Bible Commentaries

DISCOURSE: 875

CHRIST’S QUALIFICATIONS FOR HIS OFFICE

Isaiah 11:2-3. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord; and shall make him of quick understanding in the fear of the Lord.

THE richest promises which God has given to the Church, are generally introduced after some awful threatening denounced against his enemies. The prophet has been predicting the utter ruin of the Assyrians, as of a tree cut down to the very stump. He then contrasts the state of the Church, to which the Messiah should come, springing like a tender sucker from the root of Jesse, after that his family should have been reduced to the lowest state of degradation. He then, in reference perhaps to what he had before spoken respecting “the anointing [Note: Isaiah 10:27.],” shews who this anointed person should be, and what was that unction with which he should be consecrated to his office.

From the words of the text, which beyond all doubt refer to Christ, the Son of David, we shall be led to consider,

I. His qualifications for his office—

The same Spirit that formed Christ’s body in the virgin’s womb [Note: Matthew 1:18; Matthew 1:20.], endowed also his soul with all the faculties requisite for the discharge of his high office—

[Jesus Christ, as a man, needed to have his mind enlightened, and his heart sanctified, even as other men: nor could he have been qualified for his mediatorial work, if he had not been anointed in a superabundant measure, by the Holy Ghost [Note: Psalms 45:7.]. God therefore anointed him [Note: Acts 10:38.], and caused the Spirit to rest upon him [Note: John 1:32.], not merely for a time, and for a limited purpose, as he had done to others [Note: Numbers 11:25-26.], but in an immeasurable fulness [Note: John 3:34.], and for every end for which he could possibly need it [Note: Luke 4:18-19.].

The Spirit came upon him as a “Spirit of wisdom and understanding [Note: Vitringa thinks that the sevenfold gifts of the Spirit are here enumerated. See Revelation 1:4; Revelation 5:6. but we rather suppose that each couplet (not each expression) is to be taken separately, as declaring, in a comprehensive manner, the operations of the Holy Spirit.].” He gave to Jesus a full and comprehensive view of all the mysteries which from eternity had been hid in the bosom of the Father [Note: John 8:28.]; and enabled him also to discern the most secret recesses of men’s hearts [Note: Matthew 9:4.]: so that nothing, either in heaven or in earth, was concealed from him [Note: John 21:17.].

The Spirit, as “a spirit of counsel and might,” instructed him how to conduct himself in all those situations of difficulty and danger into which he was continually brought: and endued him with such undaunted courage, unwearied activity, and invincible patience, that through the whole course of his ministry he never yielded to discouragement, or erred by inadvertence [Note: Isaiah 42:2; Isaiah 42:4; Isaiah 42:6; Isaiah 50:4; Isaiah 50:7.].

The Spirit further enriched his soul with “the knowledge (or rather, with the love [Note: See Vitringa in loc.]) and fear of God.” Through his incessant operations, he was enabled to maintain a continual sense of the divine presence [Note: John 8:29.], and to act in all things with a view to his Father’s glory [Note: John 7:18; John 8:30.]. Under the influence of this divine principle He was carried on in one steady course, like the sun in its orbit, causing its light to shine with unclouded splendour through the whole period of his sojourning on earth [Note: John 8:46; John 17:4.].]

By these means Jesus attained the most consummate holiness—

[The terms whereby the prophet expresses the quickness of Christ’s spiritual perceptions, are taken from that power of smelling, which some animals possess, and which admirably represents the exquisite sensibility which our Lord possessed with respect to every thing that was right and fitting to be said or done. His enemies of every description, Herodians, Pharisees, and Sadducees, endeavoured to ensnare him. Sometimes they tempted him with questions, which, in whatever way they should be answered, would give them occasion against him: but he invariably replied with such consummate wisdom as defeated their purposes, and filled them with admiration [Note: Matthew 22:16-21; Matthew 22:23-40.]. Sometimes they sought opportunity to entrap him by means of his actions: but still he was proof against their malice, and always turned their efforts to their own confusion [Note: John 8:3-9. Luke 6:6-11.]. He knew on all occasions how to vary his conduct, so as ultimately to answer best the purposes of his mission. And so nice was his discernment, so unsearchable his skill, that, whether he denounced judgments or proclaimed mercy, whether he maintained silence or “witnessed a good confession,” he invariably combined majesty with meekness, and fidelity with love.

