But be glad and rejoice forever in what I create; for I will create Jerusalem to be a joy and its people to be a delight. Sermons
It seems that the leading thought of the prophet is the transformation of nature in harmony with the changed nature of man. Its grandeur needs not to be pointed out. Ordinarily, indeed, we think of man's dependence on nature. If the thought be pushed to its limits, it ends in materialism. Spiritual religion, on the contrary, sees in the changes of nature a human pathos; its waste and desolation the effect of human sin, of violated Divine laws; its flourishing aspect and fertility the effect of human obedience and true religion (cf. Isaiah 11:6-9; Isaiah 30:26; Isaiah 43:19; Isaiah 51:16). Upon the difficult interpretation of such language much difference of opinion naturally arises; but it is open to all to catch the inspiration of the thoughts. I. THE DIVINE EXULTATION ON THE NEW CREATION. It Was said of the Creator at the beginning that he looked with complacent joy upon his works. All was very good. It was the "joy of God to see a happy world." How much deeper the Divine complacency in moral renewal! Note the emphasis and iteration of the thought. Rejoicing, exultation, is the very key-note of the passage; weeping and the sound of crying is to be as unheard as at the gayest scene of festival. And may we not feel that beneath all the sadness, the discord, the gloom of this enigmatic world, the prophetic pulse of the Divine creation, love, is ever exultantly beating? May we not believe that there is ever before his eye the picture, rising to clearness of outline and brilliancy of colour out of Erebos and Chaos, of eternal day, of the new heavens and earth wherein dwell righteousness? There should be in every heart a prophetic sympathy, which should vibrate in unison with these oracles of God. II. PARADISAIC PICTURES. Under imagery, partly endeared to the Hebrew heart and fancy, partly of Oriental tinge in general, the heart of man resents the doom of an "untimely" death - it seems contrary to the intention of nature; and aspires to length of days as a good. Here it is predicated that no death in infancy shall occur; that one who dies at the age of a hundred shall be regarded as early lost, and even the wicked shall not be cut off before their hundredth year. "The number of their days shall they complete, and they shall grow old in peace, and the years of their happiness shall be many" (Book of Enoch, 5:9). Similar is the picture of the silver race in the 'Works and Days' of Hesiod, ver. 130. The human race shall attain the longevity of the oak, the terebinth, the cedar, or the cypress. The proverbial sic vos non vobis will have lost its applicability. One will not build, and another enter the finished habitation; one will not sow, and another reap; but each man will "see the fruit of his labour;" the work of their hands the elect shall use to the full. The rising hope of parents shall not be nipped in the bud; nor shall the travail of body or of mind be mocked, as it too often seems now, by an empty result. That element of contradiction or seeming contradiction to the benevolent scheme of the world, which has perplexed the thought of sages in every time, shall disappear even from the animal world. The wild animals shall lose their ferocity, and the malignant infernal serpent, as it would seem, shall be banished to his subterranean domain. Here, again, we find parallel pictures in Oriental poets, and in the Romans Virgil and Horace. Perhaps few would be disposed to take these descriptions literally. It is, perhaps, impossible to conceive of the animal world remaining what it is in other respects, yet with its native instincts changed. Yet how great a marvel is the conversion of a single human soul! If the savage passions which rage there can be subdued and brought under the obedience of Christ, why need we despair of a nation, of a race? At any rate, all things assume a changed aspect to the renewed soul, which means the purged eyes, the deeper insight into the perfect wisdom and love which preside over the universe. The discontent we feel with the present scheme of things is a hint that the soul is secretly acquainted with their other, their ideal or Divine side. - J. For, behold, I create new heavens and a new earth. i.e. a new universe, Hebrew having no single word for the Cosmos. The phrase sums up a whole aspect of the prophetic theology. The idea of a transformation of nature so as to be in harmony with a renewed humanity has met us several times in the earlier part of the book (Isaih 11:6-9, 29:17, 30:23 ff., 32:15, 35., etc.), and is a frequent theme of prophecy, but the thought of a new