Isaia 40:27-31

DISCOURSE: 924
THE DESPONDING ENCOURAGED

Isaia 40:27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.

He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint.

THE human mind is prone to extremes. Before a man comes to the knowledge of himself, he is filled with presumption, and accounts himself as safe as if there were no judgments denounced against him: but, when he begins to feel his guilt and helplessness, he is ready to run into the opposite extreme of despondency, and to account his state as irremediable, as if there were not a promise in the Bible suited to his condition.

Such were the feelings of the Jews before their captivity in Babylon, and under the pressure of the troubles which they experienced in their bondage. The prophet, by anticipation, views them us already in Babylon, and reproves the desponding apprehensions which there depressed their souls.
The words I have read, will afford me a fit occasion to set before you,

I. The discouragements which the Lord’s people suffer—

It is really no uncommon thing for even pious souls to utter the complaint mentioned in my text. They do this on a variety of occasions:

1. Under a sense of unpardoned guilt—

[Sin, which in an unenlightened state appears so small an evil, to an awakened soul appears “exceeding sinful,” insomuch that he is ready to imagine it can never be forgiven. Hear David under these distressing apprehensions: “O Lord, rebuke me not in thy wrath, neither chasten me in thy hot displeasure! for thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh, because of thine anger; neither is there any rest in my bones, because of my sin.

For mine iniquities are gone over mine head; as an heavy burthen, they are too heavy for me [Note: Salmi 38:1.].” Even good men will, at times, adopt the language of Cain: “Mine iniquity is greater than can be forgiven [Note: Genesi 4:13.

See the marginal version.].” Nor is this to be wondered at: for when we view sin with all its aggravations, and especially as committed against the love of Christ and the strivings of his good Spirit, it does assume a character most odious, and justly deserving of God’s heaviest indignation.]

2. Under the assaults of indwelling corruption—

[These continue long after a man is turned to the Lord. They have indeed received a check; but often, like water obstructed by a dam, they rise and swell the more for the opposition that is made to them. St. Paul’s experience in this respect has kept thousands from utter despondency. How bitterly he complains of “the law in his members warring against the law of his mind, and bringing him into captivity to the law of sin that was in his members!’” From hence, like a man bound with chains to a lothesome carcase, from which he cannot get loose, he cries, “O wretched man that I am, who shall deliver me from the body of this death [Note: Romani 7:23.

]?” He indeed saw that deliverance was laid up for him in and through Christ. But many are driven almost to despair: their conflicts with sin and Satan are so frequent and so violent, and sometimes, in appearance at least, so ineffectual, that they are ready to imagine that God has given them up, and that it is in vain for them to contend any more. In this state they are strongly tempted to say, “There is no hope: I have loved strangers; and after them will I go [Note: Geremia 2:25.].”]

3. Under the pressure of long-continued afflictions—

[These will oppress and overwhelm the strongest man, if he be not succoured from above with strength according to his day. Under these, David frequently complains, as if God had left him and forsaken him: “Lord, why castest thou off my soul? Why hidest thou thy face from me? I am afflicted and ready to die from my youth up: while I suffer thy terrors, I am distracted: thy fierce wrath goeth over me; thy terrors have cut me off [Note: Salmi 88:14.

].” The patient Job [Note: Giobbe 3:1; Giobbe 27:2.], the pious Jeremiah [Note: Geremia 20:1.], the intrepid Elijah, all fainted through their troubles: the two former cursed the day of their birth; and the latter, scarcely less excusable, prayed impatiently to God to “take away his life,” in order to liberate him from his troubles [Note: 1 Re 19:4.

]. Even the Saviour himself, in his afflictions, adopted the language of the Psalmist, “My God, my God! why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring [Note: Salmi 22:1.]?” And no doubt the hands of the strongest will hang down, and the heart of the stoutest faint, if God strengthen them not to drink the cup which men and devils concur to put into their hands.]

But it would not be thus with them, if they used aright,

II.

The antidote provided for them in the Scriptures—

In the Scriptures, Jehovah is represented as ordering and overruling all things; and as being a God,

1. Of almighty power—

[There is nothing in the whole universe which did not derive its existence from his all-creating hand; nor is any thing left to its own operations without his sovereign control. Be it either good or evil, it subsists only through his permission; as God himself has told us: “I form the light, and create darkness: I make peace, and create evil. I the Lord do all these things [Note: Isaia 45:7.

].” Even the murderers of our blessed Lord, though perfectly free agents in all that they did, “effected only what the hand und counsel of Jehovah himself had determined before to be done [Note: Atti degli Apostoli 4:28.].” Be it so then: our guilt lies heavy on our souls; our corruptions work with almost irresistible force; our troubles of divers kinds threaten utterly to destroy us: but is there no power able to deliver? Cannot He who created all things by a word, and spake them into existence, accomplish for us whatever our necessities require? “Is his ear heavy, that he cannot hear; or his arm shortened, that he cannot save [Note: Isaia 59:1.

]?” Were we left to the uncontrolled power of our spiritual enemies, we might well despair: but whilst God is seated on his throne, we need never fear but that he will interpose for our relief, if only we cast our care on him. “If we cast our burthen upon him, he will sustain us.”]

