These stirring, eloquent words of the prophet describing the gathering of the hosts at the summons of Jehovah speak to us of -

I. THE EXCEEDING BREADTH OF THE DIVINE CLAIM. All things, all nations, are Jehovah's; all these hosts that are to be gathered together are "my sanctified ones;" they are "my mighty ones." They did not know him, but, notwithstanding, God claims them as belonging to himself. He does claim all nations and peoples as his own; not only those who own their allegiance, but those also who are ignorant of his Name, and are worshippers at other shrines.

II. THE COMPREHENSIVENESS OF THE DIVINE PURPOSE. God has his purposes

(1) regarding the various nations of the earth. He had a certain work for his own people, Israel, to accomplish. But his "wise designs" covered a far wider area than any Holy Land; they embraced Syria, Assyria, Babylonia, Media, Persia, Egypt, Rome, Greece, etc. He arranged for them a part to play in his great redemptive scheme. But though this large aspect is a true one, and Isaiah, in prophetic vision, heard the "noise of a multitude... like as of a great people, a noise of the kingdoms of nations gathered together," coming "from a far country," yet is it equally true, and it is a truth of at least equal value, that God has his purposes

(2) respecting each humble individual life. The Christian minister has the right, without special vision, to declare to every man that God has a purpose to be fulfilled in his particular life, and that he is marshalling events and mustering "forces" in order that it may be carried out. It ought to raise our estimate of the sacredness and value of the life God has given us to live on the earth when we remember that "every man's life is a plan of God," and that by it he desires and designs to accomplish some especial end.

III. THE GREATNESS OF DIVINE POWER.

1. We understand that God has unlimited power over unresisting, inert matter.

2. We have a larger view of his omnipotence when we realize that he controls all sentient life, making every living creature to praise and serve him.

3. Our thought rises far higher as we consider how he is directing the activities of his obedient children, his voluntary servants, in all worlds.

4. We reach the largest and loftiest conception of Divine wisdom and power, in marvelous cooperation, when we dwell on his overruling energy. Jehovah so turns the selfish and ungodly projects of kings and armies to his own Divine account, that he can speak of Medes and Persians as "his sanctified ones," or as those set apart by him for this especial work; that he can represent them as "rejoicing in his highness" when they were eagerly bent on their own purposes; that he can designate them "the weapons of his indignation."

(1) We little think how, under Divine interposition, we are contributing to one cause when we are absorbed in another.

(2) How immeasurably preferable is the service which is voluntary and conscious to that which is involuntary and unconscious! It is only the former which gives pleasure to the Supreme, and which will secure approval and reward for the human worker. - C.

All this we may say is historical and local. On the other hand, all this is moral and suggestive. This process may take place in the Babylon of the mind. The greatest mind is only safe whilst it worships. The most magnificent intellectual temple is only secure from the judgment and whirlwind of heaven in proportion as its altar is defended from the approach of every unworthy suppliant. If we hand over God's altar, whether mental or ecclesiastical, to wrong custodians, or devote either to forbidden purposes, then make way for God's judgments: wild beasts of the desert shall lie there; and the houses that were full of beauty and colour and charm shall be full of doleful creatures; and the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces. This may happen to any one of us. Beware of arrogancy, pride, worldliness, self-sufficiency; beware of the betrayal of trusts: nature will re-enter if we be unfaithful. We speak of our wisdom in putting cautionary covenants into all our legal documents, and especially a man assures himself that he is doubly safe when he has secured the right of re-entry under certain breaches of agreement; he says to himself with complacency, That is justifiable; I have arranged that in the event of certain things failing I shall re-enter. Nature always puts that clause into her covenants. She re-enters in a moment. If the gardener is too late by one day with his spade or seed or other attention, nature begins to re-enter; and if he tarry for a week he will find that nature has made great advances into the property. It is so with education, with the keeping up of intelligence, with the maintenance of healthy discipline; relax a month, and nature re-enters, and nature plays the spoiler. Nature is not a thrifty, careful husbandman. Nature has a function of desolation; she will grow weeds in your richest flower beds if you neglect them for a day. God re-enters by the spirit of judgment and by the visitations of anger. Herein His providence is but in harmony with the kingdom which He has instituted within the sphere which we call husbandry, and even within the sphere which we denominate by education or discipline. It is one government. Neglect your music for a month, and you will find at the end that nature has re-entered, and you are not wanted; you have not brought with you the wedding garment of preparation up to date. There must be no intermission; the last line must be filled in. Nature will not have things done in the bulk, in the gross: nature will not allow us simply to write the name; she will weave her web work all round the garment if we have neglected the borders, and paid attention to only the middle parts.

(J. Parker, D. D.)