creation is nowhere expressed so absolutely as here. () The heavens and the earth mean the New Testament Church. There are beauty and propriety in the figure employed; for, not to speak of the manner in which the state of the world is affected by the state of religion, the dependence of the Church upon spiritual and heavenly influences is as immediate as that which our earth has upon the surrounding atmosphere. When the sky is filled with dark clouds and pours forth incessant rains, or when it emits a continued and scorching heat, the fruits of the field are destroyed; but when it diffuses genial influences, and gives sunshine and rain, in just proportions, fertility and abundance are the results. In like manner the state of the Church depends upon the influences which God is pleased to communicate: should these be rich and gracious, the Church is prosperous-and happy; but should these be scanty and afflictive, the interests of religion languish and decay. When, therefore, it is said that God will create new heavens and a new earth, we are to explain the words as referring to the beneficial change which is to be effected upon the state of the Church. This change will be so great, and so blissful, as to merit the name — a new creation. It will introduce so many bleasings, and unfold so many beauties, and diffuse such universal joy, that the former state of affliction, sorrow, and danger shall not be remembered nor come into mind. To what period in the history of the Church does this prediction (ver. 17) refer? Many of the early Christian writers regarded it as descriptive of the state of the Church in heaven, and supported their view by the words of Peter, that after the earth and atmosphere have been destroyed by fire, there will be formed new heavens and a new earth, in which the righteous shall dwell. But the verses assert that, in the time to which this prediction refers, there will be sin and death, and that men shall build houses and inhabit them; and plant vineyards, and eat the fruit of them. Others, again, have viewed the predictions as pointing out the change which took place upon the Church and world, when the Jewish State was overthrown, and the Gospel was preached to all nations. At this time the relations which existed between heaven and earth underwent a great alteration. The worship of the sun, moon, and stars was abolished in many places, the false gods with which they had filled heaven were set aside, and just views of the supreme Being were attained by many, while God lifted the covering of darkness which had been spread over all nations, offered Himself to them as their gracious God, and invited them, as His people, to come into the communion of the Church. But though the change which then happened was great — so great as to be set forth by such terms as God's shaking the heavens and the earth — yet it does not correspond to the magnificence of the scene delineated in the words before us. The seeds of prosperity and coming happiness were then sown. But then judgment kept pace with mercy. The word was received in much affliction; and nearly all the Churches had to endure severe and fiery trials, while on the literal Jerusalem the wrath of God fell and consumed it. We agree, therefore, with those who look upon the text as character. izing the state of the Church in the millennium. The glory of the Church will then outshine and eclipse all the happiness that has ever been seen on earth, and exceed the loftiest expectations of the saints. 1. It will be a period of unparalleled gracious communications on the part of God. The heavens will then seem to be opened, and the Divine Persons to smile on man. The whole of that time shall be a season of gracious refreshing from the presence of the Lord. 2. It will be a period of clear and universal knowledge. 3. Of extraordinary holiness. This is the result which sanctified knowledge invariably produces. 4. It will be a period of unprecedented joy. In ver. 16 it is said, that "the former troubles shall be forgotten;" and in ver. 18 God says, "be ye glad and rejoice for ever in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy." The state of the Church will be so prosperous, and the benefits conferred upon its members so full and so gracious, as to afford to all the highest causes of gladness. There will be a joy derived from clear and exalted views of Divine truth; from sin overcome, grace imparted, and holiness promoted; from realized communion with God, and from heavenly contemplations. 5. It will be a time of cordial union and love. 6. Of universal peace and liberty. 