Verse-by-Verse Bible Commentary
Isaiah 48:10

Clarke's Commentary

Verse Isaiah 48:10. I have chosen thee - "I have tried thee"] For בחרתיך becharticha, "I have chosen thee," a MS. has בחנתיך bechanticha, "I have tried thee." And so perhaps read the Syriac and Chaldee interpreters; they retain the same word בחרתך bechartach; but in those languages it signifies, I have tried thee. ככסף kecheseph, quasi argentum, "as silver." Vulgate.

I cannot think בכסף becheseph, WITH silver, is the true reading. ככסף kecheseph, LIKE silver, as the Vulgate evidently read it, I suppose to have been the original reading, though no MS. yet found supports this word; the similarity of the two letters, ב beth and כ caph, might have easily led to the mistake in the first instance; and it has been but too faithfully copied ever since. כור cur, which we translate furnace, should be rendered crucible, the vessel in which the silver is melted. The meaning of the verse seems to be this: I have purified you, but not as silver is purified; for when it is purified, no dross of any kind is left behind. Had I done this with you, I should have consumed you altogether; but I have put you in the crucible of affliction, in captivity, that you may acknowledge your sins, and turn unto me.

Bridgeway Bible Commentary

The past and the future (48:1-22)

Before returning to their homeland, the people are reminded of the sins that led the nation into captivity. They must not repeat former errors. The people’s chief failing was that they honoured God with their words but not with their conduct (48:1-2). Knowing their tendency towards idolatry, God gave his people advance revelations of his will, to prevent them from turning to idols for guidance. But they still stubbornly rejected his teaching (3-5).
Nevertheless, God once again tells them his plans in advance, namely, that he is going to lead them back to their land. But he makes the announcement at the last minute, as it were, for their previous history has shown that they cannot be trusted. God is not going to give them the chance to claim that idols have brought them this deliverance (6-8).
God has been very patient with his people. He likens his work with them to that of a refiner, who puts silver in the fire to burn up the rubbish and leave the metal pure. In the same way God has ‘refined’ the people of Israel, but they have proved worthless. However, for the sake of his own honour, God does not destroy them (9-11).
The God who called Israel to be his people still looks after them. The God who made the world still controls its history. He brings Cyrus to Babylon to conquer Israel’s oppressor and free the captive people (12-15). God has always spoken openly with his people, and now he does so again, by sending his messenger the prophet to make his plans known to them (16).
Because God wanted only the best for his people, he was saddened to see the suffering they had brought on themselves through their stubborn disobedience. If they had paid attention to his instruction, they would have enjoyed unbroken peace and prosperity (17-19). God is now delighted that they are about to leave Babylon and return to their land. He will protect and provide for them, but if they want to enjoy peace in their land they must live uprightly (20-22).

Coffman's Commentaries on the Bible

"For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Behold, I have refined thee, but not as silver; I have chosen thee in the furnace of affliction. For mine own sake, for mine own sake, will I do it; for how should my name be profaned? and my glory will I not give to another."

Right here is God's answer as to "Why?" he had refrained from destroying a reprobate and sinful nation who fully deserved such a destruction, no less than it had been deserved by Sodom and Gomorrah. Dummelow pointed out that God's refinement of Israel was unlike the refinement of silver, that is, the removal of all the dross, "would have meant the destruction of Israel."J. R. Dummelow's Commentary, p. 444. There is no question whatever as to whether or not Israel deserved total destruction, because their wickedness even exceeded that of Sodom and Gomorrah, as Ezekiel reported in Ezekiel 16. Why, then did God not do it? The abbreviated answer is that to have done so would have endangered, or perhaps destroyed, God's plan of human redemption. God had promised that through the patriarchs Messiah would be born, through whom all the families of the earth were to be blessed; very well, the destruction of Israel would have checkmated the achievement of the birth of Messiah through the posterity of Abraham, or at least rendered it impossible to be proved or documented. Therefore, "for the sake of God's promises," he was stuck with Israel until the Eternal purpose had been realized.

Note the question here, "How should my name be profaned?" the argument here is exactly the same as that of Moses is Numbers 14:13 ff, to the effect that if God should execute upon Israel the destruction they deserved, the pagans would declare that it was because God was unable to save them from destruction; and the pagans would have heralded Israel's destruction as a victory of their idols over Jehovah! Moses' argument prevailed with God at that time; and this passage shows that the argument was still valid in the times of Isaiah. Lowth gave the meaning of Isaiah 48:11 thus: "God would not destroy Israel, that he may not be blasphemed."Robert T. Lowth, Isaiah with Notes, p. 345.

Barnes' Notes on the Whole Bible

Behold, I have refined thee - This refers to the Jews in their afflictions and captivity in Babylon. It states one design which he had in view in these afflictions - to purify them. The word used here, and rendered ‘refined’ (צרף tsâraph), means properly to melt; to smelt metals; to subject them to the action of fire, in order to remove the scoria or dross from them (see the notes at Isaiah 1:25). Then it means to purify in any manner. Here it means that God had used these afflictions for the same purpose for which fire is used in regard to metals, in order that every impurity in their moral and religious character might be removed.

But not with silver - Margin, ‘For.’ Hebrew, בכסף b^ekâseph. Many different interpretations of this have been proposed. Jerome renders it, Non quasi argentum - ‘Not as silver.’ The Septuagint, Οὐχ ἕνεκεν ἀργυρίου ouch heneken arguriou - ‘Not on account of silver.’ Grotius explains it, ‘I have a long time tried thee by afflictions, but nothing good appears in thee;’ that is, I have not found you to be silver, or to be pure, as when a worker in metals applies the usual heat to a mass of ore for the purpose of separating the dross, and obtains no silver. Gesenius explains it to mean, ‘I sought to make you better by afflictions, but the end was not reached; you were not as silver which is obtained by melting, but as dross.’ Rosenmuller supposes it means, that he had not tried them with that intensity of heat which was necessary to melt and refine silver; and remarks, that those skilled in metals observe that gold is easily liquified, but that silver requires a more intense heat to purify it. Jarchi renders it, ‘Not by the fire of Gehenna as silver is melted by the fire.’ Kimchi explains it, ‘Not as one who is smelting silver, and who removes all the scoria from it, and so consumes it that nothing but pure silver remains. If that had been done, but few of you would have been left.’ Vitringa supposes that it means, that God had sent them to Babylon to be purified, yet it was not to be done with silver. It was by the agency of a people who were wicked, sinful, and unbelieving. Amidst this variety of interpretation, it is difficult to determine the sense. Probably it may be, I have melted thee, and found no silver; or the result has not been that you have been shown to be pure by all your trials; and thus it will agree with what is said above, that they were perverse, false, and rebellious as a people.

I have chosen thee - Lowth renders this, ‘I have tried thee.’ The Vulgate and the Septuagint, however, render it, ‘I have chosen thee.’ The word used here (from בחר bâchar) means, according to Gesenius:

1. To prove, to try, to examine; and the primary idea, according to him, is that of rubbing with the lapis Lydius, or touchstone, or else of cutting in pieces for the purpose of examining.

2. To approve, choose, or select. This is the most common signification in the Hebrew Bible Genesis 13:11; Exodus 17:9; Joshua 24:15; Job 9:14; Job 15:5; Job 29:25.

3. To delight in Genesis 6:2; Isaiah 1:29. Probably the meaning here is, ‘I have proved or tried thee in the furnace of affliction.’ It was true, however, that God had chosen or selected their nation to be his people when they were suffering in the furnace of affliction in Egypt; and it is also true that God chooses sinners now, or converts them, as the result of heavy affliction. Possibly this may be the idea, that their affliction had prepared them to embrace his offers and to seek consolation in him; and he may design to teach that one effect of affliction is to prepare the mind to embrace the offers of mercy.

In the furnace of affliction - Referring particularly to their trials in Babylon. Afflictions are often likened to fire - from the fact that fire is used to purify or try metals, and afflictions have the same object in reference to the people of God.

Calvin's Commentary on the Bible

10.Lo, I have tried thee. The Lord shews that he exercises such moderation in chastising his people, that he makes provision for their salvation. Formerly he had said that he had spared or would spare them, because he had regard to his glory. He now declares that he does indeed lay stripes upon them, but of such a nature as to be serviceable to them; for it is for the purpose of “proving and trying” that he chastises them, and we “prove” that which we do not wish to be lost. Since therefore he has this end in view, it follows that he makes provision for our salvation. Besides, it is by way of anticipation that he mentions the “trial,” lest any one should object that God’s forbearance did not, at all appear amidst such severe afflictions. The Prophet therefore comes forward early to meet this objection, and points out that, although God does not permit his people altogether to go free, yet he deals gently with them.

And not like silver. He adds that he does not “try us like silver,” because we should be altogether consumed; for “silver” contains something that is pure, but in us nothing will be found but chaff; and even if God did not make us “silver,” we should be reduced, like chaff or stubble, to ashes and to nothing. Chastisement itself would undoubtedly bring out nothing that is pure. Accordingly, in the very “trial” the Lord considers what we can endure, so as not to proceed beyond measure; and, at the same time, by the secret influence of his Spirit, he makes those punishments to be profitable to us which would otherwise have been destruction.

I have chosen thee in the furnace of affliction. To “choose” means here to “distinguish.” We “choose” that which we desire to preserve and defend, as he formerly said in the same sense,

“to choose the good and refuse the bad.” (Isaiah 7:15.)

By this word, therefore, he shews how wide is the difference between the punishment which is inflicted on good men and that which wicked men endure, and which ends in their destruction. We, on the other hand, though the Lord bums and pierces us, are accepted by him; and he retains his kindness toward us in the midst of afflictions, and even causes us to come out of them more fully tried, and to be to him a sacrifice of good savor. In a word, he means that God, even when he appears to abandon his people to destruction, is still gracious to them.

Smith's Bible Commentary

Now in chapter 48 God speaks about how that He is going to restore then under the Holy One, Jehovah's servant. And God is going to restore the house of Jacob.

Hear ye this, O house of Jacob, which are called by the name of Israel ( Isaiah 48:1 ),

You are called by the name of Israel.

The name of Israel literally means governed by God. Beautiful name. A man governed by God, Israel. It was a name that was given to Jacob by the Lord after Jacob had wrestled all evening and finally surrendered weeping and crying. He said, "Please don't go before You bless me." And He said, "What is your name?" He said, "Heel catcher." He said, "You won't be called heel catcher any more, you're going to be called, 'A man governed by God.'" All his life he had been a supplanter. All of his life he had lived by his wits. All of his life he was conniving, living on the border, crooked, scheming. "You're no longer going to be a schemer, conniver. You're going to be a man governed by God." And so the name Israel is a beautiful name because it means a man governed by God. "And so you've been called," He said, "by the name of Israel."

and are come forth out of the waters of Judah, you have sworn by the name of the LORD, and you make mention of the God of Israel, but not in truth, nor in righteousness ( Isaiah 48:1 ).

You've been called by the name, but not in truth. You've sworn by God, but not in righteousness. You haven't really been governed by God. You've only got the name, but it's not a reality.

This is an unfortunate thing and it exists so prevalently today. There are so many people calling themselves Christians. So many of the Hollywood sect calling themselves Christians. So many of the Washington sects calling themselves Christians. But you read of their activities and it is anything but Christian. So they take the name. You've been called by the name of Israel. You've taken the name "Governed by God" but God isn't governing your lives. You've not submitted your life to God. You take the name of Christian but you're not living as Christ. You're living after the flesh and your moral impurities and in your cesspools and yet you say, "We are Christ-like." It's not Christ-like at all. So God is rebuking them for taking the name, when in reality it isn't taken in righteousness nor in truth.

