Bible Commentaries
Isaiah 59

Verse 8

DISCOURSE: 995
NO PEACE IN THE WAY OF SIN

Isaiah 59:8. They have made them crooked paths: whosoever goeth therein shall not know peace.

THIS chapter deserves especial notice, not merely on account of its historical import, but particularly on account of the use made of it by the Apostle Paul. As written by the prophet, it seems descriptive of some peculiarly abandoned characters, who committed all manner of iniquity. But, as quoted by the Apostle, it is descriptive of mankind in general, and marks the entire depravity of our fallen nature. Now, in reading the Epistle to the Romans, we are apt to wonder how an inspired writer could deduce such a doctrine from passages which appear to afford so little foundation for it: for it seems strange to say, that because some pre-eminently wicked persons, of one age and country, were guilty of the most flagrant enormities, all persons, in all ages and countries, must have the same propensities. But I hesitate not to say, that the Apostle’s inference is just: for, if any persons enjoying the light of revelation were, notwithstanding all their advantages, so wicked, the fault was not in their accidental circumstances, but in their nature itself; and, consequently, all who possess the same nature must be partakers of the same propensities: and if they yield not to those propensities in the same manner as others, they must owe it, not to any superior goodness of their own, but to the preventing grace of God. It is not my intention to prosecute the subject before us to the extent that the Apostle’s example would justify: I shall satisfy myself with exhibiting,

I.

The characters here described—

Of human nature, as born into the world, I forbear to speak: but of men’s actions our text gives a just and universal description. We need not go back to the Jews: we need only to look amongst ourselves; and we shall find that all of us, without exception, whilst in our natural and unconverted state, are guilty of the crime here spoken of; “We make us crooked paths.” In proof of which, I will shew you our deviations,

1.

From the line of duty prescribed by the law—

[You need not be told, I trust, what the law of God requires: it requires that we “love God with all our heart, and mind, and soul, and strength; and that we love our neighbour as ourselves.” But who amongst us has obeyed it? who has obeyed it for any one day or hour of his whole life? The truth is, that our whole life has been one continued scene of departure from it. Instead of loving God supremely, we have loved the creature above him, and have sought our happiness in it, rather than in him; and, instead of loving our neighbours as ourselves, we have lived in one continued state of selfishness; preferring our own ease, honour, interest, to that of others; and, in many instances, seeking our own welfare at the expense of that of others. But this matter admits of no doubt: we shall all readily acknowledge our deviations from the perfect law of God; and that, when tried by that standard, “every mouth must be stopped, and all the world become guilty before God.”]

2.

From the line of duty prescribed by the Gospel—

[The Gospel is given us to remedy our departures from the law; and it “prescribes repentance towards God, and faith in our Lord Jesus Christ.” And how have we obeyed that? Have we mourned over our sins as it became us? Have we, like the Publican, been so oppressed with a sense of our own unworthiness, that we have not ventured to look up to heaven, but, with downcast eyes, have smitten on our breasts, and cried, “God be merciful to me, a sinner?” — — — Have we also implored mercy in God’s appointed way; pleading the merits of the Redeemer’s blood, and seeking reconciliation solely through his all-atoning sacrifice? And, under a full conviction of the insufficiency of every other help, have we lived altogether by faith on the Son of God;” and “determined to know nothing, and trust in nothing, but Jesus Christ, and him crucified?” Say, Brethren, can you indeed appeal to God, that, from day to day, he witnesses your sighs and groans and tears, in your secret chamber, and sees you fleeing to the Lord Jesus Christ, just as the manslayer fled from the pursuer of blood to the city of his refuge? Alas! alas! if the truth be spoken, there have been in you as great and habitual deviations from the Gospel, as even from the law itself!]

3.

From the line of duty prescribed even by your own conscience—

[Every one has some line which he has prescribed to himself. Now it is not my intention to inquire how far the line of any man accords either with the law or with the Gospel. The point to ascertain is, how far your conduct has agreed with the dictates of your own conscience? You have seen no evil in many of those things which are practised by the world at large: and it is not my intention to arraign your conduct in relation to any thing which your own mind has approved. But the question is, Have you not deviated, and very widely too, from the path which you yourselves have acknowledged to be right? Have you not left undone much which you were persuaded it was your duty to do; and done many things which you knew to be wrong? I again say, whatever latitude your own conscience has allowed you, have you not, in ten thousand instances, gone beyond it; and erred, both by defect and excess, from the very line which you have marked out for yourselves? I cannot doubt one moment what the testimony of your own consciences must be; and that you stand convicted, even in your own minds, of having “made to yourselves crooked paths.”]
Having declared the habits of those spoken of in my text, I proceed to mark,

II.

The awful condition of their souls—

“Whosoever walketh in the paths before described, cannot know peace.” He cannot know it,

1.

