Verse-by-Verse Bible Commentary
Isaiah 63:11

Clarke's Commentary

Verse Isaiah 63:11. Moses and his people - "Moses his servant"] For עמו ammo, his people, two MSS. (one of them ancient) and one of my own, (ancient,) and one of De Rossi's, and the old edition of 1488, and the Syriac, read עבדו abdo, his servant. These two words have been mistaken one for the other in other places; Psalms 78:71, and Psalms 80:5, for עמו ammo, his people, and עמך ammecha, thy people, the Septuagint read עבדו abdo, his servant, and עבדך abdecha, thy servant.

Where is he that brought them up out of the sea with the shepherd of his flock? where c. - "How he brought them up from the sea, with the shepherd of his flock how," c.] For איה aiyeh, how, interrogative, twice, the Syriac Version reads איך eich, how, without interrogation, as that particle is used in the Syriac language, and sometimes in the Hebrew. See Ruth 3:18; Ecclesiastes 2:16.

The shepherd of his flock — That is, Moses. The MSS. and editions vary in this word; some have it רעה roeh, in the singular number; so the Septuagint, Syriac, and Chaldee. Others רעי roey, plural, the shepherds. - L.

Bridgeway Bible Commentary

A prayer for Israel (63:7-64:12)

The prophet’s prayer for God’s suffering people begins by recalling God’s great acts of love in the past (7). Because Israel was his people, God saved them from slavery in Egypt, though when they rebelled against him, they were punished (8-10). Nevertheless, God forgave them. Therefore, asks the prophet, could not this God of mercy and love, who has done such great things for Israel in the past, also save his people from captivity in Babylon now (11-14)?
It seems as if God has withdrawn into his heavenly dwelling place, for there is no evidence of his mercy upon his people. The prophet realizes that if Abraham and Jacob, Israel’s earthly fathers, saw their descendants in captivity, they would be ashamed of them and want to have nothing to do with them. But he prays that God, their true Father, will not cast them off (15-16). It seems, however, as if he has. He has allowed the Babylonians to destroy their temple and take them to a foreign land, where there is no evidence that Yahweh is their God or that they are his people (17-19).
God has revealed himself and saved his people with supernatural acts in the past, and the prophet longs that he might do so again. The enemies of God would then be overthrown (64:1-3). By contrast, those whose chief pleasure is to please God know that God helps them in the most unexpected ways (4-5a). They also know that, despite their desire to please God, they are still self-willed sinners. Even their best deeds are polluted by sin. They often forget God and have only themselves to blame for the troubles that result (5b-7).
Although they have failed miserably, the people know that God is still their Father. He may punish them, but he still loves them (8-9). Therefore, asks the prophet, is not the destruction he has sent upon Judah sufficient punishment? Can God not see the desolation of Jerusalem and take pity on the ruined city? Will he not now forgive his people and bring them back to their land (10-12)?

Coffman's Commentaries on the Bible

"But they rebelled and grieved his holy Spirit: therefore he was turned to be their enemy, and himself fought against them. Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherds of his flock? where is he that put his holy Spirit in the midst of them? that caused his glorious arm to go at the right hand of Moses? that divided the waters before them, to make himself an everlasting name? that led them through the depths, as a horse in the wilderness, so that they stumbled not? As the cattle that go down into the valley, the Spirit of Jehovah caused them to rest: so didst thou lead thy people, to make thyself a glorious name."

"They rebelled and grieved his holy Spirit" "In these chapters we have the angel of God's presence (the Son of God), the Holy Spirit, and God Himself, the three persons of the Godhead, all working in behalf of Israel; their rebellion, therefore, was against the total Godhead."Ibid.

It is generally believed that under the Law of Moses the people did not enjoy the blessed reception of the Holy Spirit, as is true of Christians; and there is nothing here that is contrary to that view. The text clearly states that, "They grieved the holy Spirit", and (when they did) he (the holy Spirit) turned to be their enemy and fought against them. Some translators have rendered the word "grieved" here "vexed," or "rebelled against." In the New Testament, Christians are represented as "receiving" the Holy Spirit (John 20:22), and others as "resisting" the Holy Spirit (Acts 7:51) "blaspheming" the Holy Spirit (Matthew 12:31), "lying" to the Holy Spirit (Acts 5:3). "insulting" the Holy Spirit (Hebrews 10:29), "grieving" the Holy Spirit (Ephesians 4:30), or as "quenching" the Holy Spirit (1 Thessalonians 5:19). Isaiah 63:10 b here indicates that Israel, as a people, "quenched the Holy Spirit."

Barnes' comment on Isaiah 63:10 b is that, "The Holy Spirit abandoned them for their sins, and left them to reap the consequences."Albert Barnes' Commentary, Vol. II, p. 394.

"Then he remembered the days of old, Moses and his people" "Most commentators regard the antecedent of `he' here as `Israel.'"Broadman Bible Commentary (Nashville: Broadman Press, 1971), p, 366. The things that came to Israel's mind in those days were the marvelous deliverances which God had brought to them in the Exodus. "Where is he that brought them up out of the sea…?" (Isaiah 63:11). "This question was often spoken in derision by Israel's foes."Ibid. Under their reduced circumstances, it was a plaintive cry indeed..

"The shepherds of his flock" These were Moses and Aaron.

"His holy Spirit in the midst of them" That is, in the midst of Moses and Aaron.

Barnes' Notes on the Whole Bible

Then he remembered - He did not forget his solemn premises to be their protector and their God. For their crimes they were subjected to punishment, but God did not forget that they were his people, nor that he had entered into covenant with them. The object of this part of the petition seems to be, to recall the fact that in former times God had never wholly forsaken them, and to plead that the same thing might occur now. Even in the darkest days of adversity, God still remembered his promises, and interposed to save them. Such they trusted it would be still.

Moses and his people - Lowth renders this, ‘Moses his servant,’ supposing that a change had occurred in the Hebrew text. It would be natural indeed to suppose that the word ‘servant’ would occur here (see the Hebrew), but the authority is not sufficient for the change. The idea seems to be that which is in our translation, and which is approved by Vitringa and Gesenius. ‘He recalled the ancient days when he led Moses and his people through the sea and the wilderness.’

Where is he - The Chaldee renders this, ‘Lest they should say, Where is he?’ that is, lest surrounding nations should ask in contempt and scorn, Where is the protector of the people, who defended them in other times? According to this, the sense is that God remembered the times of Moses and interposed, lest his not doing it should bring reproach upon his name and cause. Lowth renders it, ‘How he brought them up;’ that is, he recollected his former interposition. But the true idea is that of one asking a question. ‘Where now is the God that formerly appeared for their aid? And though it is the language of God himself, yet it indicates that state of mind which arises when the question is asked, Where is now the former protector and God of the people?

