Bible Commentaries

DISCOURSE: 1008

THE CHURCH A ROYAL DIADEM

Isaiah 42:3. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God.

IT was promised to our blessed Lord, that, “when he should have made his soul an offering for sin, he should see a seed, who should prolong their days, and the pleasure of the Lord should prosper in his hands.” These promises are to be fulfilled in the conversion of souls to him: and then only will they be fully accomplished, when all the kingdoms of the world are his, and when the entire Church, both of Jews and Gentiles, shall be “a crown of glory, and a royal diadem in his hand.” In another part of his writings, the prophet says, that “Jehovah shall in that day be for a crown of glory, and for a diadem of beauty unto the residue of his people [Note: Isaiah 28:5.].” And that appears an expression suited to the occasion. But the language of our text seems altogether inexplicable. That God should be “a crown of glory” to us, as adding glory to us, and crowning us with loving-kindness and tender mercies, is conceivable enough; but that we should be a royal diadem to him, is utterly inconceivable. Yet so it is: and the declaration of it to us will lead me to shew,

I. In what estimation God holds his Church and people—

To form a just idea of this subject, we must consider in what light an earthly monarch views his crown; and then transfer to Jehovah those feelings, as far as they will comport with the holiness of his Nature, and the dignity of his divine Majesty.

God regards, then, his Church.

1. As an emblem of his power—

[Crowns and sceptres are generally used as emblems of royalty, and as bearing witness to the power of Him who is invested with them. Now God’s Church and people are precisely such “witnesses for him.” The works of creation indeed testify of his eternal power and Godhead, and that in terms that are intelligible to all [Note: Romans 1:19-20.]: but the new creation of his people speaks no less strongly on this subject. By sin, they are fallen from the image in which they were first created, and are transformed into the very likeness of Satan himself. Now, to repair these ruins, to cancel, in consistency with God’s perfections, the guilt that has been contracted, to purge away all the pollution with which the soul is defiled, to impress again upon it the divine image, and to render it meet for the enjoyment of God himself in heaven, is confessedly a work which no finite imagination could ever have contemplated. But God has wrought it; he has wrought it for every individual of his Church and people: and this it is, which, in the judgment of the angelic host, brings “glory to God in the highest.” It is this in which “the exceeding greatness of his power, according to the working of his mighty power which he wrought in Christ when he raised him from the dead,” is pre-eminently displayed [Note: Ephesians 1:19-20. Perhaps in no book upon earth will there be found more energetic language than this is in the original.]; and this proclaims him, throughout the whole universe to be “King of kings, and Lord of lords.”]

2. As a monument of his love—

[Nothing does a monarch behold with more complacency than his crown. And with what delight does God behold his Church and people, whom he accounts “his peculiar treasure [Note: Exodus 19:5-6. Psalms 135:4.],” his most inestimable “jewels [Note: Malachi 3:17.]!” “He has chosen them in Christ from before the foundation of the world, and predestinated them to be to the praise of the glory of his grace [Note: Ephesians 1:4-6.]:” and he delights in them in that peculiar view; as says the Prophet Zephaniah: “The Lord thy God in the midst of thee is mighty: he will save: he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing [Note: Zephaniah 3:17.].”]

3. As an object of his peculiar care—

[Were his crown menaced, and a confederacy formed to wrest it from him, a monarch would exert himself to the uttermost to defend it. And what will not Jehovah do for the preservation of his Church and people? He has declared that “neither the power nor the policy of hell shall ever prevail against them [Note: Matthew 16:18.];” that “none shall ever pluck them out of his hands [Note: John 10:28-29.];” but that “they shall be kept by the power of God unto everlasting salvation [Note: 1 Peter 1:5.].” They are in the palm of his hand [Note: See Vitringa in loc.], held fast by him, against all the efforts of their enemies. “Lest any should hurt them, he keeps them night and day [Note: Isaiah 27:3.];” nor shall the least jewel of his crown be found wanting in it [Note: Amos 9:9.]. How determined he is to keep them, may be seen by his own gracious declarations in the Prophet Jeremiah: “I will rejoice over them, to do them good; and I will plant them in this land assuredly, with my whole heart, and with my whole soul [Note: Jeremiah 32:41.].” “They are to him for a name, and for a praise, and for a glory [Note: Jeremiah 13:11.];” and he will never suffer so much as one of them to perish [Note: Matthew 18:14.].]

