Your imagination has followed the depths far beyond the lowest tide-line to the unfathomed valleys and caverns that form the ocean bed; and you have endeavoured to take fully into your mind the thought that the lowest depths and the most distant shores were filled and covered by the all-diffusive and all-searching element.-Rawlinson. (8.) The knowledge of God comes into the soul as a king is born into a country over which he is ultimately to rule; at the beginning it is but a babe; for a long time it is weak, and needs to be defended and nurtured; many years elapse before it rules; rarely in this life does it exercise full power and undisputed sway. (y.) Many evils continue to exist and flourish even in Christian lands, because their contrariety to the character of God has not yet been apprehended and felt. Many godly men were slave-holders and slave-dealers, because they did not fully know God. But now the knowledge of God has so grown among men, that it is no longer possible in a Christian land for a godly man to be a slave-holder. So with polygamy, which was once practised without scruple by some of the noblest and most devout men who ever lived. This practice has been killed, not by any express prohibition, but by growth among men of the knowledge of God. That knowledge is predestined still further to grow, and to kill many things more. THE ENSIGN OF THE NATIONS. I. In the two parts of this verse we have a twofold metaphorical representation of the Redeemer: one expressed, one implied. 1. An ensign of the people = banner or standard, such as is set up as a rallying-point around which, (1) the subjects of a king assemble to do him homage; and (2) the soldiers of an army gather to receive the commands and exhortations of their general. 2. This second use of a standard leads to the second metaphorical representation of the Redeemer, that of a victorious general: "His rest shall be glorious." We are thus directed to the final result of the uplifting of Christ as an ensign: the great campaign brought to a successful conclusion, the Victor in it rests gloriously, surrounded by the soldiers whom He has led on to triumph, and the people to whom He has given liberty and peace. II. Consider how these predictions have been fulfilled. 1. By the preaching of the gospel Christ has been lifted up, and as the result men of all nations have sought unto Him, and will seek Him more and more. 2. Having done and suffered all that was necessary ultimately to secure the final victory, He has taken His place at the right hand of the Majesty on high, and rests there gloriously; the glory of His rest arising from the number of the subjects who do Him homage, and of the soldiers who delight to fight His battles, from the triumphs which He has already enabled them to achieve, and from the prosperity and peace of all His people. We shall make a great mistake if we end by thus admiringly noting how this ancient prophecy has been, and is being, fulfilled in the history of the world. We are among the Gentiles of whom our text speaks: have we sought unto the glorious Person of whom it speaks? You desire to do so. Do so, then, 1. For right purposes; not merely that you may be delivered from suffering, but that you may be delivered from sin; not merely that you may ultimately gain admission to heaven, but that you may here and now render to Him the homage and the service to which He is entitled. 2. In a right spirit; not vainly dreaming that you have, or can win, any claim upon His regard, but recognising that you can appeal only to His mercy, and that without it you are lost; and making this appeal penitently and believingly. So coming to Him, He will be found of you. He will cause you to share in His rest, by causing you to share in His triumphs; inspired and upheld by Him, you shall trample under foot the world, the flesh, the devil, and the fear of death. Your whole being will be at rest; your understanding no longer harassed by perplexing doubts; your conscience stilled and gladdened by a righteous peace; your affections centred at last around Him who alone is worthy of their supreme love; and this threefold rest, SO sweet and blessed now, shall be perfected and perpetuated in heaven.-George Smith, D.D. The prophet here foresees that the Saviour's mission and work will so exalt Him in the eyes of the nations, that they will turn to Him as the one object and desire of their souls. (Compare John xii. 32.) The prediction declares that Christ would be a banner to attract men, that He would be the object of universal search, and that men in finding Him would attain to true rest and glory. I. THE BANNER. 1. A banner is naturally lifted up;" only thus can its purpose be accomplished (chap. xiii. 2; xviii. 3). Apt image this of Christ. Not merely in His death on Calvary. That exaltation was followed by His being lifted higher still by the preaching of the gospel, by the ministry of the Holy Spirit (John xvi. 14), by the devout lives of all His true followers. 