OF THE ADVENT OF THE GLORIOUS DELIVERER, TO TURN AWAY UNGODLINESS FROM JACOB.
James Dodson
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DISCOURSE IX.
ROM. xi. 26. “As it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob.”
These words are closely connected with the foregoing clause of the verse, and are introduced both for proof and for explanation. They are brought forward as a proof that all Israel shall be saved, and that we may be confirmed in the belief of Jacob’s deliverance from ungodliness, on the authority of God’s infallible word. The Apostle also mentions this prediction for explanation, that we may know how their salvation will be effected. This great work will be done by the glorious Deliverer, when he shall come out of Sion.
Our text contains the following things, which exhibit to our consideration the fourth branch of this mystery. We have the Apostle’s method of introducing the words of the Prophet: “As it is written.” We all know to what writings the Apostles refer, when they speak of that which is written. It is to the Old Testament Scriptures, the predictions of which are fulfilled in all Divine operations under the Gospel dispensation. The place where this promise or prediction is written, is Isa. lix. 20. “And the Redeemer shall come to Sion, and unto them that turn from transgression in Jacob, saith the Lord.” The slight difference between the words of Isaiah and Paul, may be accounted for, by the different dispensations under which they wrote. As both the Prophet and the Apostle spake and wrote under the inspiration of that one and the self-same Spirit, what each has written must be of equal authority in the Church of God. Although the Prophet’s words are capable of an extensive application, yet the words of the Apostle must be restricted to the mystery which he was then declaring to the Church. Our text also describes the Agent by whom all Israel shall be saved: He is called the Deliverer. Those who know the
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Scriptures will perceive, that he is none other than our Lord and Saviour Jesus Christ. Isaiah calls him the Redeemer, probably because, in his day, the work of redemption, in its purchase, was not accomplished. But Paul calls him the Deliverer, because that Jesus having, by his blood, obtained eternal redemption for his people, nothing now remained to be done but the application of it to them, for their everlasting deliverance. We have an account also of what is said of him. “The Deliverer shall come.” Some believe that the coming, or advent, of the Deliverer, will be by a personal appearance in our world, at the coming in of the fulness of the Gentiles, and the salvation of all Israel. And that this will be followed by a personal reign on earth for a 1000 years, or to the end of the world. Others believe that his coming at that happy era, will be by the extraordinary dispensations of his word and Gospel, the universal effusion of his Spirit, and the glorious operations of his providence; while he continues to sit on the right hand of the throne of the majesty in the heavens; and that his second coming will take place at the end of time, to judge the quick and the dead. Although the former of these opinions is held by many who appear to be evangelical, judicious, and godly men; yet I am constrained to abide by the latter of these opinions on this most momentous subject. The place from which the Deliverer shall come, is also mentioned. “There shall come out of Sion the Deliverer.” By shining out of his Church, he will make a glorious manifestation of himself to Jews and Gentiles. The Deliverer’s work is stated in the text, “And shall turn away ungodliness from Jacob.” He will bring Jacob’s posterity from a state of sin and misery into a holy and blessed condition. On this subject I intend,
I. To give some account of this glorious Deliverer.
II. To prove that his coming, which is mentioned in the text, will not be a personal Advent, nor his reign a personal reign on the earth.
