1. ISAIAH 52 COMMENTARY EDITED BY GLENN PEASE Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. 1.BARNES, Awake, awake - (See the notes at Isa_51:9). This address to Jerusalem is intimately connected with the closing verses of the preceding chapter. Jerusalem is there represented as down-trodden in the dust before her enemies. Here she is described under the image of a female that had been clad in the habiliments of mourning, and she is now called on to arise from this condition, and to put on the garments that would be indicative of gladness and of joy. The idea is, that the time had come now in which she was to be delivered from her long captivity, and was to be restored to her former prosperity and splendor. Put on thy strength - Hebrew, Clothe thyself with thy strength. The idea is, exert thyself, be strong, bold, confident; arise from thy dejection, and become courageous as one does when he is about to engage in an enterprise that promises success, and that demands effort. Put on thy beautiful garments - Jerusalem is here addressed, as she often is, as a female (see the note at Isa_1:8). She was to lay aside the garments expressive of grief and of captivity, and deck herself with those which were appropriate to a state of prosperity. The uncircumcised and the unclean - The idea is, that those only should enter Jerusalem and dwell there who would be worshippers of the true God. The uncircumcised are emblems of the impure, the unconverted, and the idolatrous; and the meaning is, that in future times the church would be pure and holy. It cannot mean that no uncircumcised man or idolater would ever again enter the city of Jerusalem, for this would not be true. It was a fact that Antiochus and his armies, and Titus and his army entered Jerusalem, and undoubtedly hosts of others did also who were not circumcised. But this refers to the future times, when the church of God would be pure. Its members would, in the main, be possessors of the true religion, and would adorn it. Probably, therefore, the view of the prophet extended to the purer and happier times under the Messiah, when the church should be characteristically and eminently holy, and when, as a great law of that church, none should be admitted, who did not profess that they were converted. 2. 2. CLARKE, There shall no more come into thee - For yabo, shall come, lebo, to come, is the reading of five of Kennicotts and two of De Rossis MSS. This is the better reading, ki lo yosiph lebo, There shall not add to come. The uncircumcised and the unclean - Christians have turned many passages of the prophets against the Jews; and it is not to be wondered at, that in support of their obstinate and hopeless cause, they should press a prophecy into their service, and make it speak against the Christians. This Kimchi does in this place; for he says, by the uncircumcised, the Christians are meant; and by the unclean the Turks. The Christians are uncircumcised and the Turks, though circumcised, and using many ablutions, are unclean in their works. 3. GILL, Awake, awake, put on thy strength, O Zion,.... Aben Ezra says, all interpreters agree that this prophecy is yet to be fulfilled, and so it is: by Zion is meant the church in Gospel times, in the latter day glory, which is called upon to awake out of sleep; and this repeated to show what a deep sleep had fallen on her, the danger she was in through it, and the vehemency of the speaker, or the great concern the Lord had for her; and this is the very state and case of the church of Christ now, and the prophecy respects our times, and what follow. There is a general carnal security, and spiritual drowsiness, which has seized the people of God; a non- exercise of grace among them, at least it is not a lively one; a sluggishness to and in duty; a contentment in the external performance of it; an indifference about the cause of Christ, and power of religion; and an unconcernedness about the truths and ordinances of the Gospel, the discipline of Christ's house, and the honour of it; which the enemy takes the advantage of, and sows his tares of false doctrine and worship; wherefore it is high time to "awake" out of sleep, and to "put on strength", or "clothe" (e) with it, and do the Lord's will, and work and oppose the enemy. Saints are weak in themselves, but they have strength in Christ, and on him should they wait, to him should they look, and on him should they exercise faith for it; they should put on the whole armour of God, clothe themselves with it, resume courage, pluck up a good heart and spirit, and not fear any difficulties, dangers, and enemies. Put on thy beautiful garments, O Jerusalem, the holy city; another name for the Gospel church, see Heb_12:22, and which is called "the holy city"; referring to the times in the latter day, when holiness shall more appear and prevail in the churches; when saints shall be built up in their holy faith, and more closely attend to holy ordinances, and walk in an holy conversation and godliness; and especially the New Jerusalem church state will answer to this name, and so it is called, Rev_21:2, and when the saints will "put on" their "beautiful garments", as on holy days, and times of rejoicing; their mourning will be over, and all signs of it shall be laid aside; the witnesses will no more prophesy in sackcloth; the marriage of the Lamb will be come; the bride made ready, being clothed with fine linen, clean and white, the righteousness of the saints, the garments of Christ's salvation, and the robe of his righteousness; which are the beautiful garments here meant, which serve for many, and answer all the purposes of a garment; as to cover nakedness, preserve from the inclemency of the weather, keep warm and comfortable, beautify and adorn; and beautiful they are, being all of a piece, large and long, pure and spotless, rich and glorious, and which make those beautiful that wear them; and though, being once on, they are never off again; yet saints sometimes are remiss in their acts of faith in putting them on, to which they are here exhorted; see Rev_19:7, 3. for henceforth there shall no more come into thee the uncircumcised and the unclean; this shows that the prophecy cannot be understood of Jerusalem literally, nor of the times of the Babylonish captivity, and deliverance from it, since after this the uncircumcised and the unclean did enter into it, Antiochus Epiphanes, Pompey, and the Romans; but of the mystical Jerusalem, the church of Christ, in the latter day, the spiritual reign of Christ; when the Gentiles, the Papists, meant by the uncircumcised and the unclean, shall no more "come against" them, as the words (f) may be rendered, and persecute them; and when there will be no more a mixture of Papists and Protestants, of heretics and orthodox, of hypocrites and saints; and when there will be few or none under a profession but will have the truth of grace in them; when every pot and vessel in Jerusalem will be holiness to the Lord, and the Heathen will be perished out of the land, Zec_14:21, and especially this will be true in the personal reign of Christ, in the New Jerusalem church state, into which nothing shall enter that defiles, or makes an abomination, and a lie, Rev_21:27. 4. HENRY, Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isa_52:1, Isa_52:2. They had desired that God would awake and put on his strength, Isa_51:9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (Isa_52:1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Psa_79:1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open. The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing. Note, The joy of the Lord will be our strength (Neh_8:10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them 4. prepare for liberty: Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (Isa_51:23), or into which thou hast in thy extreme sorrow rolled thyself. Arise, and set up; so it may be read. O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty. The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed. II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers. 5. JAMISON, Isa_52:1-15. First through thirteen verses connected with fifty-first chapter. Zion long in bondage (Isa_51:17-20) is called to put on beautiful garments appropriate to its future prosperity. strength as thy adornment; answering to beautiful garments in the parallel clause. Arouse thyself from dejection and assume confidence. the holy city (Neh_11:1; Rev_21:2). no more ... unclean (Isa_35:8; Isa_60:21; Joe_3:17; Rev_21:27). A prophecy never yet fulfilled. uncircumcised spiritually (Eze_44:9; Act_7:51). 6. K&D, The same call, which was addressed in Isa_51:9 to the arm of Jehovah that was then represented as sleeping, is here addressed to Jerusalem, which is represented as a sleeping woman. Awake, awake; clothe thyself in thy might, O Zion; clothe thyself in thy state dresses, O Jerusalem, thou holy city: for henceforth there will no more enter into thee one uncircumcised and unclean! Shake thyself from the dust; arise, sit down, O Jerusalem: loose thyself from the chains of thy neck, O captive daughter of Zion! Jerusalem is lying upon the ground stupefied with the wrath of God, and exhausted with grief; but this shameful prostration and degradation will now come to an end. She is to rise up and put on her might, which has long been broken down, and apparently has altogether disappeared, but which can and must be constantly renewed, because it rests upon the foundation of an inviolable promise. She is to wake up and recover her ancient power, and put on her state robes, i.e., her priestly and royal ornaments, which belong to her as a royal city, i.e., as the city of Jehovah had His anointed one. For henceforth she will be what she was always intended to be, and that without any further desecration. Heathen, uncircumcised, and those who were unclean in heart and flesh (Eze_44:9), had entered her by force, and desecrated her: heathen, who had no right to enter the congregation of Jehovah as they were (Lam_1:10). But she should no longer be defiled, not to say conquered, by such invaders as these (Joe_3:17; Nah_2:1; compare Joe_3:7 with Nah_2:1). On the construction non perget intrabit = intrare, see Ges. 142, 3, c. In Isa_52:2 the idea of the city falls into the background, and that of the nation takes its place. does not mean captive people of Jerusalem, however, as Hitzig supposes, for this would require in accordance with the personification, as in Isa_52:2. The rendering supported by the lxx is the true one, Sit down, O Jerusalem; and this is also the way in which it is accentuated. The exhortation is the counterpart of Isa_47:1. Jerusalem is sitting upon the ground as a prisoner, 5. having no seat to sit upon; but this is only that she may be the more highly exalted; - whereas the daughter of Babylon is seated as a queen upon a throne, but only to be the more deeply degraded. The former is now to shake herself free from the dust, and to rise up and sit down (viz., upon a throne, Targum). The captive daughter of Zion (she bhiyyah, , Exo_12:29, an adjective written first for the sake of emphasis, as in Isa_10:30; Isa_53:11) is to undo for herself (sibi laxare according to p. 62, note, like hithnachel, Isa_14:2, sibi possidendo capere) the chains of her neck (the chethib , they loosen themselves, is opposed to the beautiful parallelism); for she who was mourning in her humiliation is to be restored to honour once more, and she who was so shamefully laden with fetters to liberty. 