Isaiah 27:11

It is a people of no understanding

A dreadful denunciation of judgment

I. THE JUDGMENT DENOUNCER.

1. Great desolation as to their outward state (Isaiah 27:10, and former part of Isaiah 27:11).

2. Utter destruction, final ruin. “He that made them will not have mercy on them.” It is the highest severity, where no Saviour is to be found, where “judgment” is executed “without mercy.” And this is amplified by the consideration--

(1) Partly of the inflicter of the judgment. “He that made them,” They were not to fall into the hands merely of men like themselves, their fellow creatures; but “into the hands of the living God.”

(2) Partly of kindness formerly received from Him. “He that made them; He that formed them”; that is, He that created them, gave them their being, or He that not only made them as His creatures, but formed them to be His servants, formed them into a State and into a Church, and so had given them their being, not only a natural one, but a civil and ecclesiastical one:

He that had formerly done so much for them, vouchsafed them such choice mercies, yet now would renounce all kindness to them.

II. THE CAUSE OF THE JUDGMENT TO BE INFLICTED. “It is a people of no understanding,” a sottish, ignorant people, such as take no notice of anything, know not God, observe not His works, understand not their duty. Other sins, no doubt, they were chargeable with; but the Lord takes notice especially of their ignorance, and it is for that they are here threatened. Hence we take notice, that,--

1. Ignorance of God, His truths or ways, is no security against His judgments (Jeremiah 10:25).

2. The knowledge of the will and ways of God is necessary for them that expect to find favour with God. They that desire God would save them, must labour to know Him. (E. Veal, B. D.)

Spiritual knowledge

I. WHAT IS THAT KNOWLEDGE WE ARE TO SEEK AFTER.

II. DIRECTIONS FOR ATTAINING IT. (E. Veal, B. D.)

Spiritual knowledge necessary

1. Supposing it were certainly defined, how much knowledge, and the knowledge of what truths, were sufficient to salvation; yet no man, that is in a capacity of getting more knowledge, ought to acquiesce in just so much.

2. Men should in their seeking knowledge first study those truths which are most confessedly necessary to salvation before those which are apparently less necessary.

3. Men should labour after such a knowledge of the truth, as that they may be able to give “a reason of the hope that is in them.”

4. Men should especially give themselves to the study, and labour after the knowledge of the present truths (2 Peter 1:12), i.e., those which are the special truths of the times, and ages, and places in which men live.

5. Men should labour for such knowledge as may defend them from the errors of the times and places in which they live.

6. Men should seek especially for such knowledge, and study such truths, as have the greatest influence upon practice.

7. Every man should labour to get as much spiritual knowledge as he can, by the means of the knowledge he hath gotten, and as he can get without the neglect of other necessary duties. (E. Veal, B. D.)

Man’s forfeiture of the love of his Creator

I. THE RELATION OF A CREATOR STRONGLY ENGAGES GOD TO PUT FORTH ACTS OF LOVE AND FAVOUR TOWARDS HIS CREATURE. This is clear from the strength of the antithesis in these words, “He that made them will not save them”: where, for the advantage of the expression, it is redoubled, “He that formed them will show them no favour.” As if He should have, it may seem strange to you that your Creator, which very name speaks nothing but bowels of love and tenderness, should utterly confound and destroy you. Yet thus it must be; though the relation make it strange, yet your sins will make it true. The strength of this obligement appears in these two considerations.

1. It is natural; and natural obligements, as well as natural operations, are always the strongest.

2. God put this obligement upon Himself; therefore it must needs be a great and a strong one: and this is clear, because the relation of a Creator is, in order of nature, antecedent to the being of the creature; which not existing, could not oblige God to create it, or assume this relation. There are three engaging things that are implied in the creature’s relation to God, that oblige Him to manifest Himself in a way of goodness to it.

(1) The extract or signal of the creature’s being, which is from God Himself. It is the nature of every artificer to tender and esteem his own work: and if God should not love His creature, it would reflect some disparagement upon His workmanship, that He should make anything which He could not own. God is not a heathen god, a Saturn, to devour His children. Now the creature’s denying its being from God, includes in it two other endearing considerations. It puts a certain likeness between God and the creature. Whatsoever comes from God, by way of creation, is good; and so, by reason of the native agreement that is, between that and the will of God, there naturally does result an act of love: for where there is nothing but goodness on the creature’s part, there can be nothing but love on God’s.

(2) The dependence of its being upon God.

(3) The end of the creature’s being is God’s glory. Now God, that loves His own glory must needs also respect the instrument that advances it.

II. SIN DISENGAGES AND TAKES OFF GOD FROM ALL THOSE ACTS OF FAVOUR THAT THE RELATION OF A CREATOR ENGAGED HIM TO.

1. It turns that which, in itself, is an obligation of mercy, to be an aggravation of the offence. True it is, to make a creature, to give It being upon a rational ground, is an argument of love. But for a creature to sin against Him from whom it had its whole being; and that a puny creature, the first born of nothing, a piece of creeping clay, one whom, as God created, so He might uncreate with a breath; for such a one to fly in his Creator’s face, this gives a deeper dye to sin.

