Isaiah 49:14-16

DISCOURSE: 952
GOD WILL NOT FORGET HIS PEOPLE

Isaiah 49:14. But Zion said, The Lord hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget: yet will I not forget thee. Behold, I hare graven thee upon the palms of my hands; thy walls are continually before me.

WERE the glorious truths of Christianity allowed their due operation on the hearts of men, this world would be a scene of universal peace and happiness: “the heavens and the earth, the mountains,” and the valleys would form one harmonious concert, all singing aloud for joy at the glad tidings of redemption through the sufferings of our incarnate God. But the great mass of mankind disregard the tidings as “a cunningly devised fable;” whilst multitudes who profess to believe them, derive no comfort from them, by reason of the corrupt state of their own minds, and the hard thoughts which they entertain of God. In the verse preceding our text, we see what reason there is for joy; but in the text itself we are told, how lamentably the proper influence of the Gospel is counteracted by the mistakes and errors of God’s professing people, which yet he is endeavouring by all possible means to rectify.
We here behold,

I. The Church’s complaint against God—

The complaint, in its primary sense, may be understood as uttered by the Church in Babylon, where her state was indeed most disconsolate. Moreover, in the present dispersion of her members, which has now continued so many hundred years, we may find a further ground for the complaint, that she is forsaken and forgotten of her God. St. Paul, aware that there was in appearance some reason for such an apprehension, states the question, “Has God cast off his people?” and then, by an appeal to fact, he establishes the truth which is asserted in our text, in opposition to it [Note: Romans 11:1.].

But it is in reference to individuals, and not to the Church at large, that we shall consider the complaint. It is common for persons under the Christian dispensation to adopt the language of our text. We will therefore state,

1. The occasions that most generally give birth to it—

[Among the various causes of such a desponding apprehension, the first to be noticed is, a long continuance of some temporal affliction. Little as we think of God in n state of prosperity, and little as we are inclined to mark his hand in the earlier stages of adversity, when we have long been oppressed with trials, our mind almost of necessity reverts to him as the author of them; and that too, not in a way of meek submission, but in a way of murmuring and discontent. Thus did the Church in David’s days: she complained that God had cast her off [Note: Psalms 44:9.]; and adduced all her trials as proofs of her assertion [Note: Psalms 44:10; Psalms 44:22.]: and then, as though God were asleep, and had altogether forgotten her affliction, she entreats him to “awake, and arise” for her relief [Note: Psalms 44:23.]. Thus also did Job, though on the whole a perfect man, sink at last under his troubles, and become the accuser of his God [Note: Job 3:23; Job 6:2.]. And perhaps, if we inquired diligently into the first causes of despondency, we should generally find that it has originated in temporal afflictions, which have put the soul off its balance, and disposed it to entertain hard thoughts of God.

Another occasion of such apprehension is, a long continuance of guilt upon the conscience. After we are sensible that we have sinned, we are frequently a long time before we can humble ourselves before God as we ought to do: and whilst that hardness of heart continues, it is impossible but that we must be harassed with much disquietude. Thus it was with David, after his sin in the matter of Uriah: “When I kept silence, my bones waxed old through my roaring all the day long: (for day and night thy hand was heavy upon me:) my moisture is turned into the draught of summer [Note: Psalms 32:3.].” That “iniquities will separate between us and our God, and cause him to hide his face from us,” is certain [Note: Isaiah 59:2.]: but we are not therefore to conclude, that he has forsaken and forgotten us; since, however he may “speak against us,” as with the voice of an enemy, “he does earnestly remember us still; yea, his bowels are troubled for us,” till, by our humiliation and contrition, we open a way for him to exercise, consistently with his own honour, his tender mercy towards us [Note: Jeremiah 31:20.]. Nevertheless, till that reconciliation takes place, the distress of a soul that dreads his displeasure must be great indeed [Note: Psalms 31:9.].