In life—

[I grant that those who are young and gay, and those who are prospering in the world, may enjoy something which they call peace: they may, for the most part, be free from anxieties and troubles in relation to their souls; and may go on in a round of pleasure without any material abatement, so as to account themselves, and be accounted by others, happy. But this continues only whilst they are able to shake off all sense of God’s presence, and all thought of death and judgment. Let but the thoughts of eternity rush into their minds, and there is an end of their gaiety at once: their mind is appalled: and they can find no relief, but in dissipating their unwelcome reflections, and drowning them in business or pleasure. Their peace, even at the best, is only like that which is enjoyed by the brute creation: it is not such as becomes a rational and immortal being. Scriptural peace consists in a state of reconciliation with God, and in the testimony of a good conscience. But how can this be possessed by one who is walking in crooked ways? It cannot be. As the prophet says, in the words before my text, “The way of peace they know not:” yea, rather, when they reflect at all, “they are like the troubled sea, which cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked [Note: Isaiah 57:20-21.].” And for the truth of this, I appeal to you, even to the most gay and thoughtless among you. Why are you so averse to think of death and judgment? Is it not that such reflections are a source of pain to you, rather than of holy delight and pleasure? Yes, if once you come to the light, your boasted satisfactions issue in nothing but fear and terror.]

2.

In death—

[Here again I must acknowledge, that many delude themselves with a persuasion of their own goodness; or of God’s mercy, which prevents him from executing the judgments he has threatened: and by these vain conceits they are buoyed up with a kind of hope, which yet rises but little above a brutish insensibility. As for looking up to God as a reconciled God and Father, and contemplating the blessedness of dwelling in his presence, they have no such thought: the utmost that they hope for, is a freedom from pain. They know not what it is to sprinkle their consciences with the blood of Christ, and to lay hold on the great and precious promises of the Gospel: they have no realizing views of Christ, as their Intercessor with God, or as their Forerunner, who is gone to prepare a place for them in heaven. These are the great constituents of scriptural peace: but of these things they know nothing: it is the upright soul alone whose end resembles this: “his end is peace,” in the best and highest sense: but of this, the man who walks in paths of his own has no conception: and, if he be at all awakened to a sense of his condition, he has nothing but “a certain fearful looking-for of judgment and fiery indignation” to consume him.]

3.

In the eternal world—

[No, verily, there is no peace for the wicked there. At the instant of the departure of the soul from the body, all delusions vanish, and every thing which God has spoken is fulfilled. Then how glad would the sinner be, if rocks or hills could fall upon him, and hide him from the face of his offended God! But that cannot be: into the presence of his Judge must he go; and from him must he receive his eternal doom, even in the lake that burneth with fire and brimstone, prepared for the devil and his angels. What peace can be possessed there, let the rich man inform you, who wanted a drop of water to cool his tongue. Alas! “they rest not day nor night,” but “drink incessantly of the cup of God’s wrath and indignation;” and to all eternity will they be occupied in “weeping and wailing, and gnashing their teeth.” Such will be the issue of walking in the broad road which leadeth to destruction; nor will any escape it, but those who “enter in at the strait gate, and walk in the narrow way that leadeth unto life.”]

Address—
1.

The erring—

[Pause, I pray you, Brethren, and consider whither your feet are tending: for, whether you will believe it or not, they who walk in crooked paths shall never know peace. But, having warned you of this, let me tell you how you may have peace. Blessed be God! there is peace to be obtained through the Lord Jesus Christ, “who is our Peace.” Yes: “the day-spring from on high has visited us, to give light to them that sit in darkness and the shadow of death, and to guide our feet into the way of peace.” Do you ask, How shall I obtain this? I answer, Come to him in penitence and faith; and “you shall surely find rest unto your souls.” Let me propose to you the pattern which is to be realized by innumerable multitudes in the latter day: “They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble [Note: Jeremiah 31:9.].” “Return to God” in this way, and then you may rest assured that your past iniquities shall not be your ruin.]

2.

Those who are walking in the right way—

[Who is it that has made you to differ? You were once walking in crooked paths, even as others: but God, in his mercy, has stopped you, as he did the persecuting Saul, and “brought you into the paths of righteousness for his name’s sake.” Let a sense of this mercy fill you with thankfulness to the Lord, and with “compassion to those who are yet ignorant and out of the way” — — — In particular, if a brother be drawn aside into any crooked path, be careful to “restore him in a spirit of meekness; considering yourselves, lest you also be tempted [Note: Galatians 6:1.Hebrews 12:12-13; Hebrews 12:12-13.]” — — — In truth, you must never forget how liable you yourselves are to be drawn aside “by the cunning craftiness of men,” or by “the wiles of Satan,” or by the power of your indwelling corruptions [Note: 2 Peter 2:18.]. To this you are exposed, even “after you have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ; and your last end may actually become worse than your beginning [Note: 2 Peter 2:20.].” And should you thus “depart from your righteousness, your righteousness wherein you have lived will no more be remembered; but in the sin which you commit you will die [Note: Ezekiel 33:18.].” Of this you are most solemnly warned by the Prophet David: “As for such as turn aside to their crooked ways, the Lord will lead them forth with the workers of iniquity: but peace shall be upon Israel [Note: Psalms 125:5.].” Be much therefore in prayer to God, to “hold up your goings in his paths, that your footsteps slip not.” And never imagine, for a moment, that you are beyond the danger of falling; “but let him that thinketh he standeth take heed lest he fall.” In order to this, take diligent heed to your ways; and be careful to “maintain a conscience void of offence towards both God and man.” And “despise not little things;” for they will open the way for greater. In a word, let it be your constant endeavour to “be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in the world [Note: Philippians 2:15.].” Then shall you possess the peace of God, which passeth all understanding; and I also shall “rejoice, in that I have not run in vain nor laboured in vain [Note: Philippians 2:16.].”]

