BY D. MARTYN LLOYD-JONES
Condensed from an online sermon by D. Martyn Lloyd-Jones
'Thus says the Lord, what iniquities have your fathers found in me that they are gone far from me and have walked after vanity and are become vain?' (Jeremiah 2:5)
Israel had plumbed the lowest depths of religious and moral declension. And now the Chaldean army was coming to carry them into captivity. God had sent them prophets but they wouldn't listen. So finally God sends Jeremiah - it is still not too late. The crisis can be averted if they repent and cast themselves on God's mercy.
The question God asks
God challenges Israel. He condescends to argue and reason with them - 'Consider why you have forsaken me and what you have done'.
Let me ask the same question of any who do not believe. Why do you reject this gospel? Most people have no idea why they do so - but that is irrational. Here is the eternal God asking, 'Tell me, what iniquity have you found in me that you have gone away from me?' Why do so many people ridicule belief in God? Why are people so ashamed of him?
Isn't it amazing that people turn away from the infinite, eternal, everlasting God? God is light and in him is no darkness at all. Is the world so full of light and perfection that we do not need him?
What is wrong with this God, who made the worlds from nothing and still sustains them - who is holy, righteous, just, and good; who is love, mercy and compassion? You are not just dismissing a theory, philosophy, force or power. You are rejecting almighty God. Can't you see the enormity of it?
What is wrong with the way God orders and controls this world? Does he not 'cause his sun to rise upon the evil and the good, and send rain upon the just and the unjust'? Don't you realise that everything you enjoy is the result of his providence?
What's wrong with God's law?
But let me ask another question. What is wrong with the life to which God calls us? What is wrong with the Ten Commandments? What is wrong in worshiping the almighty Creator?
God says, 'Honour your father and mother'. Is there anything wrong with that? Should you not respect and honour those who brought you into this world, cared for you as a helpless infant, and surrounded you with love?
If everyone were keeping the Ten Commandments there would be no crime or tension. You wouldn't need the United Nations. What have you got against Christ's way of life? What is your objection to his Sermon on the Mount?
Why suffering?
Someone will say, 'But why does God allow suffering?' The answer is plain. All suffering is the outcome of sin. God never made a world of suffering. Suffering has come from man's disobedience.
God made the world perfect, but man said, 'I want my rights, I want to live my own way'. 'Very well', said God, 'if you claim you can manage this world, have a go at it!' Hear the question again: 'What iniquity have your fathers found in me that they have gone far from me?' There is no reason. The man who turns his back on God is speechless - he has no answer.
Modern gods
But look now at the second aspect. Man has not only been irrational, he has 'walked after vanity'. Vanity means emptiness. It is the story not just of Israel but of mankind.
They turned their backs upon the living God to worship idols like the other nations. They went after home-made gods devoid of life or power. Psalm 115 says it all - their gods are no gods. They have no life. They can do nothing for you. You can cry to them but they cannot help you in your hour of need (see also 1 Kings 18).
Isn't this the truth about the modern world? We think we are too clever to believe in God. We are sophisticated 20th century people. But what have we gone after? What does the clever man of this world worship today?
Read the newspapers, books and journals. Many worship wealth. How many millions of people in our nation are trying to win the football pools? Money is the object of their desire.
What else? Pleasure! Pleasure mania rules men's minds. People don't want to work any longer; they don't believe in it. Work has become an annoyance. Only pleasure satisfies.
More modern gods
Some, admittedly, worship knowledge. But have they anything beyond speculation and theory? Can mere knowledge help us live a pure and upright life? Knowledge isn't solving the awful moral problems of our young people.
What can knowledge tell you about how to live and how to die? About life beyond the grave? In times of agony and bereavement, how does knowledge help you?
Others have made a god out of political action. I'm not exaggerating. I've known people who have ceased to believe in God because they say he is no longer needed. I remember a man telling my father that religion was no longer needed because the 1906 Liberal Government would make the world perfect.
We worshipped politicians. They were great men and we listened to what they had to say. But they didn't prevent the first world war and couldn't stop the second. What will they do about the third? God alone knows!
The unknown God
In Acts 17 Paul is in the great university city of Athens. It was the home of great philosophers yet they couldn't rise above worshipping idols. It gave no satisfaction, of course.
Among the many temples Paul sees one dedicated 'to the unknown god'. Clearly, there was something lacking - perhaps a god beyond the gods. Who knows? So they built a temple to him. That epitomises the failure of philosophy and learning at its best.
But even worse, such people become degenerate. As the author of Psalm 115 puts it, 'they that make [idols] are like unto them, so also are they that worship them'. A man becomes like his god. 'Professing themselves to be wise they became fools' (Romans 1:22).
When man turns his back on God, he sees himself no longer as one made in God's image but as an animal. And since he is just an animal, he behaves like an animal. So your great philosopher, who doesn't believe in God and the soul, believes in such things as 'experimental marriages'. Of course he does. He has the morality of the farmyard!
Empty lives
Isn't life empty for the vast majority today? Watch them walking the streets of London. I'm sorry for them; they have no aim in life. Everything is futile and they are weary. It was like that when Christ came into the world. The world was tired and blasé. Suicide was on the increase, especially among philosophers.
Look at the intellectual declension. When men and women turn their backs on God in the name of 'intellect', what actually happens is intellectual declension. People use their minds less and less - they just want to be entertained.
And what of moral declension? Man today has an empty heart. With all the sex and sentimentality, the word 'love' has almost lost its meaning. They talk about people falling in love with one another who have left four or five spouses. Self-expression has taken the place of self-control.
Repent and believe
So God still speaks through Jeremiah to the emptiness of our age. He says, 'You have left me without cause. You have become fools. Look at yourselves. Consider what you are worshipping and the enormity of rejecting me'.
God's case against those ancient people is still his case today. We have lost our values and principles. We seek ease and pleasure and the result is chaos. And it is all due to one thing - men have turned their backs upon God and gone after vanity.
The end of such a course is disaster. For the God whom men are trying to avoid is the God from whom they cannot escape! He is still there and will judge the world in righteousness.
What can you do? Seek his face and acknowledge your sinfulness. Ask God to have compassion upon you. He will not reject you. He so loved even this sinful world that he sent his only begotten Son, that whosoever believes in him should not perish but have everlasting life.
Repent and believe in his Son - who bore your sins that God might be just and yet able to justify and forgive all who comes to him in the name of Jesus Christ. What reason can you give for turning from such a God? There is none. Recognise it and believe on his only begotten Son.
Preached by Dr D. Martyn Lloyd-Jones at Westminster Chapel on Sunday evening, 9 October 1960.
Friday 24 July 2015
Working Out Our Own Salvation
BY DR. MARTYN LLOYD-JONES
"Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure." - Phil 2:12-13
We are considering these two verses for the second time because we have found that it is impossible to deal with them adequately in just one study. I have suggested that perhaps the best way of dividing up this statement would be to look at it in three ways: first of all, generally: then theologically, and lastly practically, and in our previous study we dealt with the first two headings.
We also saw that the Apostle's object in writing the words was not to give a formal doctrinal exposition on theology, but rather to make a practical appeal. Yet, as is his custom, he cannot make a practical appeal without putting it in terms of doctrine. This is where the New Testament way of life differs from a merely ethical system. Any appeal to the world to live a Christian life before it has become Christian, is, as we have seen, a negation of Christian teaching. We have here a perfect illustration of the Apostle's method. But it is true also of all the New Testament writers; it is the characteristic way of making an appeal for conduct and Christian behavior. We are not put under a law but an appeal is made to us. There is a great law of life in the New Testament, but it is what the New Testament calls 'the perfect law of liberty'. This does not mean that the Christian is living a lawless life, but that he has a higher kind of liberty. The New Testament always lays down its doctrine first, and then, having done so, says, 'If you believe that, cannot you see that this is inevitable?' It is an appeal to equity, to fair play. It does not confront us with a way of life, and say, 'Go and live it.' It first of all tells us of certain things that have been done for us, and then says, 'Now then ...'As you make the transition from doctrine to practice in the epistles, there is always a 'wherefore' or a 'therefore', and I am at pains to point out that the essential approach is to be found in such a connecting word. Without that, there is no appeal, but because of that, there is a very definite appeal to reason and to common sense.
Perhaps, I can put it like this: is there anything that so thoroughly tests our whole profession of the Christian faith as our reaction to it when it calls upon us to live a certain kind of life? I put it like that for this good reason: do we not all know something in our experience about this unnatural and artificial dichotomy? We may like to hear the gospel with its grand good news and all that it has to offer, but we do not always feel quite so pleased when it goes on to call us to live in a particular way. There are people who say, 'But it is so narrow.' When it outlines a 'straight and narrow way', they say, 'Narrowness again!' Because of the 'wherefore', because of this indissoluble connection between doctrine and practice, because, too, of this inevitable logical sequence from doctrine to behavior, our attitude towards the appeal tells us a great deal about our ultimate attitude to the doctrine. The New Testament says that these things are really inevitable, they are linked together, so if I object to doing them, it surely implies that there is at any rate something wrong with my view of the doctrine.
There is, then, no better test of my whole position, than my reaction when I am confronted with this amazing call of the New Testament to deny myself and take up the cross and follow Christ, to mortify my 'flesh', 'the deeds of the body', and 'my members which are upon the earth' and all those other New Testament ways of putting it. Now, the Apostle is doing something like that here, so let us try to see what he teaches us, as we approach it from the purely practical standpoint. To assist us in our consideration, I am going to ask three obvious questions:
Now these Philippian Christians had come to see that, too, and they had realized that they were really helpless to deliver themselves out of it. But then they had heard and believed this amazing good news of the gospel, that God had sent his only begotten Son to die on the cross in order to make atonement for them. God was giving them salvation as a free gift, saying to them, 'I have punished your sins there; I see you no more as sinners, but as righteous people. I am giving you a gift.' They had seen that they were given a new nature, that they had undergone a new birth. They had received the Holy Spirit and he was imparting to them this new life. They had a new outlook and understanding they really were new people. Furthermore, they were conscious of a new strength and power which was delivering them, conscious of a sense of emancipation. They had become children of God and citizens of heaven 'our conversation is in heaven', which means our citizenship is there. These people had now come to see that in this life they were travelers, sojourners, pilgrims; they had an entirely new view of life.
So that is the essential meaning of salvation, and what Paul's appeal tells them to do is to work out that salvation. And working out means perfecting, bringing to pass, leading to a full result, or finishing something which has already been commenced.
And that is the practical exhortation of the New Testament gospel to us today. I must now perfect this thing which has been given to me. The seed has been planted; I have been given it in embryo. My business is to allow and to encourage this gift to grow and develop, until it comes to its final perfection and full maturity. I have got the gift: I need not be worried lest God is not present and not with me. God is working in me and I must develop it all I can.
Now I am anxious that we should all be convinced of the utter inevitability of this appeal. If I believe what we have just seen about the nature of salvation, then is it not inevitable that I should do these things? In view of the fact that I have received this salvation, what am I to do? Well, first of all I must submit myself entirely to God. The Apostle puts it here in terms of the amazing account that he gives us of the earthly life of our Lord. Now that, says Paul, is the very thing that God is demanding of you. He wants you to manifest that same obedience which was to be seen in our Lord and Savior Jesus Christ an utter and absolute submission to the will of God. Though he came as a man, our Lord went even further, even to the death of the cross. Whatever God asked him to do, he did it; and that is the first part of the working out of our own salvation. It is to see that in view of this amazing gift that God has given us, he has the right to demand of us this utter submission of our wills. Before I begin to do anything, I must say to myself, 'In view of what God has done for me, in this world I must desire to please him in all things. I must make my will, his. My one concern must be to live to his honor and his glory.' I do not think that that needs any proof. If I believe that God has done this astounding thing for me, is it not inevitable?
Clearly the next step is that I must avoid everything that is opposed to God, what the New Testament calls 'the world': 'Love not the world, neither the things that are in the world' (1 John 2:15). The New Testament tells us that man cannot love God and the world at the same time. It puts this to our common sense and reason. It is perfectly evident that the outlook of life and organization in this world is opposed to God. We have only to read our newspapers. The world is godless, ready to make fun of God and religion. It is not interested in God; it panders to the flesh, and ridicules everything that is connected with God. But the New Testament says that working out my salvation means avoidance of everything that is opposed to God.
There is no limit to that. I must in no way be concerned with those things, or be interested in them, or allow them to appeal to me or to attract me. I must avoid everything that is opposed to my own best interests. If I believe that this world is a very dangerous place to me, that temptation and sin are all round and about me, and that the whole world is doing its utmost to drag me down, if I see that it leads me to hell and destruction, but that God has delivered me from it all, am I not being contradictory if I go on doing worldly things and enjoy doing them? It is an appeal to common sense. It is surely ridiculous to say, 'I want to go to God and I thank God I have been delivered', and yet to work in the opposite direction. 'Work out your own salvation'; perfect it. God has delivered you by this amazing act of self-sacrifice; you have been given a new start and nature, salvation is set before you. Turn your back upon the other once and forever. If we really believe that, there is no need to argue; it is inevitable.
We can summarize it like this. The best way is to consult the textbook on this subject. Here it is perfectly clear: the more I read the Bible and see the picture of the Christian man, the more I understand the nature of sin and life in this world, and what God has done for me in Christ, then the more I shall desire the things of God and hate the other. So I suggest that the best practical step is to read God's word, and to be thoroughly soaked in it. There is a very simple, practical test that one can apply at this point. I wonder what the result would be if we all kept a chart for one week and put down on paper the amount of time which we spent in reading God's word and things which help us to understand it, and the time we spent reading newspapers and novels or watching films? Now I am just asking the question. We say we believe in salvation. We believe God has given us this gift, so then, I ask, what are the relative amounts of time that we give to these things? Working out our own salvation means that we do everything we can to feed this life, to stimulate it, to enable it to extend and develop and grow.
And the other thing, clearly, is prayer: prayer for an increasing knowledge of God, for a greater measure of the Holy Spirit and for a greater understanding of this word; prayer for guidance, for leading and for understanding. If I believe in God and that he has done this for me, why do I spend so little time with him? Why do I not long for him more and more? That is how we work it out and I must follow and obey every prompting and leading that I am conscious of in this direction. The fathers used to regard the Christian life as a fulltime occupation. They used to spend their time with it and, I feel, it is one of the greatest condemnations of us today that we are guilty of not working out this amazing salvation that God has given to us.
But, then, what is the manner in which we do this? The Apostle says that we are to do it 'with fear and trembling'. Here again we must define our terms. He does not mean that we must do it in fear of losing our salvation. You will find that in the New Testament these words never carry that implication. When Paul wrote to the Corinthians 'I was with you ... in fear, and in much trembling' (I Cor 2:3), he did not mean that he was afraid that he would lose his soul. Neither is it a kind of craven fear, one of self torment. It means humility and a holy reverence, or, if you like, a holy vigilance and circumspection. It means that as I work out my salvation, I should realize the tremendous seriousness of what I am doing.
I wonder whether this is not the thing which needs to be emphasized most at the present time, not least in the ranks of evangelical people? I wonder why it is that the whole idea of the godly man has somehow or other got lost amongst us? Why is it that Christian people are not described as 'God-fearing' people? Why is it that there is such a difference between us and the Christian of a hundred or two hundred years ago, or the Puritan of the seventeenth century? They were truly Christian. 'Methodist', too, was a kind of nickname given to people because of their methodical life. I wonder why it is that somehow or other we have lost this particular sense of the Christian life? I have no doubt but that the explanation is that it is an overreaction on our part from the pure legalism that was so common at the turn of the century when many people had lost the true spirit of the New Testament. They imposed a certain kind of life upon themselves and upon their children; they laid down rules and regulations; and people then reacted and said, 'That is pure legalism, not Christianity.' But now we are so much like everybody else because we have forgotten this about 'fear and trembling', vigilance and circumspection. Sometimes I am afraid we have been so anxious not to give the impression that to be Christian means being miserable, that we have imagined that we must be smiling and laughing all the time and we have believed in this so called 'muscular' Christianity.
Now I suggest that that is somewhat of a denial of what is taught here. The Christian must of necessity be a serious and sober man. 'With fear and trembling' means a holy reverence and awe of God. I must realize that the God with whom I am concerned is 'the Father of lights, with whom is no variableness, neither shadow of turning' (Jas. 1: 17), that 'God is light, and in him is no darkness at all' (1 John 1:5). If he is in the light, I must walk in the light (v.7). Also, I should have a fear of the world in the sense that I realize that the world is opposed to me, that it is there to drag me down and away from God. I should have a healthy respect for it.
I should also fear myself. A man who knows his own heart is a man who cannot be light and carefree and flippant. He knows that in his flesh there 'dwells no good thing'. The Christian is one who works out his own salvation with fear and trembling; fear lest he should fail or falter, lest he should not discern the subtlety of the world, the power of sin and his own weakness, and the holiness of God. So he walks with gravity lest he should be unworthy of this great salvation.
So, then, we have seen what it means to work out our own salvation and how we are to do it.
Now, lastly, why should we do it? First of all, as we saw earlier, we should do this because it is exactly and precisely what our Lord and Savior Jesus Christ did. He submitted himself to God; he said, 'For I came down from heaven, not to do mine own will, but the will of him that sent me' (John 6:38). Is there anything higher for us than to imitate and emulate his example?
The second reason is because of what he has done for us; we believe that Christ shed his blood and allowed his body to be broken that we might be delivered. As Paul wrote to Titus, 'Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works' (Tit. 2:14). It was the reason why he came and went to the death of the cross. It was in order that we might do this.
Then I must work out my own salvation because of his honor and his glory. The world judges him by his people. In that sense his glory and his honor are in my hands. I am dishonoring Christ if I fail. Another reason is that there are others who are watching me. Even the world itself is doing so, and I must so live that I attract them to Christ, warning them of their sinful and terrible condition and trying my utmost to bring them to know him.
There is another, powerful reason: if I really believe that I am going to heaven, that I am a citizen of the kingdom of God and that when I come to die I enter this amazing inheritance, then, 'Every man that hath this hope in him purifies himself, even as he is pure' (1 John 3:3). God is absolutely pure and perfect, and if I say I am going on to him, have I then a moment to waste? I must prepare myself, there is not a second to lose.
Lastly, I must work out my salvation with fear and trembling, for this good reason: the New Testament teaches me that if I fail to do so myself, then I must not be surprised if God begins to do certain things to me. Do you remember the teaching of Hebrews 12? 'Whom the Lord loves he chastens, and scourges every son whom he receives.' It is put still more strikingly in 1 Corinthians 11, where Paul says that there were many in the church at Corinth who were sick, and there were even some, he said, who were dead, and he tells us that the reason for that was that they had not examined themselves before partaking of the Lord's Supper, and were partaking unworthily. Such a man, Paul said, 'eats and drinks damnation to himself, not discerning the Lord's body' (1 Cor. 11:29).
The doctrine of the New Testament can be put into this form: if God has called you and given you his salvation, he destines you for salvation and he is going to perfect you. His method is to put prompting's within us. He energizes our mind and whole outlook, but if we fail to practice these things, then God, in his very love to us, is going to chasten us a sickness, an illness, a disappointment, a loss, a sorrow. These are ways which God uses because of our failure to submit to His authority. 'It is a fearful thing to fall into the hands of the living God' (Heb. 10: 3 1). The love of God is as great as that. The Christian man who is not doing his utmost to live the Christian life is a fool, and he must not be surprised if certain things begin to happen to him. If you are a child of God, he is going to bring about your perfection and if you do not do it yourself to please him in this way, then, I say, you may well find that God will do it to you in one of these other ways. That is a very wonderful thing. I am not saying that every Christian who suffers is being chastised, but I do say that God does do that, and if we fail to respond to his appeal, then we must not be surprised if we experience his chastening.
Therefore, my beloved, 'work out your own salvation with fear and trembling. For it is God which works in you both to will and to do of his good pleasure.'
Amen
"Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, 13 for it is God who works in you, both to will and to work for his good pleasure." - Phil 2:12-13
We are considering these two verses for the second time because we have found that it is impossible to deal with them adequately in just one study. I have suggested that perhaps the best way of dividing up this statement would be to look at it in three ways: first of all, generally: then theologically, and lastly practically, and in our previous study we dealt with the first two headings.
