1895. Love Abounding, Love Complaining, Love Abiding

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No. 1895-32:205. A Sermon Delivered On Lord’s Day Morning, April 11, 1886, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

But now thus says the Lord who created you, oh Jacob, and he who formed you oh Israel, “Do not fear: for I have redeemed you, I have called you by your name; you are mine. When you pass through the waters, I will be with you; and through the rivers, they shall not overflow you: when you walk through the fire, you shall not be burned; neither shall the flame kindle upon you. For I am the Lord your God, the Holy One of Israel, your Saviour: I gave Egypt for your ransom, Ethiopia and Seba for you. Since you were precious in my sight, you have been honourable, and I have loved you: therefore I will give men for you, and people for your life.” {Isa 43:1-4}

But you have not called on me, oh Jacob; but you have been weary of me, oh Israel. You have not brought me the small cattle of your burnt offerings; neither have you honoured me with your sacrifices. I have not caused you to serve with an offering, nor wearied you with incense. You have bought me no sweet cane with money, neither have you filled me with the fat of your sacrifices: but you have made me to serve with your sins, you have wearied me with your iniquities. {Isa 43:22-24}

Remember these, oh Jacob and Israel, for you are my servant: I have formed you, you are my servant: oh Israel, you shall not be forgotten by me. I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return to me; for I have redeemed you. Sing, oh you heavens; for the Lord has done it: shout, you lower parts of the earth: break out into singing, you mountains, oh forest, and every tree in it: for the Lord has redeemed Jacob, and glorified himself in Israel. {Isa 44:21-23}

For other sermons on this text:
   {See Spurgeon_Sermons No. 1895, “Love Abounding, Love Complaining, Love Abiding” 1896}
   {See Spurgeon_Sermons No. 2548, “Four Contrasts” 2549}
   Exposition on Isa 43:1-19 {See Spurgeon_Sermons No. 3098, “Needless Fears” 3099 @@ "Exposition"}
   Exposition on Isa 43:1-25 {See Spurgeon_Sermons No. 2888, “Christ is All” 2889 @@ "Exposition"}
   Exposition on Isa 43:1-7,18-44:2 {See Spurgeon_Sermons No. 2799, “Church Encouraged and Exhorted, The” 2800 @@ "Exposition"}
   Exposition on Isa 43:1-7,21-44:5 {See Spurgeon_Sermons No. 2548, “Four Contrasts” 2549 @@ "Exposition"}
   Exposition on Isa 43:1-7 {See Spurgeon_Sermons No. 3164, “Mission of Affliction, The” 3165 @@ "Exposition"}
   {See Spurgeon_SermonTexts "Isa 43:2"}
   {See Spurgeon_SermonTexts "Isa 43:3"}
   {See Spurgeon_SermonTexts "Isa 43:4"}
   {See Spurgeon_SermonTexts "Isa 43:22"}
   {See Spurgeon_SermonTexts "Isa 43:23"}
   {See Spurgeon_SermonTexts "Isa 43:24"}
   {See Spurgeon_SermonTexts "Isa 44:21"}
   {See Spurgeon_SermonTexts "Isa 44:22"}
   {See Spurgeon_SermonTexts "Isa 44:23"}

1. When two Christians met together who were sitting under a very lean and starving ministry, one of them comforted his fellow concerning the miserable discourse by saying, “Never mind, my friend, there is not much in the sermon, but the text is a feast by itself.” So, this morning, if my words should seem to be very poor and powerless, what fulness there is in those three texts! Here you have a dainty meal of three courses. You ought to be well nourished this morning, for I have set before you in these passages of Scripture quite as much as the largest capacity will be able to see, learn, and inwardly digest. Here is good pasture for the flock, where they may not only feed, but also lie down.

2. Did you say, “too much text?” Possibly you might, on other occasions, reproach me with having too little of God’s Word, and too much of my own; but there can be no fault the other way — the more of the Word of the Lord the better. What is man’s word compared with God’s word? It is as chaff to the wheat at worst, and as mere gold leaf to solid bullion at best. Indeed, my word is of no value at all, except as it is made up of the essence of the divine Word. Far better than our best exposition is the Word itself: this is the pure light of the sun, ours is only a poor candle: of the Scripture itself we cannot have too much. If you derive no other profit from this assembling of yourselves together but to have your earnest attention directed to this precious part of Holy Writ, if the Spirit of God is with you, your meditations will make this a profitable hour.

