Remember this and be brave; take it to heart, you transgressors! Sermons
Remember this, and show yourselves men. The prophet calls on the people of God to show themselves to be men, either by exercising their powers of recollection and reason in remembering the facts and arguments he has adduced, or by taking appropriate, manly action in the recollection and realization of these convincing and constraining reasons. Religion is a manly thing in both these aspects. So far from its being the childish or effeminate thing which its enemies have been pleased to call it, it is a sphere of thought and of action in which the very highest and noblest attributes of our humanity have fullest scope. I. AS A SPHERE OF HUMAN THOUGHT. 1. It is the most elevated. All objects of creation are worthy of regard, and the study of them is full of recompense. But they differ in the degree of their worthiness; there is an ascending scale, and they culminate in the Divine. The noblest study of mankind is God his nature, his character, his will, his kingdom. 2. It is the most obligatory. Men, as men, should consider that which most claims their attention, should dwell on those themes which most demand their thought and care. And these are found in Divine blessings, Divine dealings, Divine messages, Divine beauties and excellences. We are never doing anything more worthy of our manhood than when we are recalling and realizing what God is, what he has done, what he has been to our race and to ourselves, what sovereign and supreme claims he has on our reverence and love. II. As A SPHERE OF HUMAN ACTION. If there be anything which can be said to be manlier than patient and earnest thought on the highest themes, it is: 1. Deliberate choice of the wisest and best course - the determination, at all costs and spite of all inducements, to take that course which commends itself to our judgment as the right and the wise one. This is exactly what men do when they surrender themselves to the will of God, to the service of Jesus Christ. 2. Resolute and persistent pursuit of it. Where does manliness find nobler illustrations than in the persistent worship of God under cruel persecution, the immovable adherence to sacred conviction under the wearying and worrying assaults of worldly and frivolous associates, the steadfast endeavour to extend the kingdom of righteousness and to raise the condition of the degraded, notwithstanding all the discouragements that await the Christian workman? - C. To whom will ye liken Me? The Jews might have alleged that they served not the false gods of the Gentiles, but the God of Israel; and that they used images when they worshipped Him only that they might have before their eyes, like other nations, some beautiful object. This delusive notion is here reprobated; and they were taught that there is neither likeness nor equality betwixt the true God and these foolish pretended resemblances made of Him by the hands of men. () God asserts an immeasurable difference between Himself and all created beings. 1. We distinguish the Creator from every creature by declaring Him self-existent. There is no way of accounting for the origin of everything except by supposing something which never had origin. Nothing could have begun to be unless there had been something which never began to be. Here is the grand distinction between the Creator and the creature: the being of the one is underived, and that of the other derived. The existence of all creatures is a dependent existence; it has been imparted by another, and may be withdrawn by that other. The existence of the Creator is a necessary existence, altogether independent, indebted to none for commencement, and resting on none for continuance. It is by His name Jehovah — that name which breathes self-existence — that God proclaims Himself inscrutable and unimaginable. 2. We learn from this the vanity of all attempts to explain or illustrate the Trinity in Unity. If we were able to produce exact instances of the union of three in one, we should have no right to point it out as at all parallel with the union of the Godhead. We ought to know beforehand that the created can furnish no delineation of the uncreated; so that it shows a forgetfulness of the self-existence of God to seek His resemblance in what He hath called into being. He best shows the workings of a sound judgment and ripened intellect who, in such a matter as the doctrine of the Trinity, submits to the disclosures of revelation, and receives it on the authority of God, though unable to explain it through any reasoning of his own. The doctrine of the Trinity is above reason, but it is not against reason. 3. Consider the paramount importance of the doctrine of the Trinity. The doctrine of the Trinity is so bound up with the whole of Christianity, that to think of removing it and yet of preserving the religion is to think of taking from the body all its sinew and its bone, and yet leaving it all its symmetry and its strength. The whole falls to pieces if you destroy this doctrine. The short but irresistible way of proving that the doctrine of the Trinity is in the largest sense a practical doctrine is to remind you that if this doctrine be false, Jesus Christ is nothing more than a man and the Holy Spirit nothing more than a principle or quality. To remove the doctrine of the Trinity is to remove whatever is peculiar to Christianity, to reduce the religion to a system of loftier morals and stronger sanctions than the world before possessed; but, nevertheless, having nothing to deserve the name of Gospel, because containing no tidings of an expiation for sin. () People Isaiah, JacobPlaces Babylon, Cush, ZionTopics Assured, Bring, Consider, Fast, Fix, Heart, Memory, Mind, O, Rebels, Recall, Remember, Shamed, Shew, Sinners, Stand, Transgressors, Turn, YourselvesOutline 1. The idols of Babylon could not save themselves
