John Owen · 65 of 157

Sermon X. Isaiah xiv. 32. · Part 1

Sermon X. God’s work in founding Zion, and his people’s duty thereupon.

“What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it.” — Isa. xiv. 32.

The head of the prophecy whereof these words are the close, lies in verse 28, “In the year that king Ahaz died was this burden;” which gives us the season and just time of its revelation and delivery. The kingdom of Judah was at that season low and broken; — foreign invasions and intestine divisions had made it so. An account hereof is given us, 2 Chron. xxviii. throughout, as it is especially summed up, verse 19 of that chapter, “For the Lord brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the Lord.” Amongst their oppressing neighbours that took advantage of their low and divided condition, their old enemies the Philistines, the posterity of Ham in Canaan, had no small share, as verse 18 of that chapter, “The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there.”

In this state of things, God takes notice of the joy and triumphing of the whole land of Palestina, — that is, the country of the Philistines, rain that the rod of him that smote them was broken; that is, the power of the kings and kingdom of Judah, which, for many generations, had prevailed against them, — especially in the days of David, 2 Sam. v. 1, and of Uzziah, 2 Chron. xxvi. 6, — and kept them under, was made weak and insufficient for that purpose, verse 29, “Rejoice not thou, whole land of Palestina, because the rod of him that smote thee is broken.”

It is no wonder if Palestina, that was to be smitten and broken by the rod of God among his people, rejoice at their perplexities and distresses when we have seen men so to do who pretend to dwell in Judah.

To take them off from their pride and boasting, their triumph and rejoicing, the Lord lets them know that, from the people whom they despised, and that broken rod they trampled upon, their desolation was at hand, though they seem to be perplexed and forsaken for a season, verses 29–31, “Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent’s root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times.” That it is Hezekiah who is principally intended in these lofty allegorical expressions, that was then rising up from the broken rod of Judah, is evident. He is termed a “cockatrice,” and a “fiery flying serpent,” not from his own nature, which was tender, meek, and gentle, wherein the comparison doth not at all lie nor hold; but in respect of the mischief that he should do unto, the irrecoverable destruction that he should bring on, the land of Palestina: which, accordingly, he performed, 2 Kings xviii. 8, “He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city;” that is, he wasted and destroyed the whole land, from one end even to the other.

It is, it seems, no new thing, that the season of the enemies’ rejoicing, built upon the outward appearance and state of things among the people of God, is the beginning of their disappointment and desolation. The Lord make it so in this day of England’s expectation, that the rod of it may be strengthened again, yet to smite the whole land of Palestina!

The words of my text are the result of things upon God’s dealings and dispensations before mentioned. Uncertain it is, whether they ought to be restrained to the immediate prophecy before-going concerning Palestina, or whether they relate not also to that in the beginning of the chapter, concerning the destruction of the Assyrian, which is summed up, verses 24, 25, “The Lord of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: that I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall big yoke depart from off them, and his burden depart from off their shoulders.” It is the ruining of Sennacherib and his army in the days of Hezekiah that is foretold. Yea, and this seems to claim a peculiar share and influence into this, or triumphant close; because, eminently and signally, not long after, messengers were thus sent from Babylon to inquire of the health and congratulate the good success of Hezekiah. And well had it been for him and his posterity had he given those messengers the return to their inquiry which was here prepared for him some years before. His mistake herein was the fatal ruin of Judah’s prosperity. Let not, then, that consideration be excluded, though the other insisted on be principally intended.

The words, you see, have in them an inquiry, and a resolution thereof. I shall open them briefly as they lie in the text.

First, There is an inquiry.

1. “What shall one;” — what shall, or what ought, — what is it their duty to do, or to say? or, what shall they, upon the evidence of the things done, so do or say? Either their duty or the event is denoted, or both; as, in such predictions, it often falls out.

2. “What shall one;” — that is, any one, or every one. The answer spoken of is either the duty of every one to give, or it will be so evident, that any one shall be able to give it. The word one, I confess, is not expressly in the original, but is evidently included in the verb ומַה־יַע֦נֶה‎, — what shall be answered? that is, by any one whatever. There is no more in the translation than is eminently infolded in the original expression of this thing.

