Isaiah 51:6

I. Consider, first, the heavens above and the earth beneath, as temporal either in themselves or in regard to us who must "die in like manner." (1) Our text is the record of a great appointment extending to the whole surrounding universe, and sentencing it to dissolution and extinction. Without supposing the actual annihilation of matter, we may speak of the universe as destined to be destroyed, seeing that the systems which are to succeed to the present will be wholly different, and wear all the traces of a new creation. We have been accustomed to distinguish between what we count fleeting and what we regard as enduring, between the rock and the mountain, the flower and the moth. Is it not a confounding thought, that by a simple effort of His will the Almighty is to unhinge and dislocate the amazing mechanism of the universe, sweep away myriads upon myriads of stupendous worlds, and yet remain Himself the great "I Am," the same when stars and planets fall as when in far back time they blazed at His command? (2) Our text marks out a second way in which our connection with visible things—the heavens and the earth—may be brought to a close. "They that dwell therein shall die in like manner." There comes a day when our connection with earth must be terminated by death, when the sun must rise on us for the last time, though millions of cheerful eyes will hail his rising on the morrow. The simple consideration that we must soon die, and that death must for ever withdraw us from the objects of sense, ought in itself to suffice to persuade us of the madness of living for the present instead of to the future.

II. A contrast is drawn between God, His salvation, and His righteousness, and the heavens and the earth. It seems the design of the passage to affix a general character to the objects of faith as distinguished from the objects of sense—the character of permanence as distinguished from that of decline. We need not analyse with a close scrutiny the exact import of the words "salvation and righteousness." They plainly include all those rich mercies and those gifts of grace here and of glory hereafter, which are promised to such as believe on Jesus and commit to Him the keeping of their souls. And thus they affix the character of "everlasting" to that city which hath foundations, whose builder and maker is God. Look on the heavens that are now, they "shall vanish away like smoke;" look on the earth beneath, "it shall wax old as a garment." But we, according to His promise, look for new heavens and a new earth wherein dwelleth righteousness. These shall be for ever; these shall not be abolished.

H. Melvill, Penny Pulpit, No. 2169.

References: Isaiah 51:6.—Preacher's Monthly, vol. ix., p. 124; Literary Churchman Sermons, p. 242.

Isaiah 51:9; Isaiah 52:1Notice:—

I. The occurrence in the Church's history of successive periods of energy and of languor. The uninterrupted growth would be best; but if that has not been, then the ending of winter by spring, and the supplying of the dry branches, and the resumption of the arrested growth is the next best and the only alternative to rotting away. We ought to desire such a merciful interruption of the sad continuity of our languor and decay. The surest sign of its coming would be a widespread desire and expectation of its coming, joined with a penitent consciousness of our heavy and sinful slumber. And another sign of its approach is the extremity of the need. "If winter come, can spring be far behind?"

II. The twofold explanation of these variations. (1) It is true that God's arm slumbers, and is not clothed with power. There are, as a fact, apparent variations in the energy with which He works in the Church and in the world. And they are real variations, not merely apparent. The might with which God works in the world through His Church varies according to the Church's receptiveness and faithfulness. (2) If God's arm seems to slumber, and really does so, it is because Zion sleeps. The law has ever been, "According to your faith be it unto you." God gives as much as we will, as much as we can hold, as much as we use, and far more than we deserve.

III. The beginning of all awaking is the Church's earnest cry to God. Look at the passionate earnestness of Israel's cry, thrice repeated, as from one in mortal need, and see to it that our drowsy prayers be like it. Look at the grand confidence with which it founds itself on the past, recounting the mighty deeds of ancient days; and looking back, not for despair, but for joyful confidence on the generations of old; and let our faint-hearted faith be quickened by the example to expect great things of God.

IV. The answering call from God to Zion. Our truest prayers are but the echo of God's promises. God's best answers are the echoes of our prayers. (1) The chief means of quickened life and strength is deepened communion with Christ. (2) This summons calls us to the faithful use of the power which, on condition of that communion, we have.

A. Maclaren, The Secret of Power, p. 58.

References: Isaiah 51:9.—A. Rowland, Christian World Pulpit, vol. xxviii., p. 264. Isaiah 51:9, Isaiah 51:10.—G. H. Wilkinson, Penny Pulpit, No. 1038 (see also Old Testament Outlines, p. 214). Isaiah 51:11.—Clergyman's Magazine, vol. xvi., p. 15; Preacher's Monthly, vol. v., p. 25.