Bible Commentaries

DISCOURSE: 1009

GOD’S DELIGHT IN HIS PEOPLE

Isaiah 62:5. As a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee [Note: In treating this subject, the utmost possible delicacy must be observed.].

AMONGST those who have paid attention to the sacred Oracles, no doubt exists but that very glorious days are near at hand, even those days when “the knowledge of the Lord shall cover the earth as the waters cover the seas.” In this conversion of the world to God, the Jewish people will take the lead: “their righteousness will go forth as brightness, and their salvation as a lamp that burneth: and the Gentiles shall see their righteousness, and all kings their glory: and they shall be called by a new name, which the mouth of the Lord shall name [Note: ver. 1, 2. with chap. 60:1–5.]!” In them shall God be pre-eminently glorified: for “they shall be as a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God [Note: ver. 3.].” At present they are in a state proverbially “desolate,” as indeed they have been for nearly eighteen hundred years: but the time is coming when “their nation shall no more be termed Forsaken, nor their land be any more termed Desolate; but she shall be called Hephzi-bah; and her land Beulah; for the Lord delighteth in her, and her land shall be married [Note: ver. 4.]:” and God’s delight in her shall be such as we have just now heard in the words of our text.

With all the caution due to so delicate a subject, let us consider,

I. God’s relation to his people—

The words primarily relate to the Jewish Church—

[God had called them from the most destitute condition, even that of a new-born infant, that had no one to administer to its necessities; and had separated them for himself, to be brought, in due season, into the most intimate and endeared relation to himself [Note: Ezekiel 16:4-8.]. “To himself he betrothed her, in loving-kindness and tender mercies, and in unchanging faithfulness [Note: Hosea 2:19-20.]:” and he assumed to himself the title and character of her Husband: “Thy Maker is thine Husband: the Lord of Hosts is his name [Note: Isaiah 54:5.].” Yea, notwithstanding her unfaithfulness to him, he still acknowledges her as standing to him in the relation of a Wife: “Turn, O backsliding children! saith the Lord; for I am married unto you [Note: Jeremiah 3:14.].” True, at present she is “forsaken and desolate:” but soon shall she be restored, agreeably to the prophetic declaration in my text: “As a young man marrieth a virgin, so shall thy sons (or, as Bishop Lowth translates it, thy Restorer) marry thee.” If we retain our present translation, we must remember, that persons, considered as born in the Church, are her “sons;” but, as uniting themselves to the Church, are her husband; and consequently the appellation, which in one point of view would be incongruous, may be admitted in the other view, especially in the high flights of Eastern poetry [Note: Such a confusion, or rather such a bold combination of metaphors is not uncommon in the inspired writings. See Ephesians 2:19-20. “fellow-citizens,” “built.”]. If we take Bishop Lowth’s translation, not only will the metaphor be more just, but the unity of the whole passage will be preserved; God being the Bridegroom, who both takes the Church into union with himself, and rejoices over her as his Bride.

This event we look for at no distant period, when “those whom God has for a small moment repudiated, as a wife of youth, shall be gathered with great mercies, and be restored as in the days of old [Note: Isaiah 54:6-10.], and live in most endeared communion with him for evermore [Note: Ezekiel 36:24; Ezekiel 36:28.].]

But the text may be fitly applied, also, to the Church of Christ—

[Christ is called the “Bridegroom,” of his Church [Note: John 3:29.]. To him has “every member of the Church been espoused as to a husband, and been presented as a chaste virgin [Note: 2 Corinthians 11:2.]. And so manifest is this relation between him and his people, that St. Paul, speaking expressly on the duties of husbands and wives, turns, and, with a most unlooked-for application of the subject, says, “This is a great mystery; for I speak concerning Christ and his Church [Note: Ephesians 5:31-32.].” The same Apostle, in another of his Epistles, enters very particularly into the subject; representing us as formerly “married to the law; but now, our former husband being dead, as united to another husband, even Christ; in order that, by grace derived from him, we may bring forth fruit unto God [Note: Romans 7:4.].” Even to all eternity will this relation to him be acknowledged: for to St. John an angel from heaven said, “Come hither, and I will shew thee the Bride, the Lamb’s Wife [Note: Revelation 21:9.].”

Behold then, Brethren, what an honour is here held out to us, that we may aspire after it, and attain it! What would a woman, in the lowest ranks of life, think of such a proposal coming to her from a king or prince? Would it excite no feelings in her mind? Would she pass it by, as a common thing, in which she had no interest? Would it not rather be made a subject of deep and serious reflection? Let us then, my Brethren, realize the idea that the offer is now made to us; and that nothing but an obstinate refusal on our part can prevent the completion of this great object, a marriage-union with our God.]

