Isaiah 28:16

Isaiah 28:1-29 1. Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 1. V? coron? superbi? temulentorum Ephraim; quia decor glori? ejus erit flos deciduus, qu? est super caput vallis pinguium, oppresorum a vino. 2. Behold, the Lord hath a mighty and strong one, which, as a tempest of hail, and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 2. Ecce durus et fortis Domino, sicut inundatio grandinis, turbo subvertens; sicut impetus aquarum vehementium inundantium, dejiciens in manu ad terram. 3. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: 3. Pedibus conculabitur corona superbi? temultorum Ephraim. 4. And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. 4. Et erit flos deciduus decor glori? ejus, qu? est super caput vallis pinguium, quasi fructus pr?cox ante ?stivos, quem qui viderit, aspiciens eum dum adhuc in manu est, devorat. 5. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people. 5. In illa die Iehova exercituum in corona glori?, et diadema decoris reliquiis populi sui, 6. And for spirit of judgement to him that sitteth in judgement, and for strength to them that turn the battle to the gate. 6. Et in spiritum judicii sedenti super tribunal, et in fortitudinem propulsantibus proelium ad portam. 7. But they also have erred through wine, and through strong drink are out of the way: the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. 7. At isti quoque pr? vino errarunt, pr? sicera hallucinati sunt. Sacerdos et propheta errarunt pr? sicera, absorpti sunt a vino; hallucinati sunt pr? sicera, errarunt in visione, impegerunt in judicio. 8. For all tables are full of vomit and filthiness, so that there is no place clean 8. Quoniam omnes mens? plen? sunt vomitu stercoreo, ut locus non vacet. 9. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. 9. Quem docebit scientiam, et quem intelliegere faciet doctrinam? Abductos a lacte, abstractos ab uberibus? 10. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. 10. Quoniam pr?ceptum ad pr?ceptum, pr?ceptum ad pr?ceptum; instructio ad instructionem, instructio ad instructionem; paululum ibi, paululum ibi. 11. For with stammering lips, and another tongue, will he speak to this people. 11. Quoniam balbis labiis et lingua exotica loquetur ad populum istum. 12. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. 12. Quoniam illis dixit, H?c est requies; requiescere facite lassum, et hoc refrigerium; et noluerunt audire. 13. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. 13. Erit igitur illis verbum Iehov? regula ad regulam, regula ad regulam; instructio ad instructonem, instructio ad instructionem; paululum ibi, paululum ibi; propterea ibunt, et corruent retrorsum, conterentur, irretientur et capientur. 14. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. 14. Propterea audite verbum Iehov?, viri illusores, qui dominamini populo huic, qui est in Ierusalem. 15. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. 15. Quia dixitis, Percussimus foedus cum morte, et cum inferno fecimus pactum; flagellum inundans cum transierit, non veniet ad nos; quia posuimus mendacium refugium nostrum, et sub vanitate sumus absconditi. 16. Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation: he that believeth shall not make haste. 16. Quare sic dicit Donminus Iehova: Ecce ego ponam in Sion lapidem, lapidem probationis, angulum pretiosum, fundamentum solidum. Qui credit non festinabit. 17. Judgement also will I lay to the line, and righteouseness to the plummet; and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding-place. 17. Et ponam judicium ad regulam, et justitiam ad mensuram (vel, trutinam.) Everret grando fiduciam mendacii, et latibulum aqu? inundabunt. 18. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. 18. Et abolebitur pactum cum morte; visio vestra cum inferno non stabit, flagellum inundans cum transierit, tunc eritis ei in conculcationem. 19. From the time that it goeth forth it shall take you: for morning by morning shall it pass over, by day and by night; and it shall be a vexation only to understand the report. 19. Ex quo transierit, rapiet vos utique mane quotidie, transibit interdiu et noctu. Et erit ut terror (vel commotio) duntaxat intelligere faciat auditum. 20. For the bed is shorter than that a man can stretch himself on it; and the covering narrower that that he can wrap himself in it 20. Quoniam contractus est lectus, ut non sufficiat; angusta erit stragula colligendo. 21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. 21. Quoniam sicut in monte Perazim stabit Iehova, et sicut in valle Gibeon, irascetur (vel, tumultuabitur) ad faciendum opus suum, alienum opus suum; ad designandum facinus suum, alienum facinus suum. 22. Now therefore be ye not mockers, lest your bands be made strong; for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. 22. Nunc itaque ne sitis illusores; ne forte constringantur vincula vestra. Quoniam consumptionem et finitionem audivi a Domino Iehova exercituum super universam terram. 23. Give ye ear, and hear my voice; hearken, and hear my speech. 23. Auscultate, et audite vocem meam; advertite et audite sermonem meum. 24. Doth the plowman plow all day to sow? doth he open and break the clods of his ground? 24. An quotidie arat arator, ut seminet? aperit et confringit glebas agri sui? 25. When he hath made plain the face thereof, doth he not cast abroad the fitches, and scatter the cummin, and cast in the principal wheat, and the appointed barley, and the rye, in their place? 25. Annon cum ?quaverit faciem ejus, tunc sparget viciam, seret cyminum, et ponet triticum in mensura, hordeum demensum, et speltam suo modo? 26. For his God doth instruct him to discretion, and doth teach him. 26. Docet eum rectitudinem Deus suus, et instituit eum. 27. For the fitches are not thrashed with a thrashing-instrument, neither is a cart-wheel turned about upon the cummin; but the fitches are beaten out with a staff, and the cummin with a rod. 27. Certe non triturabitur vicia tabula dentata, nec rota plaustri super cyminum circumferetur; quia baculo excutitur vicia, et cyminum virga. 28. Bread-corn is bruised; because he will not ever be thrashing it, nor break it with the wheel of his cart, nor bruise it with his horsemen. 28. Triticum licet trituretur, non in perpetuum triturat ipsum, nec rotam plaustri sui perpetuo strepere facit, ne dentibus suis conterat ipsum. 29. This also cometh forth from the Lord of hosts, which is wonderful in counsel, and excellent in working. 29. Etiam hoc ab Iehova exercituum egressum est, qui mirificus est, consilio et magnificus opere. 1. Woe to the crown of pride. Isaiah now enters on another and different subject from that which goes before it; for this discourse must be separated from the former one. He shews that the anger of the Lord will quickly overtake, first, Israel, and afterwards the Jews; for it is probable that the kingdom of Israel was still entire when the Prophet uttered these predictions, though nothing more can be affirmed with certainty than that there is good reason to believe that the ten tribes had not at that time been led into captivity. Accordingly, the Prophet follows this order. First, he shews that the vengeance of God is not far from Israel, because various sins and corruption of every kind prevailed in it; for they were swelled with pride and insolence, had plunged into their luxuries and given way to every kind of licentiousness, and, consequently, had broken out into open contempt of God, as is usually the case when men take excessive liberties; for they quickly forget God. Secondly, he shews that God in some measure restrains his anger by sparing the tribe of Judah; for when the ten tribes, with the half tribe of Benjamin, had been carried into captivity, the Jews still remained entire and uninjured. Isaiah extols this compassion which God manifested, in not permitting his Church to perish, but preserving some remnant. At the same time he shews that the Jews are so depraved and corrupted that they do not permit God to exercise this compassion, and that, in consequence of the wickedness which prevailed among them, not less than in Israel, they