Chapter 8 (continued, part 17)
obedience that God requires at our hands is not a legal obedience, but an evangelical obedience.
So long as a Christian does not renounce his covenant with God, so long as he does not willfully, wickedly, and habitually break the bond of the covenant; the main, the substance, of the covenant is not yet broken, though some articles of the covenant may be violated. Just as among men, there be some trespasses against some particular clauses in covenants, which, though they be violated, yet the whole covenant is not forfeited; it is so here between God and his people.
And, O blessed God, I cannot but observe that in the new covenant you have engaged yourself to pardon all my sins: "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more," Heb. 8:12; Jer. 31:34. [He is a forgiving God, Neh. 9:31. None like him for that, Micah 7:18. He forgives naturally, Exod. 2:2; abundantly, Isaiah 55:7, 3; constantly, Psalm 130:4; Mal. 3:6.]
Here are two things worthy of our notice:
(1.) The reconciliation of God with his people, "I will be merciful to their unrighteousness;" he will be merciful or propitious, appeased and pacified towards them; which has respect to the ransom and satisfaction of Christ.
(2.) That God will pardon the sins of his people fully, completely, perfectly. Here are three words, "unrighteousness," "sins," and "iniquities," to show that he will forgive all sorts, kinds, and degrees of sins. The three original words here expressed are all in the plural number:
1. Unrighteousnesses. This word is by some appropriated to the wrongs and injuries that are done against men.
2. Sins. This is a general word, and according to the notation of the Greek, may imply a not following of that which is set before us; for he sins, who follows not the rule that is set before him by God.
3. The third word, iniquities, according to the notation of the Greek, signifies in general, transgressions of the law. This word is by some appropriated to sins against God. The Greek word that is frequently translated "iniquity," is a general word, which signifies a transgression of the law, and so it is translated, 1 John 3:4. The word iniquity is of as large an extent as the word unrighteousness, and implies an unequal dealing, which is contrary to the rule or law of God.
All this heap of words is to plainly teach us, that it is neither the many kinds of sins, nor degrees of sin, nor aggravations of sin, nor even the multitude of sins—which shall ever harm those souls who are in covenant with God. God has mercy enough, and pardons enough, for all his covenant-people's sins, whether original or actual, whether against the law or against the gospel, whether against the light of nature or the rule of grace, whether against mercies or judgments, whether against great means of grace or small means of grace. The covenant remedy against all sorts and degrees of sin—infinitely transcends and surpasses all our infirmities and enormities, our weaknesses and wickednesses, our follies and unworthinesses, etc. What is our unrighteousness—compared to Christ's righteousness; our debts—compared to Christ's pardons; our unholiness—compared to Christ's holiness; our emptiness—compared to Christ's fullness; our weakness—compared to Christ's strength; our poverty—compared to Christ's riches; our wounds—compared to that healing which is under the wings of the Sun of Righteousness! 1 Cor. 1:30; Psalm 1:3, 9-10; Mal. 4:2.
Parallel to Hebrews 8:12, is that noble description that Moses gives of God in that Book of Exodus: chapter 34, 6-7, "The Lord, the Lord merciful and gracious; forgiving iniquity, transgression, and sin." Some, by these three words, do understand such sins as are committed against our neighbor, against God, or against ourselves. A merciful God, a gracious God will pardon all kinds of sinners, and all kinds and degrees of sin, by whatever names or titles they may be styled or distinguished.
Some by iniquity do understand sins of infirmity; and by transgression they understand sins of malice; and by sin they understand sins of ignorance. God is said to keep mercy, and to forgive all sorts of sins, as if his mercy were kept on purpose for pardoning all sorts of sinners and all
sorts of sins. The Hebrew word that is here translated iniquity, signifies that which is unright, unequal, crooked or perverse; it notes the vitiosity or crookedness of nature; it notes crooked offences, such as flow from malice, hatred, and are committed on purpose.
Secondly, the Hebrew word which is here translated transgression, signifies to deal unfaithfully; it notes such sins as are treacherously committed against God, such sins as flow from pride and contempt of God.
Thirdly, the Hebrew word Chataah, generally signifies sin, but is more especially here taken for sins of ignorance and infirmity. Oh, what astounding mercy, what rich grace is here: that God will not only pardon our light, our small offences, but our great and mighty sins! etc.
And I cannot, O dear Father, but further observe that in the new covenant you have frequently and deeply engaged yourself, that you will remember the sins of your people no more! O my God, you have told me six different times in your word, that you will remember my sins no more. In the new covenant you have engaged yourself not only to forgive but also to forget, and that you will cross off your debt-book, and never question or call me to an account for my sins; that you will pass an eternal act of oblivion upon them, and utterly bury them in the grave of oblivion, as if they had never been.
The sins that are forgiven by God are forgotten by God; the sins that God remits he removes from his remembrance, Heb. 10:13-19, and 1-15. Christ has so fully satisfied the justice of God for the sins of all his seed, by the price of his own blood and death, that there needs no more expiatory sacrifices to be offered for their sins forever. Christ has, by the sacrifice of himself, blotted out the remembrance of his people's sins with God forever. The new covenant runs thus, "And their sinful error I will not remember any more," Jer. 31:34; but the Greek runs thus, "And their sinful errors and their unrighteousnesses, I will not remember again, or any more," Heb. 8:12. Here are two negatives, which do more vehemently deny, according to the propriety of the Greek language; that is, I will never remember them again, I will in no case remember them any more, I will so forgive as to forget: not that in propriety of phrase, God either
remembers or forgets, for all things are present to him; he knows all things, he beholds, he sees, he observes all things, by one eternal and simple act of his knowledge, which is no way capable of change, as now knowing, and at another time forgetting. But it is an allusion to the manner of men, who, when they forgive injuries fully and heartily, do also forget them, blot them out of mind; or rather, as some think, it is an allusion to the manner of the old covenant's administration in the sacrifices, where there was a remembrance again of sins every year, there was a fresh indictment and arraignment of the people for sin continually, Heb. 10:1-3, etc.
But under this new covenant our Lord Jesus Christ has, "by one offering, perfected forever those who are sanctified," (see from ver. 5 to ver. 20;) Christ has, forever, taken away the sins of the elect; there needs no more expiatory sacrifice for them; they that are sprinkled with the blood of this sacrifice shall never have their sins remembered any more against them. God's not remembering or forgetting a thing is not simply to be taken of his essential knowledge, but respectively of his judicial knowledge, to bring the same into judgment. Not to remember a thing that was once known, and was in mind and memory, is to forget it; but this properly is not incident to God, it is an infirmity. To him all things past and future are as present. What he once knows he always knows. His memory is his very essence, neither can anything that has once been in, it slip out of it. For God to remit sin is not to remember it; and not to remember it is to remit it. These are two reciprocal propositions, therefore they are thus joined together. "I will forgive their iniquity, and I will remember their sin no more. I, even I, am he who blots out your transgressions for mine own sake, and will not remember your sins," Jer. 31:34; Isaiah 43:25.