3. God saves his people to the end
5. Idols are not comparable to God for power
12. Or present salvation.
Dictionary of Bible Themes Isaiah 46:7 5159 hearing
5168 muteness
5845 emptiness
8748 false religion Isaiah 46:5-7 5132 biting Isaiah 46:6-7 7324 calf worship Library A Righteousness Near and a Swift Salvation
'Hearken unto Me, ye stout-hearted, that are far from righteousness: I bring near My righteousness; it shall not be far off, and My salvation shall not tarry.'--ISAIAH xlvi. 12,13. God has promised that He will dwell with him that is humble and of a contrite heart. Jesus has shed the oil of His benediction on the poor in spirit. It is the men who form the exact antithesis to these characters who are addressed here. The 'stout-hearted' are those who, being untouched in conscience and ignorant of …
Alexander Maclaren—Expositions of Holy ScriptureThe God of the Aged
THOSE will be peculiar circumstances under which I shall stand up to address the people next Tuesday; circumstances which perhaps seldom occur,--possibly may never have occurred before. It might have been more in order that the aged minister should himself address the people; but nevertheless, as it is his own choice, so it must be; and I shall draw my consolation from the third verse, where it is declared, that though God be the God of the close of our life, yet he is also the God of its beginning. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856 Whether the Seven Petitions of the Lord's Prayer are Fittingly Assigned?
Objection 1: It would seem that the seven petitions of the Lord's Prayer are not fittingly assigned. It is useless to ask for that to be hallowed which is always holy. But the name of God is always holy, according to Lk. 1:49, "Holy is His name." Again, His kingdom is everlasting, according to Ps. 144:13, "Thy kingdom is a kingdom of all ages." Again, God's will is always fulfilled, according to Isa 46:10, "All My will shall be done." Therefore it is useless to ask for "the name of God to be hallowed," …
Saint Thomas Aquinas—Summa Theologica Of Internal Acts
Of Internal Acts Acts are distinguished into External and Internal. External acts are those which bear relation to some sensible object, and are either morally good or evil, merely according to the nature of the principle from which they proceed. I intend here to speak only of Internal acts, those energies of the soul, by which it turns internally to some objects, and averts from others. If during my application to God I should form a will to change the nature of my act, I thereby withdraw myself …
Madame Guyon—A Short and Easy Method of Prayer Of Inward Silence
Of Inward Silence "The Lord is in His Holy Temple, let all the earth keep silence before him" (Hab. ii. 20). Inward silence is absolutely indispensable, because the Word is essential and eternal, and necessarily requires dispositions in the soul in some degree correspondent to His nature, as a capacity for the reception of Himself. Hearing is a sense formed to receive sounds, and is rather passive than active, admitting, but not communicating sensation; and if we would hear, we must lend the ear …
Madame Guyon—A Short and Easy Method of Prayer Of Rest in the Presence of God --Its Fruits --Inward Silence --God Commands it --Outward Silence.
The soul, being brought to this place, needs no other preparation than that of repose: for the presence of God during the day, which is the great result of prayer, or rather prayer itself, begins to be intuitive and almost continual. The soul is conscious of a deep inward happiness, and feels that God is in it more truly than it is in itself. It has only one thing to do in order to find God, which is to retire within itself. As soon as the eyes are closed, it finds itself in prayer. It is astonished …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents "And this is his Commandment," &C.
