Isaiah 28:1-4

ENGLAND’S CRYING SIN

Isaiah 28:1. Woe to the crown of pride, to the drunkards of Ephraim, &c., [1102]

[1102] See pages 116 and 127.

Ephraim one of the most important of the tribes. It occupied some of the richest land, about the middle of Palestine. When the ten tribes formed a separate kingdom, Ephraim was the principal tribe in it. Hence the new kingdom was sometimes called Ephraim. Its capital Samaria, here called “the crown of pride.” It was a position of great natural strength. Its situation exceedingly beautiful. The sides of the hill on which it was built sloped down to rich valleys, covered with beautiful flowers and fruit-bearing trees. “Glorious beauty.” “Fat valleys.” No wonder the people were proud of it. When this prophecy was written, it was at the height of its pride. But it was doomed. The glorious beauty was a fading flower. The crown of pride was to be trodden under feet. Samaria was a delicious morsel for the invader, plucked and eaten as soon as seen. Shalmanezer, with the Assyrian host, invaded, overcame, carried the people away, never to return. Unlike Judah in this respect. An unsolved problem to this day, where are the ten tribes? do they still exist, or are they entirely extinct?
It was because of sin. The story of Samaria’s idolatry. To tamper with idolatry was to renounce allegiance to Jehovah. But that was not all. Serious moral obliquities came in the wake of idolatry. Among these was intemperance. Had become a crying sin. Was helping to drag the nation down to ruin. “Woe to the crown of pride,” &c.
Here is a warning to England. England’s crying sin is Samaria’s crying sin. God forbid that England should persist in it, so as to bring on herself Samaria’s doom! Mark—
I. ITS SINFULNESS. It was treated as sin in the case of Samaria. It is still a sin, as well as a vice and a crime. Keep to the text in pointing out its sinfulness. Drunkards described as “them that are overcome with wine.” Not a trifling thing to be overcome. The drunkard allows a thing he loves to overcome him and rob him of that for the safe keeping of which he is responsible to God. He is under obligation to keep himself for God, and he betrays his trust. What is overcome?

1. Reason. A great trust. Bound to use it to the best of our ability; therefore to keep it in efficient working order so far as it lies in our power. If you lent a man a tool, or a machine, you would require him to keep it from injury. But strong drink contends with and overcomes reason. You attach no importance to opinions expressed or reasonings attempted by a drunken man. His reason has been overcome by his own consent. He could not have been overcome if he had refused to play with the enemy.

2. Conscience. Is not conscience a sacred trust? Sentry at the door of character. Shall the sentry be drugged when the enemy is near? Does not intemperance stupefy the conscience? Many a man who once would have dreaded a sin more than a blow has become regardless of sin, regardless of God. Not only does intoxication deaden the sense of its own criminality; it lowers the moral tone as to everything else. The moral nature becomes enfeebled. Any other temptation more likely to succeed. By little and little comes over the soul a tendency to make light of every kind of sin. Communion with God is broken off. Prayer is a dull and comfortless exercise when the excitement of intemperance has become attractive. The religious nature becomes dead or maudlin under the influence of drunkenness. Alas! that men should undermine and disable their noblest faculty! (H. E. I., 4498).

3. Physical strength. Are not our bodies also entrusted to us to keep safely for the uses the Maker intends? If the suicide who takes his own life by a single stroke rushes into the presence of his judge uncalled, must not the man who by negligence, folly, or vice, shortens his life, answer for it in the same way? But the drunkard does this by being overcome with wine.

II. ITS PENALTY. There was a worm at the root of the glorious beauty, and fruitfulness, and pride of Ephraim; and therefore it was a fading flower. The worm was their sinfulness. The drunkard may say that he is prosperous to-day; but the worm is at the root.

1. Look at the consequences to himself. The deteriorated character, lowered tastes, lowered company of many a well-educated and splendid young man, and many a beautiful promising boy. The social degradation. “Trodden down.” Avoided and despised by former associates. The ruined circumstances. Gradually downwards, and finally at the depth of poverty. The Lost Eternity. “No inheritance.”

2. Look at the consequences to his family. Wife unhappy. Children uneducated and untrained. Home impoverished and desolate. There is a skeleton in that house.
3. Look at the consequences to society. Drunkards usually seek society. Their example influences others.

How to cure? How to prevent?

1. Legislation. Can the legislature do nothing more than it has done? What of Sunday closing? What of music saloons? What of limitation of the hours? What of diminishing the number of houses? What of abolition of the traffic?

2. Abstinence. Urge it on drunkards as their only chance of recovery. On the young as their best security. On Christians as the most effective protest and influential example.

3. Religion. Realise the sinfulness of intemperance. Let the grace of God reign over thoughts, appetites, habits.—J. Rawlinson.