Nor (to carry on the metaphor) was he less earnest in following, than he was acute in discerning, the path of duty. If he had spent the night in prayer, he still prosecuted by day his labours of love, till he was exhausted with fatigue, and his friends declared that his zeal transported him beyond the bounds of reason [Note: Mark 3:21.]: so fully was that prophecy accomplished in him, “The zeal of thine house hath even consumed me [Note: John 2:17.].”]

Such being his qualifications, let us consider,

II. Our interest in them—

This is by no means a speculative subject, since it serves to shew us,

1. Christ’s sufficiency for his work—

[The work which Christ had to do for us, was exceeding arduous. He was to obey the law without deviating from it in the smallest point, in thought, word, or deed. If therefore he had been turned aside by any obstacle, or had erred through any inadvertence, or fallen short through any weakness, or exceeded through any temptation, he would have been a violator of the law; and, instead of being a Saviour to us, would have needed a saviour for himself. But by these rich endowments which were communicated to him by the Holy Ghost he was enabled to maintain an unspotted purity even to the last: and, having fulfilled the law in its utmost extent, he has “brought in an everlasting righteousness,” which “shall be unto all and upon all them that believe.”

Besides this, he has a work to do in us. He is exalted to be “head over all things to the church [Note: Ephesians 1:22-23 ],” in order that he may instruct his people in divine knowledge, and counsel them in their difficulties, and strengthen them in their trials, and maintain in them a superlative regard for God. And how should he effect all this, if he himself did not possess an inexhaustible treasure, out of which he might impart to every needy suppliant? But we need not fear, since we are assured, that in him all fulness dwells [Note: Colossians 1:19.], and that out of his fulness we may all receive, even grace for grace [Note: John 1:16.]. We may therefore safely glory in him as made unto us wisdom, and righteousness, and sanctification, and complete redemption [Note: 1 Corinthians 1:30.].]

2. The blessings we expect at his hands—

That holy oil which was poured upon the head of our great High-priest, was to descend to the skirts of his clothing, and to the very meanest of his members [Note: Psalms 133:2.]. Nor are his people called Christians merely as being followers of him, but also as being partakers of the same divine unction [Note: 1 John 2:20; 1 John 2:27.]. As soon as he was seated on his throne of glory he poured out his Spirit upon his waiting disciples for the very ends and purposes for which he himself had received it [Note: Acts 2:33. Galatians 5:22.]. Instantly they were filled with a “wisdom and understanding,” which exceeded that of the greatest philosophers. They were endued with such “counsel and might,” that none could withstand their words, or shake their resolution. And to such a degree were their hearts filled with the “love and fear of God,” that all sublunary things were divested both of charms and terrors, and the service of God became, as it were, the very element in which they breathed.

Thus may the most ignorant amongst us have “the eyes of his understanding enlightened” by him: to every one of us will he approve himself a “wonderful counsellor [Note: Isaiah 9:6.]:” he will “strengthen us with might in our inward man:” he will fill us with a most affectionate and reverential regard for God: he will give us both an exquisite discernment of what is right, and a supreme delight in it [Note: Colossians 1:9-11.]: and, in a word, he will “transform us into his own image in righteousness and true holiness [Note: Ephesians 4:24.].” However different these gifts may appear, and however unequal the capacities of those who are to receive them [Note: Matthew 11:25. Isaiah 35:8.], they shall be imparted to all according to their measure of faith [Note: Ephesians 4:7. Matthew 9:29.]: and the Spirit that Jesus will bestow, shall work them all, and in all [Note: 1 Corinthians 12:4; 1 Corinthians 12:11.].]

