Bible Commentaries

DISCOURSE: 903

CONFIDENCE IN GOD RECOMMENDED

Isaiah 30:7. Therefore have I cried concerning this, Their strength is, to sit still.

NOTHING is more strongly inculcated in the Holy Scriptures than trust in God. Nothing more dishonours him than the want of it: nothing more glorifies him than its unreserved exercise. Not that it supersedes the necessity of exertion on our part: for we are to “work out our own salvation,” notwithstanding we know that all our will and power to do so must proceed from God [Note: Philippians 2:12-13.]. Yet there are occasions whereon we must forbear to act, and simply wait on God to effect for us what we have no hope of effecting for ourselves. Such was the occasion before us. The Assyrian monarch was about to invade Judea; and the whole Jewish people were for delivering themselves from his power. This was most displeasing to God, who sent his prophet to inform them, that “the Egyptians should help in vain, and to no purpose. Therefore have I cried,” says he, “concerning this; Their strength is, to sit still.”

The prophet, you will see, limits his assertion to that particular occasion: so that the passage requires me to shew,

I. Under what circumstances activity is called for—

Certainly we are, in the general, to be “workers together with God:” more especially,

1. When we have to earn our temporal support—

[Immediately after the Fall, God imposed upon us a necessity to labour for our daily subsistence; saying, “In the sweat of thy face thou shall eat bread [Note: Genesis 3:19.].” He also determined what portion of our time should be given to it: “Six days shah thou labour [Note: Exodus 20:9.].” In the Gospel he has renewed his injunctions, in the plainest terms: “Labour with thine hands the thing that is good [Note: Ephesians 4:28.].” And, “If any man will not labour neither shall he eat [Note: 2 Thessalonians 3:10.].” Even in subordinating our temporal engagements to those which are spiritual, he has shewn that the temporal are not to be neglected. The command, “Seek ye first the kingdom of God [Note: Matthew 6:33.],” implies, that the things of time and sense are to occupy an important measure of our time. And, indeed, on our exertions our temporal prosperity is made to depend: for it is “the diligent hand, and that only, that maketh rich [Note: Proverbs 10:4.].”]

2. When any good works are to be done—

[In reference to them, a state of inactivity would be highly criminal. Our blessed Lord “went about doing good [Note: Acts 10:3.];” and he expects that all his people should follow him in this respect: for “he has set us an example, that we should follow his steps [Note: 1 Peter 2:21.].” Indeed, our conformity to him in this respect will constitute a very principal subject of his inquiry at the last day, and a sure ground of his decision in the day of judgment [Note: Matthew 25:34-46.]. We are therefore instructed, expressly, “not to be weary in well-doing [Note: Galatians 6:9.],” but, “by patient continuance in it, to seek for glory and honour and immortality [Note: Romans 2:7.].” We must therefore abound in every good work [Note: 2 Thessalonians 2:17.];” and, “whatever our hand findeth to do, we must do it with all our might [Note: Ecclesiastes 9:10.].”]

3. When the salvation of the soul is concerned—

[That salvation is the gift of God, is no reason why we should neglect to seek it. On the contrary, our Lord says, “Labour for the meat which endureth unto everlasting life, which the Son of man shall give unto you [Note: John 6:27.].” All the images which are used to represent the Christian life imply great exertion on our part. We are to “run a race;” to “fight a good fight;” to “strive for the mastery:” but these things are not done without great exertion: so that, if in the hope and prospect of the heavenly prize, we were to sit still, we should insure to ourselves nothing but shame and loss. No election of God will ever save us, if we do not labour to save ourselves: “We must give all diligence to make our calling and election sure;” and must “add one virtue to another,” without any partiality or reserve, if ever we would “have an entrance ministered unto us into the kingdom of our Lord and Saviour Jesus Christ [Note: 2 Peter 1:5-11.].”]

Still, however, there are occasions where it is proper to forbear working, and where “our strength is rather to sit still:” in confirmation of which, I will shew when activity may be suspended, and,

II. Under what circumstances it is to give way to confidence in God—

We may then “sit still,”

1. When, from the nature of the circumstances, activity can be of no avail—

[When God commanded the paschal lamb to be slain, and all the Hebrews to sprinkle their houses with its blood, as the means of averting from them the sword of the destroying angel, to what purpose would they have put forth any efforts of their own? Could they ward off the stroke which inflicted death on all the first-born of Egypt? No: “their strength was to sit still;” and to confide in God, who had promised to deliver them. Again; When the Red Sea was before them, and mountains and morasses were on either side, and the hosts of Egypt in their rear, what could they do to ward off the destruction that menaced them? They were as incapable of resisting Pharaoh, as if they had been already bound in chains before him. Their only hope was in God, who opened a way for them through the sea; and made that, which was a path to them, a grave to all their foes.