2. A banner has usually some emblem or device representative of some great cause, or expressive of some great truth. (Give instances.) So when "Christ and Him crucified" are uplifted clearly in the view of men, they see God's hatred of sin, His love of man, and His provision for man's future happiness and glory. II. THE OBJECT OF UNIVERSAL SEARCH. "To it shall the Gentiles seek." Search for Christ characterises all races of men (Hag. ii. 7) and all periods of time (Luke x. 24). The search is often prosecuted in ignorance. Men know not for what and for whom their souls yearn; but it is Christ of whom unconsciously they are in quest; and it is towards Him, that by the else insatiable desires of their spiritual nature, they are being led. III. THE FINDING OF TRUE REST. "His rest shall be glorious." 1. The rest we find in Christ is connected with a vital change effected in the heart and life. He does not simply do something for us; He also does a work within us. Every intelligent seeker knows that there can be no rest until the evil that is lodged within us is resisted and cast out (H. E. I., 1324). It is as we enter into the spirit of Christ and share His life, that we enter into rest (Matt. xi. 28-30). 2. Our new relations to God, entered into by faith in Christ Jesus, makes our rest very glorious. God is then known to us by the most precious and endearing names; He is our rock, our shield, &c. Each of these names represents to us some tender sweet minis Are you in search of the highest peace, joy, holiness, rest? Here you may end your quest (1 Cor. i. 30; P. D., 481).- William Manning. THE RECONCILER OF MEN. xi. 10-16. And in that day there shall be, &c. Several eminent commentators are of opinion that this prophecy will not be fulfilled until the Jews are restored as a nation to their own land. Others believe that the prophet used (it may be unconsciously) transient geogra phical phrases as symbols of eternal truths. Without entering upon this controversy, which can be settled only by the actual unfolding and accomplishment of God's plans as to the history of this world, let us think of the fundamental fact of the vision, that in it K the Root of David " was revealed to the prophet as the reconciler of men. His appearing in the world would be the setting up of a standard unto which all men, Gentiles (ver. 10) and Jews (vers. 11, 12), would seek; and before the influence then exerted upon them by Him rivalries and enmities, even though they were as inveterate and malignant as those of Judah and Ephraim (ver. 13), would disappear. No obstacles, even though they should be as immense as the geographical ones which are specified, would hinder their coming together and forming one united and triumphant people under His benignant sway. This is only saying what the prophet has said already (chap. ii. 4; ix. 7), that the kingdom of Christ would be a kingdom of peace. Consider I. How marvellously and gloriously this prediction has been fulfilled. To appreciate this, we must recall the condition of the world at the time when "the day" of which our text speaks dawned upon it. Nations were everywhere divided from each other by jealousies and hatreds as virulent as those that divided Ephraim from Judah; there was peace only because they were restrained from active hostility by the strong hand of Roman power. Hatred of other nations was regarded, not as a crime, but as a duty (a). But Christ inaugurated the empire of universal brotherhood and love. Wars have not yet ceased even among nations professing Christianity, but they are no longer openly gloried in by those who wage them; they are apologised for as sad necessities. The apology is often insincere, but the fact that it is made at all is a marvellous tribute to the influence and authority of Christ. Wherever His true followers meet, national distinctions are forgotten, and they feel drawn to each other by a mightier and sweeter bond. As the centuries pass away, the love of Christ becomes more and more the uniting power of the world. II. How sadly imperfect the fulfilment of this prediction still is! The era of universal peace has not yet dawned. The world is still cursed by wars and rumours of wars. Millions of men are maintained in constant readiness for war. There are bitter contentions among the sections of the Christian Church, these tribes of the modern Israel. Class is divided from class. So-called Christian families are saddened by bitter feuds. III. The blessedness of the era that shall yet dawn upon this world. The Christian often dreams of it; his dreams are sweet as those which hungry men have of banquets, and shipwrecked sailors drifting helplessly on rafts in the wide ocean have of their native village and of meeting with their loved ones there; and in their waking hours they, too, are apt to be saddened by the fear that their dreams too are as utterly incapable of realisation. But it is not So. They shall all be realised, for the authority of Christ shall yet be universal, real, absolute; and all the listening angels shall not be able to detect one sound of discord rising from the round world, for the whole world shall be full of the peace of Christ (P. D., 2465, 2466, 2676). IV. Our duty in regard to this prediction. We are not merely to dream dreams of the blessedness of the era that shall yet be ushered in. We are to do something to hasten its dawning. 