Sermon 49

Isaiah 53, Verse 11. He shall see of the travel of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities.

There are two things of great concernment for men to know, for sinful men to know (if anything be of concernment): the one is, how the justice of God that is provoked may be satisfied, or what it is by which provoked justice is satisfied; and the other is, what the way is, how we come to get that satisfaction applied to us, or, what is the way to get the benefit of it made ours? And both of them are answered in this verse, clearly and shortly; the first is held out in the first part of the verse, to be the travel of Christ's soul, which has a special look to the Covenant of Redemption, and to the condition on which it is accomplished and performed, that is, his soul-travel, under which all his sufferings are comprehended. The other is, in the latter part of the verse: By his knowledge shall my righteous servant justify many, for he shall bear their iniquities; this holds forth in short the gospel — or rather, how a sinner may be brought to get the benefit of Christ's satisfaction. These two being the sum of the gospel, namely, Christ's purchase, and the application of it to sinners.

In this last part of the verse, we have these five things to be considered, which express this. 1. The great benefit that flows from Christ's sufferings, and it is justification, which in a word is this much: to be absolved, acquitted, and set free from the guilt of sin, and from the curse of God, justifying here being opposed to condemning. So that when it is said, They shall be justified, the meaning is, that these that were before liable to the curse, and that were by the law to be condemned (according to that word, Galatians 3:10: Cursed is every one that abides not in all things written in the law to do them) shall now, through the benefit of Christ's sufferings, be declared free, and set at liberty, even as a debtor is set free by the intervening of a responsible guarantor. 2. The parties made partakers of the benefit, and they are called, Many; though they are few, being compared with the world, yet in themselves they are many; they shall come, or many shall come; from the east, and from the west, and from the south, and from the north, and shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven. And comparing this word with the last words of the verse, it says, that they are as many as these are whose iniquities he bore, and the payment of whose debt he undertook; it is not to be taken universally for all, but for some singular selected persons, whose iniquities he bore. 3. The fountain from which, or from whom this benefit flows to many; it is the Lord's righteous servant, he shall justify many; where the effect is attributed alone to him. 4. The way how Christ justifies; it is not simply by forgiving (as he indeed has power to forgive sins), but meritoriously, namely, by his satisfying for them, therefore it is added, For he shall bear their iniquities; he shall take on their sins, and pay their debt; and therefore, when they come before the tribunal of God, the guilt of their sins is taken off them through his merit. 5. The great means by which this benefit is derived to these many; it is by his knowledge, which is not to be taken subjectively, for the knowledge that he has, but objectively, that is, he, by making himself known by believing; or, it is by his knowledge, not actively, but passively taken, not his knowledge whereby he does know, but that whereby he is known; it is in a word, by faith, according to that, Philippians 3:8-10. I account all things (says the Apostle there) loss, for the excellency of the knowledge of Christ Jesus my Lord, etc. And he expounds what that is in the next words: That I may be found in him, not having my own righteousness, which is according to the law, but the righteousness of God, which is by the faith of him. These may afterward be more fully cleared, as we come to speak to them more particularly.

There is here then a brief compend of the gospel, and of the way of sinners' reconciliation with God. So that if you would know, 1. How a sinner is justified, or wherein it consists? here it is: it consists not in the infusing of grace, nor in the sanctifying, or making of a profane person holy, though that does accompany always, and follow justification; but in the absolving of a sinner from the guilt of sin, or in acquitting the guilty. 2. Would you know the ground on which this goes, or how it comes to pass, that the just God can justify an ungodly sinner? It is because of Christ's righteousness, and of his satisfying of justice, or paying of the sinner's debt. 3. Would you know, how it comes, that this man, and not another, comes to get Christ's satisfaction made his, and has his debt thereby taken off? It is by his knowledge, and by faith in him (called knowledge here, because it necessarily presupposes the knowledge of him); it is by acknowledging of him in his offices, and by submitting, and betaking of ourselves to him by faith; because it is stipulated in the Covenant of Redemption, that his righteousness shall be made forthcoming to all them that by faith betake themselves to him for shelter. So that hereby the ungodly are declared righteous, because, through the guarantor's payment and satisfaction, their sin is not imputed to them, and they are declared free, because of his paying of their debt for them. 4. Would you know the reason of this, how it comes, that faith justifies in its resting on Christ? It is not because of any worth in itself, nor because of any account that is made of its worth, but because it rests on Christ's righteousness, and takes hold of the benefit of Christ's purchase; therefore it is added, Because he shall bear their iniquities, because by faith they take hold of his sufferings and satisfaction, whereby their sin is taken away, and God becomes well-pleased with them for his sake. This then is a most material place of Scripture, and we had need in entering upon it, to have an eye to this righteous servant, that he would be pleased to make the meaning of it known to us, and to give us the right understanding of this great mystery.