too must feel the avenging hand of God. This order ought to be carefully observed; for many persons blunder in the exposition of this passage, because the Prophet has not expressly mentioned the name of Israel, though it is sufficiently known that Ephraim includes the ten tribes. As to the words, since the particle hvy (hOi) very frequently denotes "wishing evil on a person," I was unwilling to depart from the ordinary opinion of commentators, more especially because the Prophet openly threatens in this passage; yet if the translation, Alas the crown! be preferred, I have no objection. For the excellence of its glory shall be a fading flower [210] The copulative v (vau) signifies for or because. He compares the "glory" and "excellence" of Israel to "a fading flower," as will afterwards be stated. In general, he pronounces a curse on the wealth of the Israelites; for by the word "Crown" he means nothing else than the wicked confidence with which they were puffed up, and which proceeded from the excess of their riches. These vices are almost always joined together, because abundance and fullness produce cruelty and pride; for we are elated by prosperity, and do not know how to use it with moderation. They inhabited a rich and fertile country, and on this account Amos ( Amos 4:1 ) calls them "fat cows," which feed on the mountain of Samaria. Thus, being puffed up by their wealth, they despised both God and men. The Prophet calls them "drunkards," because, being intoxicated by prosperity, they dreaded no adversity, and thought that they were beyond the reach of all danger, and that they were not even subject to God himself. A fading flower. He alludes, I doubt not, to the crowns or chaplets [211] which were used at banquets, and which are still used in many places in the present day. The Israelites indulged in gluttony and drunkenness, and the fertility of the soil undoubtedly gave occasion to their intemperance. By calling it "a fading flower" he follows out his comparison, elegantly alluding to flowers which suddenly wither. Which is on the head of the valley of fatness. [212] He says that that glory is "on the head of the valley of fatness," because they saw under their feet their pastures, the fertility of which still more inflamed their pride. smnym (shEmanim) is translated by some "of ointments;" but that is inapplicable, for it denotes abundance and fullness, which led them to neglect godliness and to despise God. By the word "head" or "top," he alludes to the position of the country, because the Israelites chiefly inhabited rich valleys. He places on it a crown, which surrounds the whole kingdom; because it was flourishing and abounded in every kind of wealth. This denotes riches, from which arose sluggishness, presumption, rashness, intemperance, and cruelty. This doctrine relates to us also; for the example of these men reminds us that we ought to use prosperity with moderation, otherwise we shall be very unhappy, for the Lord will curse all our riches and abundance. 2. Behold, the Lord hath a mighty and strong one. This may refer to the Assyrians, as if he had said, that they will be ready at God's command to fight under his authority, as soon as they shall be called. Yet I prefer to take it without a substantive, to mean either "a staff," or some other instrument, by which the Lord will cast them down from this lofty pride. As a deluge of hail. He compares it to "a deluge" or to "hail," by which both herbs and flowers are thrown down, and all the beauty of the earth is marred. Thus he continues the metaphor of the "fading flower," which he had introduced at the beginning of the chapter; for nothing can be more destructive to flowers than a heavy shower or "hail." He makes use of the demonstrative particle hnh, (hinneh,) behold; because wicked men are not moved by any threatenings, and therefore he shews that he does not speak of what is doubtful, or conjecture at random, but foretells those things which will immediately take place. Casting them down with the hand to the earth. vyd, (bEyad,) which I have translated "with the hand," is translated by Jerome, "a spacious country," which does not agree with the words. Others take it for "strength," so as to mean a violent casting down. But the plain meaning appears to me to be, that the glory and splendor of the Israelites will be laid low, as if one threw down a drunk man "with the hand." The same statement is confirmed by him in the third verse. 4. And the excellence of its glory. He repeats nearly the same words; for we know how difficult it is to terrify and humble those who have been blinded by prosperity, and whose eyes success covers in the same manner that fatness would. As Dionysius the Second, [213] in consequence of gorging himself at unseasonable banquets, was seized with such blindness that he constantly stumbled, so pleasures and luxuries blind the minds of men in such a manner that they no longer know either God or themselves. The Prophet therefore inculcates the same truth frequently on the minds of men who were stupid and amazed, that they might understand what would otherwise have appeared to them to be incredible. [214] As the hasty fruit before the summer. He now illustrates the subject by another metaphor exceedingly beautiful and appropriate; for the first-ripe fruits are indeed highly commended, because they go before others, and hold out the expectation of the rest of the produce; but they last but a short time, and cannot be preserved, for they are quickly eaten up either by pregnant women, or by children, or by men who do not make a proper selection of their food. He says that the happiness of the Israelites will be of that sort, because their flourishing prosperity will not be of long duration, but will be swallowed up in a moment. What Isaiah declared about the kingdom of Israel, applies also to the whole world. By their ingratitude men prevent all the goodness which the Lord has bestowed on them from reaching maturity; for we abuse his blessings and corrupt them by our wickedness. The consequence is, that hasty and short-lived fruits are produced, which could not yield to us continual nourishment. 5. In that day shall the Lord of hosts. After having spoken of the kingdom of Israel, he passes to the tribe of Judah, and shews that, amidst this severe vengeance of God, there will still be room for compassion, and that, although ten tribes perished, yet the Lord will preserve some remnant, which he will consecrate to himself; so that there will be in it a crown of glory and diadem of excellence, that is, that the Church is never disfigured in such a manner that the Lord does not adorn it with beauty and splendor. Yet I do not extend this prophecy indiscriminately to all the Jews, but to the elect who were wonderfully rescued from death; for although he calls the tribe and half-tribe a remnant, as compared with the other ten tribes, yet, as we advance, we shall see that he makes a distinction between the tribe of Judah itself and the others. Nor ought we to wonder that the Prophet speaks differently about the same people, directing his discourse, sometimes to a body corrupted by crimes, and sometimes to the elect. Certainly, as compared with the ten tribes, which had revolted from the worship of God and from the unity of faith, he justly calls the Jews a remnant of the people; but when he leaves out of view this comparison, and considers what they are in themselves, he remonstrates with equal justice against their corruptions. I am aware that some expound it differently, on account of what is said immediately afterwards about wine and strong drink, (verse 7,) and think that this statement ought to be viewed in connection with the beginning of the chapter. Yet perhaps the Lord spares the Jews. But how would he spare them? They are in no respect better than the others; for they are equally in fault, [215] and must also be exposed to the same punishments. But those commentators do not consider that the Prophet holds out an instance of the extraordinary kindness of God, in not exercising his vengeance at the same time against the whole family of Abraham, but, after