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CHRIST THE SALVATION OF ISRAEL
THEY who deny or doubt the existence of a Supreme Being, may discover his eternal power and godhead by the works of creation, and ascertain his infinite superiority above all false gods, by the numberless predictions which he has given by his prophets, and the never-failing accomplishment of them in their appointed season. To this last criterion God himself refers idolaters in the chapter before us, and challenges them to bring any of their false deities, who should be able to stand in competition with him. To us, who acknowledge his unrivalled glory, there is one thing which displays, in a wonderful manner, the transcendent riches of his grace; I mean, the freeness with which his offers of mercy are made even to the most abandoned of mankind. This remark obviously avises from the words of our text; and will be fully illustrated by considering,
I. The characters addressed—
The words, in their primary meaning, were intended to describe those who were unhumbled by the judgments inflicted on them in the Babylonish captivity, and unaffected with his promises of deliverance from it. As applied to us, they comprise two common characters:
1. Those who feel no remorse for their past sins—
[All must acknowledge that they have sinned against God, and that, as sinners, they ought to humble themselves before him. But how many never call their past ways to remembrance, or say with themselves, what have I done [Note: Jer_8:6.]! Their sins give them no uneasiness: instead of mourning over their offences, they palliate them; and, instead of imploring mercy at God’s hands, they deny that they have any need to deprecate his wrath and indignation. And must not such people be called “stout-hearted?” If God himself complains of those who represent it as a vain thing to serve the Lord, that “their words are stout against him [Note: Mal_3:13-14.],” surely the same complaint may justly be made against those who practically declare his service to be a needless yoke, and an intolerable burthen.]
2. Those who are unconcerned about their eternal salvation—
[Many, alas! are as improvident about the future as they are unconcerned about the past. They will profess indeed that heaven is a desirable portion; but they will never inquire seriously whether they be in the way to attain it; nor ever exert themselves in earnest to secure it. If an empty wish, or a formal round of duties, will suffice for the acquisition of it, they will be content to pay the price: but if they are to run as in a race, and to fight as in a single combat, in order to have it awarded to them, they do not think it worth the contest. What now must we say of these, but that they are “far from righteousness and salvation?” Surely, if they be far from a concern about these things, much more must they be from the attainment of them.]
When we reflect upon the characters here addressed, how shall we stand amazed at,
II. The address itself—
The prophet, in these words, foretold both the deliverance of the Jews from the Babylonish captivity, and the coming of their Messiah to save the world. To sinners of our day the text declares,
1. That God has provided a Saviour for them—
[Christ is undoubtedly that “salvation whom God has placed in Zion,” and whom we are commanded to call, “The Lord our righteousness.” Him has “God sent into the world to put away sin by the sacrifice of himself” — — — Hearken to this, ye stout-hearted: though ye have despised your God, your God has not despised you; but has pitied your fallen state, and made provision for your restoration to happiness. Yes; for the angels that fell, he instantly “prepared” a place of unutterable and everlasting torment [Note: Mat_25:41.]: but for you he prepared a Saviour, even his only dear Son. And shall not this make your obdurate hearts relent? Or will ye receive such stupendous grace in vain?]
2. That God now offers salvation to them—
[This salvation is nigh to all of us, and the tidings of it are now sounding in our ears. It is placed in this our Zion as much as ever it was in Zion of old. Christ is now present in his ordinances according to his promise; and will be so even to the end of the world. At this very hour he “proclaims liberty to the captives and the opening of the prison to them that are bound.” To you, even to you, ye stout-hearted, is “the word of this salvation sent.” Your past iniquities shall be forgiven, if only you will humble yourselves before him. Nor is this all: your God will not only restore you to his favour, but will “glory” over you with unutterable joy. “You shall be even a crown of glory and a royal diadem in his hands [Note: Isa_62:3.].” Let not then your hearts be yet hardened against him; but let his transcendent “goodness lead you to repentance.”]
Advice—
1. Endeavour to see your obduracy in its true colours—
[If you are free from gross sins, you think but little of an unhumbled and impenitent state. But what can be worse than a seared conscience and a callous heart? What can be worse than to feel no sorrow or contrition for your past offences, no desire to please your God, no anxiety to save your souls? Be assured that such a state, with whatever name it may be glossed over, is hateful in the extreme: and that, if continued in, it will prove as fatal as a course of open profligacy and profaneness.]
2. Fear lest God should give you up to final impenitence—
[The present address, which is made by God himself, shews clearly enough, that he “has no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live.” But he is a holy God; nor will his Spirit “always strive with man.” He may be provoked at last to “swear in his wrath that you shall never enter into his rest.” This he most assuredly does with respect to many, who “grieve his Spirit” till they have altogether “quenched” his sacred motions. “To-day therefore, while it is called to-day, harden not your hearts,” “lest he tear you in pieces, and there be none to deliver.”]
3. Think what regret you will feel, when that salvation, which is now so near you, shall be removed to an unapproachable distance—
[Of all the miseries that can afflict a soul in the future world, we cannot conceive any more distressing than the thought of having had a Saviour provided for us, and salvation through him offered to us. No words can express the sense which a self-ruined sinner will have of his folly, when he sees in one view the mercies he has slighted and the judgments he has brought upon himself. Now he can be “far from righteousness,” and glory in his shame: but then he will see that, which even courted his embraces here, removed afar off indeed; so far, as to preclude a possibility of ever attaining the possession of it. The Lord grant, that they who have hitherto slighted these overtures of mercy, may now embrace them with their whole hearts!]