For they call themselves of the holy city, and they stay themselves on the God of Israel: The LORD of hosts is his name. I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them; I did them suddenly, and they came to pass. Because I knew that you are obstinate, and your neck is an iron sinew ( Isaiah 48:2-4 ),

Or your iron muscles in your neck

and your brow is brass ( Isaiah 48:4 );

The hardheaded, stiff-necked bunch of people, God is saying. Can't get anything through your skull. It's like brass. You're so stiff-necked.

I have even from the beginning declared it to thee; before it came to pass I showed it you: lest you should say, My little idol did this, and my graven, and my molten image, has wiped them out ( Isaiah 48:5 ).

Now God declared what He was going to do to Babylon and God declared how He was going to bring them from their captivity, lest when this did happen, God told them in advance, lest that when it did happen, they'd hold up their little idol. "Well, my little god, he delivered us. Isn't that wonderful?" And they start giving credit to their idols again. And so God spoke of the whole thing in advance so that they would know that He was the one who had accomplished it by telling them in advance.

Now you have heard, see all this; and will not ye declare it? I have showed you new things from this time, even hidden things, and you did not know them. They are created now, and not from the beginning; even before the day when you heard them not; lest you should say, Behold, I knew them ( Isaiah 48:6-7 ).

In other words, I've told you things before they happen. Now they are happening, but I've told you already lest you should go, "I knew it was going to be. Of course, you can figure that out." There's a lot of people that still take this attitude towards the things of God. "Well, it's obvious it's going to happen, you know. Does God really know?"

Yea, you did not hear; yea, you did not know; yea, from that time that your ear was not opened: for I knew that you would deal very treacherously, and you were called a transgressor from the womb ( Isaiah 48:8 ).

I knew you and I knew that this would be.

But for my name's sake will I defer my anger, and for my praise will I refrain for thee, that I do not cut you off ( Isaiah 48:9 ).

"Now it's only my own mercy and grace that I don't cut you off." And God could very well say that to each of us. You've been stiff-necked. You've been hardheaded. And yet God has put up with you and only for His name's sake He hasn't cut us off.

Behold, I have refined thee, but not with silver; but I have chosen for thee the furnace of affliction ( Isaiah 48:10 ).

So their refining was to come through great affliction. And so that great affliction that they experienced in Babylon was a part of God's refining process for these people. God chose the furnace of affliction as the refining agent. And tell me, what people of earth have experienced more affliction than the Jews? They are persecuted almost wherever they have gone. They've been persecuted. They've been hated. And God declares that He has chosen the furnace of affliction.

But for my own sake, even for my own sake, will I do it: for how should my name be polluted? and I will not give my glory to another ( Isaiah 48:11 ).

You see, the Bible says, "To whom much is given, much is required." To sin against revealed light is far worse than to sin in total ignorance. "For he who knew the will of God and did it not will suffer many stripes. Yet he who knew not the will of God yet did things worthy of many stripes shall be beaten with few. For unto whom much is given, much is required" ( Luke 12:47-48 ).

Now the greater your knowledge of God, the greater the revelation of God to your life, the greater is the sin if you sin against that knowledge and revelation. And these people have been chosen as God's instrument to bring light to the world; to bring God's truth to the world. They had received the oracles of God. They had received the ordinances of God, the statutes, the law. God had committed unto them all of these things. And yet they turned from the true and the living God and they've began to worship the gods of the Canaanites. They began to worship Baal and Molech and Mammon. They began to make their idols and bow down to them and worship them. And thus their sin was greater. And thus the judgment more severe as God chose the furnace of affliction to purify these people again as a people unto Himself and for His own sake God said, "I will do it, because you polluted My name; and I will not give My glory to another."

Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, and the last. My hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together ( Isaiah 48:12-13 ).

Now God is saying, "Hey now look, you've been worshipping these dumb little idols that can't speak. They can't hear. They can't move. You got to carry them around. I am the true and the living God. I have brought the furnace of affliction. I've chosen this as a refining instrument. Now listen to Me, listen to Me, for I am God. I'm the first and I'm the last." In Revelation we read, "I am the Alpha and the Omega, the beginning and the end" ( Revelation 1:8 ).

"My hand also laid the foundation of the earth, and again My right hand hath spanned the heavens." What does that mean? That God measured the universe with the span of His right hand.

Now when I was in school, we were taught that the universe was about four billion light years in diameter. By the time I graduated from college, we were taught that the universe was six billion light years in radius. It had increased tremendously in my schooling years. Now there are some scientists who have proclaimed that they have discovered galaxies fifty billion light years away. Now I really don't know how they know that it's that far. But that is what the claim is. Of course, you see, there's a lot of exaggeration and guesswork that is done in the name of science. And just some true fraudulism such as the Piltdown man, the Java man. Absolute frauds. But these things are done in the name of science.

And I was talking with a famous archaeologist and scientist one day about the dating of the age of some of these fragments of skulls and so forth that they had found. And so he said to me, "Well now, Charles," he was my professor and he was a tutor for a while. He took a great interest in me and I gained much from him, Dr. Albrow. He said, "Now, Charles," he said, "if we were, say, digging out here in the area of Sabina Canyon, and as we are digging we come upon a skull." He said, "We are needing money for our further digging and exploration. And so we want this to be an important find. Now they have already found skulls of Indians that they have dated in this area as having been here four thousand years ago. So if we say this skull is two thousand years, it's not news because they know that Indians have been here for four thousand years because the last guy said his skull was four thousand years old. That's where he got his headlines. So in order that we might get notoriety and attention for our find, I examine it carefully, I take fragments and send it to the carbon dating laboratories and I send them to enough until I get the age that I want." And he said, "I make the proclamation, 'We have found a skull that is five thousand years old, proving that Indians were here five thousand years ago.' All of a sudden we've got the oldest skull that was ever discovered and news, everybody wants to know about it and everybody is interested." And he said, "then it's easy to get money for further digging and explorations." He said that's how most of the skulls are dated.

Now the same is true if the scientist would say, "We've discovered a new galaxy. It's six billion lights out." Go away. They've already discovered them twelve billion light-years out there. So some guy really went out on the string the other day. He found one fifty billion. It's going to take something to beat him now. But supposing he is correct. Now from his find, fifty billion light-years, they have developed a whole new theory of the universe. And that is that the universe is continually and constantly expanding clear on out. In other words, the present theory, the Big Bang, everything went out and as it finally reaches the effigy it will start to pull back together and finally, all of the stars and the black hole will be drawn and sucked into this big gravitational black hole that's here in the universe. The reason why it's a black hole, because the gravitational pull is so strong the light can't escape from it. And so everything's going to be gobbled up by this big black hole until the atoms will be compacted so tightly in this gravitational pull. The big black hole, something will go wrong and it'll explode again and the whole thing can start over and out on one little planet under ideal conditions an amoeba may develop in the ooze. And in billions of years a new man may again stand upon a new planet in this whole new universe, you know. And start guessing how old are the fossils that he found.

Now if indeed the man found a galaxy fifty billion light years away, all he did was make God that much bigger. I thought He was big when He could span the universe of twelve billion light-years with His right hand. God said, "I spanned it with my right hand." That is, He measured... How big is God? "Now God, I've got this horrible problem. It's so big. I don't know if even You can work this one out, God. I need to lift this trunk. It's so heavy." Oh, if we'd only realize the greatness of our God. "Hearken unto me, O Jacob and Israel, I am the first, and the last. My hand laid the foundation of the earth, and my right hand spanned the heavens. When I call, they stand. I say, 'Hey,' and they come to attention." My, it's going to be glorious to be in heaven and watch God order things around.

All of ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans ( Isaiah 48:14 ).

I've loved My people. I will do My pleasure, but I will bring out on the Chaldeans and the Babylonians My judgment.

I, even I, have spoken it; yea, I have called him: I have brought him, and he shall make his way prosperous ( Isaiah 48:15 ).

Now verse Isaiah 48:16 , one that really jumped out at me.

Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there I am: and now the Lord GOD, and his Spirit, hath sent me ( Isaiah 48:16 ).

Who is this speaking? It would have to be Jesus. You remember when Jesus was talking with the Pharisees? And they said, "We are Abraham's children." He said, "If you were the children of Abraham then would you believe Me? Because Abraham rejoiced to see My day and he saw it." They said, "What are You talking about? You're not even fifty years old and You say that Abraham saw You?" And Jesus said, "Before Abraham was, I am" ( John 8:56-58 ). Now you have much the same here. "From the beginning, from the time that it was, I am. There I am. And now the Lord God and His Spirit hath sent Me."

Thus saith the LORD, thy Redeemer, the Holy One of Israel ( Isaiah 48:17 );

None other than Jesus Christ.

I am the LORD thy God which teacheth thee to profit, which leadeth thee by the way that you should go. O that you would have hearkened to my commandments! then had your peace been as a river, and your righteousness as the waves of the sea ( Isaiah 48:17-18 ):

"If you only had listened," the Lord said. "I'm the One who has taught you to prosper." God has put it in them that uncanny ability to prosper. "I have led you in the way that you should go. Oh, if you'd only have hearkened to My commandments! Then your peace would have been as a river." The people, it is interesting, many of them are angry with God because of that furnace of affliction that they have gone through. But that has only come as the result of their not obeying the commandments of God. Had they only obeyed.

Now, even today, they are seeking to affect before God a righteousness not of the covenant of the law but of their own making, a righteousness of works. As on Yom Kippur they balance their good deeds with their evil and offer their good works unto God for an atonement for their sins. And yet, God's covenant said, "Without the shedding of blood there is no forgiveness of sins" ( Hebrews 9:22 ). And so God says, "Hey, if you'd only listened, if you'd only obeyed My commandments, your peace would have been as a river."

Thy seed also had been as the sand, and your offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me. Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The LORD hath redeemed his servant Jacob. And they thirsted not when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. There is no peace, saith the LORD, for the wicked ( Isaiah 48:19-22 ).

Now if you'd only obeyed the commandments, your peace would have been like a river. But there is no peace for the wicked.

"

Dr. Constable's Expository Notes

The former failure 48:1-11

This section recapitulates the revelation that Yahweh predicts the future, so that when the event He predicts happens, people will recognize that He is the only true God. He can cause new things to happen because He alone is the Creator. This prophecy has been the source of much critical attack on Isaiah. [Note: See Oswalt, The Book . . . 40-66, pp. 270-72, for discussion.] Again, the critics’ disbelief in God’s ability to predict the future and then bring it into being is the problem.

Dr. Constable's Expository Notes

Israel’s need for faith 48:6-11

Having reminded His people of His ways, God now gave them a new prediction.

Dr. Constable's Expository Notes

By allowing the Babylonian exile, God was not casting off His people, but disciplining them so they would come to their senses, and follow Him more faithfully thereafter. The difficult times Israel had been through were fires of refining, not fires of destruction. Fire was one of Isaiah’s favorite figures for judgment, and often it was God’s people whom he described as in the fire. Unfortunately many readers think only of hell when they read of judgment fire in Scripture. In refining silver, the craftsman burns away all the dross. If God had refined Israel that way, there would have been nothing left of the nation. Affliction is a sign that God has chosen and loves His people; it is not a sign that He has not chosen and does not love them (cf. Hebrews 12:3-13).