We also saw that the Apostle's object in writing the words was not to give a formal doctrinal exposition on theology, but rather to make a practical appeal. Yet, as is his custom, he cannot make a practical appeal without putting it in terms of doctrine. This is where the New Testament way of life differs from a merely ethical system. Any appeal to the world to live a Christian life before it has become Christian, is, as we have seen, a negation of Christian teaching. We have here a perfect illustration of the Apostle's method. But it is true also of all the New Testament writers; it is the characteristic way of making an appeal for conduct and Christian behavior. We are not put under a law but an appeal is made to us. There is a great law of life in the New Testament, but it is what the New Testament calls 'the perfect law of liberty'. This does not mean that the Christian is living a lawless life, but that he has a higher kind of liberty. The New Testament always lays down its doctrine first, and then, having done so, says, 'If you believe that, cannot you see that this is inevitable?' It is an appeal to equity, to fair play. It does not confront us with a way of life, and say, 'Go and live it.' It first of all tells us of certain things that have been done for us, and then says, 'Now then ...'As you make the transition from doctrine to practice in the epistles, there is always a 'wherefore' or a 'therefore', and I am at pains to point out that the essential approach is to be found in such a connecting word. Without that, there is no appeal, but because of that, there is a very definite appeal to reason and to common sense.
Perhaps, I can put it like this: is there anything that so thoroughly tests our whole profession of the Christian faith as our reaction to it when it calls upon us to live a certain kind of life? I put it like that for this good reason: do we not all know something in our experience about this unnatural and artificial dichotomy? We may like to hear the gospel with its grand good news and all that it has to offer, but we do not always feel quite so pleased when it goes on to call us to live in a particular way. There are people who say, 'But it is so narrow.' When it outlines a 'straight and narrow way', they say, 'Narrowness again!' Because of the 'wherefore', because of this indissoluble connection between doctrine and practice, because, too, of this inevitable logical sequence from doctrine to behavior, our attitude towards the appeal tells us a great deal about our ultimate attitude to the doctrine. The New Testament says that these things are really inevitable, they are linked together, so if I object to doing them, it surely implies that there is at any rate something wrong with my view of the doctrine.
There is, then, no better test of my whole position, than my reaction when I am confronted with this amazing call of the New Testament to deny myself and take up the cross and follow Christ, to mortify my 'flesh', 'the deeds of the body', and 'my members which are upon the earth' and all those other New Testament ways of putting it. Now, the Apostle is doing something like that here, so let us try to see what he teaches us, as we approach it from the purely practical standpoint. To assist us in our consideration, I am going to ask three obvious questions:
- What does 'work out' mean?
- How, or in what manner, should I work out my salvation?
- Why should I do so?
Now these Philippian Christians had come to see that, too, and they had realized that they were really helpless to deliver themselves out of it. But then they had heard and believed this amazing good news of the gospel, that God had sent his only begotten Son to die on the cross in order to make atonement for them. God was giving them salvation as a free gift, saying to them, 'I have punished your sins there; I see you no more as sinners, but as righteous people. I am giving you a gift.' They had seen that they were given a new nature, that they had undergone a new birth. They had received the Holy Spirit and he was imparting to them this new life. They had a new outlook and understanding they really were new people. Furthermore, they were conscious of a new strength and power which was delivering them, conscious of a sense of emancipation. They had become children of God and citizens of heaven 'our conversation is in heaven', which means our citizenship is there. These people had now come to see that in this life they were travelers, sojourners, pilgrims; they had an entirely new view of life.
So that is the essential meaning of salvation, and what Paul's appeal tells them to do is to work out that salvation. And working out means perfecting, bringing to pass, leading to a full result, or finishing something which has already been commenced.
And that is the practical exhortation of the New Testament gospel to us today. I must now perfect this thing which has been given to me. The seed has been planted; I have been given it in embryo. My business is to allow and to encourage this gift to grow and develop, until it comes to its final perfection and full maturity. I have got the gift: I need not be worried lest God is not present and not with me. God is working in me and I must develop it all I can.
Now I am anxious that we should all be convinced of the utter inevitability of this appeal. If I believe what we have just seen about the nature of salvation, then is it not inevitable that I should do these things? In view of the fact that I have received this salvation, what am I to do? Well, first of all I must submit myself entirely to God. The Apostle puts it here in terms of the amazing account that he gives us of the earthly life of our Lord. Now that, says Paul, is the very thing that God is demanding of you. He wants you to manifest that same obedience which was to be seen in our Lord and Savior Jesus Christ an utter and absolute submission to the will of God. Though he came as a man, our Lord went even further, even to the death of the cross. Whatever God asked him to do, he did it; and that is the first part of the working out of our own salvation. It is to see that in view of this amazing gift that God has given us, he has the right to demand of us this utter submission of our wills. Before I begin to do anything, I must say to myself, 'In view of what God has done for me, in this world I must desire to please him in all things. I must make my will, his. My one concern must be to live to his honor and his glory.' I do not think that that needs any proof. If I believe that God has done this astounding thing for me, is it not inevitable?
Clearly the next step is that I must avoid everything that is opposed to God, what the New Testament calls 'the world': 'Love not the world, neither the things that are in the world' (1 John 2:15). The New Testament tells us that man cannot love God and the world at the same time. It puts this to our common sense and reason. It is perfectly evident that the outlook of life and organization in this world is opposed to God. We have only to read our newspapers. The world is godless, ready to make fun of God and religion. It is not interested in God; it panders to the flesh, and ridicules everything that is connected with God. But the New Testament says that working out my salvation means avoidance of everything that is opposed to God.
There is no limit to that. I must in no way be concerned with those things, or be interested in them, or allow them to appeal to me or to attract me. I must avoid everything that is opposed to my own best interests. If I believe that this world is a very dangerous place to me, that temptation and sin are all round and about me, and that the whole world is doing its utmost to drag me down, if I see that it leads me to hell and destruction, but that God has delivered me from it all, am I not being contradictory if I go on doing worldly things and enjoy doing them? It is an appeal to common sense. It is surely ridiculous to say, 'I want to go to God and I thank God I have been delivered', and yet to work in the opposite direction. 'Work out your own salvation'; perfect it. God has delivered you by this amazing act of self-sacrifice; you have been given a new start and nature, salvation is set before you. Turn your back upon the other once and forever. If we really believe that, there is no need to argue; it is inevitable.
We can summarize it like this. The best way is to consult the textbook on this subject. Here it is perfectly clear: the more I read the Bible and see the picture of the Christian man, the more I understand the nature of sin and life in this world, and what God has done for me in Christ, then the more I shall desire the things of God and hate the other. So I suggest that the best practical step is to read God's word, and to be thoroughly soaked in it. There is a very simple, practical test that one can apply at this point. I wonder what the result would be if we all kept a chart for one week and put down on paper the amount of time which we spent in reading God's word and things which help us to understand it, and the time we spent reading newspapers and novels or watching films? Now I am just asking the question. We say we believe in salvation. We believe God has given us this gift, so then, I ask, what are the relative amounts of time that we give to these things? Working out our own salvation means that we do everything we can to feed this life, to stimulate it, to enable it to extend and develop and grow.
And the other thing, clearly, is prayer: prayer for an increasing knowledge of God, for a greater measure of the Holy Spirit and for a greater understanding of this word; prayer for guidance, for leading and for understanding. If I believe in God and that he has done this for me, why do I spend so little time with him? Why do I not long for him more and more? That is how we work it out and I must follow and obey every prompting and leading that I am conscious of in this direction. The fathers used to regard the Christian life as a fulltime occupation. They used to spend their time with it and, I feel, it is one of the greatest condemnations of us today that we are guilty of not working out this amazing salvation that God has given to us.
But, then, what is the manner in which we do this? The Apostle says that we are to do it 'with fear and trembling'. Here again we must define our terms. He does not mean that we must do it in fear of losing our salvation. You will find that in the New Testament these words never carry that implication. When Paul wrote to the Corinthians 'I was with you ... in fear, and in much trembling' (I Cor 2:3), he did not mean that he was afraid that he would lose his soul. Neither is it a kind of craven fear, one of self torment. It means humility and a holy reverence, or, if you like, a holy vigilance and circumspection. It means that as I work out my salvation, I should realize the tremendous seriousness of what I am doing.
I wonder whether this is not the thing which needs to be emphasized most at the present time, not least in the ranks of evangelical people? I wonder why it is that the whole idea of the godly man has somehow or other got lost amongst us? Why is it that Christian people are not described as 'God-fearing' people? Why is it that there is such a difference between us and the Christian of a hundred or two hundred years ago, or the Puritan of the seventeenth century? They were truly Christian. 'Methodist', too, was a kind of nickname given to people because of their methodical life. I wonder why it is that somehow or other we have lost this particular sense of the Christian life? I have no doubt but that the explanation is that it is an overreaction on our part from the pure legalism that was so common at the turn of the century when many people had lost the true spirit of the New Testament. They imposed a certain kind of life upon themselves and upon their children; they laid down rules and regulations; and people then reacted and said, 'That is pure legalism, not Christianity.' But now we are so much like everybody else because we have forgotten this about 'fear and trembling', vigilance and circumspection. Sometimes I am afraid we have been so anxious not to give the impression that to be Christian means being miserable, that we have imagined that we must be smiling and laughing all the time and we have believed in this so called 'muscular' Christianity.
Now I suggest that that is somewhat of a denial of what is taught here. The Christian must of necessity be a serious and sober man. 'With fear and trembling' means a holy reverence and awe of God. I must realize that the God with whom I am concerned is 'the Father of lights, with whom is no variableness, neither shadow of turning' (Jas. 1: 17), that 'God is light, and in him is no darkness at all' (1 John 1:5). If he is in the light, I must walk in the light (v.7). Also, I should have a fear of the world in the sense that I realize that the world is opposed to me, that it is there to drag me down and away from God. I should have a healthy respect for it.
I should also fear myself. A man who knows his own heart is a man who cannot be light and carefree and flippant. He knows that in his flesh there 'dwells no good thing'. The Christian is one who works out his own salvation with fear and trembling; fear lest he should fail or falter, lest he should not discern the subtlety of the world, the power of sin and his own weakness, and the holiness of God. So he walks with gravity lest he should be unworthy of this great salvation.
So, then, we have seen what it means to work out our own salvation and how we are to do it.
Now, lastly, why should we do it? First of all, as we saw earlier, we should do this because it is exactly and precisely what our Lord and Savior Jesus Christ did. He submitted himself to God; he said, 'For I came down from heaven, not to do mine own will, but the will of him that sent me' (John 6:38). Is there anything higher for us than to imitate and emulate his example?
The second reason is because of what he has done for us; we believe that Christ shed his blood and allowed his body to be broken that we might be delivered. As Paul wrote to Titus, 'Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works' (Tit. 2:14). It was the reason why he came and went to the death of the cross. It was in order that we might do this.
Then I must work out my own salvation because of his honor and his glory. The world judges him by his people. In that sense his glory and his honor are in my hands. I am dishonoring Christ if I fail. Another reason is that there are others who are watching me. Even the world itself is doing so, and I must so live that I attract them to Christ, warning them of their sinful and terrible condition and trying my utmost to bring them to know him.
There is another, powerful reason: if I really believe that I am going to heaven, that I am a citizen of the kingdom of God and that when I come to die I enter this amazing inheritance, then, 'Every man that hath this hope in him purifies himself, even as he is pure' (1 John 3:3). God is absolutely pure and perfect, and if I say I am going on to him, have I then a moment to waste? I must prepare myself, there is not a second to lose.
Lastly, I must work out my salvation with fear and trembling, for this good reason: the New Testament teaches me that if I fail to do so myself, then I must not be surprised if God begins to do certain things to me. Do you remember the teaching of Hebrews 12? 'Whom the Lord loves he chastens, and scourges every son whom he receives.' It is put still more strikingly in 1 Corinthians 11, where Paul says that there were many in the church at Corinth who were sick, and there were even some, he said, who were dead, and he tells us that the reason for that was that they had not examined themselves before partaking of the Lord's Supper, and were partaking unworthily. Such a man, Paul said, 'eats and drinks damnation to himself, not discerning the Lord's body' (1 Cor. 11:29).
The doctrine of the New Testament can be put into this form: if God has called you and given you his salvation, he destines you for salvation and he is going to perfect you. His method is to put prompting's within us. He energizes our mind and whole outlook, but if we fail to practice these things, then God, in his very love to us, is going to chasten us a sickness, an illness, a disappointment, a loss, a sorrow. These are ways which God uses because of our failure to submit to His authority. 'It is a fearful thing to fall into the hands of the living God' (Heb. 10: 3 1). The love of God is as great as that. The Christian man who is not doing his utmost to live the Christian life is a fool, and he must not be surprised if certain things begin to happen to him. If you are a child of God, he is going to bring about your perfection and if you do not do it yourself to please him in this way, then, I say, you may well find that God will do it to you in one of these other ways. That is a very wonderful thing. I am not saying that every Christian who suffers is being chastised, but I do say that God does do that, and if we fail to respond to his appeal, then we must not be surprised if we experience his chastening.
Therefore, my beloved, 'work out your own salvation with fear and trembling. For it is God which works in you both to will and to do of his good pleasure.'
Amen
Thursday 23 July 2015
Sufferings Compensated
BY A.W. PINK
"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Romans 8:18)
Ah, says someone—that must have been written by a man who was a stranger to suffering, or by one acquainted with nothing more trying than the milder irritations of life. Not so! These words were penned under the direction of the Holy Spirit, and by one who drank deeply of sorrow's cup, yes, by one who suffered afflictions in their most acute forms. Hear his own testimony: "I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked." 2 Corinthians 11:23-27
"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." This, then was the settled conviction—not of one of "fortune's favorites," not of one who found life's journey a carpeted pathway, bordered with roses; but, instead, of one who was hated by his kinsmen, who was oft-times beaten black and blue, who knew what it was to be deprived not only of the comforts, but the bare necessities of life. How, then shall we account for his cheery optimism? What was the secret of his elevation over his troubles and trials?
The first thing with which the sorely-tried apostle comforted himself, was that the sufferings of the Christian are but of brief duration—they are limited to "this present time." This is in sharp and solemn contrast from the sufferings of the Christ-rejector. His sufferings will be eternal—forever tormented in the Lake of Fire. But far different is it for the believer. His sufferings are restricted to this life on earth, which is compared to a flower that comes forth and is cut down; to a shadow that flees and continues not. A few short years at most, and we shall pass from this valley of tears into that blissful country where groans and sighs are never heard!
Second, the apostle looked forward with the eye of faith to "the glory." To Paul "the glory" was something more than a beautiful dream. It was a practical reality, exerting a powerful influence upon him, consoling him in the warmest and most trying hours of adversity. This is one of the real tests of faith. The Christian has a solid support in the time of affliction, when the unbeliever has not. The child of God knows that in his Father's presence there is "fullness of joy," and that at His right hand there are "pleasures forever more." And faith lays hold of them, appropriates them, and lives in the comforting cheer of them even now. Just as Israel in the wilderness were encouraged by a sight of what awaited them in the promised land (Num. 13:23,26), so, the one who today walks by faith, and not by sight, contemplates that which eye has not seen, nor ear heard—but which God by His Holy Spirit has revealed unto us (1 Cor. 2:9,10).
Third, the apostle rejoiced in "the glory which shall be revealed in us." All that this means we are not yet capable of understanding. But more than a hint has been shown to us. There will be:
(a.) The glory of a perfect body. In that day, the perishable must clothe itself with the imperishable, and the mortal with immortality. That which was sown in dishonor shall be raised in glory, and that which was sown in weakness shall be raised in power. As we have borne the image of the earthly, we shall also bear the image of the heavenly (1 Cor. 15:49). The content of these expressions is summarized and amplified in Phil. 3:20,21: "But we are citizens of heaven, where the Lord Jesus Christ lives. And we are eagerly waiting for him to return as our Savior. He will take these weak mortal bodies of ours and change them into glorious bodies like his own, using the same mighty power that he will use to conquer everything, everywhere."
(b.) There will be the glory of a transformed mind. "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1 Cor. 13:12). Oh, what an orb of intellectual light will be each glorified mind! What range of light will it encompass! What capability of understanding will it enjoy! Then will all mysteries be unraveled, all problems solved, all discrepancies reconciled. Then shall each truth of God's revelation, each event of His providence, each decision of His government, stand yet more transparently clear and resplendent than the sun itself! Do you, in your present quest for spiritual knowledge, mourn the darkness of your mind, the weakness of your memory, the limitations of your intellectual faculties? Then rejoice in hope of the glory which is to be revealed in you—when all your intellectual powers shall be renewed, developed, perfected—so that you shall know even as you are known!
(c.) Best of all, there will be the glory of perfect holiness. God's work of grace in us will then be completed. He has promised to "perfect that which concerns us" (Psalm. 138:8). Then will be the consummation of purity. We have been predestinated to be "conformed to the image of His Son" (Romans 8:29), and when we shall see Him, "we shall be like him" (1 John 3:2). Then our minds will be no more defiled by evil imaginations, our consciences no more sullied by a sense of guilt, our affections no more ensnared by unworthy objects.
What a marvelous prospect is this! A "glory" to be revealed in me who now can scarcely reflect a solitary ray of light! In me—so wayward, so unworthy, so sinful—living so little in communion with Him who is the Father of lights! Can it be that in me this glory shall be revealed? So affirms the infallible Word of God. If I am a child of light—through being "in Him" who is the effulgence of the Father's glory—even though now dwelling amid the world's dark shades, one day I shall outshine the brightness of the skies. And when the Lord Jesus returns to this earth, I shall "be marveled at among all those who have believed" (2 Thess. 1:10).
Finally, the apostle here weighed the "sufferings" of this present time over against the "glory" which shall be revealed in us, and as he did so he declared that the one is "not worthy to be compared" with the other. The one is transient—the other eternal. As, then, there is no proportion between the finite and the infinite, so there is no comparison between the sufferings of earth—and the glory of heaven. One second of glory will outweigh a lifetime of suffering! What were the years of toil, of sickness, of battling with poverty, of sorrow in any or every form—when compared with the glory of Immanuel's land! One draught of the river of pleasure at God's right hand, one breath of Paradise, one hour amid the blood-washed around the throne—shall more than compensate for all the tears and groans of earth. "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." May the Holy Spirit enable both writer and reader to lay hold of this with appropriating faith and live in the present possession and enjoyment of it—to the praise of the glory of Divine grace.
From Comfort for Christians by A. W. Pink
"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Romans 8:18)
Ah, says someone—that must have been written by a man who was a stranger to suffering, or by one acquainted with nothing more trying than the milder irritations of life. Not so! These words were penned under the direction of the Holy Spirit, and by one who drank deeply of sorrow's cup, yes, by one who suffered afflictions in their most acute forms. Hear his own testimony: "I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked." 2 Corinthians 11:23-27
"For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." This, then was the settled conviction—not of one of "fortune's favorites," not of one who found life's journey a carpeted pathway, bordered with roses; but, instead, of one who was hated by his kinsmen, who was oft-times beaten black and blue, who knew what it was to be deprived not only of the comforts, but the bare necessities of life. How, then shall we account for his cheery optimism? What was the secret of his elevation over his troubles and trials?
The first thing with which the sorely-tried apostle comforted himself, was that the sufferings of the Christian are but of brief duration—they are limited to "this present time." This is in sharp and solemn contrast from the sufferings of the Christ-rejector. His sufferings will be eternal—forever tormented in the Lake of Fire. But far different is it for the believer. His sufferings are restricted to this life on earth, which is compared to a flower that comes forth and is cut down; to a shadow that flees and continues not. A few short years at most, and we shall pass from this valley of tears into that blissful country where groans and sighs are never heard!
Second, the apostle looked forward with the eye of faith to "the glory." To Paul "the glory" was something more than a beautiful dream. It was a practical reality, exerting a powerful influence upon him, consoling him in the warmest and most trying hours of adversity. This is one of the real tests of faith. The Christian has a solid support in the time of affliction, when the unbeliever has not. The child of God knows that in his Father's presence there is "fullness of joy," and that at His right hand there are "pleasures forever more." And faith lays hold of them, appropriates them, and lives in the comforting cheer of them even now. Just as Israel in the wilderness were encouraged by a sight of what awaited them in the promised land (Num. 13:23,26), so, the one who today walks by faith, and not by sight, contemplates that which eye has not seen, nor ear heard—but which God by His Holy Spirit has revealed unto us (1 Cor. 2:9,10).
Third, the apostle rejoiced in "the glory which shall be revealed in us." All that this means we are not yet capable of understanding. But more than a hint has been shown to us. There will be:
(a.) The glory of a perfect body. In that day, the perishable must clothe itself with the imperishable, and the mortal with immortality. That which was sown in dishonor shall be raised in glory, and that which was sown in weakness shall be raised in power. As we have borne the image of the earthly, we shall also bear the image of the heavenly (1 Cor. 15:49). The content of these expressions is summarized and amplified in Phil. 3:20,21: "But we are citizens of heaven, where the Lord Jesus Christ lives. And we are eagerly waiting for him to return as our Savior. He will take these weak mortal bodies of ours and change them into glorious bodies like his own, using the same mighty power that he will use to conquer everything, everywhere."