One more occasion of such apprehensions is, a want of answers to prayer. When God is following us with invitations to accept of mercy, we think nothing of months or years: but, if he delay an answer to our supplications, a few days or weeks appear an age; and we begin to conclude, that he will never vouchsafe us any answer at all. Perhaps, of all reasons for despondency, this is the most justifiable; because God has so often promised to hear and answer the prayers of his people: and from hence we may account for those sad complaints, which David, the man after God’s own heart, uttered against his God [Note: Psalms 88:1; Psalms 88:9; Psalms 88:13.]. Doubtless it is distressing to be constrained to say, “I cry in the day time, and thou hearest not; and in the night season, und am not silent:” but the proper reflection for the soul in such cases is, “Thou nevertheless continuest holy, O thou that inhabitest the praises of Israel [Note: Psalms 22:3.].”]

2. The dispositions and principles from which it springs—

[Whatever be the occasion of desponding apprehensions, they always arise from a morbid state of mind: for, if we were in a right frame, we should, under all circumstances, say with Job, “Though he slay me, yet will I trust in him [Note: Job 13:15.].”

At the root of all despondency will be found impatience. We do not like to wait God’s time: we would “walk by sight, rather than by faith;” and, if we have not immediately what we desire, we are ready to ask, “Is the Lord amongst us, or not [Note: Exodus 17:7.]?” We have a surprising exhibition of this spirit among the more religious part of the Jews in the time of the Prophet Jeremiah: God had denounced his judgments against the whole nation; and had refused to hear any prayers that should be offered for them [Note: Jeremiah 14:10.]. Upon this they complain, “Hast thou utterly rejected Judah? Hath thy soul lothed Zion? Why hast thou smitten us, and there is no healing for us? We looked for peace, and there is no good; and for the time of healing, end behold trouble. We acknowledge, O Lord, our wickedness, and the iniquity of our fathers; for we have sinned against thee. Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us [Note: Jeremiah 14:19.].” Now, after every allowance which must be made for the condescension of God in permitting his people to plead with him, we cannot but think, that the terms here used savour of impatience; and that a more respectful and reverential language would have better comported with their state. But strong feelings usually issue in hasty and unadvised expressions.

Another source from which these apprehensions spring, is Unbelief. The promises of God are as clear as the powers of language can express: but we know not how to believe them. Sometimes they appear too good to be true: at other times we doubt whether they are made to us: and at other times we are ready to think that they cannot be fulfilled; yea, the very providence of God seems to oppose their accomplishment. Hence we listen to the dictates of sense, and, because of our present distress, conclude that God hath forsaken and forgotten us. This was the unhappy experience of David himself, who was brought by his trouble to ask, “Will the Lord cast off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies [Note: Psalms 77:7.]?” Well might he add, “This was my infirmity [Note: Psalms 77:10];” for a dreadful infirmity it was, to entertain such distressing apprehensions for himself, and such injurious thoughts of God. Yet thus it is, that, under the influence of unbelief, multitudes are yet daily dishonouring their God.

But we must not omit to mention, that these apprehensions frequently proceed also from disease of body or mind. There is a nervous habit of body that is very apt to produce the feelings we are now speaking of; and, the mind partaking of the weakness of the body, Satan takes advantage of it, to impress on the imagination every thing that is gloomy and melancholy: ‘God has not elected me: I am given over to a reprobate mind: I have sinned away my day of grace: I have committed the unpardonable sin, the sin against the Holy Ghost: It is in vain for me to pray, for my doom is sealed: God has entirely forsaken me, and, as to any purposes of his grace, has eternally forgotten me.’ This is indeed a most distressing state of mind; and the more so, because the persons so affected have not the least conception from whence all. their distresses arise. Their apprehensions about God have the same effect on them as if they were founded in truth: and it often happens, that a man’s whole life is embittered by fears, which the restoration of bodily health would remove at once. It seems probable that David, whose experience, under all the diversified circumstances of his life, is so fully recorded in the Psalms, had somewhat of this trial also; for, under the united pressure of bodily and mental disease, he doubted whether he should ever be restored to a sense of the Divine favour [Note: Psalms 6:1.]. But, at all events, it is desirable that they who have to deal with troubled consciences, should be aware that this apparently religious depression is often little more than a bodily disorder; and that they should in many such cases recommend a physician for the body, as the most likely means of curing, what, to an ignorant observer, would appear a disease of the soul.]

