Strength Renewed by Waiting on the Lord

But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk and not faint. — Isaiah xl. 31.

Almighty power and infinite wisdom belong unto God. The continual exertion of his power in the sustentation of all things, occasions no weariness to him. As he is strong himself, so he is the source of strength to such as trust in him, although they be weak in themselves. But all who rely on their own strength, though they be young and vigorous, will utterly fail; for as human wisdom, in the sight of God, is counted as folly, so human strength in the most vigorous, is but weakness. These ideas are beautifully expressed by the prophet in the context. "Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to those that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall. " But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint. " In considering and applying these words, it is proposed, first, to inquire what are the elements of spiritual strength. Secondly, by what means this strength may be acquired and increased. And thirdly, point out some of the benefits and pleasures of spiritual strength.

1. Wherein consists the strength spoken of by the prophet? and what are its elements? The Philistines were utterly unable to find out in what the amazing strength of Samson consisted, until he revealed it to his espoused wife. It was his religious observance of the laws of the Nazarite which occasioned his extraordinary power. Not that long hair could produce bodily strength; but as long as he was obedient to the Nazarite vow, the Spirit, of the Lord was with him, and when there was an occasion to require a great exertion of strength, enabled him to put it forth, to a degree, never observed in any other man. His uncommon bodily strength, therefore, was from the Lord; and when He departed from him, he became weak as another man.

But the strength spoken of in our text is evidently not corporeal strength; it is a power seated in the mind; but neither is it intellectual vigour. It is often found in persons of weak understanding, and in minds not highly cultivated by refined education. The strength spoken of by the prophet is evidently a moral, or more properly, a spiritual quality. As bodily health is only found in a well balanced and healthy state of the corporeal functions; so spiritual strength can only be found in souls into which new life has been infused, and is in vigorous exercise. The elements of this strength are, 1. Faith, genuine faith, founded on divine illumination. This is the mainspring of all spiritual exercises. All men are influenced and governed by some kind of faith; but worldly men have no true faith in things spiritual and invisible. It is not meant, that many, from education or from the convictions of reason, do not give a firm assent to the reality of such things, and thus possess a certain kind of faith; but it does not bring before the mind the true nature of spiritual things; that is, their beauty and glory; and, therefore, they are but little influenced by their belief. " The natural man receiveth not the things of the Spirit of God; they are foolishness unto him, neither can he know them, because they are spiritually discerned. But the spiritual man judge th all things."

Spiritual strength especially consists in that exercise of faith, called trust or confidence. This is the nature of the mind's full persuasion, when a divine promise is the object. However weak the believer feels himself to be, he possesses all needful strength wThen his confidence is in God. Yea, when he feels himself most weak, then is he strongest— " strong in the Lord, and in the power of his might."

Again, another element of strength is in the affections. When love to God is ardent and con- stant in its exercise, then there is real strength. In our present clouded and imperfect state, this affection is more manifested by desire than delight. The soul which pants after the presence of God, and hungers and thirsts after righteousness, is in a state of vigorous health.

But the essence of spiritual strength resides in the will. A fixed purpose is that which more clearly characterizes the genuine Christian than any thing else. When the determination of the will is not only fixed but strong, then the soul is in a vigorous state. Many have raised affections, at times, who never arrive at any fixedness and strength of purpose. Some whose will is inclined to the right side, possess no strength of purpose; their resolution to serve God is easily shaken. Others are continually vacillating between the service of God and the world. These are not strong. They may be babes in Christ, but they have not attained to the maturity and vigour of young men. The apostle John describes such when he says, " I have written unto you, young men, because ye are strong. " The royal Psalmist possessed this element of strength, when he exclaimed, "My heart is fixed, O God, my heart is fixed;" and Joshua, when before the whole congregated elders of Israel, he said, " But as for me and my house, we will serve the Lord." Energy properly appertains to the will; indeed, it is nothing else but a strong will; and where this exists there will be active exertion. Where there is strength there will be diligence in well-doing. Indolence is in- compatible with spiritual energy; it is its opposite, its most insidious foe.