7. Of remarkable outward prosperity, 8. All things shall be subordinated to the interests of religion. The world and its engagements are now too frequently injurious to the growth of piety. But, then, the service of God will be the one grand business that will engage all hearts and all hands. () I. IT IS A JOY IN CREATION. "Behold, I create new heavens and a new earth. I create Jerusalem a rejoicing, and her people a joy." It is a most right and excellent thing that you and I should rejoice in the natural creation of God. The man who is altogether bad seldom delights in nature, but gets away into the artificial and the sensual. One of the purest and most innocent of joys, apart from spiritual things, in which a man can indulge, is a joy in the works of God. Much more is there something bright and pure and spiritually exhilarating in rejoicing in God's higher works, in God's spiritual works, in God's new creation. There is no one of the attributes of God which has not its illustration under the economy grace; and blessed shall your whole being be if you can to the full rejoice in that which God creates. There is one reason why you are called upon to rejoice in it, namely, that you are a part of it. When I lay sore sick and tormented in body, it seemed always to be such a joy to me that I myself, my inner self, my spirit, had been new-created, and that my nobler part could rise above the suffering, and soar into the pure heavens of the spiritual realm; and I said of this poor body, "Thou hast not yet been new-created; but thou shalt yet be delivered." II. IT IS A JOY WHICH WILL ECLIPSE ALL THAT HAS GONE BEFORE. "And the former shall not be remembered, nor come into mind." God's great new-creating work ought to fill us with such joy as to make us forget the old creation, as though we said to ourselves: — What are the sun and the moon? We shall not have need of these variable lights in the perfection of the new creation, for in heaven, "they need no candle, neither light of the sun." What is the sea, though it be the very mirror of beauty In that new creation there will be no more sea, and storms and tempests will be all unknown. What are these luxuries of sight and hearing? We shall not want them when our eyes shall behold the King in His beauty in the land that is very far off. The joy of the spiritual is such that, while it admits the joy of the natural, yet, nevertheless, it swallows it up as Aaron's rod swallowed up the rods of the magicians. As an instance of the expulsive powers of a new delight, we all know how the memory of the old dispensation is gone from us. Did any one of you ever weep because you did not sit at the Passover? Did you ever regret the Paschal lamb never, because you have fed on Christ. I want you to feel just the same with regard to all your former life as you now feel towards that old dispensation. The world is dead to you, and you to the world. You have a higher pleasure now which enchants your soul. III. IT IS A PRESENT AND A LASTING JOY. "Be ye glad and rejoice for ever in that which I create." Be glad in anything that the Lord has created in you. Find your joy, also, in the new creation of God, as you see it in others. I think it is very beautiful where John Bunyan represents Christiana and Mercy as admiring each other. They had both enjoyed a wash in that wonderful beauty-giving bath, and Mercy said to Christiana, "How beautiful you are! I never saw any one look so lovely as you are." But Christiana said that she was not beautiful at all; she could not see anything about herself to admire, while in Mercy she saw everything to esteem and love. Oh, to have an eye for the work of God in other people, and to rejoice in it! Such an eye sees not itself, and yet it is itself one of God's loveliest works. IV. IT IS A JOY WHICH GOD INTENDED FOR US. "For, behold, I create Jerusalem a rejoicing, and her people a joy." He has made the new city, the new people, the new world to be a source of joy. Take Jerusalem as the emblem of the Church of God. God always intended that His chosen, called, and converted people should be a rejoicing. God intended not only that we should have joy, but that we should spread it among others. As soon as ever we are converted, what is one of the first things that comes of it? Why, joy. But. by-and-by, there will be a still greater joy. We shall enter into heaven, and there will be joy among the angels, and joy in our heart over God's new-creation work, which will proceed at a glorious rate. Then the nations will be converted to Cod. I know not when, nor exactly how. but the day shall come when Christ shall reign from pole to pole. V. IT IS A JOY IN WHICH WE SHALL SHARE WITH GOD. "And I will rejoice in Jerusalem, and joy in My people." ()