III. To describe the way in which the Deliverer will come.
IV. To take a view of his work, and the means by which he will accomplish it.
I. Some account of this Deliverer is now to be given.
1. He is God, and he is called the Son of God. He is essentially
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possessed of the Divine nature. Divine names are bestowed on him, Divine perfections are ascribed to him, Divine worship is given to him, and Divine works are performed by him; one of them is mentioned in the text, “He shall turn away ungodliness from Jacob.” None but the Most High God can turn a person or a people from the guilt, the punishment, the defilement, and the power of their ungodliness. “I am the Lord who sanctifieth you.” The Scripture abounds with such descriptions of this Deliverer as clearly prove the Divinity of his person. He who is the child born, is asserted to be “Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of peace.” Of him who came out of Bethlehem Ephratah, it is said, “Whose goings forth have been from of old, from everlasting.” Israel’s Shepherd, against whom the sword of justice awoke, and whom it smote, is the Fellow of the Lord of Hosts. The word was God, and God was manifested in the flesh. He who was “in the form of a servant, and who was made in the likeness of men, and humbled himself, and became obedient to death, even the death of the cross, was in the form of God, and thought it not robbery to be equal with God.” He, in whom we have redemption through his blood, even the forgiveness of sins, is the image of the invisible God, the first-born of every creature; “For by him were all things created, that are in heaven, and that are in earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist.” He who is called the “second man,” is the Lord from heaven. He, by whom God hath, in these last days, spoken to the Church, “is the brightness of his glory, the express image of his person, and upholdeth all things by the word of his power.” To the Lion of the tribe of Judah, who is also the Lamb in the midst of the throne, the most adoring worship is ascribed, both by holy angels and redeemed men: “And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests, and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders, and the number of them was ten thousand times ten thousand, and
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thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” Believing these attestations to Christ’s Divinity, and there are many more of them in the Sacred writings, we may be assured that this Deliverer, who is made of God to us righteousness, is, in the highest meaning of the words, “Jehovah our righteousness.” He is also the necessary, the essential, and the eternal Son of God. The Scriptural revelations concerning his Sonship, are conveyed to us by such words which the Holy Ghost taught, as will apply neither to an official Sonship in himself, nor to any filial relation to God among his creatures. “He is the only begotten Son of God;” his Son by a special and peculiar generation. “He is his own Son;” or his proper and peculiar Son. He is the Son of the Father’s self; or his necessary and essential Son. His name is equally mysterious, inscrutable, and glorious with that of the Father; “What is his name, or what is his Son’s name, if thou canst tell?” As our Deliverer is God, so he is the Son of God, by a necessary and eternal generation, the proper and peculiar Son of God.
2. This Deliverer is man, and is called the Son of Man. He who was originally and essentially possessed of the Divine nature, did, in amazing condescension, assume the nature of man. According to an ancient prediction, and at the appointed time, a virgin conceived and bare a son, whose name was called Immanuel, or God with us. How this new thing in the earth was effected, the Angel Gabriel informed the Virgin Mary, “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing that shall be born of thee, shall be called The Son of God.” By these words we are informed of the personal and Divine agency of the Holy Ghost in Christ’s incarnation. The Father also was concerned in it: “But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law.” To God the Father our Saviour declares, “A body,” or a human nature, “hast thou prepared me.” The act of the Son of God, in his own incarnation, is also clearly revealed: “He took on him the form of a servant.” “Forasmuch then, as the children were partakers of flesh and blood, he also himself likewise took part of the same.” “For verily he took not on him the nature of angels, but he took on him the seed of Abra-
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ham.” By these Divine and stupendous acts of the Father, the Son, and the Holy Ghost, God was manifested in the flesh, and the Lord of glory was born of a virgin. To the shepherds of Bethlehem, seasonable information, concerning Christ’s nativity, was supernaturally communicated. “And the Angel said unto them, Fear not, for, behold, I bring you good tidings of great joy, which shall be to all people; For unto you is born, this day, in the city of David, a Saviour, who is Christ the Lord.” By the incarnation of God’s Son, his original Divine nature, and his assumed human nature, are so marvellously united in the one Divine person of the Son, that he is God and man in one person. By this adorable union of these natures in Christ’s person, he is qualified for obeying, suffering, and dying, for our salvation; and his obedience, sufferings, and death for us, are of infinite value. This is the glorious Deliverer who shall come out of Sion, and shall turn away ungodliness from Jacob.