Verse 15

DISCOURSE: 996
THE RIGHTEOUS A PREY TO THE WICKED

Isaiah 59:15. He that departeth from evil maketh himself a prey.

IT may sometimes appear unreasonable to take portions of Scripture which describe the state and character of the Jews in former days, and to apply them to ourselves at this day. But it must be remembered, that human nature is the same in all ages; and under the same circumstances will betray the same infirmities.
This will account for St. Paul’s mode of proving the total depravity of our nature, and the consequent impossibility of our being ever justified by the works of the law. He cites from different parts of Scripture a great variety of passages, which describe the state of the wicked Jews at different periods of their history: and those passages he adduces, to shew how fallen our nature is. Some of the most humiliating parts of his description are taken from this very chapter, which confessedly portrays the character of the most abandoned Jews at a period of extreme degeneracy [Note: Compare ver. 7, 8. with Romans 3:15-18.]. An objector might say, This is not equitable: and I do not admit that the worst of the Jews in their most degenerate days are any just criterion for judging of human nature generally. But the Apostle might reply, that, if any persons so highly favoured as the Jews could attain to such heights of impiety as they assuredly did, the fault must be, not in the circumstances in which they were placed, but in human nature itself; which would betray the same dispositions in others, if they were subjected to the same trials. Hence, without hesitation, I take the words of our text as containing a general truth, and as asserting a fact which will be found to exist in all ages and countries of the world: “He that departeth from evil maketh himself a prey.”

It is my intention,

I.

To establish this fact—

This will be found true in all former ages—
[Go back to the days of Cain and Abel; and there you will find, that the very first man who was born of our fallen parents murdered his own brother, for no other reason than this, “because his own works were evil, and his brother’s righteous [Note: 1 John 3:12.].” Proceed downward through all successive periods of the world, and behold Noah derided for his belief in God’s word; Lot menaced for refusing to concur in the most horrible abominations that human nature could commit; Elijah deemed the troubler of Israel, because he withstood idolatry; and all the prophets in succession reviled and persecuted by the people amongst whom they dwelt: as our Lord says, “Which of the prophets did not your fathers persecute?” Every one of them might adopt the language of David, and say, “They that render evil for good are against me, because I follow the thing that good is [Note: Psalms 38:20.].”

If under any circumstances a holy person could escape persecution, we might well suppose that our blessed Lord would have escaped it; both because his whole life was employed in doing good to the bodies, as well as the souls, of men; and because his wisdom infinitely exceeded that of any other of mankind, seeing that “he spake” on all occasions “as never man spake.” But so far was he from being an exception to the general rule, that he was an object of more inveterate hatred in proportion to the transcendent excellence of his character. There never existed upon earth one so spotless as he, nor one who was an object of such universal hatred and abhorrence [Note: Isaiah 49:7.]. His Apostles after him were all treated with the same kind of indignities, wherever they went; their converts also in every country experiencing the same lot; even as many of our own countrymen did at the time of the Reformation. There has in all places existed the same “enmity between the seed of the serpent and the seed of the woman [Note: Genesis 3:15.],” and the same opposition betwixt “light and darkness, Christ and Belial [Note: 2 Corinthians 6:14-15.].”]

Nor is it less true at the present hour—
[The person “who departeth from evil maketh himself a prey “to all around him, and becomes, as it were, a legitimate object for every one to pursue with whatever degree of malignity he may see fit. There is no other member of society, of a decent character, that is so universally hated and contemned. Every other person, if he do amiss, has some one to extenuate his fault: and, if he be treated, either in word or deed, with an undue measure of severity, he will have some to resent the injury, and to vindicate his cause. But let a godly man be reviled, let his very motives have sentence passed upon them, let him be stigmatized with the most opprobrious names, and who will take his part? Who will vindicate his character? who will shew resentment on his account? If even a word of palliation be spoken in his behalf, it will be almost a miracle: but a real friend, who feels for him, who enters into his cause, who espouses his interests, he will not find in the whole world, unless it be one who is under the same condemnation with himself. As it is said of our blessed Lord, “His manner of life who would declare [Note: Isaiah 53:8.]?” so may it be said of all his followers: their accusers are bold enough: but their defenders are not to be found, even in the seasons of their greatest need.