Seeing, then, that God esteems his people so highly, we may perceive,

II. The interest which we also, from this consideration, should take in their welfare—

They should undoubtedly be dear to us. We should take a lively interest in,

1. The Church at large—

[We are taught, in our daily prayers, to make this a leading petition, “Thy kingdom come.” And we should not only desire it, but labour to promote it to the utmost of our power. We should labour in it for the world’s sake. Who would not wish that the wretched bond-slaves of Satan should be rescued from his dominion, and be brought into the liberty of God’s dear children? It matters not whether they belong to the civilized or uncivilized world; for with God “there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond, nor free; but Christ is all, and in all [Note: Colossians 3:11.].” The meanest Hottentot, who is brought to the knowledge of Christ, is made a jewel in the Redeemer’s crown, and is not a whit less dear to him than the greatest monarch upon earth. And should we account any labour too great, if peradventure we may be instruments in God’s hands to “pluck brands out of the burning,” and to form them as pillars for the temple of our God; or to wrest jewels from Satan’s crown, and polish them for the crown of our Redeemer? I say, the man who pants not to help forward such offices of love as these, has yet to learn wherein true love consists.

And should we not engage in this work for our Redeemer’s sake? Has he left his throne in glory for us, and submitted to death, even the accursed death upon the cross, for us? and shall we feel no zeal for his glory; Shall we be indifferent, whether he ever “see of the travail of his soul and be satisfied?” The prospect of bringing many sons to glory was “the joy set before him, for which he endured the cross and despised the shame, till he sat down at the right hand of the throne of God [Note: Hebrews 12:2.].” And shall we be indifferent, whether he ever attain that joy? Even the honour of having “men as our own joy and crown of rejoicing” in the latter day [Note: 1 Thessalonians 2:19-20.], might well be a sufficient stimulus to our exertion in their behalf: but, to gather them as jewels for the Redeemer’s crown, jewels in whom he shall be glorified to all eternity, should be regarded by us as the most honourable office that can be sustained, the most delightful work in which it is possible to be engaged.]

2. The Jewish Church in particular—

[It is of them that the prophet speaks in the whole context, and to them chiefly that the words in my text refer. They were God’s chosen people from the beginning; even from the moment that God called Abraham their father, and entered into covenant with him. It was to them that he revealed himself as their God in a more eminent and peculiar way than he was of any other people: and in them has he been more glorified than in the whole world besides. Though they are under his displeasure, scattered over the face of the whole earth, yet are they preserved in a way that no other people have ever been; and are kept for the express purpose, that his glory may again be displayed in them, far beyond what it has been at any former period of their existence. It is at the period of their destined conversion that they are to be “a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God.” This is plainly declared by the Lord himself: “I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first: and I will cleanse them from all their iniquity, whereby they have sinned against me; and I will pardon all their iniquities, whereby they have sinned, and whereby they have transgressed against me. And it shall be to me a name of joy, a praise, and an honour before all the nations of the earth, which shall hear all the good that I do unto them [Note: Jeremiah 33:7-9.].” Hence are we called to be fellow-workers with God in their conversion. For Zion’s sake we should not hold our peace; and for Jerusalem’s sake we should not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” To this period God himself looks forward, even as a bridegroom to the day of his nuptials; saving, “As a young man marrieth a virgin, so shall thy sons (who build up the families of their ancestors) marry thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee [Note: ver. 1, 5.].” At that period, through the labours of God’s people [Note: ver. 10.], shall the attention of the whole world be directed to them [Note: ver. 11.], and men “shall call them, The holy people, the redeemed of the Lord, a people sought out, a city not forsaken [Note: ver. 12.].” Say then, Brethren, whether we should not, both by secret prayers and public exertions, labour, all of us, according to our respective abilities, to hasten forward this glorious day, when “that people, hated and despised as they have been, shall become an eternal excellency, a joy of many generations,” the branch of God’s planting, the work of his hands, in which he shall be glorified [Note: Isaiah 60:15; Isaiah 60:21.]? Yes: “we should not hold our peace day nor night.” “O ye that make mention of the Lord,” and profess to serve him, in the name of Almighty God I say to you, “keep not silence, and give God no rest, till he establish and make Jerusalem a praise in the earth [Note: ver. 6, 7.]!”]

As a further improvement of this subject, I wish you particularly to observe,

1. What obligations we are under to look well to our ways—

[Every true Believer is a jewel in the Redeemer’s crown. And does it become persons so honoured to be regardless of their ways? Should we not rather be studious, “as sons of God, to be blameless and harmless in the midst of a crooked and perverse nation, shining as lights in the world, holding forth in the whole of our conversation the word of life [Note: Philippians 2:15-16.]?” I call upon you, Brethren, to remember what a conspicuous place you are ordained to fill to all eternity; and to “walk worthy of your high calling,” yea, “and worthy of the Lord himself too, unto all pleasing:” and however bright you already shine, “let your path shine brighter and brighter unto the perfect day.”]

