The true northerner. [volume] (Paw Paw, Mich.) 1855-1920, 1892-01-20
THE SUNDAY SCHOOL.
WORTHY OF CALM
REFLECTION.
Pleasant Interesting. and Instructive
Lesson and Where II May BE found-A
Learned and Concise Review of the
Same.
Hezekiah's Prayer and DeIiverance.

found In Isaiah 81: 14-21, 1896.
INTRODUCTORY.
] was in n Sunday school some time ago
whose exercises took on an added Interest
because an occasional recitation was thrown
In Ia give variety and emphasi, to the
service. IL would be capital thing &c
either close or open this lesson ON the de-
struction of Sennacherib's proud host with
the recitation by some capable young man
or lady Of Byron's "The Assyrian came
down like wolf on the foldn At the In
stitute of Sacred Literature at Farwell Hall
the other day Prof. Zenos rehearsed the
curious Egg ptian legend that Ii was mice
gnawing away their tent ropes and bow
strings, that drove the Assyrians back. IA
ray darkness" out of Egypt. Compare
with the light OF the revealed word.
WHAT THE LESSON SAYS.
The letter. The thirty-sixth chapter OF
Isaiah along with the first OF this presents
the circumstances. The Assyran general
had already been once turned aside by
Providence Now he renews his threats
Hezekiah renews his rrayer-Spread.
First meaning to separate, /. O., unfold the
letter-Before the Lord. Hebrew: The
face OF the Lord
Hezekiah. Called Ezechias by Jerome In
the Douay. Prayed unto the Lord. One
meaning OF pray is to judge, to discern, 1. Q.
had recourse TO God in his perplexity. God
was his wisdom.
Dwcilest between the cherubims Curl
ously enough. the King James translators
prevailing reduplicate the plural OF this
word, the ending i'm being itself plural, or
dual, l. e., signifying pair The revision
suggests stitch upon. But there Is no
proposition In the Hebrew, and inhabitest
the cherubim would be more literal The
idea Is that God employed Tho ancient
cherubim for his trystins place with his
people.
Reproach. Douay renders, blaspheme.
The word originally meant to puck. as of
fruit, hence, TO taunt-Living God. The
word living is emphatic, as II everything
God.
All the nations and their countries Re-
vision: All the countries and their lands.
Douay: Lands and their countries 1t is
really an idiomatic repetition OF the same
word (erets). All lands and their lands,
!. e., all nations and their territory.
Cast Hebrew: Given. So the Margin
The word is pictorial and suggestive. an
oblation of gods Therefore. And in the
Hebrew. But the inferential idea is per-
haps to be understood. destroyed. First
meaning, sever or shatter, complete de-
struction. Broke them in pieces, says
the Douay.
Departed. A technical term, to break
camp.-Dwelt, took up his abode
The land OF Armenia. The Revision and
Douay agree in rendering this Ararat,
which Is the literal Hebrew-in fact, q
translation, letter for letter.
Therefore Added here also to fill out
the sense; and In the Hebrew. Even
thou only. One word In the original alone
The part lying between VS.. 22-32 Is de-
scriptive OF Sennacherib's AFRO lance, and
should be read over. Concerning Same
word (eD translated against I'm V. II above,
thus indicating Jerome's rendering
Bank. Revision: Mount. Douay, trench
about it. Hebrew: Anything hcaped up.
Into this city The Revision prefers unto
intimatlng that Sennacherib should not
even invest the city. he proposition is
Sgain ell Tvs. 81, 23) with various possible
meanings, the simplest being to or toward.
Defend The Douay says protect The
literal Hebrew Is more graphic cover, l. e..
TO defend as with covering. -David.
Dead, yet speaking.
WHAT THE LESSON TEACHES.
Hear all the words OF Sennacherib. And
God does hear. His ears catch the words
OF ribaldry and blasphemy as we'll as of
penitence and prayer He sees it all, he
hears IL all; and the thought might we'll
give the world pause. For every evil word
spoken, think Of it, an account must be
rendered. No speech OF man stops with
himself or with his neighbours ear 1t goes
up to God Every oath, every curse flies
heavenward to be recorded. The other day
In the crowded elevator the foul-mouthed
man let loose his tongue In words of the
lit / instinctively laid my hands over
the ears OF the little innocent that was
with me- 1 could shut the horrid
oaths out from there, perhaps, but
how about the ears of the holy God? He
must hear them, and o how fearful they
must sound up there, and o how terrible
the estate of those who thus offend! After
all we every one pray, pray for salvation
or damnation. All lips lift Il God petit
tions half unawares. This widow here
speaking words of meekness is always pray
ing, though perhaps she knows 1t not. And
God is always hearing, and book of re-
membrance is kept. Does this man with
his mouth filled with vile vocabes, because,
to be sure, his heart is full of vile thoughts,
know that the same God marks his speech,
his unwilling petition for wrath? Remem-
Der Sennacherib.
Therefore they have dc stroyed them.
And is the Hebrew. But shall we under
stand therefore? Gods "therefore.n They
did not know it. The Assyrian was simply
carrying out his policy of conquest, con-
tending for himself But all the time 1t
was for God and ultimately against the
powers OF the air. This therefore interprets
to me all history. "The wrath OF men shall
praise thee. ~ Mans wrath goes forth. and
Babylon is DIES. royed. 1t was lifted against
God. Therefore was IL destroyed. Mans
wrath lays Egypt waste. 1t would have
idols instead of God; therefore was 1t
destroyed. Mans wrath came down in fear
full rapine upon imperial Rome. The
proud city Wanted itsef against
Cod therefore IL was destroyed /
may make this matter more personal, IL Is
n sentence from individual experience. The
buffeting wind and wave cast down this
darling fabric or design. 1t was net for
God, therefore IL was destroyed. / thought
to go thither; 1 started with high ambition
and desire. The bridges were down. Why
was IL? Is 1t possible they were not for
God, therefore they were destroyed? What
ever is toward idolatry, is marked for de-
structlon; and Gods good hand Is In It,
Thus do we know that we are the people of
the Most High. Guard us, guide us still, Oh,
Lord, in the heavenward way.
For mine own sake and for my servant
David's sake. There are two of us, let me
not forget It. must always act for God
when act for myself. l cannot do for my
self alone. We have. many OF us, been re-
reading I'm the periodical press the details
OF the fearful u ,ter massacre. What was
the occasion OF itp Underestimate OF num-
bers, no doubt; an impetuosity all too
courageous perhaps. And yet II. taking
the risk OF battle, Clusters lieutenant and
his men had kept themselves on the ag-
gressive instead OF putting themselves