Isaiah 28:6

In that day shall the Lord of hosts be for a crown of glory.

The Christian’s crown

There is scarcely a more striking evidence to be found of the corrupt and perverted state of the human heart than that which is furnished in the views which commonly prevail of the distinctive features of the Christian religion. The pageantry and pomp of a false religion it will admire and approbate; but the spirit of the true it has ever contemned and repelled as a spirit of weakness, fanaticism, or bigotry. The spirit which it so characterises and so contemns is what God in our text styles “a crown of glory and a diadem of beauty” to His people. The crown and the diadem are, in the eyes of the world, objects of great beauty and value. They are usually set with diamonds, and with the most brilliant and costly gems, and are worn not only as ornaments, but as the insignia of royal authority and power, Hence they are properly employed as emblems to represent that which God regards as the most precious and beauteous ornament of His people. He says He will be to them for a crown of glory and a diadem of beauty. By which He means, that He will impart to them by His grace that which shall render them more glorious in His view, and which shall be infinitely more dear and valuable to them than the most costly crown that ever monarchs wore. It is, then, the lustre of a spiritual crown, the glory of a heavenly diadem, that is to be so comely upon the people of God. But in what deep obscurity, at present, are these heirs of heavenly royalty! Would you not like to contemplate some of the characteristics of this heavenly crown, by which it is distinguished from all earthly crowns?

1. It is unfading and imperishable in its nature. The apostle calls it an incorruptible crown, and a crown of glory that fadeth not away. In the verses which precede the text the prophet opposes this crown to the blasted and fading glory which appertains to the possessions of the wicked (Isaiah 28:1). Who is there that sees not the vanity and inconstancy of all worldly glory? But it is not so with the glory that has been given to the saints. This is substantial and immortal. “The Lord shall be unto thee an everlasting light, and thy God thy glory.”

2. This crown will be worn without care or peril. The crowns of earthly princes are set with thorns. But not only will it be worn without care or peril, it will have the power to satisfy every want of its possessor.

3. This is a “crown of righteousness,” rightfully obtained and right, ally possessed,--indicative, on the part of the Giver, of His own perfect righteousness, and expressive of His approbation of that righteousness in which our Lord Jesus Christ has arrayed His people. How different this from those crowns which earthly princes wear; often obtained by fraud and violence and saturated with blood,--emblems of injustice and tyranny, and frequently held by power, without right!

4. It is a “crown of life” (Revelation 2:10). It is so called for two reasons. One is, that death has no power over it; it cannot deprive us of it, neither can it in any way impart it. The other is, that it is the sure pledge of a perfect and immortal life. Life will be life in heaven, not that weak, imperfect, suffering, half-developed existence which we have here.

Conclusion--

1. Have we not good reason to call upon all to strive to win this crown?

2. Can Christians understand the value of this crown, or its nature, or the mode of its procurement, and not feel that obligations the most solemn bind them to the love and service of their Redeemer? (J. W. Adams.)

The coronation of Christian character

I. THE SIGNIFICATION OF THE ROYAL PROMISE in the text, “The Lord of hosts shall be as a crown,” etc.

1. The salvation of those who have attained good characters is thus certified.

2. Their satisfaction is expressed by this figure of the royal promise.

3. Their sanctification is proclaimed. They are described as without fault as they stand before the throne of God.

II. THE RANKS IN THE POSSESSION OF THE ROYAL PROMISE. Christ did not deny to the mother of Zebedee’s children that there were places of distinctive honour, but said they should be given to those for whom they were prepared by the Father. The same truth is taught in the parable of the ten talents.

1. All in that land are joyful.

2. No one will have the same joy as another.

3. But each one will be joyful according to his capacity.

II. THE REVELATION OF THIS PERFECTION IS MADE FOR A PURPOSE.

1. It sustains the hope of the man of good character.

2. To think of this gracious promise stimulates growth.

3. It separates from all sin. He is drawn ever heavenward. (S. H.Tyng, D. D.)

A diadem of beauty

A diadem of beauty

1. “A DIADEM” is an ornament for the head--an ornament worn by kings and queens as a badge of royalty. It used to be made of linen or silk, set with pearls and precious stones. Now it is generally a fillet or band of gold on which the monarch’s crown is built. It is a splendid headdress, the emblem of rank, power, sovereignty. Not any of us are likely ever to wear an earthly diadem of jewels and gold. But, wonderful to tell, the prophet Isaiah promises that the living God, “the Lord of hosts,” shall be to His people “for a crown of glory, and for a diadem of beauty.” We, the least of God’s children, may have Him for our diadem, our beauty, our glory, and our eternal joy.