7. CALVIN, 1.Awake, awake. He confirms the former doctrine, in order still more to arouse the people who had been weighed down by grief and sorrow. These things were necessary to be added as spurs, that the doctrine might more easily penetrate into their drowsy and stupified hearts; for he addresses the Church, which appeared to be in a benumbed and drowsy condition, and bids her that she may collect her strength and revive her courage, he repeats it a second time, and with great propriety; for it is difficult to arouse and reanimate those whose hearts have been struck, and even laid prostrate, by a sense of God anger. Put on thy strength. As if he had said, thou wast dejected, and wallowedst in filth and pollution; now prepare for a happy and prosperous condition, to which the Lord will restore thee. Thus he contrasts with despondency, such as is usually found when affairs are desperate; and he contrasts garments of beauty with filth and pollution. For henceforth there shall not come to thee. The reason assigned by him is, that henceforth God will not permit wicked men to indulge their sinful inclinations for destroying it. Freed from their tyranny, the Church already has cause to rejoice; and security for the future holds out solid ground for joy and gladness. Yet Isaiah exhorts us to mutual congratulation when God is reconciled to his Church; and indeed if we have any piety in us, we ought to be deeply affected by her condition, that we may rejoice in her prosperity, and be grieved in her adversity. (37) In short, it ought to be the height of our gladness, as also the Psalmist says, my tongue cleave to my jaws, if I remember not thee, and if thou be not the crown of my gladness. (Psa_137:6.) By the word come, he means what we commonly express by the phrase, (Avoir e entree,) have access. By the uncircumcised and unclean, he means all irreligious persons who corrupt the worship of God and oppress consciences by tyranny. It was customary to apply the term to all who were estranged from the Church, which had for its symbol by which all believers were distinguished. But as very many persons, though they bore this outward mark of the covenant, were not better than others, in order to remove all doubt, he added the word for the mark of is nothing in itself, (Gal_5:6,) and (unless, as Paul says, there be added purity of heart) even reckoned uncircumcision. (Rom_2:25,) Accordingly, he declares that henceforth such persons shall not be admitted into the Church, in order that, by the removal of corruptions, and the restoration of the worship of God, she may possess perfect joy. Yet I do not object to 6. viewing these words as applied to outward foes, whom he calls by hateful names, that even the severity of the punishment may warn the Jews of the heinousness of their offenses. (37) Pour rire et chanter quand elle florit, et pleurer lors qu est persecutee. laugh and sing when she is flourishing, and to weep when she is persecuted. 8. SBC, I. The occurrence in the Churchs 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 Gods 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 Churchs receptiveness and faithfulness. (2) If Gods 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 Churchs earnest cry to God. Look at the passionate earnestness of Israels 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 Gods promises. Gods 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: Isa_51:9.A. Rowland, Christian World Pulpit, vol. xxviii., p. 264. Isa_51:9, Isa_51:10.G. H. Wilkinson, Penny Pulpit, No. 1038 (see also Old Testament Outlines, p. 214). Isa_51:11.Clergymans Magazine, vol. xvi., p. 15; Preachers Monthly, vol. v., p. 25. Isaiah 52:1 I. Consider Gods command to His people, "Awake, awake." (1) Certain objects of vision are important to the Church of God, and that these may be kept in view, God saith, "Awake, awake." The objects which I would name are ever-existent and ever-present spiritual objectsGod, our one Father; the Son of God, our only Saviour; and the Comforter, who proceedeth from the 7. Father and the Son. (2) Certain sources of supply and fountains of pleasure and means of help are important to the Church of God, and that these may be possessed and enjoyed and used, God saith, "Awake, awake." (3) There is good and godly work to be done by Zion; therefore God saith, "Awake, awake." There are two objects in the sphere of our present thought, towards which the Church of God requires to be faithful, and therefore wakeful. (a) Her own endowments, and (b) her opportunities. (4) There are battles which Zion is called to fight, and victories to be won which Zion alone can win; therefore God bids Zion awake. II. Having interpreted the voice, let us note some of its features and characteristics. (1) The voice that would awaken us is divine. (2) The voice that would awaken us is powerful and full of majestya voice, therefore, that stirs and that strengthens, while it stirs him who listens to it. (3) The voice that would awaken us has in it a tone of reproach. The cry, "Awake, awake," corrects and rebukes, while it stimulates and exhorts. (4) This voice is a gracious voice. It is the voice of Him who has called His people to be His people, and who will not cast off His people; it is a voice that woos and wins, while it stimulates and arouses. (5) The voice that cries "Awake, awake," is the voice of Zions God. He who calls Zion His own, and possesses her as a bridegroom his bride, calls, "Awake, awake." S. Martin, Rain upon the Mown Grass, p. 85. Isaiah 52:1 I. The word "strength" represents those properties and qualities which are developed in endurance and in action, also a very high degree of active force and enduring power. The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is not entirely, but first of all, in the separate members of that body. (1) The strength of Zion is the strength of human nature. (2) The strength of Zion is also the power of every religious principle. (3) There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. (4) The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. II. God saith, "Put on thy strength, O Zion." If a man puts out his strength, he puts on strength; he appears clothed with strength, as with a garment. The text assumes that Zions strength is not put out. The terms in which she is addressed prove this. "Awake, awake, O Zion." In sleep all the members of the body put on weakness. Now God is not satisfied with this, and He cries, "Awake, awake; put on thy strength, O Zion." III. Notice some reasons why God should thus speak to His Church. (1) God bids Zion put on her strength for self-manifestation. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. (2) God bids Zion put on her strength that He may be glorified. A redeemed man is a new creation and a Divine workmanship. On the principle involved in the words, "This people have I formed for Myself; they shall show forth My praise," Zion is required to put on her strength. (3) God requires Zion to put out her strength for the sake of her own well-being. If the powers of the Church be inactive, they will decline. Unmanifested religious life, whether in the person or the community, soon subsides. (4) Zion is required to put on her strength in order to meet the claims of a sinful and suffering world. Zions mission demands Zions strength. (5) God directs Zion to put on her strength, because strength has been given her to put on. Whatever God makes us be, He would 8. have us appear to be. Whatever God endows us with, He would have us use and employ. (6) Is not this putting on of strength as essential to Zions peace and joy as to her outward prosperity? The Church of the living God can only have rest and be joyful as she does put on strength. Sleep is not always sweet. There is a kind of sleep that is most uneasy, and the misery of idleness and inactivity is proverbial. S. Martin, Rain upon the Mown Grass, p. 98. Isaiah 52:1 Men can rouse themselves to action. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. I. No object which bears upon this world only is worthy of the supreme energy of man. II. Spiritual objects are alone worthy of the supreme energy of man. (1) They are akin to his own nature. (2) They touch every point of his being. (3) They prepare him for the solemnity and service of the future. III. The fact that spiritual objects alone are worthy of the supreme energy of man should impel to decisive action. (1) "Put on thy strength"for the time is short. (2) "Put on thy strength"for the enemy is on the alert. (3) "Put on thy strength"for the Master is worthy. Parker, City Temple, vol. ii., p. 67 (see also Pulpit Notes, p. 81). 