(b.) There will be the glory of a transformed mind. "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (1 Cor. 13:12). Oh, what an orb of intellectual light will be each glorified mind! What range of light will it encompass! What capability of understanding will it enjoy! Then will all mysteries be unraveled, all problems solved, all discrepancies reconciled. Then shall each truth of God's revelation, each event of His providence, each decision of His government, stand yet more transparently clear and resplendent than the sun itself! Do you, in your present quest for spiritual knowledge, mourn the darkness of your mind, the weakness of your memory, the limitations of your intellectual faculties? Then rejoice in hope of the glory which is to be revealed in you—when all your intellectual powers shall be renewed, developed, perfected—so that you shall know even as you are known!
(c.) Best of all, there will be the glory of perfect holiness. God's work of grace in us will then be completed. He has promised to "perfect that which concerns us" (Psalm. 138:8). Then will be the consummation of purity. We have been predestinated to be "conformed to the image of His Son" (Romans 8:29), and when we shall see Him, "we shall be like him" (1 John 3:2). Then our minds will be no more defiled by evil imaginations, our consciences no more sullied by a sense of guilt, our affections no more ensnared by unworthy objects.
What a marvelous prospect is this! A "glory" to be revealed in me who now can scarcely reflect a solitary ray of light! In me—so wayward, so unworthy, so sinful—living so little in communion with Him who is the Father of lights! Can it be that in me this glory shall be revealed? So affirms the infallible Word of God. If I am a child of light—through being "in Him" who is the effulgence of the Father's glory—even though now dwelling amid the world's dark shades, one day I shall outshine the brightness of the skies. And when the Lord Jesus returns to this earth, I shall "be marveled at among all those who have believed" (2 Thess. 1:10).
Finally, the apostle here weighed the "sufferings" of this present time over against the "glory" which shall be revealed in us, and as he did so he declared that the one is "not worthy to be compared" with the other. The one is transient—the other eternal. As, then, there is no proportion between the finite and the infinite, so there is no comparison between the sufferings of earth—and the glory of heaven. One second of glory will outweigh a lifetime of suffering! What were the years of toil, of sickness, of battling with poverty, of sorrow in any or every form—when compared with the glory of Immanuel's land! One draught of the river of pleasure at God's right hand, one breath of Paradise, one hour amid the blood-washed around the throne—shall more than compensate for all the tears and groans of earth. "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." May the Holy Spirit enable both writer and reader to lay hold of this with appropriating faith and live in the present possession and enjoyment of it—to the praise of the glory of Divine grace.
From Comfort for Christians by A. W. Pink
Wednesday 22 July 2015
The Treasury of David - Psalm 46
by C.H. Spurgeon
TITLE. To the Chief Musician. He who could sing other Psalms so well was fitly entrusted with this noble ode. Trifles may be left to commoner songsters, but the most skilful musician in Israel must be charged with the due performance of this song, with the most harmonious voices and choicest music. For the Sons of Korah. One alone cannot fulfil the praise, there must be picked choristers under him, whose joyful privilege it shall be to celebrate the service of song in the house of the Lord. As to why the sons of Korah were selected, see our remarks at the head of Psalm 42. It may be well to add that they were a division of the Levites who took their turn in serving at the temple. All the works of holy service ought not to be monopolised by one order of talent, each company of believers should in due course enjoy the privilege. None ought to be without a share in the service of God.
A Song upon Alamoth. Which may denote that the music was to be pitched high for the treble or soprano voices of the Hebrew virgins. They went forth in their dances to sing the praises of David when he smote the Philistine, it was meet that they should make merry and be glad when the victories of Jehovah became their theme. We need to praise God upon virgin hearts, with souls chaste towards his fear, with lively and exalted expressions, and happy strains. Or the word Alamoth may refer to shrill sounding instruments, as in 1Ch 15:20, where we read that Zechariah, and Eliab, and Benaiah were to praise the Lord "with psalteries on Alamoth." We are not always, in a slovenly manner, to fall into one key, but with intelligence are to modulate our praises and make them fittingly expressive of the occasion and the joy it creates in our souls. These old musical terms cannot be interpreted with certainty, but they are still useful because they show that care and skill should be used in our sacred music.
SUBJECT. Happen what may, the Lord's people are happy and secure, this is the doctrine of the Psalm, and it might, to help our memories, be called THE SONG OF HOLY CONFIDENCE, were it not that from the great reformer's love to this soul-stirring hymn it will probably be best remembered as LUTHER'S PSALM.
DIVISION. It is divided by inspired authority into three parts, each of which ends with Selah.
EXPOSITION
Verse 1. God is our refuge and strength. Not our armies, or our fortresses. Israel's boast is in Jehovah, the only living and true God. Others vaunt their impregnable castles, placed on inaccessible rocks, and secured with gates of iron, but God is a far better refuge from distress than all these: and when the time comes to carry the war into the enemy's territories, the Lord stands his people in better stead than all the valour of legions or the boasted strength of chariot and horse. Soldiers of the cross, remember this, and count yourselves safe, and make yourselves strong in God. Forget not the personal possessive word our; make sure each one of your portion in God, that you may say, "He is my refuge and strength." Neither forget the fact that God is our refuge just now, in the immediate present, as truly as when David penned the word. God alone is our all in all. All other refuges are refuges of lies, all other strength is weakness, for power belongeth unto God: but as God is all sufficient, our defence and might are equal to all emergencies. A very present help in trouble, or in distress he has so been found, he has been tried and proved by his people. He never withdraws himself from his afflicted. He is their help, truly, effectually, constantly; he is present or near them, close at their side and ready for their succour, and this is emphasized by the word very in our version, he is more present than friend or relative can be, yea, more nearly present than even the trouble itself. To all this comfortable truth is added the consideration that his assistance comes at the needed time. He is not as the swallows that leave us in the winter; he is a friend in need and a friend indeed. When it is very dark with us, let brave spirits say, "Come, let us sing the forty-sixth Psalm."
"A fortress firm, and steadfast rock,
Is God in time of danger;
A shield and sword in every shock,
From foe well known or stranger."
Verse 2. Therefore. How fond the psalmist is of therefores! his poetry is no poetic rapture without reason, it is as logical as a mathematical demonstration. The next words are a necessary inference from these. Will not we fear. With God on our side, how irrational would fear be! Where he is all power is, and all love, why therefore should we quail? Though the earth be removed, though the basis of all visible things should be so convulsed as to be entirely changed. And though the mountains be carried into the middle of the sea; though the firmest of created objects should fall to headlong ruin, and be submerged in utter destruction. The two phrases set forth the most terrible commotions within the range of imagination, and include the overthrow of dynasties, the destruction of nations, the ruin of families, the persecutions of the church, the reign of heresy, and whatever else may at any time try the faith of believers. Let the worst come to the worst, the child of God should never give way to mistrust; since God remaineth faithful there can be no danger to his cause or people. When the elements shall melt with fervent heat, and the heavens and the earth shall pass away in the last general conflagration, we shall serenely behold "the wreck of matter, and the crash of worlds, "for even then our refuge shall preserve us from all evil, our strength shall prepare us for all good.
Verse 3. Though the waters thereof roar and be troubled. When all things are excited to fury, and reveal their utmost power to disturb, faith smiles serenely. She is not afraid of noise, nor even of real force, she knows that the Lord stilleth the raging of the sea, and holdeth the waves in the hollow of his hand. Though the mountains shake with the swelling thereof. Alps and Andes may tremble, but faith rests on a firmer basis, and is not to be moved by swelling seas. Evil may ferment, wrath may boil, and pride may foam, but the brave heart of holy confidence trembles not. Great men who are like mountains may quake for fear in times of great calamity, but the man whose trust is in God needs never to be dismayed. Selah. In the midst of such a hurly burly the music may well come to a pause, both to give the singers breath, and ourselves time for meditation. We are in no hurry, but can sit us down and wait while earth dissolves, and mountains rock, and oceans roar. Ours is not the headlong rashness which passes for courage, we can calmly confront the danger, and meditate upon terror, dwelling on its separate items and united forces. The pause is not an exclamation of dismay, but merely a rest in music; we do not suspend our song in alarm, but tune our harps again with deliberation amidst the tumult of the storm. It were well if all of us could say, Selah, under tempestuous trials, but alas! too often we speak in our haste, lay our trembling hands bewildered among the strings, strike the lyre with a rude crash, and mar the melody of our life song.
Verse 4. There is a river. Divine grace like a smoothly flowing, fertilising, full, and never failing river, yields refreshment and consolation to believers. This is the river of the water of life, of which the church above as well as the church below partakes evermore. It is no boisterous ocean, but a placid stream, it is not stayed in its course by earthquakes or crumbling mountains, it follows its serene course without disturbance. Happy are they who know from their own experience that there is such a river of God. The streams whereof in their various influences, for they are many, shall make glad the city of God, by assuring the citizens that Zion's Lord will unfailingly supply all their needs. The streams are not transient like Cherith, nor muddy like the Nile, nor furious like Kishon, nor treacherous like Job's deceitful brooks, neither are their waters "naught" like those of Jericho, they are clear, cool, fresh, abundant, and gladdening. The great fear of an Eastern city in time of war was lest the water supply should be cut off during a siege; if that were secured the city could hold out against attacks for an indefinite period. In this verse, Jerusalem, which represents the church of God, is described as well supplied with water, to set forth the fact that in seasons of trial all sufficient grace will be given to enable us to endure unto the end. The church is like a well ordered city, surrounded with mighty walls of truth and justice, garrisoned by omnipotence, fairly built and adorned by infinite wisdom: its burgesses the saints enjoy high privileges; they trade with far off lands, they live in the smile of the King; and as a great river is the very making and mainstay of a town, so is the broad river of everlasting love, and grace their joy and bliss. The church is peculiarly the City of God, of his designing, building, election, purchasing and indwelling. It is dedicated to his praise, and glorified by his presence. The holy place of the tabernacle of the Most High. This was the peculiar glory of Jerusalem, that the Lord within her walls had a place where he peculiarly revealed himself, and this is the choice privilege of the saints, concerning which we may cry with wonder, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" To be a temple for the Holy Ghost is the delightful portion of each saint, to be the living temple for the Lord our God is also the high honour of the church in her corporate capacity. Our God is here called by a worthy title, indicating his power, majesty, sublimity, and excellency; and it is worthy of note that under this character he dwells in the church. We have not a great God in nature, and a little God in grace; no, the church contains as clear and convincing a revelation of God as the works of nature, and even more amazing in the excellent glory which shines between the cherubim overshadowing that mercy seat which is the centre and gathering place of the people of the living God. To have the Most High dwelling within her members, is to make the church on earth like the church in heaven.
Verse 5. God is in the midst of her. His help is therefore sure and near. Is she besieged, then he is himself besieged within her, and we may be certain that he will break forth upon his adversaries. How near is the Lord to the distresses of his saints, since he sojourns in their midst! Let us take heed that we do not grieve him; let us have such respect to him as Moses had when he felt the sand of Horeb's desert to be holy, and put off his shoes from off his feet when the Lord spake from the burning bush. She shall not be moved. How can she be moved unless her enemies move her Lord also? His presence renders all hope of capturing and demolishing the city utterly ridiculous. The Lord is in the vessel, and she cannot, therefore, be wrecked. God shall help her. Within her he will furnish rich supplies, and outside her walls he will lay her foes in heaps like the armies of Sennacherib, when the angel went forth and smote them. And that right early. As soon as the first ray of light proclaims the coming day, at the turning of the morning God's right arm shall be outstretched for his people. The Lord is up betimes. We are slow to meet him, but he is never tardy in helping us. Impatience complains of divine delays, but in very deed the Lord is not slack concerning his promise. Man's haste is often folly, but God's apparent delays are ever wise; and when rightly viewed, are no delays at all. Today the bands of evil may environ the church of God, and threaten her with destruction; but ere long they shall pass away like the foam on the waters, and the noise of their tumult shall be silent in the grave. The darkest hour of the night is just before the turning of the morning; and then, even then, shall the Lord appear as the great ally of his church.
Verse 6. The heathen raged. The nations were in a furious uproar, they gathered against the city of the Lord like wolves ravenous for their prey; they foamed, and roared, and swelled like a tempestuous sea. The kingdoms were moved. A general confusion seized upon society; the fierce invaders convulsed their own dominions by draining the population to urge on the war, and they desolated other territories by their devastating march to Jerusalem. Crowns fell from royal heads, ancient thrones rocked like trees driven of the tempest, powerful empires fell like pines uprooted by the blast: everything was in disorder, and dismay seized on all who knew not the Lord. He uttered his voice, the earth melted. With no other instrumentality than a word the Lord ruled the storm. He gave forth a voice and stout hearts were dissolved, proud armies were annihilated, conquering powers were enfeebled. At first the confusion appeared to be worse confounded, when the element of divine power came into view; the very earth seemed turned to wax, the most solid and substantial of human things melted like the fat of rams upon the altar; but anon peace followed, the rage of man subsided, hearts capable of repentance relented, and the implacable were silenced. How mighty is a word from God! How mighty the Incarnate Word. O that such a word would come from the excellent glory even now to melt all hearts in love to Jesus, and to end for ever all the persecutions, wars, and rebellions of men!
Verse 7. The Lord of hosts is with us. This is the reason for all Zion's security, and for the overthrow of her foes. The Lord rules the angels, the stars, the elements, and all the hosts of heaven; and the heaven of heavens are under his sway. The armies of men though they know it not are made to subserve his will. This Generalissimo of the forces of the land, and the Lord High Admiral of the seas, is on our side—our august ally; woe unto those who fight against him, for they shall fly like smoke before the wind when he gives the word to scatter them. The God of Jacob is our refuge, Immanuel is Jehovah of Hosts, and Jacob's God is our high place of defence. When this glad verse is sung to music worthy of such a jubilate, well may the singers pause and the players wait awhile to tune their instruments again; here, therefore, fitly stands that solemn, stately, peaceful note of rest, SELAH.
Verse 8. Come, behold the works of the Lord. The joyful citizens of Jerusalem are invited to go forth and view the remains of their enemies, that they may mark the prowess of Jehovah and the spoil which his right hand hath won for his people. It were well if we also carefully noted the providential dealings of our covenant God, and were quick to perceive his hand in the battles of his church. Whenever we read history is should be with this verse sounding in our ears. We should read the newspaper in the same spirit, to see how the Head of the Church rules the nations for his people's good, as Joseph governed Egypt for the sake of Israel. What desolations he hath made in the earth. The destroyers he destroys, the desolators he desolates. How forcible is the verse at this date! The ruined cities of Assyria, Babylon, Petra, Bashan, Canaan, are our instructors, and in tables of stone record the doings of the Lord. In every place where his cause and crown have been disregarded ruin has surely followed: sin has been a blight on nations, and left their palaces to lie in heaps. In the days of the writer of this Psalm, there had probably occurred some memorable interpositions of God against his Israel's foes; and as he saw their overthrow, he called on his fellow citizens to come forth and attentively consider the terrible things in righteousness which had been wrought on their behalf. Dismantled castles and ruined abbeys in our own land stand as memorials of the Lord's victories over oppression and superstition. May there soon be more of such desolations.
"Ye gloomy piles, ye tombs of living men,
Ye sepulchres of womanhood, or worse;
Ye refuges of lies, soon may ye fall,
And amid your ruins may the owl, and bat,
And dragon find congenial resting place."
Verse 9. He maketh wars to cease unto the end of the earth. His voice quiets the tumult of war, and calls for the silence of peace. However remote and barbarous the tribe, he awes the people into rest. He crushes the great powers till they cannot provoke strife again; he gives his people profound repose. He breaketh the bow, the sender of swift winged death he renders useless. And cutteth the spear in sunder—the lance of the mighty man he shivers. He burneth the chariot in the fire—the proud war chariot with its death dealing scythes he commits to the flames. All sorts of weapons he piles heaps on heaps, and utterly destroys them. So was it in Judea in the days of yore, so shall it be in all lands in eras yet to come. Blessed deed of the Prince of Peace! when shall it be literally performed? Already the spiritual foes of his people are despoiled of their power to destroy; but when shall the universal victory of peace be celebrated, and instruments of wholesale murder be consigned to ignominious destruction? How glorious will the ultimate victory of Jesus be in the day of his appearing, when every enemy shall lick the dust!
Verse 10. Be still, and know that I am God. Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protection of his grace. Since none can worthily proclaim his nature, let "expressive silence muse his praise." The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages. I will be exalted among the heathen. They forget God, they worship idols, but Jehovah will yet be honoured by them. Reader, the prospects of missions are bright, bright as the promises of God. Let no man's heart fail him; the solemn declarations of this verse must be fulfilled. I will be exalted in the earth, among all people, whatever may have been their wickedness or their degradation. Either by terror or love God will subdue all hearts to himself. The whole round earth shall yet reflect the light of his majesty. All the more because of the sin, and obstinacy, and pride of man shall God be glorified when grace reigns unto eternal life in all corners of the world.
Verse 11. The Lord of hosts is with us; the God of Jacob is our refuge. It was meet to sing this twice over. It is a truth of which no believer wearies, it is a fact too often forgotten, it is a precious privilege which cannot be too often considered. Reader, is the Lord on thy side? Is Emmanuel, God with us, thy Redeemer? Is there a covenant between thee and God as between God and Jacob? If so, thrice happy art thou. Show thy joy in holy song, and in times of trouble play the man by still making music for thy God. SELAH. Here as before, lift up the heart. Rest in contemplation after praise. Still keep the soul in tune. It is easier to sing a hymn of praise than to continue in the spirit of praise, but let it be our aim to maintain the uprising devotion of our grateful hearts, and so end our song as if we intended it to be continued.
SELAH bids the music rest.
Pause in silence soft and blest;
SELAH bids uplift the strain,
Harps and voices tune again;
SELAH ends the vocal praise,
Still your hearts to God upraise.
EXPLANATORY NOTES AND QUAINT SAYINGS
TITLE. The LXX referring to the notion of the theme (Mlu), occultavit, render it uper twn krufiwn, for the hidden; and the Latin, pro arcanis; and the rest of the ancient interpreters take the same course; the Chaldee referring it to Coreh, and those that were hidden, i.e., swallowed up, by the earth with him, whilst these sons of Coreh escaped; as if the mention of the sons of Coreh in the title, by whom this song was to be sung, referred the whole Psalm to that story. Accordingly, verse 2, when the Hebrew reads, "Though the earth be removed, "the paraphrase is, "When our fathers were changed from the earth." Henry Hammond.
Title. The title is peculiar, "Upon Alamoth, "suggesting "a choir of virgins, "as if this virgin choir were selected to sing a Psalm that tells of perils and fears and alarms abounding, in order to show that even the feeble virgins may in that day sing without dread, because of "The Mighty One" on their side. Andrew A. Bonar.
Title.—"Upon Alamoth." (To be sung) en soprano. Armand de Mestral, quoted by Perowne.
Whole Psalm. We sing this Psalm to the praise of God, because God is with us, and powerfully and miraculously preserves and defends his church and his word, against all fanatical spirits, against the gates of hell, against the implacable hatred of the devil, and against all the assaults of the world, the flesh and sin. Martin Luther.
Whole Psalm. Luther and his companions, with all their bold readiness for danger and death in the cause of truth, had times when their feelings were akin to those of a divine singer, who said, "Why art thou cast down, O my soul?" But in such hours the unflinching Reformer would cheerily say to his friend Melancthon, "Come, Philip, let us sing the forty-sixth Psalm; and they could sing it in Luther's own characteristic version":—
A sure stronghold our God is He,
A timely shield and weapon;
Our help he will be, and set us free
From every ill can happen.
And were the world with devils filled,
All eager to devour us,
Our souls to fear shall little yield,
They cannot overpower us.
—S. W. Christophers, in "Hymn Writers and their Hymns," 1866
Verse 1. God is our refuge and strength, etc. It begins abruptly, but nobly; ye may trust in whom and in what ye please; but GOD (ELOHIM) is our refuge and strength. A very present help. A help found to be very powerful and effectual in straits and difficulties. The words are very emphatic: (dam aumn twrub hrze), ezrah betsaroth nimtsa meod, "He is found an exceeding, or superlative, help in difficulties." Such we have found him, and therefore celebrate his praise. Adam Clarke.
Verse 2. Though the earth be removed. John Wesley preached in Hyde park, on the occasion of the earthquake felt in London, March 8, 1750, and repeated these words. Charles Wesley composed Hymn 67, Wesley's Collection, the following lines of which illustrate this verse:
How happy then are we,
Who build, O Lord, on thee!
What can our foundation shock?
Though the shattered earth remove,
Stands our city on a rock,
On the rock of heavenly love.