Nor is it to one description of persons only that the godly are obnoxious: the rich and the poor, the moral and the immoral, are penetrated with the same feelings towards them, and manifest their hatred in the same unblushing manner. Were Paul and Barnabas to be expelled from Antioch? no more willing instruments could be found than some “devout and honourable women [Note: Acts 17:3-4.].” Have Paul and Silas provoked the envy of the Jews at Thessalonica? there are plenty of “lewd fellows of the baser sort” ready to execute whatever their superiors may wish, and to drive these holy men from the place; uproar and tumult being deemed the best answers to arguments which could not be controverted by rational discourse [Note: Acts 13:50.], Only let Pilate and the chief priests pass sentence against Christ, and there will be no want of common, people to spit in his face, and crucify him. David, though so great and good a man, complains that all orders of men were actuated by the same malignant dispositions towards him: “the fat bulls of Bashan beset him, whilst dogs also compassed him round about [Note: Psalms 22:12; Psalms 22:16.];” yea, “the very abjects gathered themselves together against him, and hypocritical mockers gnashed upon him with their teeth [Note: Psalms 35:15-16.].” That there are times and seasons of comparative peace to the Church we readily acknowledge: there were such seasons even in the primitive Church [Note: Acts 9:31.]. And we also thankfully acknowledge, that even where the same disapprobation of vital godliness exists, it does not manifest itself with the same degree of bitterness in all persons; the natural enmity of the heart being moderated by sentiments of liberality and candour. But we will still say, that it does exist in the heart of every unconverted man, and that “they who are born after the flesh, will, though not in all cases with the same rancour, persecute those who are born after the Spirit;” as it was formerly, “so it is now [Note: Galatians 4:29.];” and so it ever will be, as long as an unconverted man shall exist upon the face of the earth.]

Having established this fact, I now come,

II.

To account for it—

Certainly one should rather have expected, that every one departing from evil, would be an object, not of hatred and censure, but of approbation and applause. We are constrained however to acknowledge, that this is not the case; but that, on the contrary, the person who takes this step will infallibly “make himself a prey.” And whence arises this? It is chiefly owing to these two things, namely, that, in departing from evil,

1.

He irritates and incenses Satan—

[Satan is “the strong man armed, who delighteth to keep his goods in peace [Note: Luke 11:21.].” As being “the god of this world [Note: 2 Corinthians 4:4.],” he would have all his votaries obedient. But when one of his subjects revolts from him, and casts off his yoke, he instantly exerts himself to bring him back to his former state of vassalage and sin. For this end he puts in motion all his forces, both of men and devils, unnumbered myriads of whom he has at his command. Every species of device he uses, to accomplish his malignant ends. If he judges persuasion to be the most likely means of attaining his object, he will find some friend or relative to whisper in our ear, “Friend, spare thyself.” This, though in an Apostle, was the devil’s work [Note: Matthew 16:22-23.]; for, as he can transform himself into an angel of light, so can he make his ministers assume the garb of piety, and appear like ministers of righteousness [Note: 2 Corinthians 11:13-15.]. On the other hand, does he judge that open violence will be more conducive to his end? he will soon find a Judas to betray us, a Pilate to condemn us, a populace to crucify us. That, in the instance of our blessed Lord, was all accomplished by him; for it was “his hour, and the power of darkness [Note: John 13:27. Luke 22:53.].” And, as then, so still, “he worketh in all the children of disobedience,” and employs them in every possible way to maintain and extend his empire in the world [Note: Ephesians 2:2.].

This then, in part, accounts for the fact which we have before stated. It there be a deserter from a camp, no effort is left unattempted to bring him back to the standard which he has left: and much more may we expect that one so jealous of his power as Satan is, will exert himself to the uttermost, both by fraud and violence, to reduce to bondage those who have escaped from his dominion.]

2.

He reproves and condemns the world—

[It is said of Noah, that, in building an ark for the saving of his house, “he condemned the world [Note: Hebrews 11:7.]:” and in like manner all who depart from evil condemn those who continue in the way which they forsake. The very act of forsaking them is a practical condemnation of them. But this the world will not endure: for they feel themselves reduced to the alternative, of either condemning us, or acknowledging the folly of their own ways. This latter they do not choose to do: and therefore, in self-defence, as it were, they adopt the former, and load us with obloquy on account of our needless, or hypocritical preciseness. They will pretend indeed to cast the blame on our principles: but it is with the practice that they in reality are offended. If we would but conform to their habits, we might hold whatever principles we pleased, and no man would and fault with us: but if we venture to turn out of the broad road, and to walk in the narrow path which the Scriptures have marked out, we shall be sure enough to be comprehended under some sweeping term of reproach, which, whilst it purports to attack our principles, involves in indiscriminate censure all, however opposite their principles, provided only they agree in their practice. That this is the true ground of their enmity, appears from what our blessed Lord has said respecting the treatment shewn to him: “The world,” says he to his disciples, whose light was obscured by their proximity to him, “the world cannot hate you: but me it hateth, because I testify of it that the works thereof are evil [Note: John 7:7.].” So in whatever place we bear our testimony, the people who hate the light will wish to get rid of us, and will, in heart, if not in express terms, say to us as Amaziah did to Amos, “O thou seer, go, flee away into the land of Judah, and there eat bread, and prophesy there; but prophesy not again any more at Bethel,” to molest and trouble us [Note: Amos 7:12-13.].]

That this subject may be brought more home to our own bosoms, permit me to address,
1.