2. What encouragement we have to labour for the Lord—

[It is no worthless object that we have in view. What if we be not able to labour on an extended scale? If, in the course of our whole lives, we can add but one jewel to Jehovah’s crown, we shall have effected, both for God and man, a work that is superior in value to the whole world. See, then, whether God may not enable you to effect this in behalf of a parent or child, a brother or sister, a friend or servant, a neighbour, or some person in a state of deep affliction. It is not human skill that is requisite, like that which is necessary to prepare stones for an earthly crown: the speaking of a word for God, and in dependence upon him, may, through his blessing, accomplish this glorious undertaking. And, O! how rich a recompence would one single instance of success be for the labours of our whole life! If, indeed, we are able to extend our labours to the very ends of the earth, let us account it our highest privilege to do so. Let us, “for the joy that is set before us, endure any cross, and despise any shame,” even as our Lord and Saviour did, if, peradventure, we may prepare “a crown of rejoicing” for ourselves [Note: Philippians 4:1.], and “a crown of glory” for our God.]

DISCOURSE: 928

CHRIST’S COMMISSION

Isaiah 42:5-7. Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, end give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house.

“HEAR, O heavens, and give ear, O earth! for the Lord speaketh.” In the preceding verses he speaks to us, and calls our attention to “his elect servant,” whom he had appointed to the office of saving man, and qualified to execute it in a manner honourable to himself, and effectual for that end [Note: Compare Matthew 12:15-21. which shews that the whole of this passage relates to Christ.]. But, in the words of our text, we overhear the almighty Jehovah, the eternal Father, addressing his co-equal, co-eternal Son. Ineffable mystery! And what a stupendous privilege to be admitted thus into the council chamber of the Most High! Surely if Moses was commanded to put off his shoes because the place where he stood was sanctified by the Divine presence, it becomes us to express the profoundest reverence, while we listen to the God of heaven giving his commission to his only dear Son respecting the redemption of a ruined world.

In this address to Jesus we see,

I. The commission given him—

Though Christ in his own nature is God equal with the Father, yet as man, and as Mediator, he acts as the Father’s servant. In this capacity he received a commission,

1. To undertake the work of our salvation—

[The first covenant which was made with Adam, being broken, it pleased God to make a new covenant; not so much with man, as with his own Son in man’s behalf [Note: Galatians 3:17. Titus 1:2. Ephesians 1:4.].

The terms of this covenant were, that Christ should make his soul an offering for sin, and that he should have the souls of men for his reward [Note: Isaiah 53:10-12.].

Christ was not only a party in this covenant, but also the Mediator and Surety of it [Note: Hebrews 8:6; Hebrews 7:22.]. He mediated between God and man; and became a surety, both for God to man, and for man to God. He engaged on man’s part, that he should be renewed after the Divine image, and be made obedient to the Divine will; and on God’s part he engaged, that his mercy should be extended to every believing penitent.

In this view Christ is said to be given “for a covenant;” because he alone fulfils the conditions of it, and because we, in laying hold on him, become partakers of all its benefits.]

2. To perform it effectually in our behalf—

[Man being blinded by Satan and enslaved by sin, it was necessary that he should be enlightened with divine truth, and liberated from the dominion of his lusts. Accordingly Christ undertook to bring him forth into light, and liberty. In execution of his office he illuminated the Jewish Church by the revelations made to Moses and the prophets; and since that period he has been “a light to the Gentiles” also, even to the very ends of the earth. Nor is it only by the outward manifestation of his truth that he instructs the world: he teaches men by his Spirit also: he “opens the eyes of the blind,” and causes them to “see out of obscurity and out of darkness.” By the same Spirit also he enables them to burst the chains with which they are bound, and to come forth from their dungeons in which they are immured. As in delivering Peter from his prison, where he lay sleeping on the night preceding his intended execution, he caused the light to shine in upon him, and his chains to fall off, and the prison doors to fly open of their own accord [Note: Acts 12:1-10.]; so now he delivers the souls of men, “turning them from darkness unto light, and from the power of Satan unto God [Note: Acts 26:18.].”

All this is Christ’s covenanted work: he performs it to consequence of his own engagements: and he will perform it as long as there shall continue one on whose behalf the mighty working of his power shall be necessary.]

