Bible Commentaries

DISCOURSE: 888

THE UNCONCERN OF MEN AMIDST GOD’S CALLS TO REPENTANCE

Isaiah 22:12-14. In that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: and behold, joy and gladness, slaying oxen and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to-morrow we shall die. And it was revealed in mine ears by the Lord of hosts, Surely this iniquity shall not be purged from you, till ye die, saith the Lord God of hosts.

TRUE religion is equally abhorrent from an atheistical contempt of God’s providence, and a presumptuous reliance on it. It teaches us neither to “trust in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are we [Note: Jeremiah 7:4.];” nor, on the other hand, to trust in human devices, to the neglect of him, who “worketh all things after the counsel of his own will.”

It was for the latter of these sins, that the Jews were reproved in the words before us. The Assyrians had invaded their country, and were coming against Jerusalem itself: and the Jews, instead of crying to God for help, contented themselves with fortifying their city; and lived as securely as if no danger were at hand. This greatly incensed God, and caused him to denounce against them his heaviest judgments.

The words before us will lead us to consider,

I. The duty to which God calls us—

The terms used in the text were intended to express repentance—

[The shaving of the head, and cutting of the beard, and putting on of sackcloth, were used among the Jews as indications of sorrow [Note: Ezekiel 27:30-31.]. Of themselves indeed, neither those nor any other actions, however significant, had any value before God: they were even hateful to him, if used without correspondent dispositions of heart [Note: Isaiah 1:13-14; Isaiah 66:3.]: but, when accompanied with inward contrition, they were pleasing and acceptable in his sight [Note: 1 Kings 21:27-29.].]

This is the duty to which God calls us at this time—

[He spake to the Jewish nation by the dispensations of his providence [Note: Micah 6:9. Awful visitations were always considered in that view, Judges 20:25-26.], and the voice of his prophets [Note: Joel, Isaiah, &c.]. And is he not calling us to repentance at this time, by the calamities of the nation, by the command of our rulers, and by the voice of all his faithful ministers [Note: The particular circumstances of the nation should be here stated.]? Yes; he says aloud, “Turn ye to me with all your heart, and with fasting, and with weeping, and with mourning [Note: Joel 2:12.].”]

But how little attention we pay to him will appear, if we consider,

II. The state in which we continue—

The evils of which the prophet complained, are, alas! too descriptive of our state:

1. We confide in our own preparations without looking to God—

[So often has God prospered our naval exertions, that we almost universally overlook his providence, and ascribe our success to our own superior skill and valour. Our hopes also of future conquests are founded wholly on our own prowess. We are active enough in making preparations; but are as unmindful of God, as if we needed not his aid, nor were at all dependent on his will. For the truth of this assertion we appeal to the public prints, and to the expressions of all with whom we converse [Note: This statement must of course be adjusted to the existing circumstances, but with a clear reference to the preceding context, ver. 7–11.].]

2. We still live in our wonted habits of conviviality and dissipation—

[It is not intemperance and excess that is the object of the prophet’s reprehension, but an unsuitable gaiety of mind, at a time when it became them to be humbling themselves in dust and ashes. And is not this the case with us amongst all ranks and orders of the community? Doubtless the pressure of the public burthens must impose restraints on many: but still the change in them is not the effect of a voluntary humiliation, but the reluctant fruit of irresistible necessity.]

3. We, in too many instances, turn the very warnings of Jehovah into contempt and ridicule—

[The Jews were warned of the near approach of their destruction: and they, to ridicule the idea, said, “Let us eat and drink, for to-morrow we shall die.” We indeed, having no information from God respecting the issue of public affairs, cannot imitate, with respect to them, the impiety of the Jews. But, in relation to infinitely more important matters, there is as much profane scoffing amongst us, as amongst them: the declarations of God’s word are set at nought; and they, who most faithfully denounce God’s judgments against sin and sinners, are, for the most part, regarded either as hypocrites or fanatics.]

Let us then, as it becomes us, proceed with all fidelity to shew,

III. The evil and danger of such a state—

What can be more unsuitable to our condition?

[What should we think of a child or servant that should manifest such a spirit under our rebukes? Does such conduct then become us towards God, when he is contending with us, and chastising us for our sins? Yea, are we not as devoid of humanity as of piety, while we feel no sympathy with the thousands of our suffering fellow-creatures? Well says the prophet on a similar occasion, “Should we then make mirth [Note: Ezekiel 21:9-10; Ezekiel 21:12.]?” Surely it becomes us rather to “cry and howl” for the miseries that are come upon us, or at least impending over us.]

What can be more offensive to God?

