By the wrath of the LORD of Hosts the land is scorched, and the people are fuel for the fire. No man even spares his brother. Sermons
I. THAT SIN IS A WASTING POWER. "Wickedness burneth as a fire" (ver. 18):, Where sin abounds there desolation abounds. The longer a man (or nation) has lived under its dominion the more has power withered and possession decreased, the more has heritage been wasted and lost. 1. Sin first destroys the less valuable. "The brier and the thorn it shall consume" - the visible, the temporal, the pecuniary, the material, the fleshly. 2. Then the more valuable. "It shall kindle in the thickets of the grove." The reputation, the intelligence, the character, the influence for good, - these disappear under the consuming fires of sin. 3. Then it amounts to a conspicuous disaster. "They shall mount up in volumes of rising smoke." The ruin is so striking that attention is commanded; all surrounding nations must observe it; all neighbors must remark it. II. THAT IT TURNS ITS HAND UPON ITSELF. Of the fire of human sin humanity itself is the fuel (ver. 19). This is palpably and painfully true: 1. Of the individual. He that sins against God wrongs his own soul, first and most (Proverbs 8:36). It is not only the drunkard and the debauchee who injure themselves by their iniquities. Look on far enough, or look down deep enough, and you will find that every transgressor is putting his own most precious interests, as fuel, into the devouring flame; every such man "eats the flesh of his own arm" (ver. 20). 2. Of the community. It is sin, the departure from the Divine will, which brings about (1) faction in the state; (2) contention in the Church; (3) discord in the family. Often, in its ultimate outworkings, it becomes remorseless and insatiable. "No man will spare his brother;" he "eats and is not satisfied" (ver. 19; see Galatians 5:15). III. THAT THE WASTE OF SIN IS ITS DIVINELY APPOINTED PENALTY. "Through the wrath of the Lord of hosts is the land darkened." It seems to be in the very nature of things that sin, whether in the individual or the community, should consume and destroy; but so much has the Lord of hosts to do with the nature of things that those who thus suffer the consequences of their guilt may well feel that the punitive hand of God is laid upon them. And they will also do well to feel - IV. THAT GOD HAS SOMETHING MORE TO SAY THAN HE HAS YET SPOKEN. "For all this," etc. - C.
For wickedness burneth as the fire. Wickedness, i.e., the constant willing of evil, is a fire which man kindles in himself. And when the grace of God, which stifles and checks this fire, is at an end, it breaks forth The fire of wickedness is nothing else but God's עַבְדָה, for so wrath is called as breaking forth from within and spreading itself inwardly more and more, and then passing outwards into word and deed; it is God's own wrath; for all sin carries this within itself as its own punishment.(F. Delitzsch.) I. THE ORIGIN OF A GREAT FIRE. Recently we read an account of a great fire, and the paragraph closed with these words: "the origin of the fire is unknown" The same with the origin of sin. We know it had a beginning, for God only is from everlasting. We know it had a beginning before Eve and Adam felt its power, since they were tempted: We know it began with him who is called Satan and the father of lies. Still, there are three questions about it which we cannot answer. (1) (2) (3) II. THE PROGRESS OF A GREAT FIRE. Place one spark amid combustible material in London. Let it alone. It will leap from point to point, house to house, street to street, until the whole city is in flames. Sin has spread in as exactly similar way. One sin, to the individual; one wrong action, to the family; one immoral look, to thousands; one crime, to a kingdom. III. THE TRANSFORMING POWER OF A GREAT FIRE. Wood, coal, etc., it transforms into its own essence, because it makes fire of these. It is even so with sin. It turns everything, over which it gains the slightest control, into its own nature — that is into a curse. The desire to possess, sin has turned in a different direction, and made it an autocratic passion. Take the principle of ambition in the same Way. Take commerce in the same way. Thus the richest blessings, yea, all the which God has given to us, sin can so transform that they shall become curses. IV. THE DESTRUCTIVE ENERGY OF A GREAT FIRE. Who can calculate the amount of property in London alone, which has been destroyed by fire! But the destruction which sin has caused in London is infinitely greater and more momentous. Some have bodies, once beautiful, now bloated and withered by sin. Some have feelings, once tender, now petrified by sin. Some whose intellectual powers were once strong, now feeble by sin. Some, who were once full of hope, now hopeless by sin. The destruction Which sin has caused is awful. V. THE TERMINATION OF A GREAT FIRE. It terminates when an the material is reduced to ashes. Can the fire of sin ever he put out in this way? The body in the grave is scorched by it no more; but what of the soul? Look at the rich man. He is tormented, in pain, not by a literal flame, but by the fire of sin. He will be so forever, because the soul is immortal. A great fire has been terminated by a superior quenching power. There is also an element which can completely remove sin from the soul. What is it? Ask those in heaven, and those on earth, who have been saved. They all say that they "have washed their robes and made them white in the blood of the Lamb." (A. M'Auslane, D. D.) Homilist. The Bible is full of the figurative and analogic.I. SIN IS LIKE FIRE IN THE FORMS IN WHICH IT EXISTS. Fire is found to exist in two states — the insensibly latent, and the sensibly active. 