Isaiah 10:15

Shall the axe boast itself against him that heweth therewith?

The Divine supremacy

All the various orders of creatures, natural and supernatural, animate and inanimate, are under the control of the Divine Being, who uses them for the accomplishment of His own purposes. The Assyrians were not conscious of being the Lord’s servants; it was, therefore, no virtue in them to be employed in His service. Mark the speech of the king of Assyria, it is vain and fulsome enough. Here observe--

I. THE SOVEREIGNTY OF GOD.

1. This is a doctrine of Scripture.

2. The term sovereignty is suitable here, since it is significant of the supremacy of the Divine Being. Where shall we go for manifestations of the Divine sovereignty?

(1) To creation.

(2) The moral government of the world furnishes the most striking illustration of the Divine sovereignty.

II. THE SUBJECTION OF MEN.

1. Man is not a merely passive instrument, but an active being, dependent upon and under the control of his Maker.

2. Man is a voluntary agent, has in possession a power which we call will, and an awful power it is either for good or evil. It imports responsibility.

3. Still, whatever may be said about the will of man, or the will of a nation, considered as a power, it must be allowed that man and his circumstances, that nations with all their complicated affairs, are under the control of the Divine Being.

4. The Divine Being is still at the head of the nations of the earth, directing and controlling all their affairs, for the accomplishment of His own ends; just as a man directs and controls the mountain stream, for the working of his mill, or the watering of his lands.

III. THE SIN OF SLIGHTING THE DIVINE BEING.

1. It is obvious that man has no choice as to whether or no he will have to do with his Maker. Man’s choice is as to whether or no he will pursue a line of conduct befitting the relation in which he stands to God; whether he will obey or disobey, honour or slight God.

2. It is in the very nature of a creature to be dependent; man is a creature, and therefore dependent upon God for everything essential to his temporal welfare; and certainly not less so for everything essential to his spiritual welfare.

3. It is therefore irrational, and indeed grossly sinful, for those who excel others in station, in fortune, in respect to anything that may be justly deemed an advantage, to ascribe the difference altogether, or even mainly to their own skill and efforts; as though there were no God, or as though

He were unable, or unwilling, to interfere with human affairs (1 Corinthians 4:7).

4. God is jealous of His honour. He cannot give His glory to another.

5. The case of Nebuchadnezzar, as recorded in Daniel 4:1, furnishes a remarkable illustration of the supremacy of the Divine Being, and of the sin of alighting it. We infer--

(1) That it is the will of God that there should be various distinctions among men with regard to circumstances; that some should be above others.

(2) It is the imperative duty of man, whatever his rank or position in society, to acknowledge the Divine Being uniformly and constantly.

(3) The Divine supremacy ought to be cheerfully acknowledged in every, household.

(4) Let the nations of the earth acknowledge the Divine authority.

(5) The Church especially is bound to honour God. (W. Winterburn.)

The worker and his tools

These words describe one of the common temptations of strong men in every sphere of action. Pointing to power in the sphere of human industry, we say, “Shall the earn boast itself against him that heweth therewith?”

I. THE REAL CONNECTION OF HUMAN INDUSTRY WITH GOD. Useful and fine art belongs to the original idea of man as a working being. Man is conformed to the design of his nature when muscle and nerve, mind and heart, are taxed in the productions of human industry.

1. This is made evident by the constitution of man. Sinfulness does not belong to the Divine ides of man. Hence man’s inward nature does not approve of sin. But industry produces no such stress and confusion in the soul.

2. This is further seen in the kind of world which God has made our present home. Some things He has hidden, and others so constituted that we must search, discover, adapt, apply, and manufacture, before we can get from the earth (although full of God’s riches) what we really need. The toil and sorrow which are now connected with labour do not pertain to the original ordinance of labour. But even this discipline is merciful. In prison labour the criminal is sometimes required to turn a wheel connected with a loaded crank. The power is applied to no useful purpose, but is merely intended to weary the prisoner, and thus to punish him. And one bitter element in this correction is this, the prisoner knows that his labour produces nothing. Now, God has superadded toil to work, but with toil He has connected increase.

3. The mode in which Scripture speaks of the arts sustains the doctrine we now propound. Not one word is written in the Bible against the highest development of human industry. On the contrary, much is to be found in the Scriptures of the nature of sanction. When the desire to possess the products of industry becomes lust, and when the possession involves pride, then the creations of art assume a position and sustain a relation which is of the world, and not of the Father. But this shows that the evil is in the excess, and not in the thing itself. The New Testament confirms our remarks. Jesus Christ was the reputed son of an artisan, and, though He chose a condition of poverty, He did not clothe Himself in sackcloth nor refuse to partake of the luxuries of the rich. Not a word did He say against human industry, although He reprobated and denounced every vice and feller of His times, and at the time of His death He was wearing an entire woven coat, for which Roman soldiers cast lots. The apostles trod in the steps of the Saviour. Paul does not require Lydia, a seller of purple, to change her occupation. Let us learn to separate human handiwork from human sin. Art is safe when God is recognised in it.

