The new test of religion.
"I dwell … also in him that is contrite, and of a lowly spirit." The earlier test of religion had been formal, and precise obedience to all the claims and conditions of the Jehovah-covenant; the exact keeping of every ritual, social, and national requirement. St. Paul states the old test thus: "The man that doeth them shall live in them." It was the work of the prophets to introduce the new moral test, and prepare the way for the higher spiritual test of Christianity. The later prophets even venture to be severe on mere ritual obedience, as if, in the sight of God, it had become quite worthless. They intimate that God searches hearts, looks for right motives, asks not for what a man has, save as the man can, through his gifts, give himself to God. The "broken and contrite heart" are especially presented because this stands in most severe contrast with the self-satisfaction and self-will of unregenerate man. If a man is humble, sensible of sin and sorrow for sin, God knows he is such a man as can be made a monument of Divine grace. (Another treatment of this theme will be found under Isaiah 66:2.) It has been said, "God has three sorts of dwellings: first, in the highest; second, in the sanctuary; third, in humble hearts. The first dwelling is the universalis praesentia, the universal presence, by which he fills all (verse 23:24); but there he is too high and incomprehensible for us. The second is gratiosa, the gracious presence, by which he lets himself be found in the Word and sacraments, and also comes finally to us, and makes his dwelling in our hearts." And the test is whether our hearts are such as he can make his dwelling in. The three tests are—
I. DOES A MAN STRICTLY OBEY AND KEEP ALL RITUAL AND SOCIAL INJUNCTIONS? That test may suffice for children, and child-ages of the world; for we must begin moral education by requiring obedience to formal commands.
II. IS A MAN IN A RIGHT STATE OF MIND AND HEART? Such a state must include reverence before a God so great; thankfulness to a God so kind; humbleness through a sense of shortcoming before a God who makes such claims; and penitence through conviction of sin against a God so holy.
III. DOES A MAN ACCEPT GOD'S GIFT OF PARDON AND LIFE IN HIS SON CHRIST JESUS? "He that believeth on the Son hath life: he that believeth not on the Son of God hath not life." We cannot be tested only by the two first tests; the third searches, and perhaps condemns us.—R.T.
The unrest of the wicked.
"But the wicked are like the sea that is tossed up, for it cannot rest, and its waters toss up mire and mud" (Cheyne). Comp. Jud Isaiah 1:13 for the figure. It is curious to note the marked contrast between our ideas and sentiments concerning the sea, and those of ancient times and Eastern lands. To us it is the beautiful shining sea, and many of us feel that we must see it at least once a year. To us it is the most soothing and calming of Nature's influences, and we. sympathize with Bonar as he sings—
"Summer ocean, how I'll miss thee,
Miss the thunder of thy roar,
Miss the music of thy ripple,
Miss thy sorrow-soothing shore.
Summer ocean, how I'll miss thee,
When 'the sea shall be no more'!"
But to Eastern people generally in ancient times, and to Israelites in particular, the sea was a great dread. It was the separator, the engulpher of life, the restless storm-darkened, storm-tossed, wailing sea; suggestive only of foulness, unrest, and peril. So it was a type of the wicked man in ways, and with applications, which we find it most difficult to realize. But the unresting character of the sea does impress us. There is no peace to the heaving, swirling, wind-driven, tide-drawn sea.
I. THERE IS NO PEACE TO THE WICKED BECAUSE, IN HIS WAY, HE CAN NEVER GET IT. His way is breaking up the Divine order: rest can never come that way. His way is striving with everything that makes fair promises, apart from God: rest can never come that way. His way is to seek for rest in things that he can possess, not in the character which he can be: rest can never come that way. God's world was made for good men, and it will yield its best treasures to, and satisfy, nobody but the good.
II. THERE IS NO PEACE TO THE WICKED BECAUSE, ON HIS CONDITIONS, GOD WILL NEVER GIVE IT. And peace for man is the gift of God. So, speaking for God, Jesus said, "Peace I leave with you, my peace I give unto you." The wicked want to buy it. God does not sell it. The wicked would consume it on their lusts if they obtained it. God will never allow his gifts to be abused. The wicked are not prepared to ear that peace which God calls peace; so he will wait until they come to a right mind. Show, in contrast, that we have "peace with God through our Lord Jesus Christ"—a heart-peace that works itself out into all sacred testings of life and relationship.—R.T.
Isaiah
Isaiah 57 - isaiah-57 - worlddic.com