Isaías 55:10,11

DISCOURSE: 986
RESEMBLANCE OF THE GOSPEL TO RAIN AND SNOW

Isaías 55:10. As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

THE more just our views of God’s perfections are, the more firm and enlarged will be our expectations from him. We are apt to distrust his mercy and love, because we “judge him to be such an one as ourselves:” whereas, if we considered how infinitely remote his ways and thoughts are from ours, we should repose the most unlimited confidence in him, and have every fear swallowed up in the contemplation of his power and grace. These considerations are proposed by God himself as an encouragement to us to return from our evil ways; and, in the words before us, we are assured, that the blessings which he will convey to us through the medium of his word, shall be as free, as certain, as abundant, as those which he imparts to the earth by means of the rain and snow. In illustrating this comparison, we shall trace the resemblance between the word, and the rain or snow,

I. In their origin—

“The rain and snow come down from heaven”—
[If the whole world should unite their efforts to produce rain, they would never accomplish their end. It is God who forms the clouds, and causes them to water the earth: and therefore to him we must acknowledge ourselves indebted for every shower that falls. Of this we are frequently reminded in the Scriptures [Note: Salmos 147:8; Jó 38:25.]: and the gods of the Heathen are challenged, if they can, to exert a similar power, and thus establish their right to the honours ascribed to them [Note: Jeremias 14:22.]

The word of the Gospel also “cometh forth out of God’s mouth” —
[It proceeded from God originally; the words of “prophecy came not of men; but holy men of God spake as they were moved by the Holy Ghost [Note: 2 Pedro 1:21.]:” yea, “all Scripture,” and not the prophetic parts only, “was given by inspiration of God [Note: 2 Timóteo 3:16.].” Moreover the Gospel, when faithfully preached, is also at this time from God. It is God who instructs his servants, and qualifies them to declare his truth: and the word delivered by them is, “not the word of man, but in truth the word of God.” We mean not to insinuate, that any persons now have the same kind of inspiration which was vouchsafed to the Apostles: but every faithful minister is taught and directed of God what to say, and is assisted in the delivery of his message [Note: Mateus 28:20. And though we cannot strictly apply to ourselves such passages as Marcos 13:11, and Lucas 21:14. yet they teach us what assistance to expect from Christ, provided we apply to him in the diligent use of means.]. As an ambassador of God, he speaks altogether in God’s name, and may address every one of his audience in the words of Ehud to Eglon. “I have a message from God to thee [Note: Juízes 3:20.].”]

But the resemblance between the word and the rain is yet more strongly marked,

II.

In their operation—

The “rain and snow” are the means of rendering the earth fruitful—
[If the earth be only a few months without rain, the most calamitous consequences ensue [Note: See Jeremias 14:2.]: but if the parched and thirsty earth be visited with rain or snow, its vegetative powers are revived, and it yields an abundance of food for man and beast [Note: Salmos 65:9.]; yea, there is a sufficiency not only for the present consumption, but for “sowing,” in order to a future crop.]

The word of God also is instrumental to the fructifying of the souls of men—
[God has many gracious ends to “accomplish” by his word: sometimes he sends it to quicken the dead; and then even “the bones that are dry, very dry,” are made to live [Note: Ezequiel 37:1; Salmos 119:50; Tiago 1:18.]. Sometimes he sends it to comfort the afflicted; and then it proves as balm to the wounded spirit, nor can the most distressed mind withstand its energy [Note: Salmos 107:8; Deuteronômio 32:2.]. Sometimes he sends it to sanctify the polluted; and then the most inveterate lusts give way, and his people are transformed into his image [Note: João 15:3; João 17:17; Efésios 5:26.]. Finally, by its various operations he determines to save the lost; and behold, it stops not short of his purpose: it “prospers in the thing whereto he has sent it,” and becomes “the power of God unto salvation to every one that believeth [Note: Romanos 1:16; 1 Coríntios 1:21.].”

An easterly wind may counteract the benefits which would accrue from the rain; but not all the powers of hell shall be able to defeat the purposes of God, in sending his word: “it never returns unto him void:” weak as it seems to be when delivered by sinful man, it yet is “sharper than any two-edged sword [Note: Hebreus 4:12.];” it “casts down every thing that exalts itself against the knowledge of Christ, and brings into obedience to him” the heart that would resist its power [Note: 2 Coríntios 10:4.]

Let us learn then from this beautiful comparison,
1.

The importance of attending the preached word—

[We know not when it is that God intends to send his word home to our hearts; and therefore we should always be found waiting upon him in the way of his appointment. The man who was healed at the pool of Bethesda had been there many years; and if he had absented himself on the day that Jesus visited the place, he had lost the blessing that was designed for him [Note: João 5:1.]. However long therefore we may have attended at the house of God, apparently in vain, it becomes us still to tarry the Lord’s leisure, and to expect the showers of his grace in due season.]

2. The danger of despising it—

[The text, though often interpreted as comprehending God’s judicial purposes, does not properly relate to them; for, as the rain is not spoken of as deluging the earth, but only as rendering it fruitful, so the parallel between the Gospel and the rain should be drawn only as relating to mercies, and not to judgments. Nevertheless we may notice in this place, that, as God sent his miracles to harden Pharaoh’s heart, so he may, and often does, send his word to blind, and harden the hearts of proud opposers. This was the end of the commission given to Isaiah [Note: Isaías 6:9.]; and, though it was not the primary intent of Christ when he preached to the people in parables, it constituted a part of his design in relation to the proud, cavilling, and incorrigible Pharisees [Note: Lucas 8:10.]: and the same end is accomplished, though not primarily intended, in respect to thousands of infidels in every age [Note: Romanos 11:8; Atos 28:26.]. Beware then, lest God “take you in your own craftiness:” for whether you receive his word or not, “it shall not go forth in vain:” if it be not “a savour of life unto life, it will prove a savour of death unto death [Note: 2 Coríntios 2:16.].”]

3. The benefit of praying over it—

[It is not in the power of man to command a blessing on the word. “Paul may preach in vain, and Apollos water in vain, unless God give the increase [Note: 1 Coríntios 3:6.].” But if we pray to God, he will send us such a word as shall be suited to us; such a word as shall make us ready to think that the minister has received private information respecting us; such a word as shall discover to us our whole hearts [Note: João 4:29.], and constrain us to fall down on our faces, and confess that God is indeed present in his ordinances [Note: 1 Coríntios 14:25.]. The minister may draw the bow at a ventures but God will direct the arrow between the joints of the harness, and cause it to pierce our inmost souls [Note: 2 Reis 22:34.]. Let us then pray that God would direct and assist the minister, and render his word effectual to our good. Thus shall we secure to ourselves a blessing, and, like the refreshed earth, bring forth fruit suited to the culture bestowed upon us [Note: Hebreus 6:7.]