To remember implies a fourfold act;
(1.) To lay up in the mind what is conceived thereby;
(2.) To hold it fast;
(3.) To call it to mind again;
(4.) Oft to think of it. Now in that God says, "I will remember their
iniquities no more;" he implies that he will neither lay them up in his mind, nor there hold them, nor call them again to mind, nor think on them, but that they shall be to him as if they had never been committed.
God's discharge of their sins shall be a full discharge. Such sinners shall never be called to account for them. Both the guilt and the punishment of them shall be fully and everlastingly removed. Let the sins of a believer be what they will for nature, and be ever so many for number, they shall all be blotted out, they shall more never be mentioned; [Mat. 12:31; Isaiah 55:7; Jer. 31:12; Ezek. 18:22; Psalm 32:2; Romans 4:8. Now if God will not remember nor mention his people's sins, then we may safely and soundly infer that either there is no purgatory, or else that God severely punishes those sins in purgatory which he remembers not.]
(1.) God will never remember, he will never mention their sins, so as to impute them or charge them upon his people.
(2.) God will never remember, he will never mention their sins any more, so as to upbraid his people with their follies or miscarriages. He will never hit them in the teeth with their sins, he will never hold their weaknesses against them. When persons are justified, their sins shall be as if they had not been; God will bid them welcome into his presence, and embrace them in his arms, and will never object to them their former unkindness, unfruitfulness, unthankfulness, vileness, stubbornness, wickedness, as you may plainly see in the return of the prodigal, and his father's deportment towards him.
Luke 15:20-23, "When he was a great way off." The prodigal was but conceiving a purpose to return, and God met him. The very intention, and secret motions, and close purposes of our hearts, are known to God. The old father sees a great way off. Dim eyes can see a great way, when the son is the object.
"His father saw him, and had compassion." His affections roll within him. The father not only sees, but commiserates and compassionates the returning prodigal, as he did Ephraim of old, "My affections are troubled for him, I will surely have mercy on him;" or, as the Hebrew runs, "I will, having mercy, have mercy, have mercy on him, or I will abundantly have
mercy on him," Jer. 31:20. "Look," says God, "here is a poor prodigal returning to me, the poor child has come back, he has smarted enough, he has suffered enough. I will bid him welcome, I will forgive him all his high offences, and will never hit him in the teeth with his former vanities."
"And ran." The feet of mercy are swift to meet a returning sinner. It had been sufficient for him to have stood, being old, and a father; but the father runs to the son.
"And fell on his neck." He does not take him by the hand; but he falls upon him, and incorporates himself into him. How open are the arms of mercy to embrace the returning sinner, and lay him in the bosom of love!
"And kissed him." Free, rich, and sovereign mercy has not only feet to meet us, and arms to clasp us, but also lips to kiss us. One would have thought that he should rather have kicked him or killed him, than have kissed him. But God is Pater miserationum, he is all affections. All this while the father speaks not one word. His joy was too great to be uttered. He ran, he fell on his neck, and kissed him, and so sealed up to him mercy and peace, love and reconciliation, with the kisses of his lips.
And the son said unto him, "Father, I have sinned against heaven, and in your sight." Sincerely confess, and the amends is made; acknowledge but the debt, and he will cross the book.
"I am no more worthy to be called your son." "Lord," said that blessed martyr, "I am hell, but you are heaven; I am soil and a sink of sin, but you are a gracious God," etc.
"But the father said to his servants—Bring forth the best robe, and put it on him, and put a ring on his hands, and shoes on his feet. And bring hither the fatted calf, and kill it, and let us eat and be merry." Here you have,
(1.) The best robe;
(2.) The precious ring; [Among the Romans the ring was an ensign of
virtue, honor, and especially nobility, whereby they were distinguished from the common people.]
(3.) The lovely shoes; and
(4.) The fatted calf.
The returning prodigal has garments, and ornaments, and necessaries, and luxuries. Some understand by the robe, as the royalty which Adam lost; and by the ring, they understand the seal of God's Holy Spirit; and by the shoes, the preparation of the gospel of peace; and by the fatted calf, they understand Christ, who was slain from the beginning. "Christ is that fatted calf," says Mr. Tyndale the martyr, "and his righteousness is the goodly raiment to cover the naked deformities of their sins."
The great things intended in this parable is to set forth the riches of grace, and God's infinite goodness, and the returning sinner's happiness. When once the sinner returns in good earnest to God, God will supply all his needs, and bestow upon him more than ever he lost, and set him in a safer and happier estate than that from which he fell in Adam; and will never hit him in the teeth with his former enormities, nor ever hold his old wickednesses against him. You see plainly in this parable that the father of the prodigal does not so much as mention or object the former pleasures, lusts, or vanities wherein his prodigal son had formerly lived. All old scores are forgiven, and the returning prodigal embraced and welcomed, as if he had never offended.
"And now, O Lord, I must humbly take leave to tell you further that you have confirmed the new covenant by your word, and by your oath, and by the seals that you have annexed to it, and by the death of your Son, and therefore you can not but make good every tittle, word, branch, and article of it. Now this new covenant is my plea, O holy God, and by this plea I shall stand." Hereupon God declares, "this plea, I accept as holy, just, and good. I have nothing to say against you—enter you into the joy of your Lord."
IX. The ninth plea that a believer may form up as to these ten scriptures,
[Eccles. 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10; 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5.] which refer to the great day of account, or to a man's particular account, may be drawn up from the consideration of that evangelical obedience which God requires, and that the believer yields to God.
There is a legal account, and there is an evangelical account. Now the saints, in the great day, shall not be put to give up a legal account; the account they shall have to give up, is an evangelical account. In the covenant of works, God required perfect obedience in our own persons; but in the covenant of grace God will be content if there be but uprightness in us, if there be but sincere desires to obey, if there be faithful endeavors to obey, if there be a hearty willingness to obey. "Well," says God, "though I stood upon perfect obedience in the covenant of works, 2 Cor. 8:12; yet now I will be satisfied with the will for the deed; if there be but uprightness of heart, though that be attended with many weaknesses and infirmities, yet I will be satisfied and contented with that."
God, under the covenant of grace, will for Christ's sake accept of less than he requires in the covenant of works. He requires us to live without sin, but he will accept of our sincere endeavors to do it. Though a believer, in his own person, cannot perform all that God commands, yet Jesus Christ, as his surety and in his stead, has fulfilled the law for him. So that Christ's perfect righteousness is a complete cover for a believer's imperfect righteousness. Hence the believer flies from the covenant of works—to the covenant of grace; from his own unrighteousness—to the righteousness of Christ. [Luke 1:5-6; Mat. 28:20; Acts 24:16; 1 Pet. 1:1415; Heb. 13:18.]