Verses 2-3. The earth thrown into a state of wild confusion, the mountains hurled into the mighty deep, the sea tossed into a tempest, and the everlasting hills drifting on its foaming billows, are the vivid images by which the divine judgments on wicked and persecuting nations are described in the language of the prophets. John Morison.
Verses 2-3, 5. Palestine was frequently subject to earthquakes, as might have been expected from its physical character and situation; and it is a remarkable circumstance, that although all other parts of the land seem to have been occasionally the scene of those terrible convulsions, the capital was almost wholly free from them. Mount Moriah, or the hill of vision, was so called from its towering height, which made it a conspicuous object in the distance. It stands in the centre of a group of hills, which surround it in the form of an amphitheatre, and it was chiefly to this position, under the special blessing of God, that it stood firm and immoveable amid the frequent earthquakes that agitated and ravaged the Holy Land. Paxton's Illustrations of Scripture.
Verse 4. There is a river, the streams whereof shall make glad the city of God. What is the river that makes glad the city of God? I answer, God himself is the river, as in the following verse, "God is in the midst of her." 1. God the Father is the river: "For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." Jer 2:13. 2. God the Son is the river, the fountain of salvation: "In that day there shall be a fountain opened to the house of David, and the inhabitants of Jerusalem for sin and for uncleanness." Zec 13:1. 3. God the Spirit is the river: "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be a well of water springing up into everlasting life." Joh 7:38 4:14. What are the streams of this river? Answer—the perfections of God, the fulness of Christ, the operations of the Spirit, and these running in the channel of the covenant of promise. Ralph Erskine.
Verse 4. There is a river, etc. This is that flood which Ezekiel beheld in vision, the waters that came down from the right side of the house, and rising first to the ankles—then as the prophet passed onward, to the knees—then to the loins—became afterwards a river that he could not pass over; for the waters were risen, waters to swim in, a river that could not be passed over. Shall we see in this, with the angelic doctor, the river of grace which burst forth from Mount Calvary? streams branching off hither and thither, the pelagim of the Hebrew—"to satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth." Job 38:1-41. O "fountain of gardens, ""well of living waters, " "streams from Lebanon, "how do you, the "nether springs" of this world, bring to us something of the everlasting loveliness and peace of those "upper springs, "by which the beautiful flock now feed and lie down, none making them afraid! Or with S. Ambrose and S. Bernard, understand the verse of the "river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb." And then the rivers of that flood shall indeed make glad the city of God, the house not made with hands, eternal in the heavens, where is the tree of life, that beareth twelve manner of fruits, and yieldeth her fruit every month; that country and that river of which the old liturgies say, "They who rest in the bosom of Abraham are in the tabernacle of joy and rest, in the dwellings of light, in the world of pleasure, in the church of the true Jerusalem, where there is no place for affliction, nor way of sadness, where there are no wars with the flesh, and no resistance to temptation, where sin is forgotten, and past danger is only remembered as a present pleasure." Thomas Aquinas, Ambrose, and Bernard, in Neale's Commentary.
Verse 4. There is a river. The river of God that flows from his throne. No enemy can cut off this stream from the church of Christ. Observe the reference to Isa 36:2 37:25, compared with 2Ch 32:2-4. These gently flowing, but full streams, are contrasted with the roaring waves of the sea. T. C. Barth.
Verse 4. There is a river, etc. The allusion is either to the river Kidron, which ran by Jerusalem, or to the waters of Shiloah, which by different courses and branches ran through the city of Jerusalem, and supplied the several parts of it with water, to the joy and comfort of its inhabitants. But the words are to be understood in a figurative sense, as applicable to gospel times; and this river either designs the gospel, the streams of which are its doctrines, which are living waters, that went out from Jerusalem, and which publish glad tidings of great joy to all sensible sinners; or the Spirit and his graces, which are compared to a well and rivers of living water, in the exercises of which the saints have much joy and peace; or else the Lord himself, who is the place of broad rivers and streams to his people, and is both their refreshment and protection; or rather his everlasting love to them is here intended. John Gill.
Verse 4. Compared with the waterless deserts around, Judaea and Jerusalem were well watered, and drought pressed more severely on the besiegers than the besieged. The allusion here is to the well known rill and pool of Siloam. So in Isa 8:6, the blessing of God's protection is represented by the waters of Shiloah, which go softly. From "The psalms Chronologically arranged. By Four Friends," 1867.
Verse 4. The city. The church of God is like a city, 1. Because a city is a place of security. 2. A place of society: what one wants another supplies; they have mutual fellowship. 3. A place of unity, that people may therein live in peace and concord. 4. A place of trade and traffic. Here is the market of free grace: "Ho, every one that thirsteth, "etc. Here is the pearl of great price exposed for sale. 5. A place of freedom and liberty, freedom from the guilt of sin, wrath of God, curse of the law, present evil world, bondage to Satan, etc., etc. 6. A place of order and regularity; it hath its constitutions and ordinances. 7. A place of rest, and commodious to live in, and thus it is opposed to the wilderness. 8. A place of privileges. 9. A place of pomp and splendour; there is the king, the court, the throne. 10. A place of pleasure and beauty; Ps 48:2.—Ralph Erskine.
Verse 5. God is in the midst of her. It is the real presence of Christ, and the supernatural power of his Spirit, which makes the church mighty to the conquest of souls. The church spreads because her God is in the midst of her. When at any time she has forgotten her dependence on the invisible intercession of her Head, and the gracious energy of his Spirit, she has found herself shorn of the locks of her great strength, and has become the laughing stock of the Philistines. William Binnie, D.D.
Verse 5. God is in the midst of her, etc. The enemies of the church may toss her as waves, but they shall not split her as rocks. She may be dipped in water as a feather, but shall not sink therein as lead. He that is a well of water within her to keep her from fainting, will also prove a wall of fire about her to preserve her from falling. Tried she may be, but destroyed she cannot be. Her foundation is the Rock of Ages, and her defence the everlasting Arms. It is only such fabrics as are bottomed upon the sand, that are overthrown by the wind. The adversaries of God's people will push at them as far as their horns will go, but when they have scoured them by persecution, as tarnished vessels, then God will throw such wisps into the fire. William Secker.
Verse 5. When the Papists were in their ruff, and Melancthon began sometimes to fear lest the infant Reformation should be stifled in the birth, Luther was wont to comfort him with these words: "Si nos ruemus, ruet Christus und, scilicet ille regnator mundi, esto ruat, malo ego cum Christo rures, quam cum Caesare stare; "that is, If we perish, Christ must fall too (he is in the midst of us), and if it must be so, be it so; I had rather perish with Christ, that great Ruler of the world, than prosper with Caesar. John Collings.
Verse 5. And that right early. Therefore, notice that all the great deliverances wrought in Holy Scripture, were wrought so early, as to have been brought to pass in the middle of the night. So Gideon, with his pitchers and lamps against the Midianites; so Saul, when he went forth against Nahash, the Ammonite; so Joshua, when he went up to succour Gibeon; so Samson, when he carried off in triumph the gates of Gaza; so also the associate kings, under the guidance of Elisha, in their expedition against the Moabites, when they, according to God's command, filled the wilderness with ditches, and then beheld their enemies drawn to their destruction, by the reflection of the rising sun upon the water. Michael Ayguan.
Verse 5. Right early. Rather, with the margin, when the morning appeareth. The restoration of the Jews will be one of the first things at the season of the second advent. It will be accomplished in the very dawning of that day, "when the Sun of Righteousness will rise with healing on his wings." Samuel Horsley.
Verse 7. The Lord of hosts is with us. There be three sorts of God's special presence, all which may be justly accounted the church's privilege. First, his glorious presence, or his presence testified by eminent glory, and the residence thereof. Thus God is said to be in heaven differentially, so as he is not anywhere else; and heaven is therefore called his throne or dwelling place 1Ki 8:39; as a king is nowhere so majestically as upon his throne, or in his chair of state; and this is so great a privilege of the church as that she comes not to enjoy it, unless she be triumphant in heaven, and therefore is not the presence here intended. Secondly, his gracious presence, or his presence testified by tokens of his grace and favour toward a people, whether visible as in the temple where he chose to place his name, and wherein above all places he would be worshipped, in which respect he is said to dwell between the cherubim 2Sa 6:2; or spiritual tokens of his grace, as assistance and acceptance in the duties of his worship, together with enjoyment and benefit of his ordinances. Thus he is present with his church and people in times of the gospel: "Where two or three are gathered together in my name, there am I in the midst of them." Mt 18:20. This kind of presence is a privilege of the church militant, that he will be with her in holy and spiritual administrations and ordinances; yet this is not the presence principally intended here. Thirdly, the providential presence, or his presence testified by acts of special providence, wherein the power, wisdom or any other of God's attributes are eminently put forth, either by way of assistance or defence fro a people. Thus the Lord was present with Israel in the wilderness by the pillar of fore and of a cloud Ex 13:21; "And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light." And as this presence was intended for a guide, so was it also for a defence to his people against their enemies, and at which their enemies the Egyptians were troubled. Ex 15:20. By this kind of presence the Lord is with his church militant, in reference to her external regiment, and more especially in her warfare, standing up for her and with her against her enemies; and this is the church's privilege in these words, The Lord of hosts is with us. John Strickland, B.D. (1601-1670), in a Sermon, entitled, "Immanuel, "1644.
Verse 7. The God of Jacob. If any shall ask me, Why then the God of Jacob more than the God of Isaac? Though it might suffice that the Spirit of God is pleased so to speak, yet Mr. Calvin gives this reason, the covenant of grace was more solemnly made and publicly ratified with Abraham and Jacob, than it was with Isaac, and therefore when he will be looked upon as a God in covenant with his people, he holds forth himself more frequently by the name of the God of Abraham, and the God of Jacob, than of the God of Isaac; albeit sometimes he is pleased to take upon him that style also. John Strickland.
Verse 7. Our refuge. Our refuge, or stronghold, where the church, as a ship in quiet haven, amy anchor and ride safe; or it may be a metaphor from the dens or burrows, where weaponless creatures find shelter, when they are hunted and pursued by their enemies, as Pr 30:26, "The conies are but a feeble folk, yet make they their houses in the rocks." They are safe in the rock if they can get thither, though never so weak in themselves. So the church, though pursued by bloody enemies, and though weak in herself, if yet she get under the wing of the God of Jacob, she may be fearless, for she is safe there. He is our refuge. It were to undervalue God, if we should fear the creatures, when he is with us. Antigonus, when he overheard his soldiers reckoning how many their enemies were, he steps in unto them suddenly, demanding, "And how many do you reckon me for?" John Strickland.
Verse 8. Come, behold the works of the Lord. Venito, videto. God looks that his works should be well observed, and especially when he hath wrought any great deliverance for his people. Of all things, he cannot abide to be forgotten. John Trapp.
Verse 8. What desolations he hath made in the earth. We are here first invited to a tragical sight. We are carried into the camera di morte, to see the ghastly visage of deaths and desolations all the world over; than which nothing can be more horrible and dreadful. You are called out to see piles of dead carcasses; to see whole basketfuls of heads, as was presented to Jehu: a woeful spectacle, but a necessary one. See, therefore, what desolation the Lord hath wrought in all the earth. Desolations by wars: how many fields have been drenched with blood, and composted with carcasses; how many millions of men have been cut off in all ages by the edge of the sword! Desolations by famine; wherein men have been forced to make their bodies one another's sepulchres, and mothers to devour their children of a span long. Desolations by plagues and pestilence; which have swept away, as our story tells us, eight hundred thousand in one city. Desolations by inundations of waters; which have covered the faces of many regions, and rinsed the earth of her unclean inhabitants. Desolations by earthquakes, which have swallowed up whole cities; and those great and populous. Desolations wrought by the hand of his angels; as in Egypt; in the tents of the Assyrians, one hundred and eighty five thousand in one night; in the camp of Israel, in David's pestilence. Desolations wrought by the hand of men, in battles and massacres. Desolations by wild beasts; as in the colonies of Ashur planted in Samaria. Desolations by the swarms of obnoxious and noisome creatures; as in Egypt, and since in Africa: "He spoke the word, and the grasshoppers came, and caterpillars innumerable, "Ps 105:34. In so much as, in the consulship of M. Fulvius Flaccus, after the bloody wars of Africa, followed infinite numbers of locusts; which, after devouring of all herbs and fruit, were, by a sudden wind, hoised into the African sea: infection followed upon their putrefaction, and thereupon a general mortality: in number, four score thousand died: upon the sea coast betwixt Carthage and Utica, above two hundred thousand. Desolations every way, and by what variety of means soever; yet all wrought by the divine hand; What desolations he hath wrought. Whoever be the instrument, he is the Author. Joseph Hall (Bishop.)
Verse 8. Doth not God make great desolations, when he makes that man that counted himself a most religious man, to confess himself not sufficient for one good thought? As it was with Paul, does he not make wars to cease when he turns the heart of a persecutor, earnestly to seek peace with God and man, yea, with his very enemies? Doth he not break the bow and all weapons of war asunder, and that in all the earth, when he proclaims peace to all that are far off and near, professor and profane, Jews and Gentiles? Richard Coore.
Verses 8-10. Come, behold the works of the Lord. What works? ruining works. What desolations he hath made in the earth. God made strange work in the world at that time. Those countries which before were as the garden of God, became like a desolate wilderness: who was able to bear this with patience? Yet the Spirit of God saith in the next words, it must be patiently borne. When God lets men strive and war with one another to a common confusion, yet no man may strive with God about it: and the reason given why no man may, is only this (which is indeed all the reason in the world), He is God. So it follows in the Psalm; Be still, and know that I am God; as if the Lord had said, Not a word, do not strive nor reply; whatever you see, hold your peace; know that I, being God, give no account of any of my matters. Joseph Caryl.
Verses 8-10. Come, behold the works of the Lord.
Verse 10. Be still, and know that I am God. The great works of God, wherein his sovereignty appeared, had been described in the foregoing verses. In the awful desolations that he made, and by delivering his people by terrible things, he showed his greatness and dominion. Herein he manifested his power and sovereignty, and so commands all to be still, and know that he is God. For says he, I will be exalted among the heathen, I will be exalted in the earth. In the words may be observed, 1. A duty described, to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it may be. 2. We may observe the ground of this duty, namely, the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or opposing, but calmly and humbly submitting to him. 3. How we must fulfil this duty of being still before God, namely, with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission. Hence, the bare consideration that God is God may well be sufficient to still all objections and oppositions against the divine sovereign dispensations. Jonathan Edwards.
Verse 10. Be still, and know that I am God. This text of Scripture forbids quarrelling and murmuring against God. Now let me apply as I go along. There are very few, and these very well circumstanced, that find themselves in no hazard of quarrelling with God. I think almost that if angels were on earth, they would be in hazard of it. I will assure you, there are none that have corruption, but they have need to be afraid of this. But many give way to this quarrelling, and consider not the hazard thereof. Beware of it, for it is a dreadful thing to quarrel with God: who may say unto him, "What doest thou?" It is a good account of Aaron, that when God made fire to destroy his sons, he held his peace. Let us then, while we bear the yoke, "sit alone and keep silence, and put our mouths in the dust, if so be there may be hope." La 3:28-29. Ye know, the murmuring of the children of Israel cost them very dear. Be still, that is, beware of murmuring against me, saith the Lord. God gives not an account of his matters to any; because there may be many things ye cannot see through; and therefore ye may think it better to have wanted them, and much more, for the credit of God and the church. I say, God gives not an account of his matters to any. Beware, then, of drawing rash conclusions. Richard Cameron's Sermon, preached July 18th, 1680, three days before he was killed at Airsmoss.
Verse 10. Be still and know that I am God. Faith gives the soul a view of the Great God. It teacheth the soul to set his almightiness against sin's magnitude, and his infinitude against sin's multitude; and so quenches the temptation. The reason why the presumptuous sinner fears so little, and the despairing soul so much, is for want of knowing God as great; therefore, to cure them both, the serious consideration of God, under this notion, is propounded: Be still, and know that I am God; as if he had said, Know, O ye wicked, that I am God, who can avenge myself when I please upon you, and cease to provoke me by your sins to your own confusion; and again, know, ye trembling souls, that I am God; and therefore able to pardon the greatest sins, and cease to dishonour me by your unbelieving thoughts of me. William Gurnall.
Verse 10. Be still, and know that I am the Lord. Not everyone is a fit scholar for God's school, but such as are purified according to the purification of the sanctuary. Carnal men are drowned in fleshly and worldly cares, and neither purged nor lifted up to receive the light of God, or else indisposed by prejudice or passion, that they cannot learn at all. We will never savingly know him, till our souls be free of these indispositions. Among all the elements the earth is fitted to receive seed of the sower; if he cast it into the fire, it burneth; if in the air, it withereth; if in the waters, it rots, the instability of that body is for producing monsters, because it closes not straitly the seeds of fishes. Spirits of a fiery temper, or light in inconstancy, or moving as waters, are not for God's lessons, but such as in stayed humility do rest under his hand. If waters be mixed with clay in their substance, or their surface be troubled with wind, they can neither receive nor render any image; such unstable spirits in the school of God lose their time and endanger themselves. William Struther.
Verse 10. Be still, and know, etc. As you must come and see Ps 46:8, so come and hear what the Lord saith to those enemies of yours. John Trapp.
Verse 11. The Lord of hosts is with us. On Tuesday Mr. Wesley could with difficulty be understood, though he often attempted to speak. At last, with all the strength he had, he cried out, "The best of all is, God is with us." Again, raising his hand, and waving it in triumph, he exclaimed with thrilling effect, "The best of all is, God is with us." These words seem to express the leading feature of his whole life, God had been with him from early childhood; his providence had guided him through all the devious wanderings of human life; and now, when he was entering the "valley of the shadow of death, "the same hand sustained him. From "Wesley and his Coadjutors. By Rev. W. C. Larrabee, A.M. Edited by Rev. B. F. Tefft, D.D. Cincinnati. 1851."
HINTS TO THE VILLAGE PREACHER
Verse 1. The song of faith in troublous times.
1. Our refuge. Our only, impregnable, accessible, delightful place of retreat is our God.
2. Our strength. Our all sufficient, unconquerable, honourable, and emboldening strength is our God.
3. Our help. Ever near, sympathising, faithful, real, and potent is our God.
Verse 1. A very present help in trouble. Religion never so valuable as in seasons of trouble, sickness, and death. God is present helping us to bear trouble, to improve it, and to survive it. Present by gracious communications and sweet manifestations; present most when he seems absent, restraining, overruling, and sanctifying trouble. Trust and wait. James Smith.
Verse 2. The reasons, advantages, and glory of holy courage.
Verses 2-3.
1. The great and many causes for fear.
(a) What might come—mountains, waters, etc., persecution, pestilence, etc.
(b) What must come—afflictions, death, judgment.
2. The great and one cause for not fearing. Fearlessness under such circumstances should be well grounded. God himself is our refuge, and we confiding in him are fearless. G. Rogers.
Verse 4. Glad tidings in sad times; or, the city of God in the times of trouble and confusion, watered with the river of consolation. Ralph Erskine.
Verse 4. What can this river be but that blessed covenant to which David himself repaired in the time of trouble? ...And what are the streams of this river, but the outgoings and effects of this divine constitution?
1. The blood of Jesus.
2. The influences of the Holy Spirit.
3. The doctrines and promises of the gospel.
4. The ordinances of religion.
5. All the means of grace. W. Jay.
Verse 4. Make glad the city of God. There are four ways in which the streams of a river would gladden the citizens.
1. The first regards prospect.
2. The second regards traffic.
3. The third regards fertility.
4. The fourth regards supply. W. Jay.
Verse 4. City of God. The church may be called "the city of God" because, 1. He dwells in it (see Ps 44:5). 2. He founded it and built it. 3. It derives all privileges and immunities from him. 4. He is the chief Ruler or Governor there. 5. It is his property. 6. He draws the rent of it. Ralph Erskine.
Verses 4-5. To the church, Joy, Establishment, Deliverance.
Verse 6. What man did and what God did.
Verse 8. Behold the works of the Lord.
1. They are worth beholding, for they are like himself; well becoming his infinite power, wisdom, justice,
2. Our eyes were given us for this very purpose—not for the beholding of vanity, not for the ensnaring or wounding of the soul; but for the use and honour of the Creator.
3. The Lord delights to have his works beheld; he knows their excellency and perfection, and that the more they are seen and noted the more honour will accrue to the Maker of them.
4. None but we can do it; there is great reason then that we should carefully behold, etc.
5. This shall be of great benefit to ourselves. Bishop Hall.
Verse 8. The desolations of the Lord, the consolation of his saints.
