(_Missionary Sermon._)
ix. 2-7. _The people that waited in darkness, &c._
The prophecies contained in this text are of a mixed kind; they are
partly fulfilled and partly unfulfilled. We have the authority of the
Evangelists to apply the passage to Gospel times, and to prevent it
from being restricted to the Jews (Matt. iv. 14-16; Luke i. 79;
ii. 32). Let us consider--
+I. The view taken by the Prophet of the moral state of the world
previous to the glorious change which makes the subject of his
prophecy.+ 1. _The people are represented as walking in darkness._
Darkness is an emblem of ignorance and error; and an emblem the most
striking.[1] 2. _But darkness alone appears to the mind of the
Prophet only a faint emblem of the state of the heathen:_ he adds,
therefore, "the shadow of death." In Scripture this expression is
used for the darkness of that subterranean mansion into which the
Jews supposed the souls of men went after death. Figuratively, the
expression is used for great distress; a state of danger and fear at
the same time. Such is the state of the heathen. The religion of the
heathen has ever been gloomy and horrible. 3. _The Prophet adds
another note of the state of the heathen:_ Thou hast multiplied the
nation, and not increased the joy.[2] He beholdeth them increasing in
number only to multiply their misery.[3] Universal experience proves
that misery is multiplied when God and truth are unknown. In this
case there is no redeeming principle; the remedy is lost; despair
completes the wretchedness of the people, and were it not for the
prospects opened by the Gospel, that despair would be final and
absolute. Here, however, the text breaks upon us with a glorious and
cheering view. The Prophet beholds a light rising in obscurity; a
great light dispels the heavy gloom; comfort, joy, and salvation dawn
upon the earth (ver. 2).
+II. On the blessed visitation we would now fix your attention.+
1. _As darkness is an emblem of the religious sorrow which had
overcast the world, so light is an emblem of the truth of the
Gospel._ The Gospel is "light." (1.) This marks its origin from
heaven. (2.) This notes its truth. It is fitting that what is truth,
without mixture of error, should be compared to what is the most
simple substance in nature. (3.) It is called "light" because of its
penetrating and subtle nature. (4.) Because of the discoveries which
it makes. (5.) Because it is life and health to the world. 2. _As in
the vision light succeeds to darkness, so also joy succeeds to fear
and misery_ (ver. 3). The joy here described is no common feeling; it
is the joy of harvest, the joy of victory. The effect of the
diffusion of the Gospel in producing joy is a constant theme of
prophecy (chap. xxiv. 16; Ps. xcviii. 8; Luke ii. 10). True joy, as
yet, there is none upon a large scale; of sorrow and sighing the
world has ever been full; and as long as it remains in this state,
even sighs might fail rather than cause to sigh. Even that which is
called joy is mockery and unreal, an effort to divert a pained and
wounded mind; it gleams like a transient light, only to make men more
sensible of the darkness. As long as the world is wicked it must be
miserable. All attempts to increase happiness, except by diminishing
wickedness and strengthening the moral principle, are vain. The
Gospel is the grand cure of human woe. When it has spread to the
extent seen by the Prophet, a sorrowing world shall dry up its tears,
and complaint give place to praise (Isa. xiv. 8; xxxii. 17). They
shall joy as in victory, for the rod of the grand oppressor shall be
broken; Satan shall fall, his reign be terminated; and one universal,
transporting "Hallelujah" ascend from every land, to the honour of
Him by whom the victory is achieved.
+III.+ So vast a change must be produced by causes proportionably
powerful; and to +the means by which this astonishing revolution is
effected,+ the Prophet next directs our attention (vers. 4, 5). These
words speak of resistance and a struggle. He that expects the
conversion of the world without the most zealous application and
perseverance among God's agents, and opposition from His enemies, has
not counted the cost. In the conduct of this battle two things
distinguish it from every other contest: The absolute weakness and
insufficiency of the assailants,[4] and their miraculous success. A
remembrance of these things encourages us in our missionary
operations. If our plans had been applauded by the wisdom of this
world, there would have been too much of man in them, and we might
have doubted the result (Jud. vii. 2). The victory shall be eminently
of God. For the battle shall be, not "with confused noise, and
garments rolled in blood, but with burning and fuel of fire." The
demonstration of the Spirit, the power of God, is here compared to
fire. The Spirit, in His saving operations, is always in Scripture
compared to the most powerful principles in nature--to the rain and
dew, to wind, to thunder, to fire. All these images denote His
efficiency and the suddenness of the success; and the extent of the
benefit shall proclaim the victory to be the Lord's. We have seen the
effect of this vital influence at home; and we may, in some degree,
conjecture what will be done abroad. Yet perhaps something very
remarkable may take place, as is intimated in the text; some peculiar
exertion of the Divine power upon the mind of the world.
+IV.+ But it may be said, "is not all this a splendid vision? You
speak of weak instruments effecting a miraculous success; of the
display and operation of a supernatural power touching the hearts of
men and changing the moral state of the world, but what is the ground
of this expectation?" This natural and very proper question our text
answers (vers. 6, 7). In these verses we have +the grounds of that
expectation of success which we form as to missionary efforts.+ The
plan of Christianising the world is not ours; it was laid in the mind
of God before the world was. The principal arrangements of the scheme
are not left to us, but are already fixed by the infinite wisdom of
God. The part we fill is very subordinate; and we expect success, not
for the wisdom or the fitness of the means themselves, but because
they are connected with mightier motives, whose success is rapid, and
whose direction is Divine; because God has formed a scheme of
universal redemption, to be gradually but fully developed; because He
has given gifts to the world, the value of which is in every age to
be more fully demonstrated; and because He has established offices in
the person of Christ, which He is qualified to fill to the full
height of the Divine idea (text).
Our text has set before us the moral misery of the human race; the
purpose of God to remove it by the diffusion of His truth and grace;
the means chosen for this purpose; and the ground of that certain
success which must attend the application of the prescribed means
under the Divine blessing. It now only remains for me to invite you
to such a co-operation in this great work as your own ability and the
importance of the enterprise demand.--_Richard Watson,_ "Works," vol.
iv. pp. 206-224.