3. “What shall one then;” — that is, in the season when God hath disappointed the hopes and expectations of the enemies of his people, and hath strengthened their rod to bruise them again more than ever. That is a season wherein great inquiry will be made about those things. “What shall one then answer?” This word also is included in the interrogation; and much of the emphasis of it consists therein.

4. “Answer the messengers;” — that is, men coming on set purpose to make inquiry after the state of affairs among God’s people, — ambassadors, agents, spies, messengers, — inquirers of any sort; or the word may be taken more largely, for any stranger that came to Jerusalem. The Septuagint render these words, βασιλεῖς ἐθνῶν, “the kings of the nations.” What shall they say in this case? Τί ἀποκριθήσονται; “what shall they answer,” or “say?” — So that word is sometimes used. Some think that for מַלְאֲכֵי‎, which they should have rendered ἄγγελοι, or” messengers,” they read מַלְכֵי‎ or “kings,” by an evident mistake; but all things are clear in the original.

5. “Of the nations;” — that is, of this or that nation, of any nation that shall send to make inquiry: גוֹי‎, “of the heathen,” say some. Those commonly so called, or “the nations estranged from God,” are usually denoted by this word in the plural number; yet not always under that consideration: so that there may be an enallagy of number, the nation for the nations; which is usual.

“What shall one answer” them? They come to make inquiry after the work of God among his people, and it is fit that an answer be given to them.

Two things are observable in this interrogation:—

I. The nations about will be diligently inquiring after God’s dispensations among his people.

Besides what reports they receive at home, they will have messengers, agents, or spies, to make inquiry.

II. The issues of God’s dispensations amongst his people shall be so evident and glorious, that every one, any one, though never so weak, if not blinded by prejudice, shall be able to give a convincing answer concerning them to the inquiries of men.

Something shall be spoken to these propositions in the process of our discourse.

Secondly, There is the resolution given of the inquiry made in this interrogation. Hereof are two parts:— 1. What God hath done. 2. What his people shall or ought to do.

Wrap up at any time the work of God and the duty of his people together, and they will be a sufficient answer to any man’s inquiry after the state of things among them. As to our wisdom in reference unto providential dispensations, this is the whole of man.

1. The first thing in the answer to be given in is the work of God. “The Lord hath founded Zion;” — Zion, that is, his church, his people, his chosen ones, called Zion from the place of their solemn worship in the days of David, the figure and type of the gospel church, Heb. xii. 22, “Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem.” It is generally used, not for the whole body of that people, unless as they were typically considered, in which respect they were all holy; but for the secret covenanted ones of that people, — as is evident from all the promises made thereunto, — yet with special regard to the ordinances of worship.

This God “hath founded;” — founded, or established, strengthened, that it shall not be removed. Ps. lxxxvii. 1 is a comment on these words. He “hath founded” it; that is, in faithful promises and powerful performances, sufficient for its preservation and establishment.

Now this expression, “The Lord hath founded Zion,” as it is an answer to the inquiries of “the messengers of the nation,” may be taken two ways.

(1.) As giving an account of the work itself done, or what it is that God hath done in and amongst his people. What is the work that is so famed abroad, and spoken of throughout the world, that, being attempted in many places, and proving abortive, is here accomplished? This is it, shall one say: God hath established his people and their interest. It is no such thing as you suppose, — that some are set up, and some pulled down; that new fabrics of government or ruling are erected for their own sakes, or their sakes who are interested in them. But this is the thing that God hath done, he “hath founded Zion;” — established his people and their interest, in despite of all opposition.

(2.) As giving a reason of the work done. Whence is it that the Lord hath wrought so mightily for you, amongst you, in your behalf, — preserved you, recovered you, supported you, given you success and victory, — when all nations conspired your ruin? Why, this is the reason of it, “God hath founded Zion;” — he bore it good-will, hath taken care of the interest of his church and people.

The words may be taken in either sense; the issue of their intendment, as to our instruction, will be the same. This is the answer to be given to “the messengers of the nation,” who perhaps expected to have heard of their strength and policy, of their counsellors and armies, of their wealth and their riches, of their triumphs and enjoyments. No: “God hath founded Zion.” And well had it been for Hezekiah had he given his answer, prepared for him so long before, to the messengers of Babylon.

