Isaías 43:20

DISCOURSE: 933
GOD’S KINDNESS TO HIS PEOPLE

Isaías 43:20. I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen.

THE mercies of God which are daily, and, as it were, hourly renewed, demand at our hands a constantly increasing tribute of praise and thanksgiving. Former benefits are not to be forgotten: yet it is allowable, and even proper, that those which have been recently vouchsafed to us should so occupy the mind, as, for a time, almost to exclude from our minds the immediate recollection of those which have been formerly bestowed. The Prophet Jeremiah says, “Behold, the days come, that they shall no more say, The Lord liveth, which brought up the Children of Israel out of the land of Egypt, but the Lord liveth which brought up and which led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them [Note: Jeremias 23:7.].” Thus in the verses before our text, God says, “Remember ye not the former things, neither consider the things of old: behold, I will do a new thing.” The particular thing here predicted, is, the deliverance of the Jews from Babylon, together with their preservation in the dry and barren wilderness, through which they must pass in their way to Judea. But that deliverance would never have been represented as so superior to that which they had experienced from Egypt, had it not typified a far more glorious redemption, which they were taught to expect through the intervention of the Messiah. This it is (even the spiritual redemption by Christ, together with the aids and consolations of the Holy Spirit) to which the text principally refers; and for which, not “the owls and dragons” of the wilderness, but the more stupid and ferocious Gentiles “shall honour God” for ever.

In discoursing on these words, we shall consider,

I. The designation given to God’s people—

The minds of many almost revolt at the very mention of the word “elect,” or “chosen.” But though we by no means approve of bringing forward the subject of election on every occasion, yet, as it is frequently mentioned in the Scriptures, and strongly asserted in the Articles of our Church, we ought not to pass over it, when it comes plainly and unavoidably before us. The word “chosen” is used in the text,

1. As a term of distinction—

[No one can doubt but that God’s people are often spoken of by the term of “God’s elect:” the only doubt is, what that term imports. Now all will confess that it imports a choice of nations to the enjoyment of national privileges. In this sense God chose the Jewish nation, and took them out from the midst of a people greater and mightier than they, and gave them his statutes and judgments, when all other nations were left to follow their own ways. And this he did, not on account of any merit in them, but purely on account of his own good pleasure, irrespective of any goodness in them, either seen or foreseen [Note: Deuteronômio 7:7; Deuteronômio 9:4.]. It is no less clear, that the term is also applied to individual persons chosen to particular situations of trust and honour. Levi’s appointment to the priesthood [Note: 1 Samuel 2:27.], David’s to the government of Israel [Note: Salmos 78:70.], and Saul’s to the apostleship [Note: Atos 9:15.Gálatas 1:15.], are unquestionable proofs of God’s having exercised his own sovereign will in the selection of individuals to posts of temporal dignity; I may add too, of unspeakable spiritual advantage. These things being admitted, it seems strange that any one can doubt, but that the term “elect” denotes yet further a choice of particular persons to eternal life. The people of God are not merely called “elect,” but are expressly said to have been “from the beginning chosen unto salvation, through sanctification of the Spirit and belief of the truth [Note: 2 Tessalonicenses 2:13.].” And for them in particular is heaven reserved; insomuch that “Jesus Christ himself cannot grant heaven to any but those, for whom it was before prepared of the Father [Note: Mateus 20:23.].”]

2. A term of endearment—

[This seems the more particular view in which the name is given to God’s people in the text. Just as, in reference to his dear Son, God says, “Behold my servant whom I uphold, mine elect, in whom my soul delighteth [Note: Isaías 42:1.],” so he speaks of his people here, as feeling complacency and delight in them. In many other passages also the term “elect” seems to be used as expressive of the peculiar interest which God takes in all that relates to his believing people: “Who will lay any thing to the charge of God’s elect?” “Shall not God avenge his own elect?” “For the elect’s sake those days (of trouble to Jerusalem) shall be shortened.” And, “God will send his angels (at the last day) to gather together his elect.”]

But, notwithstanding their dearness to God, we have but too much reason to consider,

II.

The straits to which they may be reduced—

It is evidently implied, that as the Israelites in their journey from Egypt must have perished for want of water, if God had not miraculously interposed for their relief; so all his people coming through the wilderness of this world, are at times reduced to difficulties, from whence none but God himself can deliver them. This happens to them by means of,

1. Afflictions—

[The people of God are, for the most part, “a poor and afflicted people.” That they have peculiar supports and consolations, we shall soon shew: but inasmuch as they have all the common feelings of humanity, they must find afflictions grievous to them, exactly as others do. Even the most eminent saints have at times been ready to sink under their burthens. Behold David on the death of his rebellious son, Absalom; how bitterly he bewailed his loss [Note: 2 Samuel 18:33.]! See Hezekiah under the pressure of what he supposed to be an incurable disease; how “he mourned like a dove, and his eyes failed with looking upward [Note: Isaías 38:10.]!” Thus it is with many under the loss of dear relatives, or the pressure of embarrassed circumstances, or the agonies of an acute disorder: they are ready to faint under their trials, and to be “weary even of life itself [Note: See Salmos 107:5; Salmos 107:10; Salmos 107:18; Salmos 107:26; Salmos 38:1; Salmos 42:7 and Jó 10:1.].”]

