If ye will not believe, surely ye shall not be established
Faith in the Divine Word and promises the alone ground of the believer’s establishment and happiness
There are only two sources from which human hope or happiness can be derived, and these are sense and faith.
I. SENSE AS THE SOURCE OF HUMAN HAPPINESS. It is self-evident from the history of what is past and from observation and experience of what is present that, amidst all the enjoyments, whether more gross or more refined, the objects of sense can possibly furnish to flatter or gratify the passions, nothing is to be found that can give establishment to the human heart, or settle and compose the restless spirit. There are three things which render it impossible that any mere worldly object or pursuit should render us happy.
1. The difficulty of acquiring what, in imagination or forethought, we have placed our happiness upon, and in the possession of which we have fondly dreamed of enjoying all that our hearts could desire.
2. When with infinite labour we seem to have surmounted every difficulty and to have gained the point we had in view, our promised happiness is snatched from us in a moment, and we feel our disappointment and distress rendered more poignant from the flattering prospects that lay before us, and the ideal estimate we had formed of what we have lost.
3. But let us suppose that we could acquire with ease, and enjoy with security, for a limited time--to our dying day--the objects we so eagerly pursue; how do we know that we shall preserve our relish for them? “Our very wishes give us not our wish.”
II. FAITH ALONE HOLDS FORTH THOSE OBJECTS THAT CAN ESTABLISH THE HUMAN HEART OR QUIET THE RESTLESS SPIRIT. Nothing can give establishment to the mind of man but what can effectually remove the cause of our present disordered state and prove a never-failing source of inward peace and self-enjoyment.
1. What is the cause of this disorder; of this disquietude and restlessness, amidst all the objects of sense; of this vacancy of the human mind, amidst all the profusion of nature? The cause is evidently a departure from the original constitution of our nature. For no creature can be unhappy, continuing in that state, in which, he was placed by perfect wisdom and goodness.
2. The remedy which faith provides for the cure of this evil. It directs us to the righteousness of God, manifested without the law, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all that believe; for there is no difference. The doctrine that holds forth a finished salvation by the blood of Christ, as the alone ground of a believer’s hope, is, of all others, the best fitted to beget not only a humble submission, but a cheerful resignation to our gracious Lord in the various allotments of His providence concerning us. Who that believeth all this with all his heart could for a moment entertain a doubt that his bodily and temporal concerns would be safe in His hands? (T. Gordon.)
Stability through faith
1. The promises of God are not at all times easily, steadily, and firmly believed.
2. God, in the communication of His Word, does not regard us as mere machines. The Word cannot profit unless it be mixed with faith in those who hear it. In the Christian’s life there are three kinds of stability.
I. THERE IS A STABILITY OF JUDGMENT. This regards the truths of religion. It is of great importance to have a judgment clear and fixed as it respects the great concerns of the soul and eternity, and the doctrines of the Gospel of Christ; for as we think we feel, as we feel we desire, as we desire we act, and as we act our characters are formed, and our conditions determined. There are some things in revelation concerning which a man’s mind, so to speak, need not be made up. Little or no injury will arise from his hesitation or suspense. But this is not the case with all. There are some things which must be fundamental, and therefore sustain others; and according to the firmness of the foundation will be the firmness of the whole superstructure. Now what is to lead us into this stability but faith? It cannot be human authority among men. What one patronises another denies, and here you would soon find yourself like a man in a labyrinth, who on this side and on that is calling out, “Is this the way?” and knows not what direction to take with safety and comfort. Or, if you depend upon reason, this may do something from observation and analogy; but if you receive the revelation of God only as far as you can understand it, you will make your faith commensurate with your knowledge. Thus obstructions and difficulties will arise continually, and you will be strangers to all satisfaction and repose. No, we must believe all that the Lord has spoken to us in His Word, and because He has spoken it. “I had a little talent and a little learning,” said Dr. Watts before his death; “but now I lay them all aside, and endeavour to receive the Gospel as the poor and unlearned receive it.”
II. THERE IS A STABILITY OF PRACTICE. This regards the duties of religion. By faith we stand. In order to see the strength and beauty of the sentiment contained in our text, let us place the believer in three positions.
1. In a place of secrecy. When alone, how do we act? Faith is a principle that always operates alike upon the mind, i.e., its motives are the same in private as in public. Faith shows us the future and eternal consequences of our actions. Faith brings God and places Him before us Hence the closet is visited as the temple. The good fight of faith is carried on amidst many struggles, unobserved by any human being, but all well known to Him who is the Captain of our salvation.
2. In cases of prosperity and indulgence. How easily is a person drawn aside from the path of duty by the honour which cometh from men, by a regard to the friendship of this world, or by earthly riches! We are therefore told that the prosperity of fools destroys them. But the believer in Christ is not a fool: faith makes him wise unto salvation, wise both for time and eternity. “This is the victory that overcometh the world, even our faith.”
3. In a condition of suffering and danger. What an agonizing trial was Abraham called to endure, when God bade him take his only son Isaac, whom he loved, and offer him up for a burnt offering! yet faith enabled him to do it. Moses had a hard task to accomplish, when he went and stood before Pharaoh, but we are told, “he had respect unto the recompense of the reward”; “by faith he forsook Egypt, not fearing the wrath of the king, for he endured as seeing Him who is invisible.” And how was it with Daniel? There was something dreadful in being cast into the den of lions; but what was this to a man who saw that God would shut the lions’ mouths, so that they should not hurt him? What was this to a man who by faith heard the voice of Him who said, “Be not afraid of them that kill the body, and after that have no more that they can do; but fear Him who is able to destroy both body and soul in hell; yea, I say unto you, fear Him.” Faith also views the Saviour as acting and as suffering for us.
