Isaiah 53:1

THE PREVALENCE OF UNBELIEF

Isaiah 53:1. Who hath believed our report?

I. THE DESCRIPTION HERE GIVEN OF THE GOSPEL. It is a “report.” A report is a statement made to us of facts existing, or of events that have occurred, at some distance of time or place, and which we ourselves have not witnessed. Reports we accept or reject according to the degree of credibility which attaches to those who bring them to us. The Gospel is a “report.” As such it surpasses all others—

1. In the importance of the truths which it professes to communicate to us. Consider what they are: What God hath done to deliver us from the bondage and condemnation of sin; how we may approach Him with favour and acceptance; what He has prepared for His people in the world to come; how we may qualify ourselves to share in “the inheritance of the saints in light.” What communications can be compared with these for importance?

2. In the evidence by which it is confirmed. No other report was ever so authenticated as this. It has in its favour the testimony of friends and enemies, Jews and Gentiles. The statements of its first preachers were confirmed by miracles (Mark 16:20). The predictions contained in their writings have been fulfilled: e.g., the dispersion of the Jews; the wide extension of Christ’s kingdom. We have the testimony of our own senses to the truth of this “report.” The Gospel professes, where it is received and obeyed, not only to ensure the possession of an eternal inheritance in heaven, but even on earth to work a great and glorious change in the hearts and characters of men, and to deliver them from the practice and power of sin. As a matter of fact, is not this change produced by the preaching of the Gospel? Might we not say to some of our acquaintances what Paul said to the Corinthians (1 Corinthians 6:11)? Let us remember that every such instance of a moral change effected by the Gospel is a proof of its truth, a convincing evidence that it is indeed “the power of God unto salvation,” and an additional reason for believing that the promises which it makes concerning the life to come are equally worthy of credit (H. E. I. 1144–1148). Yet this “report,” so important and so completely authenticated, is extensively rejected.

II. THE QUESTION WHICH THE PROPHET ASKS IN REFERENCE TO IT. “Who hath believed our report?” There never has been an age in which this question might not have been asked. It may well be asked to-day. True, many nations are professedly Christian; true, the majority of our fellow-countrymen would consider it a grievous insult if we were to call them infidels. But to believe this report is not merely to assent to the truth of it. Belief in the truths it makes known to us implies such a reception of them into the heart as shall influence our conduct. The very nature of the report shows that such is the belief intended and required. They are not changes in which we have no concern, but changes in which consequences so momentous to ourselves depend, that it is impossible but that a hearty persuasion of their being true must lead us to act accordingly. If we do not so act, the inference is plain and just that we do not really believe the report. It is quite clear which of the Egyptians believed, and which of them rejected, the “report” Moses carried to them (Exodus 9:20). If a man were told that at a certain hour his house would be attacked, and his goods plundered; or that a certain part of a road along which he had to travel was infested by robbers, and he took no precautions to defend himself against the evil of which he was warned, would you not conclude that he gave no credit to the warning? Apply this test to the subject before us. Look round on society, and say whether it is not true that very few men really believe the “report” of the Gospel. Put on one side the openly irreligious, the self-righteous and the profane, the false and hypocritical professors of religion, all of whom, it is certain, do not “believe” the “report,” and what are the numbers that remain? Are they not few? few in comparison with those you have set aside. Do not call this inference uncharitable, it is Scriptural (Matthew 7:14). Instead of resisting a conclusion so clearly proved, make a practical use of it. Are there few that be saved? Then strive yourselves to enter in at the strait gate (Luke 13:24).—E. Cooper: Practical and Familiar Sermons, vol. vii. 68–84.

Isaiah foresaw that his message concerning the Messiah would be received with unbelief, and our Lord and His apostles had sad experience of the correctness of the prophet’s anticipation (1 Corinthians 1:23; 2 Corinthians 6:8, &c.) Want of faith in, and obedience to, the heavenly message was not the sin only of those to whom it was first sent. The nature of man is still the same. Still he is naturally inclined to unbelief, to refuse the good and to choose the evil, and to turn away from the truth when it is presented to him. Therefore the ministers of the Gospel still have to complain of the grievous neglect it meets with.