Gill's Exposition of the Whole Bible

Behold, I have refined thee, but not with silver,.... But it is not usual to refine with silver; not silver with silver, nor any other metal with it; that itself is what is refined; this therefore cannot be the sense of the words; wherefore they are, by others, differently rendered; by some, "not in silver" d; not in a furnace of silver, as Aben Ezra; "but in a furnace of poverty", as the Septuagint, Vulgate Latin, and Syriac versions render the next clause; and to the same sense the Targum; that is, I have tried, and purified, and refined thee, not by prosperity, but adversity; not with riches, which has its snares, temptations, trials, and exercises, but with poverty, which also has the same, or greater; and therefore Agur desired neither,

Proverbs 30:8. By others, "but not into silver" e, so as to make silver of them, whereby all the labour was lost; but this is contrary to the following clause: by others, "not for the sake of silver" f; so the Septuagint version; or for the gain of it, as the Arabic; which sense suggests that God was no gainer by their afflictions; what he did was freely, without money or price, and all the use and profit were to themselves; see Psalms 44:12. Others think, that instead of "beth", "in", it should be "caph", "as", a note of similitude, and be rendered, "but not as silver" g: but that the text is corrupted, and ought to be thus altered, there is no authority for it, and besides is contrary to several express passages of Scripture, Psalms 66:10. Rather therefore it should be rendered, "but not among silver" h; along with that, which requires a fierce fire, is kept in the furnace or melting pot until all the dross is consumed: but if God was to afflict his people to such a degree, they would not be able to bear it; and if they were to continue under his afflicting hand till all their dross, sin, and corruption were removed, they would be utterly consumed; was he to contend, or be wroth for ever, the spirit would fail before him, and the souls that he has made; wherefore he does not afflict in this fierce and furious manner, but gently and gradually, in measure, in mercy, and not in strict justice,

1 Corinthians 10:13 and by such gentle means he refines and brightens the graces of his people, tries and proves their principles and profession, and reforms their manners: I have chosen thee in the furnace of affliction; such was the affliction of Israel in Egypt, called the iron furnace, Deuteronomy 4:20 and as God has his furnace to punish and consume his enemies, so he has his furnace to try, purge, and purify his people, Isaiah 31:9, and which is a fiery one, and very grievous and distressing, especially when the wrath of God is apprehended in it, though fury is not in him: when he afflicts, it is all in love, and therefore is said to choose his people at such a time; which is to be understood not of their election to grace and glory; for that is not done in time, but in eternity, and is of them, not as transgressor, or as in the corrupt mass, but as in the pure mass of creatureship: rather of calling, which is the fruit, and effect, and evidence of election, and is expressed by choosing, John 15:19, and sometimes afflictions have been the means of it; or God has in them, or by them, brought them to himself, as he did Manasseh: but it seems best of all to understand it of the manifestation of election; God sometimes under afflictive providences appears to his people, and tells them that he has loved them with an everlasting love, and assures them that they are his chosen ones; he knows their souls, and owns them as his own in their adversities; besides, in afflicting them, he deals with them as his children and chosen ones; and because they are so, he takes the pains he does with them, which he does not with others, to purge and purify them, Psalms 31:7. Moreover, he makes them choice and excellent persons by afflictions; they come forth out of them as choice silver and pure gold; they gain thereby many choice experiences of the love and grace of God, and of the truths of the Gospel, and of the promises of it: afflicted saints are commonly the choicest believers; they become thriving and flourishing Christians, humble and Holy Ones; more fit for their master's use, more weaned from the world, and wrought up for heaven and happiness. Some, as Jarchi and Aben Ezra, render the words, "I have chosen for thee the furnace of affliction" i, or "thee for the furnace of affliction"; afflictions are chosen and appointed for the people of God, and they are chosen for and appointed unto affliction,

Job 23:14. Some, as Aben Ezra and Kimchi observe, by the change of a letter, read "bachantica", "have proved thee", or "tried thee", instead of "bachartica", "I have chosen thee"; but without any reason.

d בכסף "in argento", Montanus; "in fornace argenti", Vatablus. e "Non in argentum", Grotius. f ουκ ενεκεν αργυριου, Sept. "non pro pecunia", Tigurine version. g "Quasi argentum", V. L. "tanquam argentum", Munster, Pagninus, Calvin. h "Inter argentum", Syr. i בחרתיך ככור עני "elegi tibi, [sive] pro te fornacem affictionis", Gataker,

Henry's Complete Commentary on the Bible

      9 For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.   10 Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.   11 For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.   12 Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last.   13 Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together.   14 All ye, assemble yourselves, and hear; which among them hath declared these things? The LORD hath loved him: he will do his pleasure on Babylon, and his arm shall be on the Chaldeans.   15 I, even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous.

      The deliverance of God's people out of their captivity in Babylon was a thing upon many accounts so improbable that there was need of line upon line for the encouragement of the faith and hope of God's people concerning it. Two things were discouraging to them--their own unworthiness that God should do it for them and the many difficulties in the thing itself; now, in these verses, both these discouragements are removed, for here is,

      I. A reason why God would do it for them, though they were unworthy; not for their sake, be it known to them, but for his name's sake, for his own sake,Isaiah 48:9-11; Isaiah 48:9-11. 1. It is true they had been very provoking, and God had been justly angry with them. Their captivity was the punishment of their iniquity; and if, when he had them in Babylon, he had left them to pine away and perish there, and made the desolations of their country perpetual, he would only have dealt with them according to their sins, and it was what such a sinful people might expect from an angry God. "But," says God, "I will defer my anger" (or, rather, stifle and suppress it); "I will make it appear that I am slow to wrath, and will refrain from thee, not pour upon thee what I justly might, that I should cut thee off from being a people." And why will God thus stay his hand? For my name's sake; because this people was called by his name, and made profession of his name, and, if they were cut off, the enemies would blaspheme his name. It is for my praise; because it would redound to the honour of his mercy to spare and reprieve them, and, if he continued them to be to him a people, they might be to him for a name and a praise. 1. It is true they were very corrupt and ill-disposed, but God would himself refine them, and make them fit for the mercy he intended for them: "I have refined thee, that thou mightest be made a vessel of honour." Though he does not find them meet for his favour, he will make them so. And this accounts for his bringing them into the trouble, and continuing them in it so long as he did. It was not to cut them off, but to do them good. It was to refine them, but not as silver, or with silver, not so thoroughly as men refine their silver, which they continue in the furnace till all the dross is separated from it; if God should take that course with them, they would be always in the furnace, for they are all dross, and, as such, might justly be put away (Psalms 119:119) as reprobate silver, Jeremiah 6:30. He therefore takes them as they are, refined in part only, and not thoroughly. "I have chosen thee in the furnace of affliction, that is, I have made thee a choice one by the good which the affliction has done thee, and then designed thee for great things." Many have been brought home to God as chosen vessels and a good work of grace has been begun in them in the furnace of affliction. Affliction is no bar to God's choice, but subservient to his purpose. 3. It is true they could not pretend to merit at God's hand so great a favour as their deliverance out of Babylon, which would put such an honour upon them and bring them so much joy; therefore, says God, For my own sake, even for my own sake, will I do it,Isaiah 48:11; Isaiah 48:11. See how the emphasis is laid upon that; for it is a reason that cannot fail, and therefore the resolution grounded upon it cannot fall to the ground. God will do it, not because he owes them such a favour, but to save the honour of his own name, that that may not be polluted by the insolent triumphs of the heathen, who, in triumphing over Israel, thought they triumphed over the God of Israel and imagined their gods too hard for him. This was plainly the language of Belshazzar's revels, when he profaned the holy vessels of God's temple at the same time that he praised his idols (Daniel 5:2; Daniel 5:4), and of the Babylonians' demand (Psalms 137:3), Sing us one of the songs of Zion. God will therefore deliver his people, because he will not suffer his glory to be thus given to another. Moses pleaded this often with God: Lord, what will the Egyptians say? Note, God is jealous for the honour of his own name, and will not suffer the wrath of man to proceed any further than he will make it turn to his praise. And it is matter of comfort to God's people that, whatever becomes of them, God will secure his own honour; and, as far as is necessary to that, God will work deliverance for them.

      II. Here is a proof that God could do it for them, though they were unable to help themselves and the thing seemed altogether impracticable. Let Jacob and Israel hearken to this, and believe it, and take the comfort of it. They are God's called, called according to his purpose, called by him out of Egypt (Hosea 11:1) and now out of Babylon, a people whom with a distinguishing favour he calls by name, and to whom he calls. They are his called, for they are called to him, called by his name, and called his; and therefore he will look after them, and they may be assured that, as he will deliver them for his own sake, so he will deliver them by his own strength. They need not fear them, for, 1. He is God alone, and the eternal God (Isaiah 48:12; Isaiah 48:12): "I am he who can do what I will and will do what is best, he whom none can compare with, much less contend with. I am the first; I also am the last." Who can be too quick for him that is the first, or anticipate him? Who can be too hard for him that is the last, and will keep the field against all opposers, and will reign till they are all made his footstool? What room then is left to doubt of their deliverance when he undertakes it whose designs cannot but be well laid, for he is the first, and well executed, for he is the last. As for this God, his work is perfect. 2. He is the God that made the world, and he that did that can do any thing, Isaiah 48:13; Isaiah 48:13. Look we down? We see the earth firm under us, and feel it so; it was his hand that laid the foundation of it. Look we up? We see the heavens spread out as a canopy over our heads, and it was his hand that spread them, that spanned them, that stretched them out, and did it by an exact measure, as the workman sometimes metes out his work by spans. This intimates that God has a vast reach and can compass designs of the greatest extent. If the palm of his right hand (so the margin reads it) has gone so far as to stretch out the heavens, what will he do with his outstretched arm? Yet this is not all: he has not only made the heavens and the earth, and therefore he in whom our hope and help is omnipotent (Psalms 124:8), but he has the command of all the hosts of both; when he calls them into his service, to go on his errands, they stand up together, they come at the call, they answer to their names: "Here we are; what wilt thou have us to do?" They stand up, not only in reverence to their Creator, but in a readiness to execute his orders: They stand up together, unanimously concurring, and helping one another in the service of their Maker. If God therefore will deliver his people, he cannot be at a loss for instruments to be employed in effecting their deliverance. 3. He has already foretold it, and, having infinite knowledge, so that he foresaw it, no doubt he has almighty power to effect it: "All you of the house of Jacob, assemble yourselves, and hear this for your comfort, Which among them, among the gods of the heathen, or their wise men, has declared these things, or could declare them?" Isaiah 48:14; Isaiah 48:14. They had no foresight of them at all, but those who consulted them were very confident that Babylon should be a lady for ever and Israel perpetual slave; and their oracles did not give them the least hint to the contrary, to undeceive them; whereas God by his prophets had given notice to the Jews, long before, of their captivity and the destruction of Jerusalem, as he had now likewise given them notice of their release (Isaiah 48:15; Isaiah 48:15): I, even I, have spoken; and he would not have spoken it if he could not have made it good: none could out-see him, and therefore we may be sure that none could outdo him. 4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service: The Lord has loved him (Isaiah 48:14; Isaiah 48:14); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son, in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission: I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: "I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions." Whom God calls he will bring, will cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it. His arm (Cyrus's army, and in it God's arm) shall come, and be upon the Chaldeans, to bring them down (Isaiah 48:14; Isaiah 48:14); for, if God call him and bring him, he will certainly make his way prosperous,Isaiah 48:15; Isaiah 48:15. Then we may hope to prosper in our way when we follow a divine call and guidance.

Spurgeon's Verse Expositions of the Bible

Mercy's Master Motive

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A Sermon

(No. 1041)

Delivered on Lord's Day Morning, March 17th, 1872, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another." Isaiah 48:9-11 .

