Project Gutenberg's Expositions of Holy Scripture, by Alexander Maclaren #5 in our series by Alexander Maclaren Copyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do not change or edit the header without written permission. Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of this file. Included is important information about your specific rights and restrictions in how the file may be used. You can also find out about how to make a donation to Project Gutenberg, and how to get involved. **Welcome To The World of Free Plain Vanilla Electronic Texts** **eBooks Readable By Both Humans and By Computers, Since 1971** *****These eBooks Were Prepared By Thousands of Volunteers!***** Title: Expositions of Holy Scripture Isaiah and Jeremiah Author: Alexander Maclaren Release Date: May, 2005 [EBook #8069] [Yes, we are more than one year ahead of schedule] [This file was first posted on June 11, 2003] Edition: 10 Language: English Character set encoding: ASCII *** START OF THE PROJECT GUTENBERG EBOOK EXPOSITIONS OF HOLY SCRIPTURE *** Produced by Charles Franks, Michelle Shephard and the Online Distributed Proofreading Team. EXPOSITIONS OF HOLY SCRIPTURE ALEXANDER MACLAREN, D. D., Litt. D. ISAIAH AND JEREMIAH EXPOSITIONS OF HOLY SCRIPTURE ALEXANDER MACLAREN, D. D., Litt. D. ISAIAH _Chaps. I to XLVIII_ CONTENTS THE GREAT SUIT: JEHOVAH _versus_ JUDAH (Isaiah i. 1-9; 16-20) THE STUPIDITY OF GODLESSNESS (Isaiah i. 3) WHAT SIN DOES TO MEN (Isaiah i. 30-31) THE PERPETUAL PILLAR OF CLOUD AND FIRE (Isaiah iv. 5) A PROPHET'S WOES (Isaiah v. 8-30) VISION AND SERVICE (Isaiah vi. 1-13) THE EMPTY THRONE FILLED (Isaiah vi. 1) A SERAPH'S WINGS (Isaiah vi. 2) THE MAKING OF A PROPHET (Isaiah vi. 5) SHILOAH AND EUPHRATES (Isaiah viii. 6, 7) THE KINGDOM AND THE KING (Isaiah ix. 2-7) LIGHT OR FIRE? (Isaiah x. 17) THE SUCKER FROM THE FELLED OAK (Isaiah xi. 1-10) THE WELL-SPRING OF SALVATION (Isaiah xii. 3) THE HARVEST OF A GODLESS LIFE (Isaiah xvii. 10, 11) 'IN THIS MOUNTAIN' (Isaiah xxv. 6-8) THE FEAST ON THE SACRIFICE (Isaiah xxv. 6) THE VEIL OVER ALL NATIONS (Isaiah xxv. 7) THE SONG OF TWO CITIES (Isaiah xxvi. 1-10) OUR STRONG CITY (Isaiah xxvi. 1-2) THE INHABITANT OF THE ROCK (Isaiah xxvi. 3-4) THE GRASP THAT BRINGS PEACE (Isaiah xxvii. 5) THE JUDGMENT OF DRUNKARDS AND MOCKERS (Isaiah xxviii. 1-13) A CROWN OF PRIDE OR A CROWN OF GLORY (Isaiah xxviii 3-5) MAN'S CROWN AND GOD'S (Isaiah lxii 3) THE FOUNDATION OF GOD (Isaiah xxviii. 16) GOD'S STRANGE WORK (Isaiah xxviii. 21) THE HUSBANDMAN AND HIS OPERATIONS (Isaiah xxviii. 23-29) 'QUIETNESS AND CONFIDENCE' (Isaiah xxx. 15) GOD'S WAITING AND MAN'S (Isaiah xxx. 18) THREE PICTURES OF ONE REALITY (Isaiah xxxi. 5) THE LORD'S FURNACE (Isaiah xxxi. 9) THE HIDING-PLACE (Isaiah xxxii. 2) HOW TO DWELL IN THE FIRE OF GOD (Isaiah xxxiii. 14, 15; I John iv. 16) THE FORTRESS OF THE FAITHFUL (Isaiah xxxiii. 16) THE RIVERS OF GOD (Isaiah xxxiii. 21) JUDGE, LAWGIVER, KING (Isaiah xxxiii. 22) MIRACLES OF HEALING (Isaiah xxxv. 5-6) MIRAGE OR LAKE (Isaiah xxxv. 6-7) THE KING'S HIGHWAY (Isaiah xxxv. 8-9) WHAT LIFE'S JOURNEY MAY BE (Isaiah xxxv. 9-10) THE TRIUMPH OF FAITH (Isaiah xxxvii 14-21; 33-38) WHERE TO CARRY TROUBLES (Isaiah xxxvii. 14) GREAT VOICES FROM HEAVEN (Isaiah xl. 1-10) O THOU THAT BRINGEST GOOD TIDINGS (Isaiah xl. 9) 'HAVE YE NOT? HAST THOU NOT' (Isaiah xl. 2; 28) UNFAILING STARS AND FAINTING MEN (Isaiah xl. 26; 29) THE SECRET OF IMMORTAL YOUTH (Isaiah xl. 30, 31) CHRIST THE ARRESTER OF INCIPIENT EVIL AND THE NOURISHER OF INCIPIENT GOOD (Isaiah xlii. 3, 4) THE BLIND MAN'S GUIDE (Isaiah xlii. 16) THY NAME: MY NAME (Isaiah xliii, 1; 7) JACOB--ISRAEL--JESHURUN (Isaiah xliv. 1, 2) FEEDING ON ASHES (Isaiah xliv. 20) WRITING BLOTTED OUT AND MIST MELTED (Isaiah xliv. 22) HIDDEN AND REVEALED (Isaiah xlv. 15, 19) A RIGHTEOUSNESS NEAR AND A SWIFT SALVATION (Isaiah xlv. 12, 13) A RIVER OF PEACE AND WAVES OF RIGHTEOUSNESS (Isaiah xlviii. 18) THE GREAT SUIT: JEHOVAH _VERSUS_ JUDAH 'The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. I Hear, O heavens, and give ear, O earth, for the Lord hath spoken: I have nourished and brought up children, and they have rebelled against Me. 3. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. 4. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5. Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. 7. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9. Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.... 16. Wash you, make you clean; put away the evil of your doings from before Mine eyes; cease to do evil; 17. Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18. Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow: though they be red like crimson, they shall be as wool. 19. If ye be willing and obedient, ye shall eat the good of the land. 20. But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.'