The joy of the meek.
"The meek also shall increase their joy in the Lord." It is quite usual to confuse the "meek" with the "humble;" but, though the confusion may sometimes be excused, it is better to associate distinct meanings with each term. The "humble" man is the Juan who thinks in a lowly way about himself. The "meek" man is the man who is concerned for the interests of others rather than himself, The ideal "meek" man has supreme concern for the interests of God. The "humble" man does not think of himself more highly than he ought to think. The "meek" man is really "disinterested." The Bible models of meekness are first, Moses, who sacrificed himself in his zeal for the interests of the Hebrews; and then, the Lord Jesus Christ, who sacrificed himself for the redemption of mankind. In precise harmony with this text, it is said of him, "Who, for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of God." The immediate historical connection of the verse may be thus indicated: The scoffers jeered at Isaiah's assurance that the distress arising from the Assyrian invasion would pass away; there was no need to think of Egypt; Jehovah could and would defend his own. Isaiah replies to them that they need only wait awhile, and they would learn that God rules, and the day of deliverance and restoration would prove a day of increased joy for all those meek and pious souls that held fast their trust in God. The expression, "shall increase their joy," suggests two very simple and natural divisions.
I. THE MEEK HAVE THE JOY OF THEIR TRUST IN THE TIME OF PERIL. Even in the national distress they held their hope in God, and that hope was strength and cheer and song. They did not think so much about themselves and their troubles as about God and about the ways in which he would vindicate himself and make his glory known. Meek souls are taken out of themselves; and this is the secret of joy. Meek souls are so satisfied in those whom they trust that they can be quiet from fear of evil. "Blessed are the meek: for they shall inherit the earth." They are always rich; they may always be happy.
II. THE MEEK HAVE THE JOY OF DELIVERANCE WHEN GOD'S DAY COMES. They are ready for it, expecting it, waiting to welcome it. They are not hindered by the sense of shame, as are the scoffers. Long expectation makes possession at last a keener, holier joy; and prepares them fully to enjoy all the blessings it brings. Still it is true that the meek have the best of life while they walk under its gloom, and they will have the best of heaven when its gates are opened for the ransomed.—R.T.
The humiliation of the suspicious.
We should see in these verses a strictly personal reference. Some parties, especially among the leaders of the people, could see nothing good, nothing wise, in Isaiah's teachings and warnings. They thought them babyish, untimely, leading to a false security. They valued statesmanship, political wisdom, and the subtlety of setting one great nation against another, so that their kingdom might be let alone. The kinds of scorning and sneering in which they indulged are described to us in Isaiah 28:9-13. Here Isaiah utters his complaint of their suspiciousness and unreasonableness. "They make a man an offender for a word, and lay a snare for him that reproveth in the gate." There are no members of society more disagreeable to society than the suspicious, who can so keenly discern evil when there is none to discern; and find evil motive in actions of transparent sincerity. If men praise, the suspicious-tempered call it flattery. If men reprove, the suspicious-tempered say they are jaundiced. Suspiciousness comes to be a disease, a mania. It is absolutely opposed to the spirit of considerate brotherliness and heavenly Divine charity, which "thinketh no evil, and is not easily provoked." Matthew Henry, describing the people referred to here, says, "They made a man, though he were ever so wise and good a man, though he were a man of God, an offender for a word, a word mischosen or misplaced, when they could not but know that it was well meant. They caviled at every word that the prophets spoke to them by way of admonition, though ever so innocently spoken, and without any design to affront them. They put the worst construction upon what was said, and made it criminal by strained innuendoes. Those who consider how apt we all are to speak unadvisedly, and to mistake what we hear, will think it very unjust and unfair to make a man an offender for a word." As the illustration and enforcement of this subject must greatly depend on the experiences and observations of each preacher, we only give suggestive divisions.
I. THE SUSPICIOUS TEMPER MAY HAVE ITS ROOT IN NATURAL DISPOSITION.
II. THE SUSPICIOUS TEMPER SWIFTLY GROWS WITH INDULGENCE.
III. THE SUSPICIOUS TEMPER LEADS MEN TO MAKE MISTAKES.
IV. THE SUSPICIOUS TEMPER LIMITS A MAN'S ENJOYMENTS.
V. THE SUSPICIOUS TEMPER MAY MAKE IT NEARLY IMPOSSIBLE FOR A MAN' TO TRUST IN GOD.—R.T.