That brought them up out of the sea - The Red Sea, when he delivered them from Egypt. This fact is the subject of a constant reference in the Scriptures, when the sacred writers would illustrate the goodness of God in any great and signal deliverance.

With the shepherd of his flock - Margin, ‘Shepherds.’ Lowth and Noyes render this in the singular, supposing it to refer to Moses. The Septuagint, Chaldee, and Syriac, also read it in the singular. The Hebrew is in the plural (רעי ro‛ēy), though some manuscripts read it in the singular. If it is to be read in the plural, as the great majority of manuscripts read it, it probably refers to Moses and Aaron as the shepherds or guides of the people. Or it may also include others, meaning that Yahweh led up the people with all their rulers and guides.

Where is he that put his Holy Spirit within him? - (see the notes at Isaiah 63:10). Hebrew, בקרבו b^eqir^ebô - ‘In the midst of him,’ that is, in the midst of the people or the flock. They were then under his guidance and sanctifying influence. The generation which was led to the land of Canaan was eminently pious, perhaps more so than any other of the people of Israel (compare Joshua 24:31; Judges 2:6-10). The idea here is, that God, who then gave his Holy Spirit, had seemed to forsake them. The nation seemed to be abandoned to wickedness; and in this state, God remembered how he had formerly chosen and sanctified them; and he proposed again to impart to them the same Spirit.

Calvin's Commentary on the Bible

11.And he remembered the days of old. This is the design of the chastisement, that the people may be roused from their lethargy, and may call to remembrance those things which they had formerly forgotten; for we are so intoxicated by prosperity that we altogether forget God. And therefore chastisements bring back this thought, which had been defaced in us, “Where is God who bestowed so many benefits on our fathers?” For I refer these things to the past time; and therefore I have translated עולם (gnolam) “of old.” and not “of the age,” which would be unsuitable to this passage, seeing that he mentions those times in which Moses governed the people of God. Wherefore, the true meaning is, that the Jews, being wretchedly oppressed, thought of “the times of old,” in which the Lord displayed his power for defending his people. As to the opinion of some commentators, who refer it to God, as if he contended with the wickedness of the people, because he chose rather to bestow his favors improperly on ungrateful persons, than not to complete what he had begun, it appears to be too harsh and unnatural; and therefore the Prophet rather utters the groans and complaints of a wretched people, when they have learned from chastisements how miserable it is to lose God’s protection.

With the shepherd of his flock. By “the shepherd” he means Moses, and I see no good reason for translating it in the plural rather than the singular number. ⁽¹⁷⁷⁾

That put his Holy Spirit in the midst of him. He describes also the manner; namely, that he endowed him with a remarkable grace of the Holy Spirit; for “to put the Spirit in the midst of him” means nothing else than to display the power of his Spirit. Others prefer to view it as referring to the people; and I do not object to that opinion. But when the Lord chose Moses, and appointed him to be the leader of the whole people, in him especially the Lord is said to have “put his Spirit.” Now, he gave his Spirit to him for the benefit of the whole people, that he might be a distinguished minister of his grace, and might restore them to liberty. At the same time, the power of the Spirit of God was seen in the midst of the whole people.

(177) Our author refers to a different reading, רעי, (rogne,) the construct plural, instead of רעה, (rogneh,) the construct singular of רעה, (rogneh.) — Ed.
“Nearly sixty manuscripts and forty editions read, רעי (rogne) in the plural, which may then be understood as including Aaron, (Psalms 77:20,) and, as Vitringa thinks, Miriam, (Micah 6:4,) or perhaps the seventy elders, who are probably referred to in the last clause as under a special divine influence. (See Numbers 11:17. Compare Exodus 31:3 ” — Alexander.

Smith's Bible Commentary

By Chuck Smith

Now before the restoration, the day of God's wrath is coming, the Great Tribulation. This must precede it. And chapter 63, the first six verses go into the Great Tribulation period. And there are two questions that are asked and they are answered by the Lord.

Who is this that cometh from Edom, with dyed garments from Bozrah? ( Isaiah 63:1 )

The question: who is this that is coming from Edom with the dyed garment from Bozrah? And the answer:

this that is glorious in his apparel, traveling in the greatness ( Isaiah 63:1 )

Or, this is still the question:

this that is glorious in his apparel, traveling in the greatness of his strength? ( Isaiah 63:1 )

The answer:

I that speak in righteousness, mighty to save ( Isaiah 63:1 ).

Who is this that is coming from Edom who is so glorious in his apparel? Traveling in the greatness of his strength? The answer: I that speak in righteousness, or the Lord, mighty to save.

The question:

Why are you red in your apparel, and why are your garments like him who has been treading in the winevat? ( Isaiah 63:2 )

Why are your garments all stained? It looks like you've been treading in the winevat. Looks like you're covered with grape juice.

The answer:

I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come ( Isaiah 63:3-4 ).

So the answer to the garments that are stained: it's the blood. He's been treading the winepress of the fierceness of the anger of God upon the earth.

If you'll turn to Revelation, chapter 14, you will read here a corresponding passage of scripture beginning with verse Isaiah 63:14 . Actually, let's go back to verse Isaiah 63:10 , "The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels, in the presence of the Lamb" ( Revelation 14:10 ). Who? Whoever worships the beast and the image and receives his mark in his forehead or in his hand.

This week you're going to learn some very fascinating things about the image of the beast as they'll be dealing with genetic engineering. And some of the things that are now being proposed by those scientists who are involved in genetic engineering, and you'll begin to understand a little bit about the beast making an image and giving power to it to speak and the whole world being governed and worshipping this image of the beast. You'll find some very fascinating things this week in these lectures that are coming up.

But whoever worships the beast or his image or receives his mark in his forehead or in his hand, the same is going to drink of the wine of the wrath of God poured out without mixture. Then in verse Isaiah 63:14 , "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown, and in His hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to Him that sat on the cloud, 'Thrust in Thy sickle, and reap. For the time is come for Thee to reap, for the harvest of the earth is ripe.' And He that sat on the cloud thrust in His sickle on the earth, and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire, and cried with a loud cry to him that had the sharp sickle, saying, 'Thrust in thy sharp sickle, and gather the clusters of the vine of the earth, for her grapes are fully ripe.' And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horses' bridles, by the space of a thousand and six hundred furlongs" ( Revelation 14:14-20 ).

And then also in the nineteenth chapter of the book of Revelation, beginning with verse Isaiah 63:11 , "And I saw heaven opened, and behold a white horse. And He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. His eyes were as a flame of fire, and on His head were many crowns. And He had a name written, that no man knew, but He Himself. And He was clothed with a vesture that is dipped in blood, and His name is called The Word of God. And the armies which were with Him in heaven followed Him upon white horses, clothed in fine linen, white and clean." The church--go back to verse Isaiah 63:7-8. "And out of His mouth goes a sharp sword, that with it He should smite the nations: and He shall rule them with a rod of iron: and He will tread the winepress of the fierceness of the wrath of Almighty God" ( Revelation 19:15 ).

