Bible Commentaries
Isaiah 63

Verse 1

DISCOURSE: 1012
MESSIAH’S TRIUMPHS

Isaiah 63:1. Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save.

TO us who are accustomed to view the whole plan of Christianity accomplished, the tidings of our Lord’s resurrection are heard without any particular emotion. The subversion of a dynasty that has spread desolation and misery through one charter of the globe, is occupying every mind and every tongue [Note: Preached April 10th, 1814, the morning that the news of Buonaparte’s abdication of the throne of France was announced at Cambridge.]: but the subversion of Satan’s empire over the whole world, and the destruction of sin and Satan, death and hell, by the resurrection of Christ, is regarded as an old uninteresting tale. It was not however so uninteresting to the first disciples: when they were mourning under the most grievous disappointment, and were informed that their Lord was risen from the dead, they could not believe it: and when some who had ascertained the fact, went to inform the others, they were considered as visionaries, who were either deceiving or deceived: but when the point was fully established, nothing could exceed the joy that pervaded every breast. Somewhat of that holy feeling was expressed by the prophet, in the words before us. Certain it is, that our Church so understands the passage; because it is appointed to be read, instead of an Epistle, on the Monday preceding Easter. Nor can there be any doubt but that this is its real import. It is to Jesus that the questions in our text refer; and he it is who gives the answer to them. Let us consider then our text,

I.

In a way of solemn inquiry—

There are those who think the person spoken of was Judas Maccabeus; because he gained a great victory over the Edomites, who were afterwards compelled to embrace the Jewish religion. But it is evident, that the words cannot refer to him, because he could not possibly speak of himself in such terms, as are used both in our text and in the following verses [Note: ver. 4.]. It is to the Lord Jesus Christ alone that the words can with any propriety be applied.

The Edomites, as being the most bitter enemies of the Jews [Note: Amos 1:11-12.], were types and figures of the Church’s enemies, on whom God has decreed to take signal vengeance [Note: Isaiah 34:5-6.]: and it is probable that the full accomplishment of this prophecy in its literal sense is yet to come. But in its mystical and spiritual sense it has already been fulfilled, by the triumphs of our Lord Jesus Christ over all his spiritual enemies.

He triumphed over them upon his cross—
[It seemed as if his enemies then triumphed over him: but he never triumphed more than in the hour when he bowed his head and gave up the ghost. It is true, that Satan then bruised his heel; but he bruised Satan’s head, and inflicted a wound that will issue in his everlasting destruction [Note: Genesis 3:15.]. Previous to this final combat he proclaimed the certain conquest [Note: John 12:31; John 16:11.]; and in it he gained the victory. He entered, as it were, into the very palace of the god of this world, and spoiled his goods [Note: Luke 11:21-22.]; yea, “he spoiled all the principalities and powers of hell, triumphing over them openly on the cross [Note: Colossians 2:15.].” It was by making an atonement for sin that he effected reconciliation between God and man — — — and thus “by his death he destroyed him that had the power of death, that is, the devil,” and delivered from their “sore bondage” the countless millions of his redeemed [Note: Hebrews 2:14-15.].]

He triumphed over them still more in his resurrection and ascension—
[If in his death he discharged our debt, in his resurrection he was liberated from the prison of the grave, and declared to have fulfilled every thing that was necessary for man’s salvation. Hence he is represented as a mighty Conqueror, surrounded by myriads of the heavenly host, and “leading captivity itself captive,” dragging, as it were, at his chariot wheels, the vanquished powers of darkness [Note: Colossians 2:15.], In his death the victory was gained; but in his resurrection and ascension the triumph was celebrated, and proclaimed. Hence to these the Apostle Peter refers us, as unquestionable evidences of his Messiahship, and as demonstrations that he is the only Saviour of the world [Note: Acts 2:32-36.].]

He has carried on, and will ere long complete, his triumphs in the gathering together of his elect people from every quarter of the globe—
[On the day of Pentecost he rescued three thousand vassals from Satan’s tyrannic sway: and from that day has he set at liberty multitudes both of Jews and Gentiles, by the operation of his grace upon their hearts. Yet daily too is he still gaining more and more ground on the dominions of the wicked one; and ere long will his triumphs be complete, when “all the kingdoms of the world” shall acknowledge him as their Sovereign, their Saviour, and their God.]
Let us now view the words of our text,

II.

In a way of devout reflection—

The mode of expression used by the prophet, naturally leads us to this, as indeed the most appropriate view. When he asks, “Who is this?” he intends to express his admiration of the object; just as the prophet Micah does of Jehovah, “Who is a God like unto thee [Note: Micah 7:18.]? Let us then contemplate our adorable Saviour, as exhibited to us in our text: let us contemplate,

1.

The representation given of him—

[Commentators who interpret this passage of the Saviour, as having his garments dyed with his own blood, quite mistake its meaning: it is with the blood of his enemies that he is covered, just as a warrior may be supposed to be, when returning from the slaughter of his enemies. And this is the view frequently given of him in the Holy Scriptures. His garments previous to the battle [Note: Isaiah 59:16-17.] — — —, together with his going forth to the engagement [Note: Psalms 45:3-5.] — — —, and the slaughter consequent upon it [Note: Revelation 19:11-18; Revelation 19:21. Mark especially ver. 13, 16.] — — —, are described in other parts of Holy Writ; and by them is our interpretation of this passage elucidated and confirmed. Let us then behold with admiration this mighty Conqueror, now so “glorious in his apparel, and travelling in the greatness of his strength.” He appears not as one exhausted with fatigue, but as one whom no enemy can resist. Let us ascribe to him the honour due unto his name; and let the song by which the typical victory of Jehovah at the Red Sea was celebrated, be sung by us; for our Jesus “hath triumphed gloriously:” “Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders [Note: Exodus 15:1; Exodus 15:3-11.]?”]

2.

