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DUTY OF INTERCEDING FOR THE CHURCH
IT is melancholy to reflect, that notwithstanding God has given a revelation of himself to man above three thousand years, there is not a sixth part of mankind that has ever so much as heard of salvation through a crucified Redeemer. And, of those who are called Christians, a very small portion indeed has any vital union with Christ, or experimental knowledge of his love. In this view, even the Church itself may be termed Forsaken and Desolate. But it will not be always thus. There is a period fixed in the Divine counsels, when the Jewish Church, being enlarged by vast accessions from every quarter of the globe, shall be called Hephzi-bah, and Beulah; seeing that the Lord will delight in her, and regard her as his Bride [Note: ver. 4, 5.].
To the hastening forward of that blessed time we all may contribute, and all ought to contribute to the utmost of our power. How we may be instrumental to the glorious work, we are told in the words before us: in considering which we shall shew,
I. What should be the great object of our solicitude—
As having immortal souls, we are all concerned in the first place to seek salvation for ourselves. But our anxiety should extend to the Jewish Church, and to the whole world: we should desire not only to prosper in our own souls, but to see “Jerusalem,” even the Church of the living God, prospering also, so as to be “a praise in the earth.” In a word, our desire should be,
1. That the light of the Gospel should be universally diffused—
[In the Gospel is contained the brightest discovery of all the Divine perfections as united and harmonizing in the work of Redemption: it is an exhibition of “the light of the knowledge of the glory of God in the face of Jesus Christ” — — —
Now, in comparison of this, the works of creation have no glory, by reason of the glory that excelleth: the sun itself is darkness when compared with “the Sun of Righteousness that hath arisen on the world with healing in his wings” — — —
And where, but in the Church, is this glory seen? Not one ray of it shines in the whole world besides — — —
The Church then is “a praise in the earth,” in proportion as this light shines forth in the earth: But alas! at present the greatest part of the world is under an eclipse. We hope, however, that in due time every intervening object will be removed; and that the light now rapidly spreading over the horizon, will extend its beams to regions that are yet lying in darkness and the shadow of death; and that it will shine, in its meridan splendour, not successively, but at once, on every portion of the habitable globe.
How greatly is this to be desired! If the light of civilization be esteemed a blessing, how much more must the light of Salvation be so; especially when, with that, the glory of God and of all his infinite perfections is displayed! — — —]
2. That the efficacy of the Gospel should be universally experienced—
[In two views especially is the efficacy of the Gospel seen, namely, in comforting, and sanctifying all who embrace it. To what unspeakable comfort it raises an afflicted soul, is declared at large by the Prophet Isaiah [Note: Isa_61:1-3.]; — — — as its sanctifying power is by the Prophet Jeremiah [Note: Jer_33:6-8.]: — — — and in both views it is “for a name of joy, a praise, and an honour, before all the nations of the earth [Note: Jer_33:9.].” Its effect is uniformly to change a wilderness into a fertile garden [Note: Isa_35:1-2; Isa_51:3.]; and to fill with the choicest shrubs the ground that was covered only with briers and thorns [Note: Isa_55:13.]. Conceive this change effected in any place, What honour must accrue to that which causes the change, and what blessedness to the place where such a change is seen! Would not such a spot be as Goshen in the midst of Egypt? Such then is the Church, wherever the Gospel comes in its power; and such will the Church be in the whole earth, when once it shall have attained its destined extent and eminence. And is not this an object to be desired by all? Truly, if we have one spark of love to our fellow-creatures, or of zeal for God, we should look forward to that event as the consummation and completion of all our wishes.]
