Bible Commentaries

DISCOURSE: 1023

THE POOR AND CONTRITE THE OBJECTS OF GOD’S FAVOUR

Isaiah 66:2. To this man will I look, even to him that it poor and of a contrite spirit, and trembleth at my word.

IT often happens that accidental distinctions serve men as grounds of confidence towards God. Many found their hopes on no better basis than Micah did [Note: Judges 17:13.]: the Jews in particular thought themselves assured of the Divine favour because of God’s residence in their temple [Note: Hence that common boast among them, Jeremiah 7:4.]. But God shews them the folly of their notions [Note: ver. 1, 2. The import of which is, How can you think that I, an infinite Being, who myself created those things of which you boast, can be allured by an earthly structure to continue my presence among you, if you persist in your evil ways?], and declares the character of those who alone shall be considered by him with any favourable regard:

I. Who are the objects of the Divine favour—

Men choose for their companions the rich and gay; but those whom God regards are of a very different character—

1. They feel themselves destitute of all good—

[It is not temporal, but spiritual poverty, that distinguishes God’s people. They have discovered their total want of spiritual wisdom [Note: Proverbs 30:2-3.]. They are constrained to acknowledge that they have no righteousness of their own [Note: Isaiah 64:6.], and that they an “without strength” for obedience [Note: Romans 5:6. 2 Corinthians 3:5.]. They unfeignedly adopt the language of St. Paul [Note: Romans 7:18.]— Nor do they hope for mercy but as the free gift of God [Note: They say not, like the servant, Matthew 18:26. but desire to experience the clemency shewn to insolvent debtors, Luke 7:42.].]

2. They bewail the many evils they have committed—

[They hare been made to see that sin is hateful to God; and they have felt the bitterness of it in their own consciences. They know experimentally the sensations of David [Note: Psalms 38:4; Psalms 38:6; Psalms 38:8.]. They lothe themselves for all their abominations [Note: Ezekiel 36:31.]. Nor are their convictions merely occasional or transient; they are habitually of a tender and “contrite spirit.”]

3. They pay a reverential regard to every word of God—

[They dare not say like the idolatrous Jews [Note: Jeremiah 44:16.]— They rather resemble the man after God’s own heart [Note: Psalms 119:161.]. If the word be preached, they “receive it as the word, not of man, but of God.” They hear the threatenings like the meek Josiah [Note: 2 Chronicles 34:19; 2 Chronicles 34:27.]. They attend to the promises with an eager desire to embrace them. To every precept they listen with an obedient ear [Note: Like Cornelius, Acts 10:33 and Paul, Acts 22:10. yes, the angels in heaven, Psalms 103:20.].]

These, though generally considered by the world as weak and superstitious, are not overlooked by the Supreme Being.

II. The peculiar regard which God shews them—

The “eyes of God are in every place beholding the evil and the good;” but he “looks to” these, in a far different manner from others. This distinguishing favour implies,

1. Approbation of them—

[From the proud and self-sufficient God turns his face [Note: James 4:6.]; but he “despises not the broken and contrite in heart [Note: Psalms 51:17.].” Though so exalted in himself, he will not disdain to notice them. His approbation of such characters stands recorded for ever [Note: Luke 18:13-14.]. His reception of the prodigal is an eternal monument of the regard he will shew to entry repenting sinner.]

2. Care over them—

[Wherever they go, his eye is upon them for good [Note: 2 Chronicles 16:9.]. He watches them in order to deliver them from danger [Note: Psalms 12:5.]. He watches them in order to comfort them in trouble [Note: Psalms 147:3.]. He watches them in order to relieve them in want [Note: Isaiah 41:17-18.]. He watches them in order to exalt them to happiness and honour [Note: 1 Samuel 2:8.].]

3. Delight in them—

[There are none on earth so pleasing to God as broken-hearted sinners. Their sighs and groans are as music in his ears [Note: Psalms 102:19-20.]. Their tears he treasures up in his vial [Note: Psalms 56:8.]. He dwells with them as his dearest friends [Note: Isaiah 57:15.]. He rejoices over them as a people in whom he greatly delights [Note: Zephaniah 3:12; Zephaniah 3:17.]. He saves them here by the unceasing exercise of his power [Note: Psalms 34:15; Psalms 34:18.]; and reserves for them hereafter an inheritance in heaven [Note: Matthew 5:3.].]