Now the same line of conduct becomes us also, in reference to the redemption of our souls. God says to us, “Christ, your passover is sacrificed for you [Note: 1 Corinthians 5:7.]:” sprinkle yourselves with his blood: rely on that for protection: and, though the curses of my law are following you, and all the powers of darkness are combined against you for your destruction, “yet shall you not perish, but have everlasting life [Note: John 3:16.].” If we will comply with this, our salvation is sure: but if we will have recourse to any efforts of our own, our doom is sealed: for we may as well hope, by our own power, to create a world, as by any works of ours to remove our guilt, and to obtain for ourselves the felicity of heaven. “We must be saved by faith, and not by works [Note: Ephesians 2:8-9.].” Any attempts to save ourselves by works will only invalidate what Christ has done for us [Note: Galatians 5:2; Galatians 5:4.]. Every endeavour, therefore, of this kind must for ever be relinquished: our whole strength, in relation to this matter, is only to “sit still.”]

2. When no means can be used, but such as are unlawful—

[To Rebekah it had been promised, whilst her twin children, Esau and Jacob, were yet in her womb, that the “elder should serve the younger [Note: Genesis 25:23.].” But when Isaac, to all appearance, was dying, he called for Esau, in order to confer on him the honours and privileges of his birth-right. Rebekah, who had a partiality for her younger son Jacob, seeing this, and feuring that he would lose the honours which God had promised him, and having no prospect of turning Isaac from his purpose by any representations or remonstrances of hers, proposed and executed a most iniquitous device; by which she brought on herself and family a long series of afflictive dispensations [Note: Genesis 27:1-46.]. She should on no account have interposed to effect her wishes in such a way as this; but have placed her confidence in God, who was at no loss for means to accomplish his own decrees. Means were proposed to Daniel and the Hebrew Youths to avert the calamities with which they were menaced; but they acted as became them, and experienced from God the aid for which they relied upon him [Note: Daniel 3:6.]. And thus it becomes us also, when menaced by our enemies, to “cast our care on God [Note: 1 Peter 5:7.].” We are not, because of any conspiracies against us, to cry with desponding apprehension, “A confederacy, a confederacy! but to sanctify the Lord God in our hearts, and to make him our fear, and him only our dread [Note: Isaiah 8:12-13.].” We are never to betake ourselves to dissimulation, or any unworthy methods of deliverance; but to wait the Lord’s leisure, and assure ourselves that “in the mount of difficulty he will be seen [Note: Genesis 22:14.].” The direction to all the Lord’s people is, “He that believeth, shall not make haste [Note: Isaiah 28:16.].”]

3. When personal exertion will take the matter out of God’s hands—

[We admire the conduct of David, who, in his conflict with Goliath, would take nothing with him but a sling and a stone. Here, not in word only, but in deed also, he shewed where his trust was, even in God, who had assured him of the victory [Note: 1 Samuel 17:39-47.]. On the other hand, King Asa, though on the whole a pious monarch, brought on himself the displeasure of the Most High, because “in a time of sickness he sought to the physicians rather than to his God [Note: 2 Chronicles 16:12.].” He was not to blame for applying to the physicians, as God’s instruments for his relief: his fault was, in relying on their skill, rather than on God’s power and grace. It is not every use of menus that violates the rule that is here prescribed: they may be used, if they are used simply as means: but our trust must be as entirely on God as if no means whatever were employed. The Apostles were directed, when brought before kings and governors for the Gospel sake, to “take no thought what they should say, in defence of themselves, or of the Gospel which they preached: they were told, that, in the precise time of need, they should be instructed by God what they should speak [Note: Matthew 10:19-20.].” That was necessary, in order to shew that they spake not of their own minds, but by inspiration of God. But if ministers, in their stated services, without any such call from God, were to neglect to prepare for their public addresses, they would only tempt the Lord; who authorizes none to “offer to Him that which costs them nothing.” After all our preparation, our reliance must be on Him, “who alone can give the increase, even though Paul should plant, and Apollos water.” The true distinction is, that “in the spirit of our minds” we are to sit still, whether we use any means or not: and, when God’s agency will be more seen and known and acknowledged, and his glory be thereby the more advanced, then we are to forbear the use of means altogether, or only use them as the prophet did the lump of figs, to heal in Hezekiah a fatal disorder [Note: 2 Kings 20:7.].]