3. This Deliverer is appointed of the Father, to be the Mediator between God and man, the Redeemer and Saviour of sinners. These are the general characters of this Deliverer. The work belonging to each of them he has successfully fulfilled, and will continue to fulfil.—He is our Mediator: “For there is one God, and one Mediator between God and man, the man Christ Jesus,” 1 Tim. ii. 5. He also is called, “The Mediator of the new covenant,” and “The Mediator of the new testament,” and “The Mediator of a better covenant.” Of the Deliverer, in this character, Moses was the most distinguished type. Of Moses’ typical mediation, we have the two following descriptions: “Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them,” Psal. cvi. 23. Like Israel in the wilderness, we have sinned against the Lord, and subjected ourselves to his wrath and curse. That these should not be executed on us, Jesus, as the Mediator of peace, was chosen of God, did stand before the Lord in our name, made up the breach, and turned away Divine wrath, that God, whom we had offended, might not destroy us. For we are reconciled to God by the death of his Son, and saved by his life. The other account of Moses’ mediation is given by himself: “I stood between the Lord and you at that time, to shew you the word of the Lord,” Deut. v. 5. We would have remained for ever ignorant of the
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Divine will, both of the doctrines of the Gospel, and precepts of the law, had not our Divine Mediator, by his Spirit speaking in his Prophets and Apostles, as well as by his own personal ministry, made known to us the word of the Lord. As he is our Mediator of instruction, so is he also of our acceptance; for in all our approaches to God, we are accepted only in the Beloved.—He is also his people’s Redeemer. In this character, he was known to men in the days of Job. Of him this holy and afflicted man could say, “For I know that my Redeemer liveth.” He was sent by his Father to redeem them that were under the law, and to redeem them from the curse of the law, being made a curse for them. We were by nature in a state of miserable bondage, both as prisoners of Divine Justice, and as captives in the power of our spiritual enemies. He redeems us from the former, by the ransom price of his blood; and from the latter, by the Almighty power of his Spirit. In the contemplation of him, under this character, every believer may say, with holy triumph, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.”—He is also the Saviour of sinners. To proclaim him to men in this character, is the grand design of the Gospel. “And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world,” 1 John iv. 14. As his Mediatorial character suits our condition as those who are the enemies of God, and his redeeming designation answers our state as lawful captives; so his saving work is necessary to us as lost and miserable sinners. Accordingly he hath said that it was the design of his coming, “to seek and to save that which was lost.” By delivering those who believe on his name, from guilt, condemnation, and everlasting punishment; and by bringing them to the enjoyment of grace and glory, he saves his people from their sins, and is the Author of eternal salvation to all them that obey him: Such are the characters of him who shall at last deliver Israel.
4. This Deliverer is invested with all Mediatorial offices, which he executes for the good of his Church, and for the salvation of her genuine members. Of all the children of men, ignorance, guilt, and rebellion, constitute their deplorable state. By their ignorance, they are incapable of knowing God, themselves, the way of acceptance with God, and the path of duty. By their guilt, they have forfeited their title to felicity, and have subjected themselves to
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condemnation and punishment. By their rebellion they are at war with God, and are employed in the service of Satan. Answerable to the sinner’s miserable condition, the Lord Jesus is vested with the offices of Prophet, Priest, and King. Of the glorious Deliverer, God hath said by his servant Moses, “A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.” By his servant David he has also said of him, “The Lord hath sworn, and will not repent; Thou art a Priest for ever, after the order of Melchizedek;” and again, “Yet have I set my King upon my holy hill of Sion.” As the great Prophet of the Church, he removes our darkness, opens our understandings, and causes us to know the things that are freely given to us of God. As the great High Priest of our profession, he hath given himself for us, an offering and a sacrifice to God; by one sacrifice he hath perfected for ever all them who are sanctified; and he, in his glorified state, also maketh intercession for us. As God’s anointed King in Zion, he delivers us from our spiritual enemies, brings us to the obedience of himself, and increases our holiness and comfort from day to day. In all their darkness, they have access to him as their light to guide their feet into the ways of peace; and as he is the Sun of Righteousness arising on their souls, with healing in his wings. When their consciences accuse them of sin, and their hearts are filled with fears of wrath, they are commanded to come by faith to the blood of sprinkling, to receive the atonement, and to lay their hand on the head of the Great Sacrifice. When they are distressed under the prevalence of their spiritual enemies, they are called to fly for help to their King, the captain of their salvation, and they shall be enabled to say, “In all these things we are more than conquerors, through him that loved us.” The Deliverer executes his offices also for the benefit of his Church. His prophetical office maintains and enlarges her light, his priestly office is the foundation of her acceptance with God, and his kingly office is her defence against her enemies. Such are the offices which our exalted Deliverer will execute, in accomplishing the salvation of all Israel, and in turning away ungodliness from Jacob.