8B. CHARLES SIMEON 1-3, DESPONDENCY REPROVED Isa_52:1-3. Awake, awake; put on thy strength, O Zion: put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. For thus saith the Lord, Ye have sold yourselves for nought; and ye shall be redeemed without money. NOTHING is more common, than for men to cast reflections upon God, when the fault is wholly in themselves. The ungodly world, when urged to devote themselves to God, agreeably to the divine commands, will allege, that those commands are themselves unreasonable, because it is not in their power to obey them. Thus they cast the blame, not on themselves, for the inveteracy of their evil habits and the alienation of their hearts from God, but upon God himself, as requiring so much at their hands. It were well if this disposition were not found also amongst persons professing godliness. But the godly themselves, under the power of temptation, are apt to complain of God, as unwilling to hear their prayer, and to deliver them from their troubles; when, in fact, they neglect to use the means through which alone they are authorized to expect success. This the Jewish Church had done; saying, in a querulous tone, to God, Awake, awake; put on strength, O arm of the Lord! But the Lord retorts upon them the accusation, and says, Awake, awake; put on thy strength, O Zion! that is, Do not stand complaining of me, as if I were inattentive to your welfare; but exert the powers which ye have; and, in the diligent use of them, expect my promised blessing. The words thus explained will give me a just occasion to observe, I. That we should exert ourselves, as if all depended on our own efforts To this the Jews were called, in the midst of all their discouragements 9. [In the Babylonish captivity, despondency prevailed amongst them, as if it were not possible for them ever to be delivered. But it became them, like Daniel, to study the prophecies relating to their captivity; and, in a state of holy preparation, confidently to expect deliverance at Gods appointed time. Be ye clean, that bear the vessels of the Lord; for ye shall not go out with haste, nor go by flight: for the Lord will go before you; and the God of Israel will be your rere-ward [Note: ver. 11, 12.]. The promise, that there should no more come into Jerusalem the uncircumcised and the unclean, evidently directs our minds to a period yet future: for not only was Jerusalem invaded after their return from Babylon, but the very worship of the temple was suspended by Antiochus: their city also, and temple, und polity, were subsequently destroyed by the Romans; and their whole nation have now remained above seventeen hundred years in a state of utter desolation and dispersion. But they must not on that account despond. The prophecies relating to their future restoration shall surely be fulfilled: and it becomes them all to be in a state of holy expectation; just as Abraham was, when, at the distance of two thousand years, he saw the day of Christ, and rejoiced. This gives us what I apprehend to be the true view of our text: God directs his complaining people to anticipate with joy that blissful period: Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; (even as a bride expecting the speedy arrival of the bridegroom:) for there shall no more come into thee the uncircumcised and the unclean: (after their restoration, no Chaldean, or other foe, shall ever overwhelm them more.) Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.] To this also every desponding saint is called [There is no condition that can justify a desponding inactivity. The word of God is full of exceeding great and precious promises, which shall all be fulfilled in their season, to those who rely upon them. These we should contemplate: we should treasure them up in our minds: we should plead them before God in prayer: we should expect assuredly the fulfilment of them: however long or dark our night may be, we should look with confidence for the returning light of day: we should know, that the goings forth of Jehovah for the salvation of his people are prepared as the morning; and that he will appear at the appointed hour. However frequently vanquished by our spiritual foes, we should return to the charge, strong in the Lord, and in the power of his might. We should never, for a moment, suffer the thought of our weakness to discourage us: we should rather make it a reason for exertion, in the full confidence, that when we are weak, then are we strong; and that God will perfect his strength in our weakness. This is the very instruction which an inspired Apostle gives us: Work out, says he, your own salvation with fear and trembling; for it is God that worketh in you both to will and to do of his good pleasure [Note: Php_2:12-13.]. The man with the withered hand is a fit example for us to follow. The command given him by our Lord was, Stretch forth thine hand. He did not indolently reply, I cannot; but immediately made an effort to comply; and, in the attempt, he was strengthened to perform the deed [Note: Mat_12:13.]. So would it be with us, if, in Obedience to Gods word, and in dependence on his grace, we addressed ourselves to the duties which we have to perform: our light would soon rise in obscurity, and our darkness be as the noon-day. The very exhibition of a lamp from a broken pitcher, if done in faith, should be sufficient to overcome the strongest foe [Note: Jdg_7:16-21.].] From Gods reply to his complaining people we learn, II. That we should expect every thing from God, as if there were no need of personal exertions Such was the instruction given to the Jews [Captives are wont to be redeemed with money. But what prospect had the Jews of being liberated from captivity on such terms as these? They were despoiled of every thing; and had no friend to interpose in their behalf, and to pay a ransom for them. But, says God, Ye have sold yourselves for nought; and ve shall be redeemed without money. Look back, and see, What did ye ever gain by all the transgressions by which ye provoked me to cast you off? Know then, that as ye never received any thing in return for your souls, so shall ye never be called upon togive any thing for the liberation of them. This was 10. specifically promised; and the very person who should liberate them was proclaimed by name three hundred years before any such person existed in the world [Note: Isa_44:28; Isa_45:13.]: and it was fulfilled at the time predicted; yea, so literally fulfilled, that not only were they permitted to return to their native land, but means were afforded them for rebuilding their city and temple; and the vessels which had been taken away by the Chaldean monarch, were restored to them, for the service of the sanctuary, and the worship of their God [Note: 2Ch_36:22-23 and Ezr_1:2-11.]. In what precise manner their future restoration shall be accomplished, we do not exactly know: but sure we are, that it shall not be by price or reward given to the various potentates who rule over them: no; it shall be in a way not less wonderful than their deliverance from Egypt or from Babylon; a way that shall leave no doubt, upon the minds of any, that the hand of the Lord hath done it [Note: ver. 6.]. To this the whole nation may look forward with confidence; for the mountains shall depart, saith God, and the hills be removed; but my kindness shall not depart from thee; neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee.] Such, too, is the lesson that must be learned by us [We have sold ourselves for nought. I will appeal to every one amongst you; What have you ever gained by sin? What has the world ever done for you? What have you ever found in it, but vanity and vexation of spirit? Truly it may be said of you also, that you have never receivedany thing in return for your souls. To you also may it be said, that neither are ye called to give any thing for their redemption. The price has been already paid, even the precious blood of Gods only dear Son, as of a lamb without blemish and without spot [Note: 1Pe_1:18-19.]: and all that remains for you is, to receive freely what your God so freely bestows [Note: Rom_3:24.]. The proclamation has gone forth: it is already issued from the court of heaven: the jubilee-trumpet has announced it long: Shake yourselves from the dust: loose yourselves from the bands of your necks, ye captive daughters of Zion: return ye, every one, from your sore bondage, and take possession of your forfeited inheritance: receive all the blessings of salvation freely, without money, and without price [Note: Isa_55:1.]. Sit not, any of you, in a desponding frame, crying, Awake, awake, O arm of the Lord! but hear your God saying to you, Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for there shall no more come into thee the uncircumcised and unclean. Complete deliverance is at hand, for all that truly desire it; for all that are willing to receive it. Do not imagine that it is any mark of humility to doubt: it is no virtue in you; but rather a grievous insult to your God. So God himself represents it: Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint [Note:Isa_40:27-31.]. As for seeking to justify your despondency. by any peculiarities in your state, it is all folly; it is all impiety; it is all a forgetfulness of God. Shall the prey be taken from the mighty, or the lawful captive delivered? Yes: thus saith the Lord; even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee; and I will save thy children [Note: Isa_49:24-25.]. Fear not, then, thou desponding soul; but commit thy cause to God: and know assuredly, that the more simple thine affiance is in him, and the more confident thine expectation of his effectual help, the more speedy and manifest shall be his interpositions in thy behalf. Only believe in him; and he will glorify himself in thy complete and everlasting deliverance.] 9. BI 1-6, The essential elements of a Churchs strength 11. I. THE CONSTITUTIONAL ELEMENTS OF STRENGTH. I use the word constitution in a legitimate sense, as including both the creed and the polity of a Church. 1. The creed. As a mans life is the outcome of what he believes, or does not believe, precisely so is the Churchs. But is not the Bible the acknowledged creed of all the Churches? No; no more than the stars are astronomy, or the flowers botany. The Bible is the source of the creed of all, but it is the creed of none, for the simple reason that the Bible, like every other writing, must be construed; and on many points it cannot be construed in the same way by all. 2. The government. Hers also that which is true of man is true of the Church. An army is stronger than a mob. II. ADMINISTRATIVE ELEMENTS. But a Church is not only obliged to have certain constitutional and other laws, it is also obliged to administer them for the twofold purpose 1. Of protecting itself against corruption and disintegration. 