--ISAIAH 1,1-9; 16-20. The first bars of the great overture to Isaiah's great oratorio are here sounded. These first chapters give out the themes which run through all the rest of his prophecies. Like most introductions, they were probably written last, when the prophet collected and arranged his life's labours. The text deals with the three great thoughts, the _leit-motifs_ that are sounded over and over again in the prophet's message. First comes the great indictment (vs. 2-4). A true prophet's words are of universal application, even when they are most specially addressed to a particular audience. Just because this indictment was so true of Judah, is it true of all men, for it is not concerned with details peculiar to a long-past period and state of society, but with the broad generalities common to us all. As another great teacher in Old Testament times said, 'I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before me.' Isaiah has nothing to say about ritual or ceremonial omissions, which to him were but surface matters after all, but he sets in blazing light the foundation facts of Judah's (and every man's) distorted relation to God. And how lovingly, as well as sternly, God speaks through him! That divine lament which heralds the searching indictment is not unworthy to be the very words of the Almighty Lover of all men, sorrowing over His prodigal and fugitive sons. Nor is its deep truth less than its tenderness. For is not man's sin blackest when seen against the bright background of God's fatherly love? True, the fatherhood that Isaiah knew referred to God's relation to the nation rather than to the individual, but the great truth which is perfectly revealed by the Perfect Son was in part shown to the prophet. The east was bright with the unrisen sun, and the tinted clouds that hovered above the place of its rising seemed as if yearning to open and let him through. Man's neglect of God's benefits puts him below the animals that 'know' the hand that feeds and governs them. Some men think it a token of superior 'culture' and advanced views to throw off allegiance to God. It is a token that they have less intelligence than their dog. There is something very beautiful and pathetic in the fact that Judah is not directly addressed, but that verses 2-4 are a divine soliloquy. They might rather be called a father's lament than an indictment. The forsaken father is, as it were, sadly brooding over his erring child's sins, which are his father's sorrows and his own miseries. In verse 4 the black catalogue of the prodigal's doings begins on the surface with what we call 'moral' delinquencies, and then digs deeper to disclose the root of these in what we call 'religious' relations perverted. The two are inseparably united, for no man who is wrong with God can be right with duty or with men. Notice, too, how one word flashes into clearness the sad truth of universal experience--that 'iniquity,' however it may delude us into fancying that by it we throw off the burden of conscience and duty, piles heavier weights on our backs. The doer of iniquity is 'laden with iniquity.' Notice, too, how the awful entail of evil from parents to children is adduced--shall we say as aggravating, or as lessening, the guilt of each generation? Isaiah's contemporaries are 'a seed of evil-doers,' spring from such, and in their turn are 'children that are corrupters.' The fatal bias becomes stronger as it passes down. Heredity is a fact, whether you call it original sin or not. But the bitter fountain of all evil lies in distorted relations to God. 'They have forsaken the Lord'; that is why they 'do corruptly.' They have 'despised the Holy One of Israel'; that is why they are 'laden with iniquity.' Alienated hearts separate from Him. To forsake Him is to despise Him. To go from Him is to go 'away backward.' Whatever may have been our inheritance of evil, we each go further from Him. And this fatherly lament over Judah is indeed a wail over every child of man. Does it not echo in the 'pearl of parables,' and may we not suppose that it suggested that supreme revelation of man's misery and God's love? After the indictment comes the sentence (vs. 5-8). Perhaps 'sentence' is not altogether accurate, for these verses do not so much decree a future as describe a present, and the deep tone of pitying wonder sounds through them as they tell of the bitter harvest sown by sin. The penetrating question, 'Why will ye be still stricken, that ye revolt more and more?' brings out the solemn truth that all which men gain by rebellion against God is chastisement. The ox that 'kicks against the pricks' only makes its own hocks bleed. We aim at some imagined good, and we get--blows. No