having overthrown the kingdom of Israel, granting a truce to the Jews, to see if they would in any degree repent. Neither do they consider that, by the same means, he employs the circumstance which he had stated for placing in a stronger light the ingratitude of the people, that is, that they ought to have been instructed by the example of their brethren; [216] for the calamity of Israel ought to have aroused and excited them to repentance, but it produced no impression on them, and did not make them better. Although therefore they were unworthy of so great benefits, yet the Lord was pleased to preserve his Church in the midst of them; for this is the reason why he rescued the tribe of Judah, and the half-tribe of Benjamin, from that calamity. Now, since the tribe of Judah was a small portion of the nation, and therefore was despised by the haughty Israelites, the Prophet declares that in God alone there is enough of riches and of glory to supply all earthly defects. And hence he shews what is the true method of our salvation, namely, if we place our happiness in God; for as soon as we come down to the world, we gather fading flowers, which immediately wither and decay. This madness reigns everywhere, and more than it ought to be among ourselves, that we wish to be happy without God, that is, without happiness itself. Besides, Isaiah shews that no calamities, however grievous, can prevent God from adorning his Church; for when it shall appear that everything is on the eve of destruction, God will still be a crown of glory to his people. It is also worthy of observation, that Isaiah promises new splendor to the Church only when the multitude shall be diminished, that believers may not lose courage on account of that dreadful calamity which was at hand. 6. And for a spirit of judgment. He explains the manner in which the Lord will adorn that "remnant" with additional splendor; for he holds out instances of the true art of civil government, which mainly contributes to the upholding of nations. It consists chiefly of two things, counsel and strength. The internal administration must be conducted by counsel and wisdom, and "strength" and force are needed against enemies who are without. Since therefore it is by these two defences that kingdoms and commonwealths defend and uphold their rank, he promises to his people the spirit of "wisdom" and "strength." At the same time he shews that it is God who gives both, and that they ought not to be expected from any other; for magistrates will not be able to rule and to administer justice in a city, and military generals will not be able to repel enemies, unless the Lord shall direct them. 7. But they also have erred through wine. He returns to the irreligious despisers of God, who were Jews in name only, and proves their ingratitude to be highly aggravated, because, though they had before their eyes a striking proof of the anger of God, when they saw their brethren severely chastised, and not withstanding experienced God's forbearance towards themselves, yet neither that example of severity, nor the conviction of the divine goodness, could bring them back into the right path, or make them in any respect better, although the Lord spared them. Here he speaks of "wine and strong drink" metaphorically; for I do not understand it to relate to ordinary drunkenness, against which he remonstrated at the beginning of the chapter, but, on the contrary, he says that they were like drunk men, because they wanted knowledge and sound understanding. If the word as be supplied before the words "through wine and through strong drink," the meaning will be more easily understood. I do acknowledge that by continued drunkenness men become, as it were, brutalized, and I have no doubt that drunkenness and excessive eating and drinking contributed also to stupefy the minds of the Jews; but if we examine the whole of the context, it will be easy to see that the madness which he condemns is metaphorical. The priest and the prophet have erred. He proceeds still farther to exhibit their aggravated guilt, and says that not only the common people were drunk, but the priests themselves, who ought to have held out the light and pointed out the path to others; for, as Christ declares, they may be regarded as "the salt of the earth." ( Matthew 5:13 .) If they are mad, what shall the common people be? "If the eye is blind," what shall become of the other parts of the body? ( Matthew 6:23 .) They have erred in vision. The most grievous thing of all is, when he says that they err not only in the more flagrant transgressions of life, but in vision and judgment. Hence we ought to infer how desperate was the condition of the Jewish Church, and here, as in a mirror, we may behold our transgressions. It is indeed something monstrous that, after so many chastisements which God has employed for cleansing it, the Church is so deeply corrupted; but such is our wickedness that we fight against his strokes, [217] and though he continually restrains us, and uses unceasing efforts to purify us from our sins, we not only render all his remedies useless, but bring upon ourselves new diseases. We ought not therefore to wonder that in the present day, after the numerous scourges and afflictions with which the Church has been chastised, men appear to be obstinate, and even become worse, when Isaiah testifies that the same thing took place in the ancient Church. True, indeed, the goodness of the Lord rose above the base and shameful wickedness of that nation, and still preserved the Church; but this was accomplished by his secret power, contrary to the expectation of all; for it would be of no advantage to us, if he employed ordinary remedies. Hence also it is evident how silly and childish is the boasting of the Papists, who always have in their mouth "The Church," and use as a pretext the names of priests, bishops, and pontiffs, and wish to fortify themselves by their authority against the word of God, as if that order could never err or mistake. They think that they have the Holy Spirit confined within their brains, and that they represent the Church, which God never forsakes. But we see what the Prophet declares concerning the priests, whose order was more splendid and illustrious. If ever there was a Church, there certainly was one at that time among the Jews; and that order derived from the word of God support to which they have no claim. And yet he shews that not only were they corrupt in morals, but erred "in vision and judgment," and that the prophets, whom we know that God added to the priests, out of the ordinary course, on account of the carelessness of the priests, were nevertheless blind in that sacred office of teaching and in revelations. Nothing therefore is more idle than, under the pretext of an office which bears a splendid title, to hold out as exempt from the danger of erring those who, having forsaken God, and not only cast away all regard to religion, but even trodden shame under their feet, defend their tyranny by every means in their power. 8. For all tables are full of vomiting. He pursues the same metaphor, and draws, as it were, a picture of what usually happens to men who are given up to drunkenness; for they forget shame, and not only debase themselves like beasts, but shrink from nothing that is disgraceful. It is certainly an ugly and revolting sight to see "tables covered with vomiting;" and, accordingly, under this figure Isaiah describes the whole life of the people as shameful beyond endurance. There can be no doubt that the Prophet intended to express by a single word, that no sincerity or uprightness was left among the Jews. If we approach their tables, we can find nothing but foul drunkenness; if we look at their life, no part of it is pure or free from crimes and enormities. Doctrine itself is so corrupt that it stinks as if it were polluted by vomiting and filth. In expounding allegories, I have no intention to enter, as some do, into ingenious disquisitions. 