Nor shall the fewness of such characters render them at all less the objects of God’s regard—

[It must be acknowledged that they are but few. But if there were only one in the whole world, God would find him out [Note: “To this man, &c. even to him,” &c.]. Not all the splendour of heaven, nor all the acclamations of angels, should for a moment divert God’s attention from him. Though he were despised by all the human race, yet should he be amiable in the eyes of his Maker. Nor should he want any thing in time or eternity. Never shall that declaration in any instance be falsified [Note: Psalms 138:6.]—]

Infer—

1. How should we admire the condescension of God!—

[If we view only the material world we may well stand astonished that God should regard such an insignificant creature as man [Note: Psalms 8:3-4.]. But, if we contemplate the majesty of God, we cannot but exclaim with Solomon [Note: 1 Kings 8:27.]— Let then the declaration in the text lead our thoughts up to God. Let us adore him for so clearly describing the objects of his favour. And let us express our admiration in the words of David [Note: Psalms 113:5-8.]—]

2. How should we desire to attain the character that is pleasing to God!—

[The pool and contrite are exclusively beloved of God. If he look on others, it is only as he did on the Egyptians [Note: Exodus 14:24-25.]. And how dreadful must it be to have such an enemy! But how delightful to have an almighty, omnipresent guardian! Above all, how awful must it be to have him turn his face from us in the day of judgment! Let us then endeavour to humble ourselves before God [Note: Isaiah 2:11.]. And rest assured that the promised mercy shall in due time be fulfilled to us [Note: James 4:10.].]

DISCOURSE: 1024

GOD DELIGHTS TO COMFORT HIS PEOPLE

Isaiah 66:10-13. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: that ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.

IT is the peculiar character of the Lord’s people, that they enter into the concerns of the Church, rejoicing in her prosperity, and lamenting whatever tends to her dishonour. For both these exercises of mind there is occasion in every place and in every age. If but one soul be added to the Church, it is a ground of joy even to the angels in heaven, and much more to those whose hands are strengthened by every such accession: on the other hand, the low state of the Church must of necessity fill every pious soul with grief and shame. But there is a time approaching, when the grounds of joy will greatly preponderate, when there will be a vast increase of glory to the Church, when innumerable multitudes both of Jews and Gentiles shall flock to her standard, and “her peace shall flow down like a river.” It is of this period that the prophet is speaking, both in this and the preceding chapter: and so sudden will be its arrival, that it will seem as if “a nation were born in a day.” To this period we should look forward with joy: and whatever occasions there may be for sorrow, on account of existing circumstances, the prospect of such a glorious event should fill us with heavenly consolation.

That we may enter more fully into the exhortation in our text, we shall set before you,

I. A general view of the consolations which God has prepared for his people—

God delights in the character of a comforter: he calls himself “The Comforter of all them that are cast down:” yea, each person of the ever-blessed Trinity is expressly designated by this title: “The God and Father of our Lord Jesus Christ is the Father of mercies, and the God of all comfort [Note: 2 Corinthians 1:3.]:” The Lord Jesus is “the Consolation of Israel [Note: Luke 2:25.]:” and the Holy Spirit is yet more particularly made known to us as “The Comforter, (that other Comforter,) whom the Father will send to us in Christ’s name [Note: John 14:16; John 14:26.].” And well is God set forth under this character, since he has prepared most abundant and “everlasting consolation” for us,

1. In the work and offices of his Son—

[What is there which fallen man can want, that is not treasured up for us in the Lord Jesus Christ? Are we ignorant, guilty, polluted, and enslaved? “Christ is of God made unto us wisdom, and righteousness, and sanctification, and redemption [Note: 1 Corinthians 1:30.]:” he is a Priest, on purpose to make atonement for us; a Prophet, on purpose to teach us by his word and Spirit; a King, on purpose that he may rule over us and in us. In a word, there is “all fulness treasured up in Him [Note: Colossians 1:19.],” in order that we may “receive out of His fulness grace for grace [Note: John 1:16.].” Hence the Apostle, assuming it as an obvious and acknowledged truth, urges it as a motive to universal love; “If there be any consolation in Christ, fulfil ye my joy,” being all in perfect unity with each other [Note: Philippians 2:1-2.].]

