But not for mere astonishment's sake is _the wonder_ to be done. For blessing and morality shall it be: to cure the deaf and blind; to give to the meek and the poor a new joy; to confound the tyrant and the scorner; to make Israel worthy of God and her own great fathers. _Therefore thus saith Jehovah to the house of Jacob, He that redeemed Abraham: Not now ashamed shall Jacob be, and not now shall his countenance blanch._ So unworthy hitherto have this stupid people been of so great ancestors! _But now when his_ (Jacob's) _children behold the work of My hand in the midst of him, they shall hallow My name, yea, they shall hallow the Holy One of Jacob, and the God of Israel shall they make their fear. They also that err in spirit shall know understanding, and they that are unsettled shall learn to accept doctrine_. Such is the meaning of this strong chapter. It is instructive in two ways. _First_, it very clearly declares Isaiah's view of the method of God's revelation. Isaiah says nothing of the Temple, the Shechinah, the Altar, or the Scripture; but he points out how much the exclusive confinement of religion to forms and texts has deadened the hearts of his countrymen towards God. In your real life, he says to them, you are to seek, and you shall find, Him. There He is evident in miracles,--not physical interruptions and convulsions, but social mercies and moral providences. The quickening of conscience, the dispersion of ignorance, poor men awakening to the fact that God is with them, the overthrow of the social tyrant, history's plain refutation of the atheist, the growth of civic justice and charity--In these, said the Hebrew prophet to the Old Testament believer, Behold your God! Wherefore, _secondly_, we also are to look for God in events and deeds. We are to know that nothing can compensate us for the loss of the open vision of God's working in history and in life about us,--not ecstasy of worship nor orthodoxy of doctrine. To confine our religion to these latter things is to become dull towards God even in them, and to forget Him everywhere else. And this is a fault of our day, just as it was of Isaiah's. So much of our fear of God is conventional, orthodox and not original, a trick caught from men's words or fashions, not a part of ourselves, nor won, like all that is real in us, from contact with real life. In our politics, in our conduct with men, in the struggle of our own hearts for knowledge and for temperance, and in service--there we are to learn to fear God. But there, and wherever else we are busy, self comes too much in the way; we are fascinated with our own cleverness; we ignore God, saying, _Who seeth us? who knoweth us?_ We get to expect Him only in the Temple and on the Sabbath, and then only to influence our emotions. But it is in deeds, and where we feel life most real, that we are to look for Him. He makes Himself evident to us by wonderful works.