9. Whom shall he teach knowledge? Here the Prophet shews by an expression of amazement, that the disease of the people is incurable, and that God has no other remedies adapted to cure them, for he has tried every method without effect. When he calls wanderers to return to the right path, and unceasingly warns those who are thoughtlessly going astray, this undoubtedly is an extraordinary remedy; and if it do no good, the salvation of those who refuse to accept of any aid from a physician is utterly hopeless. Those who are weaned from the milk. The Prophet complains that the stupidity of the people may be said to hinder God from attempting to cure them of their vices; and therefore he compares the Jews to very young infants, [218] or who are but beginning to prattle, and whom it would be a waste of time to attempt to teach. Justly indeed does Peter exhort believers to draw near, "like infants newly born, to suck the milk of pure doctrine;" for no man will ever shew himself to be willing to be taught until he has laid aside that obstinacy which is the natural disposition of all. [219] ( 1 Peter 2:2 .) But now the Prophet condemns another kind of infancy, in which men who are stupefied by their vices pay no more regard to heavenly doctrine than if they had no understanding whatsoever. It is therefore a mistake to connect this statement of the Prophet with that passage in the Apostle Peter, as if Isaiah represented God as desirous to obtain disciples who had divested themselves of all pride, and were like infants lately weaned; for the Prophet, on the contrary, loudly complains, that to "teach doctrine" is useless, and merely provokes ridicule among stupid and senseless persons, who are "children, not in malice, but in understanding," as Paul speaks. ( 1 Corinthians 14:20 .) From what follows it will more clearly appear that, since they were unfit for receiving doctrine, God cannot be accused of undue severity if he reject them, and if he resolve not to bestow useless labor by thundering in their ears any longer. 10. For precept must be on precept. This shews plainly that the Lord complains of spending his labor to no purpose in instructing this unteachable people, just as if one were to teach children, who must have elementary instructions repeated to them over and over again, and quickly forget them, and when the master has spent a whole day in teaching them a single letter, yet on the following day and afterwards, the same labor must be renewed, and though he leave nothing untried that care or diligence can do, still they will make no progress under him. Those who change the words of this verse, in order to avoid offending the ears of the readers, [220] obscure the Prophet's meaning through a foolish affectation of copiousness of language, and even destroy the elegance of the style; for, by using the same words, he intended to express a repetition which is constant and unceasing, and full of annoyance. The metaphor, as I have already said, is taken from children, to whom teachers do not venture to give long lessons, because they are incapable of them, but give them, as it were, in little drops. Thus, they convey the same instructions a second and third time, and oftener; and, in short, they continue to receive elementary instructions till they acquire reason and judgment. By a witty imitation he repeats the words, "here a little, there a little." Instruction upon instruction. [221] The word qv (kav) is improperly, in my opinion, translated by some interpreters line, as if the Prophet alluded to the slow progress of a building, which rises gradually by "lines." That would be a harsh and far-fetched metaphor, for this passage relates to elementary instruction conveyed to children. I acknowledge that the same Hebrew word is used in the eighteenth chapter, where we have translated it "Line by line," [222] and in many other passages; but here the connection demands a different meaning, as is also the case in Psalm 19:4 , where, however, the word line [223] or dimension could be admitted with greater propriety than in this verse. Yet I admit that it is taken metaphorically for an instruction or rule; for as in buildings qv (kav) denotes the "rule" or "plumb-line," as we shall see that it means in a later portion of this chapter, we need not wonder that it is applied to other rules. 11. For with stammering lips. [224] Some supply, that "it is as if one should say;" but that is superfluous. I therefore view these words as relating to God, who became, as the Prophet tells us, a barbarian [225] to a people without understanding. This reproof must have wounded them to the quick, because by their own fault they made God, who formed our tongues, to appear to be "a stammerer." He does not as yet threaten them, but lays the blame on their indolence, that they rendered the proclamation of heavenly doctrine a confused noise, because of their own accord they shut their eyes, and thus derived no advantage from it. Their infatuation, in not hearing God speaking to them, is compared by the Prophet to a prodigy. 12. For he said to them. Some explain it by circumlocution in this manner: "If one should say to them, This is the rest, they refuse to hear." But this is a feeble exposition, and does not connect the various parts of the passage in a proper manner. On the contrary, the Prophet assigns the reason why God appears to the Jews to be a barbarian: it is, because they had not ears. Words were spoken to the deaf. It was to no purpose that the Lord offered to them rest. This deafness arose from obstinacy, for they wickedly and rebelliously rejected doctrine. Their wickedness was doubly inexcusable in refusing rest which was offered to them, and which all men naturally desire. It was in itself intolerable baseness to be deaf to the voice of God speaking, but it was still more foul ingratitude deliberately to reject a blessing which was in the highest degree desirable. Accordingly, he points out the benefit which they might have derived from the obedience of faith, and of which they deprived themselves by their own wickedness. He therefore reproaches them with this ignorance and blindness; for it springs from their own stubbornness in maliciously turning away their eyes from the light which was offered to them, and choosing rather to remain in darkness than to be enlightened. Hence it follows that unbelievers, as soon as God has exhibited to them his word, voluntarily draw down on themselves wretched uneasiness; for he invites all men to a blessed rest, and clearly points out the object by which, if we shape the course of our life, true happiness awaits us; for no man who has heard heavenly doctrine can go astray except knowingly and willingly. We learn from it h

Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a {r} tried stone, a precious corner stone , a sure foundation: he that believeth {s} shall not make haste. (r) That is, Christ, by whom all the building must be tried and upheld, Ps 118:22, Mt 21:42, Ac 4:11, Ro 9:33, 1Pe 2:6. (s) He will be quiet, and seek no other remedies, but be content with Christ.

Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner [stone], a sure foundation: he that believeth shall not make haste. Therefore thus saith the Lord God. — This is purposely prefaced for the support of the faithful, when they should hear the ensuing dreadful denunciations, and see them executed. We cannot beat the dogs, but the children will be ready to cry. For a foundation a stone. — Firm and fast, opposed here to the fickle stays and vain fastnesses of wicked worldlings. This foundation stone is Christ, Romans 9:33 ; Romans 10:13 not Hezekiah, as the Jews would have it; or Peter, as the Papists. See Peter to the contrary, 1 Peter 2:6 and Paul. 1 Corinthians 3:11 He that believeth shall not make haste, — viz., To help himself as he can, since God defers his help; as did faithless Saul, Ahaz, these Jews, Isaiah 28:15 those Bethulians, that set him a time, and sent for him by a post as it were. David stayed God’s leisure for the kingdom; those in Esther for deliverance; and those other in the Hebrews for the accomplishment of the promises. Hebrews 10:35 Hold out faith and patience. We know not what we lose by making haste, and not holding up our hand, as Moses did to the going down of the sun.

