Just as "no man liveth unto himself," but every man liveth for the circle in which he is set, so no nation liveth unto itself - it liveth for the world of nations in its time, and for all the ages. This universal truth is illustrated for us in the case of prominent, or elect, or selected nations. Egypt keeps alive the sense of mystery for the world, the claims of the unknown. Chaldea pleads in all the world for the claims of human observation, for the basis-principle of science. Greece keeps up today its mission to the world, and preaches to us the claims of the "beautiful," the basis of all art, all ideal creations. Rome declares to the world the supreme importance of wise and stable government for the ordering of society. And Israel has its voice in every land and every age, pleading for the foundation-principles of religion, which are the
unity and spirituality of God. Israel is a tree whose branches overspread the earth; these are its leaves, and these leaves are for the healing of the nations that are diseased and dying of idolatries and sensuousness. As we think of Israel after the flesh, we should remember that
we are the true Israel, the spiritual Israel, who hold fast and testify for the old Mosaic truths, "God is One" and "God is a Spirit." The world-mission of Israel is -
I. To PRESERVE THE WORLD'S TRUTH. That is, "In the beginning God." This truth was given to man as man. It is man's birthright. When man became mentally and emotionally biased by yielding to self-will and sin, this first truth was imperiled. If man, as God created him, had thought, he would only have thought of God, one God. When sinful man thinks, he runs along one or other of two lines - he either conceives of two gods, one presiding over pleasant things, and the other over disasters; or else he thinks of many gods, each one occupying a more or less limited sphere. So "monotheism" was put in peril, and had to be preserved through all the ages during which God left man to a free experiment of that self-willedness which he had chosen. In his infinite wisdom God preserved the essential and foundation-truths of religion for long ages in a direct Adamic line, giving to men length of life sufficient to permit of tradition covering the long generations up to the Flood. After the Flood, God preserved the world's truth in the one Abrahamic family; and when that family grew into a nation, he made it, in a very solemn way, the depositary of the world's truth, and set it in a central land, where it might be but slightly influenced by the notions of surrounding nations. "What advantage then hath the Jew? or what profit is there in circumcision? Much every way, chiefly because that unto them were committed the oracles of God." It is true that Israel did not prove faithful to its duty of preserving the world's truth; but after the chastisement of the Babylonian exile (and to that the prophet is referring in our text) they never fell into idolatry, and they exist to-day, scattered everywhere, but holding fast their trust of monotheistic truth.
II. To EXHIBIT THE WORKING OF THAT TRUTH. "Example is better than precept." The world might fairly ask to see a national life raised on the foundation of belief in one unseen, spiritual God. Israel is that nation. It is in many respects a striking example. It failed only when it shifted from its foundation. A glance at the old world, which grouped round the eastern end of the Mediterranean, will show how central "little Palestine" was, so as to be in view of all the nations, as a "city set on a hill." The practical applications of this part of the subject are that we hold the trust of these truths, and of the yet further revelations that have been given; and the question of supreme interest to all around us is - Do they make us better men and women? Are others won to accept our truths because of the illustrations which we find for them in our lives and relations? Do we "walk worthy of our calling?"
III. To WITNESS THROUGHOUT THE WORLD FOR THAT TRUTH. The presence of a Jew anywhere is a plea for belief in one God. The exaggerated stubbornness with which Jews plead for this truth prevents their being willing to receive the further revelation concerning the one God, that he has been manifest in the flesh. We who are the spiritual Jews have it as our work to proclaim "God in Christ reconciling the world unto himself" to all the nations. Jews have but half a mission now; but the time is coming when their veil shall be taken away; they shall see in Jesus of Nazareth the Son of God, and join with us in going out through all the world, and preaching the old truth and the new gospel to every creature. - R.T.
He shall cause them that come of Jacob to take root.
I. IN RESPECT OF NUMBER. Under the ancient dispensation, the spiritual Israel were comparatively few. But at the commencement of the Christian dispensation the wall of partition was broken down, and the boundaries of the Church were greatly enlarged.
II. IN RESPECT OF SPIRITUAL VIGOUR. Others remain in a state of spiritual death. But concerning them "that come of Jacob," it is here asserted that they shall take root.
III. IN RESPECT OF BEAUTY. Christ Himself, "the branch of the Lord, is beautiful and glorious" (Isaiah 4:2); and believers in Christ are made comely through His comeliness put upon them (Ezekiel 16:14).
IV. IN RESPECT OF FRUITFULNESS. Believers are denominated in Scripture, "trees of righteousness," to intimate that they should "bring forth fruit unto God." They abound "in every good word and work."
V. IN RESPECT OF JOY. It is when the dews of heaven "drop upon the pastures of the wilderness" that it is said, "the little hills rejoice on every side." The abundant joy of New Testament times, especially of the times referred to in the passage before us, is often spoken of in Scripture.
VI. IN RESPECT OF STABILITY. It is here promised that the Lord "shall cause them that come of Jacob to take root" The vicissitudes which take place in human affairs teach us the vanity of the world, and the perishing nature of all that seems most durable in this region of shadows. The Church of God, however, has been like Mount Zion, which cannot be moved.