rational answer to that stern 'Why?' is possible. Every sin is an act of unreason, essentially an absurdity. The consequences of Judah's sin are first darkly drawn under the metaphor of a man desperately wounded in some fight, and far away from physicians or nurses, and then the metaphor is interpreted by the plain facts of hostile invasion, flaming cities, devastated fields. It destroys the coherence of the verses to take the gruesome picture of the wounded man as a description of men's sins; it is plainly a description of the consequences of their sins. In accordance with the Old Testament point of view, Isaiah deals with national calamities as the punishment of national sins. He does not touch on the far worse results of individual sins on individual character. But while we are not to ignore his doctrine that nations are individual entities, and that 'righteousness exalteth a nation' in our days as well as in his, the Christian form of his teaching is that men lay waste their own lives and wound their own souls by every sin. The fugitive son comes down to be a swine-herd, and cannot get enough even of the swine's food to stay his hunger. The note of pity sounds very clearly in the pathetic description of the deserted 'daughter of Zion.' Jerusalem stands forlorn and defenceless, like a frail booth in a vineyard, hastily run up with boughs, and open to fierce sunshine or howling winds. Once 'beautiful for situation, the joy of the whole earth,... the city of the great King'--and now! Verse 9 breaks the solemn flow of the divine Voice, but breaks it as it desires to be broken. For in it hearts made soft and penitent by the Voice, breathe out lowly acknowledgment of widespread sin, and see God's mercy in the continuance of 'a very small remnant' of still faithful ones. There is a little island not yet submerged by the sea of iniquity, and it is to Him, not to themselves, that the 'holy seed' owe their being kept from following the multitude to do evil. What a smiting comparison for the national pride that is--'as Sodom,' 'like unto Gomorrah'! After the sentence comes pardon. Verses 16 and 17 properly belong to the paragraph omitted from the text, and close the stern special word to the 'rulers' which, in its severe tone, contrasts so strongly with the wounded love and grieved pity of the preceding verses. Moral amendment is demanded of these high-placed sinners and false guides. It is John the Baptist's message in an earlier form, and it clears the way for the evangelical message. Repentance and cleansing of life come first. But these stern requirements, if taken alone, kindle despair. 'Wash you, make you clean'--easy to say, plainly necessary, and as plainly hopelessly above my reach. If that is all that a prophet has to say to me, he may as well say nothing. For what is the use of saying 'Arise and walk' to the man who has been lame from his mother's womb? How can a foul body be washed clean by filthy hands? Ancient or modern preachers of a self-wrought-out morality exhort to impossibilities, and unless they follow their preaching of an unattainable ideal as Isaiah followed his, they are doomed to waste their words. He cried, 'Make you clean,' but he immediately went on to point to One who could make clean, could turn scarlet into snowy white, crimson into the lustrous purity of the unstained fleeces of sheep in green pastures. The assurance of God's forgiveness which deals with guilt, and of God's cleansing which deals with inclination and habit, must be the foundation of our cleansing ourselves from filthiness of flesh and spirit. The call to repentance needs the promise of pardon and divine help to purifying in order to become a gospel. And the call to 'repentance toward God, and faith toward our Lord Jesus Christ,' is what we all, who are 'laden with iniquity,' and have forsaken the Lord, need, if ever we are to cease to do evil and learn to do well. As with one thunder-clap the prophecy closes, pealing forth the eternal alternative set before every soul of man. Willing obedience to our Father God secures all good, the full satisfaction of our else hungry and ravenous desires. To refuse and rebel is to condemn ourselves to destruction. And no man can avert that consequence, or break the necessary connection between goodness and blessedness, 'for the mouth of the Lord hath spoken it,' and what He speaks stands fast for ever and ever. THE STUPIDITY OF GODLESSNESS 'The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, My people doth not consider.'--ISAIAH i. 3. This is primarily an indictment against Israel, but it touches us all. 