The description given of himself—

[In his reply to the question, “Who is this?” he informs us who he is; “I that speak in righteousness, mighty to save.” Not only does he “speak in righteousness,” as the true and faithful witness, but he speaks of righteousness, and is the great Herald that proclaims it to a ruined world. He himself has by his death “brought in an everlasting righteousness [Note: Daniel 9:24.],” which shall be “unto all, and upon all, that believe in him [Note: Romans 3:22.].” Hear with what extreme earnestness he proclaims it to the whole world [Note: Isaiah 51:4-6.]: and shall we not adore such a Benefactor as He? Shall sinners, who have no righteousness of their own, “be made the righteousness of God in him [Note: 2 Corinthians 5:21.],” and not exult? Shall they not glory in him as “The Lord their righteousness [Note: Jeremiah 23:6.],” and boast, each one for himself, “In the Lord have I righteousness and strength [Note: Isaiah 45:24-25.]?”

But consider further how “mighty he is to save:” he is “a Saviour and a Great One [Note: Isaiah 19:20.],” even “a Prince and a Saviour [Note: Acts 5:31.];” or rather as he is called by an inspired Apostle, “The great God and our Saviour, Jesus Christ [Note: Titus 2:13.].” This is the great argument whereby he encourages us all to trust in him; “Look unto me and be ye saved, all the ends of the earth; for I am God [Note: Isaiah 45:22.]!” and this is the view in which all his Ministers are commanded to hold him forth: we must “lift up our voice with strength, and say unto the cities of Judah, Behold your God [Note: Isaiah 40:9-10.]!”

Whilst then from “his garments dyed in blood” we discern how able he is to destroy, let us remember, that he is able also to save [Note: James 4:12.], yea, “able to save to the uttermost all that come unto God by him [Note: Hebrews 7:25.].”]

Address—
1.

Those who believe in him—

[Keep your eyes steadily fixed on this glorious Saviour: and remember, that “he trod the wine-press alone [Note: ver. 3.];” there was none with him in the conflict he sustained; nor must any one presume to claim a share in the honour of his victories: his was the power; his must be the glory. So indeed must be the glory of all that is wrought in us; for it is by his grace alone that we can do even the smallest good. Let him then be gratefully acknowledged as “the Author and the finisher” of your whole salvation.]

2.

Those who entertain no admiring thoughts of him—

[O that you would reflect how terrible it will be to be found amongst his enemies! Let it suffice that his garments are dyed with the blood of others; and let them not be dyed with your blood. In the very passage before us, he tells us how insupportable his wrath will be [Note: ver. 6.]: O provoke it not! but humble yourselves before him, whilst yet the day of mercy lasts: for “God has set him upon his holy hill of Zion,” and has engaged to make all “his enemies his footstool.” And be assured that if you will not bow before the sceptre of his grace, he will “break you in pieces as a potter’s vessel [Note: Psalms 2:6; Psalms 2:9.].”]

Verse 7

DISCOURSE: 1013
THE LOVING-KINDNESS OF THE LORD

Isaiah 63:7. I will mention the loving-kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his loving-kindnesses.

NOTHING conduces more to the production of true repentance than a view of the mercies of our God. A sight of sin only will often lead to despondency; or, if attended with a determination to seek for mercy, will never melt the soul into deep contrition. It is the contrasted view of God’s goodness, and of our own depravity, that alone begets ingenuous shame, and unfeigned self-abhorrence: it is from thence alone that we derive the complete knowledge of our own vileness, and are enabled to maintain a hope of acceptance with God, notwithstanding all our desert of his wrath and indignation.
In the latter part of this chapter, and the whole of the next, we have a confession, which seems to have been drawn up for the use of the Church, when they should be in captivity in Babylon. But the prayer itself begins with the words of our text; wherein we have an acknowledgment of God’s unbounded goodness to his people; an acknowledgment, which is amplified and illustrated in the following verses by a variety of particulars. In this view it was an excellent preparation for that self-abasement which they were to express in the subsequent confession.
We shall find it a profitable subject for our present contemplation to consider the loving-kindness of our God to us: and that we may confine our thoughts within a proper limit, we shall shew,

I.

What there is in the loving-kindness of our God that deserves particular notice—

It is obvious, that the subject, taken in all its latitude, is absolutely inexhaustible. But by confining our attention to some prominent parts of it, we shall be enabled to form a just conception of the whole, without being distracted by too great a variety of particulars. Let us then notice,

1.

Its freeness and sovereignty—

[The freeness of God’s mercies is that which constitutes their first and most distinguishing feature: without adverting to that, we can never have any just conception of them at all. If we suppose God to have any respect to human merit, and to confer his favours on account of that, we undermine the principal foundations of our gratitude, and take honour to ourselves in exact proportion as we ought to give glory unto him. But a very little reflection will suffice to shew us, that God is altogether sovereign in the distribution of his favours. Who made the difference between the apostate angels and fallen man? or what was there in us, rather than in them, that induced God to provide a Saviour for us, when no such mercy was vouchsafed to them? Who has made the difference between the benighted Heathens and ourselves? or wherein have we merited that God should send us the light of revelation, when they are left in darkness and the shadow of death, and given up to follow their own delusions? If we prosecute the same inquiry in relation to the distinctions visible amongst ourselves, we shall be constrained to come to the same conclusion; “By the grace of God we are what we are.” It is manifest, that still, as in former ages, “things which are hid from the wise and prudent are revealed unto babes;” and the only reason we can give for it, is that which our Lord himself assigned, “Even so, Father, for so it seemed good in thy sight [Note: Matthew 11:25-26. See also Ezekiel 16:3-6.].” Whether therefore we look at our rank in society, our intellects, our bodily constitution, or our attainments in grace, we must confess, that it is “God, and God alone, that has made any of us to differ [Note: 1 Corinthians 4:7.].”]

2.