1. In an insensible state, heat is everywhere. Even in solid masses of ice it is to be found. Sir Humphrey Davy, it is said, quickly melted pieces of ice by rubbing them together in a room cooled below the freezing point. It is so with sin. It is found in every part of the human world; it sleeps, perhaps, even in the most innocent of our kind. All it wants is the contact of some tempting circumstance to bring it out into an active flame. The virtue of some men is but vice sleeping. As savages light their fire by rubbing two pieces of wood together, so men stir up the latent of depravity by mutual contact. There is sufficient latent fire around us to burn up the globe, and there is sufficient latent sin in humanity to turn earth into hell 2. But fire is active as well as latent. In its active state you see it flaming on your hearths, illuminating your cities, working your manufactures, propelling your fleets, drawing your carriages, flashing in the lightning and thundering in the earthquake. Sin is terribly active in our world, active in every department of life: — in commerce, in politics, and religion To use the language of the text, "It mounts up like the lifting up of smoke": the smoke of this fire of sin pollutes and darkens every sphere of life. II. SIN IS LIKE FIRE IN ITS TENDENCY TO SPREAD ITSELF. What a great fire a little spark will kindle! Fire is essentially diffusive; so is sin. How true it is that "one sinner destroyeth much good." III. SIN IS LIKE FIRE IN ITS POWER OF CHANGING EVERYTHING TO ITS OWN NATURE. It has turned alcohol into intemperance, merchandise into fraud, government into tyranny, aggression into the demon of war. When Archimedes, to gratify his vengeance on the Romans, brought down the genial rays of heaven by magic glass to burn up their ships, he only dramatised the universal fact that sin ever strives to turn the greatest blessing to the greatest curse. IV. SIN IS LIKE FIRE IN ITS REPELLING ENERGY. Philosophers tell us that fire is that principle in nature which counteracts attraction, and keeps the various particles of matter at their proper distance. It is that repulsive force which prevents atoms from coming into close contact, and sometimes drives them far apart. It turns the solid bodies into liquids and liquids into vapours. Apply fire to the compact tree, and it will break it into a million atoms, and send these atoms abroad on the wide fields of air. Were it not for heat, all parts of the universe would rush together into one solid mass, whose parts would press together in closer contact than the heaviest stone. Sin is a repulsive principle. It separates man from man, family from family, nation from nation — all from God! V. SIN IS LIKE FIRE IN ITS DEVOURING CAPABILITY. It consumes something far more valuable than the most beautiful forms of material nature, or the most exquisite productions of human art — it consumes man. You cannot walk the streets of any great city, without meeting men whose bodies are being consumed by sin. Sin devours the soul. It dries up its fountain of Divine feeling, it sears its conscience, it withers its intellect, it blasts its prospects and its hopes. VI. SIN IS LIKE FIRE IN ITS POWER TO INFLICT PAIN. There is no element in nature capable of inflicting more suffering on the body than fire. But sin can inflict greater suffering: the fires of remorse are a thousand times more painful than the flames that enwrapped the martyrs. "A wounded spirit who can bear?" The fire of sin in the soul will "burn to the lowest hell." Ask Cain, Belshazzar, Judas, concerning the intensity of moral suffering. VII. SIN IS LIKE FIRE IN ITS SUSCEPTIBILITY OF BEING EXTINGUISHED. You have seen a raging fire go out from one of two causes; either because it has consumed the body on which it fed and reduced it to ashes, or because of the application of some quenching force. The fire of sin will never go out for the former reason — the object on which it feeds is indestructible: if it is ever to be destroyed, it must be extinguished by some outward force. Thank God! there is a moral element on earth to put out sin; the river of mediatorial influences that rolls from the throne of God has quenched the fire of sin in the case of millions, and is as efficacious to do so now as ever. (Homilist.) I. WICKEDNESS. Of this wickedness there are divers sorts, each of which may be distinguished by the objects on which it terminates.1. When immediately directed against God, it is discovered by an absurd contempt of His providences and ordinances, His commandments, promises, and threatenings, and a virulent opposition to the interests of His kingdom and glory. 2. When its operations are aimed against men, it is perpetrated by harassing, oppressing and persecuting those who are entitled to acts of justice, beneficence, and charity, and by disturbing the peace and good order of human society. 