Isaías 44:1-5

DISCOURSE: 935
THE OUT-POURING OF THE SPIRIT PROMISED

Isaías 44:1. Yet now hear, O Jacob my servant; and Israel, whom I have chosen: Thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob my servant; and thou, Jesurun, whom I have chosen. For I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water-courses. One shall say, I am the Lord’s; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.

THERE is a striking analogy between the things which take place in the natural and in the moral world. As, in addition to the genial warmth of the sun, the showers are necessary to promote the progress of vegetation, so, in addition to the rising of the Sun of Righteousness upon us, the influences of the Holy Spirit are necessary, to soften our hearts, to water the seed that has been sown in them, and to produce in us those “fruits of righteousness, which are by Jesus Christ to the glory and praise of God.” In this the office of the Holy Spirit consists. By his gracious operations on the soul, he applies to men that redemption which Jesus Christ has obtained for them; and by his sanctifying power he makes them meet for that inheritance which their Redeemer purchased for them by his blood. Whenever therefore we behold in the Scriptures a promise of the Holy Spirit, we should treasure it up in our minds, and seek not only to understand its import, but also to experience the accomplishment of it in our souls.
In discoursing on the words which we have just read, we shall consider,

I. The glorious promise here given us—

The manner in which the promise is introduced, is particularly deserving of our attention—
[In the last verse of the preceding chapter, the state of Israel is represented as altogether desperate: they were “given up by God to the curse and to reproaches.” Nevertheless God would not have any of them to despair; for, if they had but a desire to obtain mercy, he had mercy in reserve for them. He still regarded them as his “servants,” whom he had “chosen and formed” for his peculiar people, whom he had helped hitherto, and was still ready to “help” on every occasion that should arise: he calls them by the endearing names of “Jacob, and Israel, and Jesurun;” and bids them to dismiss their fears, and to expect from him all that their hearts could desire.
And is it not in the same way that he addresses us? Yes: notwithstanding all the judgments he has denounced against us for our sins, he says, “Yet hear now this, O Jacob my servant;” ‘remember thy relation to me; consider how free and rich has been my grace towards thee, in that I have “formed thee from the womb,” and “chosen thee” from all eternity, to be my most favoured servant: put away thy fears: entertain worthy thoughts of thy best Friend: limit not my tender mercies: enlarge thine expectations to the utmost extent of thy necessities; and thou shalt never be disappointed of thy hope.’

It is of great importance to notice the tender and affectionate manner in which God addresses his people; because it is from thence that we collect the most just conceptions of his condescension and grace, and derive the richest encouragement to wait upon him. It is also of great importance to observe what use God makes of the doctrine of election. Twice does he call them his “chosen;” because in that term is contained every thing that is endearing and encouraging. Only let us reflect on the state we were in when he chose us, and we shall see that there is nothing too great for us to expect at the hands of such a gracious God [Note: Ezequiel 16:3.]

But the promise itself is most glorious—
[The gift of the Holy Ghost is that peculiar blessing which the Church in all ages was taught to look for under the Christian dispensation. A measure indeed of the Spirit was vouchsafed to the godly at all times; but the fuller effusion was reserved for the times of the Apostles; as it is said, “The Spirit was not yet given, because that Jesus was not yet glorified [Note: João 7:39.].” If we go back as far as to the days of Abraham, we shall find, that the promise of the Spirit was made to him, not so much for his descendants after the flesh, as for his spiritual progeny among the Gentiles, to whom it was fulfilled in the Apostles’ days [Note: Gálatas 3:14.]. And the prophets taught the Jews, in every successive period, to look forward to the same time for the full enjoyment of this privilege. The prophet Joel in particular spoke strongly on this subject: and St. Peter refers to his words, as accomplished on the day of Pentecost [Note: Compare Joel 2:28. with Atos 2:1; Atos 2:16.]. Our blessed Lord also, both before and after his resurrection, instructed his disciples to expect a more abundant measure of the Spirit than had ever yet been vouchsafed to the world; and to that very instruction of his did St. Peter refer, when the Spirit was first poured out upon the Gentiles [Note: Compare Mateus 3:11 and Lucas 24:49 and Atos 1:4. with Atos 11:15.]. The measure in which this blessing was to be imparted to the Church, is also particularly marked in the words of our text: “I will pour (not merely sprinkle, but pour) water upon him that is thirsty, and floods upon the dry ground;” even such abundance, as shall be sure to reach the roots, and produce, not a transient change, like that of grass upon the house-top, but a radical and permanent change, both of heart and life.