Those who through the fear of man are induced to continue in evil—

[It is certain that many, where the Gospel is preached with fidelity, are led into clearer views of their duty, than they can prevail upon themselves to carry into effect: they are kept back by “the fear of man, which bringeth a snare.” But let me ask, What is there that man can do, in comparison of what God will do, if we violate our conscience, and prove “rebellious against the light” which he has given us [Note: Job 24:13.]? Hear the kind and tender admonition of our Lord: “I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do: but fear Him, who, after he hath killed, hath power to cast into hell: yea, I say unto you, Fear Him [Note: Luke 12:4-5.].” Think with yourselves, not only what a folly it is to fear man rather than God, but what base ingratitude it is to the Saviour, who came down from heaven for you, and died upon the cross for you, and bore all the curses of God’s broken law for you. Did he then, for the joy that was set before him of saving your souls, endure the cross and despise the shame; and will you bear no cross, and encounter no shame for him? Should you not rather rejoice if you are counted worthy to suffer shame for his sake? Blush then for your ingratitude, and take up your cross, and glory in it, and “follow him without the camp, bearing his reproach [Note: Hebrews 13:13.].”]

2.

Those who are called to suffer for righteousness’ sake—

[Shall I lament for you? No indeed; but rather congratulate you on the honour conferred upon you. How remarkable is that declaration of the Apostle to the Philippian Church! “To you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake [Note: Philippians 1:29.].” Here he represents your sufferings as a gift from God; a gift of a most valuable kind bestowed upon you purely for Christ’s sake; a gift greater far than faith itself: for if by faith you are saved, by sufferings you have your weight of glory augmented to an indefinite extent. Search the Scriptures throughout, and you will find but one testimony on this head: you are invariably taught to regard your sufferings, whatever they may be, as a ground of joy [Note: James 1:2; James 5:11.]: you are told to “rejoice and leap for joy, seeing that your reward in heaven will be proportionably great [Note: Mat 5:12 and 1 Peter 4:12-14.].” See then that ye faint not, either at the continuance or increase of your trials: but “be faithful unto death; and God will give you a crown of life.” Let your great concern be, to depart more and more from what is evil, and to abound more and more in that which is good: so shall you enjoy the testimony of a good conscience here, and receive the plaudit of your Judge in the realms of bliss.]

Verse 19

DISCOURSE: 997
THE MEANS OF SPIRITUAL VICTORY

Isaiah 59:19. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him.

THAT there will be a time when all the nations of the earth shall be converted unto God, is attested by every part of Holy Writ. But the seasons of great awakenings in the Church have always been seasons of violent opposition from the great adversary of God and man: and while there remain any ungodly persons to act as his instruments, he will not fail to make use of them, in obstructing to the uttermost the progress of true religion. It is matter of consolation however, that the more strenuous his exertions are, the more will God himself put forth his power to maintain and advance his work: and we are well assured, that, “when he worketh none shall hinder.” That the passage before us refers to the Millennial period is certain; because St. Paul cites it in that very view [Note: Compare ver. 20. with Romans 11:26.]. The words of the text indeed are somewhat differently translated by some, who apply the whole of it to God exerting himself “like a river straitened in its course, which a strong wind driveth along [Note: Bishop Lowth.].” But in our translation there is a very important idea suggested, from which there is no need to depart. It leads us to consider,

I.

In what way the great adversary of souls assaults the Church—

Never for one moment does Satan relax his vigilance, or feel any intermission of his enmity against the people of God. But there are particular seasons when his efforts are more violent, and when he may be said to “come in a like a flood.” In the manner of his assaults indeed he is continually changing; but his object is invariably the same. He seeks to overwhelm the Church,

1.

By errors—

[In this way he has often prevailed to an astonishing extent. Even in the apostolic age he had many active emissaries, whom he sent forth to disseminate error, and by whom he “subverted whole houses [Note: Titus 1:11.].” It is scarcely credible to what a degree he “blinded the minds” of men in later ages, by the superstitions of Popery; and with what rapidity he established the heresies of Pelagius, Arius, and Socinus. But we need not go back to former times: for we have witnessed in our own days the spread of infidelity like a deluge: we have seen a whole country, under the idea of superior illumination, setting up a false philosophy in the place of true religion, and establishing the worship of Reason on the ruins of Christianity.

If we of this nation have been preserved in a measure from the general contagion, still the errors that obtain amongst us are as general and fatal as any that were ever propagated in the world. The fundamentals of Christianity are kept out of sight: the doctrines of original sin, of salvation by faith, and of the operations of the Holy Spirit, are either wholly exploded, or received only in such a way as to reduce them to barren sentiments, devoid of efficacy on the soul — — — Nor are the professors of godliness freed from the baneful influence of error. There are not wanting some who turn the grace of God into licentiousness, and boast that they are freed from the law, not as a covenant only, but as a rule of life. This is but too pleasing to corrupt nature: no wonder therefore that such teachers draw away disciples after them, and that they cause many to make shipwreck of faith and a good conscience.]

2.

By iniquity—

[At all times there will be found much impiety and profaneness in the world. But when a governor, or a professor of religion, lends himself to the propagation of wickedness, it will, like an impetuous torrent, bear down all before it, and inundate the land. Jeroboam no sooner enjoined the dereliction of God and his worship, and set up calves in Dan and Bethel, than all the ten tribes “willingly ran after his commandment [Note: Hosea 5:11.]:” and Peter no sooner sanctioned a cowardly shunning of the cross, than all the Church, not excepting Barnabas himself, were drawn away by his dissimulation [Note: Galatians 2:12-13.]. Indeed this is the natural effect of sin: wherever “iniquity abounds, the love of many will wax cold.” The difficulty of maintaining one’s steadfastness must of necessity be much increased by a general prevalence of sin. How hard must Noah have found it to preserve himself unspotted in the midst of the antediluvian world; and Lot in Sodom; and Micaiah or Elijah in Israel [Note: 1 Kings 19:10; 1 Kings 22:6; 1 Kings 22:13.]! We are, alas! far more ready to follow a multitude in doing evil, than to put them to shame by a holy conversation; more ready to “put our light under a bushel,” than to expose it to the blasts which threaten to extinguish it. Well has our Lord said, “Woe unto the world because of offences.”]