5. This Deliverer stands in the most endeared relations to his redeemed people. He is their master; “One is your master, even Christ.” He hires them into his service, accommodates them in his
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house, protects them from insult, prescribes to them their work, and pays them their wages.—He is their Commander. “Behold, I have given him for a leader and a commander to the people.” He enlists them into his spiritual army, teaches their hands to war, and their fingers to fight, provides for them the whole armour of God, leads them on to victory and triumph, gives them strength to overcome, and at last crowns them as his victorious soldiers.—He is their Shepherd. “He shall feed his flock like a shepherd.” Having given his life for the sheep, he brings them with joy into the fold of his grace, he leads them into green pastures and by the still waters, he feeds them on spiritual provision, he brings them back to his flock when they wander, he protects them from the attacks of their enemies, and in the end he will bring them into his fold of glory.—He is their Physician. “They that be whole need not a physician, but they that are sick.” He finds them all in a diseased condition, perishing under the power of spiritual plagues; he brings them into the Royal Infirmary of his mercy, he applies to them the healing medicines of his word, of his Spirit, of his blood, and of his grace, and he effectually heals all manner of sickness and disease among his people.—He is their Father; for his name is “The Everlasting Father.” He has begotten them again unto a lively hope through his resurrection from the dead; he hath put them among the children, he clothes them with the best robe and garments of salvation, he feeds them on his own flesh and blood, on his promises and blessings, he trains them up for the heavenly family, he affectionately loves, chastens and protects them, and he will bestow on them an everlasting inheritance.—He is their Husband. “Thy Maker is thy Husband.” He espouses them to himself, gains their consent to go with him, he loves them, provides for them, protects them, dwells with them, rejoices over them, holds communion with them, sympathises with them in their troubles, bears with them in their infirmities, and in due time he brings them to his Father’s house.—He is their Brother. “He is not ashamed to call them brethren.” He has taken their nature on himself, by faith in him they become the children of God, he declares to them the name of his Father and their Father, he loves them, defends them, and manages all their concerns.—He is their Friend. “There is a friend that sticketh closer than a brother;” and of him they say, “This is my friend.” He hath received them into his
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friendship, he affectionately loves them, performs for their salvation the most friendly actions, gives them the most friendly counsels, maintains with them the most friendly intimacy, makes known to them, as his friends, whatever he hath heard of his Father, and in a little he will consummate this friendship for ever. The work which belongs to these relations, Jesus will perform for every believer. When he shall appear for Israel’s salvation, he will come into all these relations to his ancient people, and do the work belonging to each of them, in bringing in the lost sheep of the house of Israel.
6. The foundation of Christ’s work as a Deliverer was laid, when he, in his humbled state, finished the work which the Father gave him to do, for their salvation. The work prescribed to our Deliverer, besides his assumption of an holy human nature, consisted in his yielding to the precepts of the Divine law an infinitely perfect and meritorious obedience; his enduring, for the removal of our guilt, satisfactory sufferings; and his dying a most meritorious and satisfactory death, by which both his obedience and sufferings were perfected and finished. All this work Jesus completely performed. He went about continually doing good, and knew no sin. In this way, he gave to the Divine law, that obedience by which many are made righteous. He was also a man of sorrows and acquainted with grief. He suffered at the hand of his Father, as the righteous Judge of all. He suffered also by the agency of sinful men and fallen Angels. By these sufferings, he redeemed his people from the curse of the law, and delivered them from the wrath to come. In obedience to the command of God, he gave his life a ransom for us, and put away sin by the sacrifice of himself. Before he entered on the last part of his obedience and sufferings, he said to his Father, “I have glorified thee on the earth, I have finished the work which thou gavest me to do.” Immediately before he poured out his soul unto death, he said, “It is finished, and he bowed his head, and gave up the Ghost.” All this work he performed with the greatest willingness, delight and concern; for he said, “My meat is to do the will of him that sent me, and to finish his work.” This is the ground or the foundation upon which Jesus Christ the Lord has become the glorious Deliverer of his Church, and of those who believe on his name. It will be on the footing of this glorious work, that all Israel shall be saved, that he will turn away ungodli-
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ness from Jacob, and that God’s covenant shall be administered to the Jews for taking away their sins.
