Comfort Ye My People
Zion's Advocate, Vol. 38, No. 11, November 1899
Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. Isa. xl. 1, 2.We select a familiar theme as written. We select it, however, believing it to be to our souls like food to the body repeatedly needed. We hope to be able to write some things that will really comfort some of the way-faring, plodding, toiling pilgrims, who are journeying to the celestial city. Come, then, and let us reason together concerning some of the things we know, and try to draw some real sincere milk of the word that we may be encouraged and strengthened for the journey. Do not conclude it is in vain for you to try to draw consolation from what God has taught in his word, that is not for such as you. Do not be discouraged, for poor and weak and sinful as you are, and dark and dreary as the way may seem to you, there is still for you, yes, even you, real comfort and lasting joy. May the Lord help us to convince you that there is, and may your hope spring up afresh as a cheerful light in a dark place.
The book of Isaiah has been very properly called the "Gospel of the Old Testament." Though fifth in the order of time it has been assigned the first place in the order of the prophetical books, perhaps on account of the sublimity and importance of its predictions. The first part reaching to the close of chapter xxxix, contains a number of predictions concerning the kingdom of Judea, and various other nations, foretelling calamities that should befall them. The second part of the prophecy, beginning with this chapter, contains frequent allusions to the great Babylonish captivity of seventy years, and was especially intended to comfort the Jews under that dire calamity. The prophet, however, is carried above all temporal calamities and deliverances, and discourses concerning the Messiah and the great victory and ultimate deliverance to be obtained through him, so that the sweet lessons of comfort found in his writings are intended for the soul-troubled, care- worn people of God of every age.
God himself orders that his people should be comforted. Observe that this order comes from the very highest authority, from the head-quarters and supreme Ruler of the universe. This order is not to be set aside by inferiors, nor is it ever to be countermanded by him who gave it. It is by the authority of the highest heaven that the heralds of the cross can stand to-day and "cry unto Jerusalem." By his special orders we would sound out the glad tidings to the poor throughout the land. To be the servants of such a King, and to bear messages of love and peace from him to his subjects, who are regarded by him as his own children, is a sacred position, a responsible task, but certainly a delightful duty. Inspired by these weighty considerations the ardent desire burns upon the altar of our hearts to comfort his people, to feed his sheep.
It is not commanded that we should comfort any except such as are troubled. As it is commanded that God's people could be comforted, it follows that they are troubled. Those who are in real trouble of soul, are, therefore, children of God. This is, of itself, the most blessed comfort. Some are astonished at this, thinking that God's people are necessarily happy and cheerful. If that were true the command to comfort them could have no application. This alone is sufficient to prove the falsity of such a notion. We must say that if that notion be correct we can not claim a hope in the Saviour. How often does our soul sink under the weight of darkness which hangs over the way! Were it not for the testimony of God's word and the corroborating testimony of those who, we are sure, are God's children, we should sink in despair. Reader, how stands the case with you? You may think you are not quite sure that you are troubled as God's people are. You are sensible that you a poor sinful worm, but you are not as much distressed about it, perhaps, as you think you should be. You "mourn because you cannot mourn," and the hardness of your heart is a source of great annoyance to you. Your chief complaint is that you have so little feeling.
"Of feeling all things show some sign
But this unfeeling heart of mine."
Is this your complaint? Then we have discovered one who needs comfort. If you were not alive to the unfeeling state of your heart you would not be sensible of it. No one ever complains of the darkness who never saw the light. You need to be comforted and are therefore a child of God. Only those who are born of God know about the distress produced by a dark and barren mind. Such often feel that peculiar affliction of which Paul speaks: "When I would do good evil is present with me." Such are often made to cry out,"O wretched man that I am!" These are poor in spirit. Whatever their financial state may be, they are all poor in spirit. Whatever their financial state may be, they are all poor, and are ready to admit that they are without merit or righteousness to recommend them. They are poor because they feel so, and feel so because they are. Unregenerated and ungodly sinners are strangers to these exercises. They know not the feelings of the poor in spirit. If you know these things, dear reader, I know you are a child of God.
How shall we comfort those who are thus distressed? Can we do so by telling them that they must get to be good by doing good? They have tried that bed and covering and found the one too short and the other too narrow. What comfort would it be to a poor starving beggar to tell him that the price he knows he is unable to pay would be required of him to procure the food his hunger craves? The Arminian doctrine affords no relief in the condition we are describing, and we are not told in our text to teach it. What will comfort? The very things we are commanded to cry. Oh! Poor, distressed ones, and not comforted, let us search you out. We fain would soothe your troubled hearts, and wipe the tears from your lamenting eyes. We do not wish to deceive you. Your case is extremely bad, beyond the reach of any earthly physician, and we dare not preach ourselves, for we are, like you, but poor, sinful worms.