Application—

[It has been seen that Christ “ascended up on high on purpose that he might fill all things [Note: Ephesians 4:10.]:” moreover he has assured us that, if we ask for the gift of his Spirit, we shall not ask in vain [Note: Luke 11:13.]. Now we cannot but acknowledge that we need the influences of the Holy Spirit in all the preceding particulars. In consequence of our not habitually weighing all existing circumstances with due care and impartiality, we are extremely apt to err, and, by injudicious conduct, to give offence [Note: I wish religious professors to pay particular attention to this hint.]. But it is both our duty and our privilege to “walk wisely before God in a perfect way.” The Holy Spirit is promised to us for this very end. Let all then direct their eyes unto him. Let the ignorant, the doubting, the weak, and all who desire to have the divine life carried on and perfected in their souls, apply to him. Nor let any rest satisfied with low attainments, since Christ is both able and willing to enlarge our faculties, and to increase our sanctity, and to bring us to the measure of his own perfect stature. [Note: Ephesians 4:13.].]

DISCOURSE: 876

THE CHANGE TO BE WROUGHT BY THE GOSPEL IN THE LATTER DAY

Isaiah 11:6-9. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

THE happiness and prosperity of kingdoms depend much on the wisdom and equity of those who govern. Yet the best of rulers cannot always secure their people either from the turbulence of faction, or from assaults of foreign enemies. Thus it is with the kingdom of Christ on earth. He, the Lord and Governor of all, is endowed with every qualification for the discharge of his regal office [Note: ver. 1–4.], and executes that office with consummate equity and wisdom [Note: ver. 5.]: yet, through the infirmities of his subjects, and the malice of his adversaries, his kingdom is far from enjoying the full advantages of his administration. There will, however, be a time, when his dominion shall be extended over all the earth, and perfect peace shall reign throughout all his empire.

The prophecy on which this observation is grounded, will naturally lead us to shew,

I. The change that shall be wrought on men in the latter day—

Men in their intercourse with each other too much resemble the brute creation—

[It is indeed humiliating to compare men with venomous and ferocious beasts: but there is scarcely any beast, however savage, to which God himself has not compared us [Note: He likens us to foxes, Song of Solomon 2:15; serpents and vipers, Matthew 3:7; Matthew 23:33; wolves, Matthew 10:16; wild asses, Jeremiah 2:24; wild boars, Psalms 80:13; wild bulls, Isaiah 51:20, &c.]. Nor is it by figurative representation only, but by plain and express declarations, that God has marked the evil dispositions of our fallen nature [Note: Romans 1:29-31. 2 Timothy 3:2-4.]. And if we either look around us, or within us, we shall see that his descriptions are by no means exaggerated. Let any one observe the proud and envious, the wrathful and malicious, the selfish and covetous workings of the heart, and he shall soon perceive that, if man were unrestrained by human laws, he would prey upon his fellow-man with as much ferocity as the beasts themselves.]

But in the latter day universal harmony shall prevail—

[Then this beautiful description shall be fully realized. Men shall dwell together as the beasts in the ark, none attempting to hurt or destroy another: or rather, they shall dwell together as the beasts in Paradise: none having so much as n disposition to hurt: but all filled with gentleness and love.

This event is foretold in other passages of Holy Writ [Note: Isaiah 65:25.]: and it shall surely be accomplished at the appointed season: “The zeal of the Lord of Hosts will do this.”]