7. In consequence of his having finished this work, the great Deliverer has been exalted to his Mediatorial glory. This glory commenced in his triumphant resurrection from the state of the dead. It was carried on in his public ascension to heaven. It was increased in his glorious entry into his Father’s immediate presence; and in his sitting at his right hand. This glory of Christ was perfected when he entered on his mediatorial work in heaven, by appearing in the presence of God for us. And this glory will be openly manifested to all the rational creatures, when, coming in the clouds of heaven with power and great glory, he shall judge the quick and the dead. Of this glory the Saviour speaks to two of his disciples, who were oppressed with unbelieving fears and troubles; “Then said he unto them, O fools and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into his glory?” Christ’s humiliation is the foundation of his exaltation. “He shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death,” Isa. liii. 11, 12. “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore, God also hath highly exalted him, and given him a name which is above every name,” Phil. ii. 8, 9. The Prophet’s prediction is fulfilled in the Apostle’s doctrine, and both represent his mediatorial glory as the reward of his finishing his Father’s work. His exaltation in our nature, the glory of his Father, and his people’s salvation, constituted the joy that was set before him, which caused him endure the cross, and despise the shame. In his exaltation, the Father’s promise was accomplished to him. “Also I will make him my first-born, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him,” Psa. lxxxix. 27, 28. When the Father glorified our Mediator he answered the prayer of his Son; “And now, O Father, glorify thou me with thine ownself, with the glory which I had with thee before the world was,” John xvii. 5. To Christ’s mediatorial glory in our nature, all his saints shall be conformed in their measure, when glory shall be revealed in them. “And if children, then
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heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be glorified together,” Rom. viii. 17. Their vile bodies shall be fashioned like unto his glorious body; and their redeemed souls shall be like him, for they shall see him as he is. The glorious Deliverer, therefore, who shall come out of Sion, and shall turn away ungodliness from Jacob, is he whom “God hath exalted with his right hand, to be a Prince and a Saviour, for to give repentance unto Israel, and forgiveness of sins,” Acts v. 31.
8. This Deliverer is invested with all power and authority over all creatures and things. Jesus, in the most solemn manner, intimated this truth to his Disciples, that they might be encouraged to go forth in his name, preaching his Gospel, and administering his ordinances in all nations. “And Jesus came, and spake unto them, saying, All power is given unto me in heaven and in earth,” Mat. xxviii. 18. It is power that is given to him. Power and authority; ability and a right to employ it. It is mediatorial power and authority, held and exercised by him, as he is God and man in one person, the Mediator between God and man; and, therefore, it is said to be given to him. He neither can possess nor exercise a gifted power, as he is God and the Son of God; and, therefore, it must be in his official character that he now speaks of himself. It is power in heaven that he possesses. Power and authority over the holy angels. Those ten thousand times ten thousand, and thousands of thousands of pure spirits, who stand before God and fulfil his will, are all subjected to him. “When he bringeth in his first-begotten into the world, he saith, And let all the angels of God worship him.” He has power over the glorified saints, whom he has already brought to the place where he is, to behold his glory and to serve him. It is power with his Father in heaven; “For him the Father heareth always.” He has power over all heavenly enjoyments. Having purchased for his people grace and glory, he gives unto them eternal life. “For the Lamb who is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters.” It is also power in earth. Though his personal presence in our nature is in heaven, yet he has all power and authority in the earth. His power extends to all things on the earth. To his disciples he declared, “All things are delivered unto me of my Father,” Mat. xi. 27. Of him John the Baptist testified,
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“The Father loveth the Son, and hath given all things into his hand,” John iii. 35. With the doctrine of Christ and his Harbinger, that of the Apostle Paul perfectly agrees. “And hath put all things under his feet, and gave him to be Head over all things to the Church,” Eph. i. 22. And again, “Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him,” Heb. ii. 8. All natural things are under his power; “For the winds and the sea obey him.” All political things are under his control, for he hath said, “By me kings reign, and princes decree justice.” All moral things are under his dominion, for the rule of morality is the law of Christ, and he writes it in the hearts of his people, and avenges the breaches of it on his enemies. All spiritual things are in his hand. The word, the ordinances, and that Divine influence which makes them effectual for salvation, are under his power; and all spiritual gifts, saving grace, and new-covenant blessings, are in his fulness. The Mediator’s power is not confined to all things on the earth, but it extends to all persons in it. “As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him,” John xvii. 2. “For the Father judgeth no man; but hath committed all judgment to the Son. And hath given him authority to execute judgment also, because he is the Son of man,” John v. 22, 27. Since “he was ordained of God to be the Judge of quick and dead,” he must have authority over all those who shall appear before his judgment-seat. His grand work is to give eternal life to all those who are the objects of his Father’s love; and he has power over all flesh, for accomplishing this glorious purpose. Christ’s power extends over all persons of every age, young or old, of either sex, in every office, civil or religious, of every character, righteous or wicked, in every situation in which they are found, and in every place wherever they may dwell. All of them are subjected to his mediatorial dominion. His power extends also to the fallen spirits of darkness and their Prince. And therefore his Disciples said unto him, “Even the devils are subject to us, through thy name.” This power is given to Jesus by his Father; for the Head of Christ, in his official character, is God. It is bestowed upon him as a part of his reward for having finished that work, by which God is glorified in the highest, and his people’s salvation is secured for ever. Such is the authority
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and power of the great Deliverer, who shall bring in the fulness of the Gentiles, and turn away ungodliness from Jacob.