2. In order that it may efficiently fulfil its mission of witnessing for Christ, whereunto it was Divinely called. III. SPIRITUAL ELEMENTS OF STRENGTH. 1. Peace. There must be battles with the common enemy, but no battles with itself. 2. Unity. 3. Co-operation. 4. Purity. 5. The Holy Spirit. (R. V. Foster, D.D.) Gods call to a sleeping Church 1. This chapter is a trumpet-call to holiness. Jerusalem is called the holy city, and yet the passage is full of her sins. She was holy in the intention of God. So we are called not to be famous or wealthy but to be holy. 2. Her condition was characterized by (1) Unhallowed intercourse with the world (Isa_52:1). The uncircumcised and unclean in her midst. (2) Slavish subserviency to the world (Isa_51:23). The moment the world sees Christians turning to it for pleasure or patronage, It becomes a very tyrant, over them. (3) Utter helplessness and impotence. The figure of a wild bull in a net means strength reduced to helplessness by little things. Satan forged fetters of persecutions in early days, now he tries the net business. Many Christians are worthless because caught in a net of little compromises with the world and with conscience. The fainting (verse 20) points to the helplessness of the Christian Church in the presence of the moral and social evils of the day. (4) They were asleep to it all. 3. The man who called Awake to Zion, had previously cried Awake to Isa_51:9). 12. 4. To be awakened is not enough. If we go no further we shall go back either into indifference, or into rebellion, or into despair. The call is put on thy strength, put on thy beautiful garments. Garments of praise, cloth of zeal, beautiful covering of humility. In this the Christian must be always arrayed, for we are children of a King, and God wants us always to appear in Court dress. (C. Inwood.) Awake, O Zion O Zion! This is a case in which a place is named for the inhabitants. Leaving what is local and temporary and particular in the reference of these words, we proceed to consider them as addressed by the redeeming God to His Church now, and as calling upon.Christians to arouse themselves and revive, to bestir themselves, and to rise into a state of intelligent and Godlike activity. These words assume the presence of life in the people addressed. Those called to awake are not dead, but they sleep; and they sleep, so far as inactivity is concerned, as though they were dead. I. CERTAIN OBJECTS OF VISION ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be kept in view, God saith, Awake awake! Among the objects which we need to see are things behind us; and things before us; such things as are presented by sacred history and by inspired promise and prophecy. But the objects which I would now emphatically name, are ever- existent and ever-present spiritual objectsGod our one Father, the Son of God our only Saviour, and the Comforter, who proceedeth from the Father and the Sonespecially the Son of God, as the brightness of the Fathers glory, and as the propitiation which God has set forth. The things we need to see are the wondrous things contained in Gods Word, things of God and of man, things which accompany salvation, things of angels and of devils, things of Christ, things of the world around us and above us and beneath us. The Church of God maybe awake to lower and inferior things, and may be asleep to these highest things, or, if not asleep, but half awake, so that men seem like trees walking. II. CERTAIN SOURCES OF SUPPLY AND FOUNTAINS OF PLEASURE AND MEANS OF HELP ARE IMPORTANT TO THE CHURCH OF GOD, and that these may be possessed and enjoyed and used, God saith, Awake, awake! III. THERE IS GOOD AND GODLY WORK TO BE DONE BY ZION, therefore God saith, Awake, awake. Zion is like a nursing mother, with her heart full of cares and her hands full of work. Zion is a worshipper, and she has the incense of prayer and the sacrifices of thanksgiving to provide and to offer; Zion is an intercessor, and it is expected that in ceaseless prayer she will keep no silence, nor give the hearer of prayer rest; Zion is an almoner, and it is expected that having freely received she will freely give; Zion is a servant of the most high God, and she is bound to do all that her hands find to do with all her might. Her work is so various that Zion is as a husbandman, and as a builder, and as a vine-dresser. For work and service Zion is Divinely endowed, taught of God that she may teach godliness, consoled by God that she may comfort others, guided by God that she may lift up her voice with strength, and cry to the bewildered and the lost, This is the way, walk ye in it. There are two objects in the sphere of our present thought, toward which the Church of God requires to be faithful and therefore wakeful. 1. Her own endowments. 2. Her opportunities. IV. THERE ARE BATTLES WHICH ZION IS CALLED TO FIGHT, AND VICTORIES TO BE WON WHICH ZION ALONE CAN WIN; therefore God bids Zion awake. Having interpreted the voice, let us note some of its features and characteristics 13. 1. The voice that would awaken us is Divine. It is the voice of a Ruler to His subjects, of a Master to His servants, of a Parent to His sons, of a Redeemer to His Redeemed. 2. The voice that would awaken us is powerful and full of majesty, a voice therefore that stirs, and that strengthens while it stirs him who listens to it. S. The voice that would awaken us has in it a tone of reproach. It seems tosay, What! Zion asleep! Zion, already and recently quickened from the death of sin? Zion, who can see God, and the things that are eternal? Zion, who can possess the exceeding riches of Gods grace? Zion, who can handle as her own the things which angels desire to look into? Zion asleep in the day of her work, and in the hour of her conflict? 4. Yet this is a gracious voice. It is a voice that woos and wins while it stimulates and arouses. 5. The voice that cries, Awake, awake, is the voice of Zions God. There are degrees of wakefulness; and regarding the text as calling us to the most complete open-eyedness and watchfulness, let us arouse ourselves at Gods bidding. (S. Martin.) The Church asleep Look at this solemn factthe Church of the living God asleep! Here are they who have been quickened from the death of sin into newness of life, and who have been called to walk with the living God, asleep. The people who are summoned to work in the field of the world, and to labour in the vineyard of the kingdom of heaven, asleep. The only people who can reasonably be expected to be awake and wide-awake, are asleep. Asleep, not in healthful, seasonable, necessary slumber, but asleep in the slumber of the sluggard, or the sleep of the drunkard, or the torpor of one smitten by atrophy or by apoplexy, or of one in a fatal swoon. (S. Martin.) What sends the Church to sleep? The intoxicating draught of some sinful carnal pleasure, or the opiate of some false doctrine, or the quietude of sinful inertness, or the darkness of cherished ignorance, or the monotony of formality, or the syren music of false teaching, hath sent Zion to sleep. (S. Martin.) The sleeping Church Thus sleeping, Zion doth not sympathize with the circumstances by which she is surrounded, she does not see the objects within range of her vision, she does not feel the influences which are moving and working around her, she does not meet the claims made for exertion, she does not enjoy her mercies, or take possession of her lawful inheritance. (S. Martin.) The Church: its strength and its weakness I. The text is a forcible reminder of the fact that THE CHURCH OF GOD, IN ALL AGES, MAY HAVE ITS TIMES OF WEAKNESS AS WELL AS ITS TIMES OF POWER. When the Church first went forth from Jerusalem, a little flock, scattered hither and thither by the storm of persecution, it was a time of power. It was then but an infant of days, but it sprang into a giant of strength. It was a day of power when the Church of Christ, as Paul Richter has said, lifted empires off their hinges, and turned the stream of centuries out of its channel. But a thousand 14. years roll on, and a time of weakness follows this era of power. The giant sleeps; his strength is put off; he reposes amidst the scarlet trappings and gilded blazonry of the Papacy, and seems to have wilted into a senile imbecility. But again there came a time of power when, on the morning of the Reformation, the Church heard the cry, Awake, awake! and, springing up with renewed youth, it put on its strength. There was a time of weakness when the chill of formalism followed in the track of the Reformation, and the Church sank into the coma of a widespread paralysis; again, when a disguised Romanism riveted her fetters; and still again when the Socinian apostasy spread its blight over Great Britain. But then came times of power when the Church arose in quickened majesty to smite the tyrant with the broken fetters which had eaten into its own soul; and still again, times of wondrous spiritual revival, when the call sounded by Wesley and Whitefield, like the voice of the prophet in the valley of vision, seemed to awake the dead. Why these periods of weakness? The principle is plain: Divine power and human strength must work together, each in its appropriate sphere. As the terror of the iron chariots of the enemy paralyzed the strength of Judah, so that, the human part being wanting, the victory was lost; so, in the Church, if any cause supervenes to weaken, or render ineffective, the strength which God expects us to put forth, He will not depart from His plan, or interpose to save us from the results of our own weakness, or to hide us from the scorn and derision of the world. II. WHAT IS THE STRENGTH OF THE CHURCH, AND WHEN IS IT PUT OFF? In other words, what causes may supervene to weaken or render it ineffective? 1. The first element of power is the Gospel, the Word, the truth of God. If the truth of God is the instrument of power, and the human part of the work is simply its manifestation, then the strength of the Church must be weakened whenever the Gospel is subordinated to human themes. 