First, in general observe here, in what estate men are naturally, and as abstracted from Christ; they are unjustified, and lying under God's curse, obnoxious to His wrath. This is supposed; consider men then in their natural estate — this is it: they are even obnoxious to the wrath and curse of God, which is ready to seize upon them, for their breach of God's covenant, and for provoking of Him by sin. If men thought seriously on this, how could they sleep, or have peace, not knowing when they may be arrested, and put in prison, till they pay the uttermost farthing, which will never be. O! that you knew and believed this, who are ready to defy any that will offer to charge you with one penny of debt, and who walk up and down without all fear of your hazard. Lay your natural estate to heart, and you will have quite other thoughts of yourselves.

Second, observe the way how freedom from this debt of sin, and liability to the curses is derived; and to this, many things concur, each of which has its own place. 1. The Mediator and His satisfaction — this is the ground of the freedom. 2. The Covenant of Redemption, and the promise made to the Mediator in it: He shall see his seed, etc. He shall see of the travail of his soul, and shall be satisfied; by his knowledge shall many be justified, etc. — wherein it is agreed that those for whom He suffered shall be pardoned and set free. And it is this that gives sinners access to expect the benefit of Christ's sufferings; otherwise, though Christ had suffered, they had not been the better of His sufferings, if this Covenant had not been, which gives them warrant to lay hold on the same. Before faith can act on Christ's sufferings, it must have this ground laid down — that it has a warrant by virtue of this Covenant to lay hold on them. 3. The knowledge and offer of this mysterious contrivance of grace is also necessary, and does concur to bring about the freedom. This must be manifested: that there is such a Savior, such a satisfaction, and such a Covenant, wherein the ground is laid down, and a warrant given, by virtue of this Covenant to make use of Christ's satisfaction, and to come by the benefit of it. This is implied in that word, "his knowledge." So, in Romans 10, it is said, "How shall they believe in him of whom they have not heard," which says plainly that there cannot be faith, except knowledge precede. I observe this the rather, because many think to come to Heaven without knowledge, and so continue still in their ignorance. But before there can be sound faith, there must necessarily be some measure of knowledge of these things that are necessary to be known — as, that we are sinners, and that we are lost in ourselves; that Jesus Christ is the sole propitiation for sin, and that according to the Covenant of Grace, they that believe on Him shall be absolved and set free. 4. There is a concurring of faith for taking hold of this benefit of offered salvation through Christ. How faith concurs with Christ's satisfaction, in order to the making of our peace with God, we shall not now stand to speak particularly; only in general, it is by His knowledge that it justifies. For, though He has sufficient righteousness, and though the Covenant gives warrant to take hold of it, yet, if there is not an actual taking hold of it, it will not profit us. Therefore, in Romans 3:22 and 9:30, it is called "the righteousness which is by faith in him." And in Romans 4:5, the Apostle says, "To him that works not, but believes on him that justifies the ungodly, his faith is counted to him for righteousness." It is not faith without its object Christ, nor the object Christ without faith; but it is faith taking hold of Him as its object, by which we have access to plead for absolution. Without Christ, our faith will do us no good, and without faith Christ will not profit us; for without faith we have no title to Christ. And each of these would be put in their own proper place — Christ in His place, and faith in its place, as the condition on which His purchase is made offer of to us.

More particularly, let me first consider the title that Christ gets in these words: He is called the Lord's servant, and His righteous servant.