9. This Deliverer exercises his power and authority in effecting, or bringing to pass, every dispensation of grace or providence, whether of mercy or of judgment, among Jews or Gentiles, or the Church of God. In accomplishing this work, he rules in the midst of his enemies, for he must reign till they are made his footstool. By sending the rod of his strength out of Sion, he makes his people willing in the day of his power. While he rules his people by the sceptre of his grace, his enemies are broken to pieces, by the stroke of his iron rod. In the Apostle’s days, the inhabitants of the earth, as to their religious profession, were divided into three classes; “Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God,” 1 Cor. x. 32. The Jews comprehended all those who adhered to the abrogated system of the Mosaic economy. The Gentiles extended to the people of every land who remained under heathenish idolatry. And the Church of God included those persons whom God had taken out from among Jews and Gentiles to be a people for his name. In the same manner, the world’s inhabitants may be divided, in the present day. There are antichristian, mahometan, and heathenish Gentiles; the various classes of the unconverted Jewish people; and there are the Protestant churches who hold the Head, or all those persons who have received Christ, and walk in him. The Mediator exercises his power over them all, both in their personal and collective capacities, whether civil or religious. All the imaginations of their hearts, all their counsels and deliberations with one another, all the resolutions they form, and all the operations they undertake for executing their purposes, he overrules and disposes, for his Father’s glory, and his Church’s deliverance. He maketh the wrath of man to praise him, and the remainder of wrath he doth restrain. He often causes their schemes, and their attempts at the execution of them, produce and hasten their own destruction. While he breaks his enemies with a rod of iron, and dashes them in pieces like a potter’s vessel; he saves his people, blesses his inheritance, feeds them also, and lifts them up for ever. In all his administrations, in the kingdoms of grace and providence, the Deliverer will most exactly fulfil the Divine purposes, accomplish the Divine predictions, perform the Divine promises, and execute the Divine
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threatenings. Both the promises and the threatenings are contained in the predictions, and with God’s eternal purposes the predictions perfectly agree. As the purposes and predictions contain promises, they have the Church as the object to which they will be fulfilled. And in so far as these purposes and predictions comprehend threatenings, the enemies of Christ are the parties on whom they will be executed. The fulfilment of these, on their respective objects, is the work of the Deliverer. All this he will perform at the appointed time, in the manner determined, and in the degree fixed by the Divine purpose. He will accomplish them on persons and nations, either in the way of mercy or of judgment. By fulfilling this work, the great Deliverer will bring in the lost sheep of the house of Israel, and will take the heathen for his inheritance, and the uttermost ends of the earth for his possession.
This doctrine concerning the Deliverer may be improved in the following inferences.