Its richness and variety—

[Were we to attempt to enumerate particulars, we should not know where to begin, or where to end. The mercies we enjoy as men, in contradistinction to all the rest of the creation, are unspeakably great — — — Nor should we overlook those which we possess as Britons [Note: Here the particular occasion that is celebrated may be introduced.] — — — but, above all, those which we enjoy as Christians, deserve our most attentive consideration. That we have a Saviour to whom we may flee for refuge, and who is able and willing to save us to the uttermost; that we have the aids of the Holy Spirit promised to us for the renovating of our fallen nature; that the invitations and promises of the Gospel are yet sounding in our cars, when so many millions of our fellow-creatures have received their final doom, and are gone beyond a possibility of redemption; these things, I say, display in its brightest colours the loving-kindness of our God to us; and therefore we should meditate upon them day and night.

We have a striking pattern for our imitation in Nehemiah: he wished to impress the Jews with a sense of God’s goodness to them, and therefore set it forth before them in a variety of most affecting particulars [Note: Nehemiah 9:7-15.]: let us also, for the same end, recall to mind the mercies which we ourselves have experienced at his hands; and we shall and them countless as the sands upon the sea shore.]

3.

Its constancy and continuance—

[After all, we scarcely know whether this be not the view in which the loving-kindness of our God appears to greatest advantage. This seemed to Nehemiah to be the crown and summit of God’s mercies vouchsafed to the Jewish nation [Note: Nehemiah 9:16-21; Nehemiah 9:26-31.]: and certainly not even the greatest of his mercies astonishes us more than the continuance of them to us. Let us but reflect, how numerous our provocations have been, and what ungrateful returns we have made to God for all his loving-kindness, and we shall stand amazed at his patience, and long-suffering, and forbearance: we shall be surprised that he has not long since shut up his tender mercies in displeasure, and “sworn, in his wrath, that we should not enter into his rest.” We shall then understand (what else is quite inexplicable) why David, in a psalm of only twenty-six verses, repeats no less than twenty-six times that “God’s mercy endureth for ever [Note: Psalms 136:0.]:” we shall see that to this, and to this alone, we owe it, that we have not been consumed long ago [Note: Lamentations 3:22.].]

Let us proceed to consider,

II.

In what manner, and for what ends, we should notice it—

And,

1.

As to the manner—

[A mere speculative view of this subject is by no means that which becomes us. We should consider it with the profoundest admiration, and the liveliest gratitude.

One might as well expect a person to speak in a light manner of sin, as of the mercies of his God. There is something so vast and incomprehensible in the loving-kindness of God, that the very thought of it should utterly overwhelm us. The exclamation of St. Paul, when contemplating the decrees of Providence respecting the calling of the Gentiles, and the restoration of the Jews, is that which suits us in reference to the subject before us; “O the depth! O the depth! How unsearchable are his judgments, and his ways past finding out [Note: Romans 11:33.]!” Even a Heathen, when restored to the exercise of his understanding, was so amazed at the goodness of Jehovah, that he exclaimed, “How great are his signs, and how mighty are his wonders [Note: Daniel 4:2-3.]!” How much more then ought we to be impressed with it, to whom it is revealed in the stupendous work of redemption! Surely the meditation of the prophet should be ever on our mind, and his words upon our lips; “How great is his goodness, how great is his beauty [Note: Zechariah 9:17.]!”

Yet, as the angels, who veil their faces and their feet before the Deity from a sense of their unworthiness to behold or serve him, do yet exert themselves to the utmost to exalt his name; so we, however incapable of comprehending fully the mercies of our God, should do our utmost to praise and glorify him on account of them. David stirred up “his soul, and all that was within him, to bless the Lord, who had crowned him with mercy and loving-kindness [Note: Psalms 103:1-4.].” And we are taught by the prophet the precise terms, as it were, in which it becomes us to express our gratitude to God [Note: Isaiah 12:4-6.]. The very words of our text may serve to shew us in what manner our admiration and gratitude should be combined: if I may so speak, our admiration should be lively, and our gratitude profound.]

2.

As to the ends—

[No other meditation, no subject of discourse, more imperiously demands your notice than this. You should reflect upon, and “mention” the loving-kindness of God, both for the instruction of others, and the encouragement of your own souls.

How are others to become acquainted with God, if you, whose understandings are enlightened, do not endeavour to instruct them? or to what purpose has God imparted to you the knowledge of himself, if you do not impart it to those around you? “Your light is not to be hid under a bushel, but to be put on a candlestick,” that it may be a source of benefit to others. It is the command of God that his mercies should be thus treasured up in the minds of all, and be transmitted by oral testimony from generation to generation [Note: Psalms 78:2-7.]. And the more truly any persons have been devoted to God themselves, the more active and exemplary they have been in making him known to others [Note: Psalms 145:1-8.].

And what can be such a source of encouragement to yourselves? There is nothing like this to encourage you to pray; “the goodness of God is revealed on purpose to lead you to repentance [Note: Romans 2:4.],” and to animate your petitions at the throne of grace [Note: Psalms 51:1; Psalms 69:16-17.]. And what can so embolden you to trust in God? Were you to contemplate nothing but his power, you might be filled with dread, rather than with confidence: but when you consider his goodness also, your hopes of mercy are strengthened, and you are led to commit yourselves to his fatherly protection [Note: Psalms 36:7.]. Surely also there cannot be found any stronger inducement to serve him. “What shall I render unto the Lord?” is the natural question that must arise in the bosom of every one that feels his obligations to the Lord [Note: Psalms 63:3.]: and if we did not “serve the Lord with gladness and joyfulness of heart for the abundance of the mercies” he has vouchsafed unto us, we should be filled with self-reproach, and be constrained to acknowledge ourselves deserving of the heaviest condemnation [Note: Deuteronomy 28:45; Deuteronomy 28:47.].]

Behold now, what matter here is,
2.

For reproof—

[Is it not surprising, that, surrounded as we are with the mercies and loving-kindness of our God, we should be so insensible of all his goodness? — — — Let us blush for our ingratitude: let us strive henceforth so to “think of his loving-kindness,” that we may say with David, “Thy loving-kindness, O God, is ever before mine eyes [Note: Psalms 26:3; Psalms 48:9.]:” yea, “let us praise the Lord for his goodness, and for his wonderful works unto the children of men [Note: Psalms 107:8; Psalms 107:15; Psalms 107:21; Psalms 107:31.].” If we will but contemplate his acts, we shall soon become acquainted with his love [Note: Psalms 107:43.].]

