Whom have you dreaded and feared, so that you lied and failed to remember Me or take this to heart? Is it not because I have long been silent that you do not fear Me? Sermons
God pleads, saying, "Who filled thee with dread, or of whom wast thou afraid, when thou provedst false, and didst not remember me?" Some mental creation of God, or some false teaching concerning God, occupied the thought and the heart, and kept the men of Israel from feeling all those persuasions to repentance which come from the full and the worthy knowledge of him. Compare the expressions, "Not knowing that the goodness of God leadeth thee to repentance;" "This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent." Some think that the allusion is to the helpless idols in whose aid the people vainly trusted. Matthew Arnold paraphrases thus: "How could thy calamities, and the fear of thy Babylonian tyrant, make thee so superstitious and forgetful?" Illustrating the earlier method of interpreting the verse, it may be shown how wrong and imperfect thoughts of God are still the great hindrances in men's way. These wrong thoughts come either as - I. CREATIONS OF MEN'S OWN FEARS. God too often is not to men what he really is, but what he seems to be when seen through their fears and conscience of sin. So a revelation was needed which could assure men of God's pitying mercy and forgiving love. When men, conscious of transgression and fearing judgment, try to paint God, we cannot wonder that their picture should be untrue and unworthy The thing of which it is so difficult to persuade sinners is that there is forgiveness with God, and that he delighteth in mercy. II. MISCONCEPTIONS OF THEOLOGICAL TEACHINGS. There is always the danger to be guarded against that the exigencies of a system make us fashion a suitable God, rather than try to recognize in all simplicity the God who has been revealed. Therefore, in our day, so many resist the teachings that are known as Calvinistic. The hard, legal Deity of that system is felt to represent most imperfectly and unworthily the Father of Jesus, and Saviour of the world. But we must understand that the false representations are more often found in the statements of those who attempt to expound a system than in the system itself. III. AS ONE-SIDED VISIONS OF TRUTH WHICH NEEDS TO BE SEEN AS A WHOLE. This mistake is often pointed out in connection with the two attributes of "mercy" and "justice." The modern tendency to dwell on the milder features of the Divine nature, and to exclude the sterner ones, is perilously keeping men from that repentance which is the only open highway to the eternal life. - R.T. Thou art wearied in the greatness of thy way. Homilist. The text is a striking representation of the sinner's conduct in fruitless efforts to obtain happiness anywhere but from heaven. He wanders from object to object, he becomes weary in his pursuit, yet he will not abandon it. I. HE PURSUES A WEARISOME COURSE. Nothing is so wearisome as fruitless efforts for happiness. 1. The sensual course for happiness is a wearisome one. The voluptuary and the debauchee very soon show exhaustion. 2. The secular course for happiness is a wearisome one. He who seeks happiness in the pursuit of gain will soon find it wearisome. 3. The intellectual course for happiness is a wearisome one. He who looks for true happiness in study and research will soon find it a weariness. 4. The superstitious course is a wearisome one. Millions are sinking into religious superstition — pilgrimages, penances, prayers, and devotional routine. What millions are found wearied in this path! II. THOUGH THE COURSE IS WEARISOME HE PERSEVERES. "Yet saidst thou not, There is no hope." Although Israel was wearied in seeking foreign help, still it continued; so with the sinner. To persevere in these wearisome methods for happiness is very foolish. 1. Because they will never become easier than they are. On the contrary, he who pursues these methods of happiness will become more and more weary on his way. 2. Because there is a pleasant way to true happiness. What is that? The loving surrender of your nature to God. The religious way to happiness is pleasant, because — (1)It is worthy of your nature.(2)Agreeable to your conscience.(3)Promising to your hope.Her ways are ways of pleasantness and all her paths are peace. How suited is the invitation of Christ to the wearied millions of earth who are seeking for happiness in wrong directions: "Come unto Me, all ye," etc.