2. “BEAUTY” is something we all love and prize. Even the ugliest people on the face of the earth have some notions of beauty, and try to make themselves beautiful. There are wild, savage tribes who have no churches, no schools, no altars, who never pray, and whose only heaven is their hunting ground, yet they have ideas of beauty and are vain of personal adornment. The red Indian sticks a few feathers in his hair, puts an iron ring through his nose, ties some strings of coloured glass beads around his waist, and a chain of shells upon his wrists and neck, and then thinks himself more beautiful than any dandy in the West End of London. This love of beauty is natural. God Himself loves beauty, and has made everything beautiful. Still, there is beauty and beauty. Not a little that is only fading, quickly dimmed, and almost worthless. Much that is lasting, precious, and noble. Socrates, one of the wisest men of his day, knew little concerning the Supreme Being whom we worship as God, and nothing at all of the Gospel--for he lived and died before Jesus Christ was born. And Socrates uttered this memorable petition: “I pray Thee, O God, that I may be beautiful within.” Keats says that “Beauty is truth and truth is beauty.” The Bible makes mention of “the beauty of holiness.” And the prophet Isaiah tells us that the Lord of hosts shall be to His people for “a diadem of beauty.” Beauty of soul is true beauty. Sin makes us ugly. Sin defaces and defiles our nature. “Grace and truth came by Jesus Christ”; and the Spirit of Christ will transform the heart and life of everyone who receives Him. Meekness, goodness, purity, truth, love indwelling in the soul will shine out in the face, and be a “diadem of beauty.” A flower is the diadem of a plant. You don’t tie a flower on its stem. It grows out of it. And if the Spirit of Jesus Christ dwell in your heart, the beauty of His grace will blossom forth in your character and life. It will be not a mere outward decoration, to be put on and off on certain days, like a lady’s feathers or a queen’s crown; it will be always there. No wonder the Psalmist prayed, “Let the beauty of the Lord our God be upon us!” This is a beauty brighter and better than the diadem of kings. (A. A. Ramsey.)

Isaiah 28:6

For a spirit of Judgment

The spirit of judgment

Next to the enactment of just and wholesome laws, the due administration of them is of the highest importance to a community.

If the distribution of justice in secular kingdoms, and in relation to the affairs of this life, is of so great moment, it must be of still greater importance in that society which is styled “the kingdom of heaven,” and in relation to things connected with the eternal interests of men.

I. THE WARRANTS AND NATURE OF ECCLESIASTICAL JUDICATURE. Religious society has its foundation in the very nature of man considered as a social being. Christ, as King of His Church, hath appointed a government in her, and committed to office bearers, under Him, a power to execute His laws, and pronounce judgment according to them, for the preservation of order and peace, and the promoting of the interests of truth and holiness to His glory. The overlooking of the important ends to be served by the Church as a visible society is a capital error, or at least has been the source of many hurtful mistakes in our own as well as in former times. To ecclesiastical judges belong the interpretation of the laws of Christ, by a judicial declaration of truth in opposition to prevailing error, and of duty in opposition to prevailing sins; and the application of these laws to such cases as occur.

1. Ecclesiastical judgment is spiritual, in distinction from that which is civil or secular.

2. Ecclesiastical judgment is ministerial and executive, not lordly or legislative. Christ is the sole lawgiver in His spiritual kingdom; and the proper business of the office bearers whom He hath appointed is to interpret and carry into execution those laws which He has given forth and enrolled in His statute book.

3. It is public and authoritative. There is a right of private judgment, called by divines the judgment of discretion, which belongs to all the members of the Church, and extends to every thing connected with religion, and among others to the decisions of ecclesiastical judicatories. But there must be also lodged, in every well-ordered society, a power of pronouncing by its proper organs, a public judgment for deciding disputes and controversies which may arise, and for determining the manner in which its affairs shall be conducted.

4. It is to be exercised by select persons set apart for this purpose, and not by the community of the faithful. “In the multitude of counsellors is safety,” in opposition to the danger incurred by him who relies on his own judgment, of the advice of one or two favourites; but counsellors consist of a select number taken from many.

5. It is to be exercised by them jointly, and in parity. The only monarchical power in the Church is exercised by Jesus Christ.

II. THE SPIRIT WHICH IS REQUISITE FOR THE EXERCISE OF ECCLESIASTICAL JUDGMENT, and which is promised in the text. Jesus Christ is not only the exemplar, but also the foundation of all qualifications for ruling in the Church (Isaiah 11:2).

1. I begin with the fear of the Lord, or a deep sense of religion. This is the ground into which all the other qualities must be wrought.

2. The spirit of wisdom and understanding. A good heart and upright intentions are not enough here. Knowledge, prudence, and discernment are peculiarly requisite for the management of public affairs. Those who are invested with office in the Church must be men “full of wisdom,” as well as “of the Holy Ghost.”

3. The spirit of disinterestedness and impartiality. This is “the spirit of judgment”--when the individual is sunk in the public functionary--when on crossing the threshold of the sanctuary and ascending the seat of judgment he forgets self and all worldly considerations.

4. A spirit of patience and meekness.

5. The spirit of holy resolution and courage.

6. The spirit of humility and dependence on God.

III. PRACTICAL LESSONS.

1. The great importance of ecclesiastical discipline, and of preserving it in its scriptural purity and primitive vigour. Evangelical and vital religion cannot flourish generally or permanently in any Church where this is neglected.

2. We may see one duty incumbent on those who have devoted themselves to the public service of the Church. To preach the gospel is a principal part of their employment, but it is not the whole of it. It is possible that a person may be able to make a sermon which shall be both acceptable and edifying, and, after all, be but poorly qualified for “taking care of the Church of God.”

3. We may learn what care ought to be exercised in choosing and setting apart those who are to bear office in the Church.

4. We may see the scriptural grounds of subjection to the authority, and obedience to the determinations of church rulers. These are, the Divine institutions of ecclesiastical government, the connection between it and the regal glory of Christ, and the salutary influence which it is calculated to exert upon all other Divine institutions, as well as upon the peace, unity, order, purity, and general prosperity of the Church as a visible and diffusive society.

5. Our subject suggests suitable exercise on occasion of the meeting of ecclesiastical judicatories. It was a custom in the better times of our Church to set apart a day for fasting and prayer before the meeting of a General Assembly, to entreat the Divine countenance to its deliberations. (T. M’Crie, D. D.)