2.

For encouragement—

[What do we mean by entertaining hard thoughts of God, or doubting his willingness to accept and bless us? His very nature is love [Note: 1 John 4:8.]; and all his acts, though often misapprehended by us, are love also. Be it so, our sins have so abounded, that we seem almost beyond the reach of mercy: “but where sin has abounded, his grace shall much more abound [Note: Romans 5:20.].” And if we will only go and “remind him of his loving-kindnesses which have been ever of old,” we shall find that our plea is absolutely irresistible [Note: Psalms 25:6-7; Psalms 25:11.].]

Verse 8

DISCOURSE: 1014
VEXING THE HOLY SPIRIT

Isaiah 63:8; Isaiah 63:10. He said, Surely they are my people, children that will not lie: so he was their Saviour…But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them.

WE all notice with wonder the perverseness of the Jewish people, and justify in our minds the judgments inflicted on them. But it would be well, it, when looking at them, we beheld our own selves, as in a glass: for verily the whole of their conduct is but a just representation of our own. The expectations which God formed respecting them were such as were perfectly just and reasonable: and when he was so grievously disappointed, we wonder not that he resented it in the way he did.
We shall find it not unprofitable to consider this passage,

I.

As fulfilled in the Jewish people—

God’s expectations from them were reasonable—
[The mercies which he vouchsafed to them, when “he took them for his own peculiar people,” are well known. They are again and again specified in the Holy Scriptures [Note: See Nehemiah 9:7-25.] — — — In particular, he revealed to them his laws from heaven [Note: Nehemiah 9:13.], yea, and “gave his Holy Spirit also to instruct them [Note: Nehemiah 9:20.].” In doing these things, he said, “Surely they are my people, that will not lie.” They will be to me a peculiar people: they will love, and serve, and honour me: and nothing will ever induce them to depart from me.

This, I say, was nothing more than what his mercies towards them most plainly called for. Never had any nation under heaven been dealt with as they had been [Note: Deuteronomy 4:7-8; Deuteronomy 4:32-35.]: and therefore he might reasonably expect that they would requite him according to the mercies vouchsafed unto them.]

But they most grievously disappointed him—
[“They soon forgat his works, and were disobedient to him at the sea, even at the Red Sea.” Their whole conduct was one continued series of murmurings and rebellions; as Moses himself testified, “Ye have been rebellious from the day that I knew you [Note: Deuteronomy 9:7; Deuteronomy 9:22-24.].”

Nor was it in the wilderness only that they thus grieved and vexed him. When they were brought into Canaan, they still continued a stiff-necked and rebellious people; insomuch that God himself was “broken with their whorish heart [Note: Ezekiel 6:9.];” and “was pressed under them, as a cart is pressed that is full of sheaves [Note: Amos 2:13.].” Thus they proceeded, till at last they filled up the measure of their iniquities, in the murder of their Messiah.]

His resentment against them, therefore, was most just—
[In the wilderness they so provoked him to anger, that of the whole number who were above twenty years of age at the time of their coming out of Egypt, two only were suffered to enter into the Promised Land. In Canaan, too, he was constrained in like manner to punish their descendants also with the severest judgments, insomuch that on some occasions “his own soul was grieved for the misery of Israel.” But all his chastisements proved ineffectual for their permanent reformation; so that he delivered them up, first into the hands of the Chaldeans, and in process of time into the hands of the Romans; and has now, for these eighteen hundred years, made them a spectacle to the whole world, an awful monument of his righteous indignation.]
But wherefore are these things related concerning them? Surely for our sakes. It will therefore be proper for us to consider them,

II.

As recorded for our instruction—

The whole history is declared by St. Paul to have been written as an admonition to us [Note: 1 Corinthians 10:1-11.] — — — Let me then ask,

Has not God been disappointed in us?
[The mercies vouchsafed to the Jews were nothing more than shadows of the blessings which we enjoy. What was their redemption, in comparison of ours? — — — What their support in the wilderness, and their possession of the land of Canaan, in comparison of the spiritual food administered to us, and the glory kept in reserve for us? — — — Were the Jews a favoured nation in comparison of the Gentiles? What then are we in comparison of the Heathen world? yes, and in comparison of a great part of the Christian world too? How fully and faithfully is the Gospel ministered to you! I may truly say, as Paul did to the Galatians, that “Jesus Christ is evidently set forth crucified before your eyes.”

What, then, must have been God’s expectations respecting you? Surely of you he has said, ‘They will walk before me as dear children: they will never lie: I can depend on them: whoever may neglect me, they will not: whoever may disobey me, they will not: I have given myself to them, to be their Saviour; and they will feel their obligations, and surrender up their whole souls to me, to be saved in the way of mine appointments.’

But how have you fulfilled these expectations? Has he seen you devoting yourselves to him in sincerity and truth? Has he not seen you, on the contrary, weary of his service, and going for happiness to an ensnaring world? Has he not seen you indulging many hidden abominations, and yielding to unhallowed tempers; and either neglecting altogether, or performing in a mere heartless and formal way, your duties of prayer and praise? — — —]
May we not then well expect that his anger should be kindled against us?
[Yes, truly: such conduct cannot but “grieve” and “vex his Holy Spirit:” and he might well swear concerning the greater part of us, as he did respecting the Jews, that “we shall never enter into his rest.” And what if he should do so? What if, instead of being to us a “Saviour,” he should become our “enemy;” and all “his love and pity should be turned to wrath and fiery indignation? Can we bear the thought? Reflect, I pray you, my Brethren, what “an evil and bitter thing it will be to fall into the hands of the Living God.” Yet can we expect no other, than that he should be thus incensed, when we are multiplying our rebellions against him, and “trampling under foot his dear Son, and doing despite to his Spirit of grace.” He has told us, that “we shall reap according as we sow: if we will sow to the flesh, we must of the flesh reap corruption: but if we will sow to the Spirit, we shall of the Spirit reap life everlasting.”]