() I. THE WAY WHICH IS HERE SUGGESTED TO US. "Thou art wearied in the greatness of thy way." The way which the Israelites took was their own way as distinguished from God's way. The way in which a man is walking, and by which he is seeking for salvation, until he has found peace through Christ, is more or less directly his own way. II. THIS WAY, WHICH IS MAN'S OWN WAY, IS SPOKEN OF AS A GREAT WAY. "Thou art weaned in the greatness of thy way. Looking at salvation as It Is in Itself, at the deliverance which is desired, a great deliverance is necessary; looking to the efforts which man will make to effect and attain this deliverance, great efforts are evidently necessary, and great efforts are frequently made. Micah speaks of a man giving thousands of rams and ten thousands of rivers of oil, yea, giving the life of his firstborn for the sin of his soul, if perchance he may save that soul. And it is perfectly marvellous to see the efforts which men have made, and arc making, in false religions, to secure that which they desire, namely, their soul's salvation. III. THIS WAY OF MAN'S OWN SEEKING IS A WEARY WAY. What disappointments the Israelites met with! So with a man seeking, salvation in his own way as distinct from God's way. Just in proportion as a man is in earnest, just in proportion to the depth of his convictions of sin and righteousness, just in proportion to the sense which he has of the holiness of God, and the realities of eternity, will be the man's dissatisfaction with his own efforts and his own acts of self-denial. IV. Although this is a weary way, and an unsatisfying way, yet IT HAS IN IT SOME PROMISES OF SUCCOUR AND SOME POWER OF SATISFACTION, WHICH PREVENTS THE MAN FROM WHOLLY DESPAIRING. The man "finds life to his hand." There is enough in what he is doing, there is enough in what he is finding, to prevent him from wholly despairing. These persons are not prepared to "say there is no hope; they are not prepared to despair of salvation in the manner in which they are seeking it; they are not wholly cast down. "Therefore thou wast not grieved, not wholly disheartened. They go on persevering and pressing forward, hoping that a brighter day will come. Contrast with this way of man God's way. The way of salvation sought and followed by the Jews resembles very much the way of salvation which the natural heart of man follows when he pursues and seeks that salvation; but now, what is, the way which God would have us to walk in, as contrasted with this way of man's own devising? That which marks God's way, and distinguishes it especially from man's way, is this — that man's way is a way of fear and dread, while God's way is a way of love. " But how,"you will say, "are we to pass from this state, which is man's natural state of seeking for salvation, to that state which is described as God's method of seeking and conferring salvation?" The prophet tells us (vers. 18, 19). () () Yet saidst thou not, There is no hope. — (with Jeremiah 18:12, "And they said, There is no hope, ' etc.): — The subtlety of the human heart exerts itself to the utmost to prevent that heart from trusting in the Saviour, and while evil is always cunning, it shows itself to be supremely so in its efforts to guard the Cross against the approaches of sinners. By the Cross, as the Saviour said, the thoughts of many hearts are revealed. There are two phases in spiritual life which well illustrate the deceitfulness of the heart. The first is that described in my first text, in which the man, though wearied in his many attempts, is not and cannot be convinced of the hopelessness of self-salvation. When you shall have hunted the man out of this, you will then meet with a new difficulty, which is described in the second text. Finding there is no hope in himself, the man draws the unwarrantable conclusion that there is no hope for him in God. It is self-righteousness in both cases. In the one case it is the soul content with self-righteousness, in the second place it is man sullenly preferring to perish rather than receive the righteousness of Christ.I. We have to speak of A HOPE WHICH IS NO HOPE. "Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope," etc. This well pictures the pursuit of men after satisfaction in earthly things. They are content because they have found the life of their hand. Living from hand to mouth is enough for them; that they are still alive, that they possess present comforts and present enjoyments, this contents the many. As for the future, they say, " Let it take care of itself." They have no foresight for their eternal state; the present hour absorbs them. 1. The text applies very eminently to, those who are seeking salvation by ceremonies." 