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GOD’S MERCY TO HIS PEOPLE
THE promises of God in his word are said to be “exceeding great and precious [Note: 2Pe_1:4.]:” and, in truth, they are so great, that we are apt to feel a jealousy respecting them, as though they were not sufficiently guarded: they are apt to appear to us too free, too full, too unqualified, too fixed. Hence we would clog them with limitations and conditions: we would confine them to objects in whom should be found some antecedent worthiness, and suspend the performance of them upon the faithfulness of man. I mean not, by this observation, to say, that great caution is not to be used in the application of them to individual persons; for I well know, that men may easily deceive themselves respecting their own personal interest in them: but I mean to say, that God’s blessings are his own; that he has a right to confer them on whomsoever he will; and that he both does, and will, bestow them according to his own sovereign will and pleasure, without respect to any previous goodness in man, or any dependence on man’s strength for the performance of conditions previously imposed upon him. See to whom the promise in my text is made. It is made to the Jewish people, in their present dispersion. For, if we suppose it to have been in part accomplished by the two tribes renouncing idolatry upon their return from Babylon, yet it can be only in part that it can have been fulfilled at that time; because it is evident that, since the return of the Jews from Babylon, “their sins have been found,” and visited too, in wrathful indignation, for many hundreds of years. At a period, however, that is fast approaching, God’s elect among them shall be restored to his favour, and be made partakers of everlasting felicity in his immediate presence.
In considering these words, I shall notice,
I. The extent of God’s mercy to his chosen people—
God’s people are constantly represented as a remnant—
[Such they have been in all ages of the world; and at different periods they have been “a very small remnant:” but, whether more or less numerous, they are, as the Apostle calls them, “a remnant according to the election of grace [Note: Rom_11:5.].” It is, in fact, for the sake of God’s elect that are yet unborn, that the wickedness of many who are now living is endured. God says, respecting many a corrupt and worthless plant, “Destroy it not, for a blessing is in it [Note: Isa_1:9; Isa_65:8.].”]
For them, however, God designs the richest mercy—
[When he returns unto them in mercy, which, at his appointed period, he will do, he will vouchsafe to them blessings far beyond any that he conferred upon his people of old. To those who approached him with their sacrifices, he dispensed a pardon for some sins only, and that only till the time should come for a renewal of the same sacrifices: but to his remnant who believe in Christ, and seek acceptance through his all-atoning sacrifice, he imparts a full and perfect remission of all sin; so that, whatever iniquity they may have committed in their unconverted state, it shall be altogether and for ever cancelled: “it shall be blotted out, even as a morning cloud,” which passes over the earth, and is seen no more; and it shall be “cast behind God’s back [Note: Isa_38:17.],” never to be seen again; and “into the very depths of the sea [Note: Mic_7:19.],” from whence it shall never be recovered. In a word, he covenants with them to “remember their sins no more;” so that, whoever may “search for them, they shall be found no more” for ever [Note: Jer_31:31-34. with Heb_10:14-17.]. God will henceforth view them, not as they are in themselves, but as they are in Christ, “without spot or blemish [Note: Eph_5:27.].” Clothed in his perfect righteousness, they are presented faultless before God, and they are so regarded by God himself to their exceeding joy [Note: Jude, ver. 24.].”]
In further noticing this glorious promise, I must proceed to mark,
II. The interest which the Jews have in it—
We ought not to overlook this; which is, in fact, the direct object which God himself has in his view—
[It is evidently spoken respecting the Jews: and though we do right in applying it to God’s elect people generally, we do exceeding wrong in overlooking those to whom it primarily belongs. We are ready to think that the conversion and salvation of the Jews is a subject in which we have no interest: and on this account, we almost grudge the mention of it in a Christian assembly. On the conversion of the Gentiles we are at liberty to expatiate: but a few words on the restoration of God’s ancient people will be deemed more than sufficient, unless the particular occasion demand for it a distinct and formal consideration. But we err exceedingly in this, and cast a veil over numberless prophecies, which, if duly explained, would open to us all the mysteries of God’s love, to the very end of time.]
As applied to the Jews, the promise should fill us with unutterable joy—
[It is plain that it primarily belongs to them. And should it not be an occasion of joy to us to reflect, that amongst them God has a remnant, “whom he has reserved for himself,” and to whom the promise in my text will be fulfilled in its utmost extent? I call upon you, then, to contemplate this blessed event; and to hasten forward, by all possible means, the destined period. Even supposing that their national conversion were not near at hand, I should say, it is nearer than it was in the Apostle’s days; and that if he, at that distant period, laboured to the utmost to turn to the faith of Christ the remnant of God’s hidden ones among them, much more should we do it now: and therefore I commend to you this part of my subject, as deserving at all times the deepest attention [Note: If this be a Sermon for the Jews, it should here be shewn that the time then present was peculiarly proper for a fuller consideration of the subject.] — — —]
But that we may bring home the promise to ourselves, let us consider,
III. The effect which the contemplation of it should produce on us—
Have we any hope that we are of the number of God’s elect? Let the thought of his promised mercy fill us with,
1. Humiliation—
[Can we reflect a moment on the thought that our sins are thus blotted out, and not stand amazed at the riches of God’s sovereign grace? Truly, we should be altogether lost in wonder, love, and praise: and the more assured our hope is, that God has forgiven us, the more determined we should be never to forgive ourselves. We should go softly all our days, in the remembrance of our sins; and should “lothe ourselves for our abominations,” in proportion as we hope that “God is pacified towards us [Note: Eze_16:63.].”]
2. Gratitude—
[What bounds should there be to our thankfulness before God? Methinks our language day and night should be, “What shall I render unto the Lord for all his benefits towards me?” This, at all events, we should do: we should shew our indignation against sin, which is so hateful in his eyes; and take occasion from his mercies to devote ourselves to him in a way of holy and unreserved obedience [Note: Rom_12:1.].]
3. Affiance—
[St. Paul well says, “If God spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” The same conclusion would I draw from that perfect forgiveness which God vouchsafes to his believing people: Has he so blotted out our iniquities, and will he refuse us strength to resist and mortify sin in future? Has he rescued us thus from all the powers of darkness, and will he again suffer them to pluck us out of his hands? No: we may ask with confidence, “Who shall lay any thing to the charge of God’s elect,” or condemn so much as one of his believing people? In all that lie has done, in redeeming us from death, he has given us a pledge of what he will hereafter do; and never will he suffer any one to “separate us from his love in Christ Jesus our Lord [Note: Rom_8:32-39.].”]