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PRAISE TO GOD FOR HIS GOODNESS AND MERCY
THIS is one of the psalms, the verses of which successively begin with the different letters of the alphabet: and it is one in which (as in the five that follow it) there is nothing but uninterrupted praise and thanksgiving. It is as fine an exhibition of a spiritual frame of mind as any that can be found in all the Holy Scriptures: and we suppose, it is on that account that it was appointed by the Church to be read on Whit-Sunday, when the descent of the Holy Spirit, and his influence on the minds of the first Christians, are particularly commemorated. The subject contained it has so much of unity, that the whole of it may not unprofitably be brought under our review. In it we observe the disposition of David’s mind towards God. He determined to praise God himself, and he wished all others to praise him also. On this he speaks with fixedness of mind, to the same effect as in another psalm, “My heart is fixed, O God, my heart is fixed; I will sing and give praise [Note: Psa_57:7.].” He regards the Messiah as his “King,” who justly claims this tribute at his hands: and he determines to pay it “daily,” and to the latest hour of his life, yea, and “to all eternity” also in a better world. Every succeeding generation of men he would wish to be occupied in that blessed employment; and gladly would he lead the band, that all creation might join him in one universal chorus.
But we will consider more distinctly the subjects of his praise. Having stated his determination to praise his God, he celebrates,
I. The perfections of his nature—
He mentions,
1. His greatness—
[This he declares to be “unsearchable [Note: ver. 3.]:” and indeed it is so: for who can form any idea of his immensity? We speak of his filling all space; but in so speaking we only “darken counsel by words without knowledge.” If we look at his “works,” he is altogether incomprehensible there also: for, what conception have we of his calling forth into existence this terraqueous globe, together with all the heavenly bodies, and fixing them all in their order by a mere act of his will? Nor are the “wonders” of his providence less worthy of our admiration, seeing that his greatness is no less visible in upholding all things by the word of his power, than it was in the first formation of them. Even the most “terrible of his acts” are also fit subjects for praise, inasmuch as they display the terrors of his Majesty, who gets honour to himself as well in the destruction of his enemies, as in the preservation of his obedient subjects. Doubtless the judgments inflicted on the old world, and those also with which Egypt, and Sodom, and the seven nations of Canaan, were visited, were most awful: but yet, as vindicating the holiness of God, and displaying “the honour of his Majesty,” they are worthy to be contemplated with awe, and to be celebrated with the profoundest adoration [Note: ver. 4–6.].]
2. His goodness—
[This was a favourite topic with the Psalmist; and therefore in speaking of that he says, “They shall abundantly utter the memory of it.” See how every thing in the whole creation bears the stamp of God’s goodness! every thing so fitted to its use; every thing so conducive to the good of man, and to the happiness of the whole creation. Consider every thing as originally formed; there is not the minutest thing in the universe that could, even with all the experience of six thousand years, be altered for the better. See with what blessings all the returning seasons are fraught! Let every individual search the records of his life, and what unnumbered instances of God’s goodness towards him will he see! Surely, with David, we should “abundantly utter the memory of it,” so as to make it the prominent subject of all our meditations, and of all our discourse: and at the same time we should “sing of his righteousness,” in that, whilst he has given us innumerable blessings which we never merited, he has never withheld one, which by his promises he had made our due [Note: ver. 7.].]
3. His mercy—
[In what has hitherto been spoken we are concerned as creatures: but in this attribute we are interested as sinners. And O! what reason have we to adore the tender mercy of our God! Who must not say with David, “The Lord is gracious, and full of compassion, slow to anger, and of great mercy?” Yes indeed, “He is good to all; and his tender mercies are over all his works [Note: ver. 8, 9.].” David, it is true, had very abundant cause to sing of mercy: but, Who has not? Who that knows any thing of himself, is not penetrated with the deepest sense of God’s “grace,” in looking upon so vile a sinner; of his “compassion” towards him, when reduced to the most destitute condition; of his “patience,” in bearing with such manifold backslidings; and of his “great mercy,” in pardoning such innumerable transgressions? If we do not extol our God, and bless his name, yea every day, and all the day long, methinks “the very stones will cry out against us.”]
Having thus expatiated on the virtues of his King, David proceeds to bless him for;
II. The administration of his government—
Here the reference to Christ is more plain and direct. He is the King of Zion; and it is his kingdom that is established over the face of the whole earth. There is not any thing in the whole creation that is not benefited by his reign; but most of all his believing people. Hence David says, “All thy works, whether intentionally or not, shall praise thee,” (as any thing of curious workmanship praises the maker of it) “but thy saints shall bless thee,” having their whole souls turned to the delightful work [Note: ver. 10.].
1. It is a glorious kingdom—
[It is extended over heaven, earth, and hell. In heaven there are myriads who are the subjects of it, and who are ascribing all possible honour and glory to their Almighty King. On earth, his power is seen in every nation under heaven. The most potent monarchs bow down to him with the deepest reverence; whilst the most degraded savages are enriched with all the blessings of his kingdom. In hell, the principalities and powers, with Beelzebub at their head, confess his power, and are, however reluctantly, obedient to his commands. His moral commands indeed they do not fulfil; but his positive injunctions they are unable to resist: they are constrained to yield up to him the spoil which they had once seized for themselves, and to flee even from the face of a poor helpless sinner, when once he sets himself, in dependence on Divine aid, to resist their tyrannic sway.