3. Notice concerning these three texts, that they are very much alike in this respect — that they are each addressed to God’s people under the names of Jacob and Israel. The first text begins: “The Lord who created you, oh Jacob, and he who formed you, oh Israel.” And the second is like it: “You have not called on me, oh Jacob; but you have been weary of me, oh Israel.” And so is the third: “Remember these, oh Jacob and Israel; for you are my servant.” The Lord mentions both the natural and the spiritual names of his servants; and this he does out of love for them. Just as tender parents will lovingly repeat all their children’s names, sometimes calling them by one and sometimes by another, as different memories arise in their minds, so the Lord remembers Jacob, the name of his chosen given him at birth, by which he was known as “the supplanter”; and then he repeats that higher name of Israel, the prevailing prince, which he won in a great spiritual struggle, when he wrestled with the angel of the Lord, and would not let him go. To make sure that the people should know to whom he spoke, the Lord calls them both Jacob and Israel. We are so apt to set the promise aside for someone else, that it is good to have the full address placed at the head of these heavenly telegrams.

4. These texts are also like each other, again, for each one is overflowing with love. Their manner and their matter differ, but their spirit is one. I do not know where the Lord’s love is best seen, when he declares it and tells of what he has done and is doing for his people or when he laments over their lack of love in return, or when he promises to blot out their past sin, and invites them to return to him and enjoy his restoring grace. I trust that I may be so helped to handle these words that a sweet fragrance of love shall fill this house, as when choice ointment is poured out. May you believe and feel the love of God for you; and then may there arise out of your own hearts the perfume of another love, born from the first, and just like it, the love of your renewed hearts towards your God. This love is a spark of the eternal flame of God’s love for you; may it never be quenched!

5. I have to set before you divine love in three postures. The first text represents love abounding; the second text, love lamenting; and the third text represents love abiding — remaining constant to its object notwithstanding all the provocations which have grieved it.

6. I. First, we have in our first text, from the first to the fourth verses, LOVE ABOUNDING. Come, you who love the Lord, and dwell upon his love. Concentrate your thoughts upon this wonderful theme, to which I trust you are no strangers; for you live in that love, and it is the joy of your hearts. Oh for the melting power of the Holy Spirit to make us feel it now!

7. Love abounding, I said, and I said well; for you will notice, first the time when that love is declared. The first verse begins, “But now, thus says the Lord.” And when was that? It was the very time when he was angry with the nation because of their great sins. “Therefore he has poured upon him the fury of his anger, and the strength of battle; and it has set him on fire all around, yet he did not know; and it burned him, still he did not lay it to heart.” It was a time, then, of special sin, and of amazing hardness of heart. “It burned him, still he did not lay it to heart.” When a man begins to burn, he generally feels it and cries out; he must be far gone in deadly apathy when he is touched with fire and yet does not lay it to heart. Yet so the text describes the nation. Notwithstanding this, however, though his people had so provoked him, and though they were so unfeeling under his chastisement, yet the Lord intervenes in tones of grace with a word of infinite compassion. “But now, thus says the Lord.” It was a time of love with God, though a time of carelessness with his people. You expect God’s mercy-words and love-words to come to you after your repentance and obedience; and so, indeed, they do; for the Lord has choice rewards of grace for those who walk with him in holy fellowship. Yet he does not restrict his mercy to our good times, but he gives us glints of its sunlight in the midst of the storm: he sends clear shining after rain. Though he may strike us again and again to drive us from our iniquities, yet even then his gracious heart overflows with love, and he lets fall a word of pity for his mourners.

8. Notice, next, that the Lord shows his abounding love in these verses by the sweetness of his consolations. “But now thus says the Lord who created you, oh Jacob, and he who formed you, oh Israel, ‘Do not fear.’ ” “Do not fear” is a little word measured by space and letters, but it is an abyss of consolation if we remember who the One is who says it, and what a wide sweep the comfort takes. Fear has torment, and the Lord would cast it out. Fear keeps us away from him, and so he would chase it quite away. “Do not fear,” he says. As much as to say — I strike you, but do not fear that I will destroy you. I chasten you for your sin, but do not fear that I will disown you, for you are mine. My countenance is dark with anger against your iniquities, but still do not fear; for my wrath against your sin is only a form of my love for you.

   In love I correct thee, thy gold to refine,
   To make thee at length in my likeness to shine.

