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Three forms of evil are rebuked here.

I. THE DULNESS OF SPIRITUAL SENSIBILITY THAT FAILS TO DISCERN THE DIVINE MEANING OF NATURE. Israel and Judah are addressed as a "foolish people, without understanding," etc. Their crimes and sorrows sprang in great part out of their blindness and thoughtlessness (Isaiah 1:3; Isaiah 5:12, 13). They would not use even the powers of spiritual discernment they possessed. They perceived not the Divine presence in natural things - the sounding shore, the revolving seasons - so as to bow with adoring reverence before it. Few things are stranger or sadder than the insensibility of the spirits of men to the Divine in nature. "They have eyes, but do not see" the "invisible things" of the Great Creator "through the things that are made, even his eternal power and Godhead." They must be startled into the recognition of the present God. When some event out of the ordinary course occurs, they stand in awe before it, but in the familiar round of nature they find nothing Divine. We are all more or less open to this charge. The earthquake, the lightning flash, the hurricane, set us thinking of the majesty of him who wields such mighty forces at his will; but we forget the still more marvelous exercise of power that maintains the silent harmony of the spheres, holds the due balance of earth and sea, chases away the darkness of the night by the gently spreading dawn of every new morning, brings the grass blades and the flowers up out of the cold sod, ripens the fruit upon the trees, and changes the green carpet of the springing corn into the golden glory of the harvest. Of course it cannot be expected that any incident in the familiar daily round of nature should produce precisely the same effect on us as some new and startling phenomenon. The glory of the setting sun, that we have gazed upon a thousand times before, must needs be less to us in this respect than that of some flaming meteor that bursts suddenly upon the darkness and is gone. But it is deeply significant of the dullness of our spiritual sensibility that we can gaze so often on the world of wonders around us without being solemnly impressed with the presence of the living God.

II. THE SELF-WILL THAT SPURNS THE DIVINE CONTROL. A contrast is here drawn between the subjection of the great sea to the laws God's will has imposed on it, and the bounds his hand has drawn around it, and the insubordination of the rebellious spirit of man. It is a grand expression of Divine power in the material realm that the sea-shore presents. We are impressed with the majestic force of the rolling tide, but, after all, there is something still more wonderful in the solid strength of the belt of sand that resists and restrains it. (Even as the moral strength of a man is seen not so much in the ungoverned fury of his passions, as in the calm resolution that controls them.) The sea is subject to restraint; not so the wayward spirit of man. The sea, in its wildest raging, obeys the laws that are imposed on it, and "its own appointed limits keeps;" but the rebellious heart of man defies all authority other than its own impulses. How deep the mystery of this difference between material and spiritual forces! How awful the prerogative of a being on whom God has conferred a moral freedom like his own! He will never violate that freedom in any of his dealings with us; that were to destroy the very nature he has given. But in proportion to the dignity of the self-determining power, so dreadful must be the penalty of abusing it.

III. THE INGRATITUDE THAT YIELDS NO RETURN OF LOVE FOR THE DIVINE BENEFICENCE. It was an aggravation of the guilt of Israel that they were as unmoved by the perpetual manifestation of the goodness of God as they were by the revelations of his power. Even that did not lead them to repentance or teach them to fear him. Few evidences of the thoughtful goodness of God have been more conspicuous through all the ages than the beneficent round of the seasons. In spite of all the wickedness of man's ways, "he left not himself without witness, in that he did good," etc. (Acts 14:17). The appeal this great fact makes to the consciences and hearts of men is specially forcible as bearing on those whose calling is to be fellow-workers with God in developing the harvests of the earth. "Labor is a sublime necessity," not as a mere "necessity," but because of its moral meaning and moral uses. And of all physical labor, the husbandry of the earth is most rich in moral associations, as educating men to lowly dependence on God, and grateful devotion to him in response to his fatherly providence and long-suffering grace. Learn - As all Divine manifestations speak to us alike of infinite power and infinite beneficence, so the result in us should be the blended affections of fear and love. - W.

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KJV: Declare this in the house of Jacob, and publish it in Judah, saying,

WEB: "Declare this in the house of Jacob, and publish it in Judah, saying,