'Doth not know' _i.e._ has no familiar acquaintance with; 'doth not consider,' _i.e._ frivolously ignores, never meditates on. I. This is a common attitude of mind towards God. Blank indifference towards Him is far more frequent than conscious hostility. Take a hundred men at random as they hurry through the streets, and how many of them would have to acknowledge that no thought of God had crossed their minds for days or months? So far as they are concerned, either in regard to their thoughts or actions, He _is_ 'a superfluous hypothesis.' Most men are not conscious of rebellion against Him, and to charge them with it does not rouse conscience, but they cannot but plead guilty to this indictment, 'God is not in all their thoughts.' II. This attitude is strange and unnatural. That a man should be able to forget God, and live as if there were no such Being, is strange. It is one instance of that awful power of ignoring the most important subjects, of which every life affords so many and tragic instances. It seems as if we had above us an opium sky which rains down soporifics, go that we are fast asleep to all that it most concerns us to wake to. But still stranger is it that, having that power of attending or not attending to subjects, we should so commonly exercise it on _this_ subject. For, as the ox that knows the hand that feeds him, and the ass that makes for his 'master's crib' where he is sure of fodder and straw, might teach us, the stupidest brute has sense enough to recognise who is kind to him, or has authority over him, and where he can find what he needs. The godless man descends below the animals' level. And to ignore Him is intensely stupid. But it is worse than foolish, for III. This attitude is voluntary and criminal. Though there is not conscious hostility in it, the root of it is a sub- conscious sense of discordance with God and of antagonism between His will and the man's When we are quite sure that we love another, and that hearts beat in accord and wills go out towards the same things, we do not need to make efforts to think of that other, but our minds turn towards him or her as to a home, whenever released from the holding- back force of necessary occupations. If we love God, and have our will set to do His will, our thoughts will fly to Him, 'as doves to their windows.' It is fed by preoccupation of thought with other things. We have but a certain limited amount of energy of thought or attention, and if we waste it, as much as most of us do, on 'things seen and temporal,' there is none left for the unseen realities and the God who is 'eternal, invisible.' It is often reinforced by theoretical uncertainty, sometimes real, often largely unreal. But after all, the true basis of it is, what Paul gives as its cause, 'they did not _like_ to retain God in their knowledge.' The criminality of this indifference! It is heartlessly ungrateful. Dogs lick the hand that feeds them; ox and ass in their dull way recognise something almost like obligation arising from benefits and care. No ingratitude is meaner and baser than that of which we are guilty, if we do not requite Him 'in whose hands our breath is, and whose are all our ways,' by even one thankful heart-throb or one word shaped out of the breath that He gives. IV. This attitude is fatal. It separates us from God, and separation from Him is the very definition of Death. A God of whom we never think is all the same to us as a God who does not exist. Strike God out of a life, and you strike the sun out of the system, and wrap all in darkness and weltering chaos. 'This is life eternal, to know Thee'; but if 'Israel doth not know,' Israel has slain itself. WHAT SIN DOES TO MEN 'Ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31. And the strong shall be as tow, and His work as a spark; and they shall both burn together, and none shall quench them.'--ISAIAH i. 30-31. The original reference of these words is to the threatened retribution for national idolatry, of which 'oaks' and 'gardens' were both seats. The nation was, as it were, dried up and made inflammable; the idol was as the 'spark' or the occasion for destruction. But a wider application, which comes home to us all, is to the fatal results of sin. These need to be very plainly stated, because of the deceitfulness of sin, which goes on slaying men by thousands in silence. 'That grim wolf with privy paw Daily devours apace.' I. Sin withers. We see the picture of a blasted tree in the woods, while all around are in full leaf, with tiny leaves half developed and all brown at the edges. The prophet draws another picture, that of a garden not irrigated, and therefore, in the burning East, given over to barrenness. Sin makes men fruitless and withered. It involves separation from God, the source of all fruitfulness (Ps. i.). Think of how many pure desires and innocent susceptibilities die out of a sinful soul. Think of how many capacities for good disappear. Think of how dry and seared the heart becomes. Think of how conscience is stifled. All sin--any sin--does this. Not only gross, open transgressions, but any piece of godless living will do it. Whatever a man does against his conscience--neglect of duty, habitual unveracity, idleness--in a word, his besetting sin withers him up. And all the while the evil thing that is drawing his life-blood is growing like a poisonous, blotched fungus in a wine-cask. II. Sin makes men inflammable. 