2. In the fulness and stability of his covenant—

[The “everlasting covenant,” which from all eternity was made between the Father and the Son, was “ordered in all things and sure [Note: 2 Samuel 23:5.].” There is not any thing we desire, but there is the most abundant provision made for it by many and repeated promises, all of which he has confirmed to us by the most solemn oath. Hear, O heavens, and give ear, O earth! Jehovah covenants; Jehovah swears! And wherefore does he so condescend to the infirmities of men? Is it to guard against a versatility of mind on his part? No; but to comfort us under our fears of his displeasure: “being willing more abundantly to shew unto the heirs of promise the immutability of his counsel, he confirmed it with an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold of the hope set before us [Note: Hebrews 6:17-18.].”]

3. In the richness and variety of his ordinances—

[God does not merely permit us to approach him, but has commanded us to come to his footstool, and to make known to him our requests in every possible situation and circumstance of life. He has appointed ordinances, public, private, social, assuring us, that, if we “draw nigh to him, he will draw nigh to us,” and “do exceeding abundantly for us above all that we can ask or think.” These ordinances are beautifully represented in our text as “breasts of consolation, which we may suck and be satisfied with, yea, from which we may milk out and be delighted with an abundance of glory.” And here let me ask the people of the Lord, Whether God has not “spread for them, as for his people of old, a table in the wilderness;” and abundantly blessed to them the provisions of his house? whether “their weary souls have not been satiated, and their sorrowful souls replenished?” whether in these seasons “light has not often arisen to them in obscurity, and their darkness been made as the noon day?” and especially, whether at the table of the Lord, when they have been feeding on the body and blood of their crucified Saviour, they have not often found “his body to be bread indeed, and his blood to be drink indeed?” Yes; in reading his word, and in communion with him, the soul enjoys a feast of fat things, of fat things full of marrow, of wine on the lees well refined [Note: Isaiah 25:6.];” and those who have most frequented “his banqueting house,” have most found “his banner over them to be love [Note: Song of Solomon 2:3-4.].”]

4. In the gifts and trials of his Ministers—

[Various are the gifts with which the Lord endows his servants [Note: 1 Corinthians 12:8-11.], that he may thereby adapt his word to the necessities of all [Note: Ephesians 4:11-13.]: and the particular commission which he gives to every one of them is, “Comfort ye, comfort ye my people; speak ye comfortably to Jerusalem [Note: Isaiah 40:1-2.]: “Strengthen ye the weak hands, and confirm the feeble knees, and say to them that are of a fearful heart, Be strong, fear not; your God will come and save you [Note: Isaiah 35:3-4. See also, particularly in this view, Isaiah 61:1-3.].” He chooses to apeak to us by men, rather than by angels; because they, by their own experience of the bitterness of sin and of the consolations of the Gospel, are able to testily of “the things which they have heard, and seen, and handled [Note: 1 John 1:1.];” and can speak with tenderness and compassion to others, from a sense of their own great and manifold infirmities [Note: Hebrews 5:1-2.]. It usually happens, too, that those ministers who are made most useful to the Church of God have themselves been brought into deep waters, and been subjected to many trials; God “giving them thereby the tongue of the learned,” and qualifying them to “speak a word in season” to persons in all the varied circumstances of life [Note: Isaiah 50:4.]. To this St. Paul ascribes both the trials and consolations which had so greatly abounded in his experience: “God,” says he, “comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble with the same comfort wherewith we ourselves are comforted of God. And whether we be afflicted, it is for your consolation and salvation; or whether we be comforted, it is for your consolation and salvation [Note: 2 Corinthians 1:4-6. This passage is worthy of very particular attention, specially in the view in which it is here adduced.].”]