To confirm our expectation of this universal change, let us consider,

II. The means by which it shall be effected—

It is beyond the power of any human efforts to accomplish it—

[However civilization may have changed the manners of men, it is but too evident that their hearts are the same as ever. In proof of this we need only appeal to the bloody wars which nations wage with each other: to the duels which are fought on account of the most trifling injuries or insults: and to the execrable traffic in slaves, which, to the disgrace of the Christian name, yea, to the disgrace of humanity itself, is justified and carried on amongst us, in spite of all the efforts that have been made for its abolition. If further proof were necessary, we may all find it very abundantly in the various circles in which we move: for there is scarcely a society, or even a single family, in which feuds, dissensions, quarrels, do not frequently arise: yea, the very relatives most interested in cultivating love and harmony, are often most at variance. Does not this shew how untamed we are, notwithstanding the restraints of wholesome laws, and the instructions given us in the word of God?]

But the Gospel of Christ, when universally received, shall soon effect it—

[Men continue like wild beasts, because “they know not the Lord [Note: 1 Samuel 2:12.].” The knowledge of Christ, and of his salvation, would produce a wonderful change on their spirit and conduct. Behold, what it wrought as soon as ever the Gospel was preached! Thousands of blood-thirsty murderers were transformed into the most lovely and loving of the human race [Note: Acts 4:32.]. And, wherever it is received, its tendency is the same. It is the rod of God’s strength, which brings down every adverse power, and accomplishes for man the salvation of his soul [Note: Psalms 110:2. 2 Corinthians 10:4-5. Romans 1:16.]. It renews all after the same image [Note: Colossians 3:10.]; brings all into the same family [Note: Ephesians 2:19. 2 Corinthians 6:18.]; unites all in the same interests [Note: Ephesians 4:4-5.]; and forms all into one mystical body [Note: 1 Corinthians 12:20-21; 1 Corinthians 12:25; 1 Corinthians 12:27.]: how then can it fail of producing harmony and love? This knowledge shall at a future period be universally diffused [Note: Habakkuk 2:14.]: and these effects shall as universally result from it [Note: Isaiah 2:4 and Titus 2:11-12.].]

Let us learn from this subject,

1. The nature of true conversion—

[Conversion does not consist in embracing any tenets, however scriptural, or important. The knowledge of Christ is indeed, as has been before observed, the means of converting us; but conversion itself consists in a thorough change in all our tempers, dispositions, and conduct, and in a renewal of our souls after the divine image [Note: 2 Corinthians 5:17. Ephesians 4:22-24.]. The lion must become a lamb: we must “become as little children, if ever we would enter into the kingdom of heaven [Note: Matthew 18:3.].”]

2. The excellency of the Gospel—

[In vain is the moral fitness of things insisted on; yea, in vain are the demands of the law and the terrors of hell displayed, for the conversion of men: nothing but the knowledge of Christ crucified can ever operate on the soul of man, so as to produce in it a radical and universal change [Note: Romans 8:3.]. But, where Christ is known aright, there the whole man will assume a new character: and in proportion as his glory is seen by us, we shall be assimilated to his image [Note: 2 Corinthians 3:18.]. Let not the Gospel then be despised as fanatical, or be defamed as licentious; but let it be revered and embraced with our whole hearts.]

3. The blessedness of those who know the Lord—

[It is to be lamented that the knowledge of Christ does not produce in these days the full effects that were visible in the Apostles. But the fault is in us, and not in the Gospel. Nevertheless there are many, who, even in this age of vice and infidelity, are monuments of the power and grace of Christ; and who, from having been as despiteful towards each other as Jews and Gentiles, are living in the sweetest communion with each other, and with their God. Happy they, whose views are thus rectified, whose passions are thus subdued, and whose lives are thus regulated by the Gospel of Christ [Note: Deuteronomy 33:29.]! They have indeed a paradise below; and shall soon enjoy uninterrupted harmony in heaven [Note: 1 John 1:3; 1 John 4:16-17.].]

DISCOURSE: 877

THE MILLENNIUM

Isaiah 11:9. The earth shall be full of the knowledge of the Lord, as the waters cover the sea.