That object, then, being so desirable, let us consider,
II. In what way we should all endeavour to promote it—
All may be instrumental in helping it forward:
1. Ministers—
[They are “watchmen set on the walls of Jerusalem,” and are commanded “not to hold their peace day nor night.” In this expression there may possibly be a reference to those under the law, who ministered in the sanctuary by night as well as by day [Note: Psa_134:1.]. Whether their “not holding their peace,” refers to any public addresses, which, under the Gospel, are to be made from day to day by those who sustain the office of the ministry, we do not certainly know: but we are sure that it comprehends at least, if it do not exclusively relate to, the great work of intercession; in which ministers ought exceedingly to abound. Whatever personal efforts they may make, they can do no good, if God himself do not interpose to make their work effectual: “Paul may plant, and Apollos water; but God alone can give the increase.” Ministers must pray, yea, must continue instant in prayer “night and day,” if they would be successful in their ministrations [Note: Compare Act_20:31. with 1Th_3:10 and 2Ti_1:3.].]
2. People of every description—
[All who “make mention of the Lord” are bidden to intercede for the Church of God. But in the marginal translation those words are rendered “All the Lord’s Remembrancers.” This is the character which we are all to bear: God says, “Put me in remembrance [Note: Isa_43:26.].” We are to remind him of all his gracious promises, just as Jacob did [Note: Gen_32:12.], and, like Jacob, to wrestle with him till we prevail: yea, in the confidence of success we should say, like him, “I will not let thee go, except thou bless me [Note: Gen_32:24-26.].” This is frequently inculcated in the New Testament: the example of the Canaanitish woman, and the parable of the importunate widow, are intended to shew us, that we should “pray and not faint,” and that God will hear “those who pray day and night unto him, though he bear long with them [Note: Mat_15:22-28 and Luk_18:1-8.].”
Now, though we are not to imagine that there is any reluctance in God to bless his Church, yet we are to persevere in prayer exactly as if we hoped to prevail by dint of importunity; yea, we are to “give God himself no rest,” till he arise and execute the desired work. In this way the lowest Christian in the world may render more service to the Church of God, than either ministers or princes can in any other way: a human arm, however active or powerful, can put forth only a small measure of strength; but prayer can call Omnipotence to its aid, and effect whatever is necessary for the Church’s welfare. Whilst the success of Elijah remains written for our instruction [Note: Jam_5:16-18.], no man has any right to ask, What can such a weak creature as I effect for the Church of God?]
This subject affords ample matter,
1. For reproof—
[How little have any of us considered the duty, and the efficacy of intercession! Instead of praying day and night for the conversion of the Jews, and the enlargement of the Christian Church, many of us find it difficult even to pray for ourselves: and are well content that God should “rest,” and that the world, both of Jews and Gentiles, should perish in their sins, provided that we oursulves may be excused the trouble of exertion, and finally escape the wrath of God. Who amongst us does not blush at a review of his conduct in relation to this matter? Who, instead of fulfilling his duty as God’s Remembrancer, does not himself need a remembrancer to remind him of his duty? Let this matter be duly considered amongst us; and let us no longer, like Jonah, be indulging in sleep, when a whole world of sinners is calling for our utmost exertions [Note: Jon_1:5-6.].]
2. For encouragement—
[The first verse of this chapter deserves particular attention: it is spoken by the same person that speaks in our text: it is Christ himself, or, at least, the prophet in his name, who says, “For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.” Now here is the very point which we ought supremely to desire, the conversion of the Jews, and the consequent conversion of the whole world; this is the true import of that expression, “Jerusalem being upraise in the earth” — — — Does God then fix his eye upon this glorious object? and shall not we? Is he constantly intent upon it? and shall not we? Is he determined in his own mind to take no rest till he has accomplished it? and shall not we be encouraged to pray to him respecting it? If he were averse to it, we might despair of ever prevailing upon him to change his mind: but when we know how entirely his own mind is bent upon it, and that he is ordering every thing both in providence and grace with a view to it, we may well besiege the throne of grace, to remind him of his promises. Let us take courage then, and plead, if peradventure we may hasten forward the glorious day, and see, if not in the world at large, yet at least in our own immediate circle, Jerusalem to be indeed “a praise in the earth.”]