You who are the people of God may at this hour be smarting, and crying, and sighing. But, oh the love of God for you! He hears your cries, and his compassions are moved towards you. Nothing touches him like the groans of his children. Perhaps you have brought this evil upon yourself by your own fault, and you know it; but the Lord is ready to put away your sin, and make the bones which he has broken to rejoice. The consolations of God are little with you because there is some secret wickedness with you; but having revealed to you this wrong, and having subdued your heart by his Spirit, he now speaks to you as to one whom his mother comforts, and he says, “Do not fear.” Do not be broken down with slavish fear; do not imagine that the Lord has changed towards you; do not dream that his promises will fail, or that his mercy is completely gone for ever, so that he will be favourable no more. He knows your sin, and he has visited you for it; but still, “Do not fear; for even this is a sign that he has not given you up to perish in your sins.” He has redeemed you, and therefore he will purify you for himself; but he will never cast you away. Is it not considerate love on the Lord’s part that he would not even have his children endure a fear? He not only removes our dangers, but he soothes our fears. He bends over us, and cries, “Do not let your hearts be troubled.” He sends the Holy Spirit to be the Comforter, and chases all our fears away. There is a wonderful intensity of affection in this passage spoken as it is by the great God to his people while they are under the rod which they so richly deserve.

9. Again, notice that the fulness of God’s love is to be seen in the way in which he dwells with evident satisfaction upon his past dealings with his people. When we love some favoured one, we like to think of all our love-passages in years gone by; and the Lord so loves his people, that even when they are under his chastening hand, he still delights to remember his former lovingkindnesses. We may forget the wonders of his grace, but he does not forget. He says, “I remember you, the love of your espousals, when you went after me in the wilderness.” If he remembers our poor love, you may be sure that he does not forget his own. In his heart he stores up the memory of all his works of grace towards his chosen. See how he puts it: “Thus says the Lord who created you, oh Jacob, and he who formed you, oh Israel.” He regards his people as the work of his own hands. He says it twice over: he claims not only to have created the materials of the nation, but also to have formed them into a people. The great potter created our clay, and then fashioned it with infinite skill. Both in body and soul, we are fearfully and wonderfully made by the Lord our God. The Lord thinks upon you as his dear people, and remembers how he created you, and how he newly created you: how by his infinite grace he made you new creatures in Christ Jesus, and how he has gone on by his Spirit to fashion you, and mould you to his will, so that you are becoming more and more like his dear Son. The Lord mentions this to show his great love: he has respect for the work of his own hands. He who has made you with so much care will not break you. He will not abhor what his infinite compassion has fashioned. In his great love he dwells upon his relationship to us as our Maker, and says, “I created you, I formed you.” This is as true of our second creation as of the first. The Lord flashed into our soul the first ray of repentance; he created in us the first look of faith; he distilled in us the first dew of love; and because of this grace-work he turns in love towards us, and still remembers us.

10. Then the Lord passes on to speak of his redemption of his people, saying, “I have redeemed you.” Oh, the fulness of divine love which led the Lord to redeem his people, and then to speak of that deed with pleasure! He brought them out of Egypt, redeemed by the blood of the Paschal Lamb; and in our case he has brought us out of sin and death, by the blood of the Only-Begotten. The Lord does not repent that he paid such a price for such poor worthless things, but he glories in it. “I have redeemed you.” Our Lord Jesus remembers the pangs we cost him. He cannot leave those to perish in their sins, whom he has ransomed with his own life. Oh poor backslider! the broad arrow {a} of the King is on you he cannot let his enemy rob him of his purchase. Shall the prey be taken from the mighty? Shall Jesus fail to see the travail of his soul? Picture in your mind this morning the Christ of God looking at the print of the nails in his own hands and feet, viewing those marks with satisfaction, and then with equal satisfaction looking upon us who are his ransomed ones, an inheritance purchased for himself. He cannot be weary of us, for he dwells upon what he has done for our redemption. He chose us for his love, and then loved us for his choice; he redeemed us because he loved us, and now he loves us because he redeemed us.

11. Moreover, he adds, “I have called you by your name.” He did so to that nation; but we will dwell rather at this time upon his having personally called us to himself. Oh the love which shines in our effectual calling: it must burn on for ever! There was a day, and we can never forget it, when the gospel of God came to us with a pointed and personal power, such as we never felt before. Just as Mary Magdalene did not know the Saviour until he said to her, “Mary,” so we did not know the Lord until he called us by our name. Surely, no love-call with which our mother awakened us in the morning from the happy sleep of childhood was ever more distinct than the call of God’s grace to us when he spoke to us, and said, “Seek my face.” Blessed was the day when our heart replied, “Your face, Lord, I will seek.” The Lord appeared of old to us, he knew our name, for he called us by it: and he knew how to reach our hearts by convicting us of secret sin: he sent his servants to describe our character, and to say to us, as Nathan to David, “You are the man.” We could not mistaken the personal appeal which fastened cords of love around us, and drew us until we ran to him who called us. Just as the Lord of old said to little Samuel, “Samuel, Samuel,” and he answered, “Here I am,” so God has said to some of us, as clearly as if we had heard it with our ears, “Come to me,” and we have come to him. He is pleased to remember that he has called us by our name, and this shows that he does not repent of having called us.