Verse 9

DISCOURSE: 1015
THE LOVE OF GOD TOWARDS HIS PEOPLE

Isaiah 63:9. In all their affliction he was afflicted, and the angel of his presence saved them; in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

AMONGST those who have the Gospel fully opened to them, the history of the Jews must of necessity be familiar. Yet, however familiar it be to our minds, we need to have it frequently brought to our remembrance, since it exhibits with unrivalled clearness the dispensations of God’s providence, and shadows forth with most astonishing exactness the wonders of his grace. The words which we have just read may be considered as a kind of summary of that history: in them are recorded God’s tender compassion towards his people, whilst they were groaning under the yoke of Pharaoh—the means he used for their deliverance, by sending an angel, the Angel of the Covenant, his only dear Son, to bring them forth from Egypt—the success of those means in their complete redemption—and his continued care over them during the whole period of their sojourning in the wilderness. We might, not unprofitably, enter into a particular consideration of all these events, and take occasion from them to adore the power and faithfulness of Jehovah: but we propose rather to turn your attention to the mercies vouchsafed unto ourselves; and we would lead you to notice,

I.

His tender compassion towards ourselves—

[Even in our unconverted state he looks on us with an eye of pity [Note: Compare Exodus 3:7. with Hosea 11:7-9.], longing for our return [Note: Jeremiah 13:27.], and following us with invitations to accept of mercy [Note: Ezekiel 33:11.]. But the very instant we begin to feel the burthen of our sins, and to mourn over them, all the tenderest emotions of love are excited in his breast, and he flies, as it were, to raise us from our depression, and to comfort us in our sorrows [Note: Luke 15:20.]. Every sigh and groan enters into his cars, and every tear is treasured up in his vials [Note: See that beautiful representation of his love, Jeremiah 31:18; Jeremiah 31:20.].

We pass over his sympathy with us under all our subsequent trials, because that will be more advantageously noticed in another part of our discourse; and we proceed to notice,]

II.

The wonderful deliverance he vouchsafes unto us—

[The angel by whom God saved the Church in the wilderness, is the same as he still employs for our salvation [Note: Compare Exodus 3:1-6; Exodus 3:13-14. with Acts 7:30-34.]; even “the Messenger of the Covenant [Note: Malachi 3:1.],” the Lord Jesus Christ [Note: 1 Corinthians 10:9.]. He has sent that divine person to “redeem us,” not by power only, but by price, even the inestimable price of his own blood [Note: 1 Peter 1:18-19. Revelation 5:9.]. And to what must we ascribe this stupendous gift? Was it bestowed on account of any merit in us, either that God had already seen, or that he foresaw as hereafter to exist? No: it was to “his love and pity” alone that we are indebted, either for his first gift of his Son to redeem the world, or for his application of that redemption to our souls. “He loved us, because he would love us [Note: Deuteronomy 7:7-8.]:” and to his free and sovereign grace must all the glory be ascribed, by all the hosts of his redeemed for ever and ever.

But our obligation to his love and pity are best seen in,]

III.

The continued care with which he watches over us—

[Exceeding beautiful is the description given of his attention to his people in the wilderness [Note: Deuteronomy 32:10-12.]: and justly may it be considered as illustrating the care which he takes of us [Note: See Isaiah 40:11; Isaiah 46:3-4.]. There is not any state in which his eye is not upon us for good. Are we assaulted by persecution or temptation? he stands ready to succour us with grace sufficient for us, and to make us “more than conquerors” over all. Every returning want will he supply [Note: Isaiah 33:16; Isaiah 41:17-18.], and “keep us by his power through faith unto everlasting salvation [Note: 1 Peter 1:5.].”]

Address—
1.

Those who are the Lord’s only in name and profession—

[Such, alas! were the great mass of those who came out of Egypt; and therefore they were left to perish in the wilderness. This is particularly specified in the words following our text [Note: ver. 10.]: and the same fate will befall us also, if we do not give up ourselves to God in a way of holy obedience [Note: Exodus 23:20-21. with Matthew 7:21.].]

2.

Those who are his in deed and in truth—

[Two things we wish you ever to bear in mind; namely, your privileges, and your obligations. As for your privileges, what tongue can ever declare them, what finite understanding can ever fully apprehend them? O remember “the Rock whence ye are hewn, and the hole of the pit whence ye are digged,” and let the wonders of redemption be your meditation day and night. Consider too your obligations. “What manner of people ought ye to be, in all holy conversation and godliness!” Surely, “having been bought with so great a price, ye should ever glorify your God with your body and your spirit, which are his [Note: 1 Corinthians 6:20.].”]

Verse 10

DISCOURSE: 1014
VEXING THE HOLY SPIRIT

Isaiah 63:8; Isaiah 63:10. He said, Surely they are my people, children that will not lie: so he was their Saviour…But they rebelled, and vexed his Holy Spirit: therefore he was turned to be their enemy, and he fought against them.

WE all notice with wonder the perverseness of the Jewish people, and justify in our minds the judgments inflicted on them. But it would be well, it, when looking at them, we beheld our own selves, as in a glass: for verily the whole of their conduct is but a just representation of our own. The expectations which God formed respecting them were such as were perfectly just and reasonable: and when he was so grievously disappointed, we wonder not that he resented it in the way he did.
We shall find it not unprofitable to consider this passage,

I.

As fulfilled in the Jewish people—

God’s expectations from them were reasonable—
[The mercies which he vouchsafed to them, when “he took them for his own peculiar people,” are well known. They are again and again specified in the Holy Scriptures [Note: See Nehemiah 9:7-25.] — — — In particular, he revealed to them his laws from heaven [Note: Nehemiah 9:13.], yea, and “gave his Holy Spirit also to instruct them [Note: Nehemiah 9:20.].” In doing these things, he said, “Surely they are my people, that will not lie.” They will be to me a peculiar people: they will love, and serve, and honour me: and nothing will ever induce them to depart from me.

