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(Isaiah 42:16, and text): — Both Isaiah and St. Paul affirm the reality of a very intimate and tender connection between good men and God. There is a leading and a being led — with a privilege mysteriously grand, growing out of that relation. So far the two writers agree. What is it, then, that distinguishes them?

I. ISAIAH REPRESENTS THAT MORE ADVANCED CULTURE, IN THE ELDER CHURCH, where the original meaning of the revelation at Sinai had begun to come out into a clearness approaching that of the gospel-day. More confiding impressions of the unseen Father were certainly stealing into the soul Hence comes the promise of Divine guidance, personal and gentle.

1. There is no one that has not found out by rough experience that there are crooked things in his life which need to be made straight, and dark places which need to be made light. This common need of heavenly leading puts us into one company with those Hebrews, and makes us prize the promise that was so comforting to them.

2. This instinct which desires and follows leadership is nearly universal, and religion employs it to train our best attachments and confidences up to heaven. With all his self-reliance and self-will man likes to trust and follow a leader. It appears among bands of youth, in exploring parties in political combinations and social reforms, and especially in the military spirit.

3. The next step shows us this guiding love of the Heavenly Father as independent of anything that we think, or do, or feel. It leads us in paths that we had not known. It deals with us as a mother handles her child just beginning to know only her face or her voice (see Isaiah 45:5). We were too infantile in the childhood of our spiritual life to know God when He took us up. Who of us cannot recall some trying time when the utter dismay came over him of not knowing what way to take — the sun gone down, human helpers away or feeble, human advisers indifferent or undecided? But God was there before us, and when we waited on Him we found He was waiting for us; and then, very often, the one path which, of all those that opened, was the least inviting was the one into which He led our unwilling feet.

4. God goes invisibly before His child, like the good shepherd of the Eastern pastures, to reassure the alarmed and doubting, to take. the briers and stones and to scare the beasts out of the way, to straighten what is crooked, to hold a lamp over the dark passages among the rocks, to lead those that have faith enough to be willing to be led in paths that they have not known.

II. FROM THIS PROMISE WE PASS OVER TO THAT GIVEN US BY ST PAUL.

1. We see at once that there is an advance into another plane of religious thought. Instead of Jehovah we are told of "the Spirit." Then, instead of being taught of a mere outward change wrought by this leading, there is a transformation of our whole interior nature and condition. They who were before merely creatures and servants, or children only as by creation, become children in a new and profounder way. Nothing is taken away that Isaiah had said, only much is added.

2. What is signified by being "led by the Spirit"? In the Greek there are two terms for "leading." The one signifies a violent and rather irregular act of propelling a body — a driving or pushing on as by winds or waves. This St. Peter uses when he speaks of the moving of the minds of the Old Testament saints by the mind of God. The other, employed in the text, refers to an even, constant, unbroken force, acting not less powerfully because it acts gently and steadily; the leading of a Spirit who abides, always at His gracious work on the heart, in His chamber within it, and does not come and go. You can illustrate this by any mother walking with a little child or shepherd with sheep. The hireling, who only follows after, and, when the charge wanders or falls into danger, hurries up and catches hold irregularly, pushing the body here and there over a hollow or through a thicket, does not lead as that blessed Comforter leads. "He shall abide with you for ever, even the Spirit of Truth," etc.

3. What, then, is the peculiar privilege of those who are so led? "They are the sons of God." How can it be? There is one only-begotten Son of God, becoming also the Son of man, born of Mary, our humanity being for ever taken up into His Divinity and glorified by it. It is only by our spiritual union with Him, that we, in a secondary sense, yet a most vital and precious one, are made also "sons of God." Hence the expressions "Spirit of God" and "Spirit of Christ" and "Holy Spirit" are often used as equivalent. Christ gives the Comforter. When He is received into the heart a new nature is born; a Son of God, in the image of Christ. Here "the Spirit" is not a mere influence exerted on character as by a foreign benefactor; it is an inwrought and essential principle of the believer's life. He is a new creature, a son. And as there are two New Testament terms in the original, to signify two kinds of leading, so there are two to signify children. One has reference to mere natural descent or begetting, irrespective of any tender, filial feeling, The other, used when sons of God in Christ are intended, includes an affectionate and sacred dependence, or lovingness of the child's and the parent's heart. The tree may take an influence from the sun, and that foreign influence tends to make the tree tall, vigorous, green, and fruitful. But the tree is not the child of the sun.

4. With this comes a special characteristic of our service to Christ. It is not a service of compulsion or restraint, rendered "grudgingly or of necessity." It is labour in a free and joyous spirit, such as befits the thankful receivers of an unspeakable gift in its true character. Wise employers always select workmen that love their work. This distinction between sonship and servantship runs through all that pertains to a Christian's obedience.

(Bp. Huntington.)

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KJV: For as many as are led by the Spirit of God, they are the sons of God.

WEB: For as many as are led by the Spirit of God, these are children of God.