In perfect accordance with this sublime mystery is that which is here added, respecting,

II. His delight in them—

There is no earthly joy superior to that which a bridegroom feels on his wedding day, in the presence of his bride—

[Now all his wishes are accomplished. Whatever fears or anxieties may have filled his breast during the period of his attendance on her, he now finds them all entirety dispelled; and rejoices over his bride as his own peculiar property, in the possession of whom all his happiness is centered, and in whose beloved society he hopes to spend the remainder of his clays on earth.]

Now, such is God’s delight in the objects of his choice—

[Over the Jewish Church he greatly rejoiced, according to what he spake by the prophet, “Behold! I create Jerusalem a rejoicing, and her people a joy [Note: Isaiah 65:18-19.].” Nothing can exceed the language of the Prophet Zephaniah to this effect: “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.].” Nor is this a mere feeling in his bosom, but an active and efficient principle; as says 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.].” And such also is his joy over all his chosen people: “He delights in them [Note: Proverbs 11:20.],” and “manifests himself unto them [Note: John 14:21.],” and maintains the most intimate communion with them [Note: 1 John 1:3.]. He has prevailed over them, and in the day of his power has made them willing to surrender up themselves to him: and when he sees how entire their hearts are with him, “they having for him forgotten their own people and their father’s house, he greatly desires their beauty [Note: Psalms 45:10-11.],” and gives himself to them, as their God and portion for ever. Yes, “Because they have set their love upon him, therefore will he deliver them; he will set them on high, because they have known his name. They shall call upon him, and he will answer them: he will be with them in trouble; he will deliver them, and honour them. With long life will he satisfy them, and will shew them his salvation [Note: Psalms 91:14-16.].”]

1. Let all, then, desire this high honour—

[To get advancement in this world, is universally considered as a most desirable attainment. But what connexion can be compared with that proposed to us in the text; or what elevation is worthy of a thought in comparison of it? — — — Will any say, ‘Alas! it is unattainable by me. I am so far off from God, that there can be no hope of my ever being brought into such a relation to him’? I answer, Who are farther off from him than the Jews? or who, according to human appearance, are so unlikely ever to have the text fulfilled to them as they? Yet of them are these things spoken, and to them shall they be fulfilled: and therefore every other person in the universe may assure himself, that, “if only he come to God in the Saviour’s name, he shall on no account be cast out [Note: John 6:37.].” The person who seems to have most reason to despond, is he, who, after having once given himself to God, has departed from him: but to such does God expressly say, “If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? Shall not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith the Lord [Note: Jeremiah 3:1.].” To all then I say, without exception, “Return unto the Lord; and,” however base your departures from him have been, “he will heal your backslidings, and love you freely [Note: Jeremiah 3:22.].”]

2. Let those who profess to stand in this near relation to their God, walk worthy of it—

[What advice would any of you give to a beloved daughter, on the day of her nuptials, especially if she had been taken from a state of the lowest degradation, and united to one most exalted both in rank and piety? Such is the advice which I would give to you. Stand at the remotest distance from all your former habits and associates. Get your mind, your habits, your very taste, assimilated to the mind of your divine Husband. “Be altogether for him, and for him alone [Note: Hosea 3:3.].” Be as much his, in every faculty of your souls, as you desire that he should be yours in all his glorious perfections. Would you that his love should pre-eminently distinguish you; his power be exerted for you; and his faithfulness towards you be unchangeable? Be ye such towards him, according to the utmost extent of your powers; loving him above all; knowing no will but his; seeking nothing but his honour; and living only for his glory. Thus live with him on earth; and fear not but that your bliss shall be consummated in heaven for evermore. Some interruptions to your joy may occur on earth: but in heaven it shall be without alloy or intermission or end. When once you come to the Zion that is above, “everlasting joy shall be upon your heads, and sorrow and sighing shall flee away [Note: Isaiah 35:10.].”]

DISCOURSE: 1010

DUTY OF INTERCEDING FOR THE CHURCH

Isaiah 62:6-7. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night; ye that make mention of the Lord, keep not silence; and give him no rest, till he establish, and till he make Jerusalem a praise in the earth.