People Gad, Isaiah, JacobPlaces Jerusalem, Sharon, Valley of AchorTopics Behold, Create, Creating, Creator, Delight, Forever, Glad, Gladness, Jerusalem, Joy, Making, Rejoice, RejoicingOutline 1. The calling of the Gentiles,
2. and the rejection of the Jews, for their incredulity, idolatry, and hypocrisy
8. A remnant shall be saved
11. Judgments on the wicked, and blessings on the godly
17. The blessed state of the new Jerusalem
Dictionary of Bible Themes Isaiah 65:17-19 6227 regret
8145 renewal, people of God Isaiah 65:17-20 4906 abolition Isaiah 65:17-25 1335 blessing
5006 human race, destiny
7125 elect, the Isaiah 65:18-19 5830 delight Library 'The God of the Amen'
'He who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth.'--ISAIAH lxv. 16. The full beauty and significance of these remarkable words are only reached when we attend to the literal rendering of a part of them which is obscured in our version. As they stand in the original they have, in both cases, instead of the vague expression, 'The God of truth,' the singularly picturesque one, 'The God of the Amen.' I. Note …
Alexander Maclaren—Expositions of Holy ScriptureGod Rejoicing in the New Creation
THIS PASSAGE, like the rest of Isaiah's closing chapters, will have completest fulfillment in the latter days when Christ shall come, when the whole company of his elect ones shall have been gathered out from the world, when the whole creation shall have been renewed, when new heavens and a new earth shall be the product of the Savior's power, when, for ever and for ever, perfected saints of God shall behold his face, and joy and rejoice in him. I hope and believe that the following verses will actually …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 Early Lessons in the Life of Faith
"I love the Lord, because he hath heard my voice and my supplications."--Psalm 116:1. WHEN a very little child, so young I can remember nothing earlier, a severe thunderstorm passed over our home. Terrified, I ran to my mother, who placed my hands together, and pointing upward repeated over and over again the one word "Jesus." More than fifty years have passed since that day, but the impression left upon my child-mind, of a Being invisible but able to hear and help, has never been effaced. * …
Rosalind Goforth—How I Know God Answers Prayer Baptism of Kallihirua
We now come to an important event in the history of Kallihirua; his Baptism, which took place on Advent Sunday, Nov. 27th, 1853, in St. Martin's Church, near Canterbury. "The visitors present on the occasion," said an eye-witness[6], "were, the Rev. John Philip Gell (late Warden of Christ's College, Tasmania), accompanied by Mrs. Gell, daughter of the late Sir John Franklin; Captain Erasmus Ommanney, R.N. (who brought Kallihirua to England), and Mrs. Ommanney, Captain Washington, R.N., of the Admiralty, …
Thomas Boyles Murray—Kalli, the Esquimaux Christian, Why Has Only one Apocalypse Been Able to Keep Its Place in the New Testament? Why not Several --Or None at All?
In answering this question [104] we may suitably take the Muratorian Fragment as our starting-point. At the close of its positive section occurs a paragraph which may be paraphrased as follows: "We also accept Apocalypses, but only two, those of John and Peter; yet the latter is rejected by a minority among us. The Shepherd of Hermas ought not to be spoken of as a part of the Canon either now or at any future time; for it was written only lately in our own times in Rome under the Bishop Pius, the …
Adolf Harnack—The Origin of the New Testament The Sun Rising Upon a Dark World
The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon then hath the light shined. C ontrasts are suited to illustrate and strengthen the impression of each other. The happiness of those, who by faith in MESSIAH, are brought into a state of peace, liberty, and comfort, is greatly enhanced and heightened by the consideration of that previous state of misery in which they once lived, and of the greater misery to which they were justly exposed. …
John Newton—Messiah Vol. 1 Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that …
J. W. McGarvey—The Four-Fold Gospel Book ix. Epistle i. To Januarius, Bishop of Caralis (Cagliari).
To Januarius, Bishop of Caralis (Cagliari). Gregory to Januarius, &c. The preacher of Almighty God, Paul the apostle, says, Rebuke not an elder (1 Tim. v. 1). But this rule of his is to be observed in cases where the fault of an elder does not draw through his example the hearts of the younger into ruin. But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young (Isai. xlii. 22). And again the prophet …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Another Wonderful Record of 25.
