Isaías 9:2-4

DISCOURSE: 871
BLESSINGS IMPARTED BY THE GOSPEL

Isaías 9:2. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Thou hast multiplied the nation, and not increased the joy: they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.

THE dispensations of God in this world are never so afflictive, but there are some alleviating and consolatory circumstances to cheer us under them. The judgments with which he threatened to punish his apostate people were very tremendous [Note: Isaías 8:19.]: yet he comforted them in the mean time with prospects of the Messiah’s advent. Whatever reference the words of my text may have to the deliverance of the Jews from Sennacherib’s army, we are sure that they refer to Christ, and to the blessings that should issue from the ministration of his Gospel. St. Matthew quotes them in this view [Note: Mateus 4:12.]; and the very words themselves are far more suited to a spiritual subject than to any temporal occurrence [Note: The first verse of the chapter is inexplicable, according to our version. Bishop Lowth translates it differently, and thereby makes the sense of the whole passage clear. “There shall not hereafter be darkness in the land which was distressed. He formerly debased the land of Zebulon and Naphthali, but in the latter time he hath made it glorious, even the way of the sea, beyond Jordan, Galilee of the Gentiles. [For] the people, &c,” The meaning is, that as the northern part of Galilee had been particularly afflicted by the incursions of the Assyrians, so it should be particularly honoured by the ministry of Christ.].

We notice then in the text three rich blessings resulting from the ministry of Christ, and of his servants in all ages; namely, light, joy, and victory. The first which the Christian receives, is,

I. Light—

Men are everywhere “sitting in darkness and the shadow of death”—
[This was the case with the Jews, notwithstanding they were God’s professing people, and had continual access to the word and ordinances of God. And it is the case with us, notwithstanding we are called Christians, and have the word and sacraments administered amongst us. We are like persons immured in a dungeon, or bereft of sight: light is shining all around us, but we see it not: we are as much in darkness as if there were no light at all. The Scriptures uniformly represent us thus; and experience abundantly confirms their testimony. How ignorant are men of their own hearts; of God; of the way of acceptance with him; and indeed of the whole circle of divine truth! Nor is this ignorance confined to the illiterate: it obtains as much among the great and learned, as among the poorest and meanest of mankind.]
But by the Gospel the eyes of their understanding are opened—
[All were not enlightened by the preaching of Christ and his apostles; nor are all instructed now by the word they hear: but they whose eyes are opened, do attain by the Gospel a wonderful insight into “the truth as it is in Jesus:” they discover the depth of their own depravity: they behold “the glory of God in the face of Jesus Christ:” a thousand other things, “which the natural man cannot receive,” are open to their view: “they are brought out of darkness into marvellous light [Note: 1 Pedro 2:9.]:” “neither do they from thenceforth walk any more in darkness, because they have the light of life [Note: João 8:12.].”]

Together with light, the Christian is filled with,

II.

Joy—

That which in the text we read “Thou hast not increased the joy,” is in the margin translated, “Thou hast increased to it the joy,” namely, to the nation of saints that are multiplied. This seems to be the more proper rendering of the words, and to agree best with the context; for all who are illuminated with divine truth, have,

1. A sacred joy—

[Whatever joy a carnal man partakes of, let him only be brought into the divine presence, and it vanishes at once. To speak to him of God and heaven and hell, is to make him melancholy. But the Christian’s joy is a holy sacred joy: “he joys before God.” It was appointed under the Law that the people at the beginning and end of harvest should bring their first-fruits and their tithes to the temple, and, feasting upon them with their friends, rejoice before God [Note: Deuteronômio 16:9.]. Thus the Christian brings his temporal comforts into the divine presence, that he may enjoy God both in and with them. By religion, all his joys are greatly enhanced; nor does he ever enjoy his food or his friends or any blessing in life so much, as when he is led to God by them, and glorifies his God in them. But the most delightful seasons are those wherein he can go to his God in secret, and pour out his soul before him. One hour spent in communion with his Lord is more to him than a whole life of carnal joy: it is a feast of fat things, an antepast of heaven.]

2. An exalted joy—

[The Christian’s joy is compared to that of a successful husbandman, and a victorious warrior. In every age, the in-gathering of the harvest has been an occasion of joy [Note: Isaías 16:9.]: the seizing also of the spoil from a vanquished enemy has ever been considered as a ground of triumph. There is indeed on both these occasions too much of what is merely carnal: still however the spirits of the people are raised far beyond their usual pitch. In this respect the Christian’s joy resembles theirs. When he begins to see the fruit of his painful labours and his dubious conflicts, he cannot but rejoice that he has not laboured in vain, or fought in vain. Yes, his soul is joyful in his God, and “he rejoices with a joy that is unspeakable and glorified.”]

To this the Gospel contributes, by crowning its converts with,

III.

Victory—

As natural men are blind, so are they also under sore bondage—
[The Egyptian or Babylonish yoke was light in comparison of that which Satan has imposed on all the human race. He holds them fast in his chains, and “leads them captive at his will” — — —]
But through the Gospel they are effectually delivered from it—
[When the Jewish nation was oppressed by the Midianites, God raised up Gideon to effect its deliverance. But how was the deliverance wrought? by arms? No: God would not suffer him to employ the army he had raised, but first released all of them except ten thousand, and then dismissed all of those except three hundred. And how were those three hundred armed? with sword and spear? No: but with earthen pitchers, and lamps, and trumpets: and with this little army so accoutred, he put to flight the whole host of Midian: they brake their pitchers, held forth their lamps, and blew their trumpets; and the enemies were put to flight [Note: Juízes 7:19.]. Thus, precisely thus, does the Christian triumph over his enemies: unable to accomplish any thing by his own arm, he, by the mere light and sound of the Gospel, vanquishes his foes. When indeed the rout commences, he summons all his powers to destroy them; nor ceases from the pursuit, till he has effectually subdued them all. Behold a man who was lately enslaved by the world, the flesh, and the devil; see him at once throw off the yoke, behold him trampling on the world, crucifying the flesh, and bruising Satan under his feet! Is this a dream? No; it is a reality, that may be seen now as much as it was on the day of Pentecost, or on the day that the blood-thirsty Saul became a preacher of the faith he had once destroyed. “Such is the heritage of the servants of the Lord:” they all are conquerors, and “more than conquerors, through Him that loved them.”]

Infer,
1.

How strangely do men misconceive of the nature and operation of the Gospel!

[That which Christ and his apostles preached, is deemed fanaticism, and is supposed to lead to melancholy and licentiousness. But how opposite is this sentiment to that which is contained in the text! Only let the Gospel be searched into with candour and diligence, and we will venture to affirm that it shall approve itself as light, and become a source of joy, and lead to certain victory. Whatever remains of darkness, grief, or bondage, shall be gradually banished, and the felicity of heaven be enjoved, in proportion as the soul is subjected to the dominion of Christ.]

2. How much do the saints of God live below their privileges!

[If we look at the first converts, we shall be ready to think that they were of a different species from us; so far are we below them in spiritual attainments. But is not the Gospel the same as it was in their day? Does it not require as much of us as it did of them? And will it not operate as powerfully on our hearts as it did on theirs? O let us not be satisfied with such indistinct views of the mysteries of God: let us not be contented with such scanty measures of joy and triumph: let us not think it enough to gain some small advantages over our spiritual enemies: let us look for greater things, and expect more signal displays of the Divine power and goodness! We are not straitened in God, but in ourselves: let us only be strong in faith; and “according to our faith it shall be unto us.”]