So tied in with this in Isaiah. The question: who is this that is coming from Edom with these dyed robes and so forth? I who speak in righteousness who are mighty to save. How come your garments are all stained? For I have been treading the winepress alone, trampling them in the fury. Their blood shall be sprinkled upon My garments and I will stain all My raiment. It's going to be a fierce day when God's wrath is poured out upon the earth.

"He that despised Moses' law died in the mouth of two or three witnesses. Of how much sorer punishment, suppose ye, he to be counted worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace? For we know Him that hath said, 'Vengeance is Mine, I will repay,' saith the Lord. And again, it is a fearful thing to fall into the hands of the living God" ( Hebrews 10:28-31 ).

We talk about being saved. A person says, "What do you mean saved?" Well, I'll tell you what we mean saved. We mean being saved from that wrath of God that is going to be poured out upon the earth. Salvation has both a negative and a positive effect, actually. It's being saved from and it's being saved for--a glorious eternity with Him. But I am going to be saved from "the wrath of God that is going to be poured out against all ungodliness and unrighteousness of men, who hold the truth of God in unrighteousness" ( Romans 1:18 ).

Now, because God has been slow in judgment we so often think that God is weak, and men mistake the longsuffering of God for weakness. And that's a tragic mistake to make. For the day of vengeance and His wrath shall surely come. He has promised it. He said, "I'm not going to bring things to birth and then quit there." God speaks about surely I'm going to fulfill My word and My purposes. And the fact that God has fulfilled it up to this point, you're only fooling yourself if you think God's going to stop now. Surely the rest of the prophecy shall be fulfilled and we're right on the border once again of God's intervening in the history of man in judgment.

Now people are willfully ignorant of this fact that God has intervened in past history. Peter said that they're willfully ignorant, the fact that God destroyed the world already once in judgment. People don't like to think about that. They like to think that things are uniform. All things have continued as they were from the beginning. Not so! God has intervened in the past and He's going to intervene again in the future. But this intervention that is going to take place in the future is going to usher in then the glorious Kingdom Age and God's new kingdom and age upon the earth of which we really look forward to.

Now, "The day of the vengeance is in my heart. The year of the redeemed is come."

And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the eaRuth ( Isaiah 63:5-6 ).

God's judgment that is coming here upon the earth.

Now as we get into verse Isaiah 63:7 and all through chapter 64, we have a very beautiful prayer as Isaiah representing the remnant prays unto the Lord.

I will mention the lovingkindnesses of the LORD ( Isaiah 63:7 ),

Isn't this interesting? Right at the time that the Lord declares the day of His wrath and vengeance and judgment, the prophet then prays, "I will mention the lovingkindnesses of the Lord."

and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses ( Isaiah 63:7 ).

Looking around and seeing what God has done. He has been so kind, lovingly kind to us.

For he said, Surely they are my people, children that will not lie: so he was their Saviour. In all their afflictions he was afflicted ( Isaiah 63:8-9 ),

Now that to me is a very beautiful scripture. "In all of their afflictions, He was afflicted." The early disciples recognized their close identity with Jesus Christ. And they recognized that those persecutions that they faced, they were actually facing and receiving for Jesus Christ. "In all of their afflictions, He was afflicted." So when they were beaten and commanded not to preach anymore in the name of Jesus, they went their way praising the Lord that they were accounted worthy to suffer persecution for Jesus' sake. Because the Lord identifies with His child in the persecution or in the suffering. Whenever you go through any persecution for the name of the Lord, in all of your afflictions He is afflicted. He bares our sorrow. He shares with us the afflictions, the tribulations, the persecutions.

and the Angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old ( Isaiah 63:9 ).

And yet, though God was so loving to them and so good to them,

They rebelled, they vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them. Then he remembered the days of old, when Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his Holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as a horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name. Look down from heaven [their prayer unto God], and behold from thy habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of the mercies towards me? are they restrained? Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our Father, our Redeemer; thy name is from everlasting ( Isaiah 63:10-16 ).

And so recognizing God as the Father, the Redeemer.

O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. We are thine: thou never bearest rule over them; they were not called by thy name ( Isaiah 63:17-19 ).

"

Dr. Constable's Expository Notes

The reminiscence 63:7-14

This part of Isaiah’s lament consists of a review of Israel’s relationship with the Lord (Isaiah 63:7-10) and a call for Israel to remember who He is (Isaiah 63:11-14).

Dr. Constable's Expository Notes

Having experienced the chastening of the Lord for some time, the Israelites then reflected on former times when God had fought for His people rather than against them. Watts took the questioner to be the preacher of this section. [Note: Watts, Isaiah 34-66, p. 332.] The Exodus is the occasion in view, and Israel’s shepherds were Moses, Aaron, and Miriam (cf. Ps. 77:21; Micah 6:4). Then God’s Holy Spirit was obviously among His people.

Gill's Exposition of the Whole Bible

Then he remembered the days of old, Moses, and his people,.... Which may be understood either of the Lord, who remembered his lovingkindnesses towards these people, and his tender mercies which had been ever of old; the covenant he made with their fathers, Abraham, Isaac, and Jacob; the wonders he did for them in Egypt, at the Red sea, and in the wilderness, by the hand of Moses; his intercession to him on their behalf, and the many great and good things he did for them; and therefore determined not now to cast them off altogether, but to do as he had done before; and, to stir up himself thereunto, puts the following questions:

where is he? c. so the Targum paraphrases it,

"he had mercy for the glory of his name, and because of the remembrance of his goodness of old, the mighty things he did by the hands of Moses to his people;''

and adds,

"lest they should say;''

that is, the Gentiles, as Aben Ezra also explains it, lest they should by way of taunt and reproach say, as follows: "where is he?" c. compare with this Deuteronomy 32:26. Gussetius z thinks the last words should be rendered, "the extractor of his people"; or, he that drew out his people; that is, out of many waters, delivered them from various afflictions, as in Psalms 18:16 and to be understood not of Moses, only in allusion to him, who had his name from being drawn out of the waters; but of a divine Person, who is said to do all the following things; so Ben Melech says the word here has the signification of drawing, or bringing out, as in the above psalm: or else these are the words of the people themselves; at least of some of the truly good and gracious, wise and faithful, among them, in this time of their distress; calling to mind former times, and former appearances of God for them, using them as pleas and arguments with him, and as an encouragement to their faith and hope; and right it is to

remember the years of the right hand of the most High, Psalms 77:10 so Jarchi takes them to be the words of the prophet in his distress, bemoaning and saying, in a supplicating way, what is after expressed; and Kimchi interprets them of Israel in captivity; it seems to be the language of the believing Jews a little before the destruction of Jerusalem by the Romans, or about the time of their conversion in the latter day: saying,