A Christian minister, living in Northern Indiana, was in want, and knelt in prayer again and again before his Father in heaven. His quarterly allowance had been withheld, and want stared him in the face. Constrained by urgent need, and shut up to God for help, he pleaded repeatedly for a supply of his temporal wants. Now see how extraordinary was the plan of the Lord to send relief. "In one of the lovely homes of Massachusetts, while the snow was falling and the winds were howling without, a lady …
Various—The Wonders of Prayer The Scriptures
Q-II: WHAT RULE HAS GOD GIVEN TO DIRECT US HOW WE MAY GLORIFY AND ENJOY HIM? A: The Word of God, which is contained in the scriptures of the Old and New Testaments, is the only rule to direct us how we may glorify and enjoy him. 2 Tim 3:16. All Scripture is given by inspiration of God,' By Scripture is understood the sacred Book of God. It is given by divine inspiration; that is, the Scripture is not the contrivance of man's brain, but is divine in its origin. The image of Diana was had in veneration …
Thomas Watson—A Body of Divinity Election Confirmed by the Calling of God. The Reprobate Bring Upon Themselves the Righteous Destruction to which they are Doomed.
1. The election of God is secret, but is manifested by effectual calling. The nature of this effectual calling. How election and effectual calling are founded on the free mercy of God. A cavil of certain expositors refuted by the words of Augustine. An exception disposed of. 2. Calling proved to be free, 1. By its nature and the mode in which it is dispensed. 2. By the word of God. 3. By the calling of Abraham, the father of the faithful. 4. By the testimony of John. 5. By the example of those who …
John Calvin—The Institutes of the Christian Religion Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness …
John Calvin—The Institutes of the Christian Religion Divine Support and Protection
[What shall we say then to these things?] If God be for us, who can be against us? T he passions of joy or grief, of admiration or gratitude, are moderate when we are able to find words which fully describe their emotions. When they rise very high, language is too faint to express them; and the person is either lost in silence, or feels something which, after his most laboured efforts, is too big for utterance. We may often observe the Apostle Paul under this difficulty, when attempting to excite …
John Newton—Messiah Vol. 2 Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life How Christ is Made Use of for Justification as a Way.
What Christ hath done to purchase, procure, and bring about our justification before God, is mentioned already, viz. That he stood in the room of sinners, engaging for them as their cautioner, undertaking, and at length paying down the ransom; becoming sin, or a sacrifice for sin, and a curse for them, and so laying down his life a ransom to satisfy divine justice; and this he hath made known in the gospel, calling sinners to an accepting of him as their only Mediator, and to a resting upon him for …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it …
John Cunningham—The Ordinance of Covenanting Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the …
Arthur W. Pink—The Sovereignty of God Jesus' Feet Anointed in the House of a Pharisee.
(Galilee.) ^C Luke VII. 36-50. ^c 36 And one of the Pharisees desired him that he would eat with him. [We learn from verse 40 that the Pharisee's name was Simon. Because the feast at Bethany was given in the house of Simon the leper, and because Jesus was anointed there also, some have been led to think that Luke is here describing this supper. See Matt. xxvi. 6-13; Mark xiv. 3-9; John xii. 1-8. But Simon the leper was not Simon the Pharisee. The name Simon was one of the most common among the Jewish …
J. W. McGarvey—The Four-Fold Gospel In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone …
Alfred Edersheim—Sketches of Jewish Social Life Meditations of the True Manner of Practising Piety on the Sabbath-Day.
Almighty God will have himself worshipped, not only in a private manner by private persons and families, but also in a more public sort, of all the godly joined together in a visible church; that by this means he may be known not only to be the God and Lord of every Singular person, but also of the creatures of the whole universal world. Question--But why do not we Christians under the New, keep the Sabbath on the same seventh day on which it was kept under the Old Testament? I answer--Because our …
Lewis Bayly—The Practice of Piety Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of Piety The Creation
Q-7: WHAT ARE THE DECREES OF GOD? A: The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he has foreordained whatsoever shall come to pass. I have already spoken something concerning the decrees of God under the attribute of his immutability. God is unchangeable in his essence, and he-is unchangeable in his decrees; his counsel shall stand. He decrees the issue of all things, and carries them on to their accomplishment by his providence; I …
Thomas Watson—A Body of Divinity Links Isaiah 65:18 NIV
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