2. Persecutions—

[Fitly is persecution compared to the scorching heat of the meridian sun, We are told what fatal effects it produces on those who have no root of grace in themselves [Note: Mateus 13:6; Mateus 13:21.]; and the most steadfast Christians are exhorted to “consider Him who endured such contradiction of sinners against himself, lest they should be weary and faint in their minds [Note: Hebreus 12:3.].” Even the Apostle Paul himself was sometimes “cast down [Note: 2 Coríntios 4:8.],” and needed peculiar supports from heaven [Note: Atos 18:9. See also Salmos 143:3.]. And though we are not now exposed to all those cruelties which the first Christians endured, yet there are many and heavy trials to be borne by “all who will live godly in Christ Jesus:” and he must be a faithful labourer, who supports without fainting “the burthen and heat of the day.”]

3. Temptations—

[It is not without reason that the weapons with which Satan assaults the believer are represented as “fiery darts;” for when injected into the soul, they set the whole man, as it were, on fire, and “the poison of them altogether drinks up our spirits [Note: Jó 6:4.].” Who has ever known what it is to be haunted with atheistical and blasphemous thoughts; or what, to be harassed with doubts about the truth of Christianity, or what, to be tormented with apprehensions of having committed the sin against the Holy Ghost: who that has ever felt the almost irresistible impulses of corruption, aided by the dreadful workings of despair; who, in short, is in any respect acquainted with the wiles of Satan, and the depths of his own depravity; and has not been constrained to cry, “Lord, I am oppressed; undertake for me!”?]

But these troubles shall only bring them to the enjoyment of,

III.

The mercies reserved for them—

As once God made the rivers and the sea to become dry land, so will he open rivers in the dry and thirsty wilderness. He will supply the wants of his drooping and dejected people: he has treasured up for them an inexhaustible fund of consolation,

1. In the promises of his Gospel—

[What “wells of salvation” are opened in the holy Scriptures! and with what unspeakable joy do thirsting souls “draw water out of them!” A believing application of one single promise to the soul is more reviving, even in the most disconsolate state, than any cup of water can possibly be to one perishing with thirst. Let, for instance, that consoling declaration which was made to Paul, when he complained so bitterly of the thorn in his flesh, and of the buffetings of Satan; let that promise, I say, come home in demonstration of the Spirit and of power, and the very same effects will instantly follow; our tears will be wiped away, and all our complaints be changed into triumphant exultations [Note: 2 Coríntios 12:9. See this further promised, Oséias 2:14 and exemplified, Salmos 32:2.]

2. In the communications of his grace—

[It is principally with a view to increase and strengthen their graces, that God permits his people to experience so many troubles. He “chooses them in the furnace of affliction,” and by means of the fire he “purges away their dross,” that they may come forth as gold. Blessed is the testimony which David bears to this truth [Note: Salmos 138:3.]: and every believer will esteem his trials most richly recompensed, when he finds that “they have wrought in him an increase of patience, experience, and hope [Note: Romanos 5:3.].”]

3. In the manifestations of his love—

[Never does God vouchsafe such visits to his people, as when they are suffering for his sake, and in obedience to his will. “He will draw nigh unto them,” and “manifest himself unto them as he does not unto the world,” and will give them “the witness of the Spirit, as an earnest of their everlasting inheritance.” Thus, if their “afflictions abound for Christ, their consolations are made to abound by Christ [Note: 2 Coríntios 1:5.].” Now “in the Lord’s favour is life; and his loving-kindness is better than life:” when therefore a sense of his “love is shed abroad in the heart,” it little concerns them by what means so great a blessing has been imparted: whatever they may have endured to prepare them for it, they will not hesitate to say, “It is good for me that I have been afflicted.”]

Application—

[Is there any afflicted soul that cannot find consolation in God? He is only like Hagar, who had a fountain close to her, while she was expecting nothing but death [Note: Gênesis 21:15.]: “let him therefore, though in darkness, stay himself upon his God [Note: Isaías 50:10].” Sooner or later, shall all who wait on God be refreshed and comforted [Note: Isaías 40:27; Isaías 41:17; Isaías 44:3; Isaías 49:10.].