12. Observe, also, how he dwells upon his possession of his people: “You are mine,” he says. The Lord God was not ashamed to acknowledge his Israel; and now Jesus is not ashamed to call us brethren; the Father is not ashamed to call us children; and the Spirit of God is not ashamed to call our bodies his temples. “I have called you by your name; you are mine.” Have you forgotten that you are the Lord’s? Yet he does not forget that you are his. You may be false to your covenant and steal away from God; but he has set his mark upon you, and you never can obliterate it. He still claims you notwithstanding all your wanderings and your forgetfulness, and he joyfully asserts his property in you. “I have called you by your name; you are mine.” He defies all comers to take from him those whom he foreknew by name, and whom he therefore called. Behold the fixity of divine love, and the warmth of heart which causes the Lord to dwell upon his past lovingkindnesses! Does this not bring the tears to your eyes?

13. If you desire to see the overflowings of God’s love in another form, notice in the next verse how he declares what he intends to do. He says, “When you pass through the waters, I will be with you, and through the rivers, they shall not overflow you: when you walk through the fire, you shall not be burned; neither shall the flame kindle upon you.” His love casts its eye upon your future. The Lord does not promise you that you shall never go through the waters, nor pass through the fires. He loves you too well to make your way to heaven free from adversity and tribulation, for these things work your lasting good. You will have to go through fire and through water on your way to glory. But he does promise you this: that the deepest waters shall not overflow you, and the fiercest torrents shall not drown you, for this one all-sufficient reason, that he will be with you. When you come to the fires, however terrible their flames, they shall not consume you; no, they shall not even kindle upon you. Like the three holy children in the furnace, not even the smell of fire shall pass upon you, because his presence shall preserve you to the end. Oh the love of God, that in the foresight of every grief and every sorrow that can ever befall his children, he pledges himself never to forsake them! He pledges his word that he will be at their side in every trying hour, and this word he pledges to them even though he has felt bound to chasten them. He says, “Do not fear, I am with you; do not be dismayed, I am your God.” He has said, “I will never leave you nor forsake you,” come life, come death, come temptation, come poverty, come sickness, come assault of Satan, come whatever may, from heaven, or earth, or hell, the Lord has promised that he will bear you through, and preserve you for his kingdom and glory. Oh the perseverance, the omnipresence, the omnipotence of divine love! Who is he who shall measure the length and breadth and depth and height of the love of God? Nothing can separate us from it, and nothing can harm us while we remain under its shadow. Oh cold hearts, do you not feel the warmth of this marvellous love?

14. Still this is not all. The overflowings of divine love are seen in the Lord’s affirming himself still to be his people’s God: “I am Jehovah your God,” he says, “the Holy One of Israel, your Saviour.” God gives himself to you, beloved. What a gift! He endows us, not merely with heaven and earth, things present, and things to come; nor even with the half of his kingdom; but he gives us himself! He says, “I will be their God.” He tells us to call him “Our Father.” All that God is, he gives to his chosen, and lays himself out for their salvation. “I am Jehovah your God, the Holy One of Israel, your Saviour.” Oh, how he must love us, and with what boundless affection must he regard us, when he considers himself to be not too great a portion to bestow on us!

15. Though one would think he might have finished here, the Lord adds his evaluation of his people: this was so high that he says, “I gave Egypt for your ransom, Ethiopia and Seba for you.” To save Israel, he plagued Egypt: fast and heavy were his blows, until he struck all the first-born of Egypt, the chief of all her strength. Pharaoh and his first-born were nobodies as compared with Jacob’s seed. Further on in history, after Isaiah’s day, the Lord moved Cyrus to set Israel free from Babylon, and then gave to the son of Cyrus a rich return for liberating the Jews; for he made him conqueror of Egypt and of Ethiopia and of Seba. God will give more than the whole world to save his church, since he gave his only-begotten Son. He seems to say to each one of you, “I give everything for you: I value you so much, that everything else shall be as nothing to me as long as I can bless and save you.” It has certainly been so with some of us: all providence has lent itself to promote our welfare; the angels of God have been our servants, and the Spirit of God has been our guide and teacher. We cannot avoid seeing how great events have been made subordinate to the good of people so insignificant, how the Lord has even bowed the heavens so that he might come down to our rescue.