If we consider the law in a high and rigid notion—no believer can fulfill it; but if we consider the law in a soft and mild notion—every believer does fulfill it: Acts 13:22, "I have found David the son of Jesse, a man after mine own heart, which shall fulfill all my will;" that is, "All my wills," to note the universality and sincerity of his obedience. David had many slips and falls, he often transgressed the royal law; but being sincere in the main bent and frame of his heart, and in the course of his life, God looked upon his sincere obedience as perfect obedience.
A sincere Christian's obedience is an entire obedience to all the commands of God, though not in respect of practice, which is impossible, but in disposition and affection. [Psalm 119:6. "When my eye is to all your commandments."] A sincere obedience is a universal obedience. It is universal in respect of the subject, the whole man; it is universal in respect of the object, the whole law; and it is universal in respect of durance, the whole life; he who obeys sincerely obeys universally. There is no man who serves God truly, who does not endeavor to serve God fully; sincerity turns upon the hinges of universality; he who obeys sincerely endeavors to obey thoroughly, Num. 14:24. A sincere Christian does not only love the law, and like the law, and approve of the law, and delight in the law, and consent to the law, that it is holy, just, and good, but he obeys it in part, Romans 7:12, 16, 22; which, though it be but in part, yet he being sincere therein, pressing towards the mark, and desiring and endeavoring to arrive at what is perfect, Phil. 3:13-14, God accepts of such a soul, and is as well pleased with such a soul, as if he had perfectly fulfilled the law.
Where the heart is sincerely resolved to obey, there it does obey. A heart to obey, is our obeying; a heart to do, is our doing; a heart to believe, is our believing; a heart to repent, is our repenting; a heart to wait, is our waiting; a heart to suffer, is our suffering; a heart to pray, is our praying; a heart to hear, is our hearing; a heart to give, feed, clothe, visit, is our giving, feeding, clothing, visiting; a heart to walk holily, is our walking holily; a heart to work righteousness, is our working righteousness; a heart to show mercy, is our showing mercy; a heart to sympathize with others, is our sympathizing with others. He who sincerely desires and resolves to keep the commandments of God—he does keep the commandments of God; and he who truly desires and resolves to walk in the statutes of God—he does walk in the statutes of God.
In God's account and God's acceptance, every believer, every sincere Christian, is as wise, holy, humble, heavenly, spiritual, watchful, faithful, fruitful, useful, thankful, joyful, etc., as he desires to be, as he resolves to be, and as he endeavors to be; and this is the glory of the new covenant, and the happiness that we gain by dear Jesus. And, my friends, it is remarkable that our feeble, partial and very imperfect obedience is
frequently set forth in the blessed Scriptures, as our fulfilling of the law, Luke 10:25-27. Take a few places for a taste: Romans 2:27, "uncircumcised Gentiles who keep God's law." Romans 13:8, "He who loves another, has fulfilled the law;" ver. 10, "Love is the fulfilling of the law." Not to love is to do ill and to break the law, but love is the fulfilling of it; we cannot do ill by that which is the perfection and the fulfilling of the law. Love is the sum of the law, love is the perfection of the law; and were love perfect in us, it would make us perfect keepers of the law. Love works the saints to keep the law in desires and endeavors, with care and study to observe it in perfection of parts, though not in perfection of degrees: Gal. 5:14, "All the law is fulfilled in one word, even in this, You shall love your neighbor as yourself;" Gal. 6:2, "Bear one another's burdens, and so fulfill the law of Christ." Now in this sense that is under consideration, the saints in themselves, even in this life, do keep the royal law.
Now, from what has been said, a believer may form up this plea—"O blessed God, in Christ my head I have perfectly and completely kept your royal law; and in my own person I have evangelically kept your royal law, in respect of my sincere desires, purposes, resolutions, and endeavors to keep it. And this evangelical keeping in Christ, and in the new covenant, you are pleased to accept of, and are well satisfied with it. I know that breaches made in the first covenant were irreparable, but breaches made in the covenant of grace are not so; because this covenant is established in Christ; who is still a-making up all breaches. Now this is my plea, O holy God, and by this plea I shall stand." "Well," says God, "I cannot in honor or justice but accept of this plea, and therefore enter into the joy of your Lord!"
The covenant of REDEMPTION is that blessed compact between God the Father and Jesus Christ; concerning the conversion, sanctification, and salvation of the elect, through the death, satisfaction, and obedience of Jesus Christ; to the eternal honor, and unspeakable praise, of the glorious grace of God.
X. The tenth plea that a believer may form up, as to these ten scriptures, [Eccles 11:9, and 12:14; Mat. 12:14, and 18:23; Luke 16:2; Romans 14:10; 2 Cor. 5:10; Heb. 9:27, and 13:17; 1 Pet. 4:5.] which refer to the great day of account, or to a man's particular account, may be drawn up from the consideration of that compact, covenant, and agreement, that was solemnly made between God and Christ, touching the whole business of man's salvation or redemption. We may present it to our understanding in this form: God the Father says to Christ the mediator, "I look upon Adam and his posterity as a degenerate seed, a generation of vipers, of apostates and backsliders, yes, traitors and rebels; liable to all temporal, spiritual, and eternal judgments; yet I cannot find in my heart to damn them all. My heart is torn within me, and my compassion overflows. No, I will not punish you as much as my burning anger tells me to. I will not completely destroy Israel, for I am God and not a mere mortal. I am the Holy One living among you, and I will not come to destroy (Hosea 11:8-9), and therefore I have determined to show mercy upon many millions of them, and save them from wrath to come, and to bring them to glory. But this I must do, while still upholding my law, justice, and honor. If, therefore, you will undertake for them, and become a curse for their sakes, Gal. 3:10, 13, and so make satisfaction to my justice for their sins; I will give them unto you, John 17:2, 6, 11, to take care of them, and to bring them up to my kingdom, for the manifestation of the glory of my grace.
"Well," says Christ, "I am content, I will do all you require with all my heart, and so the agreement is made between you and me." This may be gathered from these scriptures. [Psalm 2:7-9, and 40:6-8.] Christ the Son speaks in both places. In the first he publishes the decree or ordinance of heaven, concerning himself, and brings in the Father, installing him into the priesthood or office of mediator; for so the apostle applies that text, Heb. 5:5, "You are my son," etc., and also states this covenant and agreement in the two main parts of it.