Humility, meekness, peace, and joy, may not seem, at first view, to contribute any thing to strength, but in truth they are among the necessary elements of this vigour of mind. There may be a vigour which is the effect of a disordered state of the corporeal system — a feverish or spasmodic action, which is much more violent than the strength of a healthy man. So, in religion, there often is observed an unnatural energy and enthusiastic vehemence. This is not genuine strength, but real disease. True piety has no greater enemy than fanaticism, which some are so undiscriminating, as to confound with the fervours of true religion. It is strange fire, which should never be brought into the sanctuary of God. The more powerful any machine, the more it needs a regulator— something to balance, harmonize and direct its action. So in religion, zeal and energy are necessary to strength, but they need something to moderate and guide them. Humility is a just estimation of ourselves, physically and njorally. If it is wanting, the soul will be irregular in its religious exercises; and its exertions will be misdirected. Humility is to the Christian what ballast is to the ship; it keeps him in his proper position, and regulates all his thoughts and feelings. A ship, with all its sails expanded to the wind, if it were without ballast, would be capsized by the first violent blast; thus many high professors in the church make speedy shipwreck, because they go forth without humility.

There are also occasions, when the best thing the believer can do is to sit still and cease from his own exertions; when every thing must be looked for from God. Such a case occurred to the Israelites when they arrived at the shore of the Red Sea. They were pursued by the Egyptian army, with whom they were unable to contend. They were hemmed in on the right and left, and the sea was before them. In such circumstances, their own efforts were perfectly useless; their help could come alone from God. Moses, therefore, said to the people, " Stand still, and see the salvation of God." In the thirtieth chapter of Isaiah, we have two remarkable texts pertinent to this point. "Their strength is to sit still." And again, " In quietness and confidence shall be your strength." Often the Christian finds all resources exhausted, and yet there is no deliverance. He finds that his own exertions can accomplish nothing; and all he can do is to wait on God — to stand still and let the Lord do his own work in his own way. Indeed, often our own exertions answer no other purpose than to convince us of our helplessness, and that is the condition of the soul, when the most eminent deliverances are experienced. He says, " Be still, and know that I am God."

That holy joy is an element of strength is evident from the words of the prophet Nahum, " For the joy of the Lord is your strength." Most esteem joy to be a high privilege; but few feel that it is a commanded duty. " Rejoice in the Lord," says Paul, " and again I say rejoice." Joy and peace are mentioned as the fruits of the Spirit, next after love, to which these emotions are nearly allied, Paul also informs us that he not only rejoiced in the glory of God, but in tribulation; and the prophet Habakkuk has left us a lively and beautiful expression of his elevated feelings, where he says, " Though the fig-tree shall not blossom, nor fruit be m the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord; I will joy in the God of my salvation." While grief and dejection debilitate the soul, joy not only animates but nerves the mind with resolution and strength. Christians who hang their heads as a bulrush, and whose spirits are low, and feelings sorrowful, are incapable of much enterprise or vigorous exertion.

The only other ingredient of spiritual strength is zeal, pure zeal, zeal according to knowledge. Zeal to the soul is what animal heat is to the body. Without warmth in our desires and feelings we shall be found feeble and sickly. As was before stated there is a feverish heat which is much more vehement, than that which is healthy. Fanatics and enthusiasts are over heated; but this undue excitement is sure to be followed by a collapse — a cold season, which often is connected with death. But if there be life in the body, there will be heat, and it is one sure symptom of vitality. Zeal gives an impulse to the mind. Zeal fills the soul with courage to encounter enemies and surmount obstacles. Zeal is requisite in every arduous work, and enables the Christian pilgrim to bear adversity, and to achieve works of benevolence and piety, which, without it, would be impracticable.