2. A great mass of people, even though they reject priestcraft, make themselves priests, and rely upon their good works. The way of salvation by works, if it were possible, would be a very wearisome way. How many good works would carry a man to heaven, would be a question which it were very hard to answer. 3. Many are looking for salvation to another form of self-deception, namely the way of repentance and reformation. II. We shall now turn to the second text. "And they said, There is no hope," etc. Here we have No HOPE — AND YET HOPE. When the sinner has at last been driven by stress of weather from the roadstead of his own confidence, then he flies to the dreary harbour of despair. Despair is the mother of all sorts of evil. When a man sates,. "There is no hope of heaven for me;" then he throws the reins upon the neck of his lusts, and goes on from bad to worse. There is hope for you in Him whom God has provided to be the Saviour of such as you are. ()
People Isaiah, Melech, MolechPlaces JerusalemTopics FALSE, Dread, Fail, Fear, Feared, Fearest, Fearful, Hast, Haven't, Heart, Hearts, Held, Keeping, Laid, Lie, Lied, Liest, Mind, Myself, Peace, Pondered, Quiet, Remember, Remembered, Secret, Silent, Worried, WouldestOutline 1. The blessed death of the righteous
3. God reproves the People for their idolatry
13. He gives promises of mercy to the penitent
Dictionary of Bible Themes Isaiah 57:11 5017 heart, renewal
5950 silence
8764 forgetting God Library Thirteenth Day. Holiness and Humility.
Thus saith the High and Lofty One that inhabiteth eternity, whose name is Holy: I dwell in the High and Holy place, with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.'--Isa. lvii. 15. Very wonderful is the revelation we have in Isaiah of God, the Holy One, as the Redeemer and the Saviour of His people. In the midst of the people whom He created and formed for Himself, He will as the Holy One dwell, showing forth …
Andrew Murray—Holy in ChristMan's Greatness and God's Greatness.
Preached June 20, 1852. MAN'S GREATNESS AND GOD'S GREATNESS. "For thus saith the High and Lofty One that inhabiteth Eternity, whose Name is Holy. I dwell in the high and holy place--with him also that is of a contrite and humble spirit."--Isaiah lvii. 15. The origin of this announcement seems to have been the state of contempt in which religion found itself in the days of Isaiah. One of the most profligate monarchs that ever disgraced the page of sacred history, sat upon the throne of Judah. His …
Frederick W. Robertson—Sermons Preached at Brighton The Loftiness of God
ISAIAH lvii. 15. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. This is a grand text; one of the grandest in the whole Old Testament; one of those the nearest to the spirit of the New. It is full of Gospel--of good news: but it is not the whole Gospel. It does not tell us the whole character …
Charles Kingsley—The Good News of God Of the Joy of a Good Conscience
The testimony of a good conscience is the glory of a good man. Have a good conscience and thou shalt ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heart condemn thee not. Never rejoice unless when thou hast done well. The wicked have never true joy, nor feel internal peace, for there is no peace, saith my God, to the wicked.(1) And if they say …
Thomas A Kempis—Imitation of Christ Holy Raiment of One's Own Weaving.
"I dwell in the high and holy places." --Isa. lvii. 15. Holiness inheres in man's being. There is external holiness, e.g., that of the Levitical order, effected by washing or sprinkling with sacrificial blood; or official holiness, denoting separation for divine service, in which sense the prophets and apostles are called holy, and church-members are called holy and beloved. But these have nothing to do with the sanctification now under discussion. Sanctification as a gift of grace refers to a man's …
Abraham Kuyper—The Work of the Holy Spirit The Comforts Belonging to Mourners
Having already presented to your view the dark side of the text, I shall now show you the light side, They shall be comforted'. Where observe: 1 Mourning goes before comfort as the lancing of a wound precedes the cure. The Antinomian talks of comfort, but cries down mourning for sin. He is like a foolish patient who, having a pill prescribed him, licks the sugar but throws away the pill. The libertine is all for joy and comfort. He licks the sugar but throws away the bitter pill of repentance. If …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 What the Ruler's Discrimination Should be Between Correction and Connivance, Between Fervour and Gentleness.