II. THE DISCONNECTION OF INDUSTRIAL PURSUITS FROM GOD IN THE MINDS OF MEN GENERALLY. Men have either excluded God entirely from art, or they have worked as if on Divine sufferance. And because God has not been in their thoughts, they have felt that God was not in their craft, and they have taken to themselves all the glory. While idolaters have had a God for every art and for all important branches of human enterprise, Christians have too often thought that they must call art the world, and while they use and enjoy its varied products, verbally abuse them. We do not so read human nature. We do not so read Divine providence. We do not so read our Bible. And we are warned against this spirit by the words before us. Man is made a producer; and when he produces by his labour he fulfils one part of his mission. Now in this shall God be forgotten! God! whose earth this is? God! whose are the precious and the useful metals, and to whom belong the trees of the forest and the cattle upon the hills? Shall God be forgotten? God! we are His workmen; we use His tools; we employ His materials, and we labour in His factory. God forgotten? How unseemly and ungrateful is this!

1. The evil complained of in the text may exist either in a negative or a positive state. Say that God is not in the thoughts. There is no rejection of God, but God is not present. The man thinks of himself--he does not think of God.

2. The sources of this evil are religious ignorance and alienation from God.

3. The forms in which this evil is developed are such as these--God’s law is not applied to human labour. Work is not performed in a devotional spirit. God’s honour is not sought thereby. And you have one of two things--a man in appearance everywhere irreligious, or a man in appearancereligious everywhere but in his business. And then what have you? A whited sepulchre, a man-lie, or a rebel, open and avowed, against God the Creator. Trace this to its results. Banish religion from human industry, and you remove the chief salutary restraint! Then man will hold his brother in slavery; then men will cheat and lie and overreach and keep back the hire of the labourer.

4. The doctrine of what is commonly termed Justification by faith, has a most intimate connection with this subject. The substance of that doctrine is, that when a sinner truly repents and believes in Jesus Christ, God, instead of putting him upon a probation, immediately receives him to childlike communion. This shows that a Christian may at once have communion with God on every subject that concerns him.

5. Pride, covetousness, oppression, and cruelty are the four transgressions, chiefly named as God’s reason for the overthrow of Nineveh and Babylon, Egypt and Tyre. Without true religion the progress of art fosters these evils.

6. The duties especially incumbent upon the Christians of this land, in connection with their daily labour, are, the unfailing recognition of Divine providence, humility, justice, and kindness. There are no colours so brilliant, no forms so graceful, no combinations so complete, no products so perfect and abundant as those which exist apart from human skill and toil. Man, in comparison with the Great Worker, has done nothing.

7. You will not have failed to mark God’s calling the mightiest by this name, “axe and saw”; also God’s intimating the uselessness of all boasting, “as if it were no wood”; and God’s threatening to teach the axe and saw their real position; and you will take this lesson--if we do not make God of infinitely more consequence than man, He will make us feel how much lower than man His curse can sink us; and then, when like

Nebuchadnezzar, we feel less and lower than man, we may, in this severe school, “learn to praise, and extol, and honour the King of heaven, all whose works are truth, and all whose ways are judgment, and who is able to abase those that walk in pride.” (S. Martin.)

Proud boastings not overlooked by God

God keeps an account of all men’s proud and haughty words, with which they set heaven and earth at defiance. They that speak great and swelling words of vanity shall hear of them again. (Matthew Henry.)

Absurd brag

Oh what a dust do I maker said the fly upon the cart wheel, in the fable. What destruction do I make among the trees! saith the axe. (Matthew Henry.)

God to be honoured

Bengel, when a tutor, addressing a letter to an old pupil, said, “Either refrain, dear Reuss, from writing to me, or do not apply to me such superlative expressions. I should quietly, like a fond father, place it all to the account of your love, were I not afraid that my allowing it will bring upon me a heavy responsibility. For the same reason I wish it were not said here at daily prayers ‘our most reverend tutors.’ I believe that if Herod had been displeased with the acclamation, ‘It is the voice of a god and not of man,’ he would not have been struck dead in such a horrible manner. God’s honour is an awfully tender thing, and may be injured before we are aware.”

Napoleon Bonaparte’s presumption

When Bonaparte was about to invade Russia, a person who had endeavoured to dissuade him from his purpose, finding he could not prevail, quoted to him the proverb, “Man proposes, but God disposes”; to which he indignantly replied, “I dispose as well as propose.” A Christian lady, on hearing the impious boast, remarked, I set that down as the turning point of Bonaparte’s fortunes. God will not suffer a creature with impunity thus to usurp His prerogative. It happened to Bonaparte just as the lady predicted. His invasion of Russia was the commencement of his fall. (J. Whitecross.)