From hearing Zion’s complaint against God, let us turn our attention to,

II.

The consolatory reply of God to her—

God desiring that his people should be filled with “strong consolation,” has given them such assurance of his care and love, as shall be abundantly sufficient to dissipate all their fears, if only they rely on his word. That no part of his address to them may escape our notice, let us consider,

1. The assurance that he gives them—

[Let the Church’s compliant be borne in mind; because to that his answer is immediately directed. She had said, “The Lord hath forsaken me; my Lord hath forgotten me.” To this he answers, “I will not forget thee;” or, as it is most tenderly expressed in another part, “O Israel, thou shalt not be forgotten of me [Note: Isaiah 44:21.].” Assertions to the same effect occur in numberless other passages of Scripture, and under a variety of forms [Note: 1 Samuel 12:22.Hebrews 13:5; Malachi 2:16; Romans 11:29.]: but nowhere is it made with greater force than in the passage before us. He appeals to us respecting the care of earthly parents over their offspring. A father is represented as full of pity towards his suffering child [Note: Psalms 103:13.], and as sparing with affectionate regard his duteous son [Note: Malachi 3:17.]. It is even taken for granted, that a parent cannot disregard, and much less mock, the necessities of his child, “giving him a stone when he asks for bread, or a scorpion, when he desires an egg [Note: Matthew 7:9.].” And, if a father cannot act thus, how much less can a mother turn her back upon her sucking infant, and forget to administer to its necessities, when even her bodily feelings, no less than the tender emotions of her mind, must interest her deeply in supplying its wants. Rare as are instances of a mother being entirely destitute of natural affection, some have been found who, through shame, have murdered their own offspring, and, through the pressure of famine, have even devoured them. It was foretold that such instances would occur [Note: Leviticus 26:29.]; and we know that they did occur at different times [Note: 2 Kings 6:28; Lamentations 4:10.]: but, says God, though there may be found, not only one but many such unnatural mothers, no such forgetfulness of my children shall ever be found in me; I will never forget my Church at large, nor any individual of it in particular. As for my Church at large, “I will keep it; I will water it every moment: lest any hurt it, I will keep it day and night [Note: Isaiah 27:3.]:” and, as for the weakest individuals that are found in it, I will consider them as infants with whom I have travailed in birth; and will carry them in my bosom, till time and age have worn away their strength, and covered their heads with hoary locks [Note: Isaiah 46:3.]. Both collectively and individually, “Mine eye shall be upon them from one end of the year unto the other end of the year [Note: Deuteronomy 11:12.],” and not only shall “their place of defence be the munitions of rocks, but bread shall be given them, and their water shall be sure [Note: Isaiah 33:16.].”]

2. His confirmation of it—

[To confirm his assertion the more strongly, he introduces two striking and well-known illustrations. The first is taken from a custom which prevailed among the Jews, of imprinting on their flesh, by punctures or by staining, an image of the temple, in order at all times to bring it to their remembrance. ‘Now,’ says God, ‘I have you, and all my children, imprinted thus upon my heart, and on my arms [Note: Song of Solomon 8:6.]. I have set you there as a seal or signet, which shall operate at all times to remind me of you, and to interest me in your favour: yea, “I have graven you on the palms of my hands;” so that I can never open my hand to dispense blessings to any of my creatures, but I must instantly behold your name, and be stirred up to supply your every want.’ What a beautiful and encouraging representation is this! Nor is the other illustration at all less comforting to the mind. It refers to an architect, who, whilst he is only just beginning to lay the foundation, has a perfect idea of the whole building in his mind, and sees it there as plainly as if it were already complete. Thus does God even now behold the entire building of his Church complete in all its parts, not a stone wanting, or out of the place ordained for it, yea, he sees also every individual stone formed and fashioned according to his sovereign will, and fitted perfectly for the situation which in his eternal counsels he has appointed it to fill. To a common eye all may appear at present a scene of confusion: but to him who seeth all from the beginning, all is in perfect order as far as it has advanced; and the whole edifice is, as it were, already prepared as a meet habitation for the God of heaven [Note: Ephesians 2:20.].