I. THE NATURE AND SUBSTANCE OF THAT REPORT WHICH THE SERVANTS OF JESUS CHRIST MAKE KNOWN TO YOU.
It is the same which the inspired prophet proclaimed—glad tidings of salvation in and through a suffering Redeemer. It sets before us, not temporal, but everlasting things; it deals with our eternal interests, and the way to heaven! It is “a report so marvellous, that it fills heaven and earth with wonder; so true, that we may as well doubt our own existence as entertain a doubt respecting it; so interesting, that all the things of time and sense are, in comparison with it, but as the dust of the balance; and so joyous, that it is a certain and inexhaustible source of happiness to all who receive it” (Simeon). It might be expected, then, that it would meet with universal attention. But when we look around and observe what manner of people the bulk of mankind are, we cannot but feel impressed with the sad truth that the religion of the crucified Saviour is of all objects the least attended to.

II. WHY IS IT THAT SO MANY WILL NOT BELIEVE OUR REPORT?

1. Some believe not because they are too much exalted in the pride of human reason; think too highly of themselves, are too full of worldly wisdom to submit to be taught of God. The humbling doctrines of the Cross are against “the vanity of their minds,” they will not receive them.

2. The love of this world causes many to disregard our report. The doctrine of the Cross is diametrically against all worldly desires. It admits of no divided hearts (Luke 9:23; 2 Corinthians 5:14; Galatians 6:14). But “the children of this world” are devoted to it. Their whole heart is set upon it, and all their hopes, pleasures, and pains spring from it. Therefore, when the servant of God delivers his report to them, he is dismissed with the words, “Go thy way for this time; when I have a convenient season, I will call for thee.”

3. Another great cause of the disbelief of our report is the prevailing power of sin. The doctrine of a crucified Redeemer is a “doctrine which is according to godliness” (Titus 2:11; Galatians 5:24). This is one main reason why we cannot prevail upon men to listen to the message from God which we deliver. The consciousness of guilt induces many to wish it were not as we testify. And when men wish earnestly, they soon bring themselves to believe. They persuade themselves, therefore, that heaven and hell are but names, and that the Gospel is no more than an empty sound (John 3:19).

Thus, from one cause or another, the Saviour is still “despised and rejected of men.”

CONCLUSION.—Can any one imagine for a moment that God will suffer the greatest of His blessings to be thus lightly esteemed? To such men the servants of God are commissioned to lift up the awful voice of warning, and to proclaim the punishment of disobedience (Hebrews 2:3; 1 Peter 4:17; Hosea 12:2; Isaiah 66:14; Jeremiah 13:16; H. E. I. 2438).—Jonathan Walton, B.D.: Sermons, vol. ii. 410–427.

1. Let us reflect on the great guilt of unbelievers in a Gospel land, and the awful condemnation to which they stand exposed.
2. If there are many who hear the report of the Gospel, and yet believe it not, each one should be solicitous for himself. We believe that the doom of those around us who neglect the Gospel will be awful, and we flatter ourselves that we shall escape it. But what is the ground of our hope?—Some of you do not even pretend to an evidence of your present title to salvation, but you hope to obtain it by a future compliance with its conditions. But had not many who have perished in their sins, as strong resolutions of future repentance as you have? What will your intentions do for you?

3. We learn that the unsuccessfulness of the Gospel is not always to be imputed to the want of fidelity or ability in the preachers of it. It must often be ascribed to some other cause. The prophets of old, the apostles, yea, our Saviour complained, “Who hath believed our report?” Zeal and diligence in ministers are most important; but if you are unsaved, the probability is, that the fault lies, not in the ministers to whom you have listened, but in you.—Joseph Lathrop, D.D.: Eighty Sermons, pp. 243–247.

I. The Gospel is a message or report to man, upon matters of supreme importance.

1. The character and claims of God.
2. The character and the condition of mankind.
3. The method of salvation by the intervention of a Mediator.

II. The Gospel is communicated to man for the express purpose of being believed.

1. The Gospel is worthy of faith, on account of the evidence by which it is confirmed.
2. Faith in the report of the Gospel is the only medium by which it can be rendered available to our safety and final happiness.
3. Faith in the Gospel results from the operation of Divine power upon the soul.

III. It frequently becomes a matter of solemn inquiry as to the number of those by whom the Gospel has been embraced.

1. Observe the implication which this inquiry involves—that there are but few persons comparatively to whom the testimony of the Gospel is presented, who cordially and truly embrace it. This implication was plainly truthful and correct, in connection with the prophet himself, in his own age. The same implication was correct, in regard to the ministry of the Lord Jesus, the apostles and preachers in the past and present age.
2. This being the nature of the implication, you must also observe the results which from that implication must be produced.
(1.) Compassion must be produced.
(2.) Exertion. Remember the obligation of faithful, and intense, and incessant exhortation lies also upon all and upon each of you; and if you lose your opportunity and sacrifice your influence in the world, when opportunity might be employed and influence might be exerted in the Church, and for Christ, and for souls, take heed how you answer for the deficiency, when blood shall be required at your hands.
(3.) Prayer. The influence of the Divine Spirit, to which we have adverted, is to be sought and is to be obtained by prayer.

