The Pulpit Commentary — Isaiah — Volume 1 — Section 441

God preserved the world's truth in the one Abrahamic family ; and when that fl\mily grew into a nation, he made it, in a very solemn way, the depositary of the world'11 truth, and set it in a central land, where it might be but slightly influenced by the notions of surrounding nations. "What advantage then hath the Jew? or whnt profit is there in circumcision ? Much every way, chiefly because that unto them were, com- mitted the oracles of God." It is true that Israel did not prove faithful to its duty of preserving the world's truth; but after the chastisement of the Babylonian exile (and to that the prophet is refening in our text) they never fell into idolatry, and they exist to-day, scattered ever~·where, but holding fast their trust of monotheistio truth. II. To E:X:HlBIT THE WORKING OF THAT TRUTH. "Example is better than precept." The world might fairly ask to see a national life raised on the foundation of belief in one unseen, spiritual God. Isr~l is that nation. It is in many respects a strikin~ example. It failed only when it shifted from its foundation. A glance at .the old world, which grouped round the eastern end of the Mediterranean, will show how ce11tral "little Palestine" was, so as to be in view of all the nations, as a "city set on a hill." The practical applications of this part of the subject are that we hold the trust of these truths, and of the yet further revelations that have. been given ; and the question of supreme interest to all around us is-Do they make us better men and women? Me others won to e,ccept our truths because of the illustrations which we find for them in our lives and relations? Do we " walk worthy of om: calling "? III. To WITNESS THROUGHOUT Tllll: WORLD FOR THAT TRUTH. 'l'he presence of a Jew anywhere is a plea for belief in one God. The exa:i:gerated stubbornness with which Jews plead for this truth prevents their being willing to receive the further revelation concerning the one God, that he has been manifest in the flesh. We who are the spiritual Jews have it as our work to proclaim "God in Christ reconciling the world unto himself" to all the nations. Jews have but half a mission now;, but. t)le time is comin'1; when their veil shall be taken away; they shall see in Jes119: of Nazareth the Son of God, and join with us in going out through all the world, and preachiDg the old truth and the new gospel to every creature.-R. T. Vers. 7-9.-J'U4[!7MTlts and chastisements. These verses set forth t~o modes of apprehending the afflictions and sorrows of life, and help us in estimating the distinction between the modes. We may say that it sets forth God's ways with the eI!,emies of Israel, and God's ways with Israel. I. THE DISTINCTION BETWEEN JlJDGMENTS AND CHASTISEMENTS. In, a sense we may say that ju~"lllents are ends in them.selves, and chastisements are means to a higher end. Then has God two ways of dealing with men? Thoughtlessly, and misled by appearances, many of us answer," Yes," and suppose that we can .account for som11 difficult and perplexing things by the help of this supposition. But this answer will not bear the test of either patient.. thonght or Holy Scripture. Thought says, "God is One; truth and right are one; men are one; and, if there be two principles of dealing with the same creatures, both cannot be right." What God does may to us look different; it must reaHy be the same, for the " God of the whole earth shall he be called." Scripture assures us of the Divine unchangeableness. It says, "One event happeneth to the righteous and to the wicked." It expresses the conviction that the " Judge of all the earth will do right." It bids us see that God makes his " sun to rise on the evil and on the good." There is no modification of ordinary natural conditions for the sake of the elect few. Health, accident, disease, death, affect alike the righteous and the wicked. • Then comes in another question-Can all judgments be reuarded as remedial in their design and tendency? 'l'here is a disposition towar<l the g~neral acceptance of this theory nowadays; in dealing with crime, the reformation of the criminal is put in a first place. We may venture to say that God's final end is always recovery. But he works over indefinitely long periods; and his immediate ends-necessary as stages-may not always be remedial. As a part of the work towards securing the final end, God may stamp by suffering the quality of sin; ho may demonstrate his indignations, as in the case of Babylon. It may even be neces- sary to make us fear lest the consequences of sin may prove irremediable; and this may explain such thiugs as everlasting punishment, the sin against the Holy Ghost that bath never forgiveneBB, and the day of grace that may be lost. Whether OH, xxvu. 1-13.J THE BOOK OF THE PROPHET ISAIAH. 445