"Cry unto her that her warfare is accomplished." In the first conflict mankind was conquered and captivated by satan and sin. Death reigned as a result of this conquest. Universal ruin prevailed, and condemnation rested upon all. Of this fallen race a numberless host had been chosen and given to Christ who was appointed as the Captain of their salvation. Accordingly he entered upon the arena, and met the foes of his people in mortal combat. He battled with poverty, having no place to lay his head. Ye poor and destitute, how hard ye have struggled to "keep the wolf from your door." Let the remembrance of your Captain's poverty cheer your hearts as you struggle on. Earthly riches is but sordid dust. Why should you envy the rich? Do you not know that God has "chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?" What does it matter if you are as poor as the Saviour was when he was here, since it is promised that you shall finally be as rich as he is now. Your affliction of poverty is more than recompensed by a hope like this. Christ prevailed over poverty that he might make the poor rich. Upon the battlefield of temptation, the tempter, who had gained such a signal victory over the first Adam, struggled in vain with the second Adam. Nothing was left for him to do but skulk away in disgrace and shame. Look at the unblemished Lamb of God! How sinful we are, but how pure he is! If you admire purity, your admiration can find its complete satisfaction in that One who is "holy, harmless, undefiled, and separate from sinners."
He met sin and struggled under its load, but the sins that lay upon his person were the sins of his people. So death being the direct result of sin, the two, sin and death, must be met and conquered together. As a preliminary to the final struggle he was sentenced to die though perfectly innocent. He had assumed the obligation and it behooved him to satisfy the claim, so he opened not his mouth but stood as a lamb dumb before its shearers. See! The fatal hour has come! Look at the crimson stream that the awful stroke of justice sends forth! The greatest conflict known to the universe is going on, and who shall be the victor? For a time the suffering victim is hidden by the fury of the battle.
He dies, the Friend of sinners dies;
Lo! Salem's daughters weep around!
A solemn darkness veils the skies,
A sudden trembling shakes the ground.
Filled with dismay his heart-broken disciples are scattered as sheep without a shepherd. Alone the Holy One enters through the portals of death. The mangled body is laid in the tomb, the entrance to which is sealed by the highest earthly authority, and the Roman soldiers act the part of sentinels. What a spectacle is exhibited in this memorable sepulchre! He who holds the universe in his hand, consented to take upon himself the habiliments of mortality, and lie down with the prostrate dead! Never before did the gloomy realms of death grapple with such a victim!
But lo! On the beautiful morning of the third day, that most glorious of all days, the gates of that dark dominion were broken down, and its strong-holds were demolished. For the first time death is conquered, and the victory is a final one.
To render the triumph complete the glorious victor is received into the "Holiest of all."
Here's love and grief beyond degree!
The Lord of glory dies for men!
But lo! What sudden joys we see!
Jesus from death revives again!
The rising God forsakes the tomb,
Up to his Father's court he flies,
Cherubic legions guard him home,
And shout him welcome through the skies!
This victory was gained for you, dear afflicted one, tossed with tempest, and not comforted. It is through the channel of rich mercy thus opened that your iniquity is pardoned. This is all your hope and all your salvation. Though you shall pass through the dreadful pathway of death, yet Jesus has smoothed it for your passage. And inviting odor has been left by him in the bed of dust, and the dismal chamber has been brightened, and your passage through will be a triumphant exit from frailty and suffering and a glorious entrance upon perfection and felicity. Death will then be completely "swallowed up in victory." Sin also, which pointed its shafts with inevitable destruction, will then be done away. Our depravity and all our frailties will be thrown off with our grave clothes, and we shall shine forth in the fullness of ineffable glory. This will be for eternity, a duration the limits of which can never be set by land-marks and the depths of which can never be fathomed. Do you ask, "Is all this for me?" It is for all who have ever called upon the Lord's name, who have ever been moved to shed a penitential tear. In condescending mercy God calls you into his own court to comfort you with the assurance that "though your sins be scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." Venture on him freely then, trust him for all. Buy wine and milk of him without money. His ears are open to your cries. Praise be to his name.
Lo, the incarnate God ascending,
Pleads the merit of His blood;
Venture on Him, venture freely,
Let no other trust intrude;
None but Jesus
Can do helpless sinners good.
Saints and angels join'd in concert,
Sing the praises of the Lamb,
While the blissful seats of heaven
Sweetly echo with His name;
Hallelujah!
Sinners here may sing the same.
J. R. D.
Copyright c. 2003. All rights reserved. The Primitive Baptist Library.