1. First, What CHRIST must do, as mediator, "He must ask of God;" that is, not only verbally, by prayers and supplications, beg mercy, pardon, righteousness, and salvation for poor lost sinners; but also really, by fulfilling the righteousness of the law, both in doing and suffering; and
so by satisfaction and merit, purchasing acceptance for them at his hands. [Consider Christ in the capacity of a mediator, for so only he covenanted with the Father, for the salvation of mankind.] The Father engaged so and so to Christ, and Christ reciprocally engaged so and so to the Father; a considerable part of the terms and matter of which covenant is set down: Isaiah 53:10, "When you shall make his soul an offering for sin, he shall see his seed," etc. The Father covenants to do thus and thus for fallen man; but first in order thereunto, the Son must covenant to take man's nature, therein to satisfy offended justice, to repair and vindicate his Father's honor, etc. Well, he submits, assents to these demands, and covenants to make all good; and this was the substance of the covenant of redemption. But,
2. Secondly, Let us consider the promise which the FATHER engages to perform on his part; the Son must ask, and the Father will give: "He will give him the heathen for his inheritance, and the uttermost parts of the earth for his possession," Psalm 2:8. An allusion to great princes, when they would show great affection to their favorites, they bid them ask what they will, as Ahasuerus did, and as Herod did; that is, he shall both be the Lord's salvation to the ends of the earth, and "have all power given him in heaven and earth; so that all knees shall bow to him, and every tongue shall confess him to be Lord." [Esther 5:3; Mark 6:23; Isaiah 49:6; Mat. 28:18; Phil. 2:10, 11; Psalm 40:6-8.]
In the other text before mentioned, Psalm 40:6-8, Christ declares his compliance to the agreement, and his subscribing the covenant on his part, when he came into the world, as the apostle explains it, Heb. 10:5, etc.; "Look, I have come to do your will, O God;" as if he had said, "O Father, you engage me to be your servant in this great work of saving sinners. Lo, I come to do the work, I here covenant and agree to yield up myself to your disposing, and to serve you forever."
Psalm 40:6. "Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require." It seems to be an allusion to the master's "boring through the servant's ear," Exod. 21:6. Among the Jews only one ear was bored, but here are ears in the plural number, a token of that perfect and desirable subjection, which Christ, as mediator, was in to his Father.
But for a more clear, distinct, and full opening of the covenant of redemption, or that blessed compact between God the Father and Jesus Christ, which is a matter of grand importance to all our souls; and considering that it is a point that I have never yet treated of in pulpit or press, I shall therefore take the liberty at this time to open myself as clearly and as fully as I can. And therefore thus—
QUESTION. If you ask me, What is this covenant of redemption?
Answer 1. I answer, in the general, that a covenant is a mutual agreement between parties, upon articles or propositions on both sides, so that each party is tied and bound to perform his own conditions. This description holds the general nature of a covenant, and is common to all covenants, public and private, divine or human. But,
Answer 2. Secondly, and more particularly, I answer, the covenant of redemption is that federal transaction or mutual stipulation that was between God and Christ from everlasting, for the accomplishment of the work of our redemption, by the mediation of Jesus Christ, to the eternal honor, and unspeakable praise, of the glorious grace of God. Or, if you please, take it in another form of words, thus—
It is a compact, bargain, and agreement between God the Father and God the Son, designed mediator, concerning the conversion, sanctification, and salvation of the elect, through the death, satisfaction, and obedience of Jesus Christ, which in due time was to be given to the Father. But for the making good the definition I have laid down, I must tell you that there are many choice scriptures which give clear intimation of such a federal transaction between God the Father and Jesus Christ, in order to the recovery, and everlasting happiness, and salvation of his elect. I shall instance the most considerable of them—
(1.) The first is this, Genesis 3:15, "And I will put enmity between you and the woman, and between your seed and her seed; it shall bruise your head, and you shall bruise his heel." Here begins the book of the Lord's wars, God's battles. ["The Scriptures are called the Book of the Battles of the Lord." Num. 21, Rupertas.] This is spoken of that holy enmity that is
between Christ and the devil, and of Christ's destroying the kingdom and power of Satan: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil," Heb. 2:14.
God, by way of threatening, told Satan that the seed of the deceived woman should overmatch him at last, and should break in pieces his power and crafty plots. He gives Satan permission to do his worst, and proclaims an open and an utter enmity between Christ and him. From this scripture some conclude that Christ covenanted from eternity to take upon him the seed of the woman, and the sinless infirmities of our true human nature; and under those infirmities to enter the lists with Satan, and to continue obedient through all his afflictions, temptations, and trials, to the death, even to the death of the cross, Phil. 2:8-9. And that God the Father had covenanted with Christ, that in case Christ did continue obedient through all his sufferings, temptations, and trials—that then his obedience to the death should be accounted as full satisfaction to divine justice for all those wrongs and injuries which were done to God by the sins of man. Christ must die, or else he could not have been the mediator of the new covenant through death, Heb. 9:15-16. But,
(2.) The second scripture is that, Isaiah 42:6, "I, the Lord, have called you in righteousness; I will take hold of your hand. I will keep you and will make you to be a covenant for the people and a light for the Gentiles." Thus God speaks of Christ. In this chapter we have a glorious prophecy of Christ our Redeemer. Here are four things prophesied of him:
(1.) The divine call, whereby he was appointed to the work of our redemption: verse 1, "Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him and he will bring justice to the nations." Jesus Christ would not, yes, he could not, he dared not, thrust himself upon this great work, or engage in this great work, until he had a clear call from heaven.
(2.) Here you have the gracious deportment of Christ, in the work to which he was called; this is fully set down, vers. 2-4, "He will not shout or cry out, or raise his voice in the streets." He shall come clothed with
majesty and glory, and yet full of meekness: "A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice." "He will not break," that is, he will bind up the bruised reed, he will comfort the bruised reed, he will strengthen the bruised reed. Christ will acknowledge and encourage the least degrees of grace; he will turn a spark of grace into a flame, a drop into a sea, etc. "He shall not fail, nor be discouraged." These words show his kingly courage and magnanimity. Though he should meet with opposition from all hands, yet nothing should daunt him, nothing should dismay him; no afflictions, no temptations, no sufferings should in the least abate his courage and valor.
(3.) The divine assistance he should have from him that called him. This is set down in two expressions: verse 6, "I will take hold of your hand. I will keep you." Divine assistance does usually concur with a divine call. When God sets his servants on work, he defends and upholds them in the work.
(4.) The work itself to which Christ was called. This is expressed under divers phrases: verse 6-7, "To be a light to the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, and to be a covenant to the people." In these last words you have two things observable; the first is one special part of Christ's office: "He was given for a covenant." Second, The persons in reference to whom this office was designed: "a covenant of the people." One end why God the Father gave Christ out of his bosom, was, that he might be a covenant to his people. Christ is given for a covenant both to the believing Jews and Gentiles.