1. A declaration of what has happened.
2. A promise of what shall be achieved. Spurgeon's Sermons, No. 190.
Verse 9. The Great Peacemaker, or the principle of the gospel our only hope, for the total abolition of war.
Verse 10. Be still, and know that I am God. The sole consideration that God is God, sufficient to still all objections to his sovereignty. Jonathan Edwards.
Verse 10. I am God. 1. In that he is God, he is an absolutely and infinitely perfect being. 2. As he is God, he is so great, that he is infinitely above all comprehension. 3. As he is God, all things are his own. 4. In that he is God, he is worthy to be sovereign over all things. 5. In that he is God, he will be sovereign, and will act as such. 6. In that he is God, he is able to avenge himself on those who oppose his sovereignty. Jonathan Edwards.
TITLE. To the Chief Musician. He who could sing other Psalms so well was fitly entrusted with this noble ode. Trifles may be left to commoner songsters, but the most skilful musician in Israel must be charged with the due performance of this song, with the most harmonious voices and choicest music. For the Sons of Korah. One alone cannot fulfil the praise, there must be picked choristers under him, whose joyful privilege it shall be to celebrate the service of song in the house of the Lord. As to why the sons of Korah were selected, see our remarks at the head of Psalm 42. It may be well to add that they were a division of the Levites who took their turn in serving at the temple. All the works of holy service ought not to be monopolised by one order of talent, each company of believers should in due course enjoy the privilege. None ought to be without a share in the service of God.
A Song upon Alamoth. Which may denote that the music was to be pitched high for the treble or soprano voices of the Hebrew virgins. They went forth in their dances to sing the praises of David when he smote the Philistine, it was meet that they should make merry and be glad when the victories of Jehovah became their theme. We need to praise God upon virgin hearts, with souls chaste towards his fear, with lively and exalted expressions, and happy strains. Or the word Alamoth may refer to shrill sounding instruments, as in 1Ch 15:20, where we read that Zechariah, and Eliab, and Benaiah were to praise the Lord "with psalteries on Alamoth." We are not always, in a slovenly manner, to fall into one key, but with intelligence are to modulate our praises and make them fittingly expressive of the occasion and the joy it creates in our souls. These old musical terms cannot be interpreted with certainty, but they are still useful because they show that care and skill should be used in our sacred music.
SUBJECT. Happen what may, the Lord's people are happy and secure, this is the doctrine of the Psalm, and it might, to help our memories, be called THE SONG OF HOLY CONFIDENCE, were it not that from the great reformer's love to this soul-stirring hymn it will probably be best remembered as LUTHER'S PSALM.
DIVISION. It is divided by inspired authority into three parts, each of which ends with Selah.
EXPOSITION
Verse 1. God is our refuge and strength. Not our armies, or our fortresses. Israel's boast is in Jehovah, the only living and true God. Others vaunt their impregnable castles, placed on inaccessible rocks, and secured with gates of iron, but God is a far better refuge from distress than all these: and when the time comes to carry the war into the enemy's territories, the Lord stands his people in better stead than all the valour of legions or the boasted strength of chariot and horse. Soldiers of the cross, remember this, and count yourselves safe, and make yourselves strong in God. Forget not the personal possessive word our; make sure each one of your portion in God, that you may say, "He is my refuge and strength." Neither forget the fact that God is our refuge just now, in the immediate present, as truly as when David penned the word. God alone is our all in all. All other refuges are refuges of lies, all other strength is weakness, for power belongeth unto God: but as God is all sufficient, our defence and might are equal to all emergencies. A very present help in trouble, or in distress he has so been found, he has been tried and proved by his people. He never withdraws himself from his afflicted. He is their help, truly, effectually, constantly; he is present or near them, close at their side and ready for their succour, and this is emphasized by the word very in our version, he is more present than friend or relative can be, yea, more nearly present than even the trouble itself. To all this comfortable truth is added the consideration that his assistance comes at the needed time. He is not as the swallows that leave us in the winter; he is a friend in need and a friend indeed. When it is very dark with us, let brave spirits say, "Come, let us sing the forty-sixth Psalm."
"A fortress firm, and steadfast rock,
Is God in time of danger;
A shield and sword in every shock,
From foe well known or stranger."
Verse 2. Therefore. How fond the psalmist is of therefores! his poetry is no poetic rapture without reason, it is as logical as a mathematical demonstration. The next words are a necessary inference from these. Will not we fear. With God on our side, how irrational would fear be! Where he is all power is, and all love, why therefore should we quail? Though the earth be removed, though the basis of all visible things should be so convulsed as to be entirely changed. And though the mountains be carried into the middle of the sea; though the firmest of created objects should fall to headlong ruin, and be submerged in utter destruction. The two phrases set forth the most terrible commotions within the range of imagination, and include the overthrow of dynasties, the destruction of nations, the ruin of families, the persecutions of the church, the reign of heresy, and whatever else may at any time try the faith of believers. Let the worst come to the worst, the child of God should never give way to mistrust; since God remaineth faithful there can be no danger to his cause or people. When the elements shall melt with fervent heat, and the heavens and the earth shall pass away in the last general conflagration, we shall serenely behold "the wreck of matter, and the crash of worlds, "for even then our refuge shall preserve us from all evil, our strength shall prepare us for all good.
Verse 3. Though the waters thereof roar and be troubled. When all things are excited to fury, and reveal their utmost power to disturb, faith smiles serenely. She is not afraid of noise, nor even of real force, she knows that the Lord stilleth the raging of the sea, and holdeth the waves in the hollow of his hand. Though the mountains shake with the swelling thereof. Alps and Andes may tremble, but faith rests on a firmer basis, and is not to be moved by swelling seas. Evil may ferment, wrath may boil, and pride may foam, but the brave heart of holy confidence trembles not. Great men who are like mountains may quake for fear in times of great calamity, but the man whose trust is in God needs never to be dismayed. Selah. In the midst of such a hurly burly the music may well come to a pause, both to give the singers breath, and ourselves time for meditation. We are in no hurry, but can sit us down and wait while earth dissolves, and mountains rock, and oceans roar. Ours is not the headlong rashness which passes for courage, we can calmly confront the danger, and meditate upon terror, dwelling on its separate items and united forces. The pause is not an exclamation of dismay, but merely a rest in music; we do not suspend our song in alarm, but tune our harps again with deliberation amidst the tumult of the storm. It were well if all of us could say, Selah, under tempestuous trials, but alas! too often we speak in our haste, lay our trembling hands bewildered among the strings, strike the lyre with a rude crash, and mar the melody of our life song.
Verse 4. There is a river. Divine grace like a smoothly flowing, fertilising, full, and never failing river, yields refreshment and consolation to believers. This is the river of the water of life, of which the church above as well as the church below partakes evermore. It is no boisterous ocean, but a placid stream, it is not stayed in its course by earthquakes or crumbling mountains, it follows its serene course without disturbance. Happy are they who know from their own experience that there is such a river of God. The streams whereof in their various influences, for they are many, shall make glad the city of God, by assuring the citizens that Zion's Lord will unfailingly supply all their needs. The streams are not transient like Cherith, nor muddy like the Nile, nor furious like Kishon, nor treacherous like Job's deceitful brooks, neither are their waters "naught" like those of Jericho, they are clear, cool, fresh, abundant, and gladdening. The great fear of an Eastern city in time of war was lest the water supply should be cut off during a siege; if that were secured the city could hold out against attacks for an indefinite period. In this verse, Jerusalem, which represents the church of God, is described as well supplied with water, to set forth the fact that in seasons of trial all sufficient grace will be given to enable us to endure unto the end. The church is like a well ordered city, surrounded with mighty walls of truth and justice, garrisoned by omnipotence, fairly built and adorned by infinite wisdom: its burgesses the saints enjoy high privileges; they trade with far off lands, they live in the smile of the King; and as a great river is the very making and mainstay of a town, so is the broad river of everlasting love, and grace their joy and bliss. The church is peculiarly the City of God, of his designing, building, election, purchasing and indwelling. It is dedicated to his praise, and glorified by his presence. The holy place of the tabernacle of the Most High. This was the peculiar glory of Jerusalem, that the Lord within her walls had a place where he peculiarly revealed himself, and this is the choice privilege of the saints, concerning which we may cry with wonder, "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" To be a temple for the Holy Ghost is the delightful portion of each saint, to be the living temple for the Lord our God is also the high honour of the church in her corporate capacity. Our God is here called by a worthy title, indicating his power, majesty, sublimity, and excellency; and it is worthy of note that under this character he dwells in the church. We have not a great God in nature, and a little God in grace; no, the church contains as clear and convincing a revelation of God as the works of nature, and even more amazing in the excellent glory which shines between the cherubim overshadowing that mercy seat which is the centre and gathering place of the people of the living God. To have the Most High dwelling within her members, is to make the church on earth like the church in heaven.
Verse 5. God is in the midst of her. His help is therefore sure and near. Is she besieged, then he is himself besieged within her, and we may be certain that he will break forth upon his adversaries. How near is the Lord to the distresses of his saints, since he sojourns in their midst! Let us take heed that we do not grieve him; let us have such respect to him as Moses had when he felt the sand of Horeb's desert to be holy, and put off his shoes from off his feet when the Lord spake from the burning bush. She shall not be moved. How can she be moved unless her enemies move her Lord also? His presence renders all hope of capturing and demolishing the city utterly ridiculous. The Lord is in the vessel, and she cannot, therefore, be wrecked. God shall help her. Within her he will furnish rich supplies, and outside her walls he will lay her foes in heaps like the armies of Sennacherib, when the angel went forth and smote them. And that right early. As soon as the first ray of light proclaims the coming day, at the turning of the morning God's right arm shall be outstretched for his people. The Lord is up betimes. We are slow to meet him, but he is never tardy in helping us. Impatience complains of divine delays, but in very deed the Lord is not slack concerning his promise. Man's haste is often folly, but God's apparent delays are ever wise; and when rightly viewed, are no delays at all. Today the bands of evil may environ the church of God, and threaten her with destruction; but ere long they shall pass away like the foam on the waters, and the noise of their tumult shall be silent in the grave. The darkest hour of the night is just before the turning of the morning; and then, even then, shall the Lord appear as the great ally of his church.
Verse 6. The heathen raged. The nations were in a furious uproar, they gathered against the city of the Lord like wolves ravenous for their prey; they foamed, and roared, and swelled like a tempestuous sea. The kingdoms were moved. A general confusion seized upon society; the fierce invaders convulsed their own dominions by draining the population to urge on the war, and they desolated other territories by their devastating march to Jerusalem. Crowns fell from royal heads, ancient thrones rocked like trees driven of the tempest, powerful empires fell like pines uprooted by the blast: everything was in disorder, and dismay seized on all who knew not the Lord. He uttered his voice, the earth melted. With no other instrumentality than a word the Lord ruled the storm. He gave forth a voice and stout hearts were dissolved, proud armies were annihilated, conquering powers were enfeebled. At first the confusion appeared to be worse confounded, when the element of divine power came into view; the very earth seemed turned to wax, the most solid and substantial of human things melted like the fat of rams upon the altar; but anon peace followed, the rage of man subsided, hearts capable of repentance relented, and the implacable were silenced. How mighty is a word from God! How mighty the Incarnate Word. O that such a word would come from the excellent glory even now to melt all hearts in love to Jesus, and to end for ever all the persecutions, wars, and rebellions of men!
Verse 7. The Lord of hosts is with us. This is the reason for all Zion's security, and for the overthrow of her foes. The Lord rules the angels, the stars, the elements, and all the hosts of heaven; and the heaven of heavens are under his sway. The armies of men though they know it not are made to subserve his will. This Generalissimo of the forces of the land, and the Lord High Admiral of the seas, is on our side—our august ally; woe unto those who fight against him, for they shall fly like smoke before the wind when he gives the word to scatter them. The God of Jacob is our refuge, Immanuel is Jehovah of Hosts, and Jacob's God is our high place of defence. When this glad verse is sung to music worthy of such a jubilate, well may the singers pause and the players wait awhile to tune their instruments again; here, therefore, fitly stands that solemn, stately, peaceful note of rest, SELAH.
Verse 8. Come, behold the works of the Lord. The joyful citizens of Jerusalem are invited to go forth and view the remains of their enemies, that they may mark the prowess of Jehovah and the spoil which his right hand hath won for his people. It were well if we also carefully noted the providential dealings of our covenant God, and were quick to perceive his hand in the battles of his church. Whenever we read history is should be with this verse sounding in our ears. We should read the newspaper in the same spirit, to see how the Head of the Church rules the nations for his people's good, as Joseph governed Egypt for the sake of Israel. What desolations he hath made in the earth. The destroyers he destroys, the desolators he desolates. How forcible is the verse at this date! The ruined cities of Assyria, Babylon, Petra, Bashan, Canaan, are our instructors, and in tables of stone record the doings of the Lord. In every place where his cause and crown have been disregarded ruin has surely followed: sin has been a blight on nations, and left their palaces to lie in heaps. In the days of the writer of this Psalm, there had probably occurred some memorable interpositions of God against his Israel's foes; and as he saw their overthrow, he called on his fellow citizens to come forth and attentively consider the terrible things in righteousness which had been wrought on their behalf. Dismantled castles and ruined abbeys in our own land stand as memorials of the Lord's victories over oppression and superstition. May there soon be more of such desolations.
"Ye gloomy piles, ye tombs of living men,
Ye sepulchres of womanhood, or worse;
Ye refuges of lies, soon may ye fall,
And amid your ruins may the owl, and bat,
And dragon find congenial resting place."
Verse 9. He maketh wars to cease unto the end of the earth. His voice quiets the tumult of war, and calls for the silence of peace. However remote and barbarous the tribe, he awes the people into rest. He crushes the great powers till they cannot provoke strife again; he gives his people profound repose. He breaketh the bow, the sender of swift winged death he renders useless. And cutteth the spear in sunder—the lance of the mighty man he shivers. He burneth the chariot in the fire—the proud war chariot with its death dealing scythes he commits to the flames. All sorts of weapons he piles heaps on heaps, and utterly destroys them. So was it in Judea in the days of yore, so shall it be in all lands in eras yet to come. Blessed deed of the Prince of Peace! when shall it be literally performed? Already the spiritual foes of his people are despoiled of their power to destroy; but when shall the universal victory of peace be celebrated, and instruments of wholesale murder be consigned to ignominious destruction? How glorious will the ultimate victory of Jesus be in the day of his appearing, when every enemy shall lick the dust!
Verse 10. Be still, and know that I am God. Hold off your hands, ye enemies! Sit down and wait in patience, ye believers! Acknowledge that Jehovah is God, ye who feel the terrors of his wrath! Adore him, and him only, ye who partake in the protection of his grace. Since none can worthily proclaim his nature, let "expressive silence muse his praise." The boasts of the ungodly and the timorous forebodings of the saints should certainly be hushed by a sight of what the Lord has done in past ages. I will be exalted among the heathen. They forget God, they worship idols, but Jehovah will yet be honoured by them. Reader, the prospects of missions are bright, bright as the promises of God. Let no man's heart fail him; the solemn declarations of this verse must be fulfilled. I will be exalted in the earth, among all people, whatever may have been their wickedness or their degradation. Either by terror or love God will subdue all hearts to himself. The whole round earth shall yet reflect the light of his majesty. All the more because of the sin, and obstinacy, and pride of man shall God be glorified when grace reigns unto eternal life in all corners of the world.
Verse 11. The Lord of hosts is with us; the God of Jacob is our refuge. It was meet to sing this twice over. It is a truth of which no believer wearies, it is a fact too often forgotten, it is a precious privilege which cannot be too often considered. Reader, is the Lord on thy side? Is Emmanuel, God with us, thy Redeemer? Is there a covenant between thee and God as between God and Jacob? If so, thrice happy art thou. Show thy joy in holy song, and in times of trouble play the man by still making music for thy God. SELAH. Here as before, lift up the heart. Rest in contemplation after praise. Still keep the soul in tune. It is easier to sing a hymn of praise than to continue in the spirit of praise, but let it be our aim to maintain the uprising devotion of our grateful hearts, and so end our song as if we intended it to be continued.
SELAH bids the music rest.
Pause in silence soft and blest;
SELAH bids uplift the strain,
Harps and voices tune again;
SELAH ends the vocal praise,
Still your hearts to God upraise.
EXPLANATORY NOTES AND QUAINT SAYINGS
TITLE. The LXX referring to the notion of the theme (Mlu), occultavit, render it uper twn krufiwn, for the hidden; and the Latin, pro arcanis; and the rest of the ancient interpreters take the same course; the Chaldee referring it to Coreh, and those that were hidden, i.e., swallowed up, by the earth with him, whilst these sons of Coreh escaped; as if the mention of the sons of Coreh in the title, by whom this song was to be sung, referred the whole Psalm to that story. Accordingly, verse 2, when the Hebrew reads, "Though the earth be removed, "the paraphrase is, "When our fathers were changed from the earth." Henry Hammond.
Title. The title is peculiar, "Upon Alamoth, "suggesting "a choir of virgins, "as if this virgin choir were selected to sing a Psalm that tells of perils and fears and alarms abounding, in order to show that even the feeble virgins may in that day sing without dread, because of "The Mighty One" on their side. Andrew A. Bonar.
Title.—"Upon Alamoth." (To be sung) en soprano. Armand de Mestral, quoted by Perowne.
Whole Psalm. We sing this Psalm to the praise of God, because God is with us, and powerfully and miraculously preserves and defends his church and his word, against all fanatical spirits, against the gates of hell, against the implacable hatred of the devil, and against all the assaults of the world, the flesh and sin. Martin Luther.
Whole Psalm. Luther and his companions, with all their bold readiness for danger and death in the cause of truth, had times when their feelings were akin to those of a divine singer, who said, "Why art thou cast down, O my soul?" But in such hours the unflinching Reformer would cheerily say to his friend Melancthon, "Come, Philip, let us sing the forty-sixth Psalm; and they could sing it in Luther's own characteristic version":—
A sure stronghold our God is He,
A timely shield and weapon;
Our help he will be, and set us free
From every ill can happen.
And were the world with devils filled,
All eager to devour us,
Our souls to fear shall little yield,
They cannot overpower us.
—S. W. Christophers, in "Hymn Writers and their Hymns," 1866
Verse 1. God is our refuge and strength, etc. It begins abruptly, but nobly; ye may trust in whom and in what ye please; but GOD (ELOHIM) is our refuge and strength. A very present help. A help found to be very powerful and effectual in straits and difficulties. The words are very emphatic: (dam aumn twrub hrze), ezrah betsaroth nimtsa meod, "He is found an exceeding, or superlative, help in difficulties." Such we have found him, and therefore celebrate his praise. Adam Clarke.
Verse 2. Though the earth be removed. John Wesley preached in Hyde park, on the occasion of the earthquake felt in London, March 8, 1750, and repeated these words. Charles Wesley composed Hymn 67, Wesley's Collection, the following lines of which illustrate this verse:
How happy then are we,
Who build, O Lord, on thee!
What can our foundation shock?
Though the shattered earth remove,
Stands our city on a rock,
On the rock of heavenly love.
Verses 2-3. The earth thrown into a state of wild confusion, the mountains hurled into the mighty deep, the sea tossed into a tempest, and the everlasting hills drifting on its foaming billows, are the vivid images by which the divine judgments on wicked and persecuting nations are described in the language of the prophets. John Morison.
Verses 2-3, 5. Palestine was frequently subject to earthquakes, as might have been expected from its physical character and situation; and it is a remarkable circumstance, that although all other parts of the land seem to have been occasionally the scene of those terrible convulsions, the capital was almost wholly free from them. Mount Moriah, or the hill of vision, was so called from its towering height, which made it a conspicuous object in the distance. It stands in the centre of a group of hills, which surround it in the form of an amphitheatre, and it was chiefly to this position, under the special blessing of God, that it stood firm and immoveable amid the frequent earthquakes that agitated and ravaged the Holy Land. Paxton's Illustrations of Scripture.
Verse 4. There is a river, the streams whereof shall make glad the city of God. What is the river that makes glad the city of God? I answer, God himself is the river, as in the following verse, "God is in the midst of her." 1. God the Father is the river: "For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water." Jer 2:13. 2. God the Son is the river, the fountain of salvation: "In that day there shall be a fountain opened to the house of David, and the inhabitants of Jerusalem for sin and for uncleanness." Zec 13:1. 3. God the Spirit is the river: "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." "Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be a well of water springing up into everlasting life." Joh 7:38 4:14. What are the streams of this river? Answer—the perfections of God, the fulness of Christ, the operations of the Spirit, and these running in the channel of the covenant of promise. Ralph Erskine.