THE PEOPLE OF ISRAEL in all their generations were full of evil. Those who came out of Egypt were a rebellious people, and for forty years multiplied their provocations of the Lord in the wilderness, till at last they all found a grave in the desert. The generation following were stiff-necked and rebellious like their fathers, and they continually went astray after false gods. Though by the good hand of the Lord they were settled in a goodly land which flowed with milk and honey, yet they forgot the covenant and sinned grievously. Though they were smitten and bruised for their idolatries, yet their successors did the same: whether they were ruled by the high priest, or governed by the judges, or presided over by a king, it little mattered, they started aside still, they were never to be depended upon. Idolatry and rebellion against God were ingrained in their nature; this sin was in their bone, and it would come out in their flesh. At last the Lord, whose glory tabernacled in Zion, appeared to grow weary of keeping house with such ungracious children and unfaithful servants, and he broke up the house altogether: he gave up his temple to be destroyed, the whole land to be ravaged, and the inhabitants to be carried away captive into Babylon. The Lord was wroth with his heritage, and therefore he gave his holy and beautiful house to the fire, and the carved work thereof to be broken down with hammers, while the whole Jewish state was utterly shattered, and of the kingdom not one stone was left upon another that was not cast down. Yet such is the immutability of God in his affection, that he had not long sent his people into captivity before his bowels yearned towards them again. He cast his eye over to Babylon, and saw his chosen sitting in sadness by the far-off rivers, hanging their silent harps upon the willows, and weeping at the remembrance of Zion; and he said unto himself, "I have chosen this people of old, and I have loved their fathers, and I have made them to be people unto me above all the people that are upon the face of the earth, therefore again I will have mercy upon them." Then the Lord looked to find a reason for mercy in their past conduct, but could see none. He looked at their present character for a plea, and found none, for even while they were under the rod they exhibited hardness of heart, so that even the eyes of mercy could see no reason for favor in them. What should the Lord do? He would not act without a reason: there must be something to justify his mercy, and show the wisdom of his way. Since there is none in the offender, where shall mercy find her plea? Behold the inventiveness of eternal love! The Lord falls back upon himself; and within himself finds a reason for his grace. "For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another." Finding a motive in his own glory which was bound up in the existence of Israel, and would have been compromised by their destruction, he turned unto them in love and kindness; Cyrus wrote the decree of emancipation, the Israelites came back to the land, and once again they sat every man under his own vine and fig tree, and ate the good of the land. So far we give the historical meaning of the passage.

We shall now use the text as an illustration of divine love in other cases, for from one deed of grace we may learn all. As God dealt with his people Israel after the flesh, in the same manner he dealeth with his people Israel after the spirit; and his mercies towards his saints are to be seen as in a mirror in his wondrous lovingkindness towards the seed of Abraham.

I shall take the text to illustrate first, the conversion of the sinner; and secondly, the reclaiming of the backslider; and I pray, dear friends, most earnestly, that while I speak God may move with his Spirit upon your hearts, so that many of you may follow me, sincerely feeling that which I describe. While I am speaking may your souls be silently saying, "Yes, we know what that means, we have felt it; we gladly yield assent thereto, for we know it to be even so."

I. First, then, in reference to THE CONVERSION OF THE SINNER.

Let us suppose a case. It is God's will to save yonder sinner; he has ordained him to eternal life, and predestinated him to he conformed to the image of his dear Son. In due time the Lord begins to deal with the man in a way of grace, and where does he find him? This shall be our first point this morning. He finds him so utterly ruined and depraved, that in him there is no argument for mercy, no plea for grace. I will suppose that such a soul is here this morning, awakened into a perception of his true condition, and craving for pardon. Soul, canst thou upon calm reflection find in thyself some good thing which may be pleaded in extenuation of guilt, or as a reason for forgiveness? What has been thy past conduct? Are there redeeming features in it? Alas, no! You must at once confess that your neck has been an iron sinew and your brow brass. You have been obstinate in sin; against many warnings, entreaties, and chastisements, you have persisted in it. Neither law nor gospel, providence nor conscience, has sufficed to turn you from your perverse ways. Your neck would not bend before either the terrors or the mercies of God. You have heard sermons which seemed enough to melt the heart of a stone, but you have been unmoved. You have seen others bowing themselves before the Lord Jesus Christ with holy joy, and yet you have done no such thing, but have been exceeding stout against the Lord of Hosts. Looking back upon the past also, you have to confess great impudence in your dealing with God; your brow has been brass. You have gone direct from his house to sin. He claims but one day in a week to himself but you have robbed him of that. It may be you have used his name in common jests, if not worse; you have dared to employ it profanely; you have scoffed at his people; you have derided everything that has been good, and in looking back you are obliged to confess that there are ten thousand reasons why God should not refrain from his anger, and overwhelming reasons why he should cut you off; but you cannot find so much as one single argument why he should be pleased to spare and save you. Every man who is really brought to Christ is first stripped of all on which he placed reliance as a ground of hope, and made to see that in himself there is guilt deserving condemnation, and rebellion demanding, punishment, but there is no quality which can enlist divine sympathy or secure, by its own excellence, divine regard. In us, by nature, there are no beauties of character, no charms of virtue, or loveliness of conduct to win the Almighty heart. We were called "transgressors from the womb," and rightly were we named.

O awakened soul, where art thou this morning? I wish I could speak with thee face to face, and hear thee say, "How can I expect divine goodness to spare such a one as I am, for, in addition to all other sins, I have behaved very treacherously towards the Lord my God. Not long ago I was laid upon a sick bed, and then I repented, or thought I did, and I sought God very vehemently, and I vowed unto the Lord, that if I was raised up again, I would not rest till I had sought his face. But I left my couch and my repentance died on my sick bed. No sooner had I recovered than I returned to my sin, as a dog to his vomit, and as the sow that was washed to her wallowing in the mire. After this, how can I have the face to go to God again? I lied unto him, I flattered him with my tongue, and my heart was not sound in his ways. My goodness was gone as the dew from the grass, or the meteor from the sky." Yes, poor soul, this confession is true, and it proves, beyond all question, that no reason for mercy can be drawn from your past conduct when you have been under the rod. Why should you be stricken any more? you will revolt more and more. Chastisement is lost upon you; your nature is hopeless; do what he may with you, you will not turn unto the Lord.

Ah, and I think I hear you say, "neither can I promise to God anything as to the future. I dare not say to him to-day, have mercy upon me, and then I will be very different from what I have been. No, my heart is too treacherous for me to trust it. I might sooner promise what the sea will be to-morrow, than pledge my future character. Changeful as the winds that blow from every quarter of the sky is my nature a fickle and false am I. I seem to-day resolved for good, to-morrow I may be resolved evil, and what I vowed to do most vehemently will never become fact. I dare not say that in the future I can see any reason why God should have mercy upon me." Oh, how glad my heart is when I can meet with a person who confesses this to be his case. It is a very sad difficulty to be in, a very painful one, when the soul at last abandons all arguments, extenuations, and apologies, and says, "Lord, I am guilty, I stand at thy judgment-seat and I can say nothing but guilty. Thou art clear when thou judgest, thou art just when thou condemnest, and if thou shouldst put on the black cap, and say, 'Prisoner at the bar, hast thou anything to say why sentence should not be speedily executed upon thee?' I could not even stammer out an apology, but must stand speechless before my judge."

My lips, with shame, my sins confess

Against thy law, against thy grace:

Lord, should thy judgment grow severe,

I am condemn'd, but thou art clear.

Should sudden vengeance seize my breath,

I must pronounce thee just in death;

And, if my soul were sent to hell,

Thy righteous law approves it well."

In the text I beg you specially to remark our second thought, namely, that God himself finds the reason for his mercy, and, O ye heavens hear it, and be astonished O earth, he finds it in himself. "For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off." Here is the drift of the thought the Lord is a patient God, and determines to make his patience glorious. When all was darkness the Lord said, "Let there be light!" and light was; thus he glorified his power. When all was chaos Jehovah brought fair order out of grim confusion, and so glorified his wisdom. So in the sinner's case the Lord sees a wretch who has provoked him to his face for thirty, forty, fifty, sixty, perhaps seventy or eighty years, and as the Lord desires an opportunity to glorify his patience, he finds it ready to his hand. Having permitted that sinner to live when he scoffed at the gospel, scorned the atonement, and rejected the Redeemer, the Lord at length crowns his longsuffering by blotting out his sins, and forgiving all his misdeeds, whereat all creatures stand amazed, and men, and angels, and devils in astonishment cry out, "Who is a God like unto thee, passing by transgression, iniquity, and sin?" Who but the God of boundless grace could have borne with such a provoking sinner, and then after all have taken him into his own bosom as his child.

God also would illustrate in the salvation of a sinner not only his patience, but his sovereign and abundant mercy towards sinners. If the Lord were to select this morning as the object of his grace some soul possessing merit, if such were the case, if he were to choose some soul in whom there was a claim for pity (of course I am supposing an impossibility), then there would be little glory to his grace; but when, casting his divine eyes of compassion all round this assembly, he selects a soul that is bad throughout, black without and black within, a soul that has laid soaking in sin like the wool in the scarlet dye, till the color is ingrain, then he magnifies the glory of his grace. When he looks upon a wretch who confesses either by his silence or by his tearful speech, that he deserves his wrath, and says, "Thy sins which are many are all forgiven thee: I have laid them on the Savior's head, go and sin no more, thy transgressions are blotted out, I have purchased thee unto myself by the death of my Son," oh, then, how the sinner's heart melts with gratitude, love, and wonder in the presence of such a God. The Lord is loved much in that heart which feels that much has been forgiven; thus God's glory begins to be known, and soon it spreads abroad; The neighbors and friends and kinsfolk of the pardoned penitent say unto one another, "Was it ever done after this sort before? Have you ever heard the like of this? Here is this man saved this man who lay at hell's dark door, and seemed only fit to be cast into the pit!" Oh, how the shouts go up to high heaven from the watchful angels who joy over penitents, "Glory be unto almighty grace."

Now, look thee, man, once more, God can, by saving such a one as thou art, not only glorify his patience and grace but display his power. It is evident that it is not an easy task to conquer thee. Thou hast been like Leviathan whose heart is hard as a stone; yea, as hard as a piece of the nether millstone. "The sword of him that layeth at him cannot hold: the spear, the dart, nor the habergeon; the arrow cannot make him see; he laugheth at the shaking of a spear." Thou hast laughed at all men who would convince thee, and even the thunders of God's providence have not solaced to alarm thee; yet now the Lord intends to show what his Almighty grace can do. Now will he by a miracle of gracious power turn the lion to a lamb, the raven to a dove. The conversion of little sinners, if such there be, would but little honor him; but if they be desperately set on mischief there is room for the eternal and ever blessed God to display the glory of his name. For his name's sake will he do it; even for his own sake will he do it, that men may see what his patience, grace, and power can accomplish. Truly the Lord's love does accomplish great moral wonders. Forgiveness even among men is often more potent than punishment. I have heard it related of a soldier at Woolwich, that he had frequently been drunk and disorderly; and, though he had been very frequently imprisoned, and otherwise punished for his offenses, he was incorrigible. On one occasion he had incurred the severe penalty of the lash, and expected to receive it. He had no excuse to offer, and did not pretend to make any. He was sullen and obdurate. At last the commanding officer said to him, "We cannot do anything with you; we have imprisoned you; we have dogged you; yet we cannot improve you. There is only one thing we have never done with you, and that we are going to try; we forgive you." The culprit broke down at once. Hard as he was, this new treatment overcame him. That word, "You are fully forgiven," broke him down far more than the nine-thonged cat; he was never an offender again. Many a soul that has been very obstinate against God, even to persecuting the followers of the Lord Jesus, when the Lord has by the Holy Spirit said in his heart, "I have loved thee with an everlasting love, I gave my Son to die for thee; I laid thy sins on him, and now I freely forgive thee, and take thee to be my child, my well-beloved." Oh, the heart dissolves and the rebellious will surrenders.