where is he that brought them up out of the sea, with the shepherd of his flock? or "shepherds" a, according to another reading; that is, Moses and Aaron, by the hands of whom the Lord led his people Israel as a flock of sheep, and which were his, and not the property of those shepherds; they were only instruments by, and with whom, he brought them through the sea, and out of it, which was a wonderful work of God, and often mentioned as a proof of his power, as it is here; for what is it he cannot do who did this? see Psalms 77:20

where is he that put his Holy Spirit within him? either within Moses, the shepherd of the flock, as Aben Ezra; or within Israel, the flock itself, as Jarchi; for the Spirit of God was not only upon Moses, but upon the seventy elders, and upon all the people at Sinai, as Kimchi observes; and indeed the Holy Spirit was given to the body of the people to instruct and teach them, according to Nehemiah 9:20 now these questions are put, not by way of jeer, but by way of complaint, for want of the divine presence as formerly; and by way of inquiry where the Lord was; and by way of expostulation with him, that he would show himself again, as in the days of old.

z Ebr. Comment. p. 482, a את רועי "cum pastoribus", Pagninus, Montanus, Tigurine version, Vitringa.

Henry's Complete Commentary on the Bible

      7 I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses.   8 For he said, Surely they are my people, children that will not lie: so he was their Saviour.   9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.   10 But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them.   11 Then he remembered the days of old, Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his holy Spirit within him?   12 That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name?   13 That led them through the deep, as a horse in the wilderness, that they should not stumble?   14 As a beast goeth down into the valley, the Spirit of the LORD caused him to rest: so didst thou lead thy people, to make thyself a glorious name.

      The prophet is here, in the name of the church, taking a review, and making a thankful recognition, of God's dealings with his church all along, ever since he founded it, before he comes, in the latter end of this chapter and in the next, as a watchman upon the walls, earnestly to pray to God for his compassion towards her in her present deplorable state; and it was usual for God's people, in their prayers, thus to look back.

      I. Here is a general acknowledgment of God's goodness to them all along, Isaiah 63:7; Isaiah 63:7. It was said, in general, of God's prophets and people (Isaiah 62:6; Isaiah 62:6) that they made mention of the Lord; now here we are told what it is in God that they do especially delight to make mention of, and that is his goodness, which the prophet here so makes mention of as if he thought he could never say enough of it. He mentions the kindness of God (which never appeared so evident, so eminent, as in his love to mankind in sending his Son to save us, Titus 3:4), his loving-kindness, kindness that shows itself in every thing that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number--his loving-kindnesses; for, if we would count the fruits of his loving-kindness, they are more in number than the sand. With his loving-kindnesses he mentions his praises, that is, the thankful acknowledgments which the saints make of his loving-kindness, and the angels too. It must be mentioned, to God's honour, what a tribute of praise is paid to him by all his creatures in consideration of his loving-kindness. See how copiously he speaks, 1. Of the goodness that is from God, the gifts of his loving-kindness--all that the Lord has bestowed on us in particular, relating to life and godliness, in our personal and family capacity. Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favours bestowed upon his church, his great goodness towards the house of Israel, which he has bestowed on them. Note, We must bless God for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on the house of Israel. 2. Of the goodness that is in God. God does good because he is good; what he bestowed upon us must be traced up to the original; it is according to his mercies (not according to our merits) and according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify God's goodness, and speak honourably of it, not only when we plead it (as David, Psalms 51:1), but when we praise it.

      II. Here is particular notice taken of the steps of God's mercy to Israel ever since it was formed into a nation.

      1. The expectations God had concerning them that they would conduct themselves well, Isaiah 63:8; Isaiah 63:8. When he brought them out of Egypt and took them into covenant with himself he said, "Surely they are my people, I take them as such, and am willing to hope they will approve themselves so, children that will not lie," that will not dissemble with God in their covenantings with him, nor treacherously depart from him by breaking their covenant and starting aside like a broken bow. They said, more than once, All that the Lord shall say unto us we will do and will be obedient; and thereupon he took them to be his peculiar people, saying, Surely they will not lie. God deals fairly and faithfully with them, and therefore expects they should deal so with him. They are children of the covenant (Acts 3:25), children of those that clave unto the Lord, and therefore it may be hoped that they will tread in the steps of their fathers' constancy. Note, God's people are children that will not lie; for those that will are not his children but the devil's.

      2. The favour he showed them with an eye to these expectations: So he was their Saviour out of the bondage of Egypt and all the calamities of their wilderness-state, and many a time since he had been their Saviour. See particularly (Isaiah 63:9; Isaiah 63:9) what he did for them as their Saviour. (1.) The principle that moved him to work salvation for them; it was in his love and in his pity, out of mere compassion to them and a tender affection for them, not because he either needed them or could be benefited by them. This is strangely expressed here: In all their affliction he was afflicted; not that the Eternal Mind is capable of grieving or God's infinite blessedness of suffering the least damage or diminution (God cannot be afflicted); but thus he is pleased to show forth the love and concern he has for his people in their affliction; thus far he sympathizes with them, that he takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move him (Exodus 3:7), and he appears for them as vigorously as if he were pained in their pain. Saul, Saul, why persecutest thou me? This is matter of great comfort to God's people in their affliction that God is so far from afflicting willingly (Lamentations 3:33) that, if they humble themselves under his hand, he is afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for. There is another reading of these words in the original: In all their affliction there was no affliction; though they were in great affliction, yet the property of it was so altered by the grace of God sanctifying it to them for their good, the rigour of it was so mitigated and it was so allayed and balanced with mercies, they were so wonderfully supported and comforted under it, and it proved so short, and ended so well, that it was in effect no affliction. The troubles of the saints are not that to them which they are to others; they are not afflictions, but medicines; saints are enabled to call them light, and but for a moment, and, with an eye to heaven as all in all, to make nothing of them. (2.) The person employed in their salvation--the angel of his face, or presence. Some understand it of a created angel. The highest angel in heaven, even the angel of his presence, that attends next the throne of his glory, is not thought too great, too good, to be sent on this errand. Thus the little ones' angels are said to be those that always behold the face of our Father,Matthew 18:10. But this is rather to be understood of Jesus Christ, the eternal Word, that angel of whom God spoke to Moses (Exodus 23:20; Exodus 23:21), whose voice Israel was to obey. He is called Jehovah,Exodus 13:21; Exodus 14:21; Exodus 14:24. He is the angel of the covenant, God's messenger to the world, Malachi 3:1. He is the angel of God's face, for he is the express image of his person; and the glory of God shines in the face of Christ. He that was to work out the eternal salvation, as an earnest of that, wrought out the temporal salvations that were typical of it. (3.) The progress and perseverance of this favour. He not only redeemed them out of their bondage, but he bore them and carried them all the days of old; they were weak, but he supported them by his power, sustained them by his bounty; when they were burdened, and ready to sink, he bore them up; in the wars they made upon the nations he stood by them and bore them out; though they were peevish, he bore with them and suffered their manners, Acts 13:18. He carried them as the nursing father does the child, though they would have tired any arms but his; he carried them as the eagle her young upon her wings, Deuteronomy 32:11. And it was a long time that he was troubled with them (if we may so speak): it was all the days of old; his care of them was not at an end even when they had grown up and were settled in Canaan. All this was in his love and pity, ex mero motu--of his mere good-will; he loved them because he would love them, as he says, Deuteronomy 7:7; Deuteronomy 7:8.

