who burn with lust among the oaks, under every luxuriant tree, who slaughter your children in the valleys, under the clefts of the rocks? Sermons
The righteous dies, and is at rest; but ye, what will ye make at last of your derision of the righteous, and of the follies and idolatries wherein ye trust? Nothing. Matthew Henry says, "Mocking the messengers of the Lord was Jerusalem's measure-filling sin; for what was done to them God took as done to himself. When they were reproved for their sins, and threatened with the judgments of God, they ridiculed the Word of God with the rudest and most indecent gestures and expressions of disdain. They sported themselves and made themselves merry with that which should have made them serious, and under which they should have humbled themselves. They made wry mouths at the prophets, and drew out the tongue, contrary to all the laws of good breeding; nor did they treat God's servants with the common civility with which they would have treated a gentleman's servant that had been sent to them on an errand." Illustrations may be found in the treatment of Isaiah (see Isaiah 28:7-15); of Jeremiah; and, above all, by the insults offered to the Lord Jesus by the men of Jerusalem. The "wide mouth" and the "drawn-out tongue," are the natural symbols of derision (see Psalm 35:21). We may note some of the conditions under which the messengers of God are likely to be insulted and misunderstood. I. WHEN THEY DO NOT COME IN THE REGULAR AND RECOGNIZED ORDER. God has his order of ministrants in every age, and his ordinary messages to men may be expected to come through them: patriarchs in one age, priests in another, prophets in yet another, clergy in still another. And all due honour should be put on the Divine order for the particular time. But God has always held the right of sending messengers outside the order, as he sends comets into our solar system, and there is as real a law for the sending of seemingly erratic messengers as of the seemingly erratic comets. But there is always the disposition in those who belong to the order, and the attaches of the order, to reject the outside man. Compare our Lord's disciples saying to the Master," We found one teaching in thy Name, and we forbade him, because he followeth not with us." The questions concerning any apparent messenger from God, which we ought to ask, are these - Will his work bear the test of God's revealed Word? And does God seal his work with his Divine benediction? To reject any man's work which can stand this dual test is to insult God, whose messenger he certainly is. II. WHEN THERE ARE ODDITIES IN THE MAN HIMSELF OR IN THE MANNER OF DELIVERING HIS MESSAGE. Just as we have established the notion that there must be an "order" through whom Divine messages alone can come, so we have convinced ourselves that there are particular styles and methods in which alone Divine messages do come. So if a message is not to pattern, we think we are right in rejecting it. The personal peculiarities of a messenger may touch the humorous faculty, and so close men's minds and hearts against the reception of the message. But this is to insult the messenger, and in him the God who chose him and sent him with the message. We have not to ask what a man is; but we have to ask - Is he of God? If he is, we must hear him. III. WHEN THE MESSENGER MAKES SEVERE DEMANDS. Illustrate from Jonah at Nineveh. No doubt there were many who scorned him on this ground. Also see the demand of Savonarola which led to the great burning in the market-place of Florence. Many of the wilder spirits of Florence did jeer at him. Men in every age have preferred the prophets who prophesied smooth and soft things; and they have always been disposed to reject the prophets who had to do the nobler and more necessary work of prophesying rough things and hard things. Exactly what our over-civilized generation needs is some prophet of God, who will tell us strongly, plainly, sternly, what God would have us do. But of this we may be quite sure, even in this enlightened nineteenth century, such a prophet and teacher would have a hard time of it. IV. WHEN THE MESSAGE GOES AGAINST THE FASHION OF THE AGE. For there are fashions in thinking and religion, as well as in manners and dress. And none of us like to be out of the thinking or religious fashion. But Fashions may become slavery to us, and degrade us as slavery always does. Let a man of God come and show us the evils into which fashions - mental and religious - have brought us, and we hate the man; we cry out against him, we are all alarm, because we have deluded ourselves with the notion that fashion is synonymous with truth. Urge that we are bound to test every public witness, and decide for ourselves whether he is of God. If he is, then to neglect his message is to sin against God, and to insult him is to insult God. - R.T. There is no peace, saith my God, to the wicked. The fifty-seventh chapter ends with a declaration which shows that amid all the goodness and graciousness of the Divine way the standard of righteousness is never lowered: never is the dignity of law impaired. Read these awful yet gracious words: "There is no peace, saith my. God, to the wicked." If we thought that God was about to lose righteousness in sentiment, we are thus suddenly, with a very startling abruptness, brought back to the remembrance of the fact that wickedness is infinitely and eternally hateful to God, and that peace and wickedness are mutually destructive terms. The wicked man may create a wilderness and call it peace, but real contentment, benignity, resignation, or harmony, he can never know in wickedness. Herein we find the testimony of the Divine presence, the assertion and glory of the Divine law. God does not take away peace from the wicked in any arbitrary sense. Wickedness is itself incompatible with peace: the wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt. The unrest is actually in the wickedness; the tumult does not come from without, it comes from within. () I. WHO COME UNDER THE DESCRIPTION OF THE WICKED? In general, all who have never undergone a change of heart. 1. Some are grossly ignorant of the plain and essential doctrines of the Christian religion, amidst the best means to gain an acquaintance with them. 2. Some break out into open acts of wickedness. 