But, if we would justly appreciate the consolations prepared for us, let us take,

II. A more particular view of them, as represented in the image before us—

The images in the Holy Scriptures have this distinguished excellence, that they bring home to the comprehension and the feelings of every man truths which are at once the most exalted and most interesting that can be presented to our view. It is quite erroneous to suppose, that, because an image is common, it is therefore unfit to be a vehicle of Divine truth; we should rather say, it is therefore the most proper for illustrating such things as are analogous to it. The idea of a little infant sucking at his mother’s breast, and borne in her arms, on her side, or dandled on her knees, may seem unworthy to express the love of Jehovah towards his people; yet will we assert, that the whole creation does not present an image that will more adequately convey this sentiment to our minds. It suggests to us,

1. His attention to our wants—

[How great and manifold are the wants of a little child; no one of which he himself is able to supply! but his mother provides for every one of them, and anticipates them even before he is brought into the world. In like manner, the number of our wants is only equalled by the extent of our helplenness: we are not of ourselves able to do any thing good, nor “to speak a good word,” no, nor even “to think a good thought.” But our God has promised “to supply all our wants, according to his riches in glory by Christ Jesus [Note: Philippians 4:19.].” “He knoweth what things we have need of before we ask him;” and he has engaged, that, “though the lions may lack and suffer hunger, they who fear him shall want no manner of thing that is good:” he will give them “grace to help them in every time of need,” and “his grace shall be sufficient for them.”]

2. His sympathy with us in our troubles—

[Through diseases of various kinds, and accidents almost innumerable, the days of infancy afford much scope fur the exercise of parental tenderness and affection. And where is the mother whose bowels have not frequently yearned over her afflicted offspring? How has the sudden cry of her infant pierced her soul, even as with a sword! Yet is this but a very faint image of the tenderness and compassion of our God. In reference to his people of old, it is said, “His soul was grieved for the misery of Israel [Note: Judges 10:16.];” and “in all their afflictions he was afflicted [Note: Isaiah 63:9.].” So now, if any presume to injure them, God says, “He that toucheth you, toucheth the apple of mine eye [Note: Zechariah 2:8.].” Our Divine Master identifies himself with his people, and regards every thing that is done to them, whether good or evil, as done unto himself: if they be persecuted, it is he that is smitten [Note: Acts 9:4.]; or if they have kindness ministered unto them, it is he that is relieved [Note: Matthew 25:45.]. One member of the body does not more participate the feelings of the rest, than he does the trials and troubles of his redeemed people: indeed, he submitted to be “made in all things like unto them, on purpose that he might, as our faithful and compassionate High Priest,” be stimulated, as it were, from his own experience, to pity and relieve his tempted people [Note: Hebrews 2:17-18; Hebrews 4:15.].]

3. His forbearance towards us in our perverseness—

[Few things perhaps are more trying to the temper than the untowardness of a perverse child: it requires all the love of a parent to support it, when it is great and of long continuance. But what parent ever had to endure a thousandth part of the perverseness which our God has seen in us; seen too in the midst of all his kindness? No one can read the history of Israel in the wilderness without being amazed at the multitude of their provocations, and at the patience with which “God suffered their manners forty years:” yet this is a just representation of human nature, in every place, and every age. Of the very best amongst us it may he said, that “he falleth seven times a day:” yea, “in many things we offend all.” But God “does not deal with us after our sins, nor reward us according to our iniquities:” on the contrary, “he spareth, when we deserve punishment;” “he keepeth mercy for thousands,” who, alas! would soon cast it away; “he forgiveth iniquity, transgression, and sin;” and, if constrained to chasten us with the rod, he “does not suffer his whole displeasure to arise,” but chastises in mercy only, and “does not utterly take away his loving-kindness from us.”]