II. We come in the second place to inquire how spiritual strength may be acquired; and how renewed, when it has been impaired. It has already been shown that the source of this strength is not in ourselves but in God. We are not exhorted, therefore, to be strong in ourselves, but "in the Lord, and in the power of his might." But, in order to obtain aid from on high, we must make use of the appointed and appropriate means. These are all comprehended in one expression, " waiting on the Lord." Let us, then, attentively consider what is included in the duty here recognized. The allusion is probably to the case of persons waiting in the antechamber, or some appointed place, for the entrance of a prince, or other exalted personage, whose aid is sought in some concern of moment. Suppliants cannot command the presence of a king or great man with whom they have business; they must wait his leisure or convenience; and sometimes such petitioners are kept long waiting. The petition may be sent in through the proper medium, and an answer is expected; but the suppliant must wait until it is received. Analogous to this is the condition of those who seek God. They must attend where he has appointed to meet with humble worshippers. If no means of access had been appointed, they could have little encouragement to prosecute their suit; or if they devise means which he has never sanctioned, they need not expect a favourable answer; but the question put to some of old will be applicable to them, "Who hath required this at your hands?" And the words of our Lord show that such seeking will be without fruit, " In vair do they worship me, teaching for doctrines the commandments of men."

Now, it is our happiness to know, that means of access to God have been appointed. The public worship of God in the assemblies of his people, where prayer and praise are offered, and where his word is preached and ordinances dispensed, affords to every sincere seeker an opportunity of drawing nigh to God, and presenting his petitions; for the prayers which are offered are in the name of all who join in the service. And often, through the word, the very information which we need is communicated; and not only do we receive light by the word, but strength and comfort. Therefore, where God has recorded his name; wherever the silver trumpet is sounded, and the people of God are congregated, there God is present in the midst of the assembly; and there should all who desire any blessing of the Lord present themselves. There should they be found waiting to hear what the Lord will speak. Often has he there spoken peace to his waiting people; so that they have said in their hearts, " It is good to be here," and have felt reluctant to depart. Souls oppressed with a load of guilt, have by waiting on the Lord, in his house, often been relieved of their burden, by rolling it on the Lord, according to his gracious invitation; that is, by faith in Christ crucified, they have obtained assurance of the pardon of their sins. And persons, whose minds are clouded and per- plexed with doubts and unbelieving suggestions, by going into the sanctuary, like Asaph, experience a speedy relief, and find their faith which was shaken, wonderfully confirmed. This ancient saint, the author of several precious psalms, seems to have been a man of a sorrowful spirit, and much harassed with skeptical thoughts respecting divine providence; especially, when he saw the prosperity of the wicked, and contrasted their thoughtless ease and security with his own daily afflictions, his feet had well nigh slipped. But on entering the sanctuary, he obtained such a view of the dangerous condition of the wicked, as standing on a slippery precipice, that all his doubts were dispelled; and his soul was filled with divine consolation, so that he could exclaim, " Whom have I in heaven but thee? and there is none in all the earth, that I desire besides thee." And from his own delightful experience, he could say, in the conclusion of the psalm, " It is good for me to draw near to God."

But believers are not restricted to public ordinances; they are encouraged to meet wTith two or three, and Christ promises to be in the midst of them, and to grant any petition which they shall agree to offer. And not only so, but the throne of grace is accessible by individuals, at all times, and in all places. " When thou prayest," says our Lord, " enter into thy closet, and pray to thy Father in secret; and thy Father who seeth in secret, shall reward thee openly." The fervent effectual prayer of one righteous man availeth much, as is proved by the case of Elijah. And greater encouragement to prayer could not be given, than the words of our