Verse 4. There is a river, etc. This is that flood which Ezekiel beheld in vision, the waters that came down from the right side of the house, and rising first to the ankles—then as the prophet passed onward, to the knees—then to the loins—became afterwards a river that he could not pass over; for the waters were risen, waters to swim in, a river that could not be passed over. Shall we see in this, with the angelic doctor, the river of grace which burst forth from Mount Calvary? streams branching off hither and thither, the pelagim of the Hebrew—"to satisfy the desolate and waste ground, and to cause the bud of the tender herb to spring forth." Job 38:1-41. O "fountain of gardens, ""well of living waters, " "streams from Lebanon, "how do you, the "nether springs" of this world, bring to us something of the everlasting loveliness and peace of those "upper springs, "by which the beautiful flock now feed and lie down, none making them afraid! Or with S. Ambrose and S. Bernard, understand the verse of the "river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb." And then the rivers of that flood shall indeed make glad the city of God, the house not made with hands, eternal in the heavens, where is the tree of life, that beareth twelve manner of fruits, and yieldeth her fruit every month; that country and that river of which the old liturgies say, "They who rest in the bosom of Abraham are in the tabernacle of joy and rest, in the dwellings of light, in the world of pleasure, in the church of the true Jerusalem, where there is no place for affliction, nor way of sadness, where there are no wars with the flesh, and no resistance to temptation, where sin is forgotten, and past danger is only remembered as a present pleasure." Thomas Aquinas, Ambrose, and Bernard, in Neale's Commentary.
Verse 4. There is a river. The river of God that flows from his throne. No enemy can cut off this stream from the church of Christ. Observe the reference to Isa 36:2 37:25, compared with 2Ch 32:2-4. These gently flowing, but full streams, are contrasted with the roaring waves of the sea. T. C. Barth.
Verse 4. There is a river, etc. The allusion is either to the river Kidron, which ran by Jerusalem, or to the waters of Shiloah, which by different courses and branches ran through the city of Jerusalem, and supplied the several parts of it with water, to the joy and comfort of its inhabitants. But the words are to be understood in a figurative sense, as applicable to gospel times; and this river either designs the gospel, the streams of which are its doctrines, which are living waters, that went out from Jerusalem, and which publish glad tidings of great joy to all sensible sinners; or the Spirit and his graces, which are compared to a well and rivers of living water, in the exercises of which the saints have much joy and peace; or else the Lord himself, who is the place of broad rivers and streams to his people, and is both their refreshment and protection; or rather his everlasting love to them is here intended. John Gill.
Verse 4. Compared with the waterless deserts around, Judaea and Jerusalem were well watered, and drought pressed more severely on the besiegers than the besieged. The allusion here is to the well known rill and pool of Siloam. So in Isa 8:6, the blessing of God's protection is represented by the waters of Shiloah, which go softly. From "The psalms Chronologically arranged. By Four Friends," 1867.
Verse 4. The city. The church of God is like a city, 1. Because a city is a place of security. 2. A place of society: what one wants another supplies; they have mutual fellowship. 3. A place of unity, that people may therein live in peace and concord. 4. A place of trade and traffic. Here is the market of free grace: "Ho, every one that thirsteth, "etc. Here is the pearl of great price exposed for sale. 5. A place of freedom and liberty, freedom from the guilt of sin, wrath of God, curse of the law, present evil world, bondage to Satan, etc., etc. 6. A place of order and regularity; it hath its constitutions and ordinances. 7. A place of rest, and commodious to live in, and thus it is opposed to the wilderness. 8. A place of privileges. 9. A place of pomp and splendour; there is the king, the court, the throne. 10. A place of pleasure and beauty; Ps 48:2.—Ralph Erskine.
Verse 5. God is in the midst of her. It is the real presence of Christ, and the supernatural power of his Spirit, which makes the church mighty to the conquest of souls. The church spreads because her God is in the midst of her. When at any time she has forgotten her dependence on the invisible intercession of her Head, and the gracious energy of his Spirit, she has found herself shorn of the locks of her great strength, and has become the laughing stock of the Philistines. William Binnie, D.D.
Verse 5. God is in the midst of her, etc. The enemies of the church may toss her as waves, but they shall not split her as rocks. She may be dipped in water as a feather, but shall not sink therein as lead. He that is a well of water within her to keep her from fainting, will also prove a wall of fire about her to preserve her from falling. Tried she may be, but destroyed she cannot be. Her foundation is the Rock of Ages, and her defence the everlasting Arms. It is only such fabrics as are bottomed upon the sand, that are overthrown by the wind. The adversaries of God's people will push at them as far as their horns will go, but when they have scoured them by persecution, as tarnished vessels, then God will throw such wisps into the fire. William Secker.
Verse 5. When the Papists were in their ruff, and Melancthon began sometimes to fear lest the infant Reformation should be stifled in the birth, Luther was wont to comfort him with these words: "Si nos ruemus, ruet Christus und, scilicet ille regnator mundi, esto ruat, malo ego cum Christo rures, quam cum Caesare stare; "that is, If we perish, Christ must fall too (he is in the midst of us), and if it must be so, be it so; I had rather perish with Christ, that great Ruler of the world, than prosper with Caesar. John Collings.
Verse 5. And that right early. Therefore, notice that all the great deliverances wrought in Holy Scripture, were wrought so early, as to have been brought to pass in the middle of the night. So Gideon, with his pitchers and lamps against the Midianites; so Saul, when he went forth against Nahash, the Ammonite; so Joshua, when he went up to succour Gibeon; so Samson, when he carried off in triumph the gates of Gaza; so also the associate kings, under the guidance of Elisha, in their expedition against the Moabites, when they, according to God's command, filled the wilderness with ditches, and then beheld their enemies drawn to their destruction, by the reflection of the rising sun upon the water. Michael Ayguan.
Verse 5. Right early. Rather, with the margin, when the morning appeareth. The restoration of the Jews will be one of the first things at the season of the second advent. It will be accomplished in the very dawning of that day, "when the Sun of Righteousness will rise with healing on his wings." Samuel Horsley.
Verse 7. The Lord of hosts is with us. There be three sorts of God's special presence, all which may be justly accounted the church's privilege. First, his glorious presence, or his presence testified by eminent glory, and the residence thereof. Thus God is said to be in heaven differentially, so as he is not anywhere else; and heaven is therefore called his throne or dwelling place 1Ki 8:39; as a king is nowhere so majestically as upon his throne, or in his chair of state; and this is so great a privilege of the church as that she comes not to enjoy it, unless she be triumphant in heaven, and therefore is not the presence here intended. Secondly, his gracious presence, or his presence testified by tokens of his grace and favour toward a people, whether visible as in the temple where he chose to place his name, and wherein above all places he would be worshipped, in which respect he is said to dwell between the cherubim 2Sa 6:2; or spiritual tokens of his grace, as assistance and acceptance in the duties of his worship, together with enjoyment and benefit of his ordinances. Thus he is present with his church and people in times of the gospel: "Where two or three are gathered together in my name, there am I in the midst of them." Mt 18:20. This kind of presence is a privilege of the church militant, that he will be with her in holy and spiritual administrations and ordinances; yet this is not the presence principally intended here. Thirdly, the providential presence, or his presence testified by acts of special providence, wherein the power, wisdom or any other of God's attributes are eminently put forth, either by way of assistance or defence fro a people. Thus the Lord was present with Israel in the wilderness by the pillar of fore and of a cloud Ex 13:21; "And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light." And as this presence was intended for a guide, so was it also for a defence to his people against their enemies, and at which their enemies the Egyptians were troubled. Ex 15:20. By this kind of presence the Lord is with his church militant, in reference to her external regiment, and more especially in her warfare, standing up for her and with her against her enemies; and this is the church's privilege in these words, The Lord of hosts is with us. John Strickland, B.D. (1601-1670), in a Sermon, entitled, "Immanuel, "1644.
Verse 7. The God of Jacob. If any shall ask me, Why then the God of Jacob more than the God of Isaac? Though it might suffice that the Spirit of God is pleased so to speak, yet Mr. Calvin gives this reason, the covenant of grace was more solemnly made and publicly ratified with Abraham and Jacob, than it was with Isaac, and therefore when he will be looked upon as a God in covenant with his people, he holds forth himself more frequently by the name of the God of Abraham, and the God of Jacob, than of the God of Isaac; albeit sometimes he is pleased to take upon him that style also. John Strickland.
Verse 7. Our refuge. Our refuge, or stronghold, where the church, as a ship in quiet haven, amy anchor and ride safe; or it may be a metaphor from the dens or burrows, where weaponless creatures find shelter, when they are hunted and pursued by their enemies, as Pr 30:26, "The conies are but a feeble folk, yet make they their houses in the rocks." They are safe in the rock if they can get thither, though never so weak in themselves. So the church, though pursued by bloody enemies, and though weak in herself, if yet she get under the wing of the God of Jacob, she may be fearless, for she is safe there. He is our refuge. It were to undervalue God, if we should fear the creatures, when he is with us. Antigonus, when he overheard his soldiers reckoning how many their enemies were, he steps in unto them suddenly, demanding, "And how many do you reckon me for?" John Strickland.
Verse 8. Come, behold the works of the Lord. Venito, videto. God looks that his works should be well observed, and especially when he hath wrought any great deliverance for his people. Of all things, he cannot abide to be forgotten. John Trapp.
Verse 8. What desolations he hath made in the earth. We are here first invited to a tragical sight. We are carried into the camera di morte, to see the ghastly visage of deaths and desolations all the world over; than which nothing can be more horrible and dreadful. You are called out to see piles of dead carcasses; to see whole basketfuls of heads, as was presented to Jehu: a woeful spectacle, but a necessary one. See, therefore, what desolation the Lord hath wrought in all the earth. Desolations by wars: how many fields have been drenched with blood, and composted with carcasses; how many millions of men have been cut off in all ages by the edge of the sword! Desolations by famine; wherein men have been forced to make their bodies one another's sepulchres, and mothers to devour their children of a span long. Desolations by plagues and pestilence; which have swept away, as our story tells us, eight hundred thousand in one city. Desolations by inundations of waters; which have covered the faces of many regions, and rinsed the earth of her unclean inhabitants. Desolations by earthquakes, which have swallowed up whole cities; and those great and populous. Desolations wrought by the hand of his angels; as in Egypt; in the tents of the Assyrians, one hundred and eighty five thousand in one night; in the camp of Israel, in David's pestilence. Desolations wrought by the hand of men, in battles and massacres. Desolations by wild beasts; as in the colonies of Ashur planted in Samaria. Desolations by the swarms of obnoxious and noisome creatures; as in Egypt, and since in Africa: "He spoke the word, and the grasshoppers came, and caterpillars innumerable, "Ps 105:34. In so much as, in the consulship of M. Fulvius Flaccus, after the bloody wars of Africa, followed infinite numbers of locusts; which, after devouring of all herbs and fruit, were, by a sudden wind, hoised into the African sea: infection followed upon their putrefaction, and thereupon a general mortality: in number, four score thousand died: upon the sea coast betwixt Carthage and Utica, above two hundred thousand. Desolations every way, and by what variety of means soever; yet all wrought by the divine hand; What desolations he hath wrought. Whoever be the instrument, he is the Author. Joseph Hall (Bishop.)
Verse 8. Doth not God make great desolations, when he makes that man that counted himself a most religious man, to confess himself not sufficient for one good thought? As it was with Paul, does he not make wars to cease when he turns the heart of a persecutor, earnestly to seek peace with God and man, yea, with his very enemies? Doth he not break the bow and all weapons of war asunder, and that in all the earth, when he proclaims peace to all that are far off and near, professor and profane, Jews and Gentiles? Richard Coore.
Verses 8-10. Come, behold the works of the Lord. What works? ruining works. What desolations he hath made in the earth. God made strange work in the world at that time. Those countries which before were as the garden of God, became like a desolate wilderness: who was able to bear this with patience? Yet the Spirit of God saith in the next words, it must be patiently borne. When God lets men strive and war with one another to a common confusion, yet no man may strive with God about it: and the reason given why no man may, is only this (which is indeed all the reason in the world), He is God. So it follows in the Psalm; Be still, and know that I am God; as if the Lord had said, Not a word, do not strive nor reply; whatever you see, hold your peace; know that I, being God, give no account of any of my matters. Joseph Caryl.
Verses 8-10. Come, behold the works of the Lord.
Verse 10. Be still, and know that I am God. The great works of God, wherein his sovereignty appeared, had been described in the foregoing verses. In the awful desolations that he made, and by delivering his people by terrible things, he showed his greatness and dominion. Herein he manifested his power and sovereignty, and so commands all to be still, and know that he is God. For says he, I will be exalted among the heathen, I will be exalted in the earth. In the words may be observed, 1. A duty described, to be still before God, and under the dispensations of his providence; which implies that we must be still as to words; not speaking against the sovereign dispensations of Providence, or complaining of them; not darkening counsel by words without knowledge, or justifying ourselves and speaking great swelling words of vanity. We must be still as to actions and outward behaviour, so as not to oppose God in his dispensations; and as to the inward frame of our hearts, cultivating a calm and quiet submission of soul to the sovereign pleasure of God, whatever it may be. 2. We may observe the ground of this duty, namely, the divinity of God. His being God is a sufficient reason why we should be still before him, in no wise murmuring, or objecting, or opposing, but calmly and humbly submitting to him. 3. How we must fulfil this duty of being still before God, namely, with a sense of his divinity, as seeing the ground of this duty, in that we know him to be God. Our submission is to be such as becomes rational creatures. God doth not require us to submit contrary to reason, but to submit as seeing the reason and ground of submission. Hence, the bare consideration that God is God may well be sufficient to still all objections and oppositions against the divine sovereign dispensations. Jonathan Edwards.
Verse 10. Be still, and know that I am God. This text of Scripture forbids quarrelling and murmuring against God. Now let me apply as I go along. There are very few, and these very well circumstanced, that find themselves in no hazard of quarrelling with God. I think almost that if angels were on earth, they would be in hazard of it. I will assure you, there are none that have corruption, but they have need to be afraid of this. But many give way to this quarrelling, and consider not the hazard thereof. Beware of it, for it is a dreadful thing to quarrel with God: who may say unto him, "What doest thou?" It is a good account of Aaron, that when God made fire to destroy his sons, he held his peace. Let us then, while we bear the yoke, "sit alone and keep silence, and put our mouths in the dust, if so be there may be hope." La 3:28-29. Ye know, the murmuring of the children of Israel cost them very dear. Be still, that is, beware of murmuring against me, saith the Lord. God gives not an account of his matters to any; because there may be many things ye cannot see through; and therefore ye may think it better to have wanted them, and much more, for the credit of God and the church. I say, God gives not an account of his matters to any. Beware, then, of drawing rash conclusions. Richard Cameron's Sermon, preached July 18th, 1680, three days before he was killed at Airsmoss.
Verse 10. Be still and know that I am God. Faith gives the soul a view of the Great God. It teacheth the soul to set his almightiness against sin's magnitude, and his infinitude against sin's multitude; and so quenches the temptation. The reason why the presumptuous sinner fears so little, and the despairing soul so much, is for want of knowing God as great; therefore, to cure them both, the serious consideration of God, under this notion, is propounded: Be still, and know that I am God; as if he had said, Know, O ye wicked, that I am God, who can avenge myself when I please upon you, and cease to provoke me by your sins to your own confusion; and again, know, ye trembling souls, that I am God; and therefore able to pardon the greatest sins, and cease to dishonour me by your unbelieving thoughts of me. William Gurnall.
Verse 10. Be still, and know that I am the Lord. Not everyone is a fit scholar for God's school, but such as are purified according to the purification of the sanctuary. Carnal men are drowned in fleshly and worldly cares, and neither purged nor lifted up to receive the light of God, or else indisposed by prejudice or passion, that they cannot learn at all. We will never savingly know him, till our souls be free of these indispositions. Among all the elements the earth is fitted to receive seed of the sower; if he cast it into the fire, it burneth; if in the air, it withereth; if in the waters, it rots, the instability of that body is for producing monsters, because it closes not straitly the seeds of fishes. Spirits of a fiery temper, or light in inconstancy, or moving as waters, are not for God's lessons, but such as in stayed humility do rest under his hand. If waters be mixed with clay in their substance, or their surface be troubled with wind, they can neither receive nor render any image; such unstable spirits in the school of God lose their time and endanger themselves. William Struther.
Verse 10. Be still, and know, etc. As you must come and see Ps 46:8, so come and hear what the Lord saith to those enemies of yours. John Trapp.
Verse 11. The Lord of hosts is with us. On Tuesday Mr. Wesley could with difficulty be understood, though he often attempted to speak. At last, with all the strength he had, he cried out, "The best of all is, God is with us." Again, raising his hand, and waving it in triumph, he exclaimed with thrilling effect, "The best of all is, God is with us." These words seem to express the leading feature of his whole life, God had been with him from early childhood; his providence had guided him through all the devious wanderings of human life; and now, when he was entering the "valley of the shadow of death, "the same hand sustained him. From "Wesley and his Coadjutors. By Rev. W. C. Larrabee, A.M. Edited by Rev. B. F. Tefft, D.D. Cincinnati. 1851."
HINTS TO THE VILLAGE PREACHER
Verse 1. The song of faith in troublous times.
1. Our refuge. Our only, impregnable, accessible, delightful place of retreat is our God.
2. Our strength. Our all sufficient, unconquerable, honourable, and emboldening strength is our God.
3. Our help. Ever near, sympathising, faithful, real, and potent is our God.
Verse 1. A very present help in trouble. Religion never so valuable as in seasons of trouble, sickness, and death. God is present helping us to bear trouble, to improve it, and to survive it. Present by gracious communications and sweet manifestations; present most when he seems absent, restraining, overruling, and sanctifying trouble. Trust and wait. James Smith.
Verse 2. The reasons, advantages, and glory of holy courage.
Verses 2-3.
1. The great and many causes for fear.
(a) What might come—mountains, waters, etc., persecution, pestilence, etc.
(b) What must come—afflictions, death, judgment.
2. The great and one cause for not fearing. Fearlessness under such circumstances should be well grounded. God himself is our refuge, and we confiding in him are fearless. G. Rogers.
Verse 4. Glad tidings in sad times; or, the city of God in the times of trouble and confusion, watered with the river of consolation. Ralph Erskine.
Verse 4. What can this river be but that blessed covenant to which David himself repaired in the time of trouble? ...And what are the streams of this river, but the outgoings and effects of this divine constitution?
1. The blood of Jesus.
2. The influences of the Holy Spirit.
3. The doctrines and promises of the gospel.
4. The ordinances of religion.
5. All the means of grace. W. Jay.
Verse 4. Make glad the city of God. There are four ways in which the streams of a river would gladden the citizens.
1. The first regards prospect.
2. The second regards traffic.
3. The third regards fertility.
4. The fourth regards supply. W. Jay.
Verse 4. City of God. The church may be called "the city of God" because, 1. He dwells in it (see Ps 44:5). 2. He founded it and built it. 3. It derives all privileges and immunities from him. 4. He is the chief Ruler or Governor there. 5. It is his property. 6. He draws the rent of it. Ralph Erskine.
Verses 4-5. To the church, Joy, Establishment, Deliverance.
Verse 6. What man did and what God did.
Verse 8. Behold the works of the Lord.
1. They are worth beholding, for they are like himself; well becoming his infinite power, wisdom, justice,
2. Our eyes were given us for this very purpose—not for the beholding of vanity, not for the ensnaring or wounding of the soul; but for the use and honour of the Creator.
3. The Lord delights to have his works beheld; he knows their excellency and perfection, and that the more they are seen and noted the more honour will accrue to the Maker of them.
4. None but we can do it; there is great reason then that we should carefully behold, etc.
5. This shall be of great benefit to ourselves. Bishop Hall.
Verse 8. The desolations of the Lord, the consolation of his saints.
1. A declaration of what has happened.
2. A promise of what shall be achieved. Spurgeon's Sermons, No. 190.
Verse 9. The Great Peacemaker, or the principle of the gospel our only hope, for the total abolition of war.
Verse 10. Be still, and know that I am God. The sole consideration that God is God, sufficient to still all objections to his sovereignty. Jonathan Edwards.
Verse 10. I am God. 1. In that he is God, he is an absolutely and infinitely perfect being. 2. As he is God, he is so great, that he is infinitely above all comprehension. 3. As he is God, all things are his own. 4. In that he is God, he is worthy to be sovereign over all things. 5. In that he is God, he will be sovereign, and will act as such. 6. In that he is God, he is able to avenge himself on those who oppose his sovereignty. Jonathan Edwards.
Tuesday 21 July 2015
None But Jesus
by C.H. Spurgeon
A sermon delivered on Sunday Morning, February 17th, 1861 at Exeter Hall, Strand.