It should be known too that the vices of subjects ought sometimes to be prudently connived at, but indicated in that they are connived at; that things, even though openly known, ought sometimes to be seasonably tolerated, but sometimes, though hidden, be closely investigated; that they ought sometimes to be gently reproved, but sometimes vehemently censured. For, indeed, some things, as we have said, ought to be prudently connived at, but indicated in that they are connived at, so that, when the …
Leo the Great—Writings of Leo the Great Of the Presence of God
Of the Presence of God The soul that is faithful in the exercise of love and adherence to God above described, is astonished to feel Him gradually taking possession of their whole being: it now enjoys a continual sense of that Presence, which is become as it were natural to it; and this, as well as prayer, is the result of habit. The soul feels an unusual serenity gradually being diffused throughout all its faculties; and silence now wholly constitutes its prayer; whilst God communicates an intuitive …
Madame Guyon—A Short and Easy Method of Prayer Higher Degree of Prayer, which is that of the Simple Presence of God, or Active Contemplation.
The soul, faithfully exercising itself in the affection and love of its God, is astonished to find Him taking complete possession of it. His presence becomes so natural, that it would be impossible not to have it: it becomes habitual to the soul, which is also conscious of a great calm spreading over it. Its prayer is all silence, and God imparts to it an intrinsic love, which is the commencement of ineffable happiness. Oh, if I could describe the infinite degrees which follow! But I must stop here, …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents The Geometry of Prayer
"Lord, teach us to pray."--Luke xi. 1. "The high and lofty One that inhabiteth eternity."--Is. lvii. 15. I HAVE had no little difficulty in finding a fit text, and a fit title, for my present discourse. The subject of my present discourse has been running in my mind, and has been occupying and exercising my heart, for many years; or all my life indeed. And even yet, I feel quite unable to put the truth that is in my mind at all properly before you. My subject this morning is what I may call, in one …
Alexander Whyte—Lord Teach Us To Pray Book iii. The Ascent: from the River Jordan to the Mount of Transfiguration.
{hebrew} In every passage of Scripture where thou findest the Majesty of God, thou also findest close by His Condescension (Humility). So it is written down in the Law [Deut. x. 17, followed by verse 18], repeated in the Prophets [Is. lvii. 15], and reiterated in the Hagiographa [Ps. lxviii. 4, followed by verse 5].' - Megill 31 a. …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Three Parables of the Gospel: of the Recovery of the Lost - of the Lost Sheep, the Lost Drachm, the Lost Son.
A SIMPLE perusal of the three Parables, grouped together in the fifteenth chapter of St. Luke's Gospel, will convince us of their connection. Although they treat of repentance,' we can scarcely call them The Parables of Repentance;' for, except in the last of them, the aspect of repentance is subordinate to that of restoration, which is the moral effect of repentance. They are rather peculiarly Gospel-Parables of the recovery of the lost:' in the first instance, through the unwearied labour; in the …
Alfred Edersheim—The Life and Times of Jesus the Messiah Christ's Kingly Office
Q-26: HOW DOES CHRIST EXECUTE THE OFFICE OF A KING? A: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies. Let us consider now Christ's regal office. And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords", Rev 19:16. Jesus Christ is of mighty renown, he is a king; (1.) he has a kingly title. High and Lofty.' Isa 57:15. (2.) He has his insignia regalia, his ensigns of royalty; corona est insigne …
Thomas Watson—A Body of Divinity We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs The Acceptable Sacrifice;
OR, THE EXCELLENCY OF A BROKEN HEART: SHOWING THE NATURE, SIGNS, AND PROPER EFFECTS OF A CONTRITE SPIRIT. BEING THE LAST WORKS OF THAT EMINENT PREACHER AND FAITHFUL MINISTER OF JESUS CHRIST, MR. JOHN BUNYAN, OF BEDFORD. WITH A PREFACE PREFIXED THEREUNTO BY AN EMINENT MINISTER OF THE GOSPEL IN LONDON. London: Sold by George Larkin, at the Two Swans without Bishopgates, 1692. ADVERTISEMENT BY THE EDITOR. The very excellent preface to this treatise, written by George Cokayn, will inform the reader of …