III. The great design of God, in his mighty works, and dispensations in the world, is the establishment of his people, and their proper interest, in their several generations.

Give me leave to say, it is not for this or that form of government, or civil administration of human affairs, — it is not for these or those governors, — much less for the advantage of one or other sort of men, for the enthroning of any one or other persuasion, gainful or helpful to some, few or more, that God hath wrought his mighty works amongst us; but it is that Zion may be founded, and the general interest of all the sons and daughters of Zion be preserved; — and so far as any thing lies in a subserviency thereunto, so far, and no farther, is it with him accepted. And whatever, on what account soever, sets up against it, shall be broken in pieces.

What answer, then, should we give to inquirers? “That the Lord hath founded Zion.” This is that, and that alone, which we should insist upon, and take notice of, as the peculiar work of God amongst us. Let the reports of other nations be what they will, — let them acquaint the messengers of one another with their glory, triumphs, enlarging of their empires and dominions, — when it is inquired what he hath done in England, let us say, “He hath founded Zion.” And he will not leave until every man concerned in the work shall be able to say, We have busied ourselves about things of no moment, and consumed our days and strength in setting up sheaves that must bow hereunto. This is the main of God’s intendment; and whilst it is safe, he hath the glory and end of his dispensations.

2. The other part of the answer relates to the people: “The poor of his people shall trust in it.”

The words contain either their duty, — they ought to do so; or the event, — they shall do so; or both jointly.

(1.) “The poor of his people,” verse 30, they are called, “The firstborn of the poor and needy;” that is, those who are very poor. Now, this expression may denote either the people in general, who had been poor and afflicted, — and so “the poor of his people” is as much as “his poor people,” — or some in particular, that, partly upon the account of their low outward condition, partly on the account of their lowliness of mind, are called “The poor of his people;” and so the words are excellently paraphrased, Zeph. iii. 12, 13, “I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth; … and none shall make them afraid.” We may take the words in a sense comprising both these; namely, for the poor preserved remnant, carried through the fiery trial, and preserved to see some comfortable issue of God’s dealing with them, though yet wrestling with difficulties and perplexities.

(2.) What shall they do? They “shall trust in it;” וּבָהּ יֶחֶסוּ‎, “and in it they shall trust;” — that is, being “in it, they shall trust,” confide, acquiesce, namely, in the Lord, who hath wrought this work; or, “in it,” that is, either in the work of God, or in Zion so established by God.

The word here used for “trusting,” is sometimes taken for to “repair” or to retreat to any thing, and not properly to put trust, affiance, or confidence; and so it is rendered in the margin of your books, “They shall betake themselves to it.” So is the word used, Judges ix. 15; Ps. xxxvi. 7. So the intendment is, — that the poor, preserved people of God, seeing his design to found Zion, and to establish the interest of his chosen, shall leave off all other designs, alms, and contrivances, and wind up all on the same bottom:— they shall not, at least they ought not (for I told you the words might denote either their duty, what they ought to do; or the event, what they shall do), set up designs and aims of their own, and contend about other things; but betake their hopes to that which is the main intendment of God, the establishment of the interest of his people, and cast all other things in a subserviency thereunto. The sum is, —

IV. It is the duty of God’s poor preserved remnant, laying aside all other aims and contrivances, to betake themselves to the work of God, founding Zion, and preserving the common interest of his people.

Of the propositions thus drawn from the words, I shall treat severally, so far as they may be foundations of the inferences intended. And, —

I. The nations about will be diligently inquiring concerning God’s dispensations among his people; — their eyes are upon them, and they will be inquiring after them.

In the handling of this, and all that follows, I humbly desire that you would consider in what capacity, as to the discharge of this work, I look upon myself and you. As you are hearers of the word of God (in which state alone at present, though with reference to your designed employment, I look upon you), you are not at all distinguished from others or among yourselves, but as you are believers or not, — regenerate persons, or coming short thereof. And on this account, as I shall not speak of my rulers without reverence, so I shall endeavour to speak to my hearers with authority.