"He that believeth on him is not condemned" —John 3:18
THE way of salvation is stated in Scripture in the very plainest terms, and yet, perhaps, there is no truth about which more errors have been uttered, than concerning the faith which saves the soul. Well has it been proved by experience, that all doctrines of Christ are mysteries—mysteries, not so much in themselves, but because they are hid to them that are lost, in whom the God of this world hath blinded their eyes. So plain is Scripture, that one would have said, "He that runs may read"; but so dim is man's eye, and so marred is his understanding, that the very simplest truth of Scripture he distorts and misrepresents. And indeed, my brethren, even those who know what faith is, personally and experimentally, do not always find it easy to give a good definition of it. They think they have hit the mark, and then afterwards they lament that they have failed. Straining themselves to describe some one part of faith, they find they have forgotten another, and in the excess of their earnestness to clear the poor sinner out of one mistake, they often lead him into a worse error. So that I think I may say that, while faith is the simplest thing in all the world, yet it is one of the most difficult upon which to preach, because from its very importance, our soul begins to tremble while speaking of it, and then we are not able to describe it so clearly as we would.
I intend this morning, by God's help, to put together sundry thoughts upon faith, each of which I may have uttered in your hearing at different times, but which have not been collected into one sermon before, and which, I have no doubt, have been misunderstood from the want of their having been put together in their proper consecutive order. I shall speak a little on each of these points; first, the object of faith, to what it looks; next, the reason of faith, whence it comes; thirdly, the ground of faith, or what it wears when it comes; fourthly, the warrant of faith, or why it dares to come to Christ; and fifthly, the result of faith, or, how it speeds when it doth come to Christ.
I. First, then, THE OBJECT OF FAITH, or to what faith looks.
I am told in the Word of God to believe—What am I to believe? I am bidden to look—to what am I to look? What is to be the object of my hope, belief, and confidence? The reply is simple. The object of Faith to a sinner is Christ Jesus. How many make a mistake about this and think that they are to believe on God the Father! Now belief in God is an after-result of faith in Jesus. We come to believe in the eternal love of the Father as the result of trusting the precious blood of the Son. Many men say, "I would believe in Christ if I knew that I were elect." This is coming to the Father, and no man can come to the Father except by Christ. It is the Father's work to elect; you cannot come directly to him, therefore you cannot know your election until first you have believed on Christ the Redeemer, and then through redemption you can approach to the Father and know your election. Some, too, make the mistake of looking to the work of God the Holy Spirit. They look within to see if they have certain feelings, and if they find them their faith is strong, but if their feelings have departed from them, then their faith is weak, so that they look to the work of the Spirit which is not the object of a sinner's faith. Both the Father and the Spirit must be trusted in order to complete redemption, but for the particular mercy of justification and pardon the blood of the Mediator is the only plea. Christians have to trust the Spirit after conversion, but the sinner's business, if he would be saved, is not with trusting the Spirit nor with looking to the Spirit, but looking to Christ Jesus, and to him alone. I know your salvation depends on the whole Trinity, but yet the first and immediate object of a sinner's justifying faith is neither God the Father nor God the Holy Ghost, but God the Son, incarnate in human flesh, and offering atonement for sinners. Hast thou the eye of faith? Then, soul, look thou to Christ as God. If thou wouldst be saved, believe him to be God over all, blessed for ever. Bow before him, and accept him as being "Very God of very God," for if thou do not, thou hast no part in him. When thou hast this believed, believe in him as man. Believe the wondrous story of his incarnation; rely upon the testimony of the evangelists, who declare that the Infinite was robed in the infant, that the Eternal was concealed within the mortal; that he who was King of heaven became a servant of servants and the Son of man. Believe and admire the mystery of his incarnation, for unless thou believe this, thou canst not be saved thereby. Then, specially, if thou wouldst be saved, let thy faith behold Christ in his perfect righteousness. See him keeping the law without blemish, obeying his Father without error; preserving his integrity without flaw. All this thou are to consider as being done on thy behalf. Thou couldst not keep the law; he kept it for thee. Thou couldst not obey God perfectly—lo! his obedience standeth in the stead of thy obedience—by it, thou art saved. But take care that thy faith mainly fixes itself upon Christ as dying and as dead. View the Lamb of God as dumb before his shearers; view him as the man of sorrows and acquainted with grief; go thou with him to Gethsemane, and behold him sweating drops of blood. Mark, thy faith has nothing to do with anything within thyself; the object of thy faith is nothing within thee, but a something without thee. Believe on him, then, who on yonder tree with nailed hands and feet pours out his life for sinners. There is the object of thy faith for justification; not in thyself, nor in anything which the Holy Spirit has done in thee, or anything he has promised to do for thee; but thou art to look to Christ and to Christ alone. Then let thy faith behold Christ as rising from the dead. See him—he has borne the curse, and now he receives the justification. He dies to pay the debt; he rises that he may nail the handwriting of that discharged debt to the cross. See him ascending up on high, and behold him this day pleading before the Father's throne. He is there pleading for his people, offering up to-day his authoritative petition for all that come to God by him. And he, as God, as man, as living, as dying, as rising, and as reigning above,—he, and he alone, is to be the object of thy faith for the pardon of sin.
On nothing else must thou trust; he is to be the only prop and pillar of thy confidence; and all thou addest thereunto will be a wicked antichrist, a rebellion against the sovereignty of the Lord Jesus. But take care if your faith save you, that while you look to Christ in all these matters you view him as being a substitute. This doctrine of substitution is so essential to the whole plan of salvation that I must explain it here for the thousandth time. God is just, he must punish sin; God is merciful, he wills to pardon those who believe in Jesus. How is this to be done? How can he be just and exact the penalty,—merciful, and accept the sinner? He doeth it thus: he taketh the sins of his people and actually lifteth them up from off his people to Christ, so that they stand as innocent as though they had never sinned, and Christ is looked upon by God as though he had been all the sinners in the world rolled into one. The sin of his people was taken from their persons, and really and actually, not typically and metaphorically, but really and actually laid on Christ. Then God came forth with his fiery sword to meet the sinner and to punish him. He met Christ. Christ was not a sinner himself; but the sins of his people were all imputed to him. Justice, therefore, met Christ as though he had been the sinner—punished Christ for his people's sins—punished him as far as its rights could go,—exacted from him the last atom of the penalty, and left not a dreg in the cup. And now, he who can see Christ as being his substitute, and puts his trust in him, is thereby delivered from the curse of the law. Soul, when thou seest Christ obeying the law—thy faith is to say, "He obeys that for his people." When thou seest him dying, thou art to count the purple drops, and say, "Thus he took my sins away." When thou seest him rising from the dead, thou art to say—"He rises as the head and representative of all his elect"; and when thou seest him sitting at the right hand of God, thou art to view him there as the pledge that all for whom he died shall most surely sit at the Father's right hand. Learn to look on Christ as being in God's sight as though he were the sinner. "In him was no sin." He was "the just," but he suffered for the unjust. He was the righteous, but he stood in the place of the unrighteous; and all that the unrighteous ought to have endured, Christ has endured once for all, and put away their sins for ever by the sacrifice of himself. Now this is the great object of faith. I pray you, do not make any mistake about this, for a mistake here will be dangerous, if not fatal. View Christ, by your faith, as being in his life, and death, and sufferings, and resurrection, the substitute for all whom his Father gave him,—the vicarious sacrifice for the sins of all those who will trust him with their souls. Christ, then, thus set forth, is the object of justifying faith.
Now let me further remark that there are some of you, no doubt, saying—"Oh, I should believe and I would be saved if"—If what? If Christ had died? "Oh no, sir, my doubt is nothing about Christ." I thought so. Then what is the doubt? "Why, I should believe if I felt this, or if I had done that." Just so; but I tell you, you could not believe in Jesus if you felt that, or if you had done that, for then you would believe in yourself, and not in Christ. That is the English of it. If you were so-and-so, or so-and-so, then you could have confidence. Confidence in what? Why, confidence in your feelings, and confidence in your doings, and that is just the clear contrary of confidence in Christ. Faith is not to infer from something good within me that I shall be saved, but to say in the teeth, and despite of the fact that I am guilty in the sight of God and deserve his wrath, yet I do nevertheless believe that the blood of Jesus Christ his Son cleanseth me from all sin; and though my present consciousness condemns me, yet my faith overpowers my consciousness, and I do believe that "he is able to save to the uttermost them that come unto God by him." To come to Christ as a saint is very easy work; to trust to a doctor to cure you when you believe you are getting better, is very easy; but to trust your physician when you feel as if the sentence of death were in your body, to bear up when the disease is rising into the very skin, and when the ulcer is gathering its venom—to believe even then in the efficacy of the medicine—that is faith. And so, when sin gets the mastery of thee, when thou feelest that the law condemns thee, then, even then, as a sinner, to trust Christ, this is the most daring feat in all the world; and the faith which shook down the walls of Jericho, the faith which raised the dead, the faith which stopped the mouths of lions, was not greater than that of a poor sinner, when in the teeth of all his sins he dares to trust the blood and righteousness of Jesus Christ. Do this, soul, then thou are saved, whosoever thou mayest be. The object of faith, then, is Christ as the substitute for sinners. God in Christ, but not God apart from Christ, nor any work of the Spirit, but the work of Jesus only must be viewed by you as the foundation of your hope.
II. And now, secondly, THE REASON OF FAITH, or why doth any man believe, and whence doth his faith come?
"Faith cometh by hearing." Granted, but do not all men hear, and do not many still remain unbelieving? How, then, doth any man come by his faith? To his own experience his faith comes as the result of a sense of need. He feels himself needing a Saviour; he finds Christ to be just such a Saviour as he wants, and therefore because he cannot help himself, he believes in Jesus. Having nothing of his own, he feels he must take Christ or else perish, and therefore he doth it because he cannot help doing it. He is fairly driven up into a corner, and there is but this one way of escape, namely, by the righteousness of another; for he feels he cannot escape by any good deeds, or sufferings of his own, and he cometh to Christ and humbleth himself, because he cannot do without Christ, and must perish unless he lay hold of him. But to carry the question further back, where does that man get his sense of need? How is it that he, rather than others, feels his need of Christ? It is certain he has no more necessity for Christ than other men. How doth he come to know, then, that he is lost and ruined? How is it that he is driven by the sense of ruin to take hold on Christ the restorer? The reply is, this is the gift of God; this is the work of the Spirit. No man comes to Christ except the Spirit draw him, and the Spirit draws men to Christ by shutting them up under the law to a conviction that if they do not come to Christ they must perish. Then by sheer stress of weather, they tack about and run into this heavenly port. Salvation by Christ is so disagreeable to our carnal mind, so inconsistent with our love of human merit, that we never would take Christ to be our all in all, if the Spirit did not convince us that we were nothing at all, and did not so compel us to lay hold on Christ.
But, then, the question goes further back still; how is it that the Spirit of God teaches some men their need, and not other men? Why is it that some of you were driven by your sense of need to Christ, while others go on in their self-righteousness and perish? There is no answer to be given but this, "Even so, Father, for so it seemed good in thy sight." It comes to divine sovereignty at the last. The Lord hath "hidden those things from the wise and prudent, and hath revealed them unto babes." According to the way in which Christ put it—"My sheep, hear my voice"; "ye believe not because ye are not of my sheep, as I said unto you." Some divines would like to read that—"Ye are not my sheep, because ye do not believe." As if believing made us the sheep of Christ; but the text puts it—"Ye believe not, because ye are not of my sheep." "All that the Father giveth me shall come to me." If they come not, it is a clear proof that they were never given; for those who were given of old eternity to Christ, chosen of God the Father, and then redeemed by God the Son—these are led by the Spirit, through a sense of need to come and lay hold on Christ. No man yet ever did, or ever will believe in Christ, unless he feels his need of him. No man ever did, or will feel his need of Christ, unless the Spirit makes him feel, and the Spirit will make no man feel his need of Jesus savingly, unless it be so written in that eternal book, in which God hath surely engraved the names of his chosen. So, then, I think I am not to be misunderstood on this point, that the reason of faith, or why men believe, is God's electing love working through the Spirit by a sense of need, and so bringing them to Christ Jesus.
III. But now I shall want your careful attention, while I come to another point, upon which you, perhaps, will think I contradict myself, and that is, THE GROUND OF THE SINNER'S FAITH, or on what ground he dares to believe on the Lord Jesus Christ.
My dear friends, I have already said that no man will believe in Jesus, unless he feels his need of him. But you have often heard me say, and I repeat it again, that I do not come to Christ pleading that I feel my need of him; my reason for believing in Christ, is not that I feel my need of him, but that I have a need of him. The ground on which a man comes to Jesus, is not as a sensible sinner, but as a sinner, and nothing but a sinner. He will not come unless he is awakened; but when he comes, he does not say, "Lord, I come to thee because I am an awakened sinner, save me." But he says, "Lord, I am a sinner, save me." Not his awakening, but his sinnership is the method and plan upon which he dares to come. You will, perhaps, perceive what I mean, for I cannot exactly explain myself just now. If I refer to the preaching of a great many Calvinistic divines, they say to a sinner, "Now, if you feel your need of Christ, if you have repented so much, if you have been harrowed by the law to such-and-such a degree, then you may come to Christ on the ground that you are an awakened sinner." I say that is false. No man may come to Christ on the ground of his being an awakened sinner; he must come to him as a sinner. When I come to Jesus, I know I am not come unless I am awakened, but still, I do not come as an awakened sinner. I do not stand at the foot of his cross to be washed because I have repented; I bring nothing when I come but sin. A sense of need is a good feeling, but when I stand at the foot of the cross, I do not believe in Christ because I have got good feelings, but I believe in him whether I have good feelings or not.
"Just as I am without one plea,
But that thy blood was shed for me,
And that thou bidst me come to thee,
O Lamb of God I come."
Mr. Roger, Mr. Sheppard, Mr. Flavel, and several excellent divines, in the Puritanic age, and especially Richard Baxter, used to give descriptions of what a man must feel before he may dare to come to Christ. Now, I say in the language of good Mr. Fenner, another of those divines, who said he was but a babe in grace when compared with them—"I dare to say it, that all this is not Scriptural. Sinners do feel these things before they come, but they do not come on the ground of having felt it; they come on the ground of being sinners, and on no other ground whatever." The gate of Mercy is opened, and over the door it is written, "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Between that word "save" and the next word "sinners," there is no adjective. It does not say, "penitent sinners," "awakened sinners," "sensible sinners," "grieving sinners," or "alarmed sinners." No, it only says, "sinners," and I know this, that when I come, I come to Christ to-day, for I feel it is as much a necessity of my life to come to the cross of Christ to-day as it was to come ten years ago,—when I come to him I dare not come as a conscious sinner or an awakened sinner, but I have to come still as a sinner with nothing in my hands. I saw an aged man this week in the vestry of a chapel in Yorkshire. I had been saying something to this effect: the old man had been a Christian for years, and he said, "I never saw it put exactly so, but still I know that is just the way I come; I say, 'Lord,
'Nothing in my hands I bring,
Simply to thy cross I cling;
Naked, look to thee for dress;
Helpless, come to thee for grace;
Black'—
("Black enough," said the old man)
'I to the fountain fly,
Wash me, Saviour, or I die.'"
Faith is getting right out of yourself and getting into Christ. I know that many hundreds of poor souls have been troubled because the minister has said, "if you feel your need, you may come to Christ." "But," say they, "I do not feel my need enough; I am sure I do not." Many a score letters have I received from poor troubled consciences who have said, "I would venture to believe in Christ to save me if I had a tender conscience; if I had a soft heart—but oh my heart is like a rock of ice which will not melt. I cannot feel as I would like to feel, and therefore I must not believe in Jesus." Oh! down with it, down with it! It is a wicked anti-Christ; it is flat Popery! It is not your soft heart that entitles you to believe. You are to believe in Christ to renew your hard heart, and come to him with nothing about you but sin. The ground on which a sinner comes to Christ is that he is black; that he is dead, and not that he knows he is dead; that he is lost, and not that he knows he is lost. I know he will not come unless he does know it, but that is not the ground on which he comes. It is the secret reason why, but it is not the public positive ground which he understands. Here was I, year after year, afraid to come to Christ because I thought I did not feel enough; and I used to read that hymn of Cowper's about being insensible as steel—
"If aught is felt 'tis only pain
To find I cannot feel."
When I believed in Christ, I thought I did not feel at all. Now when I look back I find that I had been feeling all the while most acutely and intensely, and most of all because I thought I did not feel. Generally the people who repent the most, think they are impenitent, and people feel most their need when they think they do not feel at all, for we are no judges of our feelings, and hence the gospel invitation is not put upon the ground of anything of which we can be a judge; it is put on the ground of our being sinners and nothing but sinners. "Well," says one, "but it says, 'Come unto me all ye that are weary and heavy-laden and I will give you rest'—then we must be weary and heavy-laden." Just so; so it is in the text, but then there is another. "Whosoever will let him come"; and that does not say anything about "weary and heavy-laden." Besides, while the invitation is given to the weary and heavy-laden, you will perceive that the promise is not made to them as weary and heavy-laden, but it is made to them as coming to Christ. They did not know that they were weary and heavy-laden when they came; they thought they were not. They really were, but part of their weariness was that they could not be as weary as they would like to be, and part of their load was that they did not feel their load enough. They came to Christ just as they were, and he saved them, not because there was any merit in their weariness, or any efficacy in their being heavy-laden, but he saved them as sinners and nothing but sinners, and so they were washed in his blood and made clean. My dear hearer, do let me put this truth home to thee. If thou wilt come to Christ this morning, as nothing but a sinner, he will not cast thee out.
Old Tobias Crisp says in one of his sermons upon this very point, "I dare to say it, but if thou dost come to Christ, whosoever thou mayest be, if he does not receive thee, then he is not true to his word, for he says, 'Him that cometh to me I will in no wise cast out.'" If thou comest, never mind qualification or preparation. He needeth no qualification of duties or of feelings either. Thou art to come just as thou art, and if thou art the biggest sinner out of hell, thou art as fit to come to Christ as if thou wert the most moral and most excellent of men. There is a bath: who is fit to be washed? A man's blackness is no reason why he should not be washed, but the clearer reason why he should be. When our City magistrates were giving relief to the poor, nobody said, "I am so poor, therefore I am not fit to have relief." Your poverty is your preparation, the black is the white here. Strange contradiction! The only thing you can bring to Christ is your sin and your wickedness. All he asks is, that you will come empty. If you have anything of your own, you must leave all before you come. If there be anything good in you, you cannot trust Christ, you must come with nothing in your hand. Take him as all in all, and that is the only ground upon which a poor soul can be saved—as a sinner, and nothing but a sinner.