4. His affectionate endearments—

[It is well known with what delight a mother will “bear her” infant in her arms, and “dandle him on her knees:” and it should seem as if this were an extravagant representation of the Saviour’s love to us: but he “bare his people, and carried them all the days of old:” even “as an eagle beareth on her wings” her unfledged offspring, so does he now “carry the lambs in his bosom, and gently lead them that are with young.” It is, if we may so speak, a delight to him to “manifest himself to them” in the most endearing manner; to “lift up the light of his countenance upon them;” to “kiss them with the kisses of his lips,” and to “shed abroad his love in their hearts by the Holy Ghost.” He accounts them “his jewels,” and “his peculiar treasure;” and “rejoices over them, to do them good” in every possible way. Not all the endearments of the tenderest mother can exceed the exercises of his mind towards us, as described by an inspired prophet: “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.].”]

Address—

1. Those who are strangers to our Jerusalem—

[It is generally thought amongst you, that there is no happiness in religion. But, I would ask, Where else is it to be found? You may go and watch for it through the whole creation in vain: “The depth saith, It is not in me; and the sea saith, It is not in me. It cannot be gotten for gold, neither shall silver be weighed for the price thereof [Note: Job 28:14-15.]:” it is in Christ only that the nations of the earth either are, or can be, blessed. If it be said, that religion has its peculiar trials; we acknowledge readily, that it has: but if it bring trials, it affords comforts also to counterbalance them: indeed the very word “comfort” necessarily implies in it somewhat of previous pain or trouble. Sorrow for sin, the mortification of our in-dwelling corruptions, the enduring of contempt and reproach for Christ’s sake, may all be considered as painful in themselves; but none ever took “this yoke” upon them, without finding it, after a season, both “light and easy;” and being enabled at last to take pleasure, and to glory, in those very trials, which appear so formidable to unenlightened men [Note: 2 Corinthians 12:9-10.]. But if you wish to be happy and yet hold fast your sins, that is impossible: as the tenderest mother in the universe cannot make her child happy, whilst he is under the influence of perverse and wicked dispositions, so neither can God himself make you happy, whilst you are living in disobedience to any one of his commands. There must of necessity be a difference between a duteous and a disobedient child: to the one a wise mother will impart many testimonies of her regard, which she is constrained to withhold from the other. So it is with God: he manifests himself to his faithful people as he does not unto the world: and if we would but walk before him as obedient children, he would give us a foretaste of heaven itself, in the light of his countenance, and in the tokens of his love. Were this duly considered, we should no longer be content to live as “aliens from the commonwealth of Israel,” but should seek to become “fellow-citizens with the saints, and of the household of God.”]

2. Those who love and mourn for her—

[Your concern for the welfare of the Church is a hopeful evidence that you have received the word of God in truth; for it is the characteristic mark of all true saints, that “they prefer Jerusalem above their chief joy.” But, whilst you are concerned about the Church at large, you must not forget, that you yourselves constitute a part of that Church, and that the other members of this great family will rejoice or mourn, according as you walk worthy, or unworthy, of your high calling. The comfort of God’s children depends, not only on the manifestations of his favour, but on the state of the Church around them. What tears did David shed on account of those who kept not God’s law! and how did Paul feel, as it were, all the pangs of travail renewed in his soul, when the misconduct of some in the Galatian Church caused him to stand in doubt of them! On the other hand, no words could express the joy which John, the beloved disciple, felt, “when he saw his children walk in truth.” Be watchful then over your whole spirit and conduct; and see that they be such as become the Gospel of Christ. On this the honour of your heavenly Parent depends: on this also depend the manifestations of his love to your souls. Only seek that God may be glorified in you; and then shall thanksgivings abound towards him on your account: your own “peace also shall flow down like a river,” und the prosperity of Zion be greatly increased.]

DISCOURSE: 1025

THE JEWS TO CONVERT THE GENTILES

Isaiah 66:18-24. It shall come, that I will gather all nations and longues; and they shall come, and see my glory. And I will set a sign among them; and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And then shall bring all your brethren for an offering unto the Lord, out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, at the children of Israel bring an offering in a clean ressel into the House of the Lord.

