration of much that takes place in our own day, in our own life. Purposes daringly conceived, and wisely and energetically prosecuted, come to nothing; and in such cases GOD is often the real hindrance. He hinders, not because He has any capricious delight in frustrating our plans, but because in them we intend only our own self-aggrandisement. It is with our purposes as with our prayers (Jas. iv. 3). If He hinders, no alliance formed with men can profit us; even Rezin will help in vain. 1. In forming our plans, let us remember and acknowledge our dependence on the permission and help of God (Jas. iv. 13-15; Ps. cxxvii. 1). If plans should be formed for our hurt or overthrow, let us comfort ourselves by remember ing that all men are under God's con trol. The confederacy may be very powerful: most elaborate preparations may be made for the accomplishment of its purpose; but there can be no success unless the Lord will (Dan. iii. 16-18). II. Men often give way to unreasonable panics (ver. 2). Panics are very common, very painful, very dangerous and hurtful. Their cause: lack of faith in God. Without faith in the controlling providence of God, men are naturally as liable to alarm as is a wealthy man who on a foggy night has to make his way through a dangerous quarter of a strange city; he knows not whether the footsteps he hears behind him are those of a policeman or of a garotter! Firmness is the reward of faith-of intelligent confidence exercised by righteous men in a righteous God (Ps. iii. 6; lvi. 11; xci. 5; cxii. 7, 8, &c.). Deliverance from fear is one of the respects in which " godliness has the promise of the life that now is." This blessing may be yours, if you will; yours in times of domestic, of commercial, of national alarm. You may be delivered, if you will, from the supreme fear-fear of death. Christ came into the world for the purpose of delivering you from it (Heb. ii. 14, 15). Yield yourself to be really His, and your end shall be peace (Ps. xxiii. 4; Ixxiii. 26). (a) For a statement of these events, sce following paper: THE VIRGIN'S SON. ISAIAH'S INTERVIEW WITH AHAZ. In this interview of Isaiah with greatest crime ever committed was done under a pretext of righteousness (Matt. xxvi. 65). So has it been with countless crimes since. Let us be on our guard against our own hearts (Jer. xvii. 9; Prov. xiv. 12). Let us not act upon any reason which we do not really believe will bear the scrutiny of God. III. Of the twofold result which always follows such resistance to the divine purposes. 1. The sinner is, ere long, com pelled to confess that the counsels he set aside were counsels of truth and wisdom. In less than three years, Abaz had cause to acknowledge the soundness of the advice to which on this memorable day he refused to listen (d). A typical case. 2. The obstinate sinner is left to the ruin from which he would not permit God to deliver him. There is no salvation by force. God acts upon our will, but He will not save us against our will. Neither shall those who refused to be saved from sin be saved from its consequences. If we choose evil, no act of omnipotence will render the choice harmless (chap. iii. 11). Ahaz chose the help of Assyria rather than the help of Jehovah, and with the help of that great and unscrupulous power he had to take its domination and destructiveness (2 Chron. xxviii. 16, 20). Again a typical case. The retributive justice of God is a fact of which it behoves us to be heedful. (a) Augustine, in his Confessions, makes thankful note of the manner in which, in the years of his ungodliness, God had raised up obstacles in his path of sin. When sinful desires raged within him, he says, the means for gratifying them were absent; or when the desires and the means of gratifying them came together, some witness was present to deter him; and when the means were present, and no witnesses stood by to hinder him, the desire to transgress was wanting. He rightly judged that these were no mere accidents or coincidences. (8) The preventing methods of grace may deservedly pass for some of the prime instances of the divine mercy to men in this world. For though it ought to be owned for an eminent act of grace to restore one actually fallen, yet there are not wanting arguments to persuade, that it is a greater to keep one from falling. Not to break a limb is more desirable than to have it set and healed, though never so skilfully and well. Preservation in this, as in many other cases, being better a great deal than restoration; since after all is done, it is odds but the scar will remain when the wound is cured and the danger over.-South. (y) Ahaz listened in sullen and incredulous silence; and the prophet resumes-"Ask thee a sign of Jehovah thy God; ask it either in the depth, or in the height above." But Ahaz, who looked on Jehovah not as his God, but only (like any of his heathen neighbours) as the god of Judæa, and as such inferior to the god of Assyria; and who had determined to apply to the king of Assyria, or perhaps had already applied to him, as a more trustworthy helper than Jehovah, in the present strait; deelines to ask a sign, excusing himself by a contrary use of the words of Moses, "Thou shalt not tempt Jehovah." He refused the sign, because he knew it would confirm the still struggling voice of his conscience; and that voice he had resolved not to obey, since it bid him give up the Assyrian, and trust in Jehovah henceforth.-Strachey. (8) Within the space of time figuratively indicated by the time necessary for the child of the prophet to become capable of discerning between good and evil,-i.e., in about three years,-Rezin and Pekah were slain, and the fact that they were but "two tails of smoking firebrands" demonstrated. (See 2 Kings xv. 27-30; xvi. 1-9.) A THREEFOLD COUNSEL vii. 4. Take heed, and be quiet; fear not. I. "Take heed." This is just what Ahaz fancied he was doing. He was taking heed to the alliance which had been formed for his overthrow, and he was at that very moment doing his best to frustrate it-by strengthening the fortifications of Jerusalem, and by summoning the king of Assyria to his help. This seemed to him and his court supremely wise it was eminently foolish. He was taking heed exclusively to the danger, and had no attention left for the divinely-provided defence against it. That defence lay in God's promise made to David (2 Sam. vii. 12-16). From one point of view, it may be said that in allying themselves for the destruction of the royal house of David, Rezin, Pekah, and the son of Tabeal embarked on an enterprise foredoomed to failure; they might as well have conspired to prevent the sun from rising any more in the east. That the descendants of David should reign in Jerusalem and that the sun should rise in the east, were both guaranteed by the same thing-the will and appointment of God. Resistance was as vain in the one case as in the other that is, while the conditions attached to the promise made to David were observed. For there were conditions attached to it (1 Chron. xxviii. 9; 2 Chron. xv. 2). It was to this great promise and to its essential con ditions that God would have Ahaz "take heed." "Take heed" is good counsel to give to every man standing in covenant relations with God. Many of us stand in such relations to Him, both as the result of the relations in which our parents stood to Him (Ex. xx. 6; Deut. vii. 9, &c.), and as the result of our personal acts; "the seed of the righteous," we have ourselves voluntarily taken the Lord to be our God, and have solemnly sworn to walk before Him in righteousness all the days of our life. Let us then evermore "take heed" to this covenant which God has condescended to make with us. It lays upon us great responsibilities, but it secures to us glorious privileges. Conspicuous among them is this, that we need not fear the might of any of our adversaries, whether they be those of the body or of the soul (ch. liv. 17). II. "Be quiet." Or better, "And be quiet." Quietness would follow naturally from right heed-taking. What was Ahaz doing? He was straining every nerve to do for himself what God had promised to do for him. God had promised to defend Zion and her king, and if Ahaz had had faith in God's promise, the appeal to Assyria for succour would never have been made. Alas! how often have better |