I say, then, there are certain affections and principles, that are active in the nations, that will make them restless, and always put them upon this inquiry. The people of God, on one account or other, shall be, in all seasons, a separated people, Num. xxiii. 9, “Lo, the people shall dwell alone, and shall not be reckoned among the nations;” yea, they are separated from them, whilst they are in their bowels, and dwell in the midst of them, Mic. v. 7, 8. Whether they are amongst them as the spring of their mercies or the rise of their destruction (one of which they will always be), yet they are not of them. No sooner, then, is any people, or portion of them, thus dedicated to God, but all the nations about, and those amongst them not engaged in the same way with them, instantly look on them as utterly severed from them. Having other ways, ends, and interests than they, — being built up wholly on another account and foundation, — they reckon not of them as a people and a nation. The conclusion they make concerning them is that of Haman, Esth. iii. 8, “There is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people.” Not their moral and judicial laws, which were the sum of that perfection which all nations aimed at, — on which account they said of them, “Surely this great nation is a wise and understanding people,” Deut. iv. 6; and the keeping of those laws was their wisdom and understanding among all nations; — nor yet merely the laws of their religious worship; but the whole way, interest, design, profession of that people, is comprised in this expression, — they “are diverse from all people.” Looking on them in this state, they have principles, as I said, that will carry them out to an inquiry into their state and condition.

1. They are full of envy against them: “They shall be ashamed for their envy at the people,” Isa. xxvi. 11. Looking on them as wholly separated from them, and standing on another account than they do, they are full of envy at them. Envy is a restless passion, full of inquiries and jealousies; the more it finds of poison, the more it swells and feeds. It will search into the bottom of that which its eye is fixed on. The transaction of the whole business between Nehemiah and Sanballat gives light to this consideration. See Neh. iv. 1–6. And ever the nearer any nation is to this people, the greater is their envy. It was Edom, and Moab, and Ammon, the nations round about, that were most filled with wrath and envy against Israel. Yea, when that people was divided among themselves, and the true worship of God remained with Judah, and they became the separated people, Ephraim was instantly filled with envy against them, Isa. xi. 13, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah; for there must be a desire of the same thing, or something answering it (which befalls in proximity of habitation), that a man is envied for in him that envies him. This is one fountain of the nations’ inquiry after your affairs.

Through the providence of God you dwell alone; that is, as to your main design and interest. You are not reckoned among the nations, as to the state of being the people of God. So far, and under that consideration, they count you not worthy to be reckoned or esteemed a nation. They envy to see the men of their contempt exalted, blessed. The same is the condition of Ephraim amongst us; men not engaged in the same cause and way with you, they are full of envy. Wherefore do they inquire of your welfare, — of your state and condition, — of your affairs? Is it that they love you, — that they desire your prosperity, — that they would have you an established nation? No; only their envy makes them restless. And, as it is in general, so no sooner doth any man, upon a private account, separate himself from the public interest of the people of God, but he is instantly filled with envy against the managers of it. And, notwithstanding all our animosities, if this hath not befallen us in our differences and divisions, I no way doubt a peaceable composure and blessed issue of the whole. If envy be not at work, we shall have establishment.

2. A second principle whereby they are put upon their inquiries, is fear. They fear them, and therefore will know how things stand with them, and what are the works of God amongst them, Heb. iii. 7, “I saw the tents of Cushan in affliction, and the curtains of the land of Midian did tremble.” “I saw” it: when God was doing the great work, described in that chapter with many lofty allegorical expressions, of bringing his people out of bondage, to settle them in a new state and condition, the nations round about, that looked on them, were filled with affliction, fear, and trembling. They were afraid whither these things would grow. Ps. xlviii. 1–6, “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. For fear took hold upon them there, and pain, as of a woman in travail.” The close of all the considerations of these kings and their attendants is, that fear took hold upon them. Fear is solicitous and inquiring; it will leave nothing unsearched, unlooked into; it would find the inside and bottom of every thing wherein it is concerned. Though the more it finds, the more it is increased; yet the greater still are its inquiries, fearing more what it knows not, than what it knows, — what is behind, than what appears. This puts the nations upon their inquiry; they are afraid what these things will grow to. Ps. cxxvi. 2, “Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them;” — they are the words of men pondering their affairs, and filled with fear at the issue. If God do such things as these for them, what think you will be the issue? I dare say of the proudest adversaries of the people of God at this day, notwithstanding all their anger, they are more afraid than angry. The like also may be said concerning their wrath, revenge, and curiosity, — all pressing them to such inquiries.