Therefore: the coherence is something obscure and difficult. It may be made either, 1. Thus, Therefore I will bring most terrible judgments upon you; which are fully expressed, Isaiah 28:17-21 . But before he comes to the commination, to which therefore properly belongs, he first propoundeth a comfortable promise concerning the sending of the Messiah, partly for the support of believers, who are apt to tremble at God’s word, and might otherwise be apt to despond at the prediction of such dreadful things; and partly to aggravate their misery, by comparing it with the safety and happiness which the godly and believing Jews, whom they despised and mocked, should find in Zion; and by signifying that that blessed and sure Foundation laid in Zion should yield them no support nor benefit, nor secure them from the vengeance of God. Or, 2. Thus, Because your refuges are so mean, and vain, and deceitful; therefore I will direct you to a better and surer Refuge, which will never fail those that trust to it, which God hath made in Zion. But if you shall despise and reject that Refuge, which I now offer to you all, if you will believe, then know that I will lay judgment to the line, &c., as it follows, Isaiah 28:17 . And this seems to me to be the most natural and easy connexion. I lay; I have purposed and promised it, and will, in the fulness of time, actually perform it. In Zion in my church, which is commonly called Zion; and in Jerusalem, where this Stone shall be first laid, which afterwards spread further, and filled the whole earth, as it is said of it, Daniel 2:35 . For a Foundation , upon which I will build my church, consisting both of Jews and Gentiles, the Foundation of all the hopes, and comfort, and happiness of my people; the Foundation of my covenant made with my church, and of all my promises. A Stone; not Hezekiah, but the Messiah, as appears, 1. From those Scriptures of the Old Testament, in which Christ is called a Stone, as Psalm 118:22 Isaiah 8:14 Daniel 2:34 ,35,45 Zec 3:9 . 2. From the New Testament, where this text is directly expounded of Christ, as Romans 9:32 ,33 1 Peter 2:4 . 3. From the last clause, wherein he requires faith in this Stone, which is not to be given to any mere man, Jeremiah 17:5 ; and wherein he implies that this Stone was not yet come, nor to come speedily, into the world; whereas Hezekiah was king at the time of this prophecy. 4. From the usual practice of the prophets, and especially of this prophet, which is to comfort and fortify God’s people against the dread of approaching calamities by that great and fundamental promise of the Messiah, in whom alone all other promises are yea and amen; whereof we have seen some instances already, and shall see more hereafter. A tried Stone; which I have tried, and approved as every way sufficient to be a Corner-stone, and a Foundation-stone. Such stones in buildings use to be chosen with care, and to be thoroughly examined by the builder. Precious; giving not only strength, but beauty and glory, to the building, as corner-stones frequently do, Psalm 144:12 . Corner-stone; uniting the several parts of the building together, making Ephraim and Judah, now sadly divided, one stick, Ezekiel 37:19 ,24 ; and Jews and Gentiles, now implacable enemies, one church and people, Ephesians 2:14 , &c. A sure Foundation, upon whom you may securely rest; one who will not fail nor deceive you, as your lying refuges will. He that believeth, to wit, this promise, or in this Stone, as it is explained, 1 Peter 2:6 , shall not make haste; shall not make more haste than he ought, or, as we say, more haste than good speed; shall not hastily and greedily catch at any way of escaping his danger, whether it be right or wrong, but shall patiently wait upon God in his way till he deliver him. Withal, here is a plain intimation that the mercy here promised was not to be given presently, but after some considerable time; and therefore that they should quietly and patiently submit to God’s will under their present difficulties, and expect the accomplishment of it in God’s due time: compare Haggai 2:3 . The word here rendered make haste, is by the seventy interpreters rendered be confounded , whom the apostles follow, Romans 9:33 1 Peter 2:6 , either because they thought it most convenient, in a matter where the difference was not considerable, to follow that translation which was most used and best understood by the generality of Jewish and Gentile Christians; or because the same word hath both these significations in the Eastern languages, as the most learned and worthy Dr. Pocock hath proved; or because the one follows upon the other, and precipitation or haste commonly exposeth men to shame and confusion; which also is implied in the following verses, wherein the dreadful judgments of God are denounced against those who should not believe, and would make haste to prevent or remove their dangers by any means whatsoever.

Therefore thus saith the Lord GOD,.... In order to show what is the true foundation of hope and trust for security from death and hell, and to convince men of their vain and false confidence, as well as to comfort the people of God, such as truly feared him in Jerusalem; who, bearing the judgment denounced, might conclude that they were going to be cut off from being a nation, and that the family and kingdom of David would be at an end, and then where was the promise of the Messiah? wherefore, to relieve the minds of such, a promise of him is delivered out in the midst of a denunciation of judgment upon the wicked: Behold, (a note of attention and admiration, as well as asseveration,) I lay in Zion for a foundation a stone; which the Targum interprets of a king; and Jarchi of the King Messiah, who undoubtedly is meant, as is clear from Romans 9:33 and not Hezekiah, as Kimchi, and others, who was now king, when this prophecy was made, and therefore cannot respect him; but Christ, who is frequently spoken of, under the simile of a stone, Genesis 49:24 and may be compared to one for his usefulness in the spiritual building, being both foundation and cornerstone, and for his great strength and durableness; and this is a stone of the Lord's laying, which he had been laying in his eternal purposes and decrees, as the Mediator, Saviour, and Redeemer of his people; and whom he was about to lay, by sending him forth, in the fulness of time, to be incarnate, suffer, and die for them: and whom he lays as the foundation in the effectual calling of his people, to build their faith and hope upon; and this is done in Zion, in the church, which is built upon him, and where he is revealed and made known to be what he is, and as here described: a tried stone; by the Old Testament saints, and by saints in all ages, who have ventured their souls on him, and laid the whole stress of their salvation upon him, and have been saved by him; and by Satan, and his principalities and powers, by his temptations of him in the wilderness, and by his attacks upon him in the garden, and on the cross, and found him to be an immovable stone, and were broken by him; and by his divine Father, who tried his faithfulness by trusting him with all his elect, and the salvation of them; and his great strength, by laying upon him all their sins, and the punishment due unto them. Some render it, "a stone of trial", or "a trying stone" (t); by which men are tried, and discovered to be what they are, whether believers or unbelievers, sincere Christians or hypocrites; which may be known by their conduct and behaviour to Christ; if they come to him as a living stone, and he is precious to them, they are true believers; but if he is to them a stone of stumbling, and a rock of offence, they are unbelievers, and reprobate persons, 1 Peter 2:4 , a precious corner stone; which, as it is both for the beauty and strength of the building, so it knits, cements, and keeps the parts together; and of this use is Christ in the spiritual building; angels and men are knit together in him, Jews and Gentiles, Old and New Testament saints, saints above and saints below, saints in all ages, times, and places: and a "precious" stone he is, a pearl of great price; precious to his Father, who loves him, and delights in him, and has chosen and laid him as the foundation of his church, and of every true believer; to whom also he is precious, his person, names, offices, and relations, his blood, righteousness, and sacrifice, his word, ordinances, and people, and everything belonging to him: a sure foundation; a well founded one (u); which will never give way; a rock on which the church is built, and the gates of hell cannot prevail against it; a sure foundation of faith and hope, of peace, joy, and comfort, and of eternal happiness, to all that build upon it; a foundation firm and strong, immovable and everlasting; and so is every thing that is laid or depends upon it, the covenant of grace, and the promises of it, the persons of the Lord's people, and their salvation: he that believeth; either those things, as the Targum adds, this promise and prophecy, and the things contained therein; or in Christ, the foundation laid, the tried and precious cornerstone, so it is explained in 1 Peter 2:6 , shall not make haste; or be impatient for the fulfilment of this prophecy, but patiently wait for it, knowing that it is for an appointed time, and will not tarry; and that God will hasten it in his own time; or will not make haste to lay any other foundation, being satisfied with this that is laid; nor make haste to a strange god, to another Saviour, knowing there is salvation in him, and in no other. The Targum is, "shall not be moved when trouble comes;'' being founded upon this Rock of ages, which is proof against all storms and tempests; see Matthew 7:24 . The Apostles Paul and Peter, agreeably to the Septuagint version, render it, "shall not be ashamed", or "confounded"; See Gill on Romans 9:33 , 1 Peter 2:6 . (t) "lapidem probationis", Junius & Tremellius, Calvin, Vitringa. (u) "fundamentum fundatum"; so some in Vatablus; "fundationem fundatissimam", Junius & Tremellius; "fundamentum solidum", Calvin; "solidissimum" Tigurine version; So Ben Melech interprets it a strong foundation.