2. Of unerring wisdom—

[Because God does not exert his Almighty power for us at the first moment that we implore his aid, we suppose “that our way is hid from him, and our judgment is passed over from him,” or, in other words, that he has utterly cast us off. But we forget that he has gracious designs to accomplish; and that he accomplishes them in ways of which we have no conception, and which appear calculated only to defeat his ends.

We measure his wisdom by the scanty line of our own reason; forgetting that “his ways are in the great deep,” and “past finding out” by any finite intelligence: that “there is no searching of his understanding.” Now let this be considered: let the afflicted saint contemplate Jehovah as ordering and overruling every thing for the good of his people and for the glory of his own name; let him say, ‘I have cried long, and not been heard: but perhaps the purposes of Jehovah are not yet ripe for accomplishment: there is more of humiliation to be produced in my soul; more of a preparation of mind for discerning; of his mighty hand; more depression to be caused in order to a more glorious exaltation.

’ Let him recollect the ways in which Joseph’s dreams were realized; and bear in mind, that the same God sitteth at the helm, and directs the vessel amidst all the storms, “the very storms and winds all fulfilling his sovereign will and pleasure.” This were abundantly sufficient to compose the mind under the most afflictive circumstances that can be imagined: for where there is unerring wisdom to direct, and Almighty power to execute, no difficulty can exist, which shall not be overruled for good [Note: Romani 8:28.]

But let the text declare,

III.

The happy state of those who duly improve this antidote—

To wait on God in prayer is necessary, in order to the obtaining of help from him—
[He has said that “he will be inquired of, in order that he may do for us the things that he has promised [Note: Ezechiele 36:37.].” This is indispensable in every view: for without it there would be no acknowledgment of him on our part, nor any readiness to give him glory, when he had interposed for our relief.

Nor is it only in a way of importunity that we are to wait upon him, but in a way of humble dependence also, and of meek submission to his will. We must leave every thing to his all-wise disposal; “tarrying his leisure,” and “waiting his time, however long the vision may be delayed [Note: Habacuc 2:3.].” “He that believeth must not make haste [Note: Isaia 28:16.].”]

To all who comply with this requisite, the most effectual relief is secured—
[It is God’s delight to succour his people in the time of need: “He giveth power to the faint, and to them that have no might he increaseth strength.” This, I say, is his habit and delight: and one great end of his delaying the communication! of his aid is, to make men more sensible of their dependence on him, and more thankful for his gracious interpositions.

Till he vouchsafe his answers to prayer, all human efforts are vain; “even the youths will faint and be weary; and the young men, how strong soever they imagine themselves to be, will utterly fall:” but “they that wait upon the Lord will renew their strength.” Like the eagle, when moulting, they may be greatly reduced; but in due season, like him, with his renovated plumage, they shall soar on high, above all the trials and temptations with which they have been oppressed.

Their course may be yet long and difficult; the opposition which they may have to encounter may be exceeding violent; but, through the Divine aid, “they shall run and not be weary; they shall march onward [Note: Bishop Lowth’s translation.], and not faint.”]

Address—
1.

In a way of tender expostulation—

[Such a state of mind as God’s people of old indulged, is approved by many, as characteristic of humility. But it is a mark of pride rather, and of unbelief; and it is calculated only to excite God’s heavy displeasure. This appears from the manner in which it is here reproved. In fact, it argues a forgetfulness of all our principles as men acknowledging a Supreme Being. Have we not known, that there is a God who ordereth all things both in heaven and in earth? Have we not heard, that “without him not so much as a sparrow falleth to the ground?” How then can we imagine that he is inattentive to his suffering or conflicting people, or that he is at a loss for means whereby to effect their deliverance? Have we not heard that “he has given us his only dear Son to die for us? What, then, will he withhold from those who seek him?” Still further; Have we not heard that “he has made with us an everlasting covenant, a covenant ordered in all things and sure?” And is not a supply of all our wants there provided for? Be ashamed, then, my Brethren, that, with such principles, you can give way to any disquietude. You have only to “commit yourselves, and all your concerns, into his hands; and be sure that he will bring to pass” whatever shall eventually advance your best interests.]

2. In a way of affectionate encouragement—

[See to what all your fears are really owing. The pious Asaph was harassed with them, like you: but, on reflection, he said, “This is mine infirmity [Note: Salmi 77:7.]” — — — Be assured, that not all the powers of earth or hell can prevail against you, if only, in the exercise of faith and patience, you wait on God.

Take courage, then, and call yourselves to an account, as David did, for such unworthy fears and such unhallowed depression: “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: Salmi 42:5; Salmi 42:11; Salmi 43:5.

]”. Se hai bisogno di una promessa specifica per il tuo sostegno, prendi ciò che Dio ha dato a coloro che sono nel tuo stesso stato: “Non temere, perché io sono con te; non ti sgomentare, perché io sono il tuo Dio: ti rafforzerò, sì, ti aiuterò, sì, ti sosterrò con la destra della mia giustizia [Nota: Isaia 41:10 .

]”. Riposati su questo, e presto aggiungerai la tua testimonianza a quella di Davide: “Ho aspettato pazientemente il Signore, ed egli si è piegato a me, e ha ascoltato il mio grido. Egli ha fatto uscire anche me da una fossa orribile, dall'argilla fangosa, ha posto i miei piedi su una roccia e ha ordinato che io andassi; e ha messo nella mia bocca un canto nuovo, lode e ringraziamento al mio Dio [Nota : Salmi 40:1 .].”]