That we may estimate the change aright, we have it exhibited in two striking images; that of grass, growing up after a season of extreme drought; and that of willows, watered by perennial streams. Here are images familiar to every eye, and calculated to convey a just idea of the effects universally produced by the operations of the Spirit of God upon the soul. A new principle of life begins to shew itself; and a new beauty and excellency to adorn the whole character: the appropriate fruits of every season, and of every condition, are brought forth, and the whole soul appears “as a well-watered garden.” Partial changes may be produced by natural means: but the supernatural operation of the Spirit invariably causes a total surrender of the soul to God. The unconverted man in his best estate conceives himself to have some right over himself: but the true convert says, yea, and delights to say, “I am the Lord’s:” ‘I am his rightfully; I am his willingly and deliberately; I am his unreservedly and for ever.’ It is for this very end that the Spirit is promised; and these are its effects, wherever that promise is fulfilled.]

Now then let all the house of Israel hear,

II.

The duties and privileges resulting from it—

Every promise brings with it correspondent duties as well as privileges: and most assuredly this promise is replete with instruction and consolation,

1. To the Church at large—

[Think of Israel when under “the curse” of God, and overwhelmed by the “reproaches” of their enemies: What comfort must the words of our text have administered to them, especially to all who believed the prophet’s testimony respecting them! And shall it afford less comfort to us at this time? Certainly this is a season of lamentable drought, when compared with the apostolic age. Though God does not leave us altogether without witness, yet the effect of our ministrations is very small and partial. But we look forward to a period, yea, and we hope that the clouds are even now gathering, when the Spirit shall be poured out again, and “showers of blessings” descend upon our thirsty land [Note: Ezequiel 34:26.]. We look for the time, when the Church, which is now but as a slender plant, shall become a tree, in whose branches the “fowl of every wing shall lodge [Note: Ezequiel 17:23.Marcos 4:31.].” Then shall converts be “as the morning dew;” they shall fly in immense multitudes “as a cloud,” and with the speed and velocity of “doves to their windows [Note: Salmos 110:3.Isaías 60:8.].” The Church itself will be perfectly astonished at the vast increase, of her members [Note: Isaías 49:18.]; for “a nation shall be born in a day;” the most dreary regions of the earth shall, equally with ourselves, participate the blessing; and “all flesh shall see the salvation of God.” O what joy should such glorious prospects afford us! Did Abraham rejoice when he obtained but a glimmering view of the day of Christ; and shall not we, who have already seen him risen on our horizon, and behold him now rapidly advancing to his meridian height? Was the birth of Jesus announced by angels as “glad tidings of great joy to all people;” and shall not his universal reign, now speedily approaching, be hailed with joy? Yes; blessed be God! we not only “see the cloud of the bigness of a man’s hand,” but we behold the commencement of those showers, which shall refresh and fertilize the whole earth.]