2. Let us pass to the second element of the Church s powerthe ministry. The Church is a giant; the Gospel is the instrument of his workthe weapon of his warfare. But what wields the weapon? The giants armthis is the ministry. It is not an original power inherent in itself, but adelegated power. This is the power that, beginning at Jerusalem, went forth upon its mission of conquestthat made the heathen cry: These men that have turned the world upside down are come hither also! (1) The ministry, as an arm of power, may be withered by a perfunctory education. (2) The ministry may be ineffective from misdirected effort. (3) The ministry must be a source of weakness instead of power to the Church, if it is not in sympathy with the hearts of the people, and the souls of perishing men. 3. The third and principal element of the Churchs power is the Holy Ghost. Since, then, the Spirit s power is the strength of the Church, the want of the Spirit is the weakness of the Church. If the Church is not an effective, aggressive power in the world, it is because it puts off or puts away the strength of the Spirit. This is done when we subordinate the Divine Spirit to human agency; when, by organization or by human eloquence, or by methods and appliances, or by running the Church on business principles, we seek to effect that which it is the special office of the Spirit to accomplish. It is greatly to be feared that we put away the strength of the Spirit when the Churchthe whole Church, the ministry and the people, fail to realize our profound and absolute dependence upon the power of the Spirit for success in all work. III. Let us listen to GODS CALL TO THE CHURCH TO PUT ON AND TO PUT FORTH HER STRENGTH. How shall we put on this strength? Power with God, in its first element, is the sense of our own weakness. How, then, shall we put on strength? 1. On our knees. 15. 2. Let us put on the strength of the Word, as the apostle did, when he shunned not to declare the whole counsel of God. 3. Let us put on the strength of the ministry, as Paul did when he went forth in the fulness of the blessing of the Gospel of peace. 4. Let us put on the strength of the Spirit, as the early Church did when it was endued with power from on high. Then shall our work be mighty, through God, to the pulling down of strongholds. (W. M. Paxton, D. D.) Awake, Awake! Let us take the central paragraph first (Isa_51:17). There Jerusalem is addressed as stupefied by some intoxicating potion. But her drunkenness is not of wine, nor of strong drink; she has drunk at the hand of the Lord the cup of His fury. Such imagery is often used by the prophets, of the cup of Gods wrath drunk down by those on whom it descends, and inflicting on them the insensibility and stupefaction with which we are but too familiar as the effect of excessive drinking. The whole city has succumbed under the spell. Her sons have fainted, and lie strewn in all the streets, like antelopes snared in the hunters nets, from which their struggles have failed to extricate them. Amid such circumstances, the servant of Jehovah is introduced, crying, Awake, awake! stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of His fury. There are other soporifics than the wrath of God: the air of the enchanted ground; the laudanum of evil companionship; the drugs of worldly pleasure, of absorption in business, of carnal security. The army of the Lord is too apt to put off the armour of light, and resign itself to heavy slumbers, till the clarion voice warns it that it is high time to awake. I. ZION S APPEAL TO GOD. Awake, awake! put on strength, O arm of the Lord. 1. The first symptom of awaking is a cry. It is so with a child. It is so with the soul. When Saul of Tarsus was converted, the heavenly watchers said, Behold, he prayeth. It is so with the Church. 2. The cry in this case was founded on a mistake. If there are variations in our inner life, it is because our rate of reception differs from time to time. It is not God who sleeps, but we. It is not for God to awake, but for us. It is not necessary for the Divine arm to gird on strength, but for the human to take that which is within its easy reach. 3. The cry is short and earnest. Earnestness is good, even though at first it may be in a wrong direction. 4. The best basis for our cry is memory of the past. Art thou not it that cut Rahab (i.e., Egypt) in pieces, that pierced the dragon (i.e., of the Nile) ? It is well to quote past experiences as arguments for faith. 5. The arm of God is strong (Isa_51:13). 6. The arm of God is far-reaching. However low we sink, underneath are the everlasting arms. 7. The arm of God is tender (Isa_51:12). II. THE APPEAL TO ZION. It is blessed to be awaked out of sleep. Life is passing by so rapidly; the radiant glory of the Saviour may be missed unless we are on the alert, or we may fail to give Him the sympathy He needs, and an angel will be summoned to do our work. Besides, the world needs the help of men who give no sleep to their eyes nor slumber to their eyelids, but are always 16. eager to help it in its need. Being awake, we shall discover two sets of attire awaiting us. The first is strength, the other beauty; and each has its counterpart in the New Testament (Eph_6:1-24; Col_3:1-25). Put on the whole armour of God. Put on the Lord Jesus ChristHis temper, spirit, and character. 1. We must put on our beautiful garments. We cannot weave these. We are not able to spin such a cocoon out of our own nature, nor are we required to do so. They are all prepared for us in Jesus; we have only to put them on, by putting Him on. This can only be done when the heart is at leisure. 2. We must put on strength. We are not bidden to purchase strength, or generate it by our resolutions, prayers, and agonizings: but to put it on. It is already prepared, and only awaits appropriation. 3. We must expect to be delivered from the dominion of sin. Babylon had been bidden to descend from her throne and sit in the dust; Jerusalem is commanded to arise from the dust and sit on her throne. (F. B. Meyer, B.A.) A call to exertion I. THE CONSIDERATIONS WHICH JUSTIFY THIS APPEAL. 1. It is obvious that the passage assumes the possession of sufficient strength for accomplishing the end designed. As to effectual agency, all things are of God. With respect to our own province, that of instrumental actionour strength is ample, though the conversion of the world be the object of it. But wherein does our strength for the reconciliation of the world consist? Strength, in all cases, is the possession of adapted and sufficient means. Now the means of converting a sinner is the truth of the Gospel. Is Divine truth adapted and sufficient to this end? To this point inspired testimony is most direct and express. Matters of fact bring us to the same point. If any attempt should be made to evade the argument, by referring to the necessity of Divine influence, we reply that Divine influence is undoubtedly necessary to give the Gospel success. But it is also necessary to give success to the use of means in every other case. If there be in our hands adapted and sufficient means for bringing about the universal triumphs of the Gospel, there is manifest justice in the stirring appeal by which we are roused into action. Awake, awake, put on thy strength, O Zion! Persons who would reply to such a call, What is the use of telling me to labour?it is God who must do everything, would merely subject themselves to a severe reproof, and a direct charge of making their pretended want of power a pretext for their love of sloth. 2. The text assumes the existence of inadequate exertion. It is appropriate only to a state of comparative indolence and slumber. The language calls not for a partial, but for an entire employment of our resources. Put on thy strength. The meaning cannot be less than this: The scenes which are in prospect will require your utmost efforts; the victory will be quite as much as you will be able to win; put into requisition, therefore, all your powers, and exert your whole strength. II. THE TOPICS BY WHICH THIS CALL MAY BE ENFORCED. 1. Notice the interesting character of the object to be attained. The end contemplated in the text was personally and directly interesting to the parties addressed. Zion was called to exert herself for her own triumphs. It was for their restoration to the land of their fathers that the slumbering exiles were summoned to awake. We also should remember that the triumphs of Christianity are our triumphs, and the increase of the Church is our enlargement. Are we willing that the Church should continue to be small and despised, or do we really wish to see 17. her arrayed in celestial beauty, and the joy of the whole earth? The interests of Zion are identified with those of a guilty and perishing world. The advancement of Zion is identified with the glory of her Lord. 2. The proximity of the most blessed results. Triumphs, and even our ultimate triumphs are at hand. The prospect of success is one of the most natural stimulants to exertion. 3. The necessity of exertion in order to the expected results. 4. The actual suspension of the issue upon our obedience. It suggests the animating sentiment, that the final glories of the Church are waiting for her awaking, and for that alone. (J. H. Hinton, M.A.) The Churchs duty towards the world In Isa_52:9, of the former chapter, the Church prays God to interfere on her behalf, to exert His omnipotent arm. In the seventeenth verse He calls upon the Church to do something to gain this object. And in my text, which is connected with, that exhortation, He repeats it: Awake, awake, put on thy strength, O Zion, etc. If then, we would have the arm of the Lord with us in anything we do for His cause, we must do more than pray. I. THE SPIRIT WHICH GOD ENJOINS HIS CHURCH TO EVINCE. The language of the text is metaphorical, and highly poetical; but it inculcates upon us, that we put on 1. A spirit of wakefulness. Wakefulness is opposed to indifference and sloth. 