Here is a promise of Christ, as the only foundation of hope for escaping the wrath to come. This foundation was laid in Zion, in the eternal counsels of God. This foundation is a stone, firm and able to support his church. It is a tried stone, a chosen stone, approved of God, and never failed any who made trial of it. A corner stone, binding together the whole building, and bearing the whole weight; precious in the sight of the Lord, and of every believer; a sure foundation on which to build. And he who in any age or nation shall believe this testimony, and rest all his hopes, and his never-dying soul on this foundation, shall never be confounded. The right effect of faith in Christ is, to quiet and calm the soul, till events shall be timed by Him, who has all times in his own hand and power. Whatever men trust to for justification, except the righteousness of Christ; or for wisdom, strength, and holiness, except the influences of the Holy Ghost; or for happiness, except the favour of God; that protection in which they thought to shelter themselves, will prove not enough to answer the intention. Those who rest in a righteousness of their own, will have deceived themselves: the bed is too short, the covering too narrow. God will be glorified in the fulfilling of his counsels. If those that profess to be members of God's church, make themselves like Philistines and Canaanites, they must expect to be dealt with as such. Then dare not to ridicule the reproofs of God's word, or the approaches of judgements.

16. Literally, "Behold Me as Him who has laid"; namely, in My divine counsel (Re 13:8); none save I could lay it (Isa 63:5). stone—Jesus Christ; Hezekiah [Maurer], or the temple [Ewald], do not realize the full significancy of the language; but only in type point to Him, in whom the prophecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (1Pe 1:11, 12), the Holy Ghost plainly contemplated its fulfilment in Christ alone; so in Isa 32:1; compare Ge 49:24; Ps 118:22; Mt 21:42; Ro 10:11; Eph 2:20. tried—both by the devil (Lu 4:1-13) and by men (Lu 20:1-38), and even by God (Mt 27:46); a stone of tested solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a "scourge" shall visit Judea (Isa 28:15), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Zion" shall be the center, shall not fail, because its rests on Messiah (Mt 7:24, 25; 2Ti 2:19). precious—literally, "of preciousness," so in the Greek, (1Pe 2:7). He is preciousness. corner-stone—(1Ki 5:17; 7:9; Job 38:6); the stone laid at the corner where two walls meet and connecting them; often costly. make haste—flee in hasty alarm; but the Septuagint has "be ashamed"; so Ro 9:33, and 1Pe 2:6, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see Isa 30:15; 32:17).

Therefore thus saith the Lord - God. This verse is introductory to the solemn threatening which follows. Its design seems to be this. The prophet was about to utter an awful threatening of the judgment of God upon the nation. It might be supposed, perhaps, that the intention was completely to sweep them, and destroy them - that the threatened calamity would remove every vestige of the Jewish people and of the true religion together. To meet this supposition, God says that this should not occur. Zion was founded on a rock. It should be like an edifice that was reared on a firm, well-tried cornerstone - one that could endure all the storms that should beat around it, and be unmoved. The general sentiment of the verse is, therefore, that though a tempest of calamity was about to beat upon the people for their sins; though the temple was to be destroyed, the city laid in ashes, and many of the people slain; yet it was the purpose of God that his empire on earth should not be destroyed. A foundation, a cornerstone was to be laid that would be unshaken and unmoved by all the assaults of the foes of God, and all who were truly resting on that should be safe. The perpetuity of his kingdom, and the safety of his true people, is, therefore, the essential idea in this passage. That it refers to the Messiah, and is designed to show that his kingdom will be perpetual because it is reared on him, we shall see by an examination of the words which occur in the verse. In Zion - (see the note at Isaiah 1:8 ). Zion here is put for his empire, kingdom, or church in general on earth. To lay a cornerstone in Zion, means that his kingdom would be founded on a rock, and would be secure amidst all the storms that might beat upon it. For a foundation a stone - That is, I lay a firm foundation which nothing can move; I build it on a rock so that the storms and tempests of calamity cannot sweep it away (compare Matthew 7:24-25 ). The Targum renders this, 'Lo! I appoint in Zion a king, a strong, mighty, and terrible king.' That the passage before us has reference to the Messiah there can be no doubt. The writers of the New Testament so understood and applied it. Thus it is applied by Peter 1 Peter 2:6 , 'Wherefore, also, it is contained in the Scripture, Behold I lay in Zion a chief cornerstone, elect, precious; and he that believeth on him shall not be confounded' (see the notes at Romans 9:33 ; compare Romans 10:11 ; Matthew 21:42 ; Luke 20:17-18 ; Luke 2:34 ; Ephesians 2:20 ). Such a reference also exactly suits the conection. The stability of the kingdom of God on earth rests on the Messiah. God had determined to send him; and, consequently, amidst all the agitations and revolutions that could take place among his ancient people, this promise was sure, and it was certain that he would come, and that his church would be preserved. A tried stone - The word which is used here is applied commonly to "metals" which are tried in the fire to test their quality (see Job 23:10 ; Psalm 66:10 ; Jeremiah 9:6 ; Zechariah 13:9 ). The idea is, that God would lay for a foundation not a stone whose qualities are unknown, and whose stability might be doubtful, but one whose firmness and solidity were so fully known, that the foundation and the superstructure would be secure. A precious cornerstone - The word 'precious' (Septuagint, and 1 Peter 2:6 , ἔμτιμον entimon) refers to the fact that the most solid stone would be used to sustain the corner of the edifice. The principal weight of the superstructure rests on the corners, and hence, in building, the largest and firmest blocks are selected and placed there. He that believeth - He that confides in that; he that believes that that foundation is firm, and that he is secure in trusting in that, shall not make haste. The great doctrine of faith in the Messiah as a ground of security and salvation, on which so much stress is laid in the New Testament, is here distinctly adverted to. The sense is, that confidence in him should keep the mind firm, and preserve him that believes in safety. Shall not make haste - The Septuagint renders it, Ου ̓ μὴ καταισχυνθῆ Ou mē kataischunthē - 'Shall not be ashamed.' So Peter, 1 Peter 2:6 ; and Paul, Romans 9:33 . The Hebrew word יחישׁ yachiysh, from חוּשׁ chôsh, means properly "to make haste;" and then to urge on; and then to be afraid, to flee. The idea is derived from one who is alarmed, and flees to a place of safety. The specific thought here is that of a man on whose house the tempest beats, and who apprehends that the foundation is insecure, and leaves it to seek a more safe position. The prophet says here, that the foundation on which Zion was reared would be so firm that if a man trusted to that he would have no cause of alarm, however, much the storms should beat around it. The same idea essentially is conveyed in the version of the Septuagint, and by Paul and Peter, where it is rendered 'shall not be ashamed,' or 'confounded.' That is, he shall have no reason to be ashamed of his confidence in the firm foundation; he shall not flee from it as a man does who puts his trust in that which fails him in the day of trial.