III. THERE IS A STABILITY OF HOPE. This regards the comforts of religion. How is it that Christians can rejoice amidst their sorrows? The Scripture assigns the reason when it tells us of the joy of faith. Faith appropriates. (W. Jay.)
Isaiah’s commission and King Ahaz
Isaiah had a very heavy commission from God. He was to go and speak to people who would not hear him, and to be to them a messenger rather of death than of life. Though the message itself would be full of life, yet they would refuse it, and so bring upon themselves a ten-fold death. As a sort of experiment in his work, he was called upon first to go and speak to King Ahaz, that wicked king. He knew in his own soul that what he had to say would be rejected; but, nevertheless, at the command of God, he went to speak to the king. He was told where he would meet him. God knows where to send His faithful servants. He knows how to adapt the message with great speciality to the individual case of each person who is within sound of the preacher’s voice; and He knows how to adapt even the voice itself to the ear of every hearer. (C. H. Spurgeon.)
No fixity without faith
These words furnish us with a warning and an encouragement.
I. GOD DESERVES TO BE BELIEVED.
1. He is God; and being God, He cannot lie.
2. His Word always has been true.
3. He has no motive for being untrue.
4. The honour of God is involved in His veracity.
5. Suppose even for a moment that we could not trust in the truthfulness of God, what would be left for us to trust to? When rocks move, what stands firm?
II. SOME ARE NOT WILLING TO BELIEVE GOD. That is clear by the fear expressed in the text: “If ye will not believe, surely ye shall not be established.” Believing is a matter of the will. God’s grace works faith, not upon us, but in us. God works in us to will and to do; and in the willing He leads us up to believing. We voluntarily believe; and certainly men voluntarily disbelieve. Why is this, this strange unwillingness of some men, nay, in a sense of all men, to believe in God?
1. They are willing to believe other things.
2. Another thing is significant, that men cling tenaciously to faith in themselves.
3. Instead of believing in the Lord Jesus Christ unto eternal life, some prefer an emotional religion.
4. Some stubbornly suffer under unbelief.
5. I notice, too, that such people demand this and that of God, beyond what He has revealed.
III. FAITH IS NOT A THING TO BE DESPISED. Have you never heard people say, “Oh, they preach up faith, you know”? “Well, what is faith?” “Well, it is just believing so-and-so.” Faith is a most wonderful thing, for--
1. It is a fair index of the heart.
2. A sure proof of a change of mind.
3. It inaugurates purity of life.
4. It is faith that leads to prayer, and prayer is the very breath of God in man.
5. It is faith that glorifies God.
IV. THOSE WHO REFUSE TO EXERCISE FAITH WILL MISS MANY GREAT PRIVILEGES. I might mention many, but the text gives us the one which I will dwell upon: “If ye will not believe, surely he shall not be established.”
1. It means, first, that those who believe not will miss establishment in comfort.
2. Ye shall never enjoy establishment in judgment. There are many persons who do not know what to believe; they heard one man the other day, and they thought that he spoke very cleverly, and they agreed with him. They heard another the next day, who was rather more clever, and he went the other way, so they went with him. Poor souls, driven to and fro, never knowing what is what! “If ye will not believe, surely ye shall not be established”; you shall be like the moon, that is never two days alike; you shall seem to believe this, and to believe that, and yet really believe nothing.
3. Next, we want an establishment in conduct.
4. So it is also with establishment in hope.
5. We want to be established in spiritual vigour and strength. (C. H.Spurgeon.)
The principle of true permanence
The principle of true permanence is here shown to be a holding of Divine truth. “He who confides in God will abide.” (B. Blake, B. D.)
Holding and being held
If Judah does not hold fast to his God, he will lose his fast hold by losing the country in which he dwells, the ground beneath his feet. (F. Delitzsch.)
Ahaz a representative of double-mindedness
Ahaz was a mixed character. He has been convicted in history of being an idolater as well as a professor of the true religion. He was therefore the representative of double-mindedness, a halting between two opinions, that double-mindedness which is unstable, and which cannot excel. Probably Isaiah, marking the workings of his countenance under the delivery of this communication, saw signs of fear, doubt, hesitancy: the king did not spring at the word with access of energy and with the confidence of inspiration; so the prophet, quick to detect all facial signs, blessed with the insight that follows the spirit in all its withdrawment, said instantly, “If ye will not believe, surely ye shall not be established.” (J. Parker, D. D.)
Unbelief undermines character
To take an illustration from architecture, materialism cuts out the foundation of the soul structure just where the strain comes. We are told that the lamentable disaster to the Campanile of St. Mark’s at Venice was due to the action of the Loggia architects in cutting out the stone coping in its whole length, thus making a wound on the side, where the pressure was severest, half a yard deep and half a yard high. If this be true, it is not remarkable that the massive tower came down bodily. Neither is the downfall of many a man remarkable to us when we come to know how his faith in God had been utterly destroyed. (Sunday School Chronicle.)
The power of faith
Lord Wolseley said, “Give me 20,000 fanatics and I would march across Europe.” Grotius, in describing the success of the Dutch in snapping the Spanish yoke, gives this as the secret of their prowess, “Believing that they could do it they did it.” (Sunday School Chronicle.)