This, I say, was nothing more than what his mercies towards them most plainly called for. Never had any nation under heaven been dealt with as they had been [Note: Deuteronomy 4:7-8; Deuteronomy 4:32-35.]: and therefore he might reasonably expect that they would requite him according to the mercies vouchsafed unto them.]

But they most grievously disappointed him—
[“They soon forgat his works, and were disobedient to him at the sea, even at the Red Sea.” Their whole conduct was one continued series of murmurings and rebellions; as Moses himself testified, “Ye have been rebellious from the day that I knew you [Note: Deuteronomy 9:7; Deuteronomy 9:22-24.].”

Nor was it in the wilderness only that they thus grieved and vexed him. When they were brought into Canaan, they still continued a stiff-necked and rebellious people; insomuch that God himself was “broken with their whorish heart [Note: Ezekiel 6:9.];” and “was pressed under them, as a cart is pressed that is full of sheaves [Note: Amos 2:13.].” Thus they proceeded, till at last they filled up the measure of their iniquities, in the murder of their Messiah.]

His resentment against them, therefore, was most just—
[In the wilderness they so provoked him to anger, that of the whole number who were above twenty years of age at the time of their coming out of Egypt, two only were suffered to enter into the Promised Land. In Canaan, too, he was constrained in like manner to punish their descendants also with the severest judgments, insomuch that on some occasions “his own soul was grieved for the misery of Israel.” But all his chastisements proved ineffectual for their permanent reformation; so that he delivered them up, first into the hands of the Chaldeans, and in process of time into the hands of the Romans; and has now, for these eighteen hundred years, made them a spectacle to the whole world, an awful monument of his righteous indignation.]
But wherefore are these things related concerning them? Surely for our sakes. It will therefore be proper for us to consider them,

II.

As recorded for our instruction—

The whole history is declared by St. Paul to have been written as an admonition to us [Note: 1 Corinthians 10:1-11.] — — — Let me then ask,

Has not God been disappointed in us?
[The mercies vouchsafed to the Jews were nothing more than shadows of the blessings which we enjoy. What was their redemption, in comparison of ours? — — — What their support in the wilderness, and their possession of the land of Canaan, in comparison of the spiritual food administered to us, and the glory kept in reserve for us? — — — Were the Jews a favoured nation in comparison of the Gentiles? What then are we in comparison of the Heathen world? yes, and in comparison of a great part of the Christian world too? How fully and faithfully is the Gospel ministered to you! I may truly say, as Paul did to the Galatians, that “Jesus Christ is evidently set forth crucified before your eyes.”

What, then, must have been God’s expectations respecting you? Surely of you he has said, ‘They will walk before me as dear children: they will never lie: I can depend on them: whoever may neglect me, they will not: whoever may disobey me, they will not: I have given myself to them, to be their Saviour; and they will feel their obligations, and surrender up their whole souls to me, to be saved in the way of mine appointments.’

But how have you fulfilled these expectations? Has he seen you devoting yourselves to him in sincerity and truth? Has he not seen you, on the contrary, weary of his service, and going for happiness to an ensnaring world? Has he not seen you indulging many hidden abominations, and yielding to unhallowed tempers; and either neglecting altogether, or performing in a mere heartless and formal way, your duties of prayer and praise? — — —]
May we not then well expect that his anger should be kindled against us?
[Yes, truly: such conduct cannot but “grieve” and “vex his Holy Spirit:” and he might well swear concerning the greater part of us, as he did respecting the Jews, that “we shall never enter into his rest.” And what if he should do so? What if, instead of being to us a “Saviour,” he should become our “enemy;” and all “his love and pity should be turned to wrath and fiery indignation? Can we bear the thought? Reflect, I pray you, my Brethren, what “an evil and bitter thing it will be to fall into the hands of the Living God.” Yet can we expect no other, than that he should be thus incensed, when we are multiplying our rebellions against him, and “trampling under foot his dear Son, and doing despite to his Spirit of grace.” He has told us, that “we shall reap according as we sow: if we will sow to the flesh, we must of the flesh reap corruption: but if we will sow to the Spirit, we shall of the Spirit reap life everlasting.”]

Verses 11-14

DISCOURSE: 1016
GOD CONTEMPLATED

Isaiah 63:11-14. Then he remembered the days of old, Moses, and his people, saying, Where in He that brought them up out of the sea with the shepherd of his flock? Where is He that put his Holy Spirit within him? that led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? that led them through the deep as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: so didst thou lead thy people, in make thyself a glorious name.

THESE are supposed, by some, to be the words of Jehovah: but they seem rather to be spoken by Israel, who, under the chastisements of the Most High, were brought to a measure of penitential reflection. Such was the effect which God designed to produce upon them [Note: Jeremiah 3:4.]. And he complained when his judgments did not operate thus favourably upon their minds [Note: Cite Jeremiah 2:5-7. which precisely accords with the text.] — — — A review of former mercies is at all times very desirable, as well for our own comfort as for God’s glory. I would therefore now call upon you to contemplate the Most High,

I.

In a way of grateful recollection—

The wonders wrought for Israel, in their redemption from Egypt, are here recounted—
[Here they record their passage through the Red Sea, and the special influences of the Spirit of God upon Moses and the elders, during their sojourning in the Wilderness, and their final rest in Canaan, the promised land. Repeatedly is every one of these mercies specified in my text. Thrice is a passage through the sea mentioned; with this particular circumstance, that, whereas the bottom of the sea is for the most part abrupt and rugged, it was so smoothed for them, that the whole nation, men, women, children, and all their cattle, were enabled to pass it “without stumbling,” and with the same facility as a horse moves in the open field. Twice also is the Holy Spirit mentioned, as exerting his all-powerful influence on the minds of their leaders, so as to conduct them in the safest way, and to the greatest possible advantage. Their final rest too in Canaan is illustrated by a beautiful simile of a beast, which, after all his labours, descends into a fertile valley, and, under the eye of his master, enjoys in the greatest perfection such provision and rest as his necessities require.

