Isaiah 36:7
But if you say to me, 'We trust in the LORD our God,' is He not the One whose high places and altars Hezekiah has removed, saying to Judah and Jerusalem, 'You must worship before this altar'?
Sermons
Mistakes Concerning Him Whom We TrustW. Clarkson Isaiah 36:7
Hezekiah and the AssyrianE. Johnson Isaiah 36:1-22
War OratorsSerrasalmo, Scientific Illustrations and Symbols.Isaiah 36:4-20
ContemptuousnessW. Clarkson Isaiah 36:4-21














The explanation of this taunt is well given by Sayce and Cheyne. "Sennacherib had heard of the reformation of worship undertaken by Hezekiah. This, from his heathen point of view, was an act of gross impiety towards Jehovah; for had not Jehovah from time immemorial been worshipped at most, if not all, of the 'high places'? The local sanctuaries designated by the latter phrase appear from the inscriptions to have been known in Assyria and Babylonia, as well as Palestine; indeed, they go back to Accadian - that is, pre-Semitic times." As he had passed through the country, the Rabshakeh had found the "high places" desecrated; so he assumed that the God of the country must he offended with Hezekiah. One of our gravest difficulties in witnessing for God in the world arises from men's mistakes concerning him. They do not understand us, or feel the force of our pleadings, because they do not apprehend God as we do. This subject may be very practically illustrated and enforced from three spheres of modern religious activity and service - missions, apologetics, preaching.

I. THE MISTAKES OF THE HEATHEN CONCERNING OUR GOD HINDER MISSIONS. They have notions of God, or the gods, and attach them to the God we reveal to them. Much missionary labour is necessarily expended in correcting the mistakes which prevent the acceptance of the way of salvation by Christ Jesus. God pure, God love, God hating sin, God a Spirit, God our Father, God in sacrifice that he might save, - these are all most strange and confusing to men who must think amidst heathen associations. It is eternal life to know the only true God.

II. THE MISTAKES OF THE OPPONENTS OF REVELATION HINDER OUR ARGUMENTS FROM PRODUCING DUE CONVICTIONS. The atheist, infidel, agnostic, sceptic, make as grave mistakes about our God as the Rabshakeh did about Jehovah. They have created figures and representations of him which we can join them in declaring make him unworthy of trust. Only those figures do not represent our God. We cannot acknowledge them. If the mistakes could but be corrected, and our God be known as he is, they would "preach the faith" who now "seek to destroy it." Grave, indeed, is the sin of those who, professing to believe in God, nevertheless misrepresent him, and so give occasion to the enemy to blaspheme.

III. THE MISTAKES OF SECTS AND CREEDS HINDER RELIGIOUS WORK AMONG PROFESSORS. There is the Calvinistic God, and the Arminian God, the God who is exacting . Judge, Moral Governor, august King. There are vague, repellent notions cherished in ignorant minds; and the preacher often speaks of a God who is really to the people an "unknown God." The Lord Jesus Christ came to earth to bring the full, last, all-satisfying revelation of God to men. We are still making hindering mistakes about God, because we will not receive his revelation. He taught men to lift up holy hands, and say, "Our Father, which art in heaven." - R.T.

Now on whom dost thou trust?
That question may not be without importance in matters of ordinary life. We have all to trust our fellows, more or less, and I suppose we have all had to smart in some degree, as the result of it. We may trust the mass of men in trifles without any serious consequences; but when it comes to large sums, when the whole of a man's fortune, for instance, is staked upon the character and reputation of someone else, then it is not altogether an unimportant question, "On whom dost thou trust?" Many have rested on some choice friend, and found him play the Judas! How often have our dearest counsellors turned away from us as Ahithophel did from David! How frequently have we confidently rested upon the integrity, friendship, and fidelity of some person whom we thought we knew and could trust, and we have found that "Cursed is he that trusteth in man, and maketh flesh his arm." Use discretion in all your transactions in life, as to how far you will trust the sons of men.

( C. H. Spurgeon.)

I. Let us put this question, and collect A LITTLE BUNDLE OF ANSWERS.

1. I think I hear some answer, "I do not know that I have thought about the matter at all; I hope it is a long time before I shall die, and there is no need to trouble myself before it is necessary, and, therefore, I put the matter off." Do not you think that you are very foolish? There is a gate to death, ay! and to hell, too, from the place where you are now sitting. Suppose you were sure of a long life, would you wish to delay being happy?

2. I hear one say, "I thank God I am about as good as most people; when my poor neighbours have needed charity, they have never found a churl in me. I hope I can say it will go well with me, and if it does not, sir, it will go badly with a good many." I am afraid it will go badly with a great many; but I do not see what consolation you ought to get out of that, for company in being ruined will not decrease, but rather increase the catastrophe. The sum and substance of your confidence is, that you are trusting in yourself. Now, do you really and honestly think that you are of yourself sufficient to bring yourself safe to God's right hand? I think your conscience can remind you of some slips and flaws.

3. "I trust in my priest; he has been regularly ordained; he belongs to an Apostolic Church; he tells me that he will forgive my sins if I confess them to him, and that when I come to die he will give me my viaticum." Do not be misled; your priest might as well trust in you as you trust in him.

4. "Well, God is merciful. He is not so severe as to be unkind towards us, and we dare say, though we may have a good many faults, yet as He is a very good and gracious God, He will forgive our sins and accept us." If you go to God out of Christ, you will find Him to be a consuming fire, and instead of mercy you shall receive justice.