3.

By persecution—

[This was the engine which Satan used from the beginning: he instigated the first-born of man to murder his own brother, for no other crime than his superior sanctity [Note: 1 John 3:12.]. What effects were made in succeeding ages by Pharaoh to destroy the people of the Lord, is well known. The Prophets, the Apostles, and our Lord himself, were almost without exception persecuted unto death. The Christian Church, from the first moment of its establishment to this present hour, has experienced the truth of that assertion, that “all who will live godly in Christ Jesus shall suffer persecution [Note: See ver. 15. middle clause.].” And how many have been cast down by it! How many “bright stars have been swept away by the dragon’s tail [Note: Revelation 12:4.]!” St. Paul, when arraigned before Nero as a criminal, was left alone: all his followers forsook him; and he was left without any other countenance or support than what he received from the Lord himself [Note: 2 Timothy 4:16-17.]. Thus in every age, “those who have not had root in themselves, have endured but for a while, and in the time of persecution have fallen away [Note: Matthew 13:21.].”]

4.

Temptation—

[Many who have withstood all other assaults, have fallen at last through the fiery darts of temptation. If we find here and there a Joseph or a Daniel who is enabled to defeat his enemy, we see multitudes who, like David or Peter, are as beacons to us, and as monuments of human weakness. By the means that have been before mentioned, Satan assaults the Church at large; by temptations he attacks the individuals in particular. And who has passed this ordeal unhurt? who has combated without a wound? Happy for us, if we have not been utterly cast down, and left to rise no more!]
But that we may not be discouraged, let us consider,

II.

In what way the Spirit of God withstands him—

“Our help is indeed laid upon One that is mighty.” The Lord of Hosts himself stands forth for our help: he erects his standard; and calls us to fight under it. He effectually defeats the attempts of our great adversary,

1.

By the preaching of his Gospel—

[With this apparently weak and inefficient weapon does he go forth to smite down his enemies, and subdue them to the obedience of faith. It is justly called “the rod of his strength.” See what God wrought in one single hour by this sword in the hand of a poor fisherman: he reached the inmost souls of three thousand rebels, and rescued them out of the hands of their inveterate foe. Wherever the doctrine of the cross was exhibited, it proved “mighty through God to the pulling down of the strong holds” of sin and Satan: and at this moment, though delivered in much weakness, it is “the power of God to the salvation of many souls” — — —]

2.

By the dealings of his providence—

[The dispensations of Providence, whether pleasing or afflictive, are all ordered for this end. His “goodness is intended to lead us to repentance;” and the day of adversity to bring us to consideration. Astonishing were his interpositions in Egypt, and at the Red Sea, and in the wilderness, for the purpose of preserving his Church and people. And if we were more observant of the various occurrences of life, we should often see that his hand hath wrought gloriously on our behalf. As David, when almost surrounded by Saul’s army, was rescued by the diversion caused by the invading army of the Philistines [Note: 1 Samuel 23:26-28.], so have we experienced, on many occasions, God’s seasonable interposition for “the deliverance of our souls [Note: See Zec 1:18-21 and Revelation 12:15-16.].” “Whoso is wise, will observe these things; and he shall understand the loving-kindness of the Lord [Note: Psalms 107:43.].”]

3.

By the influence of his grace—

[All other means, if unaccompanied with a divine agency on the soul, are of no effect: the richest mercies or the heaviest judgments serve only to harden the heart, and sear the conscience. The Gospel itself is rather “a savour of death unto death, than of life unto life,” if it “come not to us in power and in the Holy Ghost.” But the most trivial event shall impress the mind, and the most cursory observation pierce like a barbed arrow, when directed by God “through the joints of the harness:” it is then “sharper than any two-edged sword, and pierces to the dividing asunder the soul and spirit, the joints and marrow” — — —]

This subject naturally suggests to us the improvement suited to it. Hear then a word,
1.

Of warning—

[We may not have experienced, or strongly noticed, the assaults of Satan: but let us not therefore imagine that he is regardless of us: he is only watching his opportunity to strike with more effect. When he was defeated by our Lord, he retired; but it was only “for a season.” In the garden of Gethsemane he redoubled his malignant efforts: and sooner or later he will make his assaults on us, however eminent we may be, or however careful to give him no advantage against us. Let us then “watch and be sober, putting on the breast-plate of faith and love, and for an helmet the hope of salvation.” Let us “resist the devil; and he shall flee from us.”]

2.

Of direction—

[In the warfare which you are called to maintain with this great adversary, think not to resist him in your own strength. Your strength is perfect weakness. Unsupported by your God, you will be crushed before the moth. You have not in yourselves a sufficiency for the smallest thing; much less to vanquish this “roaring lion.” Lean not then either to your own understanding, or to an arm of flesh: but let your trust be in God, who made heaven and earth.]