As for servant, it looks to him as Mediator, as this whole chapter with Chapter 42:1 and 52:13 do abundantly clear; Christ Jesus then as Mediator, is the Lord's servant, or he, in performing the office of Mediator, is his Father's servant, so the Lord calls him (Psalm 89:19), when he says, I have laid help upon one that is mighty, I have found David my servant, etc. For he is there speaking of Jesus Christ, with whom the Covenant of Grace, as with the head of the Confederated Party, is principally made: it imports these four, which may be as so many reasons of this designation. 1. An humiliation, and inferiority, in respect of God, as it is said (Philippians 2), he humbled himself, and became of no reputation; in which respect, he himself says, that the Father is greater than he; and that he is sent, that he came not to do his own will, but the will of him that sent him; this holds forth a great wonder, in the dispensation of grace, that the Father's fellow and equal, he that was Lord and Master of all, should become a servant in the work of redemption, for the saving of souls; this must [reconstructed: surely] be a great work, wherein the Son becomes a servant, as it must be a greater wonder, that grace so far condescended, as to make him, who is the Prince of Life, to become a servant; and we would look at it, as a much greater, and far more momentous business, than we use to do, to get a soul saved. 2. It imports his prerogative, as being singularly and eminently God's servant; he is called (Hebrews 13:20) the great shepherd, so may he be called the great steward, and deputy over all the Lord's house; so then, he is a singular choice, and none-such servant; Behold, says Jehovah (Isaiah 42:1), my servant whom I uphold, mine elect in whom my soul delights; though all be God's servants, yet in this respect, he is singularly, and solely a servant, as he is great Lord Deputy, made head over all things to the Church, who was before all things, and is preferred to all things; this is very comfortable to believers, to consider, that though our Lord Jesus be a servant, yet he is a choice and singular servant, administrator, and steward for their good, it being for them that he becomes a servant. 3. It imports the particular task, or work that is laid on him, and the commission that he has been given, to follow forth, and prosecute that work, which is the main reason of this designation of a servant, because he is entrusted with carrying on the great work of the redemption of elect sinners; therefore he says, I came not to do my own will, but the will of him that sent me, and to finish his work; and I have finished the work which you gave me to do; because he is particularly entrusted with the bringing about of that work, he has been given so many to redeem, and save, to whom he is appointed a shepherd, a head, and overseer, or bishop, therefore he calls himself the good shepherd; and is called by the Apostle the shepherd and bishop (or overseer) of souls; and of all that are given him he loses none, but makes account of them all: and this is yet more comfortable, when we consider that Christ is not a servant simply, but a servant commissioned to gather in souls, to bring home the lost sheep of the house of Israel; this is his office, and service, even to satisfy for the sins of such, to destroy the power that the devil has over them, and so subdue sin in them. 4. It imports this, that the work which he performs in the redeeming of souls is so acceptable to God, and does so mightily concur, and cooperate to the promoting of his design, that the Lord owns every thing that he performs, as performed by his great ambassador; and by him, who has the trust of all the affairs of his house committed to him, so that our Lord Jesus, in performing the work of redemption, cannot but be acceptable to Jehovah, because it is a performing of that with which he has entrusted him. Therefore (John 4) he says, that it is his meat to do his Father's will, and to finish his work; and to this purpose, he says to his supposed father, and to his mother (Luke 2:49), did you not know that I must be about my Father's business? It is his business, because it is so on the matter, it is so accounted of, and comes to be so, in the end, and therefore, in verse 10 of this chapter, it is said, The pleasure of the Lord shall prosper in his hand.

