The text presents to our notice two topics, first, The Duty of nations; and secondly, The Punishment by which the neglect of this duty will be avenged. The consideration of these may be subservient to the appreciation of our position and responsibilities as a church of Christ.
Banner of Truth’s recent publication of [George Smeaton's] Sermons and Addresses affords readers the opportunity of a brief, accessible introduction to this worthy man of God. After a brief biographical sketch by Rev. John Keddie, the book contains thirteen sermons or addresses by Rev. Smeaton. This review will identify three leading features of the book.
The prophecy to which these words belong is both brief and obscure. It stands, so to speak, apart and alone, disjoined equally from that which precedes, and from that which follows it. Instead of indulging in fruitless conjecture and speculation, I shall content myself with shortly stating that which alone can with any certainty be gathered out of it; and having done this, shall proceed at once to consider and use it as a call to examine the signs of this present time.
Jesus Christ is citing Numbers 21, where God punishes Israel with fiery serpents for their sin. And Jehovah will save Israel through a graven serpent lifted up. By citing Numbers 21 and using this language, Jesus is teaching us that Numbers 21 is a figure of sin and salvation. And the graven serpent itself is a type of his person and work.
The simplicity that is in Christ stands here contrasted with the subtilty of the serpent: and the instance given of the serpent’s subtilty in his beguiling Eve illustrates what is meant by the simplicity which is opposed to it. In that first temptation, all on the part of God was abundantly simple; the command, not to eat of the tree, with the warning, “In the day that thou eatest thereof thou shalt surely die,” was, in fact, simplicity itself. On the other hand, the subtilty of the tempter is apparent in the complex and manifold pleading which he holds with Eve. God has but one argument against eating; Satan has many for it; and there is no surer sign of subtilty than the giving of many reasons for what a single good one would better justify and explain.
“Forsaking our own mercies.” How are they our own? Not ours in possession, for we are forsaking them, but they are our own mercies that we have a right to—mercies freely offered to us of God in Christ Jesus, in his blessed gospel. It is thus your own Christ that you neglect. He is in this sense your own in the free offer of God; your own Saviour, the Christ whom God is holding forth and giving in his gospel to you.
David Dickson (1583-1662) represents a season of the finest theology and pastoral diligence in Scotland’s history and arguably the world. Born in the generation following Knox’s death, he lived through initial controversies and challenges that were brought against the Reformed church. Additionally, alongside the like of Alexander Henderson and Samuel Rutherford, he was instrumental in bringing the church again to a state of purity in doctrine, worship, government, and practice. His life itself is a microcosm of the challenges, victories, doctrine, principles, and faith of the second reformation.
We turn to Psalm 87 which bears the title “A Psalm for the sons of Korah.” The notation tells us that it was explicitly written for public worship in the Temple. We are not told when it was written, and some scholars have attributed it to David. Others locate it in the days of Hezekiah, and others argue it was written after the return from captivity. So the date is uncertain, but what is clear is that it speaks to all these historical eras as well as to the Church today. Indeed, it takes us beyond all these to our eternal hope. The theme of Psalm 87 and our address is Zion, the City of God and specifically the glorious things God has said of her.
Not long since, on hearing it related that a certain minister was accustomed, in the stated exercises of the sanctuary, to pray for those able to labour hard through the week, but too ill to attend public worship on the Sabbath, our attention was especially directed to this suffering class of our fellow beings; and as the disease is far more prevalent than is generally imagined, and it is thought to be contagious—as whole families usually have it when the head is materially affected—and frightfully dangerous, it seems but an act of humanity to give the alarm.
The trifler hopes that the time will come at last when he shall trifle no more; the inconsiderate and groveling never think they have enough of amusement, or of sensuality, but are still looking for more enjoyment in the paths of folly and vice; the man of rational research is still in expectation of discovering something in a higher degree gratifying to his intellectual capacities and habits; and he who lives by faith feels that he is far from having attained, and therefore presses forward to the mark, for the prize of the high calling of God in Christ Jesus. It is very desirable then, that this restlessness should always be excited by a right cause, and always urge us forward to a right end.
Vol. 36, Summer 2026