3.

Of encouragement—

[However numerous or potent your enemies may be, there are more for you, than against you [Note: See Psalms 93:3-4.]: “God has given you a banner [Note: Psalms 60:4.];” yea, he himself is Your banner [Note: Exodus 17:15.]. Under him you shall conquer; yea, you shall be “more than conquerors through Him that loved you.” Your extremity shall be the very season of his effectual interposition: “In the mount the Lord shall be seen.” “Fear not then; for though thou art only a worm, thou shalt thresh the mountains.” Even now may you triumph, in full assurance of victory. You may challenge all your enemies, and, like David, already pronounce Goliath’s doom [Note: See Psalms 118:6-12.]. “Be strong then in the Lord, and in the power of his might,” and you shall soon put your feet upon the necks of your vanquished enemies.]

Verses 20-21

DISCOURSE: 998
THE PERPETUITY OF CHRIST’S KINGDOM

Isaiah 59:20-21. The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this it my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever.

THE manner in which the most glorious prophecies are introduced, is such as most effectually to display the sovereignty and goodness of God in the bestowment of the promised blessings. It will be generally found, that the sinfulness or misery of Israel is first set forth, with a considerable measure of enlargement, and then, for the most part, in an abrupt way; and, when nothing but a denunciation of wrath might reasonably be expected, a blessed promise is given, that a Redeemer shall be sent, to deliver Israel from all their guilt and from all their misery. It is thus that the prophecy before us is introduced. In the whole preceding part of the chapter, the prophet expatiates upon the extreme wickedness of Israel, which the people themselves are constrained to acknowledge [Note: ver. 2–15.]. Then he expresses the astonishment of Jehovah himself, that, amongst all the people, there should be found none to intercede with him in their behalf [Note: ver. 16.]; together with his determination to arm himself in their behalf, and, by the exertion of his own Almighty arm, to gain for them the victory over all their enemies [Note: ver. 17–19.]. Then comes an explicit promise of a “Redeemer,” who should not only establish his kingdom among them, but perpetuate his dominion over them to the remotest ages [Note: ver. 20, 21.].” And here it is observable, that the temporal deliverance, which is generally used to shadow forth the blessings of the Gospel salvation, is lost sight of, and nothing is brought forward but what is completely and exclusively of spiritual import. The words before us declare, in very striking terms,

I.

The establishment of the Redeemer’s kingdom—

The Messiah is promised under the character of a “Redeemer”—
[To Cyrus and the Babylonish captivity there can be no proper reference; because the redemption from Babylon was vouchsafed indiscriminately to all; whereas the redemption here spoken of, is limited to those only who turn from their transgressions in Jacob. It is the Lord Jesus Christ who is here spoken of: and the prophecy declares,]

1.

His advent in the flesh, to redeem the world—

[Yes; from heaven he comes, even from the bosom of the Father, to redeem mankind, both by price and by power: by price, even his own most precious blood, from the guilt of all their sins; and by the power of his Almighty grace to deliver them from its dominion — — — Yet it is “to those only who turn from their transgressions” that he conies with effect: it is to save men from their sins, not in them, that he is sent: and it is in reference to that very circumstance that the name Jesus, or Joshua, or Jah Osea, divine Saviour, is given him [Note: Matthew 1:21.]. But wherever he sees one who is willing to be delivered from transgression, he will work effectually in his behalf: he will suffer no enemy to lead him captive: he will come to him as the angel did to Peter in prison; and will cause his chains to fall off, and the prison doors to open before him; and will thus bring him forth to light and liberty. He did this, in numberless instances, at the first establishment of his kingdom upon earth; and he has been doing it to the present hour: nor have all the powers of darkness been able to withstand him.]

2.

His future advent, to unite in one glorious Church the whole world, both of Jews and Gentiles—

[Of the conversion of the Gentiles the prophet speaks in the words before the text: “They shall fear the name of the Lord from the west, and his glory from the rising of the sun.” And of the restoration of the Jews he speaks in the text itself. Of this we have no doubt: for the Apostle Paul, arguing expressly upon the subject of their future restoration, and shewing that it is not only possible but certain, adduces this very passage in proof of his assertions: “All Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob [Note: Romans 11:26.].” By a close comparison of the text with the words as cited by the Apostle, there will appear some remarkable points of difference: but they are such as may be easily accounted for, and such as have a remarkable propriety in them. The prophet says, “The Redeemer shall come to Zion, and to them that turn from transgression in Jacob.” The Apostle says, “He shall come out of Zion, to turn away ungodliness from Jacob.” The Redeemer, in coming to to the Jewish Church, has already come to Zion: and when he shall hereafter convert the Jews to the faith, he will come out of the Christian Church for that purpose. Moreover, when he first came, it was to take out from amongst the Jewish people those who were willing to embrace him, and to turn from their transgressions: but when he shall come at a future period, it will be to make them willing; and, by the all-powerful operation of his grace, to turn them from darkness to light, and from the power of Satan unto God.” It would be sufficient to account for the difference, by saying, that the Apostle, as was customary with him, quoted from the Septuagint Translation: but when there was such a distinction observable between the former and the latter advent of the Redeemer, the adoption of the translation was peculiarly proper.