As he is "the glory of the people of Israel," so he is "a light to enlighten the Gentiles." In this scripture last cited, you have the Father's designation and sealing of Christ to the mediatorial employment, promising him much upon his undertaking it, and his acceptance of this office, and voluntary submission to the will of the Father in it: "Behold, I come to do your will," Heb. 5:4-5; Psalm 40:7-8; John 10:17-18. And these together amount to the making up of a covenant between God the Father and his Son; for what more can be necessary to the making up of a covenant than is here expressed? But,
(3.) The third scripture is that, Isaiah 49:1, " Listen to me, you islands; hear this, you distant nations—Before I was born the Lord called me; from my birth he has made mention of my name." [This prophecy is applied to Christ, Luke 2:32; Acts 13:47; Gal. 3:16; Heb. 5:4-5. And many of the Jews do confess that this place is to be understood of Christ only, Mat. 1:21-22; Luke 2:10-11; Heb. 1:6.] These words are spoken in the person of Christ; he tells us how he is called by his Father to be a mediator and Savior of his people. Jesus Christ would not take one step in the work of our redemption until he was called and commissioned by his Father to that work. God the Father, who from eternity had foreassigned Christ to this office of a mediator, a Redeemer—did, both while he was in the womb, and as soon as he was come out of it, manifest and make known this his purpose concerning Christ both to men and angels. Christ did not thrust himself, he did not intrude himself at random into the office of a Redeemer: "No man takes this honor to himself, but he that is called of God, as was Aaron," Heb. 5:4-5. So Christ took not upon himself the office of a mediator, a Savior, but upon a call and a commission from God. The sum is, that Christ took up the office of a Redeemer by the ordinance of his Father, that he might fulfill the work of our redemption unto which he was destined.
Verse 2, "He made my mouth like a sharpened sword, in the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver." Christ having agreed to his Father's calling of him to the work of man's redemption, he gives you a picture in this verse, of God's fitting and furnishing of him with abilities sufficient for so important a work, together with his sustaining and supporting of him in the performance of the same. Here are two similitudes or comparisons:
(1.) That of a "sharp sword;" that of a bright and "sharp arrow," to show the efficacy of Christ's doctrine. [See Eph. 6:17; Heb. 4:12; Rev. 1:16, and 6:2.] The word of Christ is a sword of great power and efficacy for the subduing of the souls of men to the obedience of it, and for the cutting off of whoever or whatever shall oppose or withstand it. Christ was not sent of the Father to conquer by force of weapons, as earthly princes do; but he conquers all sorts of sinners, even the proudest and stoutest of them, by the sword of the Spirit, which is the word of God, as you may see by
comparing these scriptures together. [Acts 2:37, 41, 4:1-4, and 16:29-35; 2 Cor. 10:4, 6.]
Having spoken of the efficacy of Christ's doctrine, he tells us that he will take care of the security of his person: "In the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver." God the Father undertakes to protect the Lord Jesus Christ against all sorts of adversaries that should band themselves against him, and to maintain his doctrine against all enemies that should conspire to suppress it. [John 7:30, 44; Luke 22:53; Mat. 27:62-66, and 2-6; Acts 2:23-24.] God so protected his dear Son against all the might and malice of his most capital enemies that they neither could lay hold on him, or do anything, before the time by God fore-designed was come. Christ was sheltered under the wing of God's protection until he voluntarily went to his passion; neither could they keep him in death, when that time was once over, though they endeavored with all their might to do it.
Now in the third verse, God the Father tells Jesus Christ what a glorious reward he should have for undertaking the great work of redemption: "And said unto me, You are my servant, Israel, in whom I will display my splendor." [Or, as some render the words, You are my servant to Israel, or for Israel; that is, for Israel's good, for my people's behalf. "Few," says Sasbont, "to this day do consider Christ's labor in preaching, prayer, fasting, and suffering a cruel death for us; for if they did, they would be more affected with love towards him that loved them so dearly."]
God having called Christ, set him apart, sanctified him, and sent him into the world for the execution of the office of a Redeemer, he does in this third verse encourage him to set upon it, and to go on cheerfully, resolutely, and constantly in it, with assurance of good and comfortable success, notwithstanding all the plots, designs, and oppositions that Satan and his imps might make against him.
Verse 4, "Then I said—I have labored to no purpose; I have spent my strength in vain and for nothing. Yet what is due me is in the Lord's hand, and my reward is with my God." In these words Jesus Christ complains to his Father of the incredulity, wickedness, and obstinate rebellion of the greatest part of the Jews against that blessed word which he had clearly
and faithfully made known to them. When Christ looked upon the paucity and small number of those whom his ministry had any saving and powerful work upon, he pours out his complaints before the Father. Not that Christ's pains in his ministry among the Jews were wholly in vain, either in regard of God who sent him, or in regard of the persons unto whom he was sent, as if not any at all were converted. Oh no! for some were called, converted, and sanctified, as you may see by these scriptures. [Isaiah 6:13, and 8:18, etc.] Or in regard of himself, as if any loss or harm should thereby redound unto him. Oh no! but in regard of the small, the slender effect, that his great labors had hitherto found.
"Yet surely my reward is with my God." Christ, for the better support and re-encouraging of himself to persist in his employment, opposes unto the lack of the chiefly desired success of his labors with men—the gracious acceptance of them with God. It is as if Christ had said, "Although my labor has not produced such fruits and effects as I indeed desired, yet I do comfort and bear up my heart with this, that my heavenly Father knows that in the office and place wherein he has set me, I have faithfully done all that could be done for the salvation of poor sinners' souls, and for the securing of them from wrath to come." "Yet surely my reward is with my God;" that is, the reward of my work, or my wages for my work, which God will render unto me, not according to the outcome or success of my labors, but according to my pains therein taken, and the faithful discharge of my office and duty therein.
"What," says Christ, "though the Jews believe not, repent not, return not to the Most High; yet my labor is not lost, for my God will really, he will signally reward me." Upon this, God the Father comes off more freely and roundly, and opens his heart more abundantly to Jesus Christ, and tells him in the fifth and sixth verses following, that he will give him full, complete, and honorable satisfaction for all his pains and labors in preaching, in doing, in suffering, in dying, that he might bring many sons to glory.
Verse 5, "And now the Lord says—he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the Lord and my God has been my strength." In this verse you have a further encouragement to our Lord Jesus Christ,
God the Father engaging himself not only to support him and protect him in the work of his ministry, but of making him glorious in it and by it also; and that though his work should not prove so successful among his own people as he desired, yet his ministry should become very glorious and efficacious upon the Gentiles, far and near, throughout the whole world. [John 5:20, 23, 10:15, 17, and 17:1, 5; Phil. 2:9.]
Jesus Christ is very confident of his being high in the esteem of his Father for the faithful discharge of his duty; and that, notwithstanding all the hard measure that he met with from the most of the Jews, that yet his Father would crown him with honor and glory, and that he would enable him to go through the work that is incumbent upon him, and that he would protect him and defend him in his work, against all might and malice, all power and policy, that would make headway against him.