2. A spirit of agression. Put on thy strength, O Zion. For what purpose? Certainly to oppose her foes; to make aggressions on the territory of the master spirit of evil. And what is the Churchs strength, which she is to put on! It consists in a large measure of Divine influences. The Churchs strength consists in spiritual wisdom and spiritual courage. The strength of the Church consists in the cheerful assurance of Gods love to us individually in having it shed abroad in our hearts by the Holy Ghost which is given unto us. The joy of the Lord is your strength. And it consists in daily communion with God. Come with me back to Pentecostal days, and see how the Church acted when thus equipped. She put on her strength, anal went forth in a spirit of aggression. 3. A spirit of piety. Put on thy beautiful garments, O Jerusalem, the holy city. (1) What are the beautiful garments of the Church? Let the prophet expound his own language (Isa_61:10). These they are to put on, as on marriage days, as on holy-days, as on days of rejoicing. (2) As garments are for dignity and beauty, so the Church is only beautiful when thus clothed. They are for defence and protection also, and in them as in a movable garrison we go about, resisting the inclemency of the weather; and these guard us against the curses of Gods law, and all the evils resulting from our misery and wretchedness; They distinguish between the sexes, and denote the station, and so the Church s garments distinguish her from the world. (3) The Church puts on these garments, when she applies to Christ by faith and exhibits the fruits of His salvation in her life and conduct. Our Lord so interprets it: Thou hast a few names even in Sardis, which have not defiled their garment. And when holiness and faith meet in the character, how beautiful is it, and how fit for action! II. THE EFFECTS WHICH WILL NECESSARILY AND CERTAINLY RESULT IF THE CHURCH OBEYS THE INJUNCTION OF HER LORD. 18. 1. The conversion of souls. There shall no more come into thee the uncircumcised and the unclean; metaphors descriptive of pollution arising from an unconverted state. Unregenerate souls shall not be found within her borders. This has been the result everywhere. 2. The union of the ministers of the Gospel. Thy watchmen shall lift up the voice; with the voice together shall they sing. 3. The renovation of the world (Isa_52:10). (J. Sherman.) The Churchs strength Strength is that which resides in a man, but is not exhibited save in so far as it is exercised and produces results. His garments, on the other hand, are visible to those who look at him; they constitute his outward appearance. So that this text refers both to the inward powers and capabilities of Christs Church, and to the visible aspect which it presents to the world. Zion has strength. The Church has sufficient means and power at its disposal to effect the purposes for which the Lord founded it. Those purposes are various in form, but perhaps they may be all summed up in the phraseto impart to men the knowledge of their Saviour. I. Let me mention one or two THINGS WHICH ARE GOOD AND USEFUL FOR THEIR PROPER WORK, BUT OF WHICH IT CANNOT BE SAID THAT ZIONS STRENGTH LIES IN THEM. 1. The recognition of religion by the State and its establishment by law. We find, as a matter of history, that in many cases when the favour of the governing powers has been most decided, the efficacy of the Church in converting sinners and spreading the Gospel has been feeble and languid; while, on the other hand, some of Zions most energetic and successful efforts have been made without any support at all from the secular authority, and even in spite of its opposition. 2. An active ministry. There are two aspects of this activityby activity I understand diligence in preaching, in visiting the sick, in holding services, and so on. If the clergy are active because the people are zealous, then it is altogether well: it is a mark of strength. But if the clergy are active because no one else is, then it is a mark of weakness. 3. The multiplication of religious societies and other machinery. They are good, useful, necessary things. But they are too often made the excuse for serving God by proxy. The strength of the Church lies in the zeal for Christ of its individual members. II. Put on the garments of thy dignity, continues the prophet, O Jerusalem, the Holy City. THE OUTWARD APPEARANCE OF THE CHURCH OUGHT TO BE SUCH AS TO COMMAND THE ADMIRATION EVEN OF THOSE WHO DO NOT BELONG TO IT. We may instance 1. The garment of righteousness. The people of God ought to present unmistakably the aspect of a righteous people. 2. The garment of unity. It must be confessed that the servants of God do not present to the world the aspect of a united people. It is not simply difference of opinion that separates them: but there are slanders, mutual recriminations, misrepresentations of motives and conduct, suspicions, jealousies, party-spirit in all its hideous forms, combining to rend and ruin the beautiful garment of brotherhood in which Jerusalem ought to be clad. 3. The garment of worship. The Church ought to appear before all men as a city wherein the Lord is worshipped, where He receives the honour due unto His name. The true beauty of holiness is the sincere devotion of the people, and the natural result of such devotion, viz a 19. really united offering of prayer and praise ascending to the throne of the heavenly grace. (J. C. Rust, M.A.) Relapses in the history of the Church Only two or three centuries after the death of the last of the apostles, history informs us, Christians were scarcely distinguishable from pagans. The golden-tongued and spiritually- minded Chrysostom would go home on Sundays from his pulpit in Antioch in Syria only to weep bitterly over the indifference of the Church and its defection from its first love. One has only to glance at the history of the Church during the Middle Ages to see that, through all those dark centuries, the Church was about as dark as the world, and but little less corrupt. The common people universally were forbidden to read the Bible, and would not have been able to read it had they been permitted to do so. Popes and cardinals, archbishops and bishops and all the lower orders of clergy had but little more hesitancy in committing murder, and all the sins in the decalogue, than they had in attending mass. The Savonarolas who stood up here and there and preached a better morality and a purer Gospel may be counted on the fingers of one hand. And the Church manifested its gratitude to them by burning them at the stake. (R. V. Foster, D.D.) The Church tenacious of its life The Church, by reason of the heavenly element in it, like a tree of the foresttenacious of its life; when the old trunk dies a fresh twig springs from its roots; and when this decays another fresh twig aprils up in its turn. So Luther and his collaborators, by the grace of God, evoked from the dead Church of the Middle Ages a fresh and vigorous Protestantism. So Wesley and his co- workers evoked from the deadness of the later Anglicanism a still fresh and vigorous Methodism. The Presbyterian Church of John Knox also grew old, and has had its athletic offshoots. Awake, awake, put on thy strength, O Zionand Zion after the awakening is never the Zion of the pro-awakening. (R. V. Foster, D. D.) Zions awakening Is the injunction obsolete? By no means. And the Church-catholic to-day is in the set of obeying it. Let us notice two or three significant indications 1. Never in any period of the worlds history has the Bible been more universally and intensely studied than it is now. And the study of it is far, very far, from being prevailingly hostile. 2. As another indication of this fact I quote the old saying, In union there is strength; especially is it true when other essential elements of strength are not wanting. In this day there is a visible tendency towards union. 3. Another indication is the rapid progress in mission work. (R. V. Foster, D. D.) Put on thy strength, O Zion Zions strength What is the strength of Zion? The strength of any community is primarily in the individuals who constitute it; so that the strength of the Church of God is, not entirely, but first of all, in the 20. separate members of that body. The strength of Zion is also the power of every religious principle. It is the power of faith and hope and love; the power of patience and perseverance and courage and meekness. There is strength in all life, and Zion lives with the rich and full and eternal life of God within her. Knowledge is power, and the Church of the living God has the highest kind of knowledge. A settled faith is power, and Zion has a fixed and positive belief. Confidence and trust are power, and the Church of God relies upon God. Hope is power, and the hope of the Church is as an anchor sure and steadfast. Love is power, and godly charity never faileth. Patience, perseverance and courage are powers, before which obstacles yield and dangers flee away, and the Church of God is trained to be patient and steadfast and brave. The strength of Zion is the power of certain agencies and influences. The Church has power in her testimony to truth, in her intercession before God, and in her character as the leaven of society and the salt of the nations. Union is strength where alliance is wise and entire; where heart sympathizes with heart and hand joins in hand. We proceed to state reasons why God should thus speak to His Church. I. GOD BIDS ZION PUT ON HER STRENGTH FOR SELF-MANIFESTATION. Not for self- magnification. Self-magnification is disloyal, traitorous and impious; self-manifestation is a plain duty (Mat_5:16). The Church of God can walk and work and endure; then why appear impotent and helpless? Strong winds make themselves heard. Strong sunshine makes itself felt. Strong life shows itself, whether in the animal or vegetable kingdom. And the Church, to be heard and seen and felt and known, must be strong. II. GOD BIDS ZION PUT ON HER STRENGTH THAT HE MAY BE GLORIFIED. A redeemed man is a new creation and a Divine workmanship. A congregation of believing men, and the whole visible Church, are of God s founding. Ye are Gods husbandry; ye are God s building. Now if the husbandry appear as the field of the slothful, and as the vineyard of the man void of understanding; if it be all grown over with thorns, and nettles cover the face thereof, and the stone wall thereof be broken down; if the building appear to be defective in foundation, imperfect in construction, and framed together with bad materialthe name of God, instead of being honoured, will be blasphemed (1Pe_2:9-10; Isa_43:21). III. GOD REQUIRES ZION TO PUT OUT HER STRENGTH FOR THE SAKE OF HER OWN WELL-BEING. If the powers of the Church be inactive, they will decline. The staff faith, if never used, will decay, etc. IV. ZION IS REQUIRED TO PUT ON HER STRENGTH IN ORDER TO MEET THE CLAIMS OF A SINFUL AND SUFFERING WORLD. V. GOD DIRECTS ZION TO PUT ON HER STRENGTH BECAUSE STRENGTH HAS BEEN GIVEN HER TO PUT ON. VI. IS NOT THIS PUTTING ON OF STRENGTH AS ESSENTIAL TO ZIONS PEACE AND JOY AS TO HER OUTWARD PROSPERITY? (S. Martin.) Thy strength of Zion Thy strength of Zion is the strength of human nature. It is masculine energy, feminine susceptibility, the vivacity of childhood, the buoyancy of youth, and the force of maturity. It is the power of body, soul and spirit, it is intellectual power, emotional force, and moral strength. It is the strength of regenerated humanity, therefore spiritual and religious power; the strength of man redeemed unto God, and as redeemed, allied to God, dwelt in by God, and made strong by union with God. The strength of Zion is the strength of all that redeemed humanity is, and of all that is within human nature when regenerated and sanctified by the grace of God. (S. Martin.) 