16. Then the Lord adds another note of great love. He says that he has thought so much of his people that he regarded them as honourable: “Since you were precious in my sight, you have been honourable, and I have loved you.” He proclaims his love, not only by his deeds, but by express words. I cannot pronounce these words as God’s prophet must have spoken them, much less as God himself would speak them. What a wealth of grace is here! They were poor Israelites, and they had been very guilty, and so they had dishonoured themselves; but the Lord says, “Since you were precious in my sight, you have been honourable.” What an honour the Lord bestows upon those who believe in Jesus! “To you who believe he is honour.” I have known those who have fallen into great sin, and have been made dishonourable by it; but when grace has renewed them they have been pure and holy and honourable, made fit to be partakers of the inheritance of the saints in light. Blood-washed sinners are heaven’s right-honourables. Men and women renewed by God’s grace are the courtiers of heaven, the peers of the divine kingdom. What love it is that has made us heirs of God, joint-heirs with Jesus Christ!

17. Such is the Lord’s love, that even in the time when they were not acting as they should, but grieving him, he stands by his love for them, and places the same value on them as before: “Since you were precious in my sight, you have been honourable, and I have loved you: therefore I will give men for you, and people for your life.” As if he said: “What I have done I will do again, my love is unalterable”; I will give the same price for you as of old, if it is necessary. Remember how it is said concerning the Lord Jesus, “having loved his own who were in the world, he loved them to the end.” Notwithstanding all their bad manners he was still their Saviour. And it is so with Jehovah the covenant God of Israel: having loved us until now with love so wonderful, he holds to it despite everything which might have turned away his heart. He declares: “You have been honourable, and I have loved you; therefore I will give men for you, and people for your life.”

18. So, in a very sorry way, I have skimmed the surface of this great sea of love: I ask you now to follow me while we listen to love as it speaks in quite another tone.

19. II. Our second text is in the minor key, it is LOVE LAMENTING: “But you have not called upon me, oh Israel” {Isa 43:22}

20. Observe the contrast; for it runs all through, and may be seen in every sentence: I have called you by your name; but you have not called on me, oh Israel. I have called you mine; but you have been weary of me. I have redeemed you with a matchless price; but you have bought me no sweet cane with money. You can work out the contrast yourself, and you will find it most remarkable: I cannot take time to go into detail.

21. Israel rendered little worship to God. She gave the Lord little prayer and little praise. Come, brothers and sisters, I will bring no accusations against you, but I will make confession of sin for myself. When we think of God’s delight in us, and his love for us, is it not shameful that we should have been so seldom engaged in devotion towards him? Oh, how slack we have often been in private prayer! How hurried, how superficial! How little of praise have we brought: Now and then a hymn, and this only when we were in the public congregation! How little of secret praise and reverent adoration have we rendered! The Lord has done great things for us, and heaped honour upon us; but how seldom has his name been joyfully upon our tongue! How little have we spoken of him or to him! It takes a world of trouble to drive some of God’s children to their Father; they live without him, and are tolerably comfortable; and even when darkness lowers they are slow to run to him. Alas! they hurry to some human friend, instead of returning at once to him who has dealt so bountifully with them. I am not going to dwell on this, because tender hearts will only need a hint. It we grieve those whom we greatly love, they only have to drop half a word, and we see their point at once, and endeavour to amend. If we have no love in our hearts, what is the use of a lengthened accusation? It will only embitter and harden. Brethren, may not the Lord of infinite mercy justly say to some of us, “But you have not called on me, oh Jacob?”

22. Notice, next, that there has been little fellowship; for the Lord goes on to say, “You have been weary of me, oh Israel.” The Lord has delighted in us, for he joyfully recounts his dealings towards us, saying, “I have created you and formed you. I have redeemed you, and called you, and made you mine.” If he had been weary of us we need not have wondered; but we ought to blush and be silent for shame, because we have wearied of him. Brothers, are we tired of our God? If not, how is it that we do not walk with him from day to day? Real spiritual worship is not much cared for in these days, even by professing Christians. Many will go to a place of worship if they can be entertained with fine music, or grand oratory; but if communion with God is the only attraction, they are not drawn by it. They can spend many an evening where all kinds of levity and nonsense waste the hour; but when do they spend an evening with their God? If some of you had ever done such a thing, it would be marked down in your diaries as a wonder. Can any of you say, “I once spent a night with God?” Is it not, then, true, “You have been weary of me?” Alas! some of my hearers have never spoken with God in all their lives: they are not on speaking terms with him; they do not know him. It is little wonder that you do not believe in him: he alone truly believes in God who has come to know him. He who lives with God, and walks with God, has no questions or doubts about his existence: he has risen long ago above that wretched state of mind. May God grant that any of you who are weary at the very mention of eternal things may be delivered from your earthly bondage, and made to rejoice in the Lord.

