Isaiah 28:20

THE SHORT BED AND THE NARROW COVERING

Isaiah 28:20. For the bed is shorter, &c.

Of all the striking images made use of in this chapter, none was so likely to catch the ear, and impress itself on the memory, and become a seed of useful reflection, as that embodied in this proverbial saying. Epigrams have done much to guide popular movements. Lord Bacon speaks of them as “the edge-tools which cut and penetrate the knots of business and affairs.” The adage before us is homely, but forcible and expressive. To a fastidious taste and a false refinement it may appear undignified; but where one has to deal with reckless folly and obstinacy, he selects what best serves his purpose of exposing it. Lifted out of the occasions which gave them birth, these pithy and sententious sayings admit of manifold applications. They refute error, and make truth visible.
I. Apply this aphorism to the shifts of diplomacy. This is the use which the prophet makes of it. No words could better expose the folly of the Egyptian alliance. The “scornful” politicians of Jerusalem “had not only secured themselves by a treaty with that personification of death and hell, the Assyrian, but they had outwitted him; for what chance could a mere barbarian soldier have against the deep-laid policy of an old, long-civilised state? They were in communication with Egypt and Ethiopia, and at the proper time would bring the armies of Tirhakeh to free them from the power of Sennacherib.” This was the plausible but imprudent and deceitful scheme which the prophet denounced; and all such measures will in due time land their short-sighted and dishonest authors in the short bed with the narrow covering.

II. Apply it to the dishonesties of trade and the reckless extravagances of living. The rash speculator and the careless spendthrift will soon find out its truth. If they do not live within their means, and regulate dress and diet according to their income, they will soon find themselves in the short bed, vainly seeking warmth and comfort under a scanty covering. How much society has suffered from reckless speculation! Many a promising youth has foolishly squandered his means, and has grown so enormously in his luxurious habits, that he has no room to stretch himself on the short bed of his income. Visions of sequestration disturb his repose; pinching poverty hinders his comfort.

III. The same imprudent miscalculation is seen in the plans of worldly-minded men. Their purpose is to make a fortune, and then retire to enjoy it. They imagine that thus they shall have constructed an ample bed with abundant covering, in which they may comfortably spend the evening of life’s day. But they have made their bed without measuring its occupant at his full height. Providing for the body, but neglecting the soul, they are cribbed and confined within the narrow boundaries of time, and it will be well for them if they discover their mistake when the chill frosts of old age seize upon their uncovered limbs.

IV. Apply it to the expedients by which men seek spiritual rest. There are many short beds on which they seek repose, and narrow coverings in which they try to wrap themselves. What apologies do they find for their sin!—how earnestly they work out a righteousness of their own in which to find shelter, forgetting that “all have sinned and come short,” and “the one thing” they lack is a fatal defect! They will soon shiver with cold under this insufficient covering. Nothing but the saving work of Christ can answer man’s need as a sinful creature. Here is both room and warmth (Matthew 11:28). As the fond mother lays her child to sleep, so will He provide for our comfort (Isaiah 66:13). The word “hap” is dear to a Scotch ear, expressing “the care with which the bedclothes are laid upon the little forms, and carefully tucked in about the round sleeping cheeks.” Seek rest in Christ. He will support you in sickness and soothe you in pain; and when laid down on your last bed, rejoicing in the fulness and all-sufficiency of His grace, you will fall asleep in Him. A common proverb runs, “He has made his bed, and now he must lie on it,” sometimes harshly used, yet expressing a solemn truth (Galatians 6:7; Isaiah 50:11).—William Guthrie, M.A.

An end is proposed to be accomplished; the first consideration will be the suitability and sufficiency of means. The kingdom of Judah was trusting in inadequate defences against the Assyrians, whose approach was feared. False gods. Words of false prophets. Alliance with Egypt. Warned against all these. True defence in faithful adherence to God as covenant God. If they continued to look elsewhere they would find themselves in the position of a man in a bed too short for him, or with a covering too narrow to wrap himself. Instead of comfort and rest, weariness, discomfort, unrest. The bed does not answer its end. It is inadequate.
This thought is capable of another application. Men’s religious beliefs and practices may be inadequate. A religion for man must be true in itself, be evidenced as true, be adapted to and sufficient for his religious necessities, capacities, and susceptibilities. Otherwise, it is inadequate.
Point out the inadequacy of some religious ideas that are in vogue.

I. Scepticism is inadequate. There is not only the unbelief that denies the truth of Christianity, but the more subtle unbelief which refuses to affirm while it does not exactly deny. It says we know nothing, and may act on the assumption that there is nothing—as to God, Christ, a future state. Now we might show that there is sufficient evidence, but at present only show that this theory is not adequate to the demands of human nature. It is a fair inference from the almost universal experience of mankind that the doctrines of God, conscience, responsibility, prayer, a future state of existence, are congenial to human nature. Education does not account for them, although it may give them shape. Without them human nature is short of something which it needs. It is adapted to them. Without them its deepest needs are inadequately supplied.

The religion of the Bible supplies the need of man in all these respects. It reveals the Divine Being and character. It tells of a Father on whom, in his helplessness, man may call. It guides his conscience so that it may fitly guide him. It acquaints us with the nature of the life to come.

II. Self-righteousness is inadequate. There are necessities which did not exist in man’s original constitution, self-created necessities. The state of sinfulness is a second nature, super-induced on the original nature. Overlooking this, many imagine the Divine favour can be won and the religious life prosecuted by obedience to God and kindness to man. They proceed on the supposition that it is only necessary to continue such a course from any given commencement. If the sinful part is recognised, it is assumed that it will be condoned in consideration of the new service. It is assumed that the long-standing debt of former sin will be gradually paid by goodness in excess of ordinary demands, or that God, in some unknown way, will remit it.

This bed is too short. This covering too narrow. The religion for a fallen creature must deal seriously with the state of sin, guilt, condemnation. The question meets you at the outset, if every farthing of your present income is absolutely required to meet your barest necessities, how can you out of it pay back debts? Does not the law require a perfect obedience? Do you at present render more than it requires? Do you ever, with your best endeavour, come up to the law?
It is hopelessly inadequate. The religion for man must provide a free forgiveness; one also honourable to God. It is not in our power. It is in God. And He has made such a provision. The Gospel of the Lord Jesus Christ is that provision. His obedience, death, righteousness. Freely given without works to the believing sinner. This is the only adequate ground. This bed is long enough. This covering wide enough.

III. Ceremonialism is inadequate. Human nature is impure. It needs cleansing as well as pardon. Some imagine this is accomplished by sacramental grace, through baptism, which is supposed to regenerate; and the mysterious influence of the consecrated bread and wine. All this is inadequate. No outward rite can effect an inward and spiritual change. There must be a new nature. There must be a love of holiness and a living growth into holiness. There must be a new birth. There must be the conviction of sinfulness; the acceptance of Christ; the surrender to the authority of Christ. For this the Gospel provision is adequate. There is the word of God which proclaims the mercy and offers the inducement. There is the Holy Spirit which changes the heart.

Be not satisfied with inadequate religion. Remember the solemn importance of possessing an adequate religion.—J. Rawlinson.