21. Strength put on by being put out If a man put out his strength, he puts on strength, he appears clothed with strength as with a garment. Virgil furnishes us with an illustration: AEneas visits Drepanum in Sicily, and them by various games celebrates the anniversary of his fathers death. The combatants with the cestus are described. Dares first shows his face with strength prodigious, and rears himself amid loud murmurs from the spectators. He uplifts his lofty head, presents his broad shoulders, brandishes his arms and beats the air with his fists. And Entellus accepted his challenge, flung from his shoulders his vest, bared his huge limbs, his big bones and sinewy arms, and stood forth of mighty frame in the middle of the field. Forthwith each on his tiptoes stood erect, and undaunted raised his arms aloft in the air. Dares and Entellus, as they put out strength, put on strength. A working-man and a trained athlete, when asleep or otherwise in repose, appear clothed with weakness. All the muscles are relaxed, and the limbs are motionless and apparently powerless, as the parts of a marble statue. But when the athlete is engaged in some bodily exercise, or the working-man is handling his tools and lifting his materials, his appearance is that of one arrayed with power. As he puts out strength he puts on strength, nor can he put it out without putting it on. Adapting the expression of the idea to common utterance, we may read our text, Put out thy strength, O Zion. (S. Martin.) Injunctions to be strong My text harmonizes with words frequently addressed to Zion and to her sons (1Ki_2:2; Isa_35:4; Isa_40:9; Isa_40:31; Hag_2:4; Zec_8:9-13; 1Co_16:13; Eph_6:10; 2Ti_2:1). (S. Martin.) Gods call to be strong It is interesting to observe by how many voices God speaks as in our text. By the smarting of the conscience when the strength is withheld, and by the glowing of the conscience when the strength is consecrated; by the breadth of love which Gods law requires, and by the depth of privilege which the Gospel provides; by the correction administered when we are inactive and inert, and by the blessedness experienced when we abound in the work of the Lord, God is continually saying, Put on thy strength, O Zion. (S. Martin.) Some elements of Church strength 1. Soundness in doctrine. 2. Purity of life among the members of the Church. 3. Thoroughness of organization for Church work. 4. Faithfulness in individual effort to do good. 5. Regularity of attendance upon the services of the Church. 6. Pecuniary liberality. 7. Unity among the members. 22. 8. A prayerful spirit. 9. An abiding faith in the presence of God with the Church. Where these are to be found the Church will be strong. (D. Winters.) The elements of the Churchs strength I. THE GREATNESS OF HER AIMS. Great aims enthused great souls, and the Church proposed the conquest of the world for Christ. II. THE MATCHLESS POWER OF CHRISTIAN TRUTH, which may be illustrated by the distinctively Christian doctrines of our moral ruin, redemption through a Divine-human Saviour, the possibility of a regenerate life, and the blessedness of an immortal hope. III. But these doctrines needed a voice; hence another element of the Churchs strength is A WITNESSING MEMBERSHIP. All Christians may witness for the truth by the testimony of the lips, and also by the silent but potent ministry of the life. IV. Another mighty force in the service of the Church is A CO-OPERATIVE PROVIDENCE. V. THE ENDOWMENT OF THE HOLY GHOST. (Bp. W. X. Winde.) The supreme point of energy Men can rouse themselves to action. We cannot live continuously in ecstasy; we must live under ourselves, so to speak, or life will become a pain and a failure. We are, however, to have periods of special effort, hours of rapture, times of inspiration and sense of mightiness beyond all that is ordinary. There is more power in man than he may be aware of, and he should inquire what objects and pursuits are worthy of his enthusiastic devotion. Drive a horse from home, and in the course of the day he will show weariness which you may regard as a sign of utter exhaustion; but turn his head homeward, and see what a change takes place! How willingly he runs! How swiftly! He has put on his strength! Work for a person who is not a favourite, and the hands soon tire: every effort is a weariness to the flesh, every thought wears the mind; on the other hand, serve a person who is beloved, etc. Undertake any engagement which does not excite the interest of the heart, and how soon it becomes irksome. The mother waits upon her sick child, and wonders how she can endure so much. The mystery is in the love. We are strong when we work in the direction of our will. Where the will is right, the strength will assert itself. The question is not one of muscle but of purpose. What objects, then, are worthy of all our strength, all our mind, and all our heart? We may get at the answer negatively as well as positively. I. NO OBJECT WHICH BEARS UPON THIS WORLD ONLY IS WORTHY OF THE SUPREME ENERGY OF MAN. Even in secular affairs we work by laws of proportion and adaptation. If a man employed a steam-engine to draw a cork, we should justly accuse him of wasting power. If a man spent his days and nights in carving cherry-stones, we should say he was wasting his life. We have a common savingthe game is not worth the candleshowing that in common affairs we do recognize the law of proportion, and the law that results do determine the value of processes. If, then, in the lower, how much more in the higher! Think of a being like man spending his lifetime in writing his name in the dust! There is a success which is not worth securing. Suppose a man should get all the money he can possibly accumulate; all the fame; all the luxurywhat does it amount to? II. SPIRITUAL OBJECTS ARE ALONE WORTHY OF THE SUPREME ENERGY OF MAN. Thou shalt love the Lord thy God with all thy heart, etc. 23. 1. They are akin to his own nature. 2. They touch every point of his being. 3. They prepare him for the solemnity and service of the future. Boundless are the prospects of the spiritual thinker! His library, the universe! His companions, the angels! His Teacher, God! In view of such prospects, how time dwindles, and how earth passes as a wreath of smoke! The spiritual thinker is independent of all the influences which make up the small world of the materialisthis citizenship is in heaven. III. THE FACT THAT SPIRITUAL OBJECTS ALONE ARE WORTHY OF THE SUPREME ENERGY OF MAN SHOULD IMPEL TO DECISIVE ACTION. Put on thy strength 1. For the time is short. 2. For the enemy is on the alert. 3. For the Master is worthy. The text addresses a call to the Church. The call is to activity. He who gives the call will give the grace. The Church is not to be feeble and tottering; it is to be strong, valiant, heroic. He who can do without the help of the strongest is graciously pleased to accept the service of the meanest. (J. Parker, D.D.) Effort gives strength I. PUT ON STRENGTH BY WAKEFULNESS. A slumbering life results in moral death. II. PUT ON STRENGTH BY ACTIVITY. Activity imparts physical strength. We have only to look, at the compact and knotted lump of muscle on the blacksmith s forearm. The rower s chest is expanded by his exertions. The practised wrestler grips with an ironlike grasp the limbs of his opponent. Even a Samson is divested of his prowess by lolling in the lap of a Delilah. We put on intellectual strength by keeping the brain forces constantly moving. But most of all the moral and spiritual nature is strengthened by exercise. Great is the power of habit. It is a kind of second nature, and is the grand resultant of repeated acts. III. PUT ON STRENGTH BY DEVELOPMENT. Art thou but a bruised reed, put on thy strength! Hast thou but one talent, put it out to usury. Moral and spiritual strength may be developed to the latest hour of a Methuselahs life, and eternity will be but an ampler sphere for the enlargement of the souls vast powers. IV. PUT ON STRENGTH BY JOYFULNESS. Joy begets strength, and strength increases joy. V. PUT ON STRENGTH BY HOPEFULNESS. The despairing are weak; but the hopeful are strong. I will endeavour, is the inspiring language of the hopeful. The Church may well be hopeful, for Gods promise is given for her encouragement. VI. PUT ON STRENGTH BY UNITED PRAYER. The Churchs prosperous times are the praying times. The praying man is the strong man. (W. Burrows, B.A.) Strength increased by use A lady was watching a potter at his work, whose one foot was kept with never-slackening speed turning at swift wheel round, while the other rested patiently on the ground. When the lady said to him, in a sympathizing tone, How tired your foot must be! the man raised his eyes and said, No, maam; it isnt the foot that works thats tired; its the foot that stands. That s it. If you want to keep your strength, use it; if you want to get tired, do nothing. (Christian Budget.) 