"I yield by mighty love subdued,

Who can resist its charms?

And throw myself, by wrath pursued,

Into my Savior's arises."

God grant that in many and many a case this may be true at this moment.

But, now, it may be that a soul here present is saying, "Well, I can see that God can thus find a motive for mercy in himself, when there is none in the sinner, but why is it that the Lord is chastening me as he is?" Possibly you are sickly in body, have been brought low in estate, and are grievously depressed in mind. God now, in our text, goes on to explain his dealings with you, that you may not have one hard thought of him. It is true he has been smiting you, but it has been with a purpose and in measure. "I have refined thee, but not with silver." You have been put into the furnace of affliction, but not, note the "but," "but not with silver." Now, when silver is refined it requires the most vehement heat of all metals. God has not brought upon you the severest troubles. You have been chastised, but not as you might have been, nor as you deserved to have been. You have been made to suffer, but his strokes have been fewer than your crimes and lighter than your guilt. You are now bowed down and depressed, but you are not quite without some rays of hope, especially now that you have heard the glad sound of a free-grace gospel. You have been "refined," that was God's object, but the process has been slight, it is "not with silver." The Lord has not dealt with you as men do with silver. What do they do with it? They put it into a fire that the dross may be consumed, and the silver may be made pure. Now, if you, poor sinner, had been put into such a fire as that, you would have been utterly destroyed, for in you there was no silver at all. As you are by nature you are not at all like silver, and the heat of a silver furnace would quite consume you. True it is that now his grace has created a vein of silver in your heart, but he does not yet intend to put you to extreme tests, for your weak graces would fail in the process. What he has sent to you has been with a view to awaken and to quicken, to take away your self-confidence and false peace, and so in a measure to refine you; but he does not depend for the refinement of either you or his people upon the furnace of affliction, he has other and more effectual modes of purification. The furnace of trouble is often used as a mode of refining, but after all it is only a means; the real refining fire is the Holy Ghost, the true purification lies in the blood of him who sits as a refiner. Remember it is not said that trouble will purify the sons of Levi; but "HE is like a refiner's fire and like fuller's sope," and "he," not with trouble but by himself, "shall purify the sons of Levi, and purge them as gold and silver." Here suffering would only make a man more drossy; apart from divine grace affliction has no good effect. If we are not sanctified by the Eternal Spirit when in the furnace of affliction, and if the precious blood of Jesus be not applied to our soul, all the distress and grief in the world will not purify us. And so, poor soul, God has wrought in your trouble, but he does not mean to continue to vex you until your soul is perfectly refined, for that would be more than you could bear, even could it be possible. No, no, he will put away your sin by better means. Behold the precious blood! You have not to suffer for your sins, for Christ has suffered for them in thy stead. You are to be refined, but not by processes of a fiery character. Behold the sacred water from the river side of your Redeemer, for that will take your filthiness away. Behold the Eternal Spirit waiting to renew your soul that will effectually remove your dross. The Spirit has refined you, in a measure, by what you have suffered, by awakening and convincing you; but the true refining shall come to you in another way, therefore be of good courage, thank God for what you have felt, but be not bowed down with abject terror as though your trials would quite consume you. They shall be both mitigated in degree, and useful in result.

And now, notice the next thing: the Lord declares that the time of trial is the chosen season for revealing his love to you: "I have chosen thee in the furnace of affliction." This verse does not teach that God's choice of any man begins in time, or begins when he is under affliction. Oh, no, the choice of God is without beginning, it is eternal. God seeth the things that shall be as though they were; everything is now with him. But it often happens that the time in which God reveals his choice and manifests his electing love to a soul is when that soul is almost consumed with trouble. And now, dear hearer, I must again picture thee, for my object is not to preach to the winds, but to preach right into thy soul; thou hast been brought very low of late, thou hast been like a field ploughed, harrowed, cross-ploughed, scarified; there is no rest to thee; and thou canst plead no reason why God should give thee rest. Thou art brought into abject distress of spirit. Now is the time when the Lord reveals his love to such as thou art. I never knew his love when I strutted abroad in the bravery of my selfrighteousness, and I never should have known it. I never heard him say "I have chosen thee," when I fared sumptuously every day at the table of my own self-sufficiency. I never heard him say, "My son that was dead is alive again, he that was lost is found," when I had still the gold in my purse and was spending my living riotously. But, I will tell you when I heard him say, "I have chosen thee": it was when I came fresh from the swine-trough with my belly aching because I could not fill it with husks, with my filthy rags about me, and my soul all sinking in despair; with no argument upon my lip except this: "Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son." Then for the first time I heard him say, "I have chosen thee in the furnace of affliction." It is when we are down to the very lowest, when we are brought to bankruptcy and beggary spiritually, when we lie at Christ's feet as though we were dead, it is then he puts his hand upon us, and says, "Fear not, I am the first and the last": it is then he anoints us with the oil of joy, it is then he clothes us with the garments of salvation, it is then we hear the voice of eternal love, saying, "I have loved thee with an everlasting love, therefore with lovingkindness have I drawn thee."

But note, once more, before I leave the sinner's case, that lest the soul should forget it, the Lord repeats again the point he began with, and unveils the motives of his grace once more. What is the eleventh verse but the echo of the ninth: "For mine own sake, even for mine own sake, will I do it; for how should my name be polluted? and I will not give my glory unto another." God cannot save you, sinner, for your own sake, you are not worth the saving. If you are cast away upon the dunghill of oblivion for ever, it is as much as you deserve; you are not worthy of God's notice, you are a mere speck in his great universe, and having dared to sin against him, it is as fit that he should destroy you, as it is fit that a venomous reptile should be crushed beneath your foot. Yet the Lord declares that he will refrain from wrath. He will have mercy upon you, oh, broken heart, for his own sake; do you observe why it is "for his own sake," namely, that his name "may not be polluted." Now, suppose a sinner shall come to him and cry, "Lord, I am a guilty soul, I have no merit to plead, but I appeal to thy mercy, I trust in thy love. Thou hast said that through Christ Jesus, thou wilt forgive sinners. Lord, I trust in thy dear Son. Save me for his sake. Now if he does not save you, we speak with reverence and bated breath, but we use his own words, his name will be "polluted," because then it will be said, "Here is a soul that came to the Lord, and he cast it out, and yet he said, 'him that cometh unto me I will in no wise cast out.' Here is a poor sinner that rested on the love and mercy of God in Christ Jesus and yet was confounded, whereas, he promised that they that trust in the Lord should never be confounded, nor ashamed, world without end." I know this morning that my hope is fixed on Christ Jesus alone. If I am ever lost I shall be a soul in hell resting upon Christ, and do you think that can ever be? Will they not publish it in the streets of Tophet; here is a soul that dared believe in Jesus, but Jesus repelled him as presumptuous. Here is a poor soul who cried

"If I perish, I will pray,

And perish only there;"

and yet this soul is damned." Why, surely such an one would be carried in triumph through the blazing streets of hell, and held up as an insult to the God of mercy, as a proof that he had not kept his word. O soul, he will save you, for his own sake, lest his name should be "polluted," for he is jealous of his name. He will never permit it to be truthfully said, even by a devil, that he ever broke a promise, even to a devil. If you will go to him in Christ Jesus, though you be all but damned already, and feel that your death warrant is signed; he will not, he cannot, reject you. Throw yourself at the cross-foot, and say, "Lord I believe, help thou mine unbelief;" and God will never tarnish his name by thy destruction.

And then, he adds, "And I will not give my glory unto another." But if a soul should perish while trusting in the blood of Christ, the glory of God would go over to Satan. It would be proved that Satan had overcome the truthfulness of God, or the power of God, or the mercy of God; that at last evil had proved more mighty than good, and sin had abounded over grace. Can it ever be that goodness shall find a difficulty which it cannot overcome, a Red Sea it cannot divide, or a Lebanon which it cannot climb? No, never, while God is God. Oh, that I had before me the biggest sinner that ever lived! I would like to look this morning into the face of a criminal who has piled up mountains on mountains of sins, defied his God, and derided the laws of his country; a ruffian red-handed with murder, and dripping with lust; for I would glory in saying to him, "All manner of sin and of blasphemy shall be forgiven unto men. Come but to God's arms through Jesus Christ his Son, and you shall find him a God ready to forgive, and abounding in lovingkindness. He retaineth not his anger for ever, because he delighteth in mercy."

I do not know how to preach the gospel more fully than I am now doing. I am laboring to set before downcast sinners an open door, and to show them how effectually grace has removed every hinderance out of the way, by basing its arguments of love upon the name of God, and not upon the merit of the creature.

II. Thus much to the sinner; we shall now speak OF THE RECLAIMING OF THE BACKSLIDER.

Backsliding professor, your case is more evidently meant in the text even than that of the sinner, for God was speaking to his own people Israel in these remarkable words. Now your crime, if any thing, is a more censurable one than that of the sinner. I can see no more reason why God should have mercy upon you than upon the ungodly, indeed, I see more reason for punishing you, for you have made a profession and belied it. "Hear ye this, O house of Jacob, which are called by the name of Israel, which swear by the name of Jehovah, and make mention of the God of Israel, but not in truth or in righteousness." That is your character, you have taken Christ's name upon you, I cannot say altogether that you have been deceived and a deceiver, but your actions look as if you have been, for you have gone aside from the faith, and turned aside from your Lord. You did know something of his love; and, unless awfully deceived, you once rested on the Lord Jesus. Shall I publish abroad your guilt? How hath the much fine gold become dim! How hath the blazing sun of your profession been altogether eclipsed? You have transgressed in opposition to light and knowledge; you knew more than the sinner, and yet you have sinned as he did; you knew something of the sweets of Christ's table, but you have joined yourself to the table of devils. And you have been very perverse about it too, for providence has dealt sharply with you, but you would not come back to your God. Your neck has been an iron sinew, and your brow has been brass! Alas, how treacherously have you dealt with the Lord your God! No sin is so destructive to married love as that of adultery, yet the Lord puts the backslider's case on the same footing, in the third chapter of the book of Jeremiah. "They say, if a man put away his wife, and she go from him, and become another man's, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord." Cavil not at the imagery for its coarseness, but rejoice in its matchless grace. Read on in that same chapter, from the twelfth verse to the end, and note the verse, "Turn unto me, O backsliding children; for I am married unto you, saith the Lord." But why should the Lord bid his chosen nation come back? Not because she deserved to be received again, not because in heaven, or earth, or hell, there could be found any reason why she should for her own sake be restored. Her sins said, "Put her away, put her away; shall the holy God have anything to do with such an one as this?" Justice said, "Put her away, the law demands it." Holiness said, "Put her away, how shall she come into God's house?" But, his infinite love replied, "The Lord, the God of Israel, saith that he hateth putting away." He will not hear of a divorce; and again he cries, "Return, ye backsliding children, I am married unto you, saith the Lord." Backslider, you see there is no reason for God's grace that can be found in your person or in your character, but it is found in the divine heart. I must go over the same ground again. "For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off."

The Lord has a reason for not cutting off backsliders, and it is this first, his many promises must be kept in which he has declared that his chosen shall not perish, neither shall they utterly depart from him. Is not this the very tenor of the covenant? "If his children forsake my law, and walk not in my judgments; If they break my statutes, and keep not my commandments; Then will I visit their transgressions with the rod, and their iniquity with stripes. Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail." His gifts and calling are without repentance, irrevocable. It shall not be said that his promise was ever revoked or broken; he has made a covenant with our Lord Jesus, and that covenant is sealed with blood; know ye not the sum and substance of it? "I will make an everlasting covenant with them, that I will not turn away from then, to do them good; but I will put my fear in their hearts, that they shall not depart from me." Thus the faithfulness of God to his promises would be questioned if any of his people finally apostatised.