Say then, Whether there be any ground for the complaint which we have been considering? Can God have forsaken his people, when he is ever present with them? Can he have forgotten them, when he is incessantly carrying on his work in their hearts? He may, it is true, for wise and gracious purposes, so veil himself, that they shall not immediately behold him; but he can no more forget his redeemed people, than he can forget the interests of his beloved Son, or the honour of his own perfections. This he has stated in the fullest manner, for the comfort of his people [Note: Isaiah 54:7; Isaiah 54:17.] — — — and, whether we believe it or not, he will accomplish every jot and tittle of it in its season, As he has no inducement to falsify his word, so he will not, “he cannot, deny himself [Note: 2 Timothy 2:13.].”]

Address—
1.

Those who have forsaken and forgotten God-

[Hear ye the complaint which God utters; “Can a maid forget her ornaments, or a bride her attire? yet my people have forgotten me, days without number [Note: Jeremiah 2:32.].” Alas! how true is this of multitudes amongst ourselves! Though “He is the fountain of living waters, yet have we forsaken him, and hewn out to ourselves cisterns that can hold no water [Note: Jeremiah 2:13.].” We have even laboured to blot out the remembrance of him from our minds: and so thoroughly have we succeeded in this impious attempt, that, as the Searcher of hearts himself testifies, “God is not in all our thoughts [Note: Psalms 10:4.].” Every vanity has been harboured in our minds; but we have found there no room for God: in short, we have lived “without God in the world [Note: Ephesians 2:12.].” What astonishing wickedness is this, that when God has been following us with invitations and entreaties all our days, saying to us, “Turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” we have “refused to hearken, and pulled away the shoulder, and stopped our ears that we should not hear [Note: Zechariah 7:11.].” This however cannot always continue: God “will not always strive with us” in this manner: the time is coming when he will requite us according to our deeds, and turn a deaf ear to all our entreaties [Note: Proverbs 1:24.]? O that we may be wise in time, and improve aright “this day of our salvation [Note: Compare ver. 8. with 2 Corinthians 6:2.]!”]

2. Those who think they are forsaken and forgotten of God—

[This may be the state even of the best of men; for David, and even the Messiah himself, in a season of dereliction, cried, “My God, my God! why hast thou forsaken me [Note: Psalms 22:1.]?” Nevertheless, for the most part, the hidings of God’s face may be traced to some special cause: some inward lust unmortified, or some wilful neglect indulged. Search out then, and put away, whatever is displeasing to your God. But, if you cannot find any particular reason for the dispensation, then follow that advice of the prophet, “Who is among you that feareth the Lord, and yet walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay himself upon his God [Note: Isaiah 50:10.].” Let him plead with God, as David did, and sum up his petitions with that bold request, “Arise, O God, and plead thine own cause [Note: Psalms 74:19.]!” We may be sure that “God will not contend with us for ever, because he knows that our spirits would fail before him, and the souls which he hath made [Note: Isaiah 57:16.].” Even where we have been wilfully rebellious, he gives us reason to hope, that, for his own sake, he will heal our wounds, and speak comfortably to our souls [Note: Isaiah 57:17 and Hosea 2:14.]: but, if we humble ourselves before him, then are we sure that in due season he will lift us up [Note: James 4:10.].

Let every one then, however disconsolate he may be at the present moment, yea though heaven, earth, and hell should seem conspiring to destroy him [Note: Psalms 42:7.], check his unbelieving fears, and say, “Why art thou cast down, O my soul, and why art thou disquieted within me? Hope thou in God; for I shall yet praise Him who is the health of my countenance, and my God [Note: Psalms 42:11.].”]