(Missionary Sermon.)

xi. 9. They shall not hurt nor destroy, &c.

We have here a picture of the golden age. I. The whole earth shall be as Mount Zion. II. Shall be freed from injustice and violence. III. Shall be filled with the knowledge of the Lord. 1. Wherein this knowledge consists. 2. To what extent it shall prevail—universal, deep. 3. By what means it is to be diffused.—J. Lyth, D.D.: Homiletical Treasury (p. 18).

“They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord.” It seems clear that in these words the prophet intended to be understood of speaking of the whole earth. He would scarcely, in the same sentence, have used the expressions in question—the holy mountain in the first clause, and the earth in the other—if by these expressions he had not meant the same thing, namely, the whole globe of the earth, when the dwellers thereon should come to be true worshippers, like those who first worshipped at Mount Zion, and who were a type of the greater assembly of worshippers, the holy and universal Church, which in the fulness of time would be established.

I. The prophet grounds the hope of that reformed and purified state of the moral world, described in the beautiful words of the text, upon the increase of religious knowledge which he saw to be coming. “They shall not hurt . . . for the earth shall be full of the knowledge of the Lord.” II. These words may be taken as descriptive of the legitimate effect of Christian knowledge. The general scope, aim, and tendency of Gospel principles is such as would produce the change described, were it not counteracted by the tendency within us to what is wrong. III. They are more than this: they are prophetic of the actual results of Christian knowledge. The Gospel will render war impossible. True, so-called “Christian” nations have not yet ceased to wage war with one another, nor so-called “Christian” men to rob and circumvent and ruin each other. Nevertheless, this prophecy shall yet be fulfilled. We see it in the process of fulfilment. The condition of the moral world has been meliorated by Christianity. Wars have not ceased, but their conduct has been mitigated. In their private dealings with each other, men have become more just and trustworthy. Already there are millions of men who would shrink from doing harm of any kind to their fellow-men. Compare Christendom with heathendom, and you will see what mighty changes the Gospel has already wrought. The practice even of Christian men falls short of their knowledge. Nevertheless, the practice and the morals of men are, generally speaking, the best where their knowledge is the most. The prophet’s words are justified by fact, and men forbear one another most, and hurt and destroy least, where knowledge is the greatest. It is a fact that life and property are more safe and secure in the Christian portion of the earth, than in any other portions. And the knowledge of the Lord grows year by year; partly through the labours of missionaries in many places; still more by the rapid growth of the nations that are Christian. The violent and lawless races of the earth are dwindling away. The only races that are increasing are those that fear God, and are willing to respect the rights, the properties, and the lives of their neighbours. Through the medium of this natural increase of peace-loving races, and through the conversion of many among the benighted nations, this prophecy is receiving a gradual, but very appreciable, fulfilment. The world is advancing, with ever-accelerating speed towards knowledge and peace, and this declaration shall yet be literally fulfilled (H. E. I., 979, 1161–1168; P. D., 2465, 2466).

Application.—1. We are permitted to rejoice in the hope of a period when justice and benevolence shall prevail in the world. 2. We are required to contribute towards the realisation of this hope. This we are to do (1) by the purification of our own hearts; by the conquest of every passion and desire that would make us hurtful to our neighbours. (2) By prayer (Matt. vi. 9, 10). (3) By helping to diffuse that “knowledge of the Lord” which is the great peace-maker in the earth.—A. Gibson, M.A.: Sermons on Various Subjects; Second Series (pp. 246–265).

In this and the preceding verses we have a beautiful picture of a state of human society entirely different from anything that has been witnessed since the Fall. The prophet beholds changes in human character so great that he feels he can only symbolise them by transformations in the members of the animal kingdom of the most astonishing kind. Verses 6–8 are symbolical, and are intended to excite within us the liveliest anticipations of the glorious effects that would follow the universal proclamation and acceptation of the gospel. Thus we are led to speak of the nature, the diffusion, and the effect of the knowledge of the Lord.

I. Its exalted nature. By “the knowledge of the Lord” may be meant that of which He is the revealer (2 Chron. xxx. 22), or that of which He is the theme (2 Pet. ii. 20). God can only be revealed by Himself; and He has given us a threefold revelation of Himself—in nature, in providence, and in Holy Scripture. In the latter we have the record of the fullest revelation which He has vouchsafed, that given us in His Son. God is never truly known by man until He is known in Christ. “The knowledge of the Lord” and “the Gospel” are terms of the same meaning.

II. Its destined diffusion. The figure employed by the prophet brings before us impressively the universality of its diffusion. The imagination is called in to instruct our faith.[1] The world-wide diffusion of the gospel is a matter—1. Of prophetic certainty. Nothing could be more plain than the prophetic declarations concerning this matter. But if any man asks when the promise will be fulfilled, only one answer can be given him (Acts i. 7). 2. Involving Divine agency. Utterly false is the notion that, after creating the universe, God withdrew from it, and left it to go on by its own momentum (John v. 17); and utterly false is the notion that, after giving the gospel to the world, God has left it to make its own way therein. By Divine agency men are raised up to proclaim it (Eph. iv. 11). While they are so engaged Christ Himself is with them (Matt. xxviii. 20); and while they preach, the Holy Spirit strives in the hearts of men to prepare and dispose them to receive the glad tidings (1 Thess. i. 5). When, therefore, we look at the glorious promise of our text, we must not forget that God Himself is working for its accomplishment. This will save us from unbelief and despair concerning it. 3. Involving human instrumentality. Not that this is absolutely necessary. Without human husbandry God could have caused the earth to bring forth food for man and beast, and without human instrumentality He could have saved the world. But it has pleased Him to commit to us the Word of reconciliation. The consequent duty of preaching it must be taken in connection with, and regarded as the condition of, the promise; just as the promise that there shall be a harvest till the end of the world is conditioned by man’s sowing the seed in the appointed season. The promise must not be used as an excuse for indolence, but as a stimulus to industry.

III. Its blessed effect. The Gospel is a harmonising power. It has a transforming efficacy equal to any that would be needed to bring about a literal fulfilment of verses 6–8. Wherever it comes in its saving power it new creates human hearts, and thus dries up the causes of hatred and discord at their fountain. For it is a principle, 1. of righteousness, and 2. of love. Hence it brings peace. For all discord is due to injustice that is prompted by selfishness (James iv. 1). Where righteousness and love combine and rule, there must be peace and security; for the very desire to injure is taken away. The universal prevalence of the gospel necessarily means universal peace (H. E. I., 1120, 1127, 1129).