God's grace is also interested in it; for if after all your provocations God were to say, "I have given thee up, I will never deal with thee in grace again," then it would be said that God's grace had a limit, that it could not abound over sin, and after all was a mutable thing. Can it be that forgiving grace should punish the forgiven? That adopting grace could unchild the child? That wrath should dismember the body of Christ, and mangle the Redeemer, to be avenged upon the backslider? Oh, no, such is Jehovah's truth, that he will keep every promise to the letter; such is his grace, that his people shall never sin to such an extent but what his grace will overtop it all; and such is his immutability, that though we believe not, yet he abideth faithful, he cannot deny himself. Hath he said, and will he not do it; hath he commanded, and shall it not come to pass? Come back, backslider, God has not changed towards you; return at once to him. His heart is still full of love to you. Return unto him, for still doth he say, "How can I set thee as Admah, how can I make thee as Zeboim? My repentings are kindled; I will not destroy him, for I am God and not man." There is a free course for mercy to those who have wandered furthest, when God finds a motive for grace in his own name and in his own praise. Why, do you not see, poor trembling backslider, that if God forgives you, and you once get to heaven, you will be among the heartiest of heaven's choristers? I mean to sing the loudest of any if I ever enter the celestial seats, for I shall owe so much to the sweet love and grace of God; but David and other great backsliders will also love most intensely. It is amazing grace which not only saves at first, bet restores the wandering sheep after it has gone astray. Oh, you Christians who are kept by divine grace walking with God, you have much to praise him for, you ought to bless him every day you live; but you who have fallen and gone aside, if the Lord brings you back you must henceforth render double diligence and sevenfold love. Henceforth you must be like the woman who broke the alabaster box over Christ's head, you must feel that you cannot do enough for that dear Lord and Savior who saw you in all your rebellions, and yet loved you. Loving you because he would love you; not because you were lovely, but because he would love you; not because you were deserving, but because he would love you. This ought to make you the very choicest of Christians, this should place you in the front of the champions of the Lord in the day of battle.

Please to observe, that God having thus declared the reason of his love to the backslider goes on to tell him, that the present sufferings which he is now enduring as the result of his backslidings should be mitigated. "I have refined thee, but not with silver; I have put thee into the fire, but I have not blown the heat to such an extreme degree that thy sin should be melted from thee: that would be a greater heat than any soul could bear. I have refined thee, that was needful, but not as silver; that would have been destructive to thee." Thou sayest, "All that waves and billows have gone over me." Not so; you know not what all God's waves and billows might be, for there is a depth infinitely lower than any you have ever seen. The deeps of hell are far more horrible than anything you can imagine. If you are in the furnace to-day do not repine, do not say like Cain, "My punishment is greater than I can bear," but rather say, "I will kiss the rod, and bless my Father's name that he allows me to live at all, and now bids me to return to him. I will thank him for the rod; it is the token of the Father's love to his child."

Then comes his next word: "I have chosen thee in the furnace of affliction;" that is, as if he said, "I will renew my election of you." It was never revoked, but now it shall be more manifestly declared. God has looked at you in prosperity and he has seen you treacherously forgetting him. You prospered in business and you grew very worldly, God could see no beauty in your face. You had your children about you, and your wife made you glad, and you lived almost without prayer, without reading the scriptures; God therefore hid his face from you. Now, however, your affairs are at a low ebb and you begin again to pray; the neglected Bible is brought down again; now the seat that could be left unoccupied half the Sabbath-day is always filled by you; now you begin saying, "My God, my God, have mercy on me." Hear this for your comfort, the Lord never thinks his children's faces more lovely than when they are slobbered with tears; when repentance defiles the face before men it beautifies it before God; when the eyes grow red with sorrow they are lovely unto the Lord. Do you beat upon your breast, and say, "God be merciful to me a sinner," then know, that no sound of tabor is so sweet to God as the sound of beaten breasts, no music hath more melody in it than the sigh of a broken heart.

Brethren, all of you, though you are not open backsliders, perhaps you may be worse than those who are. I know in my own soul, I never feel safe except when I stand as a sinner at the cross foot; and though I desire to grow in grace, and to be a saint, and would use language suitable to a child of God, and would not keep my hands off a single covenant privilege that belongs to me as one with Christ; yet, for all that, while I am in this flesh, I feel my happiest moments are those lowly times when I feel that I am nothing, and that Jesus is my all in all. God chooses his people over again when he sees them contrite in the furnace of soul affliction. When he sees them how he loves them; when he sees them down he lifts them up; when he sees them withered in themselves then he makes them flourish; when they are nothing his love is everything. When they are swollen with pride and self-reliant, he turns his face away from them; but to his dear brokenhearted children, he is all kindness; and this is his reason, "How shall my name be polluted? and I will not give my glory unto another." If one poor believer who is pining after Jesus' face were forgotten by him, his name would be polluted where would be his immutability? And then again, Satan would glory over that child of God and say, "I have dragged a child of God down to hell!" Christ's blood would suffer dishonor, for it would be said that a soul was punished though Christ was punished in its stead, and that were to obliterate the atonement, and to make the substitution of Christ to be of none effect. If it could once be said, "Here is a spirit that God justified, and yet condemned it," where were God's immutability? There were no God at all. He were a changeable being, and not Jehovah. If it could be said, "Here is one that was espoused unto Christ in righteousness, a soul that was one with Jesus in vital union, yet he suffered this sheep of his flock to perish, this jewel of his crown to be cast away, this member of his body to rot into corruption, God's glory could be given to another, and he would not be what he now is. Oh, beloved, let us to one and all, whether we be unsaved sinners or backsliders, or may suspect ourselves to be either the one or the other, let us go to the dear fountain of his blood, whose open veins are the gates of healing to us; let us go again and touch the hem of his garment and be made whole, and together let us rejoice that he for his mercy's sake can save us, and magnify himself by the deed of mercy.

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PORTION OF SCRIPTURE READ BEFORE SERMON Isaiah 48:0 and Isaiah 49:1-12 .

Spurgeon's Verse Expositions of the Bible

God's People in the Furnace

August 12, 1855 by C. H. SPURGEON (1834-1892)

"I have chosen thee in the furnace of affliction." Isaiah 48:10 .

When travelling through the country, you have often noticed that in different spots the old rocks peep out from under the soil, as if they would let us know what earth's bones are made of, and what are the solid foundations of this globe. So in searching through the Scriptures you will find here instruction, here admonition, here rebuke, and here comfort, but very frequently you will discover the old doctrines like old rocks rising amid other matters; and when you little expect it you will find election, redemption, justification, effectual calling, final perseverance or covenant security introduced, just to let us see what the solid foundations of the gospel are, and what are those deep and mysterious truths on which the entire gospel system must rest. So in this text, for instance, when there seemed in the chapter but little need of the mention of the doctrine of God's choosing his people, on a sudden the Holy Spirit moves the prophet's lips and bids him utter this sentiment, "I have chosen thee;" I have chosen thee by my eternal, sovereign, distinguishing grace; I have chosen thee in covenant purposes; I have chosen thee according to my electing love; "I have chosen thee in the furnace of affliction." Well, it is a good thing that they are mentioned sometimes when we little expect it; for these are things which we are apt to forget. The tendency of the many in the present age is to slight all doctrinal knowledge, and to say, "We care not whether a thing be true or not." This age is a superficial one. Few ministers plough deeper than the top soil; there are very few who come into the inward matter of the gospel, and deal with the stable things on which our faith must rest; and therefore we bless and adore the Holy Spirit that he so frequently pens these glorious truths to make us recollect that there is such a thing as election, after all. "I have chosen thee in the furnace of affliction." How ever, I am not going to dwell upon that, but after making one or two preliminary observations, I shall proceed to discuss the subject of the furnace of affliction being the place where God's chosen ones are continually found. And the first observation I shall make will be this: all persons in the furnace of affliction are not chosen. The text says, "I have chosen thee in the furnace of affliction," and it implies that there may be, and there doubtless are, some in the furnace who are not chosen. How many persons there are who suppose that because they are tried, afflicted, and tempted, therefore they are the children of God, whereas they are no such thing. It is a great truth that every child of God is afflicted; but it is a lie that every afflicted man is a child of God. Every child of God will have some trial or other; but every man who has a trial is not necessarily an heir of heaven. The child of God may be in poverty he frequently is; but we must not infer that therefore, necessarily every man who is poor is a child of God, for many such are depraved and ruined, blaspheming against God and going far into iniquity. Many a child of God loses his property; but we are not therefore to conclude that every bankrupt, or every insolvent is a vessel of mercy; indeed there is often some suspicion that he is not. A child of God may have his crops blasted, and mildew seize his fields, but that does not prove his election, for multitudes who never were chosen of God have had the mildew and the blast as well as he. He may be calumniated. and his character may be slandered, but that may be the case with the wickedest worldling also; for there have been men far from religious who yet have been slandered in politics, or in literature. No tribulation ever proves us to be children of God, except it be sanctified by grace, but affliction is the common lot of all men man is born to it, even as the sparks fly upward; and you must not infer, because you happen to be troubled, because you are poor, or sick, or tried in your minds, that therefore you are a child of God. If you do imagine so, you are building on a false foundation; you have taken a wrong thought, and you are not right in the matter at all. I would, this morning, if possible, disturb some of you who may have been laying a healing plaster to your souls when you have no right to do so. I would show you if I could, very plainly, that after all your suffering, you may yet, through much tribulation, enter the kingdom of hell. There is such a thing as through trial going to the pit of perdition, for the road of the wicked is not always easy, nor are the paths of sin ever pleasant. There are trials in the pathway of the ungodly, there are troubles they have to suffer which are quite as acute as those of the children of God. Oh! trust not in your troubles; fix your thoughts on Jesus; make him the only object of your trust, and let the only test be this, "Am I one with Christ? Am I leaning upon him ?" If so, whether I am tried or not, I am a child of God. but let me be ever so much tried, 'though I give my body to be burned, and have not charity, it profiteth me nothing."' Many an afflicted man has not been a child of God. Many of you no doubt can recollect persons in your lifetime whose afflictions made them worse instead of better; and of a great many men it may be said, as Aaron said, "Behold, I put gold into the furnace, and out of it came this calf." Many a calf comes out of the furnace. Many a man is put into the furnace and comes out worse than he was before he comes out a calf. Men passed through the fire in the days of the kings of Israel when they passed through the fire to Moloch; but Moloch's fire did not purify or benefit them; on the contrary, it made them worse; it made them dedicated to a false god. We are told also in the Word of God, how a certain class of people are put into the furnace and get no good by it, and are not the children of God. But, lest any should doubt what I have said, let them turn to the passage in the 22nd chapter of Ezekiel, 17th and 18th verses, "And the word of the Lord came unto me, saying, son of man, the house of Israel, is to me become dross: all they are brass, and tin, and iron, and lead, in the midst of the furnace; they are even the dross of silver. Therefore thus saith the Lord God; Because ye are all become dross, behold, therefore I will gather you into the midst of Jerusalem. As they gather silver, and brass, and iron, and lead, and tin, into the midst of the furnace, to blow the fire upon it, to melt it; so will I gather you in mine anger and in my fury, and I will leave you there, and melt you." So you see there are some who feel the furnace who are none of the Lord's, some to whom there is no promise of deliverance, some who have no hope that thereby they are becoming more and more pure and more fit for heaven; but on the contrary, God leaves them there as dross is left, to be utterly consumed; they have on earth the foretaste of hell, and the brand of the demon is set upon them in their afflictions even here. Let that thought be taken to heart by any who are building their salvation on false grounds. Afflictions are no proof of sonship, though sonship always ensures affliction. But the second preliminary remark I would make is on the immutability of God's love to his people. "I have chosen thee in the furnace of affliction." I chose thee before thou wast here; yea, I chose thee before thou hadst a being, and when all creatures lay before me in the pure mass of creatureship, and I could create or not create as I pleased, I chose and created thee a vessel of mercy appointed unto eternal life: and when thou in common with the whole race, hadst fallen, though I might have crushed thee with them, and sent thee down to hell, I chose thee in thy fallen condition, and I provided for thy redemption: in the fulness of time I sent my Son, who fulfilled my law and made it honourable. I chose thee at thy birth, when a helpless infant thou didst sleep upon thy mother's breast. I chose thee when thou didst grow up in childhood with all thy follies and thy sins. Determined to save thee, I watched o'er thy path when, Satan's blind slave, thou didst sport with death. I chose thee when, in manhood, thou didst sin against me with a high hand; when thy unbridled lusts dashed thee on madly towards hell. I chose thee, then, when thou wast a blasphemer and a swearer, and very far from me. I chose thee, then, even when thou wast dead in trespasses and sins: I loved thee, and still thy name was kept in my book. The hour appointed came; I redeemed thee from thy sin; I made thee love; I spake to thee, and made thee leave thy sins and become my child; and I chose thee then over again. Since that hour how often hast thou forgotten me! but I have never forgotten thee. Thou hast wandered from me; thou hast rebelled against me; yea, thy words have been exceeding hot against me, and thou hast robbed me of mine honour; but I chose thee even then; and now that I put thee in the furnace thinkest thou that my love is changed? Am I a summer friend fleeing from thee in the winter? Am I one who loves thee in prosperity and doth cast thee off in adversity? Nay; hearken to these my words. thou furnace-tried one, "I have chosen thee in the furnace of affliction." Think not, then, when you are in trouble that God has cast you off. Think he has cast you off if you never have any trials and troubles, but when in the furnace, say, "Did he not tell me this beforehand?"