CONCLUSION.—If, amid these scenes of privilege, you die in your sins, and thus enter into a retributive eternity, you will know by your own history what it is to be a lost soul.—The Preacher’s Treasury: pp. 109–110.

I. The “report” here spoken of.

1. Its general contents.
2. Its great importance.

II. How we are required to believe it.

1. Practically, with our hearts.
2. Seasonably, without delay.
3. Perseveringly, without declension.

III. The effects of this belief.

1. It delivers from the burden of guilt, and the dominion of sin.
2. It blesses instantly.
3. It keeps constantly. It rewards eternally.—Four Hundred Sketches, vol. ii. p. 89.

WHY SO FEW BELIEVE THE GOSPEL

Isaiah 53:1. Who hath believed our report?

Generally the most powerful preaching of the Gospel has been with little fruit. So that Isaiah had this sad complaint, “Who hath believed our report?” Our Lord Jesus Christ had it also (John 12:37). When it was so with sweet Isaiah in the Old Testament, and with our blessed Lord in the New, who spoke with such power and authority, you may see there is reason for us to inquire, Why it is that so few believe? i.e., believe to the salvation of the soul. It is with those causes only which are most common and operative that I would now deal frankly, “speaking the truth in love.”

I. LACK OF APPRECIATION AND CONSIDERATION OF THE GOSPEL.

1. You do not think yourselves in danger. You confess that you are sinners, but in your hearts you do not think so. In your own opinion, you are good friends with God already. You do not believe that you are the slaves of Satan, and that you are on your way to hell. You are like the Scribes and Pharisees who were well satisfied with themselves, and thought they had no need of a physician, and therefore never sought Christ’s help. His offer of help they angrily rejected (John 8:33), and you resent any plain speaking concerning your real state.

2. Hence, also, you neither appreciate nor consider the glad tidings that are brought to you. You are not awake to the fact that the Gospel is the very thing you need to hear. You do not hear or read it as a merchant on the verge of ruin reads a cheque which a wealthy friend has sent to save him from bankruptcy. Thinking of yourselves as you do, you give no heed to it. Your sad lack in this matter is shown in three ways.

(1.) By the way in which you come to hear the Gospel. How few hunger and thirst for it, and come desiring to learn from it how you are to prepare to meet with God! You come, not to profit by it, but for some defective and worthless reason (John 6:26).

(2.) By the way you behave when you are here. Many of you are inattentive; your thoughts are running after your trade, &c.; and some of you even sleep! Were you in any other meeting about ordinary business, how different your outward and inward conduct would be!
(3.) By the way you behave after you have heard the Word. In what unedifying conversation you will be engaged as soon as you have reached the door! When you have heard what plainly meets the needs of your soul, do you meditate upon it, and go to your knees with it before God, desiring Him to breathe upon it, and to make it a blessing to you?—You know these things are true. Oh, “take heed how you hear!” As long as you take no heed how you hear, you cannot profit (H. E. I., 2575, 2576, 2604).

II. LACK OF REAL FAITH THAT THE GOSPEL IS FROM GOD. You resent the charge that you are practically infidels, but your conduct shows that it is unbelief, and not faith, that has possession of your heart. At the most, yours is what is called “an historical faith,” and that is worthless. [1611] Your conduct shows that you do not really believe what the Gospel teaches—that there is a holy, just, and powerful God, else you durst not live at enmity with Him; that your nature is corrupt, else you would seek regeneration and sanctification; that there will be a day of judgment, in which you must stand before God, else you would prepare for it; that the only way to peace with God is through Jesus Christ, and that there is no way to heaven but the way of holiness, else your whole life would be different from what it is.