[The word “surely” is equivalent to an oath [Note: Hebrews 6:13-14.]: and is it a light thing which causes Jehovah to swear by his own life and immortal perfections? Is it a small matter that causes “the Lord God of hosts [Note: This title, being thrice repeated, is very emphatical.]” to shut up his tender mercies, and to swear that the guilt of such or such an action shall “never be purged away?” Must not that be beyond measure offensive to him, that can fill his breast with such “fiery indignation?” The sins that have brought down his chastisements are doubtless great; but an obstinacy under those chastisements which are intended to reform us, is but too probably a forerunner of our utter excision [Note: Jeremiah 7:12-16. Such also is the import of that threatening, Amos 4:12. the ground of which five times repeated from ver. 6. to 11.],]

What can be more destructive in its consequences?

[The nation cannot be delivered but by means of a national repentance: nor can any individual escape the eternal wrath of God, but by means of his own personal repentance [Note: Luke 13:3.]. If there be only one impenitent transgressor in the whole kingdom, “God will search him out with candles,” in order to punish him [Note: Zephaniah 1:12.].” Even in his present dispensations God will put a difference between those who mourn for sin, and those who are at ease in Zion [Note: Amos 6:1; Amos 6:3-7. Ezekiel 9:4-5.]; but much more in his decisions at the day of judgment [Note: Isaiah 5:11-12; Isaiah 65:12-14.]. Whether therefore we consider our national or our personal danger, it becomes us instantly to put away our unbelief and impenitence, and to turn to God with the deepest contrition.]

Address—

[It may be thought that the injunctions given to the Jews, had respect to them rather than to ourselves. Let an apostle then be heard in confirmation of the prophet; and let us depart with a determination through grace to obey his voice; “Be afflicted, and mourn, and weep; let your laughter be turned into mourning, and your joy into heaviness: humble yourselves under the mighty hand of God; and he shall lift you up [Note: James 4:9-10.].” The very Gospel itself, with all that Christ has done and suffered for us, will do us no good, if we remain impenitent. The command is, “Repent, and believe the gospel.” We must “sow in tears, if ever we would reap in joy.”]

DISCOURSE: 889

ELIAKIM A TYPE OF CHRIST

Isaiah 22:24. They shall hang upon him all the glory of his Father’s house.

IN the various changes that take place in human governments, or in the persons who are to be entrusted with the supreme authority, the hand of God ought to be continually acknowledged: whoever be the instruments, or whatever be the means, of effecting those changes, we must look through the second causes to God, as the first great Cause, who ordereth all things after the counsel of his own will, and makes use of men as his agents, to convey blessings to a nation, or to inflict his just judgments upon it. But, in his dispensations towards the Jews, there was often some mystery concealed, where we should have observed nothing but an ordinary occurrence. This was the case with respect to the deposition of Shebna, and the substitution of Eliakim in his place, as first minister of state under Hezekiah. Eliakim seems to have been raised as a type of Christ: the agreement between him and Christ is strongly marked in the passage before us,

I. In the authority committed to him—

[The appointment of both was of God [Note: To put the audience in full possession of the subject, read distinctly from ver. 15. to the end: and observe that ver. 25. refers, not to Eliakim, but to Shebna.]. Shebna was a proud, vain-glorious man, far more intent on aggrandizing himself and his family, than on executing the arduous duties of his station. God therefore moved Hezekiah to dismiss him, and inspired Isaiah, not only to predict his degradation, but to foretel the elevation of Eliakim to his post and office. Thus was our Lord appointed to succeed the governors of the Jewish nation, who, both in the civil and ecclesiastical departments, had abused their trust, and rendered themselves unworthy to be continued in it. Humiliating in the extreme are the descriptions which the prophet gives of the rulers both in church and state [Note: Isaiah 1:5; Isaiah 56:10-12.]: and the time was coming, when God would fulfil his word, in “raising up in their place a faithful priest, who should do all his will, and another king who should reign over the house of David for ever [Note: 1 Samuel 2:30; 1 Samuel 2:35 and Jeremiah 23:2; Jeremiah 23:5.].” “With their robe was He to be clothed, and with their girdle was he to be strengthened; and their government was to be committed into his hands [Note: Compare ver. 21. with Revelation 1:13. Isaiah 11:5; Isaiah 9:6.];” and this too, not only according to the commandment of God, but by the immediate agency of his overruling Providence [Note: As this was marked in the case of Eliakim, (ver. 19–21.) so in that of Christ by the raising him from the dead, and utterly destroying the Jewish polity.].]

The authority with which they were invested was supreme—

[To mark his office, Eliakim was to have “the key of the house of David laid upon his shoulder, and then to exercise the the most unlimited authority:” nor was he ever to be removed, like Shebna; (whoso boasted security would soon fail him;) but he was to be “a nail fastened in a sure place.”