3. When it chiefly respects the persons themselves by whom it is acted, the most daring iniquities are committed, forbidden by the law of nature, the law of nations, and the law of God, in order to gratify their ungovernable desires, and to promote their interest, honour, or pleasure. II. WICKEDNESS BURNETH AS FIRE. The amiable endowments of the person in whom it burns, the good dispositions and laudable desires with which his mind is furnished, will fall a sacrifice to its rage. It will enfeeble the understanding, harden the conscience, deprave the heart, hurt the memory, weaken the senses, debilitate the whole frame; it will entirely eat away peace of mind, and lead on to contention, confusion, and every evil work. It will devour the strength and vigour of the body, bring on untimely old age, and shorten the now short life of man. It will consume his honour and reputation, and leave behind it indelible marks of disgrace and reproach, that shall not be wiped away. It will burn up his riches and possessions; for by means of it a man is often brought to a piece of bread, and a nation involved in irremediable destruction. (R. Macculloch.) There is to be internecine war: Manasseh shall fly at Ephraim, and Ephraim at Manasseh, and they who could agree upon nothing between themselves always agree in flying together against Judah. This is what wickedness will bring the world to — to murder, to mutual hatred and distrust, to perdition. We do not understand the power of wickedness, because at present, owing to religious thinking and action and moral civilisation, mere are so ninny mitigating circumstances, so many relieving lights; but wickedness in itself let loose upon the earth, and the earth is no longer the abode of green thing of fair flower, or singing bird, of mutual trust and love: it becomes a pandemonium. If we could consider this deeply, it would make us solemn. We do not consider it; we are prepared to allow it as a theory or a conjecture, but the realisation of it is kept far from us. The wicked man kills himself; puts his teeth into the flesh of his own arm, and gnaws it with the hunger of a wild beast. That is what wickedness comes to! It is not an intellectual error, not a slight and passing mistake, not a lapse of judgment, or a momentarily lamentable act of misconduct which can easily be repaired: the essence of wickedness is destruction. Wickedness would no sooner hesitate to kill a little child than to snap a flower. The thing that keeps the world from suicide is the providence of God. Were God to take away the restraining influences which are keeping society together, society would gall into mutual enmity, and the controversy could only end in mutual death. "For all this His anger is not turned away, but His hand is stretched out still." Do not blame the judgment, blame the sin; do not say, How harsh is God, say, How corrupt, how blasphemous is man!(J. Parker, D. D.) A nation is sometimes spoken of as a person constituted of a soul, and the various parts of a human body. In this political body there are those who act the part of the arms, by whom its strength is exerted, and its safety preserved. On this principle I explain this prediction, they shall eat every man the flesh of his own arm. Every one almost was to be employed in cruelly harassing and devouring those whose business it was to support and defend the interests of the nation. Unmindful of the laws of nature, the ties of friendship and gratitude, they would vex and destroy those useful members of the community with whom they were nearly connected, and to whom they were obliged for their efforts in their behalf.(R. Macculloch.). People Aram, David, Isaiah, Jacob, Manasseh, Naphtali, Rezin, SyriansPlaces Galilee, Jordan River, Midian, SamariaTopics Almighty, Armies, Brother, Burned, Burnt, Consumed, Dark, Darkened, Fire, Flesh, Fuel, Fury, Hosts, Men's, Pity, Scorched, Spare, Spares, Spareth, WrathOutline 1. What joy shall be in the midst of afflictions, by the birth and kingdom of Christ8. The judgments upon Israel for their pride 13. For their hypocrisy 18. And for their unrepentance Dictionary of Bible Themes Isaiah 9:18-19Library May 27. "The Government Shall be Upon his Shoulder" (Isa. Ix. 6). "The government shall be upon His shoulder" (Isa. ix. 6). You cannot make the heart restful by stopping its beating. Belladonna will do that, but that is not rest. Let the breath of life come--God's life and strength--and there will be sweet rest. Home ties and family affection will not bring it. Deliverance from trouble will not bring it. Many a tried heart has said: "If this great trouble was only gone, I should have rest." But as soon as one goes another comes. The poor, wounded deer on the mountain … Rev. A. B. Simpson—Days of Heaven Upon Earth The Kingdom and the King The Nativity The Sun Rising Upon a Dark World Characters and Names of Messiah December the Twenty-Fourth Entering in at Lowly Doors Harvest Joy His Name --Wonderful! His Name --The Counsellor His Name --The Mighty God A Christmas Question The Same Text Further Explained. Two Famous Versions of the Scriptures Two Things to be Observed in Gratuitous Justification. Christ's Prophetic Office The Upbringing of Jewish Children The Disciple, -- Master, if Thou Wouldst Make a Special Manifestation of Thyself to The... Of the Name of God Humility is the Root of Charity, and Meekness the Fruit of Both. ... Wesley's Hymns Reconsidered The Lord's Prayer. Peace How those who Fear Scourges and those who Contemn them are to be Admonished. Messiah's Entrance into Jerusalem Links Isaiah 9:19 NIVIsaiah 9:19 NLT Isaiah 9:19 ESV Isaiah 9:19 NASB Isaiah 9:19 KJV Isaiah 9:19 Bible Apps Isaiah 9:19 Parallel Isaiah 9:19 Biblia Paralela Isaiah 9:19 Chinese Bible Isaiah 9:19 French Bible Isaiah 9:19 German Bible Isaiah 9:19 Commentaries Bible Hub |
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