THE generality of mankind ascribe a far greater degree of moral influence to civilization, than the state of the heathen world in its most refined ages will justify. We are willing however to admit, that some good effects are to be traced to this cause. But to renew and sanctify the heart is far beyond its power: this is the province of religion, even of that religion which is revealed to us in the Gospel. The prophet has been describing in most beautiful language the change that shall one day be wrought on the face of the earth; and he traces it to the propagation of the Gospel, and the extension of divine knowledge, as its true and only source; “The wolf shall dwell with the lamb,” &c. for “the earth shall be full of the knowledge of the Lord.”

In these words he shews us,

I. Wherein true religion consists—

It cannot be more justly or comprehensively described than in these words, “the knowledge of the Lord”—

[Many indeed, even of those who call themselves Christians, suppose that religion is altogether comprehended in doing to others as we would be done unto. But, though it must be acknowledged that this is an important branch, yet it is far from being the whole, since it relates only to the duties of the second table, and leaves out all the duties which we owe to God. We must rather say, that the knowledge of God in Christ Jesus is the sum and substance of religion: because in this is contained that vital energy which puts forth itself in all the fruits of righteousness. It is in this light that the scriptures continually represent it. The Prophet Isaiah says, “By his knowledge shall my righteous servant justify many [Note: Isaiah 53:11.].” Jeremiah cautions us against “glorying in any thing, but in the understanding and knowing of God” as displaying justice and mercy in the person of Christ [Note: Jeremiah 9:23-24.]. Our Lord himself affirms that, “to know God, and Jesus Christ as sent by him, is life eternal [Note: John 17:1.].” And St. Paul, in his nervous mode of expression, “counts all things but loss for the excellency of the knowledge of Christ Jesus his Lord [Note: Philippians 3:8.].”]

But by “the knowledge of the Lord” we must of necessity understand a practical and experimental knowledge of him—

[Were a speculative knowledge sufficient, Balaam, and even the devils themselves, might vindicate their claim to religion; since he could boast, that he “knew the knowledge of the Almighty,” and indeed prophesied of Christ in very exalted terms [Note: Numbers 24:16-17.]; and they could say to Christ, “We know thee who thou art, the Holy One of God [Note: Luke 4:34.].” But the only knowledge that can be considered as constituting religion, is that which the apostle so emphatically described and so earnestly desired; “I count all things but dung, that I may win Christ, and know him in the power of his resurrection, in the fellowship of his sufferings, and in a conformity to his death [Note: Philippians 3:10.].” St. John, with a simplicity peculiar to himself, confirms this truth, saying, “Hereby do we know that we know him, if we keep his commandments: he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him [Note: 1 John 2:3-4.].”]

Painful as the general want of this religion is at present, we shall be comforted in considering,

II. In what manner it shall hereafter prevail—

The comparison, which the prophet makes between the diffusion of true religion and the waters of the unfathomable and boundless ocean, leads us naturally to observe, that the knowledge of the Lord in that day will be,