WHEN we look upon the world around us, and consider how utterly God is neglected and despised by the great mass of his intelligent creatures, and that successive generations of immortal beings are swept away without any knowledge of a Saviour, or any hope of beholding the face of God in peace, we are ready to say with the prophet, “Oh that my head were waters, and mine eyes a fountain of tears, that I might weep night and day [Note: Jeremiah 9:1.],” for the dishonour done to my God, and for the miseries which, like a relentless deluge, are overwhelming the whole earth! It is however a consolation to know, that this state of things is drawing to a close, and that a new era is about to appear, when the darkness which now covers the earth shall be dispelled, and righteousness reign, where sin hath hitherto maintained an undisputed sway. The prospect of this period, which is now fast approaching, and speedily to commence, was the great support of the Church under the distresses to which she was reduced in the Babylonish captivity; and it still forms the richest source of consolation to all who have any zeal for God, or any concern for the welfare of mankind. So impressed was the prophet Isaiah with his views of this mighty change, that he could scarcely speak of any thing else: or, if he did speak of the restoration of the Jews from Babylon, or of the blessings treasured up for them by the introduction of the Messiah’s kingdom, he constantly interwove in his statements such grand and glorious expressions, as could not fail of carrying forward the minds of his readers to this blessed time, when “new heavens and a new earth were to be created [Note: ver. 22.],” and the universal empire of righteousness to be established throughout the earth. Of this period he speaks in the words before us; which will lead me to set before you,

I. God’s purpose respecting the Gentile world—

“It shall come to pass, that I will gather all nations and tongues; and they shall come, and see my glory.” This is the fixed purpose of Jehovah; a purpose,

1. Proclaimed by all the prophets—

[Respecting “the gathering of the nation” to Christ, there is but one voice, from the time of Abraham to the close of the sacred canon. Christ is that “Seed in whom all the nations of the earth are to be blessed [Note: Genesis 18:18.];” that “Shiloh, to whom the gathering of all people shall be [Note: Genesis 49:10.].” “The utmost ends of the earth are promised to Him for his possession [Note: Psalms 2:8.]:” “all kings shall fall down before him, all nations shall do him service [Note: Psalms 72:11.]:” “from the rising of the sun unto the going down thereof shall his name be great among the Gentiles [Note: Malachi 1:11.];” and all the kingdoms of the world shall become the kingdom of our Lord and of his Christ [Note: Revelation 11:15.].”

But there is a peculiarity in this prophecy which must not be overlooked. God has in the great work of redemption revealed his glory to mankind. In that he he shewn how “mercy and truth could meet together, and righteousness and peace could kiss each other [Note: Psalms 85:10.].” There he has proclaimed his name as “merciful and gracious, and yet as not by any means clearing the guilty [Note: Exodus 34:6-7.].” It is this harmony of his perfections that chiefly constitutes his glory. Previous to the revelation of his Gospel, the highest archangel could not have conceived how God could be “a just God, and yet a Saviour [Note: Isaiah 45:21.].” But in Christ Jesus the whole difficulty is solved. By sending him into the world, and laying our iniquities on him, the fullest demands of justice are satisfied, and a way is opened for the richest exercise of mercy towards a guilty world: the truth of God which was pledged for the execution of all his threatening, is preserved; and yet may the sinner, who was obnoxious to them, be absolved, and be restored to the enjoyment of his forfeited inheritance. This is the mystery in which all the glory of the Godhead shines; and which all the nations of the earth shall in due time have revealed to them in its meridian splendour. This is fully declared by the prophet in a preceding chapter: “Arise, shine! for thy light is come; and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising [Note: Isaiah 60:1-3; Isaiah 62:2.].” And the prophet Habakkuk also marks it with peculiar precision: “The earth,” says he, “shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea.”]