      3. Their disingenuous conduct towards him, and the trouble they thereby brought upon themselves (Isaiah 63:10; Isaiah 63:10): But they rebelled. Things looked very hopeful and promising; one would have thought that they should have continued dutiful children to God, and then there was no doubt but he would have continued a gracious Father to them; but here is a sad change on both sides, and on them be the breach. (1.) They revolted from their allegiance to God and took up arms against him: They rebelled, and vexed his Holy Spirit with their unbelief and murmuring, besides the iniquity of the golden calf; and this had been their way and manner ever since. Though he was ready to say of them, They will not lie, though he had done so much for them, borne them and carried them, yet they thus ill requited him, like foolish people and unwise,Deuteronomy 32:6. This grieved him, Psalms 95:10. The ungrateful rebellions of God's children against him are a vexation to his Holy Spirit. (2.) Thereupon he justly withdrew his protection, and not only so, but made war upon them, as a prince justly does upon the rebels. He who had been so much their friend was turned to be their enemy and fought against them, by one judgment after another, both in the wilderness and after their settlement in Canaan. See the malignity and mischievousness of sin; it makes God an enemy even to those for whom he has done the part of a good friend, and makes him angry who was all love and pity. See the folly of sinners; they wilfully lose him for a friend who is the most desirable friend, and make him their enemy who is the most formidable enemy. This refers especially to those calamities that were of late brought upon them by their captivity in Babylon for their idolatries and other sins. That which is both the original and the great aggravation of their troubles was that God was turned to be their enemy.

      4. A particular reflection made, on this occasion, upon what God did for them when he first formed them into a people: Then he remembered the days of old,Isaiah 63:11; Isaiah 63:11.

      (1.) This may be understood either of the people or of God. [1.] We may understand it of the people. Israel then (spoken of as a single person) remembered the days of old, looked into their Bibles, read the story of God's bringing their fathers out of Egypt, considered it more closely than ever they did before, and reasoned upon it, as Gideon did (Judges 6:13), Where are all the wonders that our fathers told us of? "Where is he that brought them up out of Egypt? Is he not as able to bring us up out of Babylon? Where is the Lord God of Elijah? Where is the Lord God of our fathers?" This they consider as an inducement and an encouragement to them to repent and return to him; their fathers were a provoking people and yet found him a pardoning God; and why may not they find him so if they return to him? They also use it as a plea with God in prayer for the turning again of their captivity, like that Isaiah 51:9; Isaiah 51:10. Note, When the present days are dark and cloudy it is good to remember the days of old, to recollect our own and others' experiences of the divine power and goodness and make use of them, to look back upon the years of the right hand of the Most High (Psalms 77:5; Psalms 77:10), and remember that he is God, and changes not. [2.] We may understand it of God; he put himself in mind of the days of old, of his covenant with Abraham (Leviticus 26:42); he said, Where is he that brought Israel up out of the sea? stirring up himself to come and save them with this consideration, "Why should not I appear for them now as I did for their fathers, who were as undeserving, as ill-deserving, as they are?" See how far off divine mercy will go, how far back it will look, to find out a reason for doing good to his people, when ho present considerations appear but what make against them. Nay, it makes that a reason for relieving them which might have been used as a reason for abandoning them. He might have said, "I have delivered them formerly, but they have again brought trouble upon themselves (Proverbs 19:19); there I will deliver them no more," Judges 10:13. But no; mercy rejoices against judgment, and turns the argument the other way: "I have formerly delivered them and therefore will now."

      (2.) Which way soever we take it, whether the people plead it with God or God with himself, let us view the particulars, and they agree very much with the confession and prayer which the children of the captivity made upon a solemn fast-day (Nehemiah 9:5, c.), which may serve as a comment on these verses which call to mind Moses and his people, that is, what God did by Moses for his people, especially in bringing them through the Red Sea, for that is it that is here most insisted on for it was a work which he much gloried in and which his people therefore may in a particular manner encourage themselves with the remembrance of. [1.] God led them by the right hand of Moses (Isaiah 63:12; Isaiah 63:12) and the wonder-working rod in his hand. Psalms 77:20, Thou leddest thy people like a flock by the hand of Moses. It was not Moses that led them, any more than it was Moses that fed them (John 6:32), but God by Moses; for it was he that qualified Moses for, called him to, assisted and prospered him in that great undertaking. Moses is here called the shepherd of his flock; God was the owner of the flock and the chief shepherd of Israel (Psalms 80:1); but Moses was a shepherd under him, and he was inured to labour and patience, and so fitted for this pastoral care, by his being trained up to keep the flock of his father Jethro. Herein he was a type of Christ the good shepherd, that lays down his life for the sheep, which was more than Moses did for Israel, though he did a great deal for them. [2.] He put his holy Spirit within him; the Spirit of God was among them, and not only his providence, but his grace, did work for them. Nehemiah 9:20, Thou gavest thy good Spirit to instruct them. The spirit of wisdom and courage, as well as the Spirit of prophecy, was put into Moses, to qualify him for that service among them to which he was called; and some of his spirit was put upon the seventy elders, Numbers 11:17. This was a great blessing to Israel, that they had among them not only inspired writings, but inspired men. [3.] He carried them safely through the Red Sea, and thereby saved them out of the hands of Pharaoh. First, He divided the water before them (Isaiah 63:12; Isaiah 63:12), so that it gave them not only passage, but protection, not only opened them a lane, but erected them a wall on either side. Secondly, He led them through the deep as a horse in the wilderness, or in the plain (Isaiah 63:13; Isaiah 63:13); they and their wives and children, with all their baggage, went as easily and readily through the bottom of the sea (though we may suppose it muddy or stony, or both) as a horse goes along upon even ground; so that they did not stumble, though it was an untrodden path, which neither they nor any one else ever went before. If God make us a way, he will make it plain and level; the road he opens to his people he will lead them in. Thirdly, To complete the mercy, he brought them up out of the sea,Isaiah 63:11; Isaiah 63:11. Though the ascent, it is likely, was very steep, dirty, slippery, and unconquerable (at least by the women and children, and the men, considering how they were loaded, Exodus 12:34, and how fatigued), yet God by his power brought them up from the depths of the earth; and it was a kind of resurrection to them; it was as life from the dead. [4.] He brought them safely to a place of rest: As a beast goes down into the valley, carefully and gradually, so the Spirit of the Lord caused him to rest. Many a time in their march through the wilderness they had resting-places provided for them by the direction of the Spirit of the Lord in Moses, Isaiah 63:11; Isaiah 63:11. And at length they were made to rest finally in Canaan, and the Spirit of the Lord gave them that rest according to the promise. It is by the Spirit of the Lord that God's Israel are caused to return to God and repose in him as their rest. [5.] All this he did for them by his own power, for his own praise. First, It was by his own power, as the God of nature, that has all the powers of nature at his command; he did it with his glorious arm, the arm of his gallantry, or bravery; so the word signifies. It was not Moses's rod, but God's glorious arm, that did it. Secondly, It was for his own praise, to make himself an everlasting name (Isaiah 63:12; Isaiah 63:12), a glorious name (Isaiah 63:14; Isaiah 63:14), that he might be glorified, everlastingly glorified, upon this account. This is that which God is doing in the world with his glorious arm, he is making to himself a glorious name, and it shall last to endless ages, when the most celebrated names of the great ones of the earth shall be written in the dust.