3. Others, though free from gross immoralities, are yet wicked, because they neglect the duties of religion. There are sins of commission, and there are sins of omission. 4. There are some who adopt loose and dangerous principles, who allege, either that the Scripture is not true, or that the great doctrines, as generally taught, are not contained in it. 5. Among the wicked we must also rank the formalist and hypocrite. 6. They are impatient of restraint and reproof. II. IN WHAT RESPECTS THERE IS NO PEACE TO SUCH. 1. There is no peace to them with God. By their wickedness they wage war with Heaven, and the almighty King is angry with them every day. 2. There is no peace in their own conscience. 3. There is no peace to the wicked in a dying hour. By this is not meant that they shall undergo more pain of body than others. The pangs of dissolution are the same to all. Those, indeed, of whom the world was not worthy, have often suffered the most cruel and violent deaths. Nor is it meant that the wicked have never any composure in death, or hope of well-being hereafter. Some of them die as they have lived, stupid and thoughtless as beasts. Some good men may have fears and perplexities to the very last; and some bad men may remain unshaken, and die with more apparent confidence than the others. The fears of the good man cannot render his state less safe, nor the confidence of the bad render his less dangerous. Whatever their own sentiments are, it shall be "well with the righteous, and ill with the wicked." What awful spectacles have some of the wicked exhibited on a death-bed! 4. There is no peace to the wicked after death. They enjoyed with others the common bounties of Providence, and were sensible of pleasure. In these they placed their only happiness; but now all is gone, and they are tormented. Conscience can be quieted no more. () () 1. The man who lives in a habitual course of sinning has no real comfort of mind from the pleasures of this world.2. He must necessarily want all effectual support under the many evils and calamities of life. 3. He cannot but be sometimes troubled with the reproofs of his conscience. 4. He can never get rid of all the unwelcome thoughts of death, and of what is to be his portion in a future state. () Essex Congregational Remembrancer. I. WHO ARE THE CHARACTERS DESCRIBED? "The wicked." This description includes the outwardly immoral and profane — those who seem lost to every principle of virtue and religion — who have not the fear of God before their eyes — and who are equally indifferent to the censure and approbation of their fellow-creatures. But the words of the text are applicable to all those whose hearts have not been renewed by the Holy Spirit.II. THE AFFECTING DECLARATION RESPECTING SUCH CHARACTERS. "There is no peace," etc. 1. They cannot, while in this state, enjoy peace with God. Peace includes in it mutual reconciliation and agreement. 2. The wicked cannot enjoy peace with themselves. As the favour and presence of God are the only sources of real happiness, a state of enmity and separation from Him must be attended with misery. Subjection to His authority, and conformity to His will and image, promotes peace and order, but where these do not exist, there must be confusion and discord. The unruly passions will then agitate and distress the mind; pride, and envy, and hatred, and other unholy affections will struggle for the ascendency. Having no principle to check or govern them, they will increase in violence and hurry their possessor onward in the path of sin and danger. Conscience will also exert its influence to alarm and terrify them. In vain do the wicked seek peace of conscience by partial reformation or by the performance of outward duties. The accusations of a guilty conscience can be silenced only by an application to the blood of sprinkling. 3. There is no peace to the wicked in the world. Alienation from God necessarily leads to strife among men. It excites those corrupt passions and principles which render man the enemy of his fellow-man, as well as the source of misery to himself. 4. The wicked have no peace under the various afflictions of life. In the season of worldly prosperity, they may appear to others peaceful and happy, but no sooner does adversity come upon them, than we see the transient and unsubstantial nature of their enjoyment. 5. There is no peace to the wicked in the hour of death. 6. There is no peace to the wicked through eternity. () In order to the proving of this, I shall insist on these three argumentsI. THE NATURAL TENDENCY OF WICKEDNESS. II. THE CONSIDERATION OF GOD'S PROVIDENCE, AND HIS RIGHTEOUS GOVERNMENT OF TRY. WORLD. III. THE EXPERIENCE OF ALL AGES. () I. A POSITIVE ASSERTION, an unlimited proposition, "There is no peace to the wicked."II. THE AUTHORITY UPON WHICH THE PROPOSITION IS ESTABLISHED, even the testimony of God Himself, "There is no peace, saith my God, to the wicked." () It is said of the infidel Hobbes, "that though he would speak very strange and unbecoming things of God, yet in his study in the dark, and in his retired thoughts, he trembled before Him. If his candle happened to go out in the night, he awoke in terror and amazement. He was unable to bear the dismal reflections of his dark and desolate mind; and knew not how to extinguish, nor how to bear the light of the candle of the, Lord within him." Mr. False Peace, so John Bunyan has it in his "Holy War", was the son of Mr. Flatterer, and his mother's name before she was married was Mrs. Sooth-up. He liked to be called Mr. Peace, but there were witnesses enough to prove that time was when he delighted to boast that his real name was not Peace, but False Peace. "There is no peace (except false peace), saith my God, to the wicked."()
People Isaiah, Melech, MolechPlaces JerusalemTopics Burn, Burning, Clefts, Cliffs, Clifts, Cracks, Crags, Death, Desire, Enflaming, Evil, Green, Idols, Inflame, Inflamed, Inflaming, Kill, Leafy, Lust, Luxuriant, Oaks, Overhanging, Putting, Ravines, Rocks, Sacrifice, Slaughter, Slaughtering, Slay, Slaying, Spreading, Terebinths, Tree, Valleys, YourselvesOutline 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 57:5 4528 trees
5061 sanctity of life
7332 child sacrifice Isaiah 57:3-5 8807 profanity Isaiah 57:3-8 6243 adultery, spiritual 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 57:5 NIV
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