2. Sin disengages God from showing love to the creature, by taking away that similitude that is between God and him, which was one cause of that love. The creature, indeed, still retains that resemblance of God that consists in being; but the greatest resemblance that consists in moral perfections, this is totally lost and defaced.

3. Sin discharges God from snowing love to the creature, by taking off the creature from his dependence upon God. It cannot dissolve his natural dependence (Acts 17:28). But our moral dependence, which is a filial reliance upon God, this it destroys. For in sin the creature quits his hold of God, and seeks to shift for himself and to find his happiness within the circle of his own endeavours.

4. Sin disengages the love of God to the creature, because it renders the creature useless, as to the end for which it was designed. The soul, by reason of sin, is unable to act spiritually; for sin has disordered the soul, and turned the force and edge of all Its operations against God: so that now it can bring no glory to God by doing, but only by suffering, and being made miserable.

Application--

1. First use is to obviate and take off that usual and common argument that is frequently in the mouths of the ignorant, and in the hearts of the most knowing; that certainly God would never make them to destroy them; and therefore since He has made them, they roundly conclude that He will not destroy them. God formed thee: true; but since thou hast sinned agent so dear a relation, this very thing is an argument that He should destroy thee; God has imprinted His image upon thee, but sin has defaced it. Thou art God’s possession, a creature designed for His use: true; but sin has made thee totally useless. Now the reasons whence men frame these kind of objections may be these two.

(1) A self-love and a proneness to conceive some extraordinary perfection in themselves, which may compound for their misdemeanours.

(2) Our readiness to think that God is not so exceeding jealous of His honour, but He may easily put up the breach of it without the rum of His creature. Nay, we are even apt to doubt whether or no our sins make any breach upon it at all.

2. Second use: This may serve to inform us of the curse, provoking nature of sin. Certainly there is something in it more than ordinary, that should make the great and merciful God take a poor creature, and shake it almost into nothing, to rid His hands of it, to disown and let it fall out of His protection into endless unspeakable woe and misery.

3. Third use: This may inform us under what notion we are to make our addresses to God; not as Creator, for so He is noways suitable to our necessities. He is offended and provoked, and we stand as outlaws and rebels to our Maker. What shall poor sinners do? whither shall they repair? Why there is yet hope: God’s wisdom has reconciled His justice to His mercy, and consequently us to Himself. And now He represents Himself under a more desirable relation, as a reconciled God. And although, under the former relation, He drives us from Him; yet, under this, He tenderly invites us to Him. (R. South, D. D.)

A class of sinners excluded from mercy

I. THE CHARACTERS HERE MENTIONED are described as persons of no understanding. But what is here meant by understanding! No one can suppose that the persons here censured and threatened were idiots or madmen. Had this been their character, they would have been incapable of sin, and consequently undeserving of punishment. The word “understanding” is obviously used in this passage, as in very many others, to signify spiritual understanding, or a knowledge of religious truth. But some may ask, if all men are naturally without spiritual understanding, and if, as the text asserts, God will not have mercy on such as sustain this character, will it not follow that He can have mercy on none? Though all men are naturally without spiritual under standing, this declaration does not refer to all. It refers to those only who, like the Jews, have long enjoyed, but have abused or neglected means of grace and opportunities of acquiring religious knowledge.

II. THE TERRIBLENESS OF THIS THREATENING. There is something terrible in its very sound. But its meaning is much more terrible. It includes everything, dreadful, everything which man has reason to deprecate. This threatening implies--

1. That God will either deny them the common blessings of His providence, or grant them those blessings in anger, and send a curse with them.

2. That God will either deprive sinners of their religious privileges, means, and opportunities, or withhold His blessing and thus render them useless. Thus He dealt with the Jews. He still sent them messengers and instructions and warnings, but did not send a blessing with them.

3. That God will withhold from such characters the awakening, enlightening, and sanctifying influences of His Spirit.

4. That at the judgment day God will condemn such characters to depart accursed into everlasting fire. There is no medium between mercy and condemnation.

III. IT IS PERFECTLY JUST.

1. Because the persons against whom this threatening is denounced never ask for mercy, never seek the favour of God.

2. These persons have long rejected and abused the offered mercy and grace of God.

3. This threatening is just because the characters to whom it refers must be guilty of many other aggravated offences. They must have been destitute of the fear of God; for to fear Him is the beginning of wisdom. They must have refused to renounce their sins; for to depart from evil is understanding. They must have loved darkness rather than light; for they rejected the latter and chose the former; and the reason was, their deeds were evil. They must have followed and imitated sinners; for this all do who are void of understanding. They must have disobeyed God’s commands; for all who obey them have a good understanding. (E. Payson, D. D.)