In the text we notice,

II. His ability to execute it—

We cannot doubt of this, when we are informed,

1. By whom he was called to it—

[The Father gives in this place a glorious description of his own majesty, as the Creator of heaven and earth, yea of man also, with his animal life, his rational faculties, and his immortal soul. Nor is this description without a very important meaning, as introductory to the commission given to his Son; because it shews us by what high authority his Son acted, and how certainly his undertaking shall be effectual for the end designed.

“Christ glorified not himself to become an high priest, but was called of God, as was Aaron.” The Father “called him in righteousness.” In execution of his own righteous purpose, and in accomplishment of his righteous promises, he gave him this commission. He called him when first he entered into covenant with him; and again, when he provided him a body for the discharge of his office; and again, when by an audible voice from heaven he testified, “Thou art my beloved Son, in whom I am well pleased.”

From these repeated calls we are assured, that Christ was fully authorized to undertake our cause, and that in all that he did and suffered for us he was accepted of his heavenly Father.]

2. By whom he was assisted in it—

[The trials which Jesus met with from man, though exceeding great, might have been borne: but when he conflicted with all the powers of darkness, and sustained all the weight of his Fathers wrath, he must have sunk under the load, had not his almighty Father supported him. But never did he want effectual aid. He complained of dereliction indeed in his most trying hour: but this dereliction related only to the sensible presence of his Father, whereby he might have been comforted: that which was necessary for his support, was never withdrawn: the Father had said to him, “I will hold thine hand, and will keep thee;” and never for one moment was he forgetful of his promise.

But this promise was not confined to the period of Christ’s existence upon earth: it includes also a concurrence with him in his work, even to the end of the world. What then can be wanting, when the Father and the Son are ever combining their efforts for the salvation of men? None, however blind, need to despair of beholding the light; none, however rivetted in bonds, need despair of attaining liberty.]

We cannot close this subject without suggesting some obvious reflections—

1. How deeply are we interested in the covenant of grace!

[It is generally imagined, that the mysterious engagements between the Father and the Son are merely speculative points, in which mankind are little interested. But what can be conceived more interesting than the offices of Christ, or his ability to fulfil them? Would persons destitute of vision, or imprisoned and under sentence of death, feel no interest in the inquiry, whether they could find relief, or whether one professing to offer it were able to fulfil his word? On the covenant of redemption rests all our hope. If Christ be not authorized to save us, his good-will towards us will be to little purpose: if he be not qualified, his endeavours will be all in vain.

Let us then acquaint ourselves with the proper grounds of our hope. Let us consider the parties contracting, and the engagements which they have respectively entered into; and let us lay hold on that “covenant as all our salvation and all our desire [Note: 2 Samuel 23:5.].”]

2. What encouragement have all to embrace that covenant!

[Are any persons ready to apprehend that they are excluded from it as unworthy? Behold the provisions of the covenant itself! See for whose benefit it is particularly designed! Are we not only in darkness, but blind also? Are we enslaved, and so fast bound in prison that we cannot come forth? We then are the very persons for whose sake the Son of God became incarnate, and for whose relief both his and his Father’s honour are mutually pledged.

Let none then listen to such unfounded apprehensions; but rather let every one remember, that Christ is given for a covenant to the whole Gentile world; and that the more desperate our condition be, the more will God be glorified in our acceptance of his proffered mercy.]

DISCOURSE: 929

GOD’S DEALINGS WITH HIS PEOPLE OPENED

Isaiah 42:16. I will bring the blind by a way that they knew not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.

GOD has fore-ordained every thing which he himself will do [Note: Acts 15:18.]; and he has been gradually unfolding his designs from the beginning. The restoration of the Jews from Babylon, and the calling of the Gentiles into the Church, were very wonderful events, but in them the prediction before us was fulfilled: it receives a further accomplishment yet daily. We may take occasion from it to observe,

I. God’s dealings are mysterious—

The dispensations of his providence have been at all times dark—

[How ill-judged (according to human estimate) was the direction given to the Israelites at their departure from Egypt [Note: Exodus 14:2-3.]! Yet it eventually led to their more complete deliverance [Note: Exodus 14:17; Exodus 14:23; Exodus 14:28.]. How strange do their long wanderings in the wilderness appear! Yet God conducted them by the right way [Note: Psalms 107:7. Deuteronomy 8:2.]. The present dispersion of the Jews shall enhance the mercy and the glory of their restoration. Their degradation shall issue in their fulness [Note: Romans 11:12; Romans 11:31.].]