'As tow' or tinder. A subsidiary reference may be intended to the sinful man as easily catching fire at temptation. But the main thought is that sin makes a man ready for destruction, 'whose end is to be burned.' The materials for retribution are laid up in a man's nature by wrong- doing. The conspirators store the dynamite in a dark cellar. Conscience and memory are charged with explosives. If tendencies, habits, and desires become tyrannous by long indulgence and cannot be indulged, what a fierce fire would rage then! We have only to suppose a man made to know what is the real moral character of his actions, and to be unable to give them up, to have hell. All this is confirmed by occasional glimpses which men get of themselves. Our own characters are the true Medusa-head which turns a man into stone when he sees it. What, then, are we really doing by our sins? Piling together fuel for burning. III. Sin burns up. 'Work as a spark.' The evil deeds brought into contact with the doer work destruction. That is, if, in a future life or at any time, a man is brought face to face with his acts, then retribution begins. We shake off the burden of our actions by want of remembrance. But that power of ignoring the past may be broken down at any time. Suppose it happens that in another world it can no longer be exercised, what then? Evil deeds are the occasion of the divine retribution. They are 'a spark.' It is they who light the pyre, not God. The prophet here protests in God's name against the notion that He is to be blamed for punishing. Men are their own self-tormentors. The sinful man immolates himself. Like Isaac, he carries the wood and lays the pile for his own burning. Christ severs the connection between us and our evil. He restores beauty and freshness to the blighted tree, planting it as 'by the river of water,' so that it 'bringeth forth its fruit in its season,' and its 'leaf also doth not wither.' THE PERPETUAL PILLAR OF CLOUD AND FIRE 'And the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night.'--ISAIAH iv. 5. The pillar of cloud and fire in the Exodus was one: there are to be as many pillars as there are 'assemblies' in the new era. Is it straining the language too much to find significance in that difference? Instead of the formal unity of the Old Covenant, there is a variety which yet is a more vital unity. Is there not a hint here of the same lesson that is taught by the change of the one golden lamp-stand into the seven, which are a better unity because Jesus Christ walks among them? The heart of this promise, thus cast into the form of ancient experiences, but with significant variations, is that of true communion with God. That communion makes those who have it glorious. That communion supplies unfailing guidance. A man in close fellowship with God will have wonderful flashes of sagacity, even about small practical matters. The gleam of the pillar will illumine conscience, and shine on many difficult, dark places. The 'simplicity' of a saintly soul will often see deeper into puzzling contingencies than the vulpine craftiness of the 'prudent.' The darker the night, the brighter the guidance. That communion gives a defence. The pillar came between Egypt and Israel, and kept the foe off the timid crowd of slaves. Whatever forms our enemies take, fellowship with God will invest us with a defence as protean as our perils. The same cloud is represented in the context as being 'a pavilion for a shadow in the heat, and for a refuge and for a covert from storm and from rain.' A PROPHET'S WOES 'Woe unto them that join house to house, that lay field to field, till there be no place, that they may he placed alone in the midst of the earth! 9. In mine ears said the Lord of hosts, Of a truth many houses shall he desolate, even great and fair, without inhabitant. 10. Yea, ten acres of vineyard shall yield one bath, and the seed of an homer shall yield an ephah. 11. Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! 12. And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the Lord, neither consider the operation of His hands. 13. Therefore my people are gone into captivity, because they have no knowledge: and their honourable men are famished, and their multitude dried up with thirst. 