These things formed the principal theme of praise and thanksgiving to that people in all ages. After their return from Babylon, Nehemiah expatiated upon them with adoring gratitude [Note: Nehemiah 9:5-25.]; and to this hour they are deservedly the great subject of that nation’s boast.]

Nor are they less interesting to us than to the Jews themselves—
[In these manifestations of God’s power and grace, we see far more than in any description of the Deity that could be given us. Here we see Jehovah in action, if I may so speak. Every one of his perfections is here painted, as it were, to the very life. Whatever expressions might be used to characterize his condescension and love, we could not form so just a conception of him as from this history. Behold his sovereignty, in choosing a people so unworthy of his love! Behold his power, in bringing them forth from the midst of such a powerful nation, that were determined to retain them in their bondage! Behold his care over them for the space of forty years, providing for their every want; and his truth and faithfulness, in bringing them at last into the promised land! And is he not the same God now? Or will he do less for his people now? or rather, will he not do at this time for the souls of his people as much as he then did for their bodies? I say, these manifestations of his power and grace deserve to be reviewed by us, no less than by the Jews themselves: and we suffer great loss, in not calling them more frequently and more gratefully to our remembrance.]

But let us contemplate him more especially,

II.

In a way of affectionate inquiry—

Twice is the inquiry made, “Where is he?” And this inquiry should be made by us,

1.

That we may obtain similar mercies at his hands—

[We need, in fact, the very same mercies as were vouchsafed to the Jews of old. For, are not we also in bondage? — — — And can anything less than Omnipotence deliver us? Are there not also seas of difficulty before us, through which we need to be brought by the spiritual influence of Heaven? — — — And do we not need the Holy Spirit also, to instruct and guide us in all our way, and to accomplish in us and for us all the good pleasure of our God? — — — Need we not the same provision also for our daily wants? And do we not need that rest which remaineth for us in the Canaan above? — — — Yes, in truth; all that was vouchsafed to Israel of old, is a type, and not a type only, but a pledge also, of what shall be vouchsafed to us, it only we commit ourselves, like Israel of old, to the guidance and protection of our God [Note: Illustrate this by Psalms 77:5; Psalms 77:11-13; Psalms 77:19-20.]. Inquire, then, I pray you, “Where is this God?” “Where is He” that did these wonders for his people of old; that we may supplicate his favour, and have them renewed to us?]

2.

That we may render to him the honour due unto his name—

[This also is twice mentioned, as God’s peculiar design in all that he wrought for Israel of old. And surely it should be a primary motive with us in contemplating all which he did for them, and all that he has done for us also, in that more wonderful redemption which he has accomplished for us through the Son of his love. Methinks our hearts should be full of it: we should never forget it for a single moment: we should be speaking of it every day, and all the day long. We should never be contented to remain at a distance from him. In attending upon the public ordinances, we should go in this spirit; “Where is he?” ‘I want to find my God; I want to tell him of all his tender mercies; and to adore him for all the wonders of his love.’ In our secret chamber, too, this should be our one desire; nor should we be ever satisfied, till we can say, with the Church of old, “I have found Him whom my soul loveth [Note: Song of Solomon 3:3-4.].” The constant habit of our mind, whether in public or private, should be, “I will mention the loving-kindness of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed upon us; and the great goodness toward the house of Israel that he hath bestowed on them, according to his mercies, and according to the multitude of his loving-kindnesses [Note: ver. 7.].”]

See, then, Brethren,

1.

What improvement to make of your troubles—

[They are sent in order to bring you nigh unto God [Note: Hosea 5:15; Hosea 7:14; Hosea 7:16.]: and if they produce this effect, you will have reason to bless God for them to all eternity. Be careful, however, that these impressions do not pass away with the occasion that calls them forth. Alas! our better feelings too often prove but transient [Note: See Psalms 78:34-37.] — — — And then, like metal taken from the furnace, we become only the more obdurate. But “we hope better things of you;” and that you will be able to attest, that your trials have only quickened your desires after God, and rendered you more thankful for all the mercies that have been vouchsafed unto you.]

2.

What to expect at the hands of God—

[See, in the text, Elijah’s mantle; and take it up; and, with an impassable river before you, strike the waters in faith, saying, “Where is the Lord God of Elijah [Note: 2 Kings 2:14.]?” See how the Church of old acted in the extremity of her trouble: “Awake, awake, put on strength, O arm of the Lord! awake, as in the ancient days, in the generations of old! Art thou not it that hath cut Rahab (Egypt), and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over [Note: Isaiah 51:9-10.]?” Thus may you expect your greatest obstacles to be made the very means of your preservation. Only picture to yourselves the weary beast feeding or reclining in the fertile valley; and there you have the perfect image of what shall be done for you, when once your appointed labours shall be ended: you shall then “rest for ever from your labours,” and enjoy perfect peace in the bosom of your God.]

Verses 15-16

DISCOURSE: 1017
PLEADING WITH GOD

Isaiah 63:15-16. Look down from heaven, and behold from the habitation of thy holiness and of thy glory; where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies towards me? Are they restrained? Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O Lord, art our Father, our Redeemer; thy name is from everlasting.

BEHOLD a suppliant in the presence of his God, Draw near, my Brethren; and hear his pleadings at the throne of grace. Surely from this you may learn much of the condescension of your God, who suffers himself to be so addressed; and much of your own exalted privileges, in that, in every time of need, you have such a God, before whom you can spread your wants, and from whom you can obtain whatsoever your necessities may require.
The words before us may be supposed to be uttered by a pious Jew, mourning over the desolation of his country during the Babylonish captivity, and pleading with God for a restoration of the blessings which it was once the high privilege of his nation to enjoy.
The whole of the Jews’ captivity in Babylon, and of their redemption from it, was of a typical nature; and may well be considered as prefiguring the trials and deliverances of God’s people in all ages. St. Paul quotes a part of this prayer, in this very view; and shews, that the things here implored were not confined to that particular occasion, but have their accomplishment under the Christian dispensation [Note: Compare chap. 64:4. with 1 Corinthians 2:9.]. I may well, therefore, lead you to consider,

I.

