Isaías 44:23

DISCOURSE: 938
REDEMPTION A GROUND OF JOY

Isaías 44:23. Sing, O ye heavens; for the Lord hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the Lord hath redeemed Jacob, and glorified himself in Israel.

IF the word of God produced its full effect upon the hearts of men, this world would be very much assimilated to heaven: there would be the same views, the same dispositions, the same exercises and employments amongst our fallen race, as are found amongst the angels, in the presence of their God. Let us only conceive that the subjects in the text universally occupied the minds of men; and that they were celebrated by all ranks of people with the ardour and affection suited to their importance; surely we should have a very heaven upon earth! Permit me then to remind you, that,

I. “The Lord hath redeemed his people”—

The redemption of the Jews from Babylon was a great and joyful event. The person who was to effect it was foretold by name. The manner in which he should take the city of Babylon (by turning the course of the Euphrates, and passing through the gates of brass), and the use which he should make of his triumph (by liberating the captive Jews, and ordering them to rebuild their city and temple), was all distinctly specified, above two hundred years before such a person as Cyrus existed in the world [Note: ver. 26–28 and ch. 45:1–4.]. But, extraordinary as this event was, it was only a shadow of one infinitely more important,—the redemption of the world by our Lord Jesus Christ. He has redeemed his people,

1. By price—

[In a figurative sense, God may be said to have “given Egypt and Ethiopia as the ransom of Israel [Note: Isaías 43:3.].” But what is the “ransom that he has found for us [Note: Jó 33:24.]?” What is “the price with which he has bought us [Note: 1 Coríntios 6:20.]” out of the hands of sin and Satan? Kingdoms and worlds were insufficient for the purpose. We could not be “redeemed with corruptible things, as silver and gold, but only with the precious blood of God’s co-equal Son [Note: 1 Pedro 1:18.].” Great as the price was, God did not hesitate to lay it down: “he purchased the Church with his own blood [Note: Atos 20:28.].” No longer can we now be detained in bondage, if we claim our liberty in the name of Christ. “The law cannot condemn us [Note: Gálatas 3:13.]; Satan cannot lead us captive [Note: Lucas 11:22.]; “sin cannot have dominion over us [Note: Romanos 6:14.].” If we avail ourselves of “the redemption that is in Christ Jesus,” we shall be “delivered from every kind of bondage, and be brought into the glorious liberty of the children of God [Note: Romanos 8:21.].” “Being made free by Christ, we shall be free indeed [Note: João 8:36.].”]

2. By power—

[The deliverances vouchsafed to the Jews of old were effected by “a mighty hand, and a stretched-out arm.” And it is only “in the day of God’s power that any are made willing [Note: Salmos 110:3.]” to embrace the salvation offered them in Christ Jesus. The “report of the Gospel is believed by those only, to whom the arm of the Lord is revealed [Note: Isaías 53:1.].” To rescue a soul from the tyranny of sin and Satan, is a work of omnipotence. Easy as it may seem to persuade a person to believe in Christ, it far surpasses the ability of any created being. “God himself must bring us to this self-same thing [Note: 2 Coríntios 5:5.]:” and we are told, that, in the accomplishment of this work, he exerts no less power than he did when he raised Jesus Christ from the dead, and set him at his own right hand, above all the principalities and powers, whether of heaven or hell [Note: Efésios 1:19. The original in ver. 19. shews that the Apostle laboured to the utmost to express his ideas, which were too big for utterance. Τίςἡ ὃυνάμιςmight have sufficed; but to that he adds μέγεθος; and to that ὑπερβάλλον. Because all this was inadequate to convey his mind fully, he accumulates other terms; κατὰ τὴν ἰσχὺν—κατὰ τὸ κράτον τῆς Ισχύος—κατὰ τὴν ἐνἐργειαν κ. τ. λ. Having thus multiplied his terms to the uttermost, and pressed into his service the strongest word that the Greek language could afford him, he repeats it; ἣν ἐνήργησεν. What light does this cast upon the subject before us!]. Redemption is prepared for us before we come into the world: but, in order to enjoy its benefits, we must, each in his own person, experience the mighty working of God’s power: He who “spoiled principalities and powers upon the cross,” must triumph over them in our hearts; and incline us, by the effectual operation of his Spirit, to embrace the salvation which he purchased with his blood.]

God has not only thus consulted our happiness, but,

II.

Herein “he has also glorified himself”—

Every work of God’s hands bespeaks his wisdom, his power, and his goodness: but the work of redemption glorifies all his perfections. We might easily shew how his justice and his holiness are illustrated by it, and how they are made to harmonize with truth and mercy: but we shall content ourselves with shewing, that herein he has glorified,