23. We are moved by this passage to confess how little of spirituality has been found in the worship which we have rendered: “You have not honoured me with the sacrifices.” When we have come to worship in public and in private, we have not honoured the Lord by being intense in it. The heart has been cold, the mind has been wandering. Often we have the posture of devotion without devotion; the words of praise without the praise; the language of prayer without supplication; attendance at the Lord’s Supper without communion. Ah me! How hosannas languish on our tongues! How nearly our devotion dies! Let us repent and pray for better things.

24. Again, the Lord mentions that his people have brought him little sacrifice: “You have not brought me the small cattle of your burnt offerings; you have bought me no sweet cane with money: neither have you filled me with the fat of your sacrifices.” Everything we have God has given to us, and he has given to us far beyond our deservings or even our expectations. What small returns we have made! In the religion of Christ there is no taxation. Everything is of love. It spoils our gifts if we give because we must; it is the voluntariness of what we do for Christ that is the excellence of it. Under the old law there was a certain tithe to pay; but the devout who loved their God were not satisfied with this, of their own accord they bought sweet calamus with money, and gave it for the making of incense to be used upon the altar of the Lord. Saints of those times denied themselves luxuries so that they might have the high joy of contributing to the worship of the Lord whom they loved. Some saints do this now, and find great delight in it, even as Mary delighted to pour the very precious ointment from her alabaster box on the head of the Well-Beloved. Alas, how little have some done in this way! I will not dwell upon it; for, as I have already said, a hint is all that is needed for a loving heart. Yet is it not sadly true that many offer to the Lord only what costs them nothing? If it comes to making sacrifices for the truth’s sake they will hear nothing of it.

25. Once more, it is said that we have been very slack in our consideration of our God. The Lord says, “I have not caused you to serve with an offering, nor wearied you with incense; but you have made me to serve with your sins; you have wearied me with your iniquities.” The Lord is thoughtful of us, but we are not thoughtful towards him. He considers our feelings, but we treat him with heartless brutishness. God has made us honourable, but we have not made him honourable; he has treated us as dear friends, but we have made a servant of him — made him to serve with our sins. Many treat the Lord as if it was most fitting that he should be forgotten: they profess to believe in him, and yet live atheistic lives, unmindful of his presence, not heeding his law. Doubtless many come into his courts unwashed and defiled, having forgotten to seek cleansing through the atonement of his dear Son. They dare to stand before a holy God in their wilful unholiness. Beloved, is it not so? Have not even those who are his people too often spoiled their praises, their prayers, and their secret devotions by a lack of preparedness of heart, and cleansing of spirit? Let this question go around; and he who has the most renewed mind will be the most likely to accuse himself.

26. I must not fail to remind you that I began by declaring that in each of the three voices of the Lord the tone was always that of love. If the Lord did not love us very much he would not care so much about our love towards him. True love alone knows how to burn with jealousy. How greatly God must love me since I see that he desires to have my whole heart! What condescending tenderness that the Lord of glory should complain, “You have bought me no sweet cane with money!” It is the complaint of love. Remember, the Lord does not need our sweet canes nor our money. “The silver and the gold are his, and the cattle on a thousand hills.” He says to his enemy, “If I were hungry I would not tell you.” He needs nothing from our hands. But when he chides us for withholding our love-tokens, it is because he values our love, and is grieved when it grows cold. That father does not need anything from his child, and yet when his birthday comes around, and there are whisperings over the house and little contributions, that something may be given to dear father, he is greatly pleased; he is more charmed with the little ones trifling gift than with the gold he makes on the Exchange. It is sweet to live in the thoughts of those we love. You who are blessed with happy domestic life, you know that in these matters you do not look for mere duty, but the free suggestions of love bear the palm branch. It is because the Lord loves us so much that he bemoans our lack of grateful affection, and sadly mourns — “You have not called on me, oh Jacob; you have been weary of me, oh Israel.” What has the Lord done that we should treat him like this? Oh brothers, let us mend our ways. Surely we have treated everyone better than our God. In him we live and move and have our being; and yet, by the way we act, one would think we had never heard of him. He has loved us with an everlasting love, and dealt with us in amazing mercy, and yet we are ungrateful and cold. Well may we beat upon the breasts which harbour such stony hearts, and pray that the Holy Spirit may inspire us with ardour of love for him who loved us, and gave himself for us. May God bless these words to you, dear brethren, by his grace!

27. III. I now have to finish with my third text, which I felt bound to take, lest I should conclude with mourning and lamentation. Our third text exhibits LOVE ABIDING.

