Ver. 10.-The goodness of God's "pkasure.." "My counsel shall stand, and I will do all my pl88:-'lure." An an~hropopathic expression. Care is necessary in transferring huma.n sentiments and feclmgs to God. Words may come to be applied in such a way to men that they cannot be wisely used for God. A man's " pleasure" has come to stand for bis mere "self-willedness," bis unreasoning and often unreasonable "wi~hes." A man's "pleasure" is simply the thing that he "likes." In such senses we cannot properly apply such a word to God. In the text, the word "pleasure" is associated with the word "counsel," and the suggestion made is that the counsels of the infinite wisdom and goodness are such that God can find a personal pleasure in carrying them out. Just as he looked upon all his creation-work, called it good, and found pleasure in it, so he looks upon all the operations of his providence, for nations and individuals, and finds pleasure in watching them as they bear towards the final issue of universal good. It may be shown that every being finds its pleasure "after its kind," according to its natnre; and we ought to have the utmost satisfaction in God's getting his pleasure because of what we know of him. His pleasure must be like him, worthy of him ; and that is enough. L WHAT IS PLEASA1'"T TO Go» ll[UST BE BIGHT. For men that is true which is expressed in the proverb, "Stolen waters are sweet, and bread eaten in secret is pleasant." Man finds his pleasure in that wbicb is doubtful, and even in that which is wrong. But we have the most perfect confidence that God finds no pleasure in any- thing that is not throngh and through right. If he is well pleased, then we are sure that the thing is right. Indeed, so fixed is this relation between "God" and "right,n that, for ns, the right has come to be simply "God's will." IL WHAT IB PLEASANT TO Go» MUST BE KIND. That is, it must have taken all due consideration of the well-being and the wishes of others; and it must involve a going out of God, as it were, beyond himself, to live in the feelings of others. The essence of pleasure is unselfish concern for others. And God may do all his "pleasure," because he proposes only that which secures our highest welfare. What may be spoken of as the highest pleasure God can know? We are assured that he bas "no pleasure at all in the death of the wicked, but that he turn from his evil way and live." God's supreme pleasure is found in redeeming; in all that this most suggestive and comprehensive word in ,·olves. "The Lord taketh pleasure in them that foar him, in those that hope in his mercy."-R. T. Ver. 12.-Stout-hearlea'MBI. "Ye stout-hearted, that are far from righteousness." Ezekiel bas other terms. "For they are impudent children and stiff-hearted" (ii. 4); "For all the bonse of Israel are impudent and bard-hearted" (iii. 7). The term "stout-hearted" exprelllleB stubborn and confirmed opposition, rebelliousness, obduracy, a state of mind and heart that is beyond the influence of any gracious pleadings and persuasions. And such "stout-heartedness" involves the man's own self-willed uclusion from the "rigbtcowmess of God." The stout-hearted man gets far away from God, becaUJ1e be has no intentions of obedieuce to him. The plea of the text is sent to those exiles who were slow to believe in their deliverance through the agency of Cyrus; and it must be admitted that all the later information we have concerning Cyrus helps us to understand how unlikely a person he WI\S for the carrying out of ,Jehovah's purpc,11811. Not even yet have we suflicent information to permit our under- Hlanding the national circul'Wttanccs and political pressure which, humanly speaking, ),.,d Lo tbe restoration. The plea of the text is full of force for all sinners who refuse to accept the olfors of mercy and salvation which God ha.t1 been pleased to mnke to them. The "sLout-bearted" can even refuse God's mercy in Christ Je11us. But the refusal is rebellion and insult; and the stone that should be a foundation must prove a stone that falls and crushes. Matthew Henry regards these "slout-bearted" as "the unhumbled Jews, that have been lonl' under the hammer, long in the furnace, but are not broken, ea. nvtr.1-15.) TBE BOOK OF THE PROPHET ISAIAH. 203
are not melted; that, like the unbelieving, murmuring Israelites in the wilderness, think themselves fe.r from God's righteousness (the.t is, from the performance of his promise, e.nd his appearing to judge for them), e.nd by their distrusts set themselves at a yet further distance from it, e.nd keep good things from themselves, as their fathers, who could not enter into the le.nd of promise because of unbelief." A study of this state and condition of mind and feeling may follow along three lines. I. STOUT•HEARTEDNEBB AB A NATUBAL DISPOSITION. '!'here is a natural obstinacy, e. self-willed tendency to object and to resi~t, which parental training ought to correct, lest it should get established as a bad bias for life. Severe child-chastisements only can check this evil. ·, II. STOUT-HEARTEDNESS AS A PRODUCT OP' OIBCUMSTANCES. Illustrate from the distressed condition of exiles in Babylon, the long delay in Divine deliverance, etc. We can hardly wonder that some should say, "Why should we wait for God any longer?" III. STOUT-HEARTEDNESS AS A RESULT OP' ACTS OP' WILFULNESS. Nothing is more morally injurious than for us to be successful in first transgressions and little sins, and so to become hardened and proud in our hearts.-R. T. Ver. 13.-God's people are God's glory. "For Israel my glory." He glories in them. He is glorified in them. He ought to be glorified in them. Some read the clauses from which the text is taken so as to throw out a different meaning: "And I appoint in Zion salvation, unto Israel (I give) my glory." God's glory is thus represented as con- nected with his salvation and his righteousness. God's glory is bis faithfulness and his redemption. As we ha~e so often the declaration of God's interest in Israel, bis joy in her, and the honour he expects her to be to him, we take the simpler thought suggested by the English Version, and suggest such a homily as may be suitable for e. week-night service or prayer-meeting. God's people are God's glory; they bring honour to him, as we see- . I. WHAT HE DOES P'OR THEM. Illustrate from God's moving away all ob~tacles, and constrainiag unlikely agents to serve him in the restoring of the exiles to their loved city and country. II. WHAT HE DOES m THEM. By the very delay of his promise, and by his gracious sanctifyings, preparing them to get the very best moral and spiritual blessings out of their deliverance. Ill. WHAT IIE DOES WITH THEM. Mo.king them a spectacle and o. witness for himself, to their own age and the su1Tounding nations; and making the warvel of their story a testimony to his faithfulness and mercy to all ages, until the end of the world shall come.-R. T.