1. We are to pray for it with yearning hearts. 2. We are to do our utmost, in every possible way, to extend the knowledge of the gospel throughout the world. The gospel, not commerce, is the true civiliser and uniter of nations: commerce will prosper on the gospel triumphs. True, many converts are only nominally Christians, but in many cases that is the first step towards their becoming real Christians, i.e., men who will pray and labour for universal peace. 3. Minor and contributory duties. (1.) The diffusion of knowledge that will tend to bring home to the understandings and hearts of men the hurtfulness of war, and of preparation for war. (2.) The discouragement and overthrow of those statesmen, to whichever party they may belong, whose policy tends to foster national animosities. (3.) The discouragement of all pursuits and things that tend to familiarise men with war and keep alive in them a passion for it, e.g., the volunteer movement; pictures, poems, and newspapers that glorify successful soldiers, as if in them the noblest ideal of manhood were realised. (4.) Careful education of our children in Christlike sentiments concerning foreign nations and war. By constant heedfulness of these duties, we shall do something to hasten the dawning of the era of universal peace and blessedness, and we shall not have lived in vain. (a.) Ancient morality was essentially national and exclusive. Its creed was that a man is born not for himself, but for his parents, his family, and the state. The state was surrounded by others with which, unless some treaty had been concluded, it was at war. Το do as much good as possible to one's own state, and as much harm as possible to all other states, was therefore the whole duty of a man." -Ecce Homo, p. 125, small edition. (The student will do well to read the whole chapter in which these sentences occur.) A NEW SONG FOR NEW HEARTS. This prophecy is said by some to relate to the invasion by Sennacherib, and the marvellous deliverance therefrom. If so, it is an instance of sanctified affliction, and a lesson to us that whenever we smart under the rod we may look forward to the time when it shall be withdrawn; it is also an admonition to us, that when we escape from trial we should take care to celebrate the event with grateful praise. It is thought by others that the text mainly relates to the latter days, and I think it would be impossible to read the eleventh chapter without feeling such a reference is clear. Both these interpretations are true and instructive; but we shall find out the very soul of the passage, if we consider it as an illustration of what occurs to every one of God's people when he is brought out of darkness into God's marvellous light, when he is delivered from the spirit of bondage beneath Divine wrath, and led by the Spirit of adoption into the liberty wherewith Christ makes him free. In regarding the text from this point of view, we shall first observe the prelude of this delightful song, and then listen. to the song itself. I. THE PRELUDE OF THIS CHARMING SONG "In that day thou shalt say." Here we have the tuning of the harps, the notes of the music follow after in the succeeding sentences. Note, 1. There is a time for the joyous song here recorded, "In that day"-the day of the manifestation of the Divine power. 2. One word indicates the singer. "Thou shalt say." One by one we receive eternal life and peace. Religion is an individual matter. The word "thou" is spoken to those brought down into the last degree of despair. Thou broken-hearted sinner, ready to destroy thyself because of the anguish of conscience, in the day of God's abounding mercy, thou shalt rejoice! 3. The Teacher of the song. "In that day thou shalt say." Who but the Lord can thus command man's heart and speech? 4. The tone of the song. "Thou shalt say." The song is to be an open one, vocally uttered, heard of men. It is not to be a silent feeling, a kind of soft music whose sweetness is spent within the spirit; but in that day thou shalt testify and bear witness what the Lord has done for thee (H. E. I., 3903-3921). II. THE SONG ITSELF.