Verse 6, "And he said—It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth." Thus you see that God the Father still goes on to show that the labors of Christ should be very glorious, not only in the eyes of God, but in the eyes of all the world. You know elsewhere Christ is called "the way, the truth, and the life," John 14:6; and here he is called the light and salvation of the Gentiles. God the Father, speaking to Jesus Christ, tells him that it was but a small matter, a light thing—for him to have such happy and ample success as to reduce and win the Jews, in comparison of that further work that he intended to effect by him, even the salvation of the Gentiles unto the ends of the earth. God the Father seems to say thus to Jesus Christ, "The dignity and worthiness of your person, you being the eternal and only Son of God, as also the high office whereunto I have called you, requires more excellent things than that you should only raise up and restore the people of Israel. I have also appointed and ordained you for a Savior to the Gentiles, even to the ends of the earth; therefore though the greatest part among the Jews will not receive you nor submit unto you, yet the Gentiles shall own you and honor you, they shall embrace you and give themselves up unto you." I shall be briefer in the remaining proofs; and therefore,
(4.) The fourth scripture is, Isaiah 52:13-14, "Behold, my servant will
act wisely; he will be raised and lifted up and highly exalted." [Isaiah 42:1, and 53:11, etc.] The three last verses of this chapter, with the next chapter, do jointly make up an entire prophecy concerning Christ's person, parentage, condition, manner of life, sufferings, humiliation, exaltation, etc., with the noble benefits which redound to us, and the great honor which redounds to himself. In these two verses you have—
(1.) The two parties contracting, namely, God the Father, and Jesus Christ: "Behold my servant," says God the Father. This title is several times given by the Father to Jesus Christ, because he did the Father great service in the work of man's redemption, freeing fallen man from the thraldom of sin and Satan.
(2.) Both parties are very sure and confident of the event, and of the accomplishment of the whole work of redemption: "Behold, my servant will act wisely; he will be raised and lifted up and highly exalted." Here are several terms heaped up to express in part the transcendent and unexpressible advancement of Jesus Christ. When men are raised from a base and low estate, to some honorable condition; when men are furnished with such parts and endowments of prudence, wisdom, and understanding as makes them admirable in the eyes of others; and when they are enabled to do and suffer great things whereby they become famous and renowned far and near—then we say they are highly exalted. Now in all these respects our Lord Jesus Christ was most eminently exalted above all creatures in heaven and earth, as is most evident throughout the Scriptures.
(3.) He tells you of the price which Jesus Christ should pay for the redemption of his people, agreed upon by covenant, namely, the humbling of himself to the death of the cross, as you may see in verse 14: "there were many who were appalled at him—his appearance was so disfigured beyond that of any man and his form marred beyond human likeness." This is the speech of the Father to Jesus Christ; his appearance was so marred that the Jews were ashamed to own him for their King and Messiah. The astonishment here spoken of is such an astonishment as arises from the contemplation of some strange, uncouth, and rueful spectacle of desolation, deformity, and misery. And no wonder if many were astonished at the sight of our Savior's condition, in regard of that
base, disgraceful, and despiteful treatments which were done to him in the time of his humiliation here on earth, when his own followers were so amazed at the foretelling of them, Mat. 10:32-34. O sirs! the words last cited are not so to be understood as if our blessed Savior had, in regard of his bodily person or presence, been some strange, deformed, or misshapen creature, Isaiah 53:3, but in regard of his outward estate, coming of poor and obscure parents, living in a low, despicable condition, exposed to scorn and contempt, and to much affliction, through the whole course of his life; and more especially yet, in regard of what he was also in his personal appearance, through the base and scornful treatment which he sustained at the hands of his malicious and mischievous adversaries, when they had gotten him into their power; besides his watchings, draggings to and fro from place to place, buffetings, scourgings, carrying his cross, and other base treatment—could not but much alter the state of his body, and deface all the sightliness of it. And yet all this he suffered, to make good the compact and agreement that he had made with his Father about the redemption of his elect! But,
(5.) The fifth scripture is Isaiah 53. This scripture, among many others, gives us very clear intimations of a federal transaction between God the Father and Jesus Christ, in order to the recovery and everlasting happiness of poor sinners. The glorious gospel seems to be epitomized in this chapter. The subject-matter of it is the grievous sufferings and dolorous death of Christ, and the happy and glorious outcome thereof. Of all the prophets, this prophet Isaiah was the most evangelical prophet; and of all the prophecies of this prophet, that which you have in this chapter is the most evangelical prophecy. [Jerome calls him Isaiah the evangelist.] In this chapter you have a most plain, lively, and full description and representation of the humiliation, death, and passion of Jesus Christ; which indeed is so exact, and so consonant to what has actually occurred to Jesus, that Isaiah seems here rather to pen a history than a prophecy. [In this chapter you have the compact and agreement between God the Father and Jesus Christ plainly asserted and proved.] The matter contained in this chapter is so convicting, from that clear light that goes along with it—that several of the Jews, in reading of this chapter, have been converted, as not being able to stand out any longer against the shining light and evidence of it. Out of this chapter, which is
more worth than all the gold of Ophir, yes, than ten thousand worlds, observe with me these eight things:
[1.] First, Observe that God and Christ are sweetly agreed, and infinitely pleased in the conversion of the elect: verse 10, "He shall see his seed," that is, he shall see them called, converted, changed, and sanctified; "he shall see his seed," that is, an innumerable company shall be converted to him by his word and Spirit, in all countries and nations, through the mighty workings of the Spirit, and the incorruptible seed of the word, Psalm 110:3; 1 Pet. 1:23. Infinite numbers of poor souls would be brought in to Jesus Christ—which he would see to his full contentment and infinite satisfaction, Rev. 7:9; Heb. 10, 13. "He shall see his seed," that is, he shall see them increase and multiply; he shall see believers brought in to him from all corners and quarters, and he shall see them greatly increase and grow by the preaching of the everlasting gospel, especially after his ascension into heaven, and a more glorious pouring forth of the Holy Spirit upon his apostles and others, Acts 2:37, 41, 4:1-4, and 8. No accountants on earth can count or reckon up Christ's spiritual seed. But,
[2.] Secondly, Observe with me, that in the persons redeemed by Jesus Christ, there was neither weight nor worth, neither portion nor proportion, neither inward nor outward excellencies or beauties, for which the punishment due to them should be transferred upon dear Jesus, Ezek. 16:1-10; for if you look upon them in their sins, in their guilt, you shall find them despisers and rejecters of Christ.
Verse 4, "Surely he has borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted." Christ took upon him, not our nature alone—but the infirmities also of it; and became liable to such sorrows, and afflictions, and pains, and griefs, as man's sinful nature is exposed and subject unto. They are called ours because they were procured to him by our sins, and sustained by him for the discharge of our sins; unto the guilt whereof, out of love to us undertaken by him, they were deservedly due, Romans 8:3; Heb. 4:15.