2. Assuredly to be fulfilled in its season—

[Were we to judge by present appearances, we should say, that such an event could never be accomplished. But so we should have thought respecting the deliverance of the Jews from Egypt, and from Babylon; and of the establishment of Christianity by the ministry of a few poor fishermen. But it is not in this way that we are to form our judgment or our expectations. We have only to ask ourselves; “Has God promised these things? and, Is he able to perform them?” These points being ascertained, we are as sure of the event, as if we already saw it before our eyes: for “God is not a man that he should lie, or a son of man, that he should repent.” In fact, the prophet did, as it were, behold it actually accomplishing in his day: he saw the Gentile world “flying to Christ, as doves to their windows;” and he called upon the Church to rejoice in it: “Break forth into joy; sing together, ye waste places of Jerusalem: for the Lord hath comforted his people; he hath redeemed Jerusalem: the Lord hath made bare his holy arm in the eyes of all the nations: and all the ends of the earth shall see the salvation of our God [Note: Isaiah 52:9-10. with 60:4, 8.].”]

If the purpose itself fill us with wonder, we shall be no less amazed when we are informed of,

II. The instruments by whom he will effect it—

It was by the ministry of Jews that God was pleased to bring in the first fruits of the Gentiles; and by the ministry of the Jews will he gather in the whole harvest. In this passage the prophet distinctly states who are,

1. The persons ordained to this work—

[They are here designated as “those who have escaped unto the nations:” and who these are there can be no doubt. They are the remnant of the Jewish nation dispersed throughout the world [Note: See Isaiah 4:2.]. What the particular places are amongst which they are scattered, it is not necessary to determine: it is sufficient to know, that they are countries widely distant from each other, and countries “which have not heard of the Redeemer’s fame, or seen his glory.” Amongst these nations shall “an ensign be raised” by the Jews, whom “God has sent to them” for this express purpose: and it is by their ministry that God will diffuse the knowledge of salvation amongst them. The language here used is clear and decisive: “I will send those that escape of them,” that is, the Jews; “I will send them unto the nations; and they shall declare my glory among the Gentiles.” How little has the Christian world adverted to this prophecy! How little have any of us, when perhaps we have been pouring contempt upon the Jews, recollected for what glorious purposes they are reserved, and what a blessing they are ordained to be to the whole world! Be it known unto you, Brethren, that the jews are the persons ordained of God to “declare his glory among the Gentiles.” They themselves are at present as unconscious of the end for which they are so dispersed, as the Gentiles are amongst whom they are scattered: but they shall nevertheless infallibly execute the office for which they are designed. The prophet Micah says of them, “The remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men [Note: Micah 5:7.].” Now the clouds know not the end for which God sends them over the face of the earth; nor is the dew aware of the purpose which God has designed it to effect: but both the one and the other infallibly and effectually execute the purposes of heaven, and cause the parched ground to send forth its fruits. So shall the Jews do, when once the light has burst in upon their minds; and “the receiving of them into the Christian Church shall be as life from the dead” to the whole world [Note: Romans 11:15.].]

2. The success that shall attend their labours—

[As the effects of rain are rapid on the whole vegetable creation, so shall the fruits of their ministry among the Gentiles be rapid and abundant; “They shall bring all their Gentile brethren for an offering unto the Lord, out of all nations, saith the Lord; as the children of Israel bring an offering in a clean vessel into the house of the Lord.” The meat-offering consisted of fine flour unleavened, and mingled with oil: oil also was poured upon it, and frankincense put thereon [Note: Leviticus 2:1-6.]. Of how many myriads of particles an handful of flour consisted, we know not: but it very fitly represents the congregated masses of believers that shall then be presented to the Lord, all of them pure and unleavened, and all of them sanctified by the Holy Ghost. This is the very construction which St. Paul himself puts upon the text, which he represents as in part fulfilled in himself, who was, in a more peculiar manner than any other of the Apostles, “the minister of Jesus Christ to the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost [Note: Romans 15:16.].” Nor let it be thought that this is a fanciful interpretation: for the prophet himself, in a foregoing chapter, represents the converts as “a cloud [Note: Isaiah 60:8.],” which, whether it be understood of dust, or of rain, conveys precisely the same idea as we have just suggested from the meat-offering: and the Psalmist also places the matter in exactly the same view, when he says, that “the handful of corn cast by them upon the tops of the mountains shall grow up as the woods of Lebanon, and as the piles of grass upon the earth [Note: Psalms 72:16.].” Indeed the prophet himself uses in another place a still stronger figure: for he represents the Gentile world at that period as “flowing (contrary to nature), like a mighty river, up to the Lord’s House, when established upon the top of the highest mountains [Note: Isaiah 2:2.];” so powerful, so harmonious, so universal shall be the concourse of the Gentiles to Mount Zion, in consequence of God’s blessing on the labours of their Jewish instructors.]