Spurgeon's Verse Expositions of the Bible

Where Is the Lord?

September 4th, 1890 by C. H. SPURGEON (1834-1892)

"Then he remembered the days of old Moses, and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: so didst thou lead thy people, to make thyself a glorious name." Isaiah 63:11-14 .

I told you, in the reading, that Israel had a golden age, a time of great familiarity with God, when Jehovah was very near to his people in their sufferings, and was afflicted in their affliction, when he helped them in everything they did, and the angel of his presence saved them. But after all that the Lord had done for them, there came a cold periods. The people went astray from the one living and true God. They fell into the ritualism of the golden calf. They must have something visible, something that they could see and worship. Even after they were brought into the promised land, and the Lord had wrought great wonders for them, they turned aside to false gods, till they worshipped strange deities, that were no gods; and provoked Jehovah to jealousy. "They rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them." Not that he ceased to love his chosen, but he must be just, and he could not patronize sin, so he sent their enemies against them, and they were sorely smitten, and brought very low. Then it was that they began to remember the days of old, and to sigh for him whom they had treated so ill, and they said one to another, "Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy Spirit within him? That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? That led them through the deep, as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord cause him to rest: so didst thou lead thy people to make thyself a glorious name." I have but a short time, as the communion service is to follow, and therefore I must leave much unsaid that I think your own imaginations will make up to you at home. But I shall ask you to notice, first, that the text contains a sacred, loving remembrance. It dwells very much upon what God did in the old times, when he was familiar with his people, and they walked in the light of his countenance. After that, I shall call your attention to an object clearly shining in the text. We get it twice over. In the twelfth verse, we read, "To make himself an everlasting name." In the fourteenth verse, "To make thyself a glorious name." When I have spoken of those two things, I shall dwell more at length upon an anxious enquiry, which is put here twice: "Where is he?" In the eleventh verse you get this repeated question, "Where is he? Where is he?" I. So then, to begin with, we go back to God's dealings with his people, and with us, and we have A SACRED, LOVING REMEMBRANCE. The people remembered what God did to them. What was it? As it is here described, he first of all gave them leaders. "Where is he that brought them up out of the sea with the shepherd of his flock?" Moses and Aaron, and a band of godly men who were with them, were the leaders of the people, through the sea and through the wilderness. Brethren, we are apt to think too little of our leaders. First of all we think too much of them, and afterwards we think too little of them. We seem to swing like a pendulum between these two extremes. Man is reckoned as if he were everything to some, and God becomes nothing to such; but, without unduly exalting man, we can truly say that it really is a great blessing to the church when God raises up men who are qualified to lead his people. Israel did not go out of Egypt as a mob; they were led out by their armies. They did not plunge into the Red Sea as an undisciplined crowd; but Moses stood up there with his uplifted rod, and led them on that memorable day. We may as well sigh for the glorious days of old, when God gave his people mighty preachers of his Word. There have been epochs in history that were prolific of great leaders of the Christian church. No sooner did Luther give his clarion call, than God seemed to have a bird in every bush; and Calvin, and Farel, and Melancthon, and Zwingle, and so many besides that I will not attempt to make out the list, joined with him in his brave protest against the harlot-church of Rome. "The Lord gave the Word: and great was the company of those that published it." The church remembers those happy days, with earnest longing for their return. They were giants in those days; mighty men of renown, well fitted by the Lord to lead his people. We are next told that God put his spirit within these shepherds. They would have been nothing without it. Where is he that put his Holy Spirit within them? A man with God's Holy Spirit within him, can anybody estimate his worth? God says that he will make a man more precious that the gold of Ophir; but, to a man filled with his Spirit, mines of rubies or of diamonds cannot be set in comparison. When the eleven apostles went forth, on the day of Pentecost, endowed by the Spirit of God, there were forces in the world whose very tramp might make it quiver beneath their feet. God send us once more many of his servants, within whom he has put his Spirit in an eminent and conspicuous manner, and then we shall see bright days indeed! The command to such still is, "Tarry until ye be endued with power from on high." Then there was, in the next place, as a happy memory for the church, a great manifestation of the divine power. "That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name." "The right hand of Moses," by itself, was no more than your right hand or mine; but when God's glorious arm worked by the right hand of Moses, the sea divided, and made a way for the hosts of Israel to pass over. As the Psalmist sings, "He divided the sea, and caused them to pass through; and he made the waters to stand as a heap." The right hand of Moses could not have wrought that miracle; but the glorious arm of the Lord did. What we want to-day, brethren, is a manifestation of divine power. Some of us are praying for it day and night. We have expected it. We do expect it. We are longing for it with a hunger and a thirst insatiable. Oh, when will Jehovah pluck his right hand out of his bosom? When will he make bare his arm, as one that goeth to his work with might and main? Pray, O ye servants of God, for leaders filled with the Spirit, and with the power of God working with them, that multitudes may be converted unto Christ, and the sea of sin be dried up in the advance of his kingdom! Then, there came to God's people a very marvellous deliverance: "That led them through the deep, as a horse in the wilderness, that they should not stumble." Understand by the word "wilderness" here, an expansive grassy plain; a place of wild grass and herbs, for so it means. And as a horse is led where it is that and level, and he does not stumble, so were the hosts of Israel led through the Red Sea. The bottom of the sea may be stony or gravelly, or it may be full of mire and mud. Probably, there will be huge rocks standing up in the middle of the stream. There may be a sudden fall from one stratum of rock to the other; and to come up from the sea on the further bank would be hard work for struggling people carrying burdens, as these Israelites did; for they went out of Egypt harnessed and laden, bearing their kneading-troughs in their clothes upon their shoulders. But God made that rough sea bottom to be as easy travelling for them as when a horse is led across a flowery meadow. Beloved, God has done so with his church in all time. Her seas of difficulty have had no difficulty about them. He has come in all the glory of his power, and smoothed the way for the ransomed to pass over. Has it not been so with you, my brethren? And, as a blessed ending to their trials, God brought them into a place of rest: "As a beast goeth down into the valley, the Spirit of the Lord causeth him to rest: so didst thou lead thy people." In the desert they rested a good deal; but in Canaan they rested altogether. As the cattle