28. Notice, in the forty-fourth chapter, how the Lord still calls his people by the same name: “Remember these, oh Jacob and Israel.” {Isa 44:21} Still the names of his elect are like music in the ears of God. One would have feared that he would have dropped the “Israel,” that honourable name, which came from prevailing prayer, since they had not called upon him. Why call him a prevailing prince who had grown weary with his God? We should not have marvelled if the Lord had only called them by their natural and carnal name of Jacob. But no, he harps upon the double title: he loves to think of his beloved as what they were, and what his grace made them. Oh heir of heaven, God still loves you! God still earnestly remembers you. Jehovah Jesus wears upon his breastplate the names of his people, and he has not torn one of the gems from its setting, neither has he erased a single name of Reuben, Simeon, Gad, or Levi from its jewel. Your name is still upon the palms of his hands. If nothing has touched you before, this ought to arouse your conscience, and melt your heart. Oh, child of God, your God remembers you! He still calls you by name, and acknowledges you as his.

29. Notice in the text how the Lord claims his servants: “You are my servant: I have formed you; you are my servant.” He has not discharged us, though he has had reason enough for doing so. How often have I prayed, “Do not dismiss me from your service, Lord,” when I have seen the faultiness of my obedience! I dwell with supreme pleasure upon that sweet assurance, “You are my servant; you are my servant.” He has not turned us out of doors, nor given us our wages and said, “Get packing, I shall never make my money’s worth from you.” I am sure he will never part with us now; for if he meant to do so, he would have done it long ago. When we grow old and grey-headed he will not send us off, as so many firms have recently done with old servants who had given them their youth and their manhood. No, the Lord will not cast off his people. Even to hoar hairs he is the same. This should bind us to him. This should quicken our pace in his service. This should make us eager and earnest to proclaim his praise.

30. Then notice how the Lord assures us in the next line: “Oh Israel, you shall not be forgotten by me.” God cannot forget his chosen. You who have Bibles with margins will find that it is also written there, “Oh Israel, do not forget me.” The Lord longs to be remembered by us. Did not our loving Lord institute the sacred Supper to prevent our forgetting him! Oh hear him at that table of fellowship tenderly saying: “Do not forget me!” Let each one of us cry, “We will remember you.” Can you, oh heir of immortality, forget him who died for you? Can you forget him who gives you eternal life? You who come forth from God’s own love, begotten to a lively hope by the Father’s grace, you cannot forget him by whom you live. Let us think of our Lord’s memory of us, and of his desire that we should remember him, and then let our love flame forth.

31. Notice with delight the triumph of love, how still he pardons: “I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins.” I have seen the clouds come hurrying up, driven by the wind. They were as black as night in the distance, and for a while they spread darkness around us. Immediately, drops of rain have fallen, for an April shower has come; and the clouds, where were they? Not a vestige remained. The clouds were blotted out, the sky was blue, and all things glittered in the sunlight as if hung with pearls. So our God beholds our sins gathering like clouds. He cannot endure them; he sweeps them away; no trace is left. “As far as the east is from the west, so far has he removed our transgressions from us.” Child of God, your Lord forgives you. If you are ashamed and confounded by all your shortcomings, he has put them all away. Therefore return to your God; return to your first love; return to all your former joy, and rise to an even higher joy.

32. See how our text closes with the Lord’s own precept to be glad: “Sing, oh you heavens; for the Lord has done it: shout, you lower parts of the earth: break out into singing, you mountains, oh forest, and every tree in it: for the Lord has redeemed Jacob, and glorified himself in Israel.” Out of all dejection arise! Out of all sorrow soar aloft! There is more reason for gladness than for sorrow. What you have done should cause distress of heart; but what the Lord has done is reason for rapture. May heaven and earth help you to praise! The mountains join in your music! The trees of the woods sing out in harmony with your delight! Infinite love has drowned your sins! Almighty grace restores your wanderings! Eternal mercy establishes your goings. Oh for a well-tuned harp! Oh to be taught some flaming sonnet of pure spirits who are before the throne! Wait a while, and do not be weary. Love the Lord here, and so prepare for beholding him above. Live after the manner which the whole theme suggests. What manner of people ought we to be who are so supremely loved! To the glorious name of Jehovah, the God of love, be glory for ever and ever! Amen.

[Portion Of Scripture Read Before Sermon — Isa 44]
{See Spurgeon_Hymnal “God the Father, Adoration of God — Stand Up and Bless The Lord” 175}
{See Spurgeon_Hymnal “The Christian, Privileges, Unchanging Love — ‘Lovest Thou Me?’ ” 735}
{See Spurgeon_Hymnal “The Christian, Privileges, Unchanging Love — ‘I Will Never Leave Thee’ ” 733}
{See Spurgeon_Sermons No. 3563, “Publications-Book Fund” 3566 @@ "Ten

{a} Broad Arrow: The arrowhead-shaped mark, used by the
    British Board of Ordnance, and placed upon government supplies.