Christ, for our sakes, has taken all our spiritual maladies, that is, all our
sins, upon him—to make satisfaction for them; and as our surety, to pay the debt that we had run into. Christ, in the quality of a pledge for his elect, has given full satisfaction for all their sins, bearing all the punishments due for them, in torments and extreme griefs, both of body and soul. [You know they traduced him as a notorious deceiver, a drunkard, a friend of publicans and sinners, and one who wrought miracles by the power of the devil.] The reason why they so much disesteemed Christ was, because they made no other account, but that all those afflictions which befell him, were inflicted by God upon him for his own evil deserts. They accounted him to be one out of grace and favor with God, yes, to be one pursued by him with all those evils, for his sins. When the Jews saw what grievous things Christ suffered, they wickedly and impiously judged that he was thus handled by God, in way of vengeance for his sins. By all which, you may see, that in the persons redeemed by Christ, there was nothing of worth or honor to be found, for which the punishment, due to them, should be transferred upon our Lord Jesus Christ. But,
[3.] Thirdly, Observe with me, that no sin, nor meritorious cause of punishment, is found in Jesus Christ, our blessed Redeemer, for which he should be stricken, smitten, and afflicted by God: verse 5, 9, "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. He had done no violence, neither was any deceit in his mouth." Sin had cast God and us at infinite distance. Now Christ is punished—that our sins may be pardoned; he is chastised that God—that we may be reconciled. Guilt stuck close upon us, but Christ, by the price of his blood, has discharged that guilt, pacified divine wrath, and made God and us friends. [1 Pet. 1:18-19; Romans 3:25, and 5:1, 10; 2 Cor. 5:19, 21; Col. 1:19-20.] God the Father laid upon dear Jesus all the punishments that were due to the elect, for whom he was a pledge; and by this means they come to be acquitted, and to obtain peace with God.
"Christ was holy, harmless, and undefiled." No man could convict him of sin; yes, the devil himself could find nothing amiss in him, either as to word or deed. Christ was without original blemish—or actual blot. [Heb. 7:26; John 8:46, and 14:30; 1 John 3:5.] All Christ's words and works
were upright, just, and sincere. Christ's innocency is sufficiently vindicated, verse 9. It is true, Christ suffered great and grievous things— but not for his own sins—but for ours! "For he had done no violence, neither was any deceit found in his mouth." Christ had now put himself in the sinner's stead, and became his surety, and so liable to whatever the sinner had deserved in his own person; and upon this account, and no other, was he wounded, bruised, and chastised. The Lord Jesus had no sin in him by inhesion; but he had a great deal of sin upon him by imputation: "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God," 2 Cor. 5:21. It pleased our Lord Jesus Christ to put himself under our guilt, and therefore it pleased the Father to wound him, bruise him, and chastise him. But,
[4.] Fourthly, Observe with me, that peace and reconciliation with God, and the healing of all our sinful maladies, and our deliverance from wrath to come—are all such noble favors as are purchased for us by the blood of Christ: [Thes. 1:10; 1 Pet. 1:1819; Romans 3:25, and 5:1, 16; 2 Cor. 5:19, 21.] verse 5, "The chastisement of our peace was upon him, and with his stripes we are healed." Christ was chastised to procure our peace, by removal of our sins, which had set God and us asunder; the guilt thereof being discharged with the price of his blood, and we reconciled to God by the same price. Christ was punished, that we by him might obtain perfect peace with God—who was at enmity with us by reason of our sins.
By Christ's stripes, we are freed both from sin and punishment. Now because some produce this scripture to justify that corrupt doctrine of universal redemption, give me permission to argue thus from it. That chastisement for sin, which was laid upon the person of Jesus Christ procured peace—for those for whom he was so chastised, Isaiah 57:21; Eph. 2:14; but there was no peace procured for the reprobates, or those who would never believe. Further, "By his stripes we are healed." Whence I reason thus: the stripes inflicted upon Christ are intended, and do become healing medicines for those for whom they are inflicted; but they never become healing medicines for reprobates or unbelievers: Nahum 3:9, "There is no healing of their bruise." But,
[5.] Fifthly, Observe with me, that the great and the grievous
sufferings which were inflicted upon Jesus Christ—he did endure freely, willingly, meekly, patiently; according to the covenant and agreement that was made between the Father and himself: verse 7, "He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth." This is a very pregnant place to prove the atonement and satisfaction made by Christ's sufferings for our sins; if we look upon the words as they run in the original, for thus they run; "It was exacted, and he answered;" that is, the penalty due to God's justice for our sins was exacted of Christ, and he sustained the penalty for us. The prophet does not speak of one and the same party or parties, both sinning and suffering or sustaining penalties for their own defaults; but as one suffering, for the sins of another, and sustaining grievous penalties for faults made and faults committed by other persons. The words, rightly read and understood, do sufficiently confirm the doctrine of atonement and satisfaction, made to God's justice by Christ's sufferings, for our sins. The penalty due to us was, in rigor of justice, exacted of him; and he became a sponsor or surety for us, by undertaking in our behalf the discharge of it. Christ did voluntarily undertake and engage himself unto God his Father in our behalf, as a surety for the payment of all our debts. They were exacted of him, and he answered for them all; that is, he not only undertook them, but he also discharged us of them! Just so, we use the word commonly in our English tongue; to answer a debt, for to discharge it; and this is most true of our dear Lord Jesus, for he answered our debt, and caused our bond to be cancelled, that it might never come to be put in suit against us, either in this or the eternal world, John 19:30; Romans 4:25; Col. 2:14.
"Yet he did not open his mouth." This has respect to his patience; for the oppressions and afflictions that he sustained for others, and that in regard of those by whom he suffered them unjustly—yet was he silent. He neither murmured or repined at God's disposal of things in that manner, nor used any railing or reviling speeches against those who dealt so despitefully with him, but behaved calmly and quietly under them; Christ having an eye to his voluntary obedience and submission to the will of his Father, and agreement thereunto, Mat. 26:39, 42; Mark 14:36; John 18:23; 1 Pet. 2:23. He undertook willingly what his Father required of
him, and as willingly, when the time came, he underwent it; neither hanging back or opposing anything in way of contradiction thereunto, when it was by his Father propounded to him at first; nor afterward seeking to shift it off, when he was to actually perform what he had engaged himself unto, by pleading anything for himself, for a release from their most unjust proceedings, in whose hands he then was.
"Yet he did not open his mouth" to confute the slanders and false accusations of his enemies; neither did he utter anything to the harm of those who put him to death, but prayed for those who crucified him, Luke 23:34; Mat. 26:63, and 27:12, 14. "He was led as a lamb to the slaughter," properly, as a ewe-lamb, or she-lamb. The ewe is mentioned as the quieter of that species, because the rams are sometimes more unruly. "And as a sheep before her shearers is silent." A lamb does not bite or push him, who is going about to kill it, but goes as quietly to the slaughter-house, as if it were going to the fold wherein it is usually lodged, or the field where it is accustomed to feed. But,
[6.] Sixthly, Observe with me, that the original cause of this compact or covenant between the Father and the Son, by virtue of which God the Father demands a price, and Jesus Christ pays the price according to God's demands—is only from the free grace and favor of God! verse 10, "It pleased the Lord to bruise him, he has put him to grief." God the Father looks upon Jesus Christ as sustaining our person and cause; he looks upon all our sins as laid upon him, and to be punished in him. Sin could not be abolished, the justice of God could not be satisfied, the wrath of God could not be appeased, the terrible curse could not be removed—but by the death of Christ! Therefore, God the Father took a pleasure to bruise him, and to put him to grief, according to the agreement between him and his Son.