IT is melancholy to reflect, that notwithstanding God has given a revelation of himself to man above three thousand years, there is not a sixth part of mankind that has ever so much as heard of salvation through a crucified Redeemer. And, of those who are called Christians, a very small portion indeed has any vital union with Christ, or experimental knowledge of his love. In this view, even the Church itself may be termed Forsaken and Desolate. But it will not be always thus. There is a period fixed in the Divine counsels, when the Jewish Church, being enlarged by vast accessions from every quarter of the globe, shall be called Hephzi-bah, and Beulah; seeing that the Lord will delight in her, and regard her as his Bride [Note: ver. 4, 5.].

To the hastening forward of that blessed time we all may contribute, and all ought to contribute to the utmost of our power. How we may be instrumental to the glorious work, we are told in the words before us: in considering which we shall shew,

I. What should be the great object of our solicitude—

As having immortal souls, we are all concerned in the first place to seek salvation for ourselves. But our anxiety should extend to the Jewish Church, and to the whole world: we should desire not only to prosper in our own souls, but to see “Jerusalem,” even the Church of the living God, prospering also, so as to be “a praise in the earth.” In a word, our desire should be,

1. That the light of the Gospel should be universally diffused—

[In the Gospel is contained the brightest discovery of all the Divine perfections as united and harmonizing in the work of Redemption: it is an exhibition of “the light of the knowledge of the glory of God in the face of Jesus Christ” — — —

Now, in comparison of this, the works of creation have no glory, by reason of the glory that excelleth: the sun itself is darkness when compared with “the Sun of Righteousness that hath arisen on the world with healing in his wings” — — —

And where, but in the Church, is this glory seen? Not one ray of it shines in the whole world besides — — —

The Church then is “a praise in the earth,” in proportion as this light shines forth in the earth: But alas! at present the greatest part of the world is under an eclipse. We hope, however, that in due time every intervening object will be removed; and that the light now rapidly spreading over the horizon, will extend its beams to regions that are yet lying in darkness and the shadow of death; and that it will shine, in its meridan splendour, not successively, but at once, on every portion of the habitable globe.

How greatly is this to be desired! If the light of civilization be esteemed a blessing, how much more must the light of Salvation be so; especially when, with that, the glory of God and of all his infinite perfections is displayed! — — —]

2. That the efficacy of the Gospel should be universally experienced—

[In two views especially is the efficacy of the Gospel seen, namely, in comforting, and sanctifying all who embrace it. To what unspeakable comfort it raises an afflicted soul, is declared at large by the Prophet Isaiah [Note: Isaiah 61:1-3.]; — — — as its sanctifying power is by the Prophet Jeremiah [Note: Jeremiah 33:6-8.]: — — — and in both views it is “for a name of joy, a praise, and an honour, before all the nations of the earth [Note: Jeremiah 33:9.].” Its effect is uniformly to change a wilderness into a fertile garden [Note: Isaiah 35:1-2; Isaiah 51:3.]; and to fill with the choicest shrubs the ground that was covered only with briers and thorns [Note: Isaiah 55:13.]. Conceive this change effected in any place, What honour must accrue to that which causes the change, and what blessedness to the place where such a change is seen! Would not such a spot be as Goshen in the midst of Egypt? Such then is the Church, wherever the Gospel comes in its power; and such will the Church be in the whole earth, when once it shall have attained its destined extent and eminence. And is not this an object to be desired by all? Truly, if we have one spark of love to our fellow-creatures, or of zeal for God, we should look forward to that event as the consummation and completion of all our wishes.]

That object, then, being so desirable, let us consider,

II. In what way we should all endeavour to promote it—

All may be instrumental in helping it forward:

1. Ministers—

[They are “watchmen set on the walls of Jerusalem,” and are commanded “not to hold their peace day nor night.” In this expression there may possibly be a reference to those under the law, who ministered in the sanctuary by night as well as by day [Note: Psalms 134:1.]. Whether their “not holding their peace,” refers to any public addresses, which, under the Gospel, are to be made from day to day by those who sustain the office of the ministry, we do not certainly know: but we are sure that it comprehends at least, if it do not exclusively relate to, the great work of intercession; in which ministers ought exceedingly to abound. Whatever personal efforts they may make, they can do no good, if God himself do not interpose to make their work effectual: “Paul may plant, and Apollos water; but God alone can give the increase.” Ministers must pray, yea, must continue instant in prayer “night and day,” if they would be successful in their ministrations [Note: Compare Acts 20:31. with 1 Thessalonians 3:10 and 2 Timothy 1:3.].]