1. Christ’s character is suitable to wretched and guilty man. He is a Deliverer. Unless we are personally interested in him as the Deliverer of our souls, we can reap no saving advantage from him, nor enjoy any real pleasure in his work, as the Deliverer of the Church. We need deliverance from our guilt and condemnation, from the depravity of our hearts, from the power of sin, and from the dominion of Satan and the world. How dreadful is this condition! How ignorant are we of it, and how unconcerned are we about it! Oh, how little is it either felt or feared! From all this distress and misery, Christ is come to deliver us. He came at the fulness of time, and laid the sure foundation of our deliverance, by obeying the law’s precepts, enduring the law’s penalty, and giving his life a ransom for us. All this he has finished in our nature, in our stead, and for our salvation. On this ground, God is declaring to us, “Deliver them from going down to the pit; I have found a ransom.” Jesus himself is saying unto every one of us, “Behold me; behold me. Come unto me all ye that labour, and are heavy laden, and I will give you rest.” It remains with us, whether we will hear, or whether we will forbear; whether we will choose, or whether we will refuse the Lord Jesus as our only Deliverer. Embrace him in this character with your whole heart. Rely on him
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alone for deliverance from the wrath to come. And endeavour to live as those whom he hath redeemed from the earth.
2. Christ’s qualifications, as our Deliverer, are most excellent and encouraging. He is an authorized Deliverer. He did not arise for our help without a Divine commission; “For him hath God the Father sealed;” “Say ye of him whom the Father sanctified and sent unto the world.” By accepting Christ for our salvation, we believe in him whom the Father hath sent, and acquiesce in that blessed scheme which the Divine Majesty has sanctioned. He is an able Deliverer. “He is mighty to save.” If we consider and understand the dignity of his person, the perfection of his natures, the mystery of their union, the excellency of his righteousness, and the grand ends of his work, the glory of God and his people’s salvation, his infinite ability to save, will not be hid from our eyes. He is most willing to deliver perishing sinners. He, as well as his Father, is not willing that any should perish. In the most voluntary manner, did he, from eternity, undertake our cause. Most willingly did he assume our nature, obey, suffer, and die for us. And most earnestly does he now offer himself by the Gospel to all who hear it, as their Deliverer. Consider the offices with which he is vested, and the relations in which he stands to them who receive him, and you will be convinced of his willingness to welcome, to accept, and to save all who come unto him. He is a most affectionate and sympathizing Deliverer. He loved his people, and has given himself for them. He hath compassion on the ignorant, and on them who are out of the way. Let us exercise compassion on ourselves, by employing him as our Deliverer; for he hath said, “Whoso findeth me findeth life, and shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul; all they that hate me love death.” Prov. viii. 35, 36.
3. Christ, in the character of a Deliverer, is most suitable to his own people. Through faith in his blood, they have been delivered, at the day of their conversion, from guilt and condemnation. But have they no more need of the Deliverer? Yes, most certainly, they have great and constant need of him. Long after his conversion, and when he was ready to be offered, the holy Apostle Paul found much consolation, in contemplating Christ in that character; “And the Lord shall deliver me from every [evil?] work, and will preserve me unto his heavenly kingdom,” 2 Tim. iv. 18. At all times, and in
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every situation, believers need help from their Deliverer. In every duty they need his Spirit and presence. In all their troubles they need his support; and in all their temptations they need his powerful assistance. They need him to strengthen the principles of grace, to subdue their corruptions, to carry forward their sanctification, to fill them with peace and joy, and to prepare them for death. From him they daily need the sprinkling of his blood, the application of his word, the influences of his Spirit, the communication of his grace, and the protection of his new covenant providence. Let believers be convinced of their need of their Deliverer, and cry to him, that he who hath delivered their soul from death, may also keep their feet from falling, that they may walk before God, in the light of the living.
4. The conversion of the Jews, and the inbringing of the Gentiles, are completely ascertained. Nothing shall be able to prevent the day of their merciful visitation. Respecting these glorious operations, Christ is vested with the character of the Deliverer. Will he bear an insignificant and empty title? Will he not rather triumphantly fulfil the work that belongs to it? Is Jesus a Deliverer, and shall not his ancient people be delivered? Is he a light to lighten the Gentiles, and shall not those who are still sitting in darkness see a great light? And those who are yet dwelling in the region and shadow of death, on them shall not the light shine? As the Deliverer, he is the glory of his people Israel. And therefore shall not Jacob’s seed arise and shine when their light shall come, and when the glory of the Lord shall arise on them? Our text assures us of the certainty of the Deliverer’s work, as well as of the nature of his character; for he shall turn away ungodliness from Jacob. Let our hearts then rest upon the immoveable foundation of the Divine promise, and let us assuredly expect its fulfilment. The appearance of things in our own day, both among Jews and Gentiles, tend to encourage our hope, and seem to indicate the certain, the auspicious, and even the speedy accomplishment of this glorious work.