14. Therefore hell hath enlarged herself, and opened her mouth without measure: and their glory and their multitude, and their pomp, and he that rejoiceth, shall descend into it. 15. And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled: 16. But the Lord of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. 17. Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. 18. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: 19. That say, Let Him make speed, and hasten His work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it! 20. Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! 21. Woe unto them that are wise in their own eyes, and prudent in their own sight! 22. Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: 23. Which justify the wicked for reward, and take away the righteousness of the righteous from him! 24. Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. 25. Therefore is the anger of the Lord kindled against His people, and He hath stretched forth His hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this His anger is not turned away, but His hand is stretched out still. 26. And He will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly: 17. None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken: 28. Whose arrows are sharp, and all their bows bent, their horses' hoofs shall be counted like flint, and their wheels like a whirlwind: 29. Their roaring shall be like a lion, they shall roar like young lions: yea, they shall roar, and lay hold of the prey, and shall carry it away safe, and none shall deliver it. 30. And in that day they shall roar against them like the roaring of the sea: and if one look unto the land, behold darkness and sorrow, and the light is darkened in the heavens thereof.'--ISAIAH v. 8-30. Drunkenness is, in this text, one of a ring of plague-spots on the body politic of Judah. The prophet six times proclaims 'woe' as the inevitable end of these; such 'sickness' is 'unto death' unless repentance and another course of conduct bring healing. But drunkenness appears twice in this grim catalogue, and the longest paragraph of denunciation (vv, 11-17) is devoted to it. Its connection with the other vices attacked is loose, but it is worth noting that all these have an inner kinship, and tend to appear together. They are 'all in a string,' and where a community is cursed with one, the others will not be far away. They are a knot of serpents intertwined. We touch but slightly on the other vices denounced by the prophet's burning words, but we must premise the general observation that the same uncompromising plainness and boldness in speaking out as to social sins ought to characterise Christian teachers to-day. The prophet's office is not extinct in the church. The first plague-spot is the accumulation of wealth in few hands, and the selfish withdrawal of its possessors from the life of the community. In an agricultural society like that of Judah, that clotting of wealth took the shape of 'land-grabbing,' and of evicting the small proprietors. We see it in more virulent forms in our great commercial centres, where the big men often become big by crushing out the little ones, and denude themselves of responsibility to the community in proportion as they clothe themselves with wealth. Wherever wealth is thus congested, and its obligations ignored by selfish indulgence, the seeds are sown which will spring up one day in 'anarchism.' A man need not be a prophet to have it whispered in his ear, as Isaiah had, that the end of selfish capitalism is a convulsion in which 'many houses shall be desolate,' and many fields barren. England needs the warning as much as Isaiah's Judah did. Such selfish wealth leads, among other curses, to indolence and drunkenness, as the next woe shows. The people described make drinking the business of their lives, beginning early and sitting late. They have a varnish of art over their swinishness, and must have music as well as wine. So, in many a drink-shop in England, a piano or a band adds to the attractions, and gives a false air of aestheticism to pure animalism. Isaiah feels the incongruity that music should be so prostituted, and expresses it by adding to his list of musical instruments 'and wine' as if he would underscore the degradation of the great art to be the cupbearer of sots. Such revellers are blind to the manifest tokens of God's working, and the 'operation of His hands' excites only the tipsy gaze which sees nothing. That is one of the curses which dog the drunkard-that he takes no warning from the plain results of his vice as seen in others. He knows that it means shattered health, ruined prospects, broken hearts, but nothing rouses him from his fancy of impunity. High, serious thoughts of God and His government of the world