1. His grace and mercy—

[Consider only the state in which we were, when God sent his only dear Son to redeem us; and the state in which we are found, when he sends his Holy Spirit to apply that redemption to us; we were fallen after the example of the apostate angels; yet God passed by them, and delivered up his own Son for us; we are still “enemies to God in our minds by wicked works,” and are actually fighting against God with all our might; and yet does he subdue us by “the rod of his strength,” and make “his Gospel to be the power of God to the salvation of our souls.” And must we not stand amazed at this difference which is put between us and the fallen angels? must we not adore that sovereignty which “chose us in Christ Jesus before the foundation of the world [Note: Efésios 1:4.],” and in due season exalts us to thrones of glory; yea, which in many instances favours the vilest of publicans and harlots in preference to learned Scribes and self-applauding Pharisees [Note: Mateus 21:31.]: We are told indeed, that God designed by his Gospel to display “the exceeding riches of his grace [Note: Efésios 1:6; Efésios 2:7.]:” and this end is thoroughly accomplished: for wherever the Gospel is received, it invariably magnifies his grace in the eyes of men: ‘Why didst thou choose me, Lord? Why was I made to comply with thine invitations, while so many were suffered to decline them, and to perish in their sins?’ Scarcely the gift of Christ himself will furnish matter for more admiration and gratitude in heaven than this: or rather, I should say, the greatness of the gift, and the sovereignty with which it is bestowed, will be interwoven with each other in everlasting hallelujahs.]

2. His truth and faithfulness—

[The redemption given us in Christ was a subject of prophecy, as well as that which was vouchsafed to the Jews through the instrumentality of Cyrus. And when Christ was sent into the world, the truth and faithfulness of God were most conspicuously displayed. Of these, the aged and inspired priest more particularly expressed his admiration; repeatedly blessing and praising God for “performing the promises made by the mouth of his holy Prophets, and remembering the oath which he had sworn to our father Abraham [Note: Lucas 1:68; Lucas 1:70; Lucas 1:72.].” Nor is the truth of God to be noticed only in sending us a Redeemer: it is equally visible in applying redemption to our souls. There is not one that ever partakes of this redemption, but in consequence of his having been “given to Christ” before the foundation of the world [Note: João 17:6; 2 Timóteo 1:9.]: nor is one brought finally to the complete enjoyment of it in heaven, but his continued preservation through all his perils and conflicts is an accomplishment of that promise, “I will never leave thee nor forsake thee [Note: Hebreus 13:5.].” Surely at the end of our journey we shall take the same review its Joshua did in his last moments; we shall adore the faithfulness of God and say, “Of all the good things which God hath promised me, not one thing hath failed [Note: Josué 23:14.].”

Is the glory of God so blended with the happiness of man? Surely,

III.

This is a ground of most exalted joy to the whole creation—

All, both in heaven and earth, are required to rejoice in it—
[Even the angels who never fell have reason to rejoice in this great event, because by means of it they have brighter discoveries of God’s character, and more enlarged views of his perfections. Indeed they no sooner beheld its accomplishment in the incarnation of Christ, than they sang, “Glory to God in the highest!” and from the moment that Christ had completed his work, and was seated at the right hand of God, they commenced a new song, ascribing glory to the Lamb, as well as unto Him who sitteth upon the throne [Note: Apocalipse 5:12.].

But it is to men more especially that the Gospel is “tidings of great joy [Note: Lucas 2:10.].” They are the persons more immediately interested in it; nor is there “a tree in the whole forest” of the universe, “from the cedar to the hyssop,” that ought not to “break forth into singing, and shout for joy.” Let those who are most elevated in rank and dignity consider, what source of joy the whole world affords them in comparison of this. Do they admire wisdom? “In this are hid all the treasures of wisdom and knowledge [Note: Colossenses 2:3.].” Do they find gratifications in wealth and honour? What can ever enrich or ennoble them like the Gospel of Christ, by which they become children of God, and heirs of his kingdom? Let the poor also, who merely vegetate, as it were, in obscurity, let thorn remember, that they are “plants of the Lord’s planting [Note: Isaías 61:3.],” and that they are as much interested in redeeming love as any people upon earth. Methinks, the less they have of carnal joy, the more they should seek to rejoice in God. Indeed they are as much distinguished above the rich in respect of spiritual privileges, as the rich are above them in the vanities of this world [Note: Tiago 2:5.]. What God therefore has chosen for them, let them choose also for themselves.]

Moreover their joy should be proportioned to the occasion for it—
[A cold or languid expression of gratitude would be utterly unsuited to the mercy vouchsafed unto us. It calls for all the powers of our souls; yea, “all that is within us should bless God’s holy name [Note: Salmos 103:1.].” If we would form a just idea of the state in which we should be, let us imagine ourselves, not merely condemned, but already “suffering the vengeance of eternal fire:” How should we then hear the tidings of redemption? How would the fallen angels rejoice to see the gates of hell opened to them, and to have an offer of immediate restoration to the felicity of heaven! How would every one break forth into singing! What shouts of joy would echo through the vast expanse of hell! Precisely thus ought we to be affected with the deliverance that is proclaimed to us. We are told that when Titus Flaminius, the Roman general and proconsul, caused liberty to be proclaimed in the theatre to the States of Greece, the people with one consent rent the air with their acclamations, extolling him as their greatest benefactor, and crying, A saviour! a saviour! How much more reason have we to exalt our adorable Benefactor, who has “redeemed us to God by his blood, and made us kings and priests unto God and his Father [Note: Apocalipse 1:5; Apocalipse 5:9.]!” Let us then sing, and shout for joy. Let the “mercy and truth” which God has manifested in this redemption, be the especial subjects of our praise [Note: Salmos 98:3. This whole psalm is exactly suited to the occasion.]. Thus shall we be prepared to join the heavenly choir, and to sing hallelujahs to God and to the Lamb for ever and ever.]