In this kingdom, every subject is himself a king; a king in this world; and entitled to a crown, a throne, a kingdom, in the world to come. Well then might David say of these subjects, “They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom [Note: ver. 11, 12.].”]
2. It is also an everlasting kingdom—
[Other kingdoms have perished, and shall perish: but this shall endure for ever [Note: ver. 13.]. Though it is as “a stone cut out without hands,” and neither founded nor supported by human power, it “shall break in pieces all other kingdoms, and shall stand for ever and ever.” “The gates of hell (with all their policy and power) shall never prevail against it;” no, nor against the meanest subject in it. Nay, when “the earth, and all that is therein, shall be burnt up and utterly dissolved,” this kingdom shall continue in its utmost vigour; nor shall its prosperity languish as long as God himself shall endure.
What a theme for praise is here! O reflect upon it, all ye who believe in Jesus; and sing of it, all ye, who have sworn allegiance to his name.]
The Psalmist proceeds yet further to notice,
III. The operations of his grace—
Here the influences of the Holy Spirit come more immediately to our view. It is he who carries on the whole work of grace in the hearts of men, and fits them for the enjoyment of that kingdom that is prepared for them. Behold his operations;
1. How gracious!
[There is not a saint on earth whom he does not aid, according as his situation and circumstances require. “Are any fallen? he upholds them; and raiseth up all that are bowed down,” whether with sin or sorrow. “The eyes of all are directed to him” as the only source of spiritual nourishment and strength; and “he gives them such a portion as they need in the very season” that they need it. Yes; as in the kingdom of nature, God, as the father of all, “opens his hand, and satisfies the desire of every living thing,” so, in the kingdom of his grace, he administers to every saint whatever is necessary for his consolation and support [Note: ver. 14–16.] — — — He will indeed “be inquired after for these things;” but He will “suffer none to seek his face in vain.” He “draws nigh unto all that call upon him, to all that call upon him in truth:” or, if they be not able to express their wants in words, “he will fulfil their very desires;” yea, if only, as on any sudden emergency, they “cry unto him, he will hear their cry, and will save them.” How astonishingly kind and gracious are these declarations; and how suited to encourage his weak and drooping saints! It frequently happens that they can do little else than sigh and groan: yet even these expressions of their minds he will favourably receive, and richly recompense unto their souls [Note: ver. 18, 19.] — — —]
2. How righteous!
[Though God, as a sovereign, dispenses his gifts according to the good pleasure of his will, yet there is an equity in all his proceedings, whether of providence or grace: “gracious is the Lord, and righteous:” “he is righteous in all his ways, and holy in all his works [Note: ver. 17.].” We, from our pride and ignorance, are ready to accuse him of injustice, if he distinguish any as monuments of his grace. But though “he has mercy on whom he will have mercy, and has compassion on whom he will have compassion,” yet is there, in truth, no inequality in his ways: “our ways are unequal; but his are equal:” he invariably “rewards those who diligently seek him,” and “becomes the enemy of those only who rebel, and vex his Holy Spirit:” “he filleth the hungry with good things, and the rich only doth he send empty away.” He puts, as it becomes him, “a difference between those who serve him, and those who serve him not.” “They who love him shall be preserved,” though the whole universe were combined to destroy them: but “all the wicked,” whether old or young, rich or poor, “shall be destroyed:” “though hand join in hand, not one of them shall pass unpunished [Note: ver. 20.].”
Say now, Whether, in this view of the Deity, David’s purposes and desires were not highly commendable; “My mouth shall speak the praise of the Lord; and let all flesh bless his holy name for ever and ever [Note: ver. 21.].”]
From the perusal of this psalm, two reflections naturally arise:
1. What an elevation of character does true religion produce!
[We would not speak in a degrading manner of any, and much less of those who are renowned for wisdom: yet who does not see how low and grovelling are the thoughts of statesmen and philosophers, in comparison of those which occupy the believer’s mind? He soars, as it were, on angels’ wings: he contemplates the subjects “which angels desire to look into:” “his conversation is in heaven.” Brethren, let us not forget for what high destinies we are formed. The brute creation have their faces towards the earth, and have no conception of any thing but what belongs to earth: but man is made erect, with his face, as it were, toward heaven, whither he should always direct his views, and from whence he should expect all his happiness. Let us then think and speak as those who are partakers of a higher nature: and whilst the wise of this world content themselves with the subjects that relate to time and sense, let us explore the blessings of redemption, the mysteries of grace, and the glories of eternity.]
2. What loss do they sustain who live far off from God!
[It is the diligent and watchful Christian alone that feels the devout affections which are exercised in this psalm. Too many of those who profess religion are content with a low state of mind. They look upon the work of praise and adoration as rather to be desired than attained; as that which will engage them in heaven, rather than as that which they can be much occupied with on earth. The most of their devotions consist of formal lamentations on account of the deadness of their souls, and lukewarm petitions for pardon and acceptance. Ah! what enemies are these to their own welfare! They might enjoy a very heaven below; and yet scarcely exceed in happiness the people from whom they have come forth. O, Brethren, let it not be thus with you: aspire after high and heavenly things: be not satisfied without the brightest manifestations of God’s love, and the richest communications of his grace: “Delight yourselves in God; and then he will give you the desire of your heart.”]