Saviour afford, "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you; for he that asketh receivetb, and he that seeketh findeth, and to him that knocketh, it shall be opened." And as the influence of the Holy Spirit is the sum of all spiritual blessings, the promise of this rich and comprehensive gift, is enforced in the most emphatical manner: and we are taught, that in some cases, fasting should accompany our prayers. Three things are plainly implied in the expression, " waiting on the Lord." First, a desire of some benefit, with a petition for the same. Secondly, the exercise of patience. And thirdly, the expectation of receiving what is asked. The desire will be earnest in proportion to our sense of the wants under wrhich wre labour. A deep sense of sin and apprehension of the punishment to which it exposes us, will produce importunity in our petitions; and such prayers are effectual. A feeling of un worthiness and entire dependence will cause the soul to wait patiently until it shall please the Lord to show himself favourable, and to return an answer to its earnest petition. We are never more in the wTay of success in our waiting, than when wTe are conscious that we deserve nothing, and that a sovereign God, without injustice, might cast us off for ever. Our hope of acceptance in waiting on the Lord is based on nothing else but the mercy of God, the merit and intercession of Christ, and the gracious declarations and promises of God, in which he appears disposed to save the lost, to pardon the sinner, and justify the ungodly, who belie veth in Jesus.

And the liveliness of our hope will be in proportion to the strength of our faith. When this is vigorous, the assurance of hope will be enjoyed. Often, in fervent believing supplication, at a throne of grace, for mercy, there is a delightful assurance that our prayer is heard, and that we have the blessing for which we earnestly prayed.

Perseverance is also implied in waiting on the Lord. This, indeed, is included in the patience which has been mentioned. Some seekers, if they meet not with immediate success, are offended, or discouraged, and cease from striving, as believing that it is in vain. Such, although they might promise well at first, yet soon fall away, and not only lose their own souls, but become a stumbling block to others. But souls truly convinced of sin, persevere in waiting. Their determination is, if they perish, to perish at a throne of grace. No consideration will induce them to give over seeking. And all such do find mercy, and obtain from the Lord, the blessings which they seek.

In the third place, let us consider what benefits and aids they receive, who wait upon the Lord. They are said, in our text, " to mount up on wings as eagles." The soul of fallen man naturally grovels on the earth; his face instead of being raised to heaven, is prone toward the ground. But when the Holy Spirit enters into any man, his thoughts and affections are raised to those things which are above, where Christ sitteth on the right hand of God. By the indwelling of the Holy Ghost, faith, love, and hope are brought into lively exercise; and these are as pinions to the soul; under their influence it rises from the earth, and soars on high, like the eagle in its flight; and, like the same, gazes on the sun, not the visible luminary, but the Sun op* Righteousness. When, by faith the regenerated soul draws near to God, the earth appears to recede; all its objects are seen to be diminutive; and the realities of the heavenly state are perceived, and operate with power on the susceptible mind. The affections, which may be called the wings of the soul, mount on high; and it is borne upwards and rejoices in the view of the glory of God, and in the lively hope of dwelling with him for ever. But such seasons of elevated devotion, and delightful contemplation, are not constant. Zion's pilgrim experiences night as well as day. He has his nights of weeping, and often fears that the mercy of God is clean gone. But through whatever vicissitudes of feeling he passes, in one thing he is uniform, both in the light and in the shade, on the mount and in the valley, in trouble and in joy; his purpose never varies. His determination to continue seeking God never wavers. He can say, under all circumstances, " My heart is fixed, O God, my heart is fixed."

In general, the course of the humble believer, is not an eagle's flight; if he enjoys seasons of this kind, they are few and far between; yet he rejoices in the recollection of them, and the very places where they were experienced, remain fresh in his memory, as we observe in the case of the royal Psalmist. When his soul was cast down within him, he encouraged himself by calling to mind former deliverances. " Therefore," says he, " I will remember thee, from the land of Jordan and the Hermonites — from the hill Mizar."