It must be readily granted that God did not incite or instigate the wicked Jews, to those vile and cruel treatments to Jesus Christ. But yet that his sufferings were by God predetermined for the salvation of mankind is most evident by these scriptures; [Acts 2:23, and 4:28.] And, accordingly, it pleased the Lord to bruise him, and to put him to grief. The singular pleasure that God the Father takes in the work of our redemption, is a wonderful demonstration of his love and affection to us!
[7.] Seventhly, Observe with me, that it is agreed between the Father and the Son—that our sins should be imputed unto him, and that his righteousness should be imputed unto us, and that all the redeemed should believe in him, and so be justified! Verse 11, "He shall see of the travail of his soul, and shall be satisfied: by his knowledge (or faith in him) shall my righteous servant justify many; for he shall bear their iniquities;" or, as some render it, "He shall see the fruit of the travail of his soul—and shall be satisfied." That is, Jesus Christ shall receive and enjoy that, as the effect and outcome of all the great pains that he has taken, and of all the grievous things which he has suffered, as shall give him full contentment and satisfaction. When Christ has accomplished the work of redemption, he shall receive a full reward for all his sufferings. Christ takes a singular pleasure in the work of our redemption, and does herein, as it were, refresh himself, as with the fruits of his own labors. God the Father engages to Jesus Christ that he should not travail in vain, but that he should survive to see with great joy, a numerous family of souls begotten unto God.
You know when women, after sore, sharp, hard labor, have delivered, they are so greatly refreshed, delighted, gladdened, and satisfied, that they forget their former pains and sorrow, "for joy that a child is born into the world," John 16:21. God the Father undertakes, that Jesus Christ should have such a holy seed, such a blessed outcome, as the main fruit and effect of his passion, as should joy him, please him, and as he should rest satisfied in. Certainly there could be no such joy and satisfaction to Christ—as for him to see poor souls reconciled, justified, and saved by his sufferings and satisfaction; as it is the highest joy of a faithful minister to see souls won over to Christ, and to see souls built up in Christ, 1 Thes. 2:19-20; Gal. 4:19.
Christ did bear the guilt of his people's sins, and thereby he made full satisfaction and atonement; and therefore he is said here "to justify many;" not all promiscuously, but those only whose sins he undertook to discharge, and for whom he laid down his life. [Besides the elect, he intercedes for none, John 17:9-10.] Christ's justifying of many is his discharging of many from the guilt of sin, by making satisfaction to God for the same. But,
[8.] Eighthly, Observe with me, that it is agreed between the Father and the Son, that for those persons for whom Jesus Christ should lay down his life—that he should stand intercessor for them also, that so they may be brought to the possession of all those noble favors and blessings that he has purchased with his dearest blood. Verse 12, "He bore the sins of many, and made intercession for the transgressors," saying, "Father, forgive them; for they know not what they do," Luke 23:34. For those very transgressors, by whom he suffered, he does intercede; for the article here is emphatic, and seems to point unto that special act, and those particular persons. Not but that these words have relation also to Christ's intercession for all those sinners who belong to him, and who have a saving interest in him; which intercession continues still, and shall continue—to the end of the world, Heb. 7:25. But,
(6.) The sixth scripture is that, Isaiah 59:20-21, "The Redeemer will come to Zion, to those in Jacob who repent of their sins," declares the Lord. "As for me, this is my covenant with them," says the Lord. "My Spirit, who is on you, and my words that I have put in your mouth will not depart from your mouth, or from the mouths of your children, or from the mouths of their descendants from this time on and forever," says the Lord." Out of this blessed scripture you may observe these following things:
First, The parties covenanting and agreeing—and they are God the Father and Jesus Christ. God the Father in those words, "Says the Lord;" and Jesus Christ in those words, "The Redeemer shall come to Zion."
Secondly, You have God the Father, first covenanting with Jesus Christ, and then with his seed, as is evident in the 21st verse.
Thirdly, You have the persons described, who shall be sharers in redemption mercies, and they are the Zionites, the people of God, the citizens of Zion. But lest any should think that all Zion should be saved, it is added by way of explication, that only such of Zion "as turn from transgression in Jacob," shall have benefit by the Redeemer. The true citizens of Zion, the right Jacobs, the sincere Israelites, in whom there is no guile, Romans 11:26, are they and only they—who turn from their sins. None have a saving interest in Christ, none have redemption by Christ— but converts—but such as cast away their transgressions, as Ephraim did his idols, saying, "What have I any more to do with you?" Hosea 14:8.
Fourthly, You have the way and manner of the elect's delivery, and that is, not only by paying down upon the nail, the price agreed on; but also by a strong and powerful hand, as the original imports in these scriptures. [Romans 11:26; Isaiah 59:20.] The Greek word which is used by Paul, and the Hebrew word which is used by Isaiah, both signify delivering "by strong hand," to rescue by force, as David delivered the lamb out of the lion's paw.
Fifthly, You have the special blessings that are to be conferred upon the elect—namely, redemption, conversion, faith, repentance, reconciliation,
turning from their iniquity; all comprehended under that term "the redeemed."
Sixthly, You have the Lord Jesus Christ considered as the head of the church, from whom all spiritual gifts—sanctification, salvation, and perseverance do flow and run, as a precious balsam, upon the members of his body: "My Spirit," says God the Father, to Christ the Redeemer, "and my word which I have put into your mouth, shall not depart out of your mouth; nor out of the mouth of your seed," etc. In these words, God the Father engages, that his Spirit and word should continue with his church to direct and instruct it, in all necessities, throughout all ages successively, even unto the world's end. But,
(7.) The seventh scripture is, Zechariah 6:12-13, "Tell him this is what the Lord Almighty says—Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And the counsel of peace shall be between them both." Now that the business of man's redemption was transacted between the Father and the Son, is very clear from this text, "And the counsel of peace shall be between them both," that is, the two persons spoken of—namely, the Lord Jehovah, who speaks, and the man, whose name is the Branch, Jesus Christ. This counsel was primarily about the reconciliation of the riches of God's grace, and the glory of his justice. The design and counsel, both of the Father and the Son, was our peace. [Whatever Socinians say, it is most certain that reconciliation is not only on the sinner's part, but on God's also.] The counsel of reconciliation, is how man, who is now an enemy to God, may be reconciled to God, and God to him. This counsel or consultation shall be "between them both," that is Jehovah and the Branch. There were blessed transactions between the Father and the Son, in order to the making of peace between an angry God and sinful men. I know several learned men interpret it of Christ's offices—namely, of his kingly and priestly office; for both conspire to make peace between God and man. Now if you will thus understand the text, yet it will roundly follow, that there was a consultation at the council-board in heaven, concerning the reconciliation of fallen man to God; which reconciliation