2. People of every description—

[All who “make mention of the Lord” are bidden to intercede for the Church of God. But in the marginal translation those words are rendered “All the Lord’s Remembrancers.” This is the character which we are all to bear: God says, “Put me in remembrance [Note: Isaiah 43:26.].” We are to remind him of all his gracious promises, just as Jacob did [Note: Genesis 32:12.], and, like Jacob, to wrestle with him till we prevail: yea, in the confidence of success we should say, like him, “I will not let thee go, except thou bless me [Note: Genesis 32:24-26.].” This is frequently inculcated in the New Testament: the example of the Canaanitish woman, and the parable of the importunate widow, are intended to shew us, that we should “pray and not faint,” and that God will hear “those who pray day and night unto him, though he bear long with them [Note: Matthew 15:22-28 and Luke 18:1-8.].”

Now, though we are not to imagine that there is any reluctance in God to bless his Church, yet we are to persevere in prayer exactly as if we hoped to prevail by dint of importunity; yea, we are to “give God himself no rest,” till he arise and execute the desired work. In this way the lowest Christian in the world may render more service to the Church of God, than either ministers or princes can in any other way: a human arm, however active or powerful, can put forth only a small measure of strength; but prayer can call Omnipotence to its aid, and effect whatever is necessary for the Church’s welfare. Whilst the success of Elijah remains written for our instruction [Note: James 5:16-18.], no man has any right to ask, What can such a weak creature as I effect for the Church of God?]

This subject affords ample matter,

1. For reproof—

[How little have any of us considered the duty, and the efficacy of intercession! Instead of praying day and night for the conversion of the Jews, and the enlargement of the Christian Church, many of us find it difficult even to pray for ourselves: and are well content that God should “rest,” and that the world, both of Jews and Gentiles, should perish in their sins, provided that we oursulves may be excused the trouble of exertion, and finally escape the wrath of God. Who amongst us does not blush at a review of his conduct in relation to this matter? Who, instead of fulfilling his duty as God’s Remembrancer, does not himself need a remembrancer to remind him of his duty? Let this matter be duly considered amongst us; and let us no longer, like Jonah, be indulging in sleep, when a whole world of sinners is calling for our utmost exertions [Note: Jonah 1:5-6.].]

2. For encouragement—

[The first verse of this chapter deserves particular attention: it is spoken by the same person that speaks in our text: it is Christ himself, or, at least, the prophet in his name, who says, “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” Now here is the very point which we ought supremely to desire, the conversion of the Jews, and the consequent conversion of the whole world; this is the true import of that expression, “Jerusalem being upraise in the earth” — — — Does God then fix his eye upon this glorious object? and shall not we? Is he constantly intent upon it? and shall not we? Is he determined in his own mind to take no rest till he has accomplished it? and shall not we be encouraged to pray to him respecting it? If he were averse to it, we might despair of ever prevailing upon him to change his mind: but when we know how entirely his own mind is bent upon it, and that he is ordering every thing both in providence and grace with a view to it, we may well besiege the throne of grace, to remind him of his promises. Let us take courage then, and plead, if peradventure we may hasten forward the glorious day, and see, if not in the world at large, yet at least in our own immediate circle, Jerusalem to be indeed “a praise in the earth.”]

DISCOURSE: 1011

RESTORATION OF THE JEWS

Isaiah 62:10-12. Go through, go through the gates: prepare ye the way of the people: cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord; and thou shalt be called, Sought out, A city not forsaken.

TRULY wonderful is the power of faith: it looks through hundreds and thousands of years; and not only anticipates events as future, but sets them before the mind as present. In the prophetic writings this assured faith is frequently exhibited. The Prophet Isaiah in particular seems to have been endued with it in a pre-eminent degree. He rarely mentions the conversion either of Jews or Gentiles to the faith of Christ, but he represents it as already passing before his eyes: “Lift up thine eyes round about,” says he, “and see” these prophecies already accomplishing throughout the world. “Who are these that I behold flying as a cloud, and as the doves to their windows [Note: Isaiah 49:18; Isaiah 60:4; Isaiah 60:8.]?” In the chapter before us God had declared, that “he would not rest till he had caused the righteousness of his Church to go forth as brightness, and its salvation as a lamp that burneth [Note: ver. 1.].” And this promise he had confirmed with an oath [Note: ver. 8, 9.]. To this word and this oath the prophet gave such perfect and assured credit, that he addressed the Jews above a hundred years before they were carried captive to Babylon, as if they were already at the close of their captivity, and ready to be restored to their own land: “Go through, go through the gates,” for the purpose of returning to your own country. At the same time he looks forward also to the Jews in their present state of dispersion, and bids them receive their Messiah as already come for their deliverance; assuring them at the same time, that in returning to God through Him, they shall be restored to all the privileges which, by their rejection of him, they have forfeited.

