The Waters of Shiloah.
viii. 6–8. Forasmuch as this people refuseth the waters of Shiloah that go softly, &c.
Reminded, I. That the peaceful blessing of the people of God appear in lovely contrast to the false and tumultuous pursuits and pleasures of the world (H. E. I. 1080–1084, 4163–4168). II. That those who despise and neglect God’s promised blessings expose themselves to His severe displeasure.—Samuel Thodey.
I. The state of mind referred to: A disposition to reject God’s promises of salvation, and rest on the hopes, promises, and resources of the world. We see it manifested, 1. In the systems of religion men prefer. 2. In the schemes of worldly aggrandisement they pursue. 3. In the sources of consolation to which they betake themselves (H. E. I. 174). II. The consequence of continuance in this state of mind. 1. Mental darkness and sorrow of heart. 2. Providential chastisements.—Samuel Thodey.
Threatened, but Safe.
viii. 9, 10. Associate yourselves, O ye people, and ye shall be broken in pieces, &c.
This is a shout of triumphant defiance which Ahaz and his people might have raised, had they listened to Isaiah’s counsels, and turned to the Lord with full purpose of heart. Then they might have been threatened by foes numerous, powerful, determined, and confederated, but they would have been safe. Its doctrine clearly is, that it matters not who may be against us, if God be with us. This has been the faith of God’s people in all generations.
I. On what ground does it rest? 1. On what may be regarded as a settled conviction of the human mind, that this world, disordered as it is, is really governed by a righteous Ruler, omnipotent and all-wise, and that it must be well with those who have Him on their side. 2. On the declarations of God’s Word (Gen. xv. 1; Ps. xxxiv. 7; Isa. liv. 17, &c.) 3. On the experience of His people as recorded in His Word. The promise to Abraham was kept; David (1 Sam. xvii. 37); Hezekiah (2 Kings xix. 32–35); Daniel and his companions (Dan. vi. 22, iii. 28); Peter (Acts xii. 7). On these accounts His people have felt and expressed the utmost contempt for, and defiance of, their foes (Ps. xxvii. 1–6; Micah vii. 8–10). Old as these utterances are, they express the confidence of countless thousands to-day. But, II. Let us look at the grounds that might cause us to hesitate to receive it. 1. There is the undoubted fact that we are living in a world in which many things happen that are contrary to what we would have expected; and it would be only one more contradiction of our à priori expectations if a good man, or a number of good men, were utterly destroyed by a number of bad men. 2. As a matter of fact, this has often happened. Who were “the noble army of martyrs,” but good men who suffered intolerable wrongs, and were put to cruel deaths? If Peter was delivered, James, his fellow-apostle, was left to his fate (Acts xii. 2); yea, Peter himself at last died by the hands of the executioner, as did nearly all the Apostles. See, what a terrible record of the sufferings of righteous men we have in Heb. xi. 35–37. III. How are these two sets of facts to be harmonised? How account for it that, notwithstanding the latter set, which are obvious and not denied, it is still the settled conviction of pious and otherwise sensible men, that it shall be well with the righteous? 1. This is undoubtedly true, on the whole. We see what is the teaching of experience, taken on any considerable scale, in the familiar proverb, “Honesty is the best policy.” Deadly as is the conflict between the powers of good and of evil, on the whole, the victory is on the side of goodness, of righteousness, of truth. The world grows better, not worse (H. E. I. 1161, 1162). And it is manifest that “godliness has the promise of the life that now is, as well of that which is to come.” 2. The exceptions to which our attention is directed are necessary. Without them the difficulties in the way of the existence and growth of virtue would be immensely increased. If those who served God ran no risk in doing so, it would be as difficult for them to show that they loved Him for His own sake, as it would be for soldiers to prove their bravery, if it were possible to send them forth to battle in absolutely impregnable armour. If the safety assured to God’s people were absolute and without exceptions, there would be no room for the exercise of faith and loyalty. 3. This life is not all. It is but the prelude to our real existence; and for whatever we suffer in God’s cause here, we shall be abundantly compensated hereafter. So that, with Sir Thomas More, we may say, “They may take off my head, but hurt me they cannot.”
This is a plain and sober statement of the facts of this great problem. What are the practical inferences to be drawn from it? 1. Let us dismiss from our minds all fears for the cause of truth and righteousness. That is safe (2 Cor. xiii. 8). God’s Church and God’s Word will survive all the assaults that are made upon them (H. E. I. 642–645, 1246–1251, 2449). 2. Let us not be greatly concerned as to what may happen to ourselves. If God pleases, He can deliver us from any danger that may threaten us. If He is not pleased to do so, He knows how to make our sufferings promote the cause we have at heart. “The blood of the martyrs is the seed of the Church” (P. D. 2421, 2422, 2426). 3. If we are called to suffer, let us rejoice (Phil. i. 29; 2 Tim. ii. 9; P. D. 2419).