1 John iii. 23.--"And this is his commandment," &c. There are different tempers of mind among men, some more smooth and pliable, others more refractory and froward. Some may be persuaded by love, who cannot be constrained by fear. With some a request will more prevail than a command. Others again are of a harsher disposition. Love and condescension doth rather embolden them, and therefore they must be restrained with the bridle of authority. It would seem that the Lord hath some regard to this in …
Hugh Binning—The Works of the Rev. Hugh Binning "Come unto Me, all Ye that Labour, and are Wearied," &C.
Matth. xi. 28.--"Come unto me, all ye that labour, and are wearied," &c. It is the great misery of Christians in this life, that they have such poor, narrow, and limited spirits, that are not fit to receive the truth of the gospel in its full comprehension; from whence manifold misapprehensions in judgment, and stumbling in practice proceed. The beauty and life of things consist in their entire union with one another, and in the conjunction of all their parts. Therefore it would not be a fit way …
Hugh Binning—The Works of the Rev. Hugh Binning Epistle v. To Theoctista, Sister of the Emperor.
To Theoctista, Sister of the Emperor. Gregory to Theoctista, &c. With how great devotion my mind prostrates itself before your Venerableness I cannot fully express in words; nor yet do I labour to give utterance to it, since, even though I were silent, you read in your heart your own sense of my devotion. I wonder, however, that you withdrew your countenance, till of late bestowed on me, from this my recent engagement in the pastoral office; wherein, under colour of episcopacy, I have been brought …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The First Commandment
Thou shalt have no other gods before me.' Exod 20: 3. Why is the commandment in the second person singular, Thou? Why does not God say, You shall have no other gods? Because the commandment concerns every one, and God would have each one take it as spoken to him by name. Though we are forward to take privileges to ourselves, yet we are apt to shift off duties from ourselves to others; therefore the commandment is in the second person, Thou and Thou, that every one may know that it is spoken to him, …
Thomas Watson—The Ten Commandments The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity The Iranian Conquest
Drawn by Boudier, from the engraving in Coste and Flandin. The vignette, drawn by Faucher-Gudin, from a statuette in terra-cotta, found in Southern Russia, represents a young Scythian. The Iranian religions--Cyrus in Lydia and at Babylon: Cambyses in Egypt --Darius and the organisation of the empire. The Median empire is the least known of all those which held sway for a time over the destinies of a portion of Western Asia. The reason of this is not to be ascribed to the shortness of its duration: …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9 Barzillai
BY REV. GEORGE MILLIGAN, M.A., D.D. "There is nothing," says Socrates to Cephalus in the Republic, "I like better than conversing with aged men. For I regard them as travellers who have gone a journey which I too may have to go, and of whom it is right to learn the character of the way, whether it is rugged or difficult, or smooth and easy" (p. 328 E.). It is to such an aged traveller that we are introduced in the person of Barzillai the Gileadite. And though he is one of the lesser-known characters …
George Milligan—Men of the Bible; Some Lesser-Known Purposes of God.
In discussing this subject I shall endeavor to show, I. What I understand by the purposes of God. Purposes, in this discussion, I shall use as synonymous with design, intention. The purposes of God must be ultimate and proximate. That is, God has and must have an ultimate end. He must purpose to accomplish something by his works and providence, which he regards as a good in itself, or as valuable to himself, and to being in general. This I call his ultimate end. That God has such an end or purpose, …
Charles Grandison Finney—Systematic Theology The Unchangeableness of God
The next attribute is God's unchangeableness. I am Jehovah, I change not.' Mal 3:3. I. God is unchangeable in his nature. II. In his decree. I. Unchangeable in his nature. 1. There is no eclipse of his brightness. 2. No period put to his being. [1] No eclipse of his brightness. His essence shines with a fixed lustre. With whom is no variableness, neither shadow of turning.' James 1:17. Thou art the same.' Psa 102:27. All created things are full of vicissitudes. Princes and emperors are subject to …
Thomas Watson—A Body of Divinity The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII 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 Links Isaiah 46:8 NIV
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