John Bunyan—The Works of John Bunyan Volumes 1-3 I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Coming Revival
"Wilt Thou not revive us again: that Thy people may rejoice in Thee?"--PS. lxxxv. 6. "O Lord, revive Thy work in the midst of the years."--HAB. iii. 2. "Though I walk in the midst of trouble, Thou wilt revive me: Thy right hand shall save me."--PS. cxxxviii. 7. "I dwell with him that is of a humble and contrite heart, to revive the heart of the contrite ones."--ISA. lvii. 15. "Come, and let us return to the Lord: for He hath torn, and He will heal us. He will revive us."--HOS. vi. 1, 2. The Coming …
Andrew Murray—The Ministry of Intercession "Nunc Dimittis"
We shall note, this morning, first, that every believer may be assured of departing in peace; but that, secondly, some believers feel a special readiness to depart now: "Now lettest thou thy servant depart in peace;" and, thirdly, that there are words of encouragement to produce in us the like readiness: "according to thy word." There are words of Holy Writ which afford richest consolation in prospect of departure. I. First, then, let us start with the great general principle, which is full of comfort; …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871 What are Consequences of Backsliding in Heart.
The text says, that "the backslider in heart shall be filled with his own ways." 1. He shall be filled with his own works. But these are dead works, they are not works of faith and love, which are acceptable to God, but are the filthy rags of his own righteousness. If they are performed as religious services, they are but loathsome hypocrisy, and an abomination to God; there is no heart in them. To such a person God says: "Who hath required this at your hand?" (Isaiah 1:12). "Ye are they which justify …
Charles G. Finney—The Backslider in Heart The Death and the Raising of Lazarus - the Question of Miracles and of this Miracle of Miracles - views of Negative Criticism on this History
From listening to the teaching of Christ, we turn once more to follow His working. It will be remembered, that the visit to Bethany divides the period from the Feast of the Dedication to the last Paschal week into two parts. It also forms the prelude and preparation for the awful events of the End. For, it was on that occasion that the members of the Sanhedrin formally resolved on His Death. It now only remained to settle and carry out the plans for giving effect to their purpose. This is one aspect …
Alfred Edersheim—The Life and Times of Jesus the Messiah Another Shorter Evening Prayer.
O eternal God and heavenly Father, if I were not taught and assured by the promises of thy gospel, and the examples of Peter, Mary Magdalene, the publican, the prodigal child, and many other penitent sinners, that thou art so full of compassion, and so ready to forgive the greatest sinners, who are heaviest laden with sin, at what time soever they return unto thee with penitent hearts, lamenting their sins, and imploring thy grace, I should despair for mine own sins, and be utterly discouraged from …
Lewis Bayly—The Practice of Piety Appendix xix. On Eternal Punishment, According to the Rabbis and the New Testament
THE Parables of the Ten Virgins' and of the Unfaithful Servant' close with a Discourse on the Last Things,' the final Judgment, and the fate of those Christ's Righ Hand and at His Left (St. Matt. xxv. 31-46). This final Judgment by our Lord forms a fundamental article in the Creed of the Church. It is the Christ Who comes, accompanied by the Angelic Host, and sits down on the throne of His Glory, when all nations are gathered before Him. Then the final separation is made, and joy or sorrow awarded …
Alfred Edersheim—The Life and Times of Jesus the Messiah Christ Teaching Humility
During the earthly life of our blessed Saviour, we see how everything connected with it teaches the lesson of humility. This is pointed out in the beautiful collect in The Book of Common Prayer for the first Sunday in Advent. Here we are taught to say:--"Almighty God, give us grace to cast away the works of darkness, and put upon us the armor of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in--great humility." If Jesus had come into our world as an …
Richard Newton—The Life of Jesus Christ for the Young Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1 Links Isaiah 57:11 NIV
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