His address to them sets forth in a very animated point of view the circumstances that shall take place at the time of their restoration;

I. The preparation to be made for them—

The former part of the address is directed immediately to them. As at the time of Cyrus’s decree vast multitudes needed to be stirred up to avail themselves of the permission granted them to return to their own country, so now, when the gates are opened to them, they need repeated exhortations, “Go through, go through the gates.” God says to them, “Go ye forth of Babylon; flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter it even to the end of the earth; say ye, The Lord hath redeemed his servant Jacob [Note: Isaiah 48:20.].” “Depart ye; for the Lord will go before you; and the God of Israel will be your rereward [Note: Isaiah 52:11-12.].”

The remainder of the address is directed to all who have it in their power to facilitate their return. Here therefore we may see our duty towards them. We should without delay exert ourselves in their behalf:

1. We should prepare their way before them—

[As, previous to the advent of our Lord himself, a Messenger was sent before him “to prepare his way, and to make his paths straight [Note: Isaiah 40:3-5. with Luke 3:4-6.],” so God commands that we should “prepare the way of the people,” whom he has scattered over the face of the whole earth. In order to facilitate their access to their own land, and to the heavenly Jerusalem, we should “gather out the stones,” “the stumbling-blocks” which lie in their way [Note: Isaiah 57:14.]; and “cast up an highway” over those morasses, which present an almost insuperable obstacle to their return. If it be asked, What are these stumbling-blocks, and these morasses? I answer, One stumbling-block is, the ungodly lives of Christians; which give the Jews but too much reason to conclude that our religion is not a whit better than their own. Another stumbling-block is, The contempt with which we have treated them, and which cannot but have incensed them against, not the followers only, but even the very name, of Christ. The divisions of the Christian Church present also a very serious obstacle in their way: and we should do all in our power to heal these divisions, so that, if there still remain a diversity of sentiment on points of doubtful disputation, there may at least be an union of heart amongst all “who hold fast the Head,” and who, we have reason to hope, are living members of Christ’s mystical body. Till they see some change in our conduct in these respects, we can scarcely hope to prevail upon them to embrace our principles, however strongly we may recommend and enforce them.]

2. We should “lift up the standard” of the cross to them—

[That is the standard which must be erected for the Gentile world [Note: Isaiah 11:10.], and to that the Jewish people also must resort [Note: Isaiah 11:11-12.]. Under that must all mankind be marshalled [Note: Zechariah 14:9.], and come up to Zion [Note: Micah 4:1.]. But how shamefully negligent have the Christian world been now for so many centuries, in not unfurling these banners to them, and endeavouring to enlist them into the service of our Lord! Never till lately have our Scriptures been translated into their language for their use; nor has ever any great and general effort been made to promote their conversion to the faith of Christ. It is only in a way of pains and penalties that they have been dealt with hitherto, and not in a way of kind instruction and affectionate admonition. But till this be done, what prospect is there of their conversion to the faith of Christ? Suitable means must be used: and I beg it to be particularly noticed, that God enjoins these means to be used, in order to the effecting of his gracious purposes towards them. Let not any one imagine that the Jews are to be converted in any other way than the Gentiles were. There were miracles in the Apostolic age: but they were to aid, and not to supersede, the labours of men. So there may possibly be miracles in the Millennial age: but it is by instruction alone that the Jews can be brought to a knowledge of the Gospel, and to faith in Christ as the true Messiah.]

To these general directions the prophet more distinctly adds,

II. The proclamation to be reported to them—

It has been thought by some, that we are under no obligation to seek the conversion of the Jews. But, not to mention the general order given to ministers to go forth and preach the Gospel to every creature, (which must include Jews as well as Gentiles,) here is in our text an express command, a proclamation from Almighty God himself, to the whole Gentile world, to say unto the Daughter of Zion, “Behold, thy salvation cometh!” Let not this be forgotten: it is binding upon every one of us: and, if we disregard the injunction, we disregard it at our peril. We are here directed to make known to them, by every possible means,