Let me now add,

1. A word of caution—

[Doubtless this doctrine is open to abuse. In truth, there are many, who, when urged to seek after God for the salvation of their souls, will say, ‘I have no fear; I trust in God.’ But it is a desperate delusion to say, ‘I trust in God,’ when they use not the means which God himself has appointed for the attainment of the end. What would these persons themselves think of a man who should say, ‘I trust in God for an harvest,’ whilst he neglected to plough and sow his field? Yet this man would act as rationally as they [Note: Galatians 6:7-8.]. Be it so, that all depends on the election of God: but, if we are “elect of God the Father, it is through sanctification of the Spirit, and through sprinkling of the blood of Jesus Christ [Note: 1 Peter 1:2.].” The means are ordained, as well as the end: yea, the end is ordained by and through the means: and if we will not go to Christ to “sprinkle our consciences with his blood,” or apply to the “Holy Spirit to sanctify” our souls, we shall in vain hope to attain the end. I warn you therefore, Brethren, not to “pervert the Scriptures to your destruction [Note: 2 Peter 3:16.],” but to seek that conformity to them, in all things, which God requires.]

2. A word of encouragement—

[To you at this day, no less than to his people of old, does God say, “In returning and rest shall ye be saved; in quietness und confidence shall be your strength [Note: ver. 15.].” And is not this sufficient for you? Whom did God ever forsake? Who that ever trusted in him was confounded? Is he not the same God now as ever he was? “Is his arm shortened, that he cannot save? or is his ear heavy, that he cannot hear?” The tempest-tossed disciples were rebuked for entertaining a fear, when Jesus was embarked with them [Note: Matthew 8:24-26.], though they had no specific promise in relation to that particular storm: but ye have promises which relate to every danger to which a human being can be exposed. “Know then in whom ye have believed, that He is able to save that which you have committed to him [Note: 2 Timothy 1:12.]:” and, under the darkest circumstances that can ever be imagined, “be strong in faith, giving glory to your God [Note: Romans 4:20.].”]

DISCOURSE: 904

BENEFITS ARISING FROM GOD’S RETURN TO THE SOUL

Isaiah 30:26. Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, 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.

THE dispensations of Providence, if rightly improved, are calculated to promote our spiritual welfare.

The Jews derived many instructive lessons from the dealings of God with them in Egypt and the wilderness. But God here promises them more abundant knowledge and joy by means of their deliverance from the Assyrian host [Note: That this is the literal import of the passage appears from ver. 31. compared with ver. 25, 26.]. The grandeur, however, of the words before us evidently shews, that the prophet had respect to more distant times, and to blessings which no temporal deliverance was able to convey. We must say of this promise,

I. That it is verified amongst us at this day—

It is fulfilled to us,

1. At the first reconciliation of our souls to God—

[The convictions of an awakened conscience are as deep wounds to the soul. Sin, though it be honey in the mouth, becomes gall in the stomach: Peter, Judas, and David in particular, shew what “wounds” it will make in the soul [Note: Psalms 32:1-6.]; nor can any one view it aright, without having his heart broken with a sense of its malignity.

But reconciliation with God heals these wounds. The blood of Christ is that “balm of Gilead,” which never was applied in vain [Note: Jeremiah 8:22.]. It operates as the sight of the brazen serpent on the dying Israelites, to restore to life and vigour those, whose state seems altogether desperate [Note: John 3:14-15.]. David, after the foulest transgressions, declared his persuasion of its efficacy to cleanse even him [Note: Psalms 51:7-8.]. And all who are reconciled to God through Christ experience its full effects [Note: Luke 4:18. 1 Peter 1:8.].

Now this is a season wherein the knowledge and joy of the soul are much enlarged. Till this great event is accomplished, the views of the soul are very contracted; nor is it acquainted with any joy but what is carnal: but no sooner has this taken place, than the light of the knowledge of the glory of God shines into the heart, and all his perfections are admired and adored. Now also the excellency of the Gospel salvation is discovered; and the reasonableness of a life devoted to God is deeply felt. Now is a new and inexhaustible source of happiness opened to the soul: and its peace and joy flow down like a river; and all the pleasures that it ever enjoyed in the ways of sin, are no more in comparison of its present consolations, than the faint “light of the moon” to the invigorating rays of the meridian “sun.” But this promise has a further accomplishment,]

2. At any return of God to the soul after a season of darkness and desertion—

[God finds it necessary sometimes to hide his face from his people, and thus to wound their souls afresh. How the loss of God’s presence afflicts a pious soul, may be seen in the lamentations and complaints which the most eminent saints have uttered on such occasions. Job tells us, that God’s arrows stuck fast in him, and that the poison of them drank up his spirit [Note: Job 6:4.] And David even “roared for the disquietness of his heart.” Nor are there wanting at this day many whose experience accords with the description which that eminent saint has given of his [Note: Psalms 42:3-4; Psalms 42:6-7; Psalms 42:9.].