1. Universal in its extent—

[Improbable as this event may appear, there is scarcely any other so frequently and so plainly foretold in the prophetic writings as this. David, in a Psalm where he not only speaks of Christ, but even personates him, says, “All the ends of the earth shall remember themselves and turn unto the Lord, and all the kindreds of the nations shall worship before him; for the kingdom is the Lord’s, and he is the governor among the nations [Note: Psalms 22:27.]:” and, in another Psalm, which is altogether on this subject, he says, “Christ shall have dominion from sea to sea: all kings shall fall down before him; all nations shall serve him [Note: Psalms 72:8; Psalms 72:11; Psalms 72:17.].” To cite what Isaiah speaks to this effect, would be to repeat whole chapters [Note: See Isaiah 49, 60.]. Jeremiah, confirming at the same time the truth we have before insisted on, that true religion consists in the knowledge of the Lord, says, “In that day they shall no more teach every man his neighbour, saying, Know the Lord; for they shall all know me, from the least to the greatest of them, saith the Lord [Note: Jeremiah 31:34.].” Daniel assures us, that “the kingdom which God himself will then erect, shall break in pieces all adverse powers, and fill the whole earth [Note: Daniel 2:44.].” Zechariah tells us, that “Holiness to the Lord shall be written upon the very bells of the horses; that the most common things in every place shall be consecrated, as it were, to God in their daily use: and that there shall then be no more the Canaanite in the house of the Lord of Hosts [Note: Zechariah 14:20-21.].” The apostles also, and our Lord himself, add their testimony; St. Paul affirms, not only that “the fulness of the Gentiles shall be brought in,” but that “the Jews shall be again engrafted on their own olive-tree [Note: Romans 11:24-25.];” and our Lord says, that all, Jews and Gentiles, “shall be one fold under one shepherd [Note: John 10:16.]:” and St. John, passing over the intermediate space of time, represents the angels in heaven as already rejoicing in the accomplishment of this event, and saying, “The kingdoms of the world are become the kingdoms of the Lord, and of his Christ; and he shall reign for ever and ever [Note: Revelation 11:15.].”]

2. Deep in its degree—

[The knowledge which the Jews enjoyed was very contracted: ours, since the completion of the canon of Scripture, is considerably enlarged; insomuch that the least of true Christians is, in respect of knowledge, greater than even John the Baptist, who was himself the greatest of all the prophets [Note: Matthew 11:11.]. But in that day the light will shine far brighter; and the knowledge of all true converts will be, in comparison of ours, as the ocean’s depth to a shallow stream. This also is declared with very abundant evidence in the prophetic writings. “The veil that is spread over all nations, is then to be taken away [Note: Isaiah 25:7.].” Nor are any, whose eves are opened, to have an indistinct view of the truth: the Prophet Isaiah says, “the eyes of them that see shall not be dim, and the ears of them that hear shall hearken; the heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly [Note: Isaiah 32:3-4.].” In another place the prophet supposes men to have received a stroke or wound upon their eyes, and that, by the healing of that wound, a vast increase of light shall shine into their minds; “The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days, in the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound [Note: Isaiah 30:26.].” To mention no more passages, the same prophet represents the saints in that day as seeing Christ, not as in a shadow, like the Jews, nor as in a mirror, like us, but eye to eye, and face to face; “Then shall they see eye to eye, when the Lord shall bring again Zion [Note: Isaiah 52:8.].”]

Infer,

1. What a glorious period will the millennium be!

[The time referred to in the text is often called the millennium, because it is to last a thousand years. And how blessed will be the state of the world during that period! How will the whole face of the earth be changed! The description of it in the preceding context, figurative as it is, will be almost literally accomplished: men, savage as the most ferocious animals, will be transformed into meek and lowly followers of the Lamb. No more wars, no more enslaving of our fellow-creatures, no more public feuds or private animosities; all will be love; “there will be none to hurt or destroy in all God’s holy mountain [Note: ver. 6–9.].” O that the day were already come! O that “God would hasten it in his time!” But, if we cannot be privileged to see it, let us at least help it forward by every means in our power: let us diffuse the savour of the knowledge of Christ in every place; and exert all our influence to send the light of the Gospel to the heathen world, till “Ethiopia herself shall stretch out her hands unto God.”]

2. How thankful should we be for that little knowledge, with which God, in his mercy, has favoured us!

[Surely God has not left himself without witness amongst us, but “has given testimony to the word of his grace,” and evinced its quickening, transforming efficacy. Doubtless there are some amongst us, whose dispositions and habits were once as adverse to the Gospel, as the wolf is to a lamb, or the leopard to a kid, who now harmoniously unite with the saints of God, and approve themselves to the world as new creatures. Till they knew the Lord, nothing could effectually tame their spirits, much less transform them into the divine image: but since the light of divine truth has shined into their hearts, they have enjoyed the peace, and exercised the love, and maintained the purity of God’s dear children. Let such then be thankful fur the distinguished mercies vouchsafed unto them: let them remember that “all things, which pertain unto life and godliness, are communicated to us through the knowledge of Christ [Note: 2 Peter 1:3.];” and let them seek to “grow both in grace and knowledge,” till from “beholding Christ only as in a glass darkly,” they shall “see him as they are seen, and know him as they are known [Note: 1 Corinthians 13:12.].”]