As for His being the Lord's righteous servant: He is not only a servant, but an excellent servant; not righteous simply, as He is God only, nor righteous, simply as He is man; but righteous in the administration of His offices, and in the discharge of the great trust committed to Him. From which, observe, that our Lord Jesus, in performing of the office, and work of mediation and redemption, is most trusty, and faithful: there is not any the least fault or failing in His performing of it; He is the Lord's servant, that never wronged His Master, who never miscarried in His commission, nor mismanaged it in the least; He says, I have finished the work which you gave me to do. If we look a little to the qualifications, that shine eminently in the administration of His offices, they will make out this; for He administers them: 1. Wonderfully wisely. 2. Very tenderly. 3. Most diligently, and effectually. 4. With all faithfulness: thus does He entirely, and holily, without the least touch of unrighteousness perform all the trust committed to Him, and that both towards God, and towards the sheep; so as He is eminently, by the Lord's own testimony, His righteous servant, with whom He is well pleased, and cannot but be well pleased. It will not be needful to separate these qualifications of His service, in the administration of His offices: in speaking to them, we shall only desire you to take notice of some few places of Scripture that hold them out. The first of which is that, Isaiah 40:11. He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with young. Never shepherd was so careful of his flock; for He feeds them, and in feeding them waits diligently on them, and takes them to these places where it is best for them to feed; He thinks fit now and then, it's true, that dogs be hunted at them, yet He is so warm to, and tender of them, that He gathers them with His arm, and He is so dexterous, and skillful in conducting them, that He gently leads them that are with young; that is, such of them as are in pangs of the new birth, He will by no means over-drive. To speak it with reverence; He is as a skillful midwife, to make these who are with child safely to bring forth; well then may He get this name, of the Lord's righteous servant. The next place is, Isaiah 42:1-4. Behold my servant whom I uphold, my elect, in whom my soul delights, I have put my spirit upon him he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench, he shall bring forth judgment to truth, etc. Is there not here a wonderful commendation that the Father gives to the Son, and that the gracious Master gives to the righteous servant in His office. He is His elect, choice servant, in whom His soul delights, He does not cry, nor lift up His voice; He is busier about His work, than in making any din about it; there is no perverseness in His way, but He is tender of souls that are like to a bruised reed, and smoking flax; He will not break the one, nor put out the other; where a soul is weak or wounded, He will not break nor bruise it, by a rough touch, or word; and where there are the least breathings of sincere desires after Him, He will not quench nor stifle them. And though the task be great, that He has in hand, He fails not in going through with it, He sits not up, nor is He discouraged under it, notwithstanding all the wrath He has to meet with in His way. Therefore, when the cup is put in His hand, at which His holy human nature some way shrunk and [reconstructed: startled], yet He takes it pleasantly, saying, But for this cause came I to this hour; and prosecutes His work courageously, and constantly, till He bring forth judgment to victory, and till He gain His point; this shows Him to be a most choice and faithful servant. A third place is, Isaiah 52:13. Behold my servant shall deal prudently. etc. It cannot be imagined, what a spiritual, canny, and dexterous way He has in the saving of souls, and how wisely, and prudently He pursues that work. There is a fourth place, Psalm 89:19-20. I have laid help upon one that is mighty, I have exalted one chosen out of the people, I have found David my servant. The enemy shall not exact upon him, etc. He is so dexterous and powerful, that the devil shall gain no ground of Him, but He shall gain ground of him, and defeat him; so that we come after only to gather the spoil. He is able to save to the uttermost, (as it is, Hebrews 7:26.) all that come to God through him. And near the close of that chapter it is said, Such a high priest became us, who is holy, harmless, separate from sinners, made higher than the heavens. These are His qualifications, He is a holy and harmless high priest, a sweet (and to say so) [reconstructed: faultless] mediator; by whom there was never any hurt; His ill was never heard of, in the place where He was; He is undefiled, pure and spotless, in the management of all the trust committed to Him; there was never any thing done by Him, of which it could be said, that it might have been done better. He is separate from sinners, and so another kind of high priest than these who were before Him; and all this, both as to God, so as He could say, and go to death with it, It is finished; and as to them that were entrusted to Him, so as He could say, Of all that you have given me, I have lost none; He makes a full and faithful account of all committed to Him.

This is a plain, and yet a most useful truth: For use of it. Behold here, and wonder at the way of grace, that not only gives a Mediator, but such a Mediator, who (as it is Hebrews 3) is faithful over the house of God: This is the very life of our consolation, that we have an able Mediator, a good Shepherd, a wise, prudent, tender one, and faithful; and indeed it would well become us to wonder more, that the Lord, in the way of His grace has thus condescended; and it should exceedingly provoke us to be thankful on this account, that not only there is a way of grace, but such a way of grace found out, and established, whereby we have such a high Priest, that manages all so well, and so dexterously. O! have you ever suitably prized this, That God has given such a righteous and faithful Mediator, and Servant? I fear many suffer this most observable dispensation to pass without due observation; Though the Lord Jehovah speaks not of Him without commending Him; yet wretched and ungrateful, we can, Alas! speak of Him, and hear Him spoken of, with hearts very little affected: Believers may be ashamed of this; we think lamentably little of Him, we esteem not suitably of Him; when we see Him, there is scarce any form or beauty seen in Him, why we should desire Him, we do in a great measure undervalue this way of grace's administration, that should be in a special manner ravishing to us, that we are thereby brought under such a tutelage:

