II. The consequent insecurity of all prosperity that is not based upon, and promotive of, righteousness (ver. 23). True of nations: Britain will be “Great Britain” only so long as God pleases. True of individuals: (H. E. I. 3991, 4403–4406).
III. Whatever chastisements God may have inflicted, He has always a more terrible one behind (ver. 17).
IV. Seeing that all these things were threatened against and inflicted upon God’s chosen people, learn that no mercy that God has shown us will furnish any immunity for us, if, notwithstanding that mercy, we sin against Him. There is a tendency in our evil hearts to think, that because God has been spiritually good to us, we may sin with less risk than others; but the teaching of the Bible is, that those who “turn the grace of God into lasciviousness” shall be visited with a sorer doom than others (H. E. I. 4564, 4568, 4570).
Maher-Shalal-Hash-Baz.
viii. 1–4. Moreover, the Lord said unto me, Take thee a great roll, &c.[1]
This singular record reminds us, I. How marvellously varied are the means which God employs to bring men to a knowledge and belief of saving truth. That which God’s ancient people needed to save them from their mistakes and miseries was real faith in the elementary truth that God is the only safe counsellor, for this simple reason, that He alone sees the end from the beginning. All their circumstances, interpreted by merely human wisdom, seemed to point to the desirableness of an alliance with Assyria, the very thing which God by His prophets emphatically forbade. That it might be easier for them to believe what seemed so incredible, namely, that the Assyrian alliance would be a calamity and not a blessing to them, God gave, in addition to the testimonies of His prophets to this effect, a prophecy of an event seemingly as incredible, namely, that the great power of the two nations, Israel and Syria, from which they had suffered so much, and which seemed so likely to be permanent, and on account of which they sought Assyrian help, should be utterly broken, and that speedily. God predicted this in words (chap. vii. 4–9), and He condescended to a symbolic act that He might impress this truth more vividly on their minds. It is of that symbolic act that we have the record here. Now that God took so much trouble for such a purpose is a fact worth thinking about. As a matter of fact, it is but one instance of His constant method of dealing with men. He is so bent on bringing them to a knowledge and belief of truth that to them would be saving, that He shrinks from no trouble at all likely to secure this result (Jer. vii. 13, 25; Heb. i. 1; Luke xx. 10–13). Illustrate, e.g., how various are the methods by which He endeavours to awaken a careless soul to anxiety, and to effect its conversion! What is the explanation of this versatility and ingenuity of methods in dealing with us? It is the tenderness of His love for us; it is His yearning solicitude for our welfare.
II. How mercifully clear are the warnings by which God seeks to turn men from ruinous courses. The tablet[2] on which Isaiah was to write was to be large, and he was to write upon it “with a man’s pen,” an obscure expression, but yet at least meaning this, that the writing upon it was to be easily legible (Hab. ii. 2). It is true that though the words on the tablet were easily legible, their meaning was obscure. But that very obscurity was of a kind to excite inquiry (Dan. v. 5–7), and that inquiry earnestly and honestly conducted would have led God’s ancient people to a saving knowledge of truth. Thus it is with all the warnings contained in God’s Word (H. E. I. 602–606).
III. How important it is that God’s servants should be prudent as well as zealous. After the prophecy was fulfilled, unbelief might have questioned whether it had ever been given, and therefore Isaiah, acting under Divine direction, selected two witnesses whose testimony could not be gainsaid.[3] Probably that which they were required to testify was, that the prophecy, and its interpretation, was delivered to them on a certain day; the interpretation embracing both the facts, that to the prophet another son was to be born, and that while still in his infancy the two nations of which Judah stood in dread should themselves be conquered. Isaiah was thus acting on the general principle given by our Lord for the guidance of His people (Matt. x. 16). Now, as then, His prophets, while loyally obedient to His directions, should maintain a constant wariness and prudence, in order that the testimony they bear for Him should be placed beyond cavil and dispute.
IV. How certain of accomplishment are the prophecies involved in God-given names. The prophecy contained in the name bestowed on this child of Isaiah’s was fulfilled.[4] So already had that implied in the name bestowed on the child previously born to him, Shear-jashub, “a remnant shall return.”[5] As it was with the sons of Isaiah, so is it with the Son of God. The names bestowed on Him are not merely glorious but empty titles. He is the very truth Jesus and Immanuel (Matt. i. 21–23). He is Jesus because Immanuel. On the promises involved in these great names we may lay hold with joyful confidence, for they also shall be fulfilled.