DISCOURSE: 1071
THE PREACHED GOSPEL A SOURCE OF BLESSINGS TO THE WORLD
Jeremiah 31:10-14. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattereth Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for nine, and for oil, and for the young of the flock and of the herd: and their souls shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord.
THERE is a beauty and richness in the inspired volume which is not to be found in any human composition: and we cannot but consider it as a very serious injury to the Church, that the habit of expounding Scripture, which was so prevalent amongst the Reformers, is now almost wholly laid aside. Though we may speak many good things from a detached portion of Scripture, yet we never can give so great weight to any passage by our own comments, as it receives from its own context: and the more entirely God himself is permitted to speak, provided there be unity in the subject, the better. Take the passage which we have just read: it is capable of being made the ground-work of many discourses; but the force and interest which it derives from being considered in one connected view, would be lost. It is an exceedingly beautiful portion of Holy Writ; in elucidating which I shall be led to set before you,
I. The event which we are here commanded to proclaim—
You perceive that all “the nations” of the earth, are called upon to “hear” from God, and to “proclaim,” as from God, to the remotest islands of the sea, and say, “He that scattereth Israel will gather him, and keep him as a shepherd doth his flock.” This, beyond all doubt, refers, in the first instance, to the restoration of the Jews from Babylon. But it did not by any means receive its full accomplishment in that; since instead of their “not sorrowing any more at all,” their sorrows have, by means of their dispersion by the Romans, been multiplied beyond measure, and at times almost beyond endurance. But there is a time coming, and it is now very near at hand, when God will redeem them from all their enemies, and restore them to the full possession of their own land. And a blessed event will that be! Consider,
1. The manner in which it shall be accomplished—
[You well know how a river, with ten thousand tributary streams, flows into the ocean. But to see it flow up a mountain would fill you with utter astonishment. Yet thus it is that God’s ancient people will “flow unto the height of Zion.” “The mountain of the Lord’s house shall be established on the top of the mountains; and God’s Israel, contrary to the course of nature, shall flow unto it,” coming, as it were, from every quarter of the globe [Note: Isaiah 2:2.], in one simultaneous movement, to worship the Lord in Jerusalem, just as all the males in Israel were wont to do at the three great and stated feasts.]
2. The object which all will have in view—
[“They will flow together for wheat, and for wine, and for oil, and for the young of the flock and of the herd.” Beyond all doubt they will be blessed at that time with great temporal prosperity, perhaps greater than was ever enjoyed even in the days of Solomon. But under the image of temporal benefits, no doubt spiritual blessings are principally designed. Indeed, it must be remembered, that the things here mentioned were in fact, the chief articles which were presented unto God in sacrifice; and consequently they designate those services winch conduced at the same time to the honour of God, and to the refreshment of man. Under these are comprehended the word and ordinances of Jehovah, and especially those great and precious promises of his which minister strength and comfort to all his waiting people. To have communion with God in his worship, and to derive from him all the blessings of salvation, will doubtless be the chief objects of desire amongst all the people who shall assemble at Jerusalem. And by this will they obtain a most abundant communication of spiritual blessings to their souls, insomuch that, from having hitherto resembled only a desolate wilderness, they will become, in all the fruits of righteousness, “like a well watered garden;” and will from that time “dismiss all the sorrows” with which for so many centuries they have been oppressed. This shews, that the prophecy before us has not ever yet been fulfilled but in a very slight and partial manner; and that its full accomplishment yet waits for the arrival of the Millennial age.]
3. The effect which will be produced—
[Unutterable will be the joy that will then pervade the whole nation: “Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and make them rejoice from their sorrow.” In that all ranks and orders of men will unite; the priests and the people vying with each other in the expressions of their joy.
But here also it is evident that this was to take place under the Christian dispensation. The sacrifices which were offered under the law, were for the support of the priests only, with their families: nor was the fat to be eaten even by them: That must on all occasions be consumed upon the altar: whereas at the time to which this prophecy refers, “the priests shall satiate their souls with fatness,” and all the people indiscriminately, together with the priests, (being all of them a royal priesthood,) shall “be satisfied with the goodness of the Lord [Note: Compare 1 Samuel 2:15-17. with Isaiah 55:2.],” Other things, to whatever extent they may be enjoyed, are empty and unsatisfying: but those who attain these things shall be so satisfied,” as never to thirst after any thing else [Note: John 6:35.]. Who can conceive the full import of expressions like these? — — —]
II.