DISCOURSE: 878

CHRIST A STANDARD FOR THE GENTILES

Isaiah 11:10. In that day there shall be a not of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

IN the Scriptures, you frequently see a particular period referred to under the designation of “that day.” This term very generally marks the season of the Messiah’s advent; of which season the prophet speaks in the words before us. In the preceding chapter he has predicted the total destruction of the Assyrian empire, which, having already brought into captivity the ten tribes, now menaced, with every prospect of success, the other two tribes, which had been reduced to the lowest ebb of weakness and misery: “The Lord, the Lord of hosts shall lop the bough with terror; and the high ones of stature shall be hewn down, and the haughty shall be humbled: and he shall cut down the thickets of the forest with iron; and Lebanon shall fall by a mighty one.” Then, in the beginning of this chapter, he declares, that, whilst Assyria should be destroyed to rise no more, the Messiah should rise from the family of David, when it should have sunk to a state of utter insignificance: “And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots.” He mentions the stem of Jesse, rather than of David; because David was a powerful monarch; whereas Jesse, his father, was but a private individual of low rank. Then, in my text, he repeats that same prophecy, saying, “In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious,” Now that this refers to Christ there can be no doubt; since an inspired Apostle, speaking of Christ as having come in order “that the Gentiles should glorify God for his mercy,” quotes this very passage; “Again Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust [Note: Romans 15:12.],”

With this inspired explanation of my text for our guidance, we may proceed to consider,

I. The advent of Christ as here announced—

We are told, that “He shall stand for an ensign of the people.” Now what is “an ensign?” It is a standard raised by the authority of a monarch, inviting his subjects to flock unto it, and to fight under his guidance against his enemies,

Now such an occasion existed before Christ came into the world, and still exists in every quarter of the globe—

[Behold, the whole universe has risen up in rebellion against “the Lord and his Christ.” I confidently ask, Who amongst you has not been a rebel against God? Who has not trampled on his laws, and set at defiance his authority? — — — Who has not said, respecting the Lord Jesus Christ in particular, “We will not have this man to reign over us?” Who has not ranged himself under the banners of Beelzebub, and executed his will in direct opposition to Christ’s? It is not for nought that Satan is called “The god of this world;” for “he works in all the children of disobedience,” and “leads them captive at his will” — — —]

To meet that occasion, Christ is come into the world—

[He “comes to effect deliverance for the captives.” He erects his standard in the world. He bids us to throw down the weapons of our rebellion, and to join his ranks against the common enemy. He gives us armour from head to foot; and offers to discipline us for the warfare; and assures us of final victory. Nor is it to those only who are in full vigour of life, and amongst the lower ranks of society, that He sends his invitation; but to those of every rank, and every age. There is with him no preference of age or sex: all are equally called to fight his battles; and are assured of ultimate success. Nor is it in this, as in common warfare, that they who fight endanger their lives: and they who stay at home consult their safety: on the contrary, they who fight shall both conquer and live for ever; but they who decline the combat shall assuredly and eternally perish.]

