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THE EXTENT OF GOD’S MERCY
THE psalm before us is altogether historical: yet may it be called one great parable. It is, in fact, so called by the Psalmist himself: and the very words by which he designates this composition are quoted by the Evangelist as fulfilled, when our blessed Lord spake to the people in parables, and in parables exclusively [Note: Compare ver. 2. with Mat_13:35.]. The truth is, that the whole account of the redemption of Israel from Egypt, with their preservation in the wilderness, and their final establishment in the land of Canaan, is typical of man’s redemption through Christ, and of the final salvation of all God’s chosen people. It is not unlike the parable of the Prodigal Son: and, unless we view it in this light, and read in it the great concerns of our own souls, we have no just conception of its true import. As a record of the most important events in the Jewish history, the writer of it might justly urge the importance of transmitting it with care, and teaching it with diligence, to all succeeding generations [Note: ver. 3–6.]: but, as a vehicle of spiritual instruction, it is of inestimable value, not to Jews only, but to Gentiles also, and ought to be studied with care by every child of man.
We shall not now enter into a minute illustration of this truth, because it would occupy far more of your attention than could be allotted to one discourse: but a general view of the subject will be brought before us, whilst we notice the conduct of the Israelites towards God, and his forbearance towards them, or, in other words,
I. The extent of their wickedness—
They were continually provoking God to anger—
[They were from the beginning “a rebellious and gain-saying people.” Never would they pay any regard to God, till they were constrained to do so by his chastening rod. In vain were his mercies multiplied unto them: they overlooked them all, and “forgat all the wonders” of his love and mercy [Note: ver. 11.]. Dissatisfied with what he gave them for their subsistence, notwithstanding it was “angels’ food,” they lusted after things which were in no respect necessary for their well-being [Note: ver. 18–25.]. And when they had provoked God to punish them for their ungrateful murmurings, instead of being reclaimed by his chastisements, “they only sinned yet more against him [Note: ver. 17, 32.].” When, in consequence of their obstinacy, these chastisements became more severe, and no way of deliverance was found but by their turning unto God, they pretended to return unto him; but it was a mere pretence. They called to remembrance his past interpositions in their favour, and professed to acknowledge him as their Redeemer and their God: but they only “flattered him” with titles, which excited no corresponding sentiments in their hearts, and “lied unto him” with vows, which they never intended to perform. They pretended to lay hold on “his covenant:” but they would “not be steadfast in it, or perform any of the engagements which it entailed upon them.”]
And what is this, but a history of ourselves also?
[In our prosperity, we care not about God; “he is not in all our thoughts” — — — But under some heavy calamity we begin to lay to heart our former transgressions, and to inquire after God. This is common, especially in sickness, and at the expected approach of death [Note: Isa_26:16 and Hos_5:15.]. Then we can bear to hear of God, and of Christ; yea, we apply to God as our Father, and to Christ as our Redeemer; we acknowledge with apparent gratitude all that they have done for us; and profess a dependence on them for all that we stand in need of — — — Yet in the midst of all these professions there is no true contrition, no real self-abhorrence, no fixed determination to give up ourselves unreservedly to God. We approach our God indeed, but it is “with flattery and lies [Note: Hos_11:12.].” We profess much love to him, and much delight in that covenant which he has made with us in Christ Jesus; but “our hearts are not right with him, neither are we steadfast in his covenant.” This appears from our speedy return to vanity, as soon as ever the judgment is removed from us. We are like metal taken out of the furnace, which, however liquefied, soon returns to its original hardness. Our relentings possibly have been renewed either under the ministry of the word, or by some fresh calamity: but, after all, like Pharaoh, we have only verified that humiliating description of the Apostle, “we have turned again with the dog to his vomit, and the sow that was washed to her wallowing in the mire.”]
These rebellions however against their God only gave occasion for displaying,
II. The extent of his mercy—
Many times did he forgive them—
[Often, through the greatness of their provocations, did he lift up his hand to destroy them in the wilderness; but he forbore to execute upon them the judgments they deserved. “He remembered that they were but flesh, or as a wind that passeth away, and cometh not again;” and, if he should giv vent to his indignation against them, they must inevitably, and irremediably perish.]
It is thus also that he hath dealt with us—
[“How oft have we provoked him, and grieved him by our transgressions [Note: ver. 40.]!” — — — yet on every fresh occasion he has shewn himself “slow to anger and of great kindness.” Let every one think with himself how many seasons there have been, when, in heart at least, if not in act, we have exceeded our usual measure of wickedness, and when he might have cut us off, so to speak, with advantage, and made us signal monuments of his displeasure — — — Yet he has borne with us, and not suffered his whole displeasure to arise. He has, thus far at least, “forgiven us;” and, in answer to the intercessions of our great High Priest, he has spared the barren fig-tree, revoking the order for its removal, and renewing, for its preservation, all the means which have hitherto been used in vain. Of this his mercy we are all living monuments: from time to time he has said concerning us, “How shall I give thee up [Note: Hos_11:7-9.]?” “Wilt thou not be made clean? when shall it once be [Note: Jer_13:27.]?” Yes, we must all bear witness for him, that the only reason of our not having been long since “consumed, is, because his compassions fail not.”]
See, then,
1. What improvement we should make of afflictive providences—
[What the Jews professed to do, we should do in reality — — — God sends afflictions for this end — — — and, if they produce this happy effect, we shall have reason to be thankful for them.]
2. What, under all circumstances, should be the chief object of our attention—
[The Jews failed, because “their heart was not right with God.” Let us look to this, that we indulge not hypocrisy in our hearts. If we call God our God, and our Redeemer, let our eyes be to him as our only, and our all-sufficient Help.]