Isaías 59:20-21

DISCOURSE: 998
THE PERPETUITY OF CHRIST’S KINGDOM

Isaías 59:20. The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this it my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and for ever.

THE manner in which the most glorious prophecies are introduced, is such as most effectually to display the sovereignty and goodness of God in the bestowment of the promised blessings. It will be generally found, that the sinfulness or misery of Israel is first set forth, with a considerable measure of enlargement, and then, for the most part, in an abrupt way; and, when nothing but a denunciation of wrath might reasonably be expected, a blessed promise is given, that a Redeemer shall be sent, to deliver Israel from all their guilt and from all their misery. It is thus that the prophecy before us is introduced. In the whole preceding part of the chapter, the prophet expatiates upon the extreme wickedness of Israel, which the people themselves are constrained to acknowledge [Note: ver. 2–15.]. Then he expresses the astonishment of Jehovah himself, that, amongst all the people, there should be found none to intercede with him in their behalf [Note: ver. 16.]; together with his determination to arm himself in their behalf, and, by the exertion of his own Almighty arm, to gain for them the victory over all their enemies [Note: ver. 17–19.]. Then comes an explicit promise of a “Redeemer,” who should not only establish his kingdom among them, but perpetuate his dominion over them to the remotest ages [Note: ver. 20, 21.].” And here it is observable, that the temporal deliverance, which is generally used to shadow forth the blessings of the Gospel salvation, is lost sight of, and nothing is brought forward but what is completely and exclusively of spiritual import. The words before us declare, in very striking terms,

I. The establishment of the Redeemer’s kingdom—

The Messiah is promised under the character of a “Redeemer”—
[To Cyrus and the Babylonish captivity there can be no proper reference; because the redemption from Babylon was vouchsafed indiscriminately to all; whereas the redemption here spoken of, is limited to those only who turn from their transgressions in Jacob. It is the Lord Jesus Christ who is here spoken of: and the prophecy declares,]

1. His advent in the flesh, to redeem the world—

[Yes; from heaven he comes, even from the bosom of the Father, to redeem mankind, both by price and by power: by price, even his own most precious blood, from the guilt of all their sins; and by the power of his Almighty grace to deliver them from its dominion — — — Yet it is “to those only who turn from their transgressions” that he conies with effect: it is to save men from their sins, not in them, that he is sent: and it is in reference to that very circumstance that the name Jesus, or Joshua, or Jah Osea, divine Saviour, is given him [Note: Mateus 1:21.]. But wherever he sees one who is willing to be delivered from transgression, he will work effectually in his behalf: he will suffer no enemy to lead him captive: he will come to him as the angel did to Peter in prison; and will cause his chains to fall off, and the prison doors to open before him; and will thus bring him forth to light and liberty. He did this, in numberless instances, at the first establishment of his kingdom upon earth; and he has been doing it to the present hour: nor have all the powers of darkness been able to withstand him.]

2. His future advent, to unite in one glorious Church the whole world, both of Jews and Gentiles—

[Of the conversion of the Gentiles the prophet speaks in the words before the text: “They shall fear the name of the Lord from the west, and his glory from the rising of the sun.” And of the restoration of the Jews he speaks in the text itself. Of this we have no doubt: for the Apostle Paul, arguing expressly upon the subject of their future restoration, and shewing that it is not only possible but certain, adduces this very passage in proof of his assertions: “All Israel shall be saved; as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob [Note: Romanos 11:26.].” By a close comparison of the text with the words as cited by the Apostle, there will appear some remarkable points of difference: but they are such as may be easily accounted for, and such as have a remarkable propriety in them. The prophet says, “The Redeemer shall come to Zion, and to them that turn from transgression in Jacob.” The Apostle says, “He shall come out of Zion, to turn away ungodliness from Jacob.” The Redeemer, in coming to to the Jewish Church, has already come to Zion: and when he shall hereafter convert the Jews to the faith, he will come out of the Christian Church for that purpose. Moreover, when he first came, it was to take out from amongst the Jewish people those who were willing to embrace him, and to turn from their transgressions: but when he shall come at a future period, it will be to make them willing; and, by the all-powerful operation of his grace, to turn them from darkness to light, and from the power of Satan unto God.” It would be sufficient to account for the difference, by saying, that the Apostle, as was customary with him, quoted from the Septuagint Translation: but when there was such a distinction observable between the former and the latter advent of the Redeemer, the adoption of the translation was peculiarly proper.

But, to the point—The Redeemer shall come again to convert and save God’s ancient people, the Jews. As surely as ever he came to them in the flesh previous to their dispersion, he shall come to them by his word and Spirit, to restore them from their dispersion, and to gather them into his Church, that they may again be a holy people unto the Lord. And, however deeply rooted they may appear to be in their prejudices and their sins, he will prevail over them, and unite them with the Gentiles in one great and universal Church, to be unto their God “a praise, and an honour, and a glory,” to all eternity.]
In addition to the establishment of the Redeemer’s kingdom, the prophet announces to us,

II.