5. How inconceivably great and glorious is the Church’s Deliverer. In his original nature, and Divine personality, he is God over all blessed. In his mediatorial character, the Father hath made him most blessed for ever. As men shall be blessed in him, so all nations shall call him blessed. He is so rich in mercy, that sinners may cry to him, “Have mercy on us, O Lord, thou son of David,”
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He possesses such a fulness of merit and grace, that all his people may say, “In the Lord have I righteousness and strength.” How glorious is his authority; “For him hath God the Father sealed.” How great is his power, for he hath power over all flesh. How extensive is his dominion, “He has the heathen for his inheritance, and the uttermost ends of the earth for his possession.” How terrible is his wrath, “For sinners shall cry to the mountains and rocks, Fall on us and hide us from the wrath of the Lamb; for the great day of his wrath is come; and who shall be able to stand?” How glorious is he in the duration of his kingdom, “For he shall reign for ever and ever.” Let us therefore endeavour to join, with our whole heart, in the angelic song, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.”
6. How many and powerful are the obligations that all christians are under, to exert themselves, in every character they sustain, to promote the Redeemer’s glory and kingdom. It may be considered as an invariable rule, that whenever any person becomes truly religious, he will endeavour, in his station, and according to his gifts and grace, to advance Christ’s honour and the Church’s prosperity. This obligation extends to every part of their behaviour, in all the stations in which they are placed. Are they parents or masters, they will study to diffuse the knowledge of Christ among the members of their families. Are they rulers in the Church of God, they will be concerned to promote the glory of Sion’s King and the good of his spiritual subjects. Are they ministers of Christ, they, by preaching the Gospel, will beseech sinners to be reconciled to God, and labour to feed the sheep of Christ. Are they members of the Church, they will seek the good of Jerusalem. Are they civil rulers, supreme or subordinate, they will be filled with a holy fear, lest, in any part of their administrations, they should make war with the Lamb; and they will really desire to kiss the Son, and to serve God in their kingdom. Are they subjects under lawful authority, they will honour and obey their rulers, and seek the good of the nation. In all these ways, men, in every station, are bound, by Divine and Mediatorial authority, to regulate their conduct, that it may be evident that their nation is a kingdom of our Lord, and of his Christ.
7. How criminal is the conduct, and how dangerous is the state of those men, whether in civil or ecclesiastic office, who oppose the
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kingdom of this Deliverer! Their crime is stated in those words, “Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed. Let us break their bands asunder, and cast their cords from us.” Their danger is also faithfully declared, “He that sitteth in the heavens shall laugh, the Lord shall have them in derision. Then shall he speak to them in his wrath, and vex them in his sore displeasure,” Psal. ii. 1—5. All those who prohibit the entrance of God’s word into the places over which their power extends, are so deeply involved in this guilt, that christians may expect, that the Lord and his Anointed will, at the proper season, vex them with their sore displeasure. All that Popish persecution of men belonging to their own body, for being friendly to the circulation of the Scriptures, and to the preaching of the true Gospel, marks out the persecutors as the special objects of the Lord’s displeasure and the Lamb’s wrath. All those who plot, combine, and co-operate in any shape, for preventing the extension of true civil liberty and representative government among the nations, and for perpetuating tyranny and slavery in the earth, are among the objects whom God will hold in derision, and to whom he will, by his providence, as well as by his word, speak in his wrath, and vex in his sore displeasure. All those persons and rulers who employ their power for the support of false and antichristian religion, giving their power to the beast, shall meet with Divine punishment, by sharing of her plagues. Every one who continues in the communion of the antichristian church, approving of all its parts, defending its tenets, practising its idolatry, propagating its complex system, and continuing in all these to the end, shall meet with the same destruction. As the sovereign Lawgiver and Judge has represented to men their crime and punishment, at the beginning of the Psalm to which we have alluded; so, in the end of it, he mercifully represents their duty. “Be wise, now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.”