24. The danger of inaction A magnet is sometimes seen in a chemists laboratory, suspended against a wall, and loaded heavily with weights. We ask the reason, and the scientist replies, The magnet was losing power, because it had not been used for some time. I am restoring its force by giving it something to do. (Sunday School Chronicle.) 2 Shake off your dust; rise up, sit enthroned, Jerusalem. Free yourself from the chains on your neck, Daughter Zion, now a captive. 1.BARNES, Shake thyself from the dust - To sit on the ground, to sit in the dust, is an expression descriptive of mourning Job_2:13. Jerusalem is here called on to arise and shake off the dust, as indicating that the days of her grief were ended, and that she was about to be restored to her former beauty and splendor. Arise and sit down - There is an incongruity in this expression in our translation, which does not occur in the original. The idea in the Hebrew is not that which seems to be implied in this expression to arise and sit down in the same place, but it means to arise from the dust, and sit in a more elevated, or honorable place. She had been represented as sitting on the earth, where her loose flowing robes would be supposed to become covered with dust. She is here called on to arise from that humble condition, and to occupy the divan, or a chair of dignity and honor. Lowth renders this, Ascend thy lofty seat, and supposes it means that she was to occupy a throne, or an elevated seat of honor, and he quotes oriental customs to justify this interpretation. Noyes renders it, Arise and sit erect. The Chaldee renders it, Rise, sit upon the throne of thy glory. The following quotation, from Jowetts Christian Researches, will explain the custom which is here alluded to: It is no uncommon thing to see an individual, or group of persons, even when very well dressed, sitting with their feet drawn under them, upon the bare earth, passing whole hours in idle conversation. 25. Europeans would require a chair, but the natives here prefer the ground. In the heat of summer and autumn, it is pleasant to them to while away their time in this manner, under the shade of a tree. Richly adorned females, as well as men, may often be seen thus amusing themselves. As may naturally be expected, with whatever care they may, at first sitting down, choose their place, yet the flowing dress by degrees gathers up the dust; as this occurs, they, from time to time, arise, adjust themselves, shake off the dust, and then sit down again. The captive daughter of Zion, therefore, brought down to the dust of suffering and oppression, is commanded to arise and shake herself from that dust, and then, with grace, and dignity, and composure, and security, to sit down; to take, as it were, again her seat and her rank, amid the company of the nations of the earth, which had before afflicted her, and trampled her to the earth. Loose thyself from the bands of thy neck - Jerusalem had been a captive, and confined as a prisoner. She is now called on to cast off these chains from her neck, and to be again at liberty. In captivity, chains or bands were attached to various parts of the body. They were usually affixed to the wrists or ankles, but it would seem also that sometimes collars were affixed to theneck. The idea is, that the Jews, who had been so long held captive, were about to be released, and restored to their own land. 2. CLARKE, Sit down, O Jerusalem Ascend thy lofty seat, O Jerusalem - The literal rendering here is, according to our English translation, arise, sit; on which a very learned person remarks: So the old versions. But sitting is an expression of mourning in Scripture and the ancients; and doth not well agree with the rising just before. It does not indeed agree, according to our ideas; but, considered in an oriental light, it is perfectly consistent. The common manner of sitting in the eastern countries is upon the ground or the floor with the legs crossed. The people of better condition have the floors of their chambers or divans covered with carpets for this purpose; and round the chamber broad couches, raised a little above the floor, spread with mattresses handsomely covered, which are called sofas. When sitting is spoken of as a posture of more than ordinary state, it is quite of a different kind; and means sitting on high, on a chair of state or throne called the musnud; for which a footstool was necessary, both in order that the person might raise himself up to it, and for supporting the legs when he was placed in it. Chairs, says Sir John Chardin, are never used in Persia, but at the coronation of their kings. The king is seated in a chair of gold set with jewels, three feet high. The chairs which are used by the people in the east are always so high as to make a footstool necessary. And this proves the propriety of the style of Scripture, which always joins the footstool to the throne. (Isa_66:1; Psa_105:1.) Voyages, tom. 9 p. 85, 12mo. Besides the six steps to Solomons throne, there was a footstool of gold fastened to the seat, 2Ch_9:18, which would otherwise have been too high for the king to reach, or to sit on conveniently. When Thetis comes to wait on Vulcan to request armor for her son, she is received with great respect, and seated on a silver-studded throne, a chair of ceremony, with a footstool: - , , . Iliad 18:389. High on a throne, with stars of silver graced, And various artifice, the queen she placed; A footstool at her feet. Pope. 26. . Athenaeus, 5:4. A throne is n othing more than a handsome sort of chair with a footstool. - L. 3. GILL, Shake thyself from the dust,.... Or "the dust from thee" (g), in which she had sat, or rolled herself as a mourner; or where she had been trampled upon by her persecutors and oppressors; but now being delivered from them, as well as from all carnal professors and false teachers, she is called upon to shake herself from the dust of debasement and distress, of false doctrine, superstition, and will worship, in every form and shape, a great deal of which adheres to those churches called reformed. Arise, and sit down, O Jerusalem; or "sit up", as it may be rendered; arise from thy low estate, from the ground and dust where thou art cast; "and sit upon the throne of thy glory,'' so the Targum: it denotes the exaltation of the church from a low to a high estate, signified by the ascension of the witnesses to heaven, Rev_11:12. Some render it, "arise, O captivity"; or "captive" (h); so the word is used in Isa_49:24 and agrees with what follows: loose thyself from the bands of thy neck, O captive daughter of Zion; or loose thou "the bands off thy neck from thee"; which seems to denote the people of God in mystical Babylon, a little before its destruction, who will be called out of it, as they afterwards are in this chapter; and to throw off the Romish yoke, and release themselves from that captivity and bondage they have been brought into by the man of sin, who now himself shall be led captive, Rev_13:10. 4. JAMISON, from the dust the seat of mourners (Job_2:12, Job_2:13). arise, and sit namely, in a more dignified place: on a divan or a throne [Lowth], after having shaken off the dust gathered up by the flowing dress when seated on the ground; or simply, Arise, and sit erect [Maurer]. bands of ... neck the yoke of thy captivity. 5. PULPIT, Shake thyself from the dust (compare the opposite command given to Babylon, "Come down, sit in the dust" Isa_47:1). Zion was to arise, shake from her all trace of the dust in which she had been so long lying, and then calmly seat herself upon a seat of dignity. Loose thyself from the bands of thy neck. The Hebrew text has. "The bands of thy neck are unloosened;" i.e. I have caused thy chains to fall from theethou hast only to "rise," and thou wilt find thyself free. Captives in ancient times were often fastened together by a thong or chain passed round their necks.Daughter of Zion. The 27. prophet passes, by an easy transition, from the city to the nation, which continues to be the object of address in the remainder of the discourse. 6. CALVIN, 2.Shake thyself from the dust; arise. He explains more fully the deliverance of the Church, and exhibits it prominently by lively description. When he bids her off the dust and arise, let us not on that account think that our liberty is in our power, so that we can obtain it whenever we think fit; for it belongs to God alone to raise us from the dust, to lift us up when we are prostrate, and, by breaking or loosing our chains, to set us at liberty. Why then does the Prophet make use of the imperative mood? for it is unreasonable to demand what we cannot perform. I reply, the imperative form of address has a much more powerful tendency to arouse than if he had employed plain narrative; and therefore he declares that, when God shall have restored her to her former freedom, she shall come out of the mire. Sit, O Jerusalem,. The word denotes a flourishing condition, and is contrasted with the word lie, which denotes the lowest calamity. Sometimes indeed it means be prostrate, as when he formerly said to Babylon, in the dust. (Isa_47:1.) But here the meaning is different; for, after ordering her to arise, he likewise adds, she may sit; that is, that she may no longer lie down, but may regain her former condition, and not be in future laid prostrate by enemies. 3 For this is what the Lord says: You were sold for nothing, and without money you will be redeemed. 1.BARNES, Ye have sold yourselves for nought - You became captives and prisoners without any price being paid for you. You cost nothing to those who made you prisoners. The idea is, that as they who had made them prisoners had done so without paying any price for them, it was equitable that they should be released in the same manner. When their captors had paid nothing for them, God would suffer nothing to be paid for them in turn; and they should be released, as they had been sold, without a price paid for them. Perhaps God intends here to reproach them for selling themselves in this manner without any compensation of any kind, and to show them the folly of it; but, at the same time, he intends to assure them that no price would be paid for their ransom. Ye shall be redeemed - You shall be delivered from your long and painful capti