Isaiah THE FOUNDATION OF GOD Isaiah 28:16 . ‘Therefore thus saith the Lord.’ Then these great words are God’s answer to something. And that something is the scornful defiance by the rulers of Israel of the prophet’s threatenings. By their deeds, whether by their words or no, they said that they had made friends of their enemies, and that so they were sure that, whatsoever came, they were safe. To this contemptuous and false reliance God answers, not as we might expect, first of all, by a repetition of the threatenings, but by a majestic disclosure of the sure refuge which He has provided, set in contrast to the flimsy and false ones, on which these men built their truculent confidence; ‘I lay in Zion for a foundation a stone.’ And then, after the exhibition of the great mercy which has been evoked by the very blasphemy of the rulers, and not till then, does He reiterate the threatenings of judgment, against which this foundation is laid, that men may escape; God first declares the refuge, and then warns of the tempest. Without entering at all upon the question, which for all believing and simple souls is settled by the New Testament, of the Messianic application of the words before us, I take it for granted. There may no doubt be an allusion here to the great solid blocks which travellers tell us may still be seen at the base of the encircling walls of the Temple hill. A stone so gigantic and so firm God has laid for man to build upon. I. Note, then, first, the foundation, which is Christ. There are many aspects of the great thought on which I cannot touch even for a moment. For instance, let me remind you how, in a very deep sense, Jesus Christ is the foundation of the whole of the divine dealings with us; and how, in another aspect, historically, since the day on which He appeared on earth, He has more and more manifestly and completely been the foundation of the whole history of the world. But passing these aspects, let us rather fix upon those which are more immediately in the prophet’s mind. Jesus Christ is the foundation laid for all men’s security against every tempest or assault. The context has portrayed the coming of a tremendous storm and inundation, in view of which this foundation is laid. The building reared on it then is, therefore, to be a refuge and an asylum. Have not we all of us, like these scornful men in Jerusalem, built our refuges on vain hopes, on creatural affections, on earthly possessions, on this, that, and the other false thing, all of which are to be swept away when the storm comes? And does there not come upon us all the blast of the ordinary calamities to which flesh is heir, and have we not all more or less consciousness of our own evil and sinfulness; and does there not lie before every one of us at the end of life that solemn last struggle, and beyond that, as we most of us believe, a judgment for all that we have done in the body? ‘I lay in Zion for a foundation a stone.’ Build upon that, and neither the tempest of earthly calamities, changes, disappointments, sorrows, losses, nor the scourge that is wielded because of our sins, nor the last wild tempest that sweeps a man on the wings of its strong blast from out of life into the dark region, nor the solemn final retribution and judgment, shall ever touch us. And when the hail sweeps away the refuge of lies, and the waters overflow the hiding-place, this foundation stands sure- And lo! from sin and grief and shame I hide me, Jesus, in Thy name. Brethren, the one foundation on which building, we can build secure, and safe as well as secure, is that foundation which is laid in the incarnation, death, resurrection, and ascension of the Son of God. The foundation of all our security is Jesus Christ. We may look at the same thought under somewhat different aspects. He is the foundation for all our thinking and opinions, for all our belief and our knowledge. ‘In Him are hid all the treasures of wisdom and knowledge,’ and whatsoever of solid fact men can grasp in their thinkings in regard to all the most important facts and truths with which they come into relation, is to be found in the life and death of Jesus Christ, and in the truths which these reveal. He is the foundation of all our knowledge of God, and of all our true knowledge of ourselves, of all our true knowledge of duty, and all our true knowledge of the relations between the present and the future, between man and God. And in His life, in the history of His death and resurrection, is the only foundation for any real knowledge of the awful mysteries that lie beyond the grave. He is the Alpha from whom all truth must be deduced, the Omega to which it all leads up. Certitude is in Him. Apart from Him we are but groping amid peradventures. If we know anything about God it is due to Jesus Christ. If we know anything about ourselves it is due to Him. If we know anything about what men ought to do, it is because He has done all human duty. And if, into the mist and darkness that wraps the future, there has ever travelled one clear beam of insight, it is because He has died and risen again. If we have Him, and ponder upon the principles that are involved in, and flow from, the facts of His life and death, then we know; and ‘the truth as it is in Jesus’ is the truth indeed. To possess Him is to hold the key to all mysteries, and knowledge without Him is but knowledge of the husk, the kernel being all unreached. That Stone is the foundation on which the whole stately fabric of man’s knowledge of the highest things must ever be reared. He is the foundation of all restful love. A Czar of Russia, in the old days, was mad enough to build a great palace upon the ice-blocks of the Neva. And when the spring came, and the foundations melted, the house, full of delights and luxury, sank beneath the river. We build upon frozen water, and when the thaw comes, what we build sinks and is lost to sight. Instead of love that twines round the creature and trails, bleeding and bruised, along the ground when the prop is taken away, let us turn our hearts to the warm, close, pure, perfect changeless love of the undying Christ, and we shall build above the fear of change. The dove’s nest in the pine-tree falls in ruin when the axe is laid to the root. Let us build our nests in the clefts of the rock and no hand will ever reach them. Christ is the foundation on which we may build an immortal love. He is the foundation for all noble and pure living. He is the fixed pattern to which it may be conformed. Otherwise man’s notions of what is virtuous and good are much at the mercy of conventional variations of opinion. This class, that community, this generation, that school, all differ in their notions of what is true nobleness and goodness of life. And we are left at the mercy of fluctuating standards unless we take Christ in His recorded life as the one realised ideal of manhood, the pattern of what we ought to be. We cannot find a fixed and available model for conduct anywhere so useful, so complete, so capable of application to all varieties of human life and disposition as we find in Him, who was not this man or that man, in whom the manly and the feminine, the gentle and the strong, the public and the private graces were equally developed. In Christ there is no limitation or taint. In Christ there is nothing narrow or belonging to a school. This water has no taste of any of the rocks through which it flowed. You cannot say of Jesus Christ that He is a Jew or a Gentile, that He is man or woman, that He is of the ancient age or the modern type, that He is cut after this pattern or that. All beauty and all grace are in Him, and every man finds there the example that he needs. So, as the perfect pattern, He is the foundation for all noble character. As the one sufficient motive for holy and beauteous living, He is the foundation. ‘If ye love Me, keep My commandments.’ That is a new thing in the world’s morality, and that one motive, and that motive alone, has power, as the spring sunshine has, to draw beauty from out the little sheaths of green, and to tempt the radiance of the flowers to unfold their lustre. They that find the reason and the motive for goodness and purity in Christ’s love to them, and their answering love to Christ, will build a far fairer fabric of a life than any others, let them toil at the building as they may. So, dear brethren, on this foundation God has built His mercy to all generations, and on this foundation you and I may build our safety, our love, our thinkings, our obedience, and rest secure. II. Note next the tried preciousness of the foundation. The language of the text, ‘a stone of proof,’ as it reads in the original, probably means a stone which has been tested and stood the trial. And because it is thus a tested stone, it therefore is a precious stone. There are two kinds of testing-the testing from the assaults of enemies, and the testing by the building upon it of friends. And both these methods of proof have been applied, and it has stood the test. Think of all the assaults that have been made from this side and the other against Christ and His gospel, and what has become of them all? Travellers tell us how they often see some wandering tribes of savage Arabs trying to move the great stones, for instance, of Baalbec-those wonders of unfinished architecture. But what can a crowd of such people, with all their crowbars and levers, do to the great stone bedded there, where it has been for centuries? They cannot stir it one hair’s-breadth. And so, against Jesus Christ and His gospel there has stormed for eighteen hundred years an assaulting crowd, varying in its individuals and in its methods of attack, but the same in its purpose, and the same in the fruitlessness of its effort. Century after century they have said, as they are saying to-day, ‘ Now the final assault is going to be delivered; it can never stand this .’ And when the smoke has cleared away there may be a little blackening upon the edge, but there is not a chip off its bulk, and it stands in its bed where it did; and of all the grand preparations for a shattering explosion, nothing is left but a sulphurous smell, and a wreath of smoke, and both are floating away down into the distance. Generation after generation has attacked the gospel; generation after generation has been foiled; and I do not need to be a prophet, or the son of a prophet, to be quite sure of this, that all who to-day are trying to destroy men’s faith in the Incarnate Son of God, who died for them and rose again, will meet the same fate. I can see the ancient and discredited systems of unbelief, that have gone down into oblivion, rising from their seats, as the prophet in his great vision saw the kings of the earth, to greet the last comer who had fought against God and failed, with ‘Art thou also become weak as we? Art thou become like unto us?’ The stone will stand, whosoever tries to blow it up with his dynamite, or to pound it with his hammers. But there is the other kind of testing. One proves the foundation by building upon it. If the stone be soft, if it be slender, if it be imperfectly bedded, it will crumble, it will shift, it will sink. But this stone has borne all the weight that the world has laid upon it, and borne it up. Did any man ever come to Jesus Christ with a sorrow that He could not comfort, with a sin that He could not forgive, with a soul that He could not save? And we may trust Him to the end. He is a ‘tried stone.’ ‘This poor man cried, and the Lord heard him, and saved him out of all his troubles,’ has been the experience of nineteen centuries. So, being tried, it is precious,-precious to God who laid it there at a great and real cost to Himself-having given up ‘His only begotten Son’; precious, inasmuch as building upon it is the one safety from the raging tempest and flood that would else engulf and destroy us. III. Note, next, the process of building. The metaphor seems to be abandoned in the last words of our text, but it is only apparently so. ‘He that believeth shall not make haste.’ So, then, we build by believing. The act of building is simple faith in Jesus Christ. We come to Him, as the Apostle Peter has it in his quotation of this text-come to Him as unto a living stone, and the coming and the building are both of them metaphors for the one simple thing, trust in the Lord. The bond that unites men on earth with Christ in Heaven, is the exercise of simple faith in Him. By it they come into contact with Him, and receive from Him the security and the blessing that He can bestow. Nothing else brings a man into living fellowship with Him. When we trust in the Lord we, as it were, are bedded into Him; and resting upon Him with all our weight, then we are safe. That confidence involves the abandonment of all the ‘refuges of lies.’ There must be utter self-distrust and forsaking and turning away from every dependence upon anything else, if we are to trust ourselves to Jesus Christ. But the figure of a foundation which gives security and stability to the stones laid upon it, does not exhaust all the blessedness of this building upon Christ. For when we really rest upon Him, there comes from the foundation up through all the courses a vital power. Thus Peter puts it: ‘To whom, coming as unto a living stone, ye also as living stones are built up.’ We might illustrate this by the supposition of some fortress perched upon a rock, and in the heart of the rock a clear fountain, which is guided by some pipe or other into the innermost rooms of the citadel. Thus, builded upon Christ, ‘our defence shall be the munitions of rocks, and our waters shall be sure.’ From Him, the foundation, there will rise into all the stones, built upon Him, the power of His own endless life, and they, too, become living stones. IV. So note, lastly, the quiet confidence of the builders. ‘He that believeth shall not make haste. ’ The word is somewhat obscure, and the LXX., which is followed by the New Testament, readers it, ‘Shall not be confounded or put to shame.’ But the rendering of our text seems to be accurate enough. ‘He shall not make haste.’ Remember the picture of the context-a suddenly descending storm, a swiftly rising and turbid flood, the lashing of the rain, the howling of the wind. The men in the clay-built hovels on the flat have to take to flight to some higher ground above the reach of the innundation, on some sheltered rock out of the flashing of the rain and the force of the tempest. He who is built upon the true foundation knows that his house is above the water-level, and he does not need to be in a hurry. He can remain quietly there till the flood subsides, knowing that it will not rise high enough to drown or even disturb him. When all the other buildings are gone, his stands. And he that thus dwells on high may look out over the wild flood, washing and weltering to the horizon, and feel that he is safe. So shall he not have to make haste, but may wait calm and quiet, knowing that all is well. Dear friends, there is only one refuge for any of us-only one from the little annoyances and from the great ones; from to-day’s petty troubles, and from the day of judgment; from the slight stings, if I may so say, of little sorrows, cares, burdens, and from the poisoned dart of the great serpent. There is only one refuge for any of us, to build upon Jesus Christ, as we can do by simple faith. And oh! remember, He must either be the foundation on which we build, or the stone of stumbling against which we stumble, and which one day will fall upon us and grind us to powder. Do you make your choice; and when God says, as He says to each of us: ‘Behold! I lay in Zion a foundation,’ do you say, ‘And, Lord, I build upon the foundation which Thou hast laid.’