Ver. 9.-The work of tk iconoclast. "Fallec, fallen is Babylon, and all the images of its gods he bath broken unt.o the ground." Recent researches have disclosed the fact that there were three sieges of Babylon during the time of Isaiah-in B.o. 709 by Sargon, and in 703 and 691 by Sennacherib. Mr. George Smith, writing of the last of these three sieges, says, " Babylon was now wholly given up to an infuriated soldiery ; its walls were thrown down, its temples demolished, its people given up to violence and slavery, the temples rifled, and the images of the gods brought out and broken in pieces." Herodotus is onr authority for the supposed aversion of the Medes and Persians to all images. "They not only thought it unlawful to use images, but imputed folly to those who did so." But modern researches do not confirm the state- ment of Herodotus, and we need see in the destruction of the Babylonian idols no more than the signs of a humiliating and overwhelming conquest. Cyrus has been hitherto regarded as a Persian and monotheist; it is now argued that he was an Elamite and a polytheist. Illustrating the subject, we note- I. Sor,ra MEN's LIFE-woBX 18 BUILDING uP. They make businesee■ ; they found families ; they start theories; they commence orgacizations; they build churches; they initiate societies. Such men are full of schemes. Moses founds a. nation. David organizes a kingdom. Paul establishes a Christian society in the Gentile world. Wesley begins a sect. II. SoME KEN's LIFE-WORK 18 KEEPING trP. They cannot begin . .rrhey are not fertile in resources. Initial difficulties crush them. But quiet perseverance, good faithful work, enables them well to sustain what others have begun. III. SoME MEN'S LIF!!:-WORK IS BIIEAKING DOWN. As was Carlyle's. He broke down society shams, and conceits and hypocrisies of modern thought. So Mahomet broke down corrupt Christianity. The sceptic is an iconoclast; but he breaks down for the pleasure of breaking down. The critic is an iconoclast; but he only attacks the evil. The reformer must often be an iconoclast; but he breaks down only that he may rebuild. Sometimes things reach such a pass that they cannot be reformed, and then "destructioc cometh Crom the Lord," whatever a.gents he may use; as in the old world, Sodom, captivity of Israel, destruction of Babylon, etc.-R. 'I'. Ver. 10.-God', people threBMl and ~ - Isaiah was familiar with the threahing and winnowing proceaaes, and what waa in hi1 mind may be presented to oa, ui.1-17.J THE BOOK OJ' THE PROPHET ISAIAa 349
our1. In the East, the threshing-floor ls prepared npon some level spot, on high ground. 'l'he soil is beaten hard, clay is laid over it and rolled; this soon dries in the heat of the sun, and makes a firm clean floor. Sometimes horses or oxen, tied together and led round in a circle, tread out the corn-grains; but the more general plan is to use a sort of sled made of thick boards, four or five feet in length, with many pieces of flint or iron set firmly in the wood of the under surface. This is drawn over the sheaves, as they are laid on the threshing-floor, by a pair of oxen. 'fhe winnowing is done by thro1ving up the heap with a large shovel, so that the wind may separate the lighter chaff from the heavier grain. The familiar word "tribulation," it will be remembered, is taken from the Latin word tribul-um, a heavy threshing-roller. The comparison of severe oppression or affliction to threshing is a common one. We may work the figure out by saying-Life is God's floor; his people are the corn laid upon it ; dispensations of providence are the sharp threshing-instruments; but their working only proves how anxious God is for the final good of his people ; and over their separating and refining he anxiously and lovingly presides. The reference of the text is to Judah, suffering under Babylonian oppression. Isaiah sees the fall of Babylon, and he would gladly have reported that the success of its enemies would prove a permanent relief to Judah; but alas l he only sees more trouble, and heavier trouble still, in store for his country. I. 'l'HRESHING AND WINNOWING A.BE ALWAYS TRYING PROCESSES. They crush and cut and bruise; they seem to fling away as we fling away worthless things. And the answering providential dealings of God try faith, try patience, try endurance, try submission. '!'hey a.re trying only because they must be. No man would bruise his corn, if it could be separated from its husk in some simpler and easier way. When we think of the work God would do in us-get the corn of goodness quite free from the husk of evil-then the wonder is that, even with such threshing-instruments of trouble, suffering, humiliation, disappointment, as he uses. he yet can accomplish so great a result. Only Divine grace can make such means adequate to such an end. On this dwell further. II. THRESHING AND WINNOWING A.BE PROCESSES HAVING A GRACIOUS END 1B VIEW. That end is variously stated. It is "holiness;" it is our "sanctification;" it is know- ing how rightly to use these "vessels of our bodies; " it is "likeness to Christ;" it is " mcetness for the inheritance of the saints in the light ; " it is the " liberty of righteousness." God would have the grain clean, free from all chaff, or dust, or straw; it must be" meet for the Master's use." The ends of Divine threshing a.re the further ends sought by the Divine redemption. God forms a people for himself; by provi- dential thrashings and winnowings, he beautifies them for himself. III. THE TRYING PROCESS MAY BE BORNE IF WE KEEP THE GRACIOUS END IN VIEW, "No affliction for the present seemeth to be joyous, but grievous.n Yet does the child of God yield submissively, singing his restful refrain, and saying, "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory." Even in view of further threshing-times, J uda.h may be quiet; they would but be God's threshings, with a view to final good.-R. T.