[1611] Many say they believe there is a Saviour, and that He is God and man, and that such as believe on Him shall be saved, and on this they rest. It is such as these who think they have believed ever since they had any knowledge, because the Word was always, or very long since, received in the place where they lived for the Word of God, and they believe it to be so, and know no difference between believing the Word and believing on Christ holden forth in it; though, alas! many of you believe not this much, for if you were among the Jews ye might soon be brought to question the truth of the Gospel. But though ye had the real faith of the truth of the Word, take not that for saving faith, for as there is a real sorrow that is not the saving grace of repentance unto life, so there is a sort of real faith that hath a real object and a real being in the judgment, which yet is not a real closing with Christ, and so not saving faith; as suppose a man pursued by his enemy should see a strong castle door standing open, or one in hazard at sea should see dry land, yet if he should stand still while the enemy pursues him, or abide still in the sinking vessel, the sight of the castle door open, or of the dry land, would not save him. So it is not believing that there is a Saviour come into the world to save sinners, that will save, except there be a resting on Him as He is holden forth in the Word of the Gospel. Historical faith is only (as it were) a looking on the Saviour; but saving faith cleaves to Him and rests on Him. Historical faith looks on Christ, but acts not on Him, closes not with Him; and therefore such as have this only, and no more, sink and perish without getting good of Him.—Durham.

See H. E. I. 1935–1942, 1957–1968.

III. LOVE OF THE WORLD—of its wealth and its pleasures. This is given as a main cause (Matthew 13:22). More perish in this pit of worldly-mindedness than in the pit of vice. [1614] Many who are civil, and esteemed virtuous and frugal, perish here!

[1614] The operative cause against believing the Gospel is not oppression, nor stealing, but entanglement with and addictedness to the things of this present world; folks allowing themselves too much satisfaction in their riches and pelf, counting themselves as if all were well if they have it, and grieved if they want it; as if there were nothing but that to make happy, being wholly taken up about it, and leaving no room for the concerns of their souls, for prayer and seeking of God.—Durham.

IV. IGNORANCE AS TO THE NATURE OF TRUE HAPPINESS. You do not look upon it as your happiness to have communion with God. Hence you are like those who were invited to the marriage of the king’s son (Matthew 22:5). The offer of the Gospel has no weight with you. If a market of fine things at a cheap rate were proclaimed, ye would all run to it; but ye delight not in the Word of God, ye prize not the Gospel and the precious things it offers you. You deny this? Well, then,

1. How often have you thanked God for sending the Gospel to you? You say grace before meat; how often have you said grace for the Gospel?
2. How is it that you are so intermittent in your attendance at the preaching of it? Were a messenger sent you from some great man, how you would arrange all your affairs so as not to miss it! But to the sanctuary, where messages from God are delivered, you come rarely, or at the most only once on the Lord’s-day.
3. If you had reason to believe that you were heir to an earthly estate, how careful you would be to put yourself in possession of all the evidence of your right to it! But how much trouble have you taken to make sure that the “inheritance” of which the Gospel speaks to us shall ever be yours? Alas! it is too clear that you think happiness is to be found in earthly things, and not in the heavenly things the Gospel offers you.

V. STRUGGLING AGAINST CONSCIENCE. Some of you have been made sometimes to tremble as Felix did; but like him you have pushed off the appeal, and put off your decision to another time, and gone away to some company or recreation, that so you might stifle the conviction, and drive it out of your thoughts. So you have struggled against conscience awakened and alarmed by sickness, bereavement, &c.

VI. SAYING “PEACE, PEACE,” WHEN PEACE HAS NOT BEEN MADE. There are still in the world many Laodiceans (Revelation 3:17).

1. Some of you have attained to a sort of outside reformation, and you think on that account that you are well enough, and on good terms with God. But there must be more than reformation; there must be regeneration, a new heart! (H. E. I. 4069–4081).

2. Some of you pray, and you think something of that. But mere mechanical prayer is worthless (Matthew 6:7).

3. Some of you think you have faith enough, because you have “historical faith.” Alas! many of you have as much believing as keeps you from faith in Christ! [Like a man who believes that a certain life assurance company is a sound one, but does not insure his life with it, and yet feels that he has done all he ought to have done for the welfare of his family after his death! But in our secular life such folly is impossible.]
4. Some of you are satisfied because at times your heart has been tender, and then you formed good resolutions. But this is one of the rottenest of the props on which you could rest. Such tenderness of heart is transient, and mere resolutions, mere intentions, never profited any man.

VII. BEING SATISFIED WITH THE APPROVAL OF MEN. It is not the commendation of men, but the commendation of God that you should seek mainly after; and yet if you think that good men esteem you, you suppose you are good enough; like the foolish virgins who were so secure because the wise took them and retained them in their company. This is the ruin of many, especially when they look about them, and observe in others some sin from which they abstain (Luke 18:11). Self-approval added to the approval of their fellow-men satisfies them, though they lack “the one thing needful.”