-1. All of it is concerning the Lord; it is all addressed to Him. "O Lord, I will praise Thee: though Thou wast angry with me, Thine anger is turned away." When a soul is escaped from the bondage of sin, it resembles the apostles on Mount Tabor-it sees no man but Jesus only. 2. It includes repentant memories. The Hebrew would run something like this, "O Lord, I will praise Thee; Thou wast angry with me." We do this day praise God because He made us feel His anger. What, is a sense of anger a cause for praise?" No, not if it stood alone, but because it has driven us to Christ. The song in its deep bass includes plaintive recollections of sin pressing heavily on the spirit. 3. It contains blessed certainties. "Thine anger is turned away." "Can a man know that Can he be quite sure he is forgiven?" He can be as sure of pardon as he is of his existence, as infallibly certain as he is of a mathematical proposition. The Scriptures. teach that to the sinner who trusts in Jesus there is no condemnation, and every one may know whether he is trusting in Jesus or not (H. E. I., 309, 310, 324-334, 986-989). 4. It includes holy resolutions. "I will praise Thee" -in secret, in public. For this purpose I will unite with Thy people. I will not be content unless all that I am and all that I have shall praise Thee. 5. It is a song which is peculiar in its characteristics, and appropriate only to the people of God. It is a song of strong faith, and yet of humility. Its spirit is a precious incense made up of many costly ingredients. Humility confesses, "Thou wast angry with me;" gratitude sings, "Thine anger is turned away;" patience cries, "Thou comfortest me," and holy joy springs up, and saith, "I will praise Thee." Faith, hope, love-all have their notes here, from the bass of humility up to the highest alto of glorious communion. By way of practical results from this subject, let me speak, 1. A word of consolation to those who are under God's anger. God never shut up a soul in the prison of conviction, but sooner or later He released the captive. The worst thing in the world is to go unchastised; to be allowed to sin and eat honey with it, this is the precursor of damnation; but to sin, and to have the wormwood of repentance with it, this is the prelude of being saved. If the Lord has embittered thy sin, He has designs of love towards thee; His anger shall yet be turned away. 2. A word of admonition. Some of you have been forgiven, but are you praising God as you should? (H. E. I., 39033911).-C. H. Spurgeon: Metropolitan Tabernacle Pulpit (vol. xvi. pp. 241-250). The preceding chapter relates to the reign of the Messiah; the end of it especially to the ingathering of the Jews-a period which will be the spiritual jubilee to the tribes of Israel, and the beginning of the millennium to the world itself. That is the day in which Israel shall say, "O Lord, I will praise thee," &c. This passage may be applied also to every spiritual child of Abraham. Consider I. The previous state referred to. 2. "Thou wast angry with me." Anger in God is not, as it often is in us, a blind, furious passion; but a holy disapprobation of wrong, and a righteous determination to punish it (H. E I., 2288-2294). 1. Man's character and conduct, while in his natural state, are such as justly to expose him to the Divine anger: What does God survey in the sinner? Ignorance, unbelief, envy, malevolence, impurity, &c. In his conduct, likewise, how much there is that must necessarily be displeasing to God !-ingratitude, disobedience, selfishness, abuse of longsuffering, the rejection of Christ. No intelligent being need be in any doubt as to whether he is, or is not, an object of the Divine anger. The teaching of Scripture is clear (Ps. vii. 11; xxxiv. 16, &c.) This is ratified by the workings of conscience. Let any one do good secretly, and contrast his state of mind with the feelings arising after the commission of secret evil. 3. The Divine anger is of all things to be deprecated. Remember what its effects have been upon impenitent sinners. Think of the old world; of Pharaoh and the Egyptians; of Sodom, &c. View them written in indelible and awful characters in the history of the Israelites. Nothing can resist it, alleviate it, or deliver from it. II. The delightful change experienced. 1. The Divine displeasure is removed. "Anger turned away." The cloud blotted out; no longer under condemnation, &c. This necessarily supposes a change in the creature. His enmity and opposition to God have ceased; he has seen the evil of sin; confessed and forsaken it; and believed in the Lord Jesus Christ. A state of unbelief exposes us to the Divine wrath; a state of faith brings upon us His favour. God abhors the high and proud spirit; but He looks in pity on the lowly and contrite. 2. The Divine favour is enjoyed. "Thou comfortest me." We cannot stand in a neutral state with respect to God. The instant His anger is removed, His favour is enjoyed. Guilt, remorse, the burden of sin, are gone; and in their stead there is a sweet assurance |