Though Christ’s advent, in this view of it, appears formidable, we shall rejoice in it, if we consider,

II. The blessedness arising from it—

To all who view it aright, shall this blessedness be sooner or later vouchsafed. For,

1. The whole Gentile world shall in due time be subdued before him—

[“To him shall the Gentiles seek.” Thousands and millions were converted to him in the apostolic age. The whole Roman empire was, within the space of a few years, filled with those who had flocked to his standard. And still is his kingdom advancing in the world. In the very place where we are, I trust, there are not a few whom “God has brought from the kingdom of darkness, and translated into the kingdom of his dear Son.” But the time is near at hand when “all kings shall fall down before our Lord, and all nations shall serve him:” yes, “all the kingdoms of the world will be subdued to him,” and become a part of his universal empire. Now there are kings many and lords many: but “in that day there shall be but one Lord to all the earth, and his name One.”

Only then contemplate the change which has taken place in any one regenerate soul, and then say, whether this reign of Christ over the whole race of man be not an event greatly to be desired — — —]

2. “His rest” after all these conflicts shall be “glorious”—

[Here is no change of metaphor, as a superficial observer would imagine. When this Mighty Warrior went to deliver his people from their captivity in Egypt, he “brought them forth with a mighty hand and a stretched-out arm.” And, when he subdued their enemies in Canaan, he abode by the ark (the symbol of his presence) even for five hundred years, “between curtains” in the tabernacle, moving about from place to place, But David then prepared for him a settled habitation on Mount Zion, and said, in reference to it, “Arise, O Lord, into thy rest, thou and the ark of thy strength. For the Lord, having chosen Zion, and desired it for his habitation, hath said, that is my rest for ever: here will I dwell; for I have derived it [Note: Psalms 132:8; Psalms 132:13-14.].” Such was David’s testimony: and similar expressions did Solomon also use, when he had deposited the ark in the sanctuary of his temple [Note: 2 Chronicles 6:41.]. But since Christ has come, he has a far nobler rest, even in the bosoms of his obedient people; a rest, in comparison of which the temple of Solomon in all its glory was perfectly contemptible [Note: Isaiah 57:17; Isaiah 66:1-2.]. Truly this rest is glorious indeed: for here he vouchsafes far brighter manifestations of his glory, and incomparably richer communications of his grace. The glory that filled the temple, so that the priests could no longer stand to minister there, infinitely excelled all that the temple itself contained: but, in comparison of the discoveries which God vouchsafes to his believing people, it was darkness itself. See the Lord Jesus as “the brightness of his Father’s glory, and the express image of his person;” see the glory of God beaming in his face, and all the divine perfections shining with harmonious and united splendour in the work he has accomplished, and you will readily perceive, how far brighter are the discoveries of Christ now made to the believing soul, than all that ever were vouchsafed to men before his advent. The grace, the mercy, the peace, the joy, the strength, which animated some highly favoured souls before this time, were indeed very abundant: but as a general communication to his Church of old, these gifts were but as a drop before the shower: for “the Spirit was not then given, because that Jesus was not then glorified.” So truly does he now “glorify the house of his glory, and make the place of his feet glorious [Note: Isaiah 60:7; Isaiah 60:13.].”]

We may see from hence,

1. What improvement we should make of the preached Gospel—

[The preaching of the Gospel is, in fact, the raising of this standard before the eyes of men: it is the setting forth of Christ crucified, and the calling of man to enlist under his banners. What then have we to do, but to flock around him; to give up our names to him, that they may be inscribed on his list; and to gird ourselves for the combat at his command? Let us then vie with each other in zeal for his service: and let us willingly “endure hardness as good soldiers of Jesus Christ,” that, being more than conquerors, we may receive a crown of righteousness at the hands of our righteous Judge [Note: 2 Timothy 4:8.].]

2. The blessedness of those who improve it aright—

[Whoever complies with the invitations of the Gospel, and unites himself to the army of saints, the Church of God, he instantly becomes a distinguished favourite of heaven; his heart is the temple of the Deity; he is God’s residence, he is God’s rest: and more glorious is he, than if all earthly dignities were centered in him: more happy, than a combination of all earthly comforts could make him. Let us then aspire after “the good of God’s chosen, that we may rejoice in the gladness of his nation, and glory with his inheritance [Note: Psalms 106:5.].”]