The interest we have in it—
An especial command is issued to the whole Gentile world, both to consider, and to proclaim this glad event. It is our duty to contemplate it,
1. As it respects the Jews—
[The Christian world has been strangely inattentive to their duty in this respect, from the apostolic age even to the times in which we live. In reference to the heathen world, some little interest has been felt: but the Jewish nation has been almost wholly overlooked; and the promises of God in his word which have referred to their restoration to his favour, have been applied almost wholly to the Gentiles. I cannot but mention in particular the 60th chapter of the prophecies of Isaiah, which, if read in connexion with the two closing verses of the preceding chapter, one would have supposed must have filled the minds of all with an eager expectation of the benefits which await the Jews; but which has been interpreted as referring almost exclusively to the Gentiles: yes, and even the 11th chapter of the Epistle to the Romans has interested us as little in behalf of the Jews, as if, instead of conveying truths as clear and full as language could express them, it had contained nothing but a mass of unintelligible jargon. Brethren, we are highly criminal in this matter. Why has God so strongly called our attention to this subject, and constituted us his heralds to proclaim it; but to call forth our desire after this blessed period, and our efforts to help it forward? Shall it be said that the accomplishment of these events must be left to God? I grant that none but God can accomplish them. But neither can any power less than his effect the conversion of the Gentiles, let was this any reason why men should not exert themselves to promote it? Did “Paul forbear to plant, or Apollos to water, because God alone could give the increase?” No: we are to be “workers together with God,” even as the Apostles were. The souls of God’s ancient people should be as dear to us, as the souls of the idolatrous Gentiles were to the Apostles: and the advancement of the Redeemer’s kingdom, whether amongst Jews or Gentiles, should call forth our utmost efforts, in a dependence upon God for his promised blessing.
I call upon you then, in the very name and with the authority of God himself, to unite, every one of you in his sphere, according to your respective abilities, to help forward this great and glorious event.]
2. As it respects ourselves—
[Though in its primary meaning this passage refers to the Jews, the whole tenour of it shews that it belongs to us under the Christian dispensation. (The mourning of Rachel for her children, mentioned in the words following my text, was fulfilled in the slaughter of the babes of Bethlehem.) To us is promised, no less than to God’s ancient people, a transition from bondage to liberty, from sin to holiness, from sorrow to joy. We are wandering from the fold of God, and need to be “gathered, and kept by the Good Shepherd,” even by him who “ransomed us” with a price, and “laid down his life for the sheep” — — — We too, in coming to Zion, the heavenly Jerusalem, may expect a full enjoyment of all the same benefits; all of us, as “a royal priesthood,” being partakers of God’s altar, and living upon the sacrifice there offered — — — Absurd and impious beyond measure are the modes adopted amongst us for expressing our joy at the glad tidings of redemption: (carnal feastings and dances are very ill suited to express the feelings of a soul redeemed by the incarnation and death of the Son of God:) but to “delight our souls in fatness,” and to “satiate ourselves with the goodness of the Lord,” is the employment which I would commend to every one of you to the latest hour of your lives — — —]
On a review of this subject we are naturally led to inquire,
1.
Whence is it that the Gospel produces so little effect in the present day?
[The glad tidings of redemption through the blood of Christ are professedly proclaimed by all who have entered into the ministerial office: yet in many places no change whatever is wrought in the manners and habits of the people. What can be the reason of this? Has the Gospel lost its power? No: but there is some essential defect in the ministration of it: in many places the doctrine of the cross is not made sufficiently prominent; yea, in some, it is kept almost out of sight; and no other use is made of the atonement and righteousness of Christ than to supply the defects of man’s obedience. And where Christ is more fully preached, he is often represented as purchasing only a pardon for our past sins, and then as leaving us to “maintain our warfare at our own cost,” and work out our salvation by our own arm: whereas the Scripture speaks of him as not only redeeming his people, but “gathering them” by his own care, and “keeping them” by his own power through faith unto everlasting salvation [Note: 1 Peter 1:5.]. Now a mutilated Gospel is in reality no Gospel: salvation must be preached as altogether of grace through faith: the whole glory of it belongs to God: nor will he ever honour any ministry that robs him of it.
But even where the Gospel is most faithfully preached, it produces, in comparison of the apostolic age, but little effect. The reason of this we apprehend to be, that our hearers, being Christians in name, and educated in a profession of Christian doctrines, are ready to imagine that they are Christians in deed, and that they have a saving acquaintance with the Gospel: they are, like the Laodiceans of old, “rich and increased with goods, and have need of nothing” in their own estimation, and unconscious that “they are wretched, and miserable, and poor, and blind, and naked [Note: Revelation 3:17.]:” and whilst they continue so unconscious of their need of a Redeemer, it is not to be wondered at that they are so little affected with the tidings of redemption. O remember, that a “ransom” implies captivity, and “redemption” bondage: and beg of God to shew you what slaves you nave been to sin and Satan, in order that you may appreciate as you ought the Gospel of Christ. “The whole need not a physician, but they that are sick:” and till you feel your disorder, you will despise the remedy.]
2. What is to be done in order to render it more effectual?
[In hearing the ministers of Christ, we do not sufficiently bear in mind whose word it is that they preach unto us, or the deep interest we have in it: we rather consider them as performing an official duty when they deliver a discourse, and ourselves as having performed our duty when we have heard it. But we must have far other views of the Gospel than, these: we must consider the word we hear, as God’s word, and as God’s word to ourselves in particular. We must consider God as looking down with pity upon us in our destitute condition, and saying, “Deliver him from going down into the pit; for I have found a ransom.” We must regard him as longing for our happiness, and seeking to fill us with his richest consolations. In a word, we must view the Gospel as Jeremiah did the ropes and other materials which Ebed-melech let down to extricate him from the dungeon, where he must otherwise have perished. He needed no persuasion to fit the materials to his arms, in order to secure the proffered deliverance [Note: Jeremiah 38:9-12.]: so we should thankfully embrace the salvation of Christ, regarding it as altogether the fruit of his love, and the effect of his power. Did we but attend the ordinances in such a frame as this, they would soon prove “the power of God to the salvation” of our souls.]