Its perpetuity—

God, from the first establishment of the Redeemer’s kingdom to the present hour, has accompanied his word by the mighty operations of his Spirit—
[On the day of Pentecost this was manifest: for, not by the exercise of miraculous powers only did the Spirit appear, but by the conversion of a multitude of souls to Christ. On all other occasions, too, the mighty working of the Spirit was seen, whenever the Apostles preached; and their “word was made quick and powerful, and sharper than a two-edged sword.” So to the present hour has the same divine energy accompanied the word, wherever it has been preached in sincerity and truth. Thousands of living witnesses can attest, that they have themselves been enlightened, quickened, comforted by the word, through its having “come to them, not in word only,” but “in demonstration of the Spirit and of power.” Yes: to this hour is the word “preached with the Holy Ghost sent down from heaven;” not indeed in his miraculous powers, but in spiritual agency, which nothing can withstand.]
By the same Almighty power shall the word be accompanied to the end of time—
[This is “God’s covenant with his people.” Never shall the preaching of the word cease; nor shall the mighty working of the Spirit ever cease to operate by means of it. The Jews do indeed, at present, withstand the word: as all of us also do, until the Spirit comes to make the word effectual. But this is only until the appointed period shall arrive for the Redeemer to extend his kingdom over the face of the earth. Then shall Pentecostal scenes be renewed throughout the world; then “shall a nation be born in a day;” then shall the whole Jewish people “look on Him whom they hare pierced, and mourn;” and “the two sticks of Israel and of Judah become one,” “never to be separated any more [Note: Ezequiel 37:15.]. The perpetuity of Christ’s dominion over them, through the continual agency of his Spirit, is thus stated by the Prophet Ezekiel: “Thus saith the Lord God; Now will I bring again the captivity of Jacob, and have mercy upon the whole house of Israel, and will be jealous for my holy name; after that they have borne their shame, and all their trespasses whereby they have trespassed against me, when they dwelt safely in their land, and none made them afraid. When I have brought them again from the people, and gathered them out of their enemies’ lands, and am sanctified in them in the sight of many nations; then shall they know that I am the Lord their God, which caused them to be led into captivity among the heathen: but I have gathered them unto their own land, and have left none of them any more there. Neither will I hide my face any more from them: for I have poured out my Spirit upon the house of Israel, saith the Lord God [Note: Ezequiel 39:25.].”]

Application—

Consider now this prophecy,

1. As a personal matter to your own souls—

[To you is this Redeemer come, even to apply to your souls all the blessings of redemption. Whatever you need, you will find it all in him, and you shall receive it out of his fulness. But, in truth, the root and summit of all blessings is, deliverance from sin: without this, heaven itself would be no source of joy; nor would the work of Christ be of any real value. Hear the testimony of the Apostle Peter, at the very first establishment of the Redeemer’s kingdom: “Unto you first, God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities [Note: Atos 3:26.].” This a the blessing which Christianity brings to you; yes, to every one of you. Look back, and see what are the sins which have formerly led you captive. You once cherished them as conducive to your happiness: but far greater happiness awaits you in your deliverance from them. Find your besetting sins: lay your hand upon them: carry them to the Lord: entreat him to wash them away by his own most precious blood. Entreat, too, the aid of his good Spirit Beg that, whilst his word points out and condemns sin, his Holy Spirit may make that “word like fire, or like a hammer, that breaketh the rock in pieces.” Once sanctified by the word and Spirit of God, you will know the full blessings of redemption: they will flow into your souls like a river, and be an earnest of your blessedness in the eternal world.]

2. As a public concern, to the whole world—

[The Redeemer is come: his kingdom is established: his word and Spirit do evince an almighty energy, which nothing can withstand. Shall any one then despond, in relation either to Jews or Gentiles? Wait but a little, and it shall be seen “whether God’s word shall stand or not.” Look to the rising, or the setting sun: to the furthest extent of either shall “God’s glory shine,” and the Redeemer’s kingdom be established. Shall it be thought that the obduracy of the Jews, or the superstition of the Gentiles, shall oppose any effectual bar to the Gospel? Before the Sun of Righteousness they shall vanish, like the morning dew; and “all flesh shall see the salvation of God.” When we think of the impotency of man, and feel discouragement from that, we forget that God has promised to accompany the word with his Holy Spirit: for, if “the Spirit be poured out from on high,” who is he that shall stand before him? Go to the valley of Ezekiel’s vision: see it “full of bones, dry, very dry:” at the breathing of the Spirit upon them, the word is effectual to raise them into life, a whole army [Note: Ezequiel 37:10.]. So shall God’s word be in the mouths of those who shall go forth at the millennial period: “it shall be mighty, through God, to the pulling down of all the strongholds” of sin and Satan, and to “the subduing of the whole world to the obedience of faith.” Whether that period be yet fully come, we doubt; but that it is near at hand, we have no doubt. Let your faith, then, in this prophecy be strong: and your desire after this blessed period be ardent; and your efforts to hasten it forward, be energetic. Then may we hope that the Gospel, which has hitherto been confined within such narrow limits, will “run and be glorified,” and that all “the kingdoms of the world will speedily become the kingdom of the Lord and his Christ.”]