But, to the point—The Redeemer shall come again to convert and save God’s ancient people, the Jews. As surely as ever he came to them in the flesh previous to their dispersion, he shall come to them by his word and Spirit, to restore them from their dispersion, and to gather them into his Church, that they may again be a holy people unto the Lord. And, however deeply rooted they may appear to be in their prejudices and their sins, he will prevail over them, and unite them with the Gentiles in one great and universal Church, to be unto their God “a praise, and an honour, and a glory,” to all eternity.]
In addition to the establishment of the Redeemer’s kingdom, the prophet announces to us,

II.

Its perpetuity—

God, from the first establishment of the Redeemer’s kingdom to the present hour, has accompanied his word by the mighty operations of his Spirit—
[On the day of Pentecost this was manifest: for, not by the exercise of miraculous powers only did the Spirit appear, but by the conversion of a multitude of souls to Christ. On all other occasions, too, the mighty working of the Spirit was seen, whenever the Apostles preached; and their “word was made quick and powerful, and sharper than a two-edged sword.” So to the present hour has the same divine energy accompanied the word, wherever it has been preached in sincerity and truth. Thousands of living witnesses can attest, that they have themselves been enlightened, quickened, comforted by the word, through its having “come to them, not in word only,” but “in demonstration of the Spirit and of power.” Yes: to this hour is the word “preached with the Holy Ghost sent down from heaven;” not indeed in his miraculous powers, but in spiritual agency, which nothing can withstand.]
By the same Almighty power shall the word be accompanied to the end of time—
[This is “God’s covenant with his people.” Never shall the preaching of the word cease; nor shall the mighty working of the Spirit ever cease to operate by means of it. The Jews do indeed, at present, withstand the word: as all of us also do, until the Spirit comes to make the word effectual. But this is only until the appointed period shall arrive for the Redeemer to extend his kingdom over the face of the earth. Then shall Pentecostal scenes be renewed throughout the world; then “shall a nation be born in a day;” then shall the whole Jewish people “look on Him whom they hare pierced, and mourn;” and “the two sticks of Israel and of Judah become one,” “never to be separated any more [Note: Ezekiel 37:15-22.]. The perpetuity of Christ’s dominion over them, through the continual agency of his Spirit, is thus stated by the Prophet Ezekiel: “Thus saith the Lord God; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations; then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God [Note: Ezekiel 39:25-29.].”]

Application—

Consider now this prophecy,

1.

As a personal matter to your own souls—

[To you is this Redeemer come, even to apply to your souls all the blessings of redemption. Whatever you need, you will find it all in him, and you shall receive it out of his fulness. But, in truth, the root and summit of all blessings is, deliverance from sin: without this, heaven itself would be no source of joy; nor would the work of Christ be of any real value. Hear the testimony of the Apostle Peter, at the very first establishment of the Redeemer’s kingdom: “Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities [Note: Acts 3:26.].” This a the blessing which Christianity brings to you; yes, to every one of you. Look back, and see what are the sins which have formerly led you captive. You once cherished them as conducive to your happiness: but far greater happiness awaits you in your deliverance from them. Find your besetting sins: lay your hand upon them: carry them to the Lord: entreat him to wash them away by his own most precious blood. Entreat, too, the aid of his good Spirit Beg that, whilst his word points out and condemns sin, his Holy Spirit may make that “word like fire, or like a hammer, that breaketh the rock in pieces.” Once sanctified by the word and Spirit of God, you will know the full blessings of redemption: they will flow into your souls like a river, and be an earnest of your blessedness in the eternal world.]

2.

As a public concern, to the whole world—

[The Redeemer is come: his kingdom is established: his word and Spirit do evince an almighty energy, which nothing can withstand. Shall any one then despond, in relation either to Jews or Gentiles? Wait but a little, and it shall be seen “whether God’s word shall stand or not.” Look to the rising, or the setting sun: to the furthest extent of either shall “God’s glory shine,” and the Redeemer’s kingdom be established. Shall it be thought that the obduracy of the Jews, or the superstition of the Gentiles, shall oppose any effectual bar to the Gospel? Before the Sun of Righteousness they shall vanish, like the morning dew; and “all flesh shall see the salvation of God.” When we think of the impotency of man, and feel discouragement from that, we forget that God has promised to accompany the word with his Holy Spirit: for, if “the Spirit be poured out from on high,” who is he that shall stand before him? Go to the valley of Ezekiel’s vision: see it “full of bones, dry, very dry:” at the breathing of the Spirit upon them, the word is effectual to raise them into life, a whole army [Note: Ezekiel 37:10.]. So shall God’s word be in the mouths of those who shall go forth at the millennial period: “it shall be mighty, through God, to the pulling down of all the strongholds” of sin and Satan, and to “the subduing of the whole world to the obedience of faith.” Whether that period be yet fully come, we doubt; but that it is near at hand, we have no doubt. Let your faith, then, in this prophecy be strong: and your desire after this blessed period be ardent; and your efforts to hasten it forward, be energetic. Then may we hope that the Gospel, which has hitherto been confined within such narrow limits, will “run and be glorified,” and that all “the kingdoms of the world will speedily become the kingdom of the Lord and his Christ.”]