But the return of God binds up this breach. The deliverance from such a state is compared by our Lord to the joy that succeeds the pangs of childbirth [Note: John 16:21.]: nor can its effects upon the soul be more fitly represented than in the language of the Jews on their return from Babylon [Note: Psalms 126:1-3.].

And this also is another season of peculiar instruction and comfort. By this the soul obtains much deeper discoveries of its own corruptions [Note: Job 42:5-6.]; and more encouraging views of God’s power and faithfulness [Note: Isaiah 25:1; Isaiah 25:4.]: the depths of Satan’s devices also are more clearly discerned, and, if its joys are less ecstatic than before, they are more pure and refined. The still fuller accomplishment of the text will take place,]

3. At the hour of dissolution—

[God never entirely withholds his chastening rod in this world. The whole of this life is a state of discipline — — — But at death there is an end of every thing that is penal or painful. Whatever wounds may have pained us here, death will heal them all [Note: Revelation 21:4.] — — —

Then will this promise be fulfilled in its utmost extent. What amazing discoveries will be made to the soul on its first dismission from the body! And with what inconceivable raptures will it be transported, as soon as ever it shall enter the gates of heaven! Whatever it may have heard of the blessedness of the saints, it will surely say, that not a thousandth part had been declared to it. Then shall those descriptions given by the prophets all be realized [Note: Isaiah 60:19-20.]. As for the joys it experienced below, they shall appear as nothing in comparison of those it will then possess. What the saints tasted here was through the medium of ordinances, and mixed with frequent sorrows, and, at best of short duration; but what they possess in heaven will be immediate, unmixed, and everlasting.]

But the true import of the promise leads me to shew,

II. That it shall hereafter be more abundantly verified amongst God’s ancient people—

They shall be healed of their wounds at a period not far distant—

[Certainly “their breach” is grievous, and “their wounds” are to all human appearance “incurable.” So has God himself declared [Note: Jeremiah 30:12-15.]. Nevertheless God in due season will surely “restore health to them, and heal them of their wounds [Note: Jeremiah 30:16-17. The word therefore should here be translated “nevertheless.”].” Through the preaching of the Gospel shall this blessed consummation be effected [Note: Jeremiah 33:6.], and happiness shall be restored, not to that nation only, but through them to the whole world [Note: Jeremiah 33:7-11. with Romans 11:12; Romans 11:15.] — — —]

And oh! what light and joy and holiness will then abound!

[Methinks, when it is said that “the knowledge of the Lord shall cover the earth as the waters cover the sea,” we must understand it as predicting not the extent only of divine knowledge, but its depth also, and the blessedness arising from it: “the light of the moon will then indeed be as the light of the sun, and the light of the sun sevenfold, as the light of seven days;” yea “the moon shall be confounded, and the sun itself ashamed, when the Lord of hosts shall reign in Mount Zion, and before his ancients gloriously [Note: Isaiah 24:23.].” This is beyond all doubt to be accomplished in due season; “The ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness; and sorrow and sighing shall flee away [Note: Isaiah 35:10.].” Of the extent of their knowledge in that day, and the fulness of their joy, we at present can form scarcely any conception. What surprising views will they then have of the whole mystery of redemption, when they shall see all the prophecies fulfilled, and all the types and shadows realized in the person and work of Christ! Of that season, no less than of heaven, it is said, “The city will have no need of the sun, neither of the moon, to shine in it; for the glory of God will lighten it, and the Lamb be the light thereof. And ~there shall be no night there; and they need no light of the sun: for the Lord God giveth them light; and they shall reign for ever and ever [Note: Revelation 21:23-26; Revelation 22:5.].”]

Application—

1. Let us look forward then to that blessed period—

[We need not be distracting our minds, and the minds of others, with curious questions about the precise manner in which Christ and his saints will reign: still less is it expedient to dogmatize upon this matter, as some are doing at this day: but we should look forward to it with holy joy, and expect it with most confident assurance: and the 98th Psalm should express the habitual frame of all our minds [Note: Psalms 98:1-9.] — — —]

2. Let us seek the foretaste of it in our own souls—

[Why should we rest satisfied with low measures of holiness or of joy, when it is our privilege to “rejoice in Christ with joy unspeakable and full of glory [Note: 1 Peter 1:8.]?” We are not contented with the light of the moon, when we can have the light of the sun, nor are we satisfied with the sun in its early dawn, when we can enjoy it in its meridian height. Let us, then, extend this desire to all spiritual blessings, and never be satisfied, till we are as holy and as happy as God himself can make us.]