To what circumstances God’s people may be reduced—

The whole Bible attests, that God’s people are more or less “a poor and afflicted people [Note: Zephaniah 3:12.].”

They are exposed, like others, to temporal afflictions—

[They have no exemption from troubles, either personal or domestic. Disease, with all its attendant evils, will press on them as well as others; and the loss of dear relatives be felt by them as keenly as by any others. And especially if there be misconduct in their offspring, it will be more acute and pungent in them, in proportion as they feel the value of their own souls, and are concerned for the souls of those connected with them. In addition to the common calamities of life, they have also some as arising from religion itself. For who ever followed the Lord fully without having a cross to bear? We are told, that “all who will live godly in Christ Jesus shall suffer persecution.” And so we find it in actual experience. From the time of Abel to the present hour, there has not been one who was “really born after the Spirit that has not been hated and persecuted by those who have been born only after the flesh [Note: Galatians 4:20.].”]

To spiritual troubles, also, they are subjected in no slight degree—

[At their first turning to the Lord, they are not unfrequently bowed down under such a load of guilt as makes them apprehensive that they shall never find acceptance with their offended God. And, at subsequent periods also, they are often “in heaviness, through manifold temptations.” Satan, their malignant adversary, harasses them with his assaults; and with his fiery darts inflicts a wound upon their inmost souls [Note: Ephesians 6:16.]. Sometimes, too, they are made to experience the hidings of God’s face, and to fear that he has utterly withdrawn his loving-kindness from them [Note: Psalms 77:2-3; Psalms 77:7-9.]. In comparison of this, all other troubles are light: “The spirit of a man may sustain any common infirmity; but a wounded spirit who can bear?” Even our blessed Lord, who uttered no complaint on account of any other sufferings, cried out by reason of this, “My God, my God! why hast thou forsaken me?”]

But in my text we see,

II.

To whom we should betake ourselves, under such circumstances—

St. James says, “Is any afflicted? let him pray.” Prayer is the great antidote to affliction of every kind. And here we see in what way we should approach our God. We should draw nigh to him,

1.

In a way of humble expostulation—

[Expostulation, if devoid of humility, would be most offensive to God: for “God giveth not account of any of his matters:” and to call him to our bar, would be presumption in the extreme. Yet God is pleased to allow us to approach him, and even to expostulate with him, provided we come to him with real humility and contrition. Though he dwells in the high and holy place, yet will he regard the cry of the poor destitute; and “from the habitation of his holiness and his glory” supply his every want. He has a zeal for his people’s good: he has said, that “he will plant them in the heavenly land assuredly, with his whole heart and with his whole soul [Note: Jeremiah 32:40-41.].” He feels for them, too, as a tender parent for his child under some great calamity. His whole soul is in a state of commotion on their account [Note: Hosea 11:8. Jeremiah 31:20.]. But, if we be under circumstances of distress, without any immediate relief from him, ho will appear to have “forsaken and forgotten us.” On those occasions, therefore, he permits us to address him in the language of expostulation: “Look down from the habitation of thy holiness and of thy glory. Where is thy zeal and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained?” Yes: not only will he approve of such holy importunity, but he will never suffer such prayers to ascend in vain [Note: Psalms 42:9-11.].]

2.

In a way of confident affiance—

[There are times and seasons when a person, who is on the whole pious, may, by reason of his trials, seem to be abandoned of his God, and scarcely be recognised as having the divine image enstamped upon him. Thus it was with Job, under his heavy and accumulated calamities. But a person should not, therefore, cast away his confidence; but rather hold it the faster, that it may afford him consolation and support under the pressure of his troubles. He may, in addition to his expostulations with God, lay hold upon him under the endearing relation of a Father: “Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou art our Father, our Redeemer; thy name is from everlasting.” A person may have an evidence in his own soul that he has been adopted by God, yea, and been born of him: he may be sure, in his own mind, that he has been redeemed from death and hell, and been brought into the light and liberty of God’s children: and he may look to God as one whose “name is from everlasting,” and who will approve himself to be “the same yesterday, and to-day, and for ever.” O! what consolation will flow into the soul from this recognition of God’s relation to us in our low estate! I say, Brethren, “hold fast this rejoicing of your hope firm unto the end;” and you will find, that with this anchor fixed within the veil, you will outride the storm, and be brought in safety to the desired haven.]

Let me, in conclusion, ask,
1.

What know you experimentally of this method of pleading with God?

[The pulse does not so clearly mark the state of our bodies, as our prayers mark the state of our souls. Many, in their whole lives, have never thus expostulated with God; or held fast their relation to him, as their plea for mercy. In fact, the generality of Christians would account this to be the most insufferable presumption. But I call on you, under all trials to which you can over be reduced, to “encourage yourselves in the Lord your God;” and, like Israel of old, to wrestle with him in prayer, till you have obtained the desired blessing.]

2.

What warrant have you for the confidence which such expostulations imply?

[Before you can say with truth, “Doubtless, thou art our Father, and our Redeemer,” you must have experienced the regenerating influences of the Holy Spirit; and must have fled to Christ for refuge, as your only hope. Others, indeed, may not have noticed in you this change, so as fully to recognise you under your new character: but you must be deeply conscious of the secret exercises of your soul before God; and must be able to appeal to the heart-searching God, that you have thus sought mercy at his hands. Tell me then, Brethren, whether you can thus appeal to God? And, if your conscience testify against you, that you are yet unregenerate, and without an interest in Christ, let your trials be regarded by you as messengers from the Most High, to call you into a state of reconciliation with him, and to save you from the troubles that shall never end.]