Now our blessed Lord applies to himself the very words here used in reference to Eliakim [Note: Revelation 3:7.]; thereby shewing that Eliakim was indeed a type of him; and that what was spoken of Eliakim only in a figure, was really, and in the strictest sense, applicable to himself; the power of both being uncontrollable and unalterable. “All power in heaven and in earth is committed unto Christ [Note: Matthew 28:18.]:” in every thing that relates to the kingdom of nature or of grace, “he openeth and no man shutteth, and shutteth, and no man openeth.” None are exalted, or disgraced, either in this world, or the world to come, but agreeably to the orders which he issues: nor can any, even in the smallest degree, resist his will: “He doeth according to his will in the armies of heaven and among the inhabitants of the earth; nor can any stay his hand, or say to him, What doest thou?” Nor will the lapse of ages effect any change on him: “He is the same yesterday, to-day, and for ever [Note: Hebrews 13:8.]:” “He is a nail fastened in a sure place.” Seated on his holy hill of Zion, He laughs at the impotent combinations of men and devils, and has all his enemies in derision [Note: Psalms 2:1-4.]. “His dominion is an everlasting dominion, and his kingdom that which shall not be destroyed [Note: Daniel 7:14.].”]

II. In the benefits resulting from his administration—

[A wise and righteous governor is a rich blessing, as well to the prince who appoints him, as to the people whom he governs. Such was Eliakim; who was most probably of the royal seed; since it would not otherwise have been any virtue in him to seek with so much diligence the exaltation of his father’s house.

But in what an infinitely higher degree do the benefits of Christ’s administration appear!

Was Eliakim “a father to the inhabitants of Jerusalem, and to the house of Judah?” What a blessing is Christ also to the world at large! As, in a state, all are benefited by a wise administration, though many are insensible to the blessings they enjoy; so the world is much indebted to the revelation which Christ has given us, and to his wise government of the universe, though they deny his providence, and despise his grace — — —

Was Eliakim “a nail, on which all the vessels of his father’s house hung” in safety? What security does Christ afford to his dependants in particular! The various orders and degrees of Christians are elsewhere compared to vessels of various kinds [Note: 2 Timothy 2:20-21.]; and every one of them, from the greatest to the least, hangs upon him: were He to fall, they would perish; but as long as He stands, they shall be upheld: “because He liveth they shall live also [Note: John 14:19.] — — —

Was Eliakim “a glorious throne to his father’s house?” Jesus also, by his righteous administration, advances the glory of his heavenly Father. In ascribing to Jesus the power and dominion over all, we do not derogate from the Father’s honour, but add to it [Note: Philippians 2:11.]. His mediatorial office he holds from the Father, and improves it, in every instance, for his glory. Whether he open or shut, whether he kill or save alive, every perfection of the Deity receives brighter lustre from the dispensation — — — and gives reason for unbounded thankfulness to God, for having “committed all judgment to his Son,” and “laid our help upon One so Mighty [Note: Psalms 89:19.].”]

We cannot improve this subject better, than by learning from it,

1. To renounce all creature-dependence—

[Great as the power of Shebna was, both he, and all his dependants, were brought down in God’s appointed time; and the vanities in which he had gloried, became monuments of his shame, and means of perpetuating his disgrace [Note: ver. 18.]. Thus will it be with all who trust in an arm of flesh. God has denounced a curse against them [Note: Jeremiah 17:5.]; and though, through the forbearance of God, it may be awhile delayed, it will surely come at last; and all, wherein we trusted, will turn to our confusion: our wisdom will become folly; our strength, weakness; our righteousness, as filthy rags [Note: 1 Corinthians 1:19. Isaiah 64:6.]. We may dream of being “as a nail fastened in a sure place;” but if we rely on any thing of our own, our hopes will be disappointed, and our expectations will perish. Let us not then lean to our own understanding, or depend on our own strength, or trust in our own righteousness: we must be empty in ourselves, if we would be filled by God; for it is “the hungry alone whom he filleth with good things; the full and the rich he will send empty away:” “He will resist the proud; and give grace only to the humble [Note: Luke 1:52-53. James 4:6.].”]

2. To trust in the Lord with our whole hearts—

[Jesus is indeed “a nail fastened in a sure place;” and able to bear the weight of the whole universe. He is exalted by the hand of God himself on purpose that He may “be a Prince and a Saviour” unto us. And, if we rely on him, he is “able to save us to the uttermost.” Only let our trust in him be entire, (exactly like that of a vessel on a nail,) and we may rest assured, that all, who so hang on him, shall be “the glory of his Father’s house.” As there is no other support for sinful man, so neither is there any fear of disappointment to those who trust in him. Let none then imagine themselves so great as not to need his support; or deem themselves so insignificant, that they shall not obtain it; or think themselves in such perilous circumstances, that He cannot uphold them. “Every vessel, from the largest flagon to the smallest cup,” must owe its preservation to him alone; and by him shall all be saved, if they do but “cleave to him with full purpose of heart.”]