VIII. RESTING IN THE MEANS OF GRACE. The things through which all men should be saved ruin many. Where the Gospel is in any measure powerfully preached, there are many more secure and fearless than if they had it not; having the Gospel, they feel as if they were in no danger, and could believe it when they pleased. Against this danger our Lord has expressly warned us (Luke 13:26). If you do this, ere long against you the door will be shut (Luke 13:25). Thank God for the means of grace, but do not rest in them (H. E. I. 3426–3437).—James Durham: Christ Crucified, pp. 50–55.

COUNSELS AND CONSOLATIONS FOR DISAPPOINTED CHRISTIAN WORKERS

Isaiah 53:1. Who hath believed our report, &c.

Is this really the language with which you are obliged to return from your attacks on the kingdom of darkness? I would fain hope that this is not the case with you all, nor altogether the case with any of you. But to whatever extent you may thus justly complain, I express my sympathy with you. Such disappointment is unquestionably a source of grief, for,

1. Here is labour lost, and in a task on which our heart was set.
2. Your labour is without one of the most natural and satisfactory tokens of your heavenly Father’s acceptance of it.
3. The spiritual wretchedness of men continues, notwithstanding all your efforts to relieve it.
4. Perpetual dishonour is done to God. Still His name is blasphemed, His glory disregarded, His law trampled on, His mercy despised; and can you, as a friend of God, look on such a scene, and not glow with a holy indignation?

To sympathy we add some considerations by which your feelings may be regulated and turned to advantage.

I. Your judgment respecting your success is probably, and almost certainly, fallacious.

1. Even if everything were known to us, it is much too soon for any judgment to be formed. The time during which the instructions we have given may operate to produce conviction and conversion is not yet terminated, so that calculation is quite set at defiance. As seed may lie buried long in dust, and yet ultimately vegetate, so knowledge communicated and disregarded now may have decisive influence hereafter, when some circumstance shall induce reflection upon it.
2. Your opportunity for exertion is not yet past; so that if what you have already done be not of itself effectual, it may become so in combination with what you or others may hereafter do.
3. We are far from knowing everything which has already occurred.

(1.) Some of those for whose good we have laboured are not under our observation at all, so that, if we have done them any good, we are not likely to know it until the day of God.
(2.) There is something in the commencement of piety often dubious or studiously concealed.—We can never be entitled to affirm that we have had no success, until the arrival of the final day, when for the first time the volume of providential history will be laid open to our view.

II. But, suppose that your success is quite as small as you imagine it to be. What then? Make it a matter of serious examination.

1. Whether your exertions have been such as to authorise the expectation of success. Defects and improprieties may have attended them, which will sufficiently account for their inefficiency, without attributing it to the absence of the Divine blessing. Have you really been trying to convert sinners?

2. Whether, when you have striven to save a soul, you have used the Divinely appointed and adapted means. The only means is the Word of God, which throws light into the understanding, and makes it appeal to the conscience and to the heart upon spiritual grounds.

3. Whether, if you have used the right means, you have used them in a proper manner. Have you, according to the Scriptures, made clear the grounds of duty, the nature and evil of sin, the righteousness of God’s anger, and the method of fleeing from the wrath to come? Or, have your instructions been defective, inconsistent, or obscure? How much of solemnity, faithfulness, and tenderness have you carried into the work?

4. Whether your labours have been conducted in a right spirit towards God. Have you devoutly acknowledged the necessity of the Holy Spirit’s aid, and rendered due honour to His gracious agency? What has been your leading aim and impelling motive? Has it been your first and ardent desire to glorify God, by bearing a testimony for Him in His controversy with a rebellious world, and thus striving to reconcile sinners to Him?

When we think what means should be employed for the conversion of sinners, in what manner and in what spirit, we may find causes enough why we have not been successful, without ascribing it to the sovereignty of God.

III. Perhaps, after the most serious examination, you may be ready to hope that your labours have contained something on which your Heavenly Father might smile, and yet you do not see the blessing you have hoped for on your toil. Conclude, then, that the Lord has been pleased to withhold from you His blessing; and observe the lights in which this state of things may be regarded.