come down from the mountains, where they have been picking up their food, when the plains are fat with grass, and they feed to their full, and lie down and rest, so did God deal with his people, bringing them from all the mountains of their trouble into a sweet valley, a land that flowed with milk and honey, where they might rest. This is a memorial, a sketch of the past. I read it, first, literally as a sketch of Israel's history. I read it, next, as a sketch of the church's history. There have been times with the church as at Pentecost, and the Reformation, when, though she had wandered, God returned to her, and made bare his arm, and raised up shepherds, and put his Spirit upon them, and then led his people straight ahead through every difficulty, and gave them rest. You are most of you acquainted with the history of the period before Luther's day. It did not seem likely then that the gospel would be preached everywhere throughout Northern Europe; but it was so, and God singularly preserved the first Reformers' lives when they were very precious. Zwingle died in battle; but he should not have been fighting, and he might have died a natural death. But Calvin, and Luther, and the rest of them, for the most part, remained until their work was done, and they quietly passed away; and the churches, despite long persecution, had comparative rest. It was so here, and it was so across the border in our sister church of Scotland. She cannot forget the covenanting blood, and the putting to death of those who were for the Crown Rights of King Jesus; but, at last, she had her time of rest. Time would not fail me to tell you the long list of shepherds that God gave to his covenanting church, the mighty men who, being dead, yet speak to us by their works, and who, while they lived, made the church of God in Scotland to be glorious with the presence of her Lord. Well now, the same thing has happened also to us as individuals. We have had our cloudy and dark day, but God has appeared for our help. Some of you could tell how God led you through the deep as through a prairie. You went a way that you never knew, a new way, an untrodden path, as though it were the bottom of a sea but newly dry; but the Lord led you as a groom leads a horse, so that you did not stumble, and before long you came up out of the depths unharmed. With Moses and the children of Israel, you sang the praises of him who had triumphed gloriously; and then you began to learn another song, not so martial, but very sweet: "The Lord is my Shepherd; I shall not want. He maketh me to lie down in green pastures: he leadeth me beside the still waters." In conflicts for the God of Israel, and his everlasting truth, some of us have been counted as the mire of the streets; but therein we do rejoice, and will rejoice; for Jehovah liveth, and he will bring up his people again from Bashan. He will bring them up from the depths of the sea, and there shall be rest again in the midst of Israel, if men are but faithful to God, and faithful to his truth. Thus much upon the sacred memory of the past. II. But now, in the second place, I want you to notice, AN OBJECT CLEARLY SHINING, like the morning star. I see, through the text, God's great motive in working these wonders for his people. It was God who did it all; my text is full of God. He brought them up out of the sea. He put his Holy Spirit within them. He led them with his glorious arm. He led them through the deep. He caused them to rest. He did it all. When the history of the church is written, there will be nothing on the page but God. I know that her sin is recorded; but he hath blotted that out; and at the end, there will remain nothing but what God has done. When your life and mine shall ring out as a psalm amid the harps of glory, it will be only, "Unto him that loved us and laved us, be glory and dominion for ever and ever." " Non nobis, Donine. " "Not unto us, O Lord, not unto us, but unto thy name give glory." So will sing all of us who are the Lord's redeemed, when we have come up out of the great tribulation, and have washed our robes, and made them white in the blood of the Lamb. But then, why had God done all this? Did he do it because of his people's merits, or numbers, or capacities? He tells them, many a time, "Not for your sakes do I this, saith the Lord God, be it known unto you: be ashamed and confounded for your own ways, O house of Israel." God finds in himself the motive for blessing men who have no merits. If God looked for any motive in us, he would find none. He would see in us many reasons why he should condemn us; but only in himself could he discover the motive for his matchless mercy. God works his great wonders of grace with the high motive of making known to his creatures his own glory, manifesting what he is and who he is, that they may worship him. He tells us in the text that he "led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name." So he has done, for to this day the highest note of praise to God that we know of, is the one that tells of the deliverance of Israel out of Egypt, and when this world is burnt up, the song will go up to God in heaven will be the song of Moses, the servant of God, and of the Lamb. Still, if we want a figure and a foretaste of the ultimate victories of God over all his people's enemies, we have to go back to the Red Sea, and look at Miriam's twinkling feet, and hear her fingers making the timbrel sound as she cries, "Sing ye to the Lord, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea." He did it to make himself an ever-enduring name, and he has succeeded in that object. Isaiah adds that the Lord led his people, and brought them into their rest, to make himself "a glorious name." God is glorious in the history of Israel. God is glorious in the history of his church. God is glorious in the history of every believer. The life of a true believer is a glorious life. For himself he claims no honour, but by his holy life he brings great glory to God. There is more glory to God in every poor man and woman saved by grace, and in the one unknown obscure person, washed in the Redeemer's blood, than in all the songs of cherubim and seraphim, who know nothing of free grace and dying love. So you see, beloved, the motive of God in all that he did; and I dwell upon it, though briefly, yet with much emphasis, because this is a motive that can never alter. What if the church of to-day be reduced to a very low condition, and the truth seems to be ebbing out from her shores, while a long stretch of the dreary mud of modern invention lies reeking in the nostrils of God; yet he that wrought such wonders, to make himself a name, still has the same object in view. He will be glorious. He will have men know that he is God, and beside him there is none else. Thus saith the Lord God, "All flesh shall know that I the Lord am thy Saviour, and thy Redeemer, the Mighty One of Jacob." "The earth shall be full of knowledge of the Lord, as the waters cover the sea." O brethren, he is a jealous God still; and when the precious blood of Christ is insulted, God hears it, and forgets it not. When the inspiration of the blessed Book is denied, the Holy Ghost hears it and is grieved, and he will yet bestir himself to defend his truth. When we hear the truth that we love, the dearest and most sacred revelations from our God, treated with a triviality that is nothing less than profane, if we are indignant, so is he, and shall not God avenge his own elect. Which cry day and night unto him? I tell you that he will avenge them speedily, though he bear long with his adversaries. God's motive is his own glory. He will stand to that, and he will vindicate it yet; and we need to have no doubt, nor even the shadow of a fear, about the ultimate result of a collision between God and the adversaries of his truth. Shall not the moth, that dashes at the candle, die in that flame? How shall the creatures of a day stand out against our God, who is a