God the Father, Adoration of God
175 — Stand Up and Bless The Lord
1 Stand up and bless the Lord,
      Ye people of his choice;
   Stand up and bless the Lord your God,
      With heart and soul and voice.
2 Though high above all praise,
      Above all blessing high,
   Who would not fear his holy name,
      And laud and magnify?
3 Oh for the living flame
      From his own altar brought
   To touch our lip, our minds inspire,
      And wing to heaven our thought!
4 There with benign regard,
      Our hymns he deigns to hear;
   Though unreveal’d to mortal sense,
      The spirit feels him near.
5 God is our strength and song,
      And his salvation ours;
   Then be his love in Christ proclaim’d
      With all our ransom’d powers.
6 Stand up and bless the Lord;
      The Lord your God adore;
   Stand up, and bless his glorious name,
      Henceforth for evermore.
                  James Montgomery, 1825.

The Christian, Privileges, Unchanging Love
735 — “Lovest Thou Me?” <7s.>
1 Hark, my soul! it is the Lord;
   ‘Tis thy Saviour, hear his word;
   Jesus speaks, and speaks to thee:
   “Say, poor sinner, lov’st thou me?
2 “I deliver’d thee when bound,
   And, when bleeding, heal’d thy wound;
   Sought thee wand’ring, set thee right,
   Turn’d thy darkness into light.
3 “Can a woman’s tender care
   Cease toward the child she bare?
   Yes, she may forgetful be,
   Yet will I remember thee.
4 “Mine is an unchanging love,
   Higher than the heights above:
   Deeper than the depths beneath,
   Free and faithful, strong as death
5 “Thou shalt see my glory soon,
   When the work of grace is done:
   Partner of my throne shall be,
   Say, poor sinner, lov’st thou me?”
6 Lord, it is my chief complaint,
   That my love is weak and faint;
   Yet I love thee and adore — 
   Oh for grace to love thee more!
                     William Cowper, 1771.

The Christian, Privileges, Unchanging Love
733 — “I Will Never Leave Thee” <11s.>
1 Oh Zion, afflicted with wave upon wave,
   Whom no man can comfort, whom no man can save;
   With darkness surrounded, by terrors dismay’d,
   In toiling and rowing thy strength is decay’d.
2 Loud roaring the billows now nigh overwhelm,
   But skilful’s the Pilot who sits at the helm,
   His wisdom conducts thee, his power thee defends,
   In safety and quiet thy warfare he ends.
3 “Oh fearful! oh faithless!” in mercy he cries,
   “My promise, my truth, are they light in thine eyes?
   Still, still I am with thee, my promise shall stand,
   Through tempest and tossing I’ll bring thee to land.
4 “Forget thee I will not, I cannot, thy name
   Engraved on my heart doth for ever remain:
   The palms of my hands whilst I look in I see
   The wounds I received when suffering for thee.
5 “I feel at my heart all thy sighs and thy groans,
   For thou art most near me, my flesh and my bones,
   In all thy distresses thy Head feels the pain,
   Yet all are most needful, not one is in vain.
6 “Then trust me, and fear not; thy life is secure;
   My wisdom is perfect, supreme is my power;
   In love I correct thee, thy soul to refine
   To make thee at length in my likeness to shine.
7 “The foolish, the fearful, the weak are my care,
   The helpless, the hopeless, I hear their sad prayer:
   From all their afflictions my glory shall spring,
   And the deeper their sorrows, the louder they’ll sing.”
                           James Grant, 1784, a.

Spurgeon Sermons

These sermons from Charles Spurgeon are a series that is for reference and not necessarily a position of Answers in Genesis. Spurgeon did not entirely agree with six days of creation and dives into subjects that are beyond the AiG focus (e.g., Calvinism vs. Arminianism, modes of baptism, and so on).

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Modernized Edition of Spurgeon’s Sermons. Copyright © 2010, Larry and Marion Pierce, Winterbourne, Ontario, Canada. Used by Answers in Genesis by permission of the copyright owner. The modernized edition of the material published in these sermons may not be reproduced or distributed by any electronic means without express written permission of the copyright owner. A limited license is hereby granted for the non-commercial printing and distribution of the material in hard copy form, provided this is done without charge to the recipient and the copyright information remains intact. Any charge or cost for distribution of the material is expressly forbidden under the terms of this limited license and automatically voids such permission. You may not prepare, manufacture, copy, use, promote, distribute, or sell a derivative work of the copyrighted work without the express written permission of the copyright owner.

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