1. It is to be considered, undoubtedly, as an act of that holy, wise, and gracious sovereignty which the Most High is continually exercising in the administration of His affairs. You would not for a moment deny that He is entitled to such a sovereignty, or imagine that He can make an improper use of it. Submit unquestioningly and unmurmuringly to what may be His will in regard to the conversion of sinners by your instrumentality.
2. If you look through the history of His ways, you will find that many of His most honoured servants have partaken of similar discipline. What but unsuccessful was the ministry of Enoch, Noah, Elijah, Elisha, Jeremiah, and Isaiah—yea, of our Lord Himself? Now, the servant is not above his Lord: it is enough, and should be enough even for you, that the servant be as His Lord.

3. You tremble for the cause of God, which you have desired to see prospering in your hands. But you need not do this. Your individual exertions constitute but a small fraction of the agency which is employed for the advancement of His kingdom, and is far too insignificant to affect materially the measure of its success. The blasting of a single field does not sensibly affect the harvest. The resources of the Almighty are sufficiently ample to secure the accomplishment of His purposes (Isaiah 55:10).

4. No good work is really lost. If instruction and expostulation be not effectual to the conversion of the sinner, it is conducive to the glory of God, since it carries into operation that system of equitable and merciful probation which He has established in His government of mankind, and by the result of which, alike in the penitent and the impenitent, He will be eminently glorified. If sinners do not obey, we still bear a testimony for God, and not only uphold His rights and honours in the world now, but prepare for their fuller and more glorious manifestation hereafter.

5. God in His sovereignty is infinitely wise, and the ends which He brings to pass are, on the whole, the very best that can be attained. If any desirable end is passed by or frustrated, it is only that one more desirable may be secured. In this view, it may be truly affirmed that there is no failure, and no unsuccessfulness. And if He sees it good that an object should be produced by our labours differing somewhat from that which we have contemplated, a firm ground is laid for our acquiescence in His will.

6. We who labour shall not lose our reward. We may lose, indeed, what it would be unspeakably delightful to attain, namely, the rescue of sinners from the wrath to come; but still we shall gain something, even an appropriate and blessed recompense (2 Corinthians 2:14).

IV. From whatever cause your want of success may have arisen, it is adapted to yield you instruction and benefit.

1. If you feel justified in referring it to God’s sovereign pleasure, you will find occasion for corresponding exercises of mind.

(1.) You must learn to blend ardent desire with silent submission, and to resign without a murmur an object for which you have striven with your utmost ardour.
(2.) The object upon which our hearts should be chiefly set is the glory of God. But we are too apt, either to confine our view to the salvation of men, or to attach to it a disproportionate value. Let our disappointments rectify this evil. Without at all diminishing our desire for the salvation of men, which is much too feeble, let them teach us that we ought to contemplate the glory of God as our chief end, and be willing in any way to promote it by our labours.—The benefit of our learning these lessons effectually will not be confined to our personal experience, it will extend to our work. It is when we are annihilated before God that He may begin to exalt us; when we have learned to acquiesce in His will, He may grant us our own; when we come to seek first His glory, He may afford us more extensively the salvation of men.

2. If, on the other hand, we find reason to conclude that our want of success arises from our own defects, it is obvious that this is a loud call

(1) to humiliation; and
(2) to give all diligence in becoming better fitted for a work which we may not resign, and the issues of which are so unspeakably solemn.

V. Want of success in our labour ought not to induce either abandonment or despondency.

1. Never suffer yourselves to say, “It is of no use to try any longer.”
(1.) Under no circumstances ought you to desist from taking a part with God in His righteous controversy with mankind.
(2.) The object of saving men from everlasting destruction is clearly too important to be relinquished, while any possibility of accomplishing it remains.
2. As for despondency, it does endless mischief, and is utterly destitute of reason.
(1.) The Lord’s hand is not shortened that it cannot save. It maybe that He only looks for another resolved effort on your part, and for a little more exercise of faith and patience, before He pours out an abundant blessing. It is characteristic of His ways to try faith before He rewards it.
(2.) If you seem reduced to the necessity of despondency, that is just a reason why you should imbibe fresh hope. All your self-sufficiency having perished, now make another effort, more eminently in the name and strength of the Lord, and peradventure He will be with you.

(3). Despondency is inevitably mischievous. Under its influence, you will either set about nothing at all, or nothing heartily. And nothing is to be wrought by a despairing hand (1 Corinthians 15:58; Galatians 6:9).—John Howard Hinton, A.M.: The Active Christian, pp. 241–264.