See then,

1. Of what importance the conversion of the Jews is to the whole world!

[Many individuals may be, and are, converted from among the Gentiles by the labours of Gentile teachers; and we do well to exert ourselves in every possible way for the diffusion of Christian knowledge amongst them. But though we may reap the first-fruits, the gathering in of the harvest is reserved for labourers of the Jewish community. There is a passage which is supposed to establish a directly opposite opinion: but the passage itself is quite misunderstood. It is said, that “blindness in part is happened to Israel, until the fulness of the Gentiles be come in [Note: Romans 11:25.]:” and from thence it is supposed, that the whole of the Gentiles must be converted, before that blindness is removed from the Jewish people. But in another part of the same chapter it is said, that, as the diminishing of the Jews was the means of enriching the Gentile world, much more shall their fulness be so; the receiving of the Jews into the Church being the signal for, and the means of, a spiritual resurrection to the whole Gentile world [Note: Romans 11:12; Romans 11:15.]. The “fulness” in both places imports, not the complete ingathering of all, but the commencement of that mighty work. It will begin among the Gentiles (as it has indeed already begun); and then it will proceed among the Jews, who shall carry it on, and perfect it, among the Gentiles. As soon as the Jews determinately rejected the Gospel, it was preached unto the Gentiles [Note: Acts 13:45-47.]: and as soon as the Gentiles begin in any considerable numbers to embrace the faith of Christ, we hope and believe, that God will make known himself unto the Jews, and make them the instruments of converting the whole world. If then we have any concern for the Gentile world, we should labour with all our might (in prayer, and in the use of all suitable means) to impart the Gospel to the Jews; that so they may be ready to execute the work to which they are ordained, and for which they are fitted beyond any other people upon the face of the earth. As having their own Scriptures (upon which ours are founded) with them, and as understanding the languages of the different countries wherein they dwell, they are ready at any moment to preach the Gospel to those around them, as soon as ever “the veil shall be taken from their own hearts.” Being acquainted with their own Scriptures, they will unlock the mysteries contained in ours, the very instant that “the key of knowledge” is put into their hands. And their conversion will itself be such a confirmation of prophecy, that all will be ready to receive their word, and to obey the Gospel delivered by them. Let us therefore arise to our long-neglected duty; and “neither rest ourselves, nor give rest unto our God,” till he call in his banished children, and make Jerusalem once more a praise in the earth [Note: Isaiah 62:6-7.].]

2. What are those points to which we must particularly attend in our own conversion—

[The Jews are to “declare God’s glory among the Gentiles,” and to “offer them up as an holy offering unto the Lord.” These are the two essential points of conversion; and if either be wanting in us, we can never behold the face of God in peace. We must have light in our understandings, and holiness in our hearts. The first thing in the old creation was light; and that also is the first in the new: “God, who created light out of darkness, must shine into our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2 Corinthians 4:6.].” This is not a mere speculative knowledge; but such a view of God’s glory, as leads immediately to a willing surrender of our souls to him, “as a living sacrifice [Note: Romans 12:1. 2 Corinthians 8:5.].” The two must go together, as the root and the fruit. They are absolutely inseparable. We never can devote ourselves unreservedly to God, till we feel our obligations to him for all the wonders of redeeming love: but if once we have right views of Christ, “we shall immediately purify ourselves, even as he is pure [Note: 1 John 3:3.].” Let us then never be satisfied, till “Christ is fully revealed in our hearts [Note: Galatians 1:16.],” and till we so “behold his glory as to be changed by it into the same image from glory to glory, even as by the Spirit of the Lord [Note: 2 Corinthians 3:18.].”]

END OF VOL. VIII.