consuming fire? Here, then, is the hope of the people of God, the constant persistent, invariable motive of God to make himself glorious in the eyes of men. III. My third point is, AN ANXIOUS ENQUIRY, which I find twice over in my text. Believing in what God has done, and believing that his motive still remains the same, we begin to cry, "Where is he that brought them up out of the sea with the shepherd of his flock? Where is he that put his holy Spirit within him?" This question suggests that there is some faith left. "Where is he?" He is somewhere. Then, he lives. Beloved, the Lord God omnipotent still liveth and reigneth. Many usurpers have tried to turn him from his throne; but he still sits upon it, and reigns amongst his ancients gloriously. He was, and is, and is to come, the Almighty; "Jesus Christ, the same yesterday, to-day, and for ever." He is; but where is he? The question implies that some were beginning to seek him. Where is he? Those were brave days when he was here on the moors, or on the hills of Scotland, or at the stakes of Smithfield, or the prisons of Lambeth Palace. Those were glorious days when Christ was here, and his people knew it, and rejoiced in him. Then the virgin daughter of Zion shook her head at the harlot of Rome, and laughed her to scorn; for she lay in the bosom of her King, and rejoiced in his love. O beloved, do we begin to long after him again? I hope that we do. I trust the cry of many loyal hearts is, "Come back, king Jesus! When thou art away, all things languish. Adown the streets of Mansoul ride again, O Prince Emmanuel! Then shall the city ring with holy song, and every house shall be bedecked with everything that is beautiful and fair. Only come back!" If the King may but have his own again, I shall be content to sing old Simeon's song, "Lord, now lettest thou thy servant depart in peace, according to thy word!" The church longs for the King's coming. Where is he? Where is he? It shows now, dear friends, that she has begun to mourn over his absence. I like the reduplicated word. "Where is he? Where is he?" Not, "Where is Moses? Where are the leaders? The fathers, where are they?" Let them keep where they are. But where is he that made the fathers? Where is he that sent us Moses and Aaron? Where is he that divided the waters, and led his people safely? Where is he? Oh, it is a question that I put to all your hearts! Oh, if he were here! One hour of his glorious arm; just a day of his almighty working; and what should we not see? We will not ask for tongues of fire, or mighty rushing winds. Let him be here as he may; but if he only be here, the battle is turned at the gate, and the day of his redeemed is come. We sigh for his appearing. Where is he, then? As the text asks. Well, he is hidden because of our sins. The church has been tampering with his truth. She has given into the hands of critics the Word of God, to cut it with a penknife, to rend away this and tear out that. She has been dallying with the world. She has tried to gain money for her objects by the basest of means. She has played the harlot in what she has done; for there are no amusements too vile or too silly for her. Even her pastors have filled a theatre of late, to sit there and mark with their applause the labours of the play-actors! To this pass have we come at last, to which we never came before no, not in Rome's darkest hour; and if you, who profess to be God's servants, do not love Christ enough to be indignant about it, the Lord have mercy upon you! The time has surely come when there should go up one great cry unto the Lord Jehovah that he would make bare his arm again; for well may we say, "Where is he? Where is he?" For your comfort, the next verse to my text tells you where he is. He is in heaven. They cannot expel him from his throne. "Yet have I set my King upon my holy hill of Zion." By every possible contrivance, in these modern days, they have tried to drive Christ out of his own church. A Christless, bloodless gospel defiles many a pulpit, and Christ is thus angered; but he is in heaven still. At the right hand of God he sits; and let this be our continual prayer to him, "Look down from heaven, O Lord! Cast an eye upon thy failing, faltering, fickle church. Look down from heaven." "Where is he?" Well, he is himself making an enquiry; for, as some read the whole passage, it is God himself speaking. He remembered the days of old, Moses and his people; and when he his himself, and would not work in wrath, yet he said to himself, "Where is he that brought them up out of the sea with the shepherd of his flock?" When God himself, who is always a stranger here, for are we not strangers with him and sojourners, as all our fathers were? When God himself begins to ask where he is, and to regret those happier days, something will come of it. "Ye that make mention of the Lord ye that are the Lord's remembrances keep not silence, and give him no rest, take no rest, and give him no rest, till he establish, and till he make Jerusalem a praise in the earth." "That little cloud", said one of old, when Julian the apostate threatened to extirpate Christianity, "That little church will soon be gone." All that I see to-day of darkness, is but a wave of smoke. Behold, the Lord God himself shall chase it away with a strong west wind. He doth but blow with his wind, and the clouds disappear; and what stands before us to-day shall be as nothing. I thought, as I came here to-night, that the man who drives the tram car gave me a lesson on how I should look upon all future time. He starts, say at Clapham, with his car. If he could have a view of all that was on the road between Clapham and the Elephant and Castle, the carts, the wagons, and other traffic that are exactly where he wants to go, and he were to add all those obstacles together, he might be foolish enough to say, "I shall not complete my course to-night;" but, you see, he starts, and if anything is on the rails, it moves off; and if, perhaps, some sluggish, heavily-laden coal wagon is slow to move, he puts his whistle to his mouth, and gives a shrill blast or two, and lo, it is gone! So when the church, serving her God, begins to look far ahead through prophecy, which she never did understand, and never will, she will think she will never reach her journey's end. But she will; for God has laid the line. We are on the rails, and the rails do not come to an end till the journey's end is reached; and as we go along, we shall find that everything in our way will move before us; and if it does not, we will pray a bit. We will blow our whistles, and the devil himself will have to move, though all his black horses shall be dragging along the brewer's dray, or what else belongs to him. He will have to get off our track, assuredly as God lives; for if Jehovah sends us on his errands, we cannot fail. The old Romans picture Jove as hurling thunderbolts. Sometimes God makes his servants thunderbolts, and when he hurls them, they will go crashing through everything until they reach their mark. Wherefore; be not for a moment discouraged; but trust you in God, and be glad without a shadow of fear. If any here have never trusted in God, never made him their Friend, or been reconciled to him by the death of his Son, I pray them to think of their present condition. Opposed to God! You are standing in the way of an express train. You are urged to get out of the way. You will not! You are going to throw that train off the rails, you say. Poor fool, I could put mine arms about your neck, and forcibly drag you from the iron way; for assuredly, if you remain there, nothing can come of it but your everlasting destruction. Wherefore, flee, flee, I pray you, from the wrath to come. The train of divine judgment comes thundering along the iron road even now. It shakes the earth. Awake! Rise! Flee! God help you to do so! Behold, the Saviour stands with open arms to be your shelter. Fly to him, and trust in him, and live for ever! Amen.