Our text speaks not only of flying, but of running and walking. There is a race to be run, in which the strong young men utterly fall; but they that renew their strength by waiting on the Lord, are enabled to run in this race without growing weary. Their strength is not in themselves, but in the Lord, and this is the reason why they do not grow weary. Their strength is continually renewed by waiting on the Lord; so that they never grow weary of well-doing. They never become tired of the service of their divine Master; their greatest trouble is, that they are able to do so little for him, who has done so much for them. Though running is necessary in winning a prize in a race; yet a journey or pilgrimage cannot be pursued in this way. Steady walking is the common method of performing a pilgrimage. And when the journey is long and the place to be visited far distant, human strength is apt to fail, and the weary traveller to become faint. In this case the suggestion of prudence is, that he turn aside for a season, and rest his fatigued limbs, and seek some refreshment. This is especially necessary to Zion's traveller. And he knows where refreshment and a recruit of strength can be obtained. The Lord is his strength. By waiting on him, he is enabled to pursue his journey to the end, without fainting by the way.

1. " The men of this world are wiser in their generation than the children of light." When the body is debilitated and needs to be strengthened, they spare no pains or expense to recover impaired health. If they hear of a medicinal spring, far off in the mountains, they hesitate not to undertake the journey, and undergo the hardships -of the rugged way, that they may test the efficacy of the mineral waters. And this is done commonly, in the greatest uncertainty, whether the means will prove effectual. The diseased in body will apply to the most skilful physicians, and be at any expense, which they can afford, to procure the medicines prescribed. But although there is a fountain opened for sin and uncleanness, yet how slow are men to avail themselves of this effectual means of purification! Although a great and infallible Physician offers his services, with all needed remedies to heal the diseases of the soul, and not only so, but to confer immortal life on every one who is willing to come to him, and confide his case entirely to his hands; yet, notwithstanding that multitudes who are perishing are within reach of the great Physician, and hear his kind invitation every week, they refuse to apply to him, and are unwilling to submit to his prescriptions.

2. As our natural life requires to be nourished by suitable food, from day to day, without which it would decline, and death would ensue; so the spiritual life of the Christian needs to be recruited continually, with the nutriment which is suited to its growth and strength; and if this be withheld, or sparingly partaken of, the soul will lose its healthful vigour, and will languish and fall into dangerous diseases. Of their daily bread men in health are led to partake by the stimulus of appetite; so that there is no occasion to exhort them to attend to this matter: but in regard to spiritual nutriment, there is often in many professors, a manifest defect of both taste and appetite; so that while the means are accessible, and that without expense or trouble, yet they are neglected; and the spiritual life remains languid, exhibiting few symptoms of vitality, and none of strength. Or, as there is too much reason to fear, in many cases, the principle of life is wanting. Having a name to live, they are dead, and no more enjoy the rich provisions of the house of God, than a dead man would the most savoury and nourishing food. A love to divine ordinances, and a disposition to wait upon God in attendance on them, in private as well as in public, may be given as one test of Christian character.

3. Although every degree of spiritual strength is a precious possession, and we are not permitted " to despise the day of small things," nor to reject from our fellowship those who are weak in the faith; yet it is the duty and privilege of every believer to aim at high attainments in the divine life, and to encourage and aid others in doing the same. They should be covetous of those rich experiences in the divine life, which are represented by mounting up as on wings of an eagle. Such elevated seasons of religious experience are not only inexpressibly delightful, but exceedingly profitable. One day thus spent, whether in the sanctuary or in the closet, is better than a thousand in worldly business and carnal pleasures. The soul thus favoured possesses an evidence of the truth of the Christian religion, which no other can have. Such elevated views and affections also give an impulse to the soul in its spiritual progress which is like to that which a ship receives from a favourable wind springing up, after the experience of head winds or a calm.

But if we should not be so highly favoured as to be able thus to mount and fly, yet we should certainly not be contented to creep, when, by renewing our strength, we may run and yet not be weary, and walk and not faint. Some who are strong in the Lord, are men of a sorrowful spirit, and subject to fearful conflicts, but God causes them to triumph, and following the Captain of salvation wherever he leads, through evil and through good report, they are made more than conquerors, through his love, through his merit, through his faithfulness, and through his power.

Blessed, then, are all they who continually wait on the Lord; for they will enjoy spiritual health and vigour, while those who rely on their own strength shall utterly fall.