1. The Saviour’s advent—

[The true character of the Messiah is here declared: He is a Saviour: He is “salvation” itself; even the salvation of all who trust in him. “His reward is with him;” and it shall be conferred on all who receive him in faith and love. Who can depict the blessings which he will bring to the believing soul? They are such as “no eye ever saw, no ear ever heard, no heart ever adequately conceived.” “The peace” with which he will invest the soul, “passeth all understanding;” “the joy” with which he will inspire it, is “unspeakable;” and the “riches” with which he will endow it, are “unsearchable.” Let the believer, though but of the lowest class, be appealed to, and he will confirm this truth from his own experience. Moreover, “his work is before him;” and he will never leave it till it be fully accomplished. In the days of his flesh, he rested not till he could say, “It is finished:” nor will he rest now till he has fulfilled all that he has undertaken, and brought every one of his elect to glory. “Of those that were given him of the Father, he never lost one, nor will ever suffer one to be plucked out of his hands.”

All this is to be made known to the Jewish people. They should be informed what a Saviour there is: we should bring to their ears these glad tidings, “lifting up our voice with strength, and saying to all the cities of Judith, Behold your God [Note: Isaiah 40:9.]!”]

2. The benefits he will confer upon them—

[Desolate indeed is their condition at present: but it shall not be always so: the time is coming when they shall “no more be termed, Forsaken [Note: ver. 4.];” but shall be restored to all the honours and blessings which they once possessed. Once they were “an holy people to the Lord their God, even a special people above all upon the face of the earth [Note: Deuteronomy 7:6.];” and “high above them all, in praise, and in name, and in honour [Note: Deuteronomy 26:19.].” And such shall they again become, when they unite in “seeking the Lord their God, and David their king [Note: Hosea 3:5.].” As partakers of his mercies in common with the Gentile world, they will be called, “The redeemed of the Lord;” but with an emphasis peculiar to themselves will they be termed, “Sought out, and not forsaken.” They appear to be forsaken at present: but it shall then appear, that God’s eye was upon them for good even in the midst of their deepest humiliation; and efforts shall be made for their recovery, which shall distinguish them pre-eminently as objects of his love, whom he has “sought out” with care, and brought home with joy.

Such are the encouraging statements to be made to them; and such statements in God’s good time shall be effectual for the bringing of them home in triumph to their God.]

That I may not overlook the personal interests of those to whom I speak, let me in conclusion say,

1. Take care that you experience these things in your own souls—

[In your natural and unconverted state, you are as far off from God as the Jews themselves. You are “in a world that lieth under the power of the wicked one [Note: 1 John 5:19 . ’ εντῶ; πονηρῶ;.]:” and you need to come out from it, as much as they did from Babylon [Note: 2 Corinthians 6:17. compared with Isaiah 51:17.] — — — You need also to have “straight paths made for your feet,” that you may advance the more easily towards the heavenly Jerusalem [Note: Hebrews 12:13.]. The same encouragements too you need, in order to induce you to embrace the proffered salvation. The excellency of the Redeemer, the riches of his grace, the fulness and certainty of his salvation, need to be set before you, and the honours and glories of the eternal world held forth to your view; that so you may brave the dangers of a dreary wilderness, and seek your happiness in Zion. There is not, in fact, any thing to be done by a Jew, that is not to be done by you — — — Go forth then yourselves, and shew the way to your Jewish brethren: and let them see in you the excellence of that religion which you exhort them to embrace.]

2. Endeavour to promote the experience of them in your Jewish brethren—

[I beg leave to repeat what I have before asserted, that it is by the use of suitable means that God will accomplish their conversion. See what means the Apostles used, in the first ages of the Church. Such are we also to use in the present day. If this be doubted, let any man tell us, Where has God dispensed with them? My text, even if there were no other passage to the same effect, sufficiently shews, that he has not dispensed with means, but requires them to be used by us in an humble dependence upon him. Let the directions of the text then be followed by us. Let us endeavour to shew them, that God has now made a way for their return to him. Let us labour by all possible means to remove from them the stumbling-blocks that lie in their way, and by courtesy and love to smooth their way before them. Let us encourage them to the utmost of our power, by pointing out to them the Messiah, of whom their law and their prophets have so fully testified; and by setting before thorn the great and precious promises which God has given them of acceptance through him. I say, let us strive in earnest to convey to them the blessings, which, through the labours of their forefathers, we ourselves have received. “Freely we have received; let us freely give;” and, if but a single soul be given us as the fruit of our labours, let us remember, that that one soul is of more value than the whole world.]