This is the issue of this proposal: If we are not a separated people unto God; — if our portion be as the portion of the men of the world, and we are also as they, reckoned among the nations; — if we have had only national works, in the execution of wrath on men fitted thereunto amongst us; — woe unto us that we were ever engaged in the whole affair that for some years we have been interested in! It will be bitterness and disappointment in the latter end. If we be the Lord’s peculiar lot, separate unto him; the nations about, and many amongst ourselves, on the manifold accounts before mentioned, will be inquiring into our state and condition and the work of God amongst us. Let us consider what we shall answer them, — what we shall say unto them. What is the account we give of God’s dealings with us, and of his mighty works amongst us? — what is the profession we make If we seek ourselves, — if we are full of complaints and repinings one against another, — if every one hath his own aims, his own designs (for what we do, not what we say, is the answer we make), — if we measure the work of God by its suitableness to our private interests; — if this be the issue of all the dealings of God amongst us, we shall not have wherein to rejoice. But of these things afterward. The second proposition is, —

II. The issue of God’s dealing with and dispensations among his people, shall be so perspicuous and glorious, that one, any one, every one, shall be able to give an answer to them that make inquiries about them.

“What shall one then say?” Whether it be for judgment or mercy, all is one; — he will make the event to be evident and glorious. He “is our rock, and his work is perfect;” and he will have his works so known as that they may all praise him. Be it in judgment, see what issue he will bring his work unto, Deut. xxix. 24, 25, “Even all nations shall say, Wherefore hath the Lord done thus unto this land what meaneth the heat of this great anger? Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them, when he brought them forth out of the land of Egypt.” “Men shall say,” — ordinary men shall be able to give this sad account of the reason of the works of God, and his dealings with his people. So also as to his dispensations in mercy, Isa. xxvi. 11, “Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them.” He will not leave the work of his favour towards his people, until those who are willing to shut their eyes against it do see and acknowledge his hand and counsel therein.

I do not say this will hold in every dispensation of God, in all seasons, from the beginning to the ending of them. In many works of his power and righteousness he will have us bow our souls to the law of his providence, and his sovereignty, wisdom, and goodness therein, when his footsteps are in the deep, and his paths are not known; which is the reasonablest thing in the world. But this, generally, is the way of his proceedings, especially in the common concernments of his people, and in the disposal of their public interests:— his works, his will and counsels therein, shall be eminent and glorious. It is chiefly from ourselves and our own follies that we come short of such an acquaintance with the works of God as to be able to give an answer to every one that shall demand an account of them. When David was staggered at the works of God, he gives this reason of it, “I was foolish, and as a beast before him,” Ps. lxxiii. 22. That thoughtfulness and wisdom which keeps us in darkness, is our folly.

There are sundry things that are apt to cloud our apprehensions as to the mind of God in his dealing with his people. As, —

1. Self-fulness of our own private apprehensions and designs. A private design and aim in the works of Providence, is like a private, by-opinion in matters of religion. You seldom see a man take up a by-opinion (if I may so speak), but he instantly lays more weight upon it than upon all religion besides. If that be not enthroned, be it a matter of never so small importance, he scarce cares what becomes of all other truths which he doth embrace. When men have fixed to themselves that this or that particular must be the product of God’s providential dispensations, that alone fills their aims and desires, and leaves no room for any other apprehension. Have we not seen persons, in the days wherein we live, so fixed on a reign, a kingdom, — I know not what, that they would scarce allow God himself to be wise if their minds were not satisfied? “Give me this child, or I die!” Now, is it probable, that, when men’s whole souls are possessed with a design and desire of their own, so fully that they are cast into the mould of it, are transformed into the image and likeness of it, — they can see, hear, think, talk, dream nothing else, — they shall be able to discern aright, and acquiesce in the general issue of God’s dispensations, or be able to “answer the messengers of the nations,” making inquiry concerning them? Fear, hope, wrath, anger, discontentment, with a rabble of the like mind-darkening affections, are the attendants of such a frame. He who knows any thing of the power of prejudices in diverting the minds of men from passing a right judgment on things proposed to them, and the efficacy of disordered affections for the creating and confirming of such prejudices, will discern the power of this darkening disturbance.