The second use, is for believers' comfort, and encouragement; O! but they are happy, that have committed themselves to Him, as to a faithful Shepherd and Overseer. They may be sure that He is a notable and matchless Overseer: As might be more fully cleared, if we would descend to the particulars of believers' need: Have they little grace? Is it scarce smoking? He is not a rigid taskmaster, like to the Egyptians, nay, nor like to the law, He quenches not the smoking flax — Are they staggering, because of apprehended or real weakness, and their hearts shaking as the trees in the wood, or rather like so many straws? They may with comfort give Him the oversight of them, He will not break the bruised reed, He will bear the heaviest end of His own yoke. Have they a straying disposition? Are they like young wanton lambs leaping out from the rest? He will gather them with His arm; and when He takes a rougher way, yet grace shines still in it; Are they fainting and swooning? He will take them into His bosom; He will lead the blind, He bears the weak, He has a way of supporting His own that is most tender. My grace (says He to Paul) is sufficient for you; my strength is made perfect in weakness. Are there any of them with child (to speak so) Or is their bringing forth quick and lively? He gently leads those that are with young, and will not suffer them to miscarry, in the bringing forth; He will not put new wine into old bottles, he will not cause to travel, and not make to bring forth; The Lord has given believers such a Servant as they stood in need of, even a righteous Servant, suited every way to their condition, who will not be behind, nor wanting in looking to the least wriggling, (to speak so) under His care and oversight.

It serves therefore, in the third place to reprove the suspicions, and jealousies that believers have often of Christ, who are disposed to say with the Psalmist (Psalm 77), I said, my hope and my strength is perished from the Lord, will the Lord cast off for ever? will he be favorable no more? is his mercy clean gone for ever? does his promise fail for evermore? has he forgotten to be gracious? etc. Nay, the jealousy, and unbelief of some serious souls, will sometimes talk it this rate, I may give it over, this work will never go with me; beware, I beseech you of this; for the language of it is, That Our Lord is not a righteous Servant; Let therefore your spirits be calmed, and pray the Lord to command a calm in them which are committed to Him. Address your souls as David did his (Psalm 42), Why are you cast down O my soul? And why are you disquieted in me? Trust in God; For He is faithful (as if he had said,) that has the oversight of me. And strive with Paul, to be in a position to say, I know whom I have believed; and so shall not be ashamed; I am persuaded that he is able to keep that which I have committed to him, against that day. I know that He is such a Christ, that I commit myself to, who is so skillful, dexterous, tender and faithful, in keeping that which is given Him. And is not this most comfortable; and a notable ground of quietness; That Our Mediator is such as cannot miscarry; And may it not shame believers, when either they adventure upon any thing their alone without Him; or, when they commit themselves to Him, and yet do not so entirely trust Him, but entertain suspicions and jealousies of Him, and think, because their spark is not a fire, or a flame, but smokes only, that therefore it will die out, and be utterly quenched, as if He could not keep it in, and increase it; and because they cannot guide themselves, think that they will utterly miscarry, as if He had not arms to carry them; indeed presumption is to be abhorred; but such as are fled in to Him, would trust in Him so far, as to keep up their hearts in Him, and would study to be cheerful in Him, and to walk up and down in His strength; this is certainly called for from you; therefore be content to be borne by Him, where you cannot go it alone.

Use 4. Is He such a Righteous Servant? Then let me say, are there any of you that need to fear, or to have the least hint, or hesitation, to commit yourselves to Him? And should it not be a motive to press you to give Him credit? For He says (John 6:39-40) that it's His commission and service to keep them who are committed to Him, and to raise them up at the last day, and to give them eternal life; and He is righteous and faithful in performing of it. If so, then credit the salvation of your souls to this Righteous Servant; commit your souls in well-doing to him, as to a faithful Creator. Never be at peace, nor at ease, till you be under His charge and keeping, and though you be as little lambs, as weak wrigglings, or heavy with young, it's the less matter, if you be of His flock, you shall be preserved. Is it possible that you can be right if you be from under His care and custody? In fact, it's utterly impossible that you can be secure, but under His care; and it's as impossible, but that you must be safe, if you be under His care and oversight. And therefore endeavor to be within the reach of it, and to count yourselves happy, when you do sincerely give Him credit; and to believe that you are in greatest hazard, when you take most on yourselves. What a shame will it be to many, who have heard that Christ was such a Servant, and yet they would not take His service to bring them through to heaven? Thus it stands with you, to whom He is spoken of in the Gospel, you shall be found either to have accepted or rejected Him, according as by faith, you yield yourselves to Him, or by unbelief, you refuse to close with Him. Let not this word slip, as many have done. And the Lord Himself make you wise, to make choice in time of the service of this Righteous Servant, for your justification and salvation.