5. "Well, sir, I do not say that I can trust to my works, but I am a good-hearted man; I am a man of good intentions, and though I have a great many faults, yet I am good-hearted at bottom, and I think God will look at my heart, and will put me right at the end, notwithstanding my slips and wanderings by the way." It will turn out, I am afraid, to be a delusion and a snare. Your heart is deceitful above all things, and desperately wicked. Do not talk about its goodness any more, for when you do, you give God the lie, and how can you expect to go to the heaven where God is, when you are thus insulting Him all the while?

II. THE CHRISTIAN'S ANSWER. "I trust," says the Christian, "a triune God-Father, Son, and Holy Spirit." To some this does not look like a real trust. "Why, we cannot see God," says one. "How do we know all about this Trinity? Is this a real trust?" Cannot you trust in a thousand things you have never seen or heard? Some of you may be earning your living by electricity, but you never saw it. Some have said, "But does God interfere to help His people? Is the trust you impose in Him so really recognised by Him that you can distinctly prove that He helps you?" Yes, we can. We can say, also, by way of commending our God to others, that we feel we can rest upon Him for the future.

III. SOME WORDS OF ADVICE TO THOSE WHO ARE SO TRUSTING.

1. Drive out all unbelief. If we have such a God to trust to, let us trust with all our might.

2. Let us seek the Holy Spirit's help in this matter. The Author of our faith must be the Finisher of it also.

3. Let us try to bring others to trust where we have trusted.

4. We must prove our faith by our works.

( C. H. Spurgeon.)

That is a very silly thing which people say of men when they die, "Oh, he was rather loose in his morals, but he was a good-hearted man at bottom." It reminds me of Rowland Hill's saying, "Yes, but when you go to market to buy apples, and you see a number of rotten ones at the top, if the market-woman says, 'Oh, never mind, it is only the rotten apples at the top, they are very good at bottom,' you will say to her, 'My good soul, I will be bound to say the best are on the top, and they will not improve as you go down, for generally they will get far worse.'" And so if a man is bad on the surface, I cannot tell how much worse he may be down below. It is said there was a man who used to swear and drink, who, nevertheless, applied for membership with Mr. Hill, and gave this reason for it, that though he did drink occasionally and frequently swear, yet he was good at bottom. Mr. Hill said, "Then you think I am going grovelling down through the dirty foul filth of your life to get the little good that is somewhere at the bottom of you! Why, sir, it will not pay for the risk of digging out, and I am not going to do it."

( C. H. Spurgeon.)

People
Asaph, Eliakim, Hezekiah, Hilkiah, Isaiah, Joah, Pharaoh, Rabshakeh, Sennacherib, Shebna
Places
Arpad, Assyria, Egypt, Hamath, Jerusalem, Lachish, Samaria, Sepharvaim, Washer's Field
Topics
Altar, Altars, Aside, Bow, Depending, Hezekiah, Hezeki'ah, Hope, Isn't, Jerusalem, Judah, Places, Rely, Removed, Saying, Trust, Trusted, Worship, Yourselves
Outline
1. Sennacherib invades Judah
2. Rabshakeh, sent by Sennacherib, solicits the people to revolt
22. His words are told to Hezekiah

Dictionary of Bible Themes
Isaiah 36:7

     7442   shrine

Isaiah 36:1-18

     5305   empires

Isaiah 36:1-20

     8833   threats

Isaiah 36:1-22

     7240   Jerusalem, history

Isaiah 36:4-10

     8027   faith, testing of

Library
A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Jesus Heals Multitudes Beside the Sea of Galilee.
^A Matt. XII. 15-21; ^B Mark III. 7-12. ^a 15 And Jesus perceiving it withdrew ^b with his disciples ^a from thence: ^b to the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: ^a and many followed him; ^b and a great multitude from Galilee followed; and
J. W. McGarvey—The Four-Fold Gospel

Sennacherib (705-681 B. C. )
The struggle of Sennacherib with Judaea and Egypt--Destruction of Babylon. Sennacherib either failed to inherit his father's good fortune, or lacked his ability.* He was not deficient in military genius, nor in the energy necessary to withstand the various enemies who rose against him at widely removed points of his frontier, but he had neither the adaptability of character nor the delicate tact required to manage successfully the heterogeneous elements combined under his sway. * The two principal
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

The Holy City; Or, the New Jerusalem:
WHEREIN ITS GOODLY LIGHT, WALLS, GATES, ANGELS, AND THE MANNER OF THEIR STANDING, ARE EXPOUNDED: ALSO HER LENGTH AND BREADTH, TOGETHER WITH THE GOLDEN MEASURING-REED EXPLAINED: AND THE GLORY OF ALL UNFOLDED. AS ALSO THE NUMEROUSNESS OF ITS INHABITANTS; AND WHAT THE TREE AND WATER OF LIFE ARE, BY WHICH THEY ARE SUSTAINED. 'Glorious things are spoken of thee, O city of God.'-Psalm 87:3 'And the name of the city from that day shall be, THE LORD IS THERE.'-Ezekiel 48:35 London: Printed in the year 1665
John Bunyan—The Works of John Bunyan Volumes 1-3

Isaiah
CHAPTERS I-XXXIX Isaiah is the most regal of the prophets. His words and thoughts are those of a man whose eyes had seen the King, vi. 5. The times in which he lived were big with political problems, which he met as a statesman who saw the large meaning of events, and as a prophet who read a divine purpose in history. Unlike his younger contemporary Micah, he was, in all probability, an aristocrat; and during his long ministry (740-701 B.C., possibly, but not probably later) he bore testimony, as
John Edgar McFadyen—Introduction to the Old Testament

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