2. To the weak and disconsolate in particular—

[What mercy can be in reserve for me, may one say, who am “given over to the curse of God, and to the reproaches” of my own conscience? Were I like “the earth that drinketh in the rain, and bringeth forth herbs meet for them by whom it is dressed, I might hope for a blessing from God: but bearing, as I do, only briers and thorns, 1 am rejected, and nigh unto cursing; and my end is to be burned [Note: Hebreus 6:7.].” But what room is there for such desponding apprehensions, when we contemplate the state of Israel as described in the preceding chapter [Note: Isaías 43:28.], and in the very words of our text? The “thirsty and the dry ground” is that to which the promise is made: and who may not find his character designated by those terms? But if these be not sufficiently humiliating, to warrant our hope of an interest in the promise, let us reflect on the description of persons for whom our blessed Saviour, on his ascension to heaven, received the gift of the Holy Ghost: it was “for the rebellious, that the Lord God might dwell among them [Note: Salmos 68:18.].” Surely the most self-condemning person in the universe may venture to place himself in that class, and consequently to expect under that character what he could not venture to hope for as promised to the righteous. And, if a very extraordinary measure of grace be thought necessary for us, more than for others, we may surely find a sufficiency in the “floods” which are contained in the promise before us. Fear not then, whoever thou art; for God has said, that the poorest, even in the most destitute and desponding state, shall, on looking to the Saviour, have floods and fountains of grace, unbounded in their measure, irresistible in their efficacy, and endless in their duration [Note: Isaías 41:17.]

3. To parents more especially—

[The covenant made with Abraham, was made with him and with his seed [Note: Gênesis 17:7. with Isaías 59:21.]; and this very promise, which holds forth to us the chief blessing of that covenant, is expressly said to be “unto us, and to our children, and to as many as are afar off, even as many as the Lord our God shall call [Note: Atos 2:38.].” Let not any then be satisfied with having it fulfilled to themselves alone: let all consider the interest which their children also have in it; let them plead it with God in behalf of their offspring: and let them remember, that, whatever measure of grace they themselves possess, it is given them, not for their own good only, but “for the good of their children after them [Note: Jeremias 32:39.].” O Parents, bear in mind, that the gift of the Spirit is more to be desired in behalf of your children than thousands of silver and gold: let it be your daily prayer, that they may be endued with this precious gift: and, whilst you look for their growth in bodily nature and intellectual attainments, look to see them “growing up as willows by the water-courses,” and manifesting to all around them, how richly they are watered by the grace of God. That there is a great neglect of these things amongst religious professors, is but too true; but if the grace of God really exist in us, it will shew itself by an unwearied solicitude for the welfare of our offspring; as the prophet clearly intimates, when he says of the converts in the latter day, “They shall bring their sons in their arms, and their daughters (in litters) upon their shoulders [Note: Isaías 49:22.].” O that every mother might be as Hannah, and every father as Abraham [Note: 1 Samuel 1:22; Gênesis 18:19.]! and that none of you would “give rest unto your God [Note: Isaías 62:7.],” till you have prevailed, like wrestling “Jacob [Note: Oséias 12:4.],” and constrained him, as it were, to “shed forth his Holy Spirit abundantly upon your offspring through Jesus Christ our Saviour [Note: Tito 3:5.]!”]

4. To young people, above all—

[Of whom is it said, that they shall, with such zeal and unanimity, devote themselves to God, and glory in the appellation of his people? Is it not of the young, who are springing up as willows by the water-courses? See then what is the first duty, and the highest privilege of the young! and see what all young people will do, as soon as they have “received the grace of God in truth!” And are there none amongst you who feel your obligations to God for the gift of his only dear Son to die for you? are there none so penetrated with his redeeming love, as to say in the fulness of your hearts, “What shall I render to the Lord for all the benefits that he hath done unto me?” Come then to the table of the Lord, and surrender up yourselves to him there! Think it not too early to wait upon him in that ordinance: if you truly desire to be the Lord’s, that is the ordinance at which in a more especial manner the surrender of yourselves to him should be made; and in that ordinance you may confidently expect that the Lord will more especially accept and bless you. In that ordinance too you form a closer union with the people of the Lord, who will delight to see you added to their society, and to help you forward by their counsels and their prayers. Come then, and “subscribe with your hand unto the Lord;” or rather, as soldiers, and slaves, and idolaters were used to inscribe on their flesh, in some indelible characters, the name of the general, or the master, or the idol, whom they served, so do you get inscribed on your heart, and on your arm, the name of your adorable Saviour, and give yourselves up to him in “a perpetual covenant that shall not be forgotten [Note: Jeremias 50:4, 2 Coríntios 8:5.].”]