The dispensations of his grace are equally inscrutable—

This is seen in the first quickening of men from their spiritual death—

[God sets their sins in array before them. He charges home their guilt upon their consciences. He threatens them with his eternal wrath and indignation. Who would conceive that these were tokens of his love? How little did the three thousand, when pricked to the heart, imagine that joy was so nigh at hand [Note: Acts 2:37.]! How little could the jailor, when about to commit suicide, have supposed that his terror was the first dawn of mercy to his soul [Note: Acts 16:27-29.]! Thus are many still brought to Christ “in a way which they knew not” — —]

It further appears in their subsequent spiritual life—

[Men usually expect to be led on in a way of peace and joy. But God often leaves them to feel the depravity of their own hearts. He sometimes permits them to be “in heaviness through manifold temptations.” He suffers also many heavy calamities to befall them. They seem, at times, as though they should be overwhelmed. They not unfrequently are brought to the borders of despair. Yet these are ways which God takes to humble and to prove them. Who could have thought that Peter’s fall should be overruled for good? Yet perhaps nothing else would ever have purged out his self-confidence. The buffetings of Satan were earnestly deprecated by Paul [Note: 2 Corinthians 12:8.]; yet were they necessary to prevent the workings of pride [Note: 2 Corinthians 12:7.]. How true is that observation of the Psalmist [Note: Psalms 77:19.]—. The more we contemplate his dealings with his people, the more shall we exclaim with the Apostle [Note: Romans 11:33.]—!]

In every dispensation, especially as it respects his people, we may say,

II. His intentions are merciful—

The perplexities of his people are often very great: but God has gracious designs in all [Note: Jeremiah 29:10-11.]. We may see this remark exemplified in the case of Job—

[How heavy and accumulated were the trials that came on him! He himself, in his haste, accused God of cruelty [Note: Job 10:3; Job 10:16.]. But the end shewed that God sent those trials in love [Note: Job 42:12-13. with James 5:11.].]

The case of Joseph also deserves attention in this view—

[God intended to make him lord over his brethren [Note: Genesis 37:6-10.]. But, instead of being advanced, he was sold as a slave [Note: Genesis 37:28.]. Afterwards he was imprisoned as guilty of a capital offence [Note: Genesis 39:17-20.]. He was above twenty years without ever hearing of his brethren. Yet we see at last the designs of God accomplished by the very means which appeared most calculated to defeat them.]

The same mercy is discoverable in God’s dealings with all his afflicted people—

[He suffers their path to be for a time dark and intricate. But he invisibly directs and manages their concerns. He gradually removes their difficulties, and clears up their doubts. If he shut them up under the law, it is that they may embrace the offers of his Gospel [Note: Galatians 3:23-24.] — — — If he prune them as a vine, it is to augment their fruitfulness [Note: John 15:2.]. If he refine them as with fire, it is to advance the purification of their souls [Note: Malachi 3:3.]. Thus he constrains them to acknowledge with the Psalmist [Note: Psalms 97:2.]—.]

They indeed are often ready to doubt his love. But,

III. His regards are permanent—

God did not forget his people when they were in Babylon, neither will he now “forsake” those who trust in him—

[He may appear for a season to have forsaken them [Note: Isaiah 54:7-8.]. They may be left to complain as though he had quite forgotten them [Note: Isaiah 49:14-16.]. But his having made them his people is a reason why he will not recede from his gracious purposes [Note: 1 Samuel 12:22.]. The Apostle was confident that God would complete his works of grace [Note: Philippians 1:6.].]

He will continue firm and unchangeable in his regards to them—

[The prophets declare this in the strongest terms [Note: Isaiah 54:9-10. Jeremiah 31:37; Jeremiah 32:40.]. St. Paul abundantly confirms their testimony [Note: Romans 11:29.]. He commends this truth to us as a ground of cheerful confidence in the most trying seasons [Note: Hebrews 13:5-6.].]

Infer—

1. How careful should we be not to pass a hasty judgment on the Lord’s dealings!

[We are too ready under trials to exclaim with Jacob [Note: Genesis 42:36.]—. Yet the trials we complain of may be, as in his case, the necessary means of our preservation. It is the part of a believer to wait with patience for the issue [Note: Isaiah 28:16.].”]

2. How safely may we commit ourselves to God’s disposal!

[God alone knows what is best for us. He knows, too, how to accomplish his designs in the best manner. Let us therefore commit all our concerns to him [Note: Psalms 37:5.]. Lot us lie as clay in the potter’s hands [Note: Jeremiah 18:6.]. In whatever distress we be, let us follow the prophet’s direction [Note: Isaiah 50:10.]—.]