VII. IN RESPECT OF EXTENT.
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People
Isaiah,
Israelites,
JacobPlaces
Assyria,
Brook of Egypt,
Egypt,
Euphrates River,
JerusalemTopics
Blossom, Bud, Buds, Cause, Causeth, Descend, Face, Fill, Filled, Flourished, Flowers, Forth, Fruit, Fruitage, Full, Future, Increase, Jacob, Root, Shoots, Sprout, SurfaceOutline
1. The Deliverance of IsraelDictionary of Bible Themes
Isaiah 27:6 4504 roots
Library
The Grasp that Brings Peace
'Let him take hold of My strength, that he may make peace with Me; yea, let him make peace with Me.'--ISAIAH xxvii. 5. Lyrical emotion makes the prophet's language obscure by reason of its swift transitions from one mood of feeling to another. But the main drift here is discernible. God is guarding Israel, His vineyard, and before Him its foes are weak as 'thorns and briers,' whose end is to be burned. With daring anthropomorphism, the prophet puts into God's mouth a longing for the enemies to measure …
Alexander Maclaren—Expositions of Holy ScriptureTwelfth Day for the Spirit to Convince the World of Sin
WHAT TO PRAY.--For the Spirit to convince the World of Sin "I will send the Comforter to you. And He, when He is come, will convict the world in respect of sin."--JOHN xvi. 7, 8. God's one desire, the one object of Christ's being manifested, is to take away sin. The first work of the Spirit on the world is conviction of sin. Without that, no deep or abiding revival, no powerful conversion. Pray for it, that the gospel may be preached in such power of the Spirit, that men may see that they have …
Andrew Murray—The Ministry of Intercession
Come and Welcome to Jesus Christ;
OR, A PLAIN AND PROFITABLE DISCOURSE ON JOHN 6:37 SHOWING THE CAUSE, TRUTH, AND MANNER OF THE COMING OF A SINNER TO JESUS CHRIST; WITH HIS HAPPY RECEPTION AND BLESSED ENTERTAINMENT. WRITTEN BY JOHN BUNYAN, AUTHOR OF "THE PILGRIM'S PROGRESS." "And they shall come which were ready to perish."--Isaiah 27:13. London, 1681. ADVERTISEMENT BY THE EDITOR. "Come and welcome to Jesus Christ," is a subject peculiarly fitted to the deep and searching experience of John Bunyan. He knew all the wiles of sin and …
John Bunyan—The Works of John Bunyan Volumes 1-3
The Desire of the Righteous Granted;
OR, A DISCOURSE OF THE RIGHTEOUS MAN'S DESIRES. ADVERTISEMENT BY THE EDITOR As the tree is known by its fruit, so is the state of a man's heart known by his desires. The desires of the righteous are the touchstone or standard of Christian sincerity--the evidence of the new birth--the spiritual barometer of faith and grace--and the springs of obedience. Christ and him crucified is the ground of all our hopes--the foundation upon which all our desires after God and holiness are built--and the root …
John Bunyan—The Works of John Bunyan Volumes 1-3
How Shall one Make Use of Christ as the Life, when Wrestling with an Angry God Because of Sin?
That we may give some satisfaction to this question, we shall, 1. Shew what are the ingredients in this case, or what useth to concur in this distemper. 2. Shew some reasons why the Lord is pleased to dispense thus with his people. 3. Shew how Christ is life to the soul in this case. 4. Shew the believer's duty for a recovery; and, 5. Add a word or two of caution. As to the first, There may be those parts of, or ingredients in this distemper: 1. God presenting their sins unto their view, so as …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
"But we are all as an Unclean Thing, and all Our Righteousnesses are as Filthy Rags,"
Isaiah lxiv 6, 7.--"But we are all as an unclean thing, and all our righteousnesses are as filthy rags," &c. This people's condition agreeth well with ours, though the Lord's dealing be very different. The confessory part of this prayer belongeth to us now; and strange it is, that there is such odds of the Lord's dispensations, when there is no difference in our conditions; always we know not how soon the complaint may be ours also. This prayer was prayed long before the judgment and captivity came …
Hugh Binning—The Works of the Rev. Hugh Binning
Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting
The Mercy of God
The next attribute is God's goodness or mercy. Mercy is the result and effect of God's goodness. Psa 33:5. So then this is the next attribute, God's goodness or mercy. The most learned of the heathens thought they gave their god Jupiter two golden characters when they styled him good and great. Both these meet in God, goodness and greatness, majesty and mercy. God is essentially good in himself and relatively good to us. They are both put together in Psa 119:98. Thou art good, and doest good.' This …
Thomas Watson—A Body of Divinity
The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of …
John Lightfoot—From the Talmud and Hebraica
The Worst Things Work for Good to the Godly
DO not mistake me, I do not say that of their own nature the worst things are good, for they are a fruit of the curse; but though they are naturally evil, yet the wise overruling hand of God disposing and sanctifying them, they are morally good. As the elements, though of contrary qualities, yet God has so tempered them, that they all work in a harmonious manner for the good of the universe. Or as in a watch, the wheels seem to move contrary one to another, but all carry on the motions of the watch: …
Thomas Watson—A Divine Cordial
What Messiah did the Jews Expect?
1. The most important point here is to keep in mind the organic unity of the Old Testament. Its predictions are not isolated, but features of one grand prophetic picture; its ritual and institutions parts of one great system; its history, not loosely connected events, but an organic development tending towards a definite end. Viewed in its innermost substance, the history of the Old Testament is not different from its typical institutions, nor yet these two from its predictions. The idea, underlying …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Great Shepherd
He shall feed his flock like a shepherd; He shall gather the lambs with His arm, and carry them in His bosom, and shall gently lead those that are with young. I t is not easy for those, whose habits of life are insensibly formed by the customs of modern times, to conceive any adequate idea of the pastoral life, as obtained in the eastern countries, before that simplicity of manners, which characterized the early ages, was corrupted, by the artificial and false refinements of luxury. Wealth, in those …
John Newton—Messiah Vol. 1
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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