"Temptation or pain? he told me no less: The heirs of salvation, I know from his word, Through much tribulation must follow their Lord."

O blessed reflection! let it comfort us: his love does not change; it cannot be made to alter; the furnace cannot scorch us, not a single hair of our head can perish; we are as safe in the fire as we are out of it; he loves us as much in the depths of tribulation as he does in the heights of our joy and exultation. Oh! thou who art beloved of friends, "when thy father and mother forsake thee the Lord will take thee up." Thou who canst say, "He that ate bread with me hath lifted up his heel against me," "though all men forsake thee," saith Jehovah, "yet will not I." O Zion, say not thou art forgotten of God; hear him when he speaks "Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yea, they may forget, yet will I never forget thee." "I have graven thee upon my hands; thy walls are continually before me." Rejoice then, O Christian, in the second thought, that God's love does not fail in the furnace, but is as hot as the furnace, and hotter still. And now to the subject, which is this God's people in the furnace. And in discussing it we shall first of all endeavour to prove the fact that if you want God's people you will find them in the furnace; secondly, we will try to show the reasons why there is a furnace; thirdly, the benefits of the furnace; fourthly, comforts in the furnace. And may God help us in so doing! I. First, then, I state the fact that IF YOU WANT GOD'S PEOPLE YOU MUST GENERALLY LOOK FOR THEM IN THE FURNACE. Look at the world in its primeval age, when Adam and Eve are expelled the garden. Behold, they have begotten two sons, Cain and Abel: which of them is the child of God? Yonder one who lies there smitten by the club, a lifeless corpse; he who has just now been in the furnace of his brother's enmity and persecution that is the heir of heaven. A few hundred years roll on, and where is the child of God? There is one man whose ears are continually vexed with the conversation of the wicked and who walks with God, even Enoch, and he is the child of God. Descend further still, till you come to the days of Noah. You will find the man who is laughed at, hissed at, hooted as a fool, a simple ton, an idiot, building a ship upon dry land, standing in the furnace of slander and laughter: that is Noah, the elect of God. Go on still through history; let the names of Abraham, Isaac, and Jacob, pass before you, and you may write upon all of them: "these were God's tried people." Then go down to the time when Israel went into Egypt. Do you ask me to find out God's people? I take you not to the palaces of Pharaoh, I do not ask you to walk through the stately halls of Memphis, or go to hundred-gated Thebes; I take you to none of the places decked with the splendour, the glories, and dignity of monarchs; but I take you to the brick kilns of Egypt. See yonder slaves smarting beneath the lash, whose cry of oppression goes up to heaven. The tale of their bricks is doubled, and they have no straw wherewith to fashion them. These are the people of God. They are in the furnace. As we follow on in the paths of history, where were God's family next? They were in the furnace of the wilderness suffering privation and pain. The fiery serpent hissed upon them; the sun scorched them, their feet were weary, they lacked water, and bread failed them, and was only supplied by miracle. They were in no desirable position; but amidst them for all are not Israel that are of Israel were the chosen ones, those who were most in the furnace, Joshua, the son of Nun, and Caleb, the son of Jephunneh, against whom the people took up stones to stone them; these were the sons of God these were distinguished above their fellows as being elect out of the chosen nation. Still turn over the blessed pages; pass through Judges and come to the time of Saul, and where was God's servant then? Where is the man whom the king delighteth to honour? Where is the man after God's own heart? He is in the in the caves of Engedi, climbing the goat tracks, hunted like the partridge by a remorseless foe. And after his days where were the saints? Not in the halls of Jezebel, nor sitting at the table of Ahab. Behold, they are hidden by fifties in the cave, and fed by bread and water. Behold yon man upon the mountain top wrapping his shaggy garment round him; at one time his dwelling is by the rippling brook, where ravens bring him bread and flesh; at another time a widow is his host, whose only possessions are a little oil and a handful of meal in the furnace Elijah stands, the remnant of God's chosen people. Take history through; there is no need for me to follow it up, otherwise I might tell you of the days of Maccabees, when God's children were put to death without number, by all manner of tortures till then unheard of. I might tell you of the days of Christ, and point to the despised fishermen, to be laughed at, and persecuted apostles. I might go on through the days of popery, and point to those who died upon the mountains or suffered in the plains. The march of the army of God may be tracked by their ashes left behind them. The course of the ship of glory may be traced by the white sheen of sufferings left on the sea of time. Like as a comet when it flashes in its glory, leaveth a blaze behind it for a moment, so hath the church left behind it blazing fires of persecution and trouble. The path of the just is scarred on earth's breast the monuments of the Church are the sepulchres of her martyrs. Earth has been ploughed with deep furrows wherever they have lived. You will not find the saints of God where you do not find the furnace burning round about them. I sup pose it will be so until the latest age. Until that time shall come when we shall sit under our own vine and our own fig-tree, none making us afraid or daring to attempt it, we must still expect to suffer. Were we not slandered, were we not the butt of' ridicule, we would not think ourselves the children of God. We glory that we stand prominent in the day of battle; we thank our enemies for all their shafts, for each one bears upon it proofs of our Father's love. We thank our foemen for every stab, for it only cuts our armour and rattles on our mail, never reaching the heart. We thank them for every slander they have forged, and for every lie they have manufactured, for we know in whom we have believed, and know that these things cannot separate us from his love; yea, we take this as a mark of our being called, that we, as the sons of God, can suffer persecution for righteousness' sake. It is a fact, I say, that you will find religion in the furnace. If I were asked to find religion in London, I protest the last place I should think of going to look for it would be in yon huge structure that excceds a palace in glory, where you see men decked out in all the toys which the old harlot of Babylon herself once did love. But I should go to a humbler place than that. I should not go to a place where they had the government to assist them, and the great and the noble of the land to back them up; but I should generally go among the poor, among the despised, where the furnace blazed the hottest; there I should expect to find saints but not among the respectable and fashionable churches of our land. This is a fact then that God's people are often in the furnace. II. And now, secondly, THE REASON FOR THIS. Why is it that God's children get there? Why does God see fit to put them in the furnace? 1. The first reason I have is this that it is the stamp of the convenant. You know there are certain documents which, in order to be legal, must have a government stamp put upon them. If they have not this stamp, they may be written, but they will not be at all legal and cannot be pleaded in a court of law. Now we are told what the stamp of the covenant is. There are two stamps, and for your information allow me to refer you to the book of Genesis 15:17 and there you will see what they are. When Abraham was lying down at night, a horror of darkness came upon him, and God made a covenant with him, and it is said, "And it came to pass, that when the sun went down and it was dark, behold a smoking furnace and a burning lamp that passed between the pieces." These two things were the stamps that made the covenant secure: "a burning lamp" the light for God's people, light for their darkness, light to guide them all the way to heaven; and beside the lamp "a smoking furnace." Shall I then wish you to rend the smoking furnace off? Do I wish to get rid of it? No; for that would invalidate the whole. Therefore will I cheerfully bear it, since it is absolutely necessary to render that covenant valid. 2. Another reason is this that all precious things have to be tried. You never saw a precious thing yet which did not have a trial. The diamond must be cut; and hard cutting that poor jewel has; were it capable of feeling pain, nothing would be more fretted and worried about, than that diamond. Gold, too, must be tried; it cannot be used as it is dug up from the mine, or in grains as it is found in the rivers; it must pass through the crucible and have the dross taken away. Silver must be tried. In fact all things that are of any value must endure the fire. It is the law of nature. Solomon tells us so in the 17th chapter of Proverbs, the 3rd verse. He says, "The fining pot is for silver, and the furnace for gold." If you were nothing but tin, there would be no need of the "fining-pot" for you; but it is simply because you are valuable that you must be tried. It was one of the laws of God, written in the book of Numbers, 31st chapter, 23rd verse " Everything that may abide the fire, ye shall make go through the fire, and it shall be clean." It is a law of nature, it is a law of grace, that everything that can abide the fire everything that is precious must be tried. Be sure of this, that which will not stand trial is not worth having. Would I choose to preach in this house if I thought it would not stand the trial of a large congregation, but might one of these days totter and break down? Would any one forming a railway, construct a bridge that would not stand a trial of the weight that might run across it? No; we have things that would stand the trial, otherwise we should think them of no value. That which I can trust one hour, but find it break the next, when I want it most, is of little use to me. But because ye are of value, saints, because ye are gold, therefore ye must be tried. From the very fact that ye are valuable, ye must be made to pass through the furnace. 3. Another thought is this; the Christian is said to be a sacrifice to God. Now every sacrifice must be burned with fire. Even when they offered the green ears before the harvest, it is said the green ears must be dried with fire. They killed the bullock and laid it on the altar, but it was no sacrifice till they burned it. They slew the lamb, they laid the wood; but there was no sacrifice in the killing of the lamb till it was burned. Know ye not, brethren, we are offerings to God, and that we are a living sacrifice unto Jesus Christ. But how could we be a sacrifice if we were not burned? If we never had the fire of trouble put about us, if we never were kindled, we should lie there without smoke, without flame, unacceptable to God. But be cause ye are his sacrifice, therefore ye must be burned; fire must penetrate you and you must be offered a whole burnt offering, holy and acceptable unto God. 4. Another reason why we must be put in the furnace is, because else we should not be at all like Jesus Christ. If you read that beautiful description of Jesus Christ in the book of Revelation, you will find it says, that "his feet were like fine brass, as if they burned in a furnace." The feet of Jesus Christ represent his humanity, the head the divinity. The head of his Deity suffered not: as God he could not suffer' but "his feet were like fine brass, as if they burned in a furnace." How can we be like Christ, unless our feet, too, are burned in the furnace? If he walked through the flames, must not we do the same? that "in all things he might be like unto his brethren." We are we know, to be like Christ in that august appearance when he shall come to be admired of all his saints; we are to be like him when we shall see him as lie is; and shall we fear to be like him here? Will we not tread where our Saviour trod? there is his footstep; shall not our foot fill the same place? There is his track; will we not willingly say

"His track I see, and I'll pursue The narrow way, till him I view?"

Yes! Onward, Christian! the captain of your salvation hath gone through the dark valley before you therefore, onward! Onward with boldness! Onward with courage! Onward with hope! that ye may be like your Saviour, by participation in his sufferings. III. And now WHAT ARE THE BENEFITS OF THE FURNACE? for we are quite sure that all these reasons are not sufficient for God's trying his people unless there is some benefit to be derived from it. Very simply and briefly then, one benefit to be derived from the furnace is, that it purifies us. I was very kindly shown by some of the magistrates of Glasgow over one of the largest ship-building works I had ever seen. I saw them cast certain articles while I was present. I noticed them put the metal in the crucible, and after subjecting it to an intense heat, I saw them pour it out like water into the moulds, but first they removed the impurities from the top; but the scum would never have come on the top had it not been for the fire. They could not extract the dross if it had not been put in the furnace and melted. That is the benefit of the furnace to God's people; it melts, tries, and purifies them. They get rid of their dross; and if we can but get rid of that, we may be willing to suffer all the misery in the world. The man who is very badly diseased, may stop a long while before he is willing that the doctor's knife shall be used upon him; but when death comes to his bedside, he will say at last. "Anything, physician; anything, surgeon; if you can but get this disease away cut as deep as you please." I confess I have the greatest antipathy to pain; but nevertheless, a greater pain will make one bear a less one to relieve it. And as sin is pain to God's people; as it is a weary torment, they will be willing, if necessary, to have their right hand cut off, or their right eye plucked out, rather than having two eyes or two hands, to be cast into hell-fire. The furnace is a good place for you, Christian; it benefits you; it helps you to become more like Christ, and it is fitting you for heaven. The more furnace-work you have the sooner you will get home; for God will not keep you long out of heaven when you are fit for it. When all the dross is burned, and the tin is gone, he will say, "Bring hither that wedge of gold; I do not keep my pure gold on earth. I will put it away with my crown jewels in the secret place of my tabernacle of heaven." 2. Another benefit of the furnace is, that it makes us more ready to be moulded. Let a blacksmith take a piece of cold iron, lay it on the anvil, and bring down his heavy hammer with tremendous force to fashion it. There he is at work. Ah! Mr. Black. smith, you will have many a hard day's work before you will make anything out of that bar of iron. "But," says he, "I mean to smite hard, to strike true, and morning, noon, and night. this hammer shall be always ringing on the anvil, and on the iron." Ah! so it may, Mr. Blacksmith, but there will be nought come of it. You may smite it eternally while it is cold, and you shall be a fool for your pains; the best thing you could do would be to place it in the furnace, then you might weld it; then you could melt it entirely, and pour it into a mould, and it would take any shape you pleased. What could our manufacturers do if they could not melt the metal they use? They could not make half the various things we see around us if they were not able to liquify the metal, and afterwards mould it. There could be no good men in the world if it were not for trouble. We could none of us be made useful if we could not be tried in the fire. Take me as I am, a rough piece of metal, very rough, stern, and hard. You may tutor me in my childhood, and use the rod; you may train me in my manhood, and set the pains of the magistrate and the fear of the law before my eyes, but you will make a very sorry fellow of me, with all your hitting and knocking. But if God takes me in hand, and puts me in the furnace of affliction, and melts me down by trial, then he can fashion me like unto his own glorious image, that I may at last be gathered with him above. The furnace makes us fusible. We can better be poured out and moulded and delivered unto the doctrines, when we have been somewhat tried. 3. Then the furnace is very useful to God's people because they get more light there than anywhere else. If you travel in the neighbourhood of Birmingham, or in other manufacturing districts, you will be interested at night by the glare of light which is cast by all those furnaces. It is labour's own honourable illumination. This may be an idea apart from the subject; but I believe there is no place where we learn so much, and have so much light cast upon Scripture, as we do in the furnace. Read a truth in hope, read it in peace, read it in prosperity, and you will not make any thing of it. Be put inside the furnace (and nobody knows what a bright blaze is there who has not been there) and you will be then able to spell all hard words, and understand more than you ever could without it. 4. One more use of the furnace and I give this for the benefit of those who hate God's people is, that it is useful for bringing plagues on our enemies. Do you not remember the passage in Exodus, where "the Lord saith unto Moses and unto Aaron, take to you handfuls of ashes of the furnace, and let Moses sprinkle it towards the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast." There is nothing that so plagues the enemies of Israel as "handfuls of ashes of the furnace" that we are able to cast upon them. The devil is never more devoid of wisdom than when he meddles with God's people, and tries to run down God's minister. "Run him down!" Sir, you run him up! You will never hurt him by all you can say against him, for "handfuls of the dust of the furnace" will be scattered abroad to bring plagues upon the ungodly throughout the land. Did any Christian ever suffer yet by persecution really suffer by it? Does he ever really lose by it? No; it is quite the reverse. We gain by it. You remember the case of the burning fiery furnace of Shadrach, Meshech, and Abednego, and Nebuchadnezzar's dealings. You remember he commanded that the furnace should be heated seven times hotter than usual; and he told his brave men, his strongest ones, to take these three men bound and cast them into the furnace. There they go! they have thrown three men bound into the fire; but before they have time to turn back it is said, the heat of the flames slew those men that cast them into the furnace. Nebuchadnezzar said himself, "Did we not cast three bound into the furnace? Behold I see four men loose walking in the midst of the fire, and the fourth is like the Son of God." Now, just mark these points. Nebuchadnezzar made a great blunder, and heated the fire too hot. That is just what our enemies often do. if they would just speak the truth about us and only tell our imperfections, they would then have enough to do. But, in their endeavours to cast down God's servants, they heat the fire rather too hot; they make what they say smell, as Rowland Hill said, too much like a lie, therefore, nobody believes them; and instead of doing any hurt, it just kills the men who would have cast us into the fire. I have noticed sometimes when there comes out a desperate article against any particular man, suppose the man is right, the person who writes the article is always damaged by it, but not the man who is thrown into the fire. It does the slandered man good. All that has ever been said of me, as one of God's servants, has done me good; it has just burned the bonds of my obscurity, and given me liberty to speak to thousands. Moreover, to throw the Christian into the furnace, is to put him into Christ's parlour; for lo! Jesus Christ is walking with him! Spare yourselves the trouble, O ye enemies; if ye wish to hurt us, spare yourselves the labour. You think that is the furnace. It is not: it is the gate of heaven. Jesus Christ is there; and will you be so foolish as to put us just where we like to be? Oh! kind enemies, thus to render us threefold blessed. But, were ye wise, ye would say, "Let it alone. If the thing be of God it will stands if it be not of God it will utterly fall." God's enemies receive more damage from "the ashes of the furnace" than in any other way. They are shots that kill wherever they go. Persecution damages our enemies; it cannot hurt us. Let them still go on; let them still fight; all their arrows fall back upon them selves. And as for aught of evil that is done against us. it is but small and light compared with the damage that is done to their own cause. This, then, is another blessing concerning the furnace it hurts our enemies though it does not hurt us. IV. And now, to wind up, let us consider THE COMFORTS IN THE FURNACE. Christian men may say, "It is all well to tell us what good the furnace does; but we want some comfort in it." Well, then, beloved, the first thing I will give you is the comfort of the text itself-ELECTION. Comfort thyself, thou tried one, with this thought: God saith, "I have chosen thee in the furnace of affliction." The fire is hot, but he has chosen me; the furnace burns, but he has chosen me; these coals are hot, the place I love not, but he has chosen me. Ah! it comes like a soft gale assuaging the fury of the flame. It is like some gentle wind fanning the cheeks; yea, this one thought arrays us in fireproof armour, against which the heat hath no power. Let affliction come God has chosen me. Poverty, thou mayest come in at the door God is in the house already, and he has chosen me. Sickness, thou mayest come, but I will have this by my side for a balsam God has chosen me. Whatever it is, I know that he has chosen me. 2. The next comfort is that you have the Son of Man with you in the furnace. In that silent bedchamber of yours, there sitteth by your side one whom thou hast not seen, but whom thou lovest; and ofttimes when thou knowest it not, he makes all thy bed in thy affliction, and smoothes thy pillow for thee. Thou art in poverty; but in that lonely house of thine that hath nought to cover its bare walls, where thou sleepest on a miserable pallet, dost thou know that the Lord of life and glory is a frequent visitor; he often treads those bare floors, and putting his hands upon those walls he consecrates them! Wert thou in a palace he might not come there. He loves to come into these desolate places that he may visit thee. The Son of Man is with thee, Christian. Thou canst not see him, but thou mayest feel the pressure of his hands. Dost thou not hear his voice? It is the valley of the shadow of death: thou seest nothing; but he says, "Fear not, I am with thee; be not dismayed, for I am thy God." It is like that noble speech of Caesar's "Fear not, thou carriest Caesar and all his fortune." Fear not, Christian! thou carriest Jesus in the same boat with thee, and all his fortune! He is with thee in the same fire. The same fire that scorches thee, scorches him. That which could destroy thee could destroy him, for thou art a portion of the fulness of him that fills all in all. Wilt thou not take hold of Jesus, then, and say

"Through floods and flames, if Jesus lead, I'll follow where he goes."

Feeling that you are safe in his hands, will you not laugh even death to scorn, and triumph over the sting of the grave, because Jesus Christ is with you? Now, dear friends, there is another great furnace besides the one I have been talk ing of. There is a very great furnace, "the pile thereof is fire and much wood, the breath of the Lord, like a stream of brimstone, doth kindle it." There is a furnace so hot, that when the ungodly are cast into it, they shalt be as the crack ling of thorns under a pot. There is a burning so exceedingly fierce that all those tormented in its flames spend their time in "weeping, and wailing, and gnash ing of teeth." There is a furnace "where the worm dieth not, and where the fire is not quenched." Where it is I know not. Methinks it is not down here in the bowels of the earth. It were a sad thought that earth hath hell within her own bowels, but that it is somewhere in the universe the Eternal has declared. Men and women! ye who love not God, a few more years will set you on a journey through the vast unknown to find out where this place is. Should ye die Godless and Christless, a strong hand will seize you on your death-bed, and irresistibly you will be borne along through the vast expanse of ether, unknowing whither you are tending, but with the dread thought that you are in the hand of a demon, who with an iron hand is bearing you most swiftly on. Down he plungeth thee? Ah! what a fall were that my friends! to find yourselves there in that desperate land of torments! May you never know it! Words cannot tell you of it now. I can but Just call up a few dread horrible emotions; I can but picture it in a few short rough words: may you never know it! Would ye wish to escape: there is but one door. Would ye be saved: there is but one way. Would ye find entrance into heaven and escape from hell: there is but one road. The road is this "Believe on the Lord Jesus Christ and thou shalt be saved." "He that believeth and is baptized shall be saved, and he that believeth not shall be damned." To believe is to trust in Jesus. As an old divine used to say, "Faith is recumbency on Christ." But it is too hard a word. He meant, faith is lying down on Christ. As a child lieth on its mother's arms, so is faith; as the seaman trusteth to his bark, so is faith; as the old man leaneth on his staff, so is faith; as I may trust, there is faith. Faith is to trust. Trust in Jesus, he will ne'er deceive you:

"Venture on him, venture wholly, Let no other trust intrude; None but Jesus Can do helpless sinners good."

Thus may you escape that furnace of fire into which the wicked must be cast. God bless you all, for his name's sake.