IV. But not to stay longer, my fourth point has to do with THE WARRANT OF FAITH, or why a man dares to trust in Christ.
Is it not imprudent for any man to trust Christ to save him, and especially when he has no good thing whatever? Is it not an arrogant presumption for any man to trust Christ? No, sirs, it is not. It is a grand and noble work of God the Holy Spirit for a man to give the lie to all his sins, and still to believe and set to his seal that God is true, and believe in the virtue of the blood of Jesus. But why does any man dare to believe in Christ I will ask you now. "Well," saith one man, "I summoned faith to believe in Christ because I did feel there was a work of the Spirit in me." You do not believe in Christ at all. "Well," says another, "I thought that I had a right to believe in Christ, because I felt somewhat." You had not any right to believe in Christ at all on such a warranty as that. What is a man's warrant then for believing in Christ. Here it is. Christ tells him to do it, that is his warrant. Christ's word is the warrant of the sinner for believing in Christ—not what he feels nor what he is, nor what he is not, but that Christ has told him to do it. The Gospel runs thus: "Believe on the Lord Jesus Christ and thou shalt be saved. He that believeth not shall be damned." Faith in Christ then is a commanded duty as well as a blessed privilege, and what a mercy it is that it is a duty; because there never can be any question but that a man has a right to do his duty. Now on the ground that God commands me to believe, I have a right to believe, be I who I may. The gospel is sent to every creature. Well, I belong to that tribe; I am one of the every creatures, and that gospel commands me to believe and I do it. I cannot have done wrong in doing it for I was commanded to do so. I cannot be wrong in obeying a command of God. Now it is a command of God given to every creature that he should believe on Jesus Christ whom God hath sent. This is your warrant, sinner, and a blessed warrant it is, for it is one which hell cannot gainsay, and which heaven cannot withdraw. You need not be looking within to look for the misty warrants of your experience, you need not be looking to your works, and to your feelings, to get some dull and insufficient warrants for your confidence in Christ. You may believe Christ because he tells you to do so. That is a sure ground to stand on, and one which admits of no doubt. I will suppose that we are all starving; that the city has been besieged and shut up, and there has been a long, long famine, and we are ready to die of hunger. There comes out an invitation to us to repair at once to the palace of some great one there to eat and drink; but we have grown foolish, and will not accept the invitation. Suppose now that some hideous madness has got hold of us, and we prefer to die, and had rather starve than come. Suppose the king's herald should say, "Come and feast, poor hungry souls, and because I know you are unwilling to come, I add this threat, if you come not my warriors shall be upon you; they shall make you feel the sharpness of their swords." I think my dear friends, we should say, "We bless the great man for that threatening because now we need not say, 'I may not come,' while the fact is we may not stop away. Now I need not say I am not fit to come for I am commanded to come, and I am threatened if I do not come; and I will even go." That awful sentence—"He that believeth not shall be damned," was added not out of anger, but because the Lord knew our silly madness, and that we should refuse our own mercies unless he thundered at us to make us come to the feast, "Compel them to come in"; this was the Word of the Master of old, and that text is part of the carrying out of that exhortation, "Compel them to come in." Sinner, you cannot be lost by trusting Christ, but you will be lost if you do not trust him, ay, and lost for not trusting him. I put it boldly now—sinner, not only may you come, but oh! I pray you, do not defy the wrath of God by refusing to come. The gate of mercy stands wide open; why will you not come? Why will you not? Why so proud? Why will you still refuse his voice and perish in your sins? Mark, if you perish, any one of you, your blood lies not at God's door, nor Christ's door, but at your own. He can say of you, "Ye will not come unto me that ye might have life." Oh! poor trembler, if thou be willing to come, there is nothing in God's Word to keep thee from coming, but there are both threatenings to drive thee, and powers to draw thee. Still I hear you say, "I must not trust Christ." You may, I say, for every creature under heaven is commanded to do it, and what you are commanded to do, you may do. "Ah! well," saith one, "still I do not feel that I may." There you are again; you say you will not do what God tells you, because of some stupid feelings of your own. You are not told to trust Christ because you feel anything, but simply because you are a sinner. Now you know you are a sinner. "I am," says one, "and that is my sorrow." Why your sorrow? That is some sign that you do feel. "Ay," saith one, "but I do not feel enough, and that is why I sorrow. I do not feel as I should." Well, suppose you do feel, or suppose you do not, you are a sinner, and "this is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners." "Oh, but I am such an old sinner; I have been sixty years in sin." Where is it written that after sixty you cannot be saved? Sir, Christ could save you at a hundred—ay, if you were a Methuselah in guilt. "The blood of Jesus Christ his Son cleanseth us from all sin." "Whosoever will let him come." "He is able to save to the uttermost them that come unto God by him." "Yes," says one, "but I have been a drunkard, a swearer, or lascivious, or profane." Then you are a sinner, you have not gone further than the uttermost, and he is able to save you still. "Ay," saith another, "but you do not know how my guilt has been aggravated." That only proves you to be a sinner, and that you are commanded to trust Christ and be saved. "Ay," cries yet another, "but you do not know how often I have rejected Christ." Yes, but that only makes you the more a sinner. "You do not know how hard my heart is." Just so, but that only proves you to be a sinner, and still proves you to be one whom Christ came to save. "Oh, but, sir, I have not any good thing. If I had, you know, I should have something to encourage me." The fact of your not having any good thing just proves to me that you are the man I am sent to preach to. Christ came to save that which was lost, and all you have said only proves that you are lost, and therefore he came to save you. Do trust him; do trust him. "But if I am saved," saith one, "I shall be the biggest sinner that ever was saved." Then the greater music in heaven when you get there; the more glory to Christ, for the bigger the sinner the more honour to Christ when at last he shall be brought home. "Ay, but my sin has abounded." His grace shall much more abound. "But my sin has reached even to heaven." Yes, but his mercy reaches above the heavens. "Oh! but my guilt is as broad as the world." Yes, but his righteousness is broader than a thousand worlds. "Ay, but my sin is scarlet." Yes, but his blood is more scarlet than your sins, and can wash the scarlet out by a richer scarlet. "Ay! but I deserve to be lost, and death and hell cry for my damnation." Yes, and so they may, but the blood of Jesus Christ can cry louder than either death or hell; and it cries to-day, "Father, let the sinner live." Oh! I wish I could get this thought out of my own mouth, and get it into your heads, that when God saves you, it is not because of anything in you, it is because of something in himself. God's love has no reason except in his own bowels; God's reason for pardoning a sinner is found in his own heart, and not in the sinner. And there is as much reason in you why you should be saved as why another should be saved, namely, no reason at all. There is no reason in you why he should have mercy on you, but there is no reason wanted, for the reason lies in God and in God alone.
V. And now I come to the conclusion, and I trust you will have patience with me, for my last point is a very glorious one, and full of joy to those souls who as sinners dare to believe in Christ—THE RESULT OF FAITH, or how it speeds when it comes to Christ.
The text says, "He that believeth is not condemned." There is a man there who has just this moment believed; he is not condemned. But he has been fifty years in sin, and has plunged into all manner of vice; his sins, which are many, are all forgiven him. He stands in the sight of God now as innocent as though he had never sinned. Such is the power of Jesus' blood, that "he that believeth is not condemned." Does this relate to what is to happen at the day of Judgment? I pray you look at the text, and you will find it does not say, "He that believeth shall not be condemned," but he is not; he is not now. And if he is not now, then it follows that he never shall be; for having believed in Christ that promise still stands, "He that believeth is not condemned." I believe to-day I am not condemned; in fifty years' time that promise will be just the same—"He that believeth is not condemned." So that the moment a man puts his trust in Christ, he is freed from all condemnation—past, present, and to come; and from that day he stands in God's sight as though he were without spot or wrinkle, or any such thing. "But he sins," you say. He does indeed, but his sins are not laid to his charge. They were laid to the charge of Christ of old, and God can never charge the offence on two—first on Christ, and then on the sinner. "Ay, but he often falls into sin." That may be possible; though if the Spirit of God be in him he sinneth not as he was wont to do. He sins by reason of infirmity, not by reason of his love to sin, for now he hateth it. But mark, you shall put it in your own way if you will, and I will answer, "Yes, but though he sin, yet is he no more guilty in the sight of God, for all his guilt has been taken from him, and put on Christ,—positively, literally, and actually lifted off from him, and put upon Jesus Christ." Do you see the Jewish host? There is a scapegoat brought out; the high priest confesses the sin of the people over the scapegoat's head. The sin is all gone from the people, and laid upon the scapegoat. Away goes the scapegoat into the wilderness. Is there any sin left on the people? If there be, then the scapegoat has not carried it away. Because it cannot be here and there too. It cannot be carried away and left behind too. "No," say you, "Scripture says the scapegoat carried away the sin; there was none left on the people when the scapegoat had taken away the sin. And so, when by faith we put our hand upon the head of Christ, does Christ take away our sin, or does he not? If he does not, then it is of no use our believing in him; but if he doth really take away our sin, then our sin cannot be on him and on us too; if it be on Christ, we are free, clear, accepted, justified, and this is the true doctrine of justification by faith. As soon as a man believeth in Christ Jesus, his sins are gone from him, and gone away for ever. They are blotted out now. What if a man owe a hundred pounds, yet if he has got a receipt for it, he is free; it is blotted out; there is an erasure made in the book, and the debt is gone. Though the man commit sin, yet the debt having been paid before even the debt was acquired, he is no more a debtor to the law of God. Doth not Scripture say, that God has cast his people's sins into the depths of the sea? Now, if they are in the depths of the sea, they cannot be on his people too. Blessed be his name, in the day when he casts our sins into the depth of the sea, he views us as pure in his sight, and we stand accepted in the beloved. Then he says, "As far as the east is from the west, so far hath he removed our transgressions from us." They cannot be removed and be here still. Then if thou believest in Christ, thou art no more in the sight of God a sinner; thou art accepted as though thou wert perfect, as though thou hadst kept the law,—for Christ has kept it, and his righteousness is thine. You have broken it, but your sin is his, and he has been punished for it. Mistake not yourselves any longer; you are no more what you were; when you believe, you stand in Christ's stead, even as Christ of old stood in your stead. The transformation is complete, the exchange is positive and eternal. They who believe in Jesus are as much accepted of God the Father as even his Eternal Son is accepted; and they that believe not, let them do what they will, they shall but go about to work out their own righteousness; but they abide under the law, and still shall they be under the curse. Now, ye that believe in Jesus, walk up and down the earth in the glory of this great truth. You are sinners in yourselves, but you are washed in the blood of Christ. David says, "Wash me, and I shall be whiter than snow." You have lately seen the snow come down—how clear! how white! What could be whiter? Why, the Christian is whiter than that. You say, "He is black." I know he is as black as anyone—as black as hell—but the blooddrop falls on him, and he is as white—"whiter than snow." The next time you see the snow-white crystals falling from heaven, look on them and say, "Ah! though I must confess within myself that I am unworthy and unclean, yet, believing in Christ, he hath given me his righteousness so completely, that I am even whiter than the snow as it descends from the treasury of God." Oh! for faith to lay hold on this. Oh! for an overpowering faith that shall get the victory over doubts and fears, and make us enjoy the liberty wherewith Christ makes men free. Go home, ye that believe in Christ, and go to your beds this night, and say, "If I die in my bed I cannot be condemned." Should you wake the next morning, go into the world and say, "I am not condemned." When the devil howls at you, tell him, "Ah! you may accuse, but I am not condemned." And if sometimes your sins rise—say, "Ah, I know you, but you are all gone for ever; I am not condemned." And when your turn shall come to die shut your eyes in peace.
"Bold shall you stand in that great day,
For who aught to your charge can lay?"
Fully absolved by grace you shall be found at last and all sin's tremendous curse and blame shall be taken away, not because of anything you have done. I pray you do all you can for Christ out of gratitude, but even when you have done all, do not rest there. Rest still in the substitution and the sacrifice. Be you what Christ was in his Father's sight, and when conscience awakens, you can tell it that Christ was for you all that you ought to have been, that he has suffered all your penalty; and now neither mercy nor justice can smite you, since justice has clasped hands with mercy in a firm decree to save that man whose faith is in the cross of Christ. The Lord bless these words for his sake. Amen.
A sermon delivered on Sunday Morning, February 17th, 1861 at Exeter Hall, Strand.
"He that believeth on him is not condemned" —John 3:18
THE way of salvation is stated in Scripture in the very plainest terms, and yet, perhaps, there is no truth about which more errors have been uttered, than concerning the faith which saves the soul. Well has it been proved by experience, that all doctrines of Christ are mysteries—mysteries, not so much in themselves, but because they are hid to them that are lost, in whom the God of this world hath blinded their eyes. So plain is Scripture, that one would have said, "He that runs may read"; but so dim is man's eye, and so marred is his understanding, that the very simplest truth of Scripture he distorts and misrepresents. And indeed, my brethren, even those who know what faith is, personally and experimentally, do not always find it easy to give a good definition of it. They think they have hit the mark, and then afterwards they lament that they have failed. Straining themselves to describe some one part of faith, they find they have forgotten another, and in the excess of their earnestness to clear the poor sinner out of one mistake, they often lead him into a worse error. So that I think I may say that, while faith is the simplest thing in all the world, yet it is one of the most difficult upon which to preach, because from its very importance, our soul begins to tremble while speaking of it, and then we are not able to describe it so clearly as we would.
I intend this morning, by God's help, to put together sundry thoughts upon faith, each of which I may have uttered in your hearing at different times, but which have not been collected into one sermon before, and which, I have no doubt, have been misunderstood from the want of their having been put together in their proper consecutive order. I shall speak a little on each of these points; first, the object of faith, to what it looks; next, the reason of faith, whence it comes; thirdly, the ground of faith, or what it wears when it comes; fourthly, the warrant of faith, or why it dares to come to Christ; and fifthly, the result of faith, or, how it speeds when it doth come to Christ.
I. First, then, THE OBJECT OF FAITH, or to what faith looks.
I am told in the Word of God to believe—What am I to believe? I am bidden to look—to what am I to look? What is to be the object of my hope, belief, and confidence? The reply is simple. The object of Faith to a sinner is Christ Jesus. How many make a mistake about this and think that they are to believe on God the Father! Now belief in God is an after-result of faith in Jesus. We come to believe in the eternal love of the Father as the result of trusting the precious blood of the Son. Many men say, "I would believe in Christ if I knew that I were elect." This is coming to the Father, and no man can come to the Father except by Christ. It is the Father's work to elect; you cannot come directly to him, therefore you cannot know your election until first you have believed on Christ the Redeemer, and then through redemption you can approach to the Father and know your election. Some, too, make the mistake of looking to the work of God the Holy Spirit. They look within to see if they have certain feelings, and if they find them their faith is strong, but if their feelings have departed from them, then their faith is weak, so that they look to the work of the Spirit which is not the object of a sinner's faith. Both the Father and the Spirit must be trusted in order to complete redemption, but for the particular mercy of justification and pardon the blood of the Mediator is the only plea. Christians have to trust the Spirit after conversion, but the sinner's business, if he would be saved, is not with trusting the Spirit nor with looking to the Spirit, but looking to Christ Jesus, and to him alone. I know your salvation depends on the whole Trinity, but yet the first and immediate object of a sinner's justifying faith is neither God the Father nor God the Holy Ghost, but God the Son, incarnate in human flesh, and offering atonement for sinners. Hast thou the eye of faith? Then, soul, look thou to Christ as God. If thou wouldst be saved, believe him to be God over all, blessed for ever. Bow before him, and accept him as being "Very God of very God," for if thou do not, thou hast no part in him. When thou hast this believed, believe in him as man. Believe the wondrous story of his incarnation; rely upon the testimony of the evangelists, who declare that the Infinite was robed in the infant, that the Eternal was concealed within the mortal; that he who was King of heaven became a servant of servants and the Son of man. Believe and admire the mystery of his incarnation, for unless thou believe this, thou canst not be saved thereby. Then, specially, if thou wouldst be saved, let thy faith behold Christ in his perfect righteousness. See him keeping the law without blemish, obeying his Father without error; preserving his integrity without flaw. All this thou are to consider as being done on thy behalf. Thou couldst not keep the law; he kept it for thee. Thou couldst not obey God perfectly—lo! his obedience standeth in the stead of thy obedience—by it, thou art saved. But take care that thy faith mainly fixes itself upon Christ as dying and as dead. View the Lamb of God as dumb before his shearers; view him as the man of sorrows and acquainted with grief; go thou with him to Gethsemane, and behold him sweating drops of blood. Mark, thy faith has nothing to do with anything within thyself; the object of thy faith is nothing within thee, but a something without thee. Believe on him, then, who on yonder tree with nailed hands and feet pours out his life for sinners. There is the object of thy faith for justification; not in thyself, nor in anything which the Holy Spirit has done in thee, or anything he has promised to do for thee; but thou art to look to Christ and to Christ alone. Then let thy faith behold Christ as rising from the dead. See him—he has borne the curse, and now he receives the justification. He dies to pay the debt; he rises that he may nail the handwriting of that discharged debt to the cross. See him ascending up on high, and behold him this day pleading before the Father's throne. He is there pleading for his people, offering up to-day his authoritative petition for all that come to God by him. And he, as God, as man, as living, as dying, as rising, and as reigning above,—he, and he alone, is to be the object of thy faith for the pardon of sin.
On nothing else must thou trust; he is to be the only prop and pillar of thy confidence; and all thou addest thereunto will be a wicked antichrist, a rebellion against the sovereignty of the Lord Jesus. But take care if your faith save you, that while you look to Christ in all these matters you view him as being a substitute. This doctrine of substitution is so essential to the whole plan of salvation that I must explain it here for the thousandth time. God is just, he must punish sin; God is merciful, he wills to pardon those who believe in Jesus. How is this to be done? How can he be just and exact the penalty,—merciful, and accept the sinner? He doeth it thus: he taketh the sins of his people and actually lifteth them up from off his people to Christ, so that they stand as innocent as though they had never sinned, and Christ is looked upon by God as though he had been all the sinners in the world rolled into one. The sin of his people was taken from their persons, and really and actually, not typically and metaphorically, but really and actually laid on Christ. Then God came forth with his fiery sword to meet the sinner and to punish him. He met Christ. Christ was not a sinner himself; but the sins of his people were all imputed to him. Justice, therefore, met Christ as though he had been the sinner—punished Christ for his people's sins—punished him as far as its rights could go,—exacted from him the last atom of the penalty, and left not a dreg in the cup. And now, he who can see Christ as being his substitute, and puts his trust in him, is thereby delivered from the curse of the law. Soul, when thou seest Christ obeying the law—thy faith is to say, "He obeys that for his people." When thou seest him dying, thou art to count the purple drops, and say, "Thus he took my sins away." When thou seest him rising from the dead, thou art to say—"He rises as the head and representative of all his elect"; and when thou seest him sitting at the right hand of God, thou art to view him there as the pledge that all for whom he died shall most surely sit at the Father's right hand. Learn to look on Christ as being in God's sight as though he were the sinner. "In him was no sin." He was "the just," but he suffered for the unjust. He was the righteous, but he stood in the place of the unrighteous; and all that the unrighteous ought to have endured, Christ has endured once for all, and put away their sins for ever by the sacrifice of himself. Now this is the great object of faith. I pray you, do not make any mistake about this, for a mistake here will be dangerous, if not fatal. View Christ, by your faith, as being in his life, and death, and sufferings, and resurrection, the substitute for all whom his Father gave him,—the vicarious sacrifice for the sins of all those who will trust him with their souls. Christ, then, thus set forth, is the object of justifying faith.
Now let me further remark that there are some of you, no doubt, saying—"Oh, I should believe and I would be saved if"—If what? If Christ had died? "Oh no, sir, my doubt is nothing about Christ." I thought so. Then what is the doubt? "Why, I should believe if I felt this, or if I had done that." Just so; but I tell you, you could not believe in Jesus if you felt that, or if you had done that, for then you would believe in yourself, and not in Christ. That is the English of it. If you were so-and-so, or so-and-so, then you could have confidence. Confidence in what? Why, confidence in your feelings, and confidence in your doings, and that is just the clear contrary of confidence in Christ. Faith is not to infer from something good within me that I shall be saved, but to say in the teeth, and despite of the fact that I am guilty in the sight of God and deserve his wrath, yet I do nevertheless believe that the blood of Jesus Christ his Son cleanseth me from all sin; and though my present consciousness condemns me, yet my faith overpowers my consciousness, and I do believe that "he is able to save to the uttermost them that come unto God by him." To come to Christ as a saint is very easy work; to trust to a doctor to cure you when you believe you are getting better, is very easy; but to trust your physician when you feel as if the sentence of death were in your body, to bear up when the disease is rising into the very skin, and when the ulcer is gathering its venom—to believe even then in the efficacy of the medicine—that is faith. And so, when sin gets the mastery of thee, when thou feelest that the law condemns thee, then, even then, as a sinner, to trust Christ, this is the most daring feat in all the world; and the faith which shook down the walls of Jericho, the faith which raised the dead, the faith which stopped the mouths of lions, was not greater than that of a poor sinner, when in the teeth of all his sins he dares to trust the blood and righteousness of Jesus Christ. Do this, soul, then thou are saved, whosoever thou mayest be. The object of faith, then, is Christ as the substitute for sinners. God in Christ, but not God apart from Christ, nor any work of the Spirit, but the work of Jesus only must be viewed by you as the foundation of your hope.
II. And now, secondly, THE REASON OF FAITH, or why doth any man believe, and whence doth his faith come?
"Faith cometh by hearing." Granted, but do not all men hear, and do not many still remain unbelieving? How, then, doth any man come by his faith? To his own experience his faith comes as the result of a sense of need. He feels himself needing a Saviour; he finds Christ to be just such a Saviour as he wants, and therefore because he cannot help himself, he believes in Jesus. Having nothing of his own, he feels he must take Christ or else perish, and therefore he doth it because he cannot help doing it. He is fairly driven up into a corner, and there is but this one way of escape, namely, by the righteousness of another; for he feels he cannot escape by any good deeds, or sufferings of his own, and he cometh to Christ and humbleth himself, because he cannot do without Christ, and must perish unless he lay hold of him. But to carry the question further back, where does that man get his sense of need? How is it that he, rather than others, feels his need of Christ? It is certain he has no more necessity for Christ than other men. How doth he come to know, then, that he is lost and ruined? How is it that he is driven by the sense of ruin to take hold on Christ the restorer? The reply is, this is the gift of God; this is the work of the Spirit. No man comes to Christ except the Spirit draw him, and the Spirit draws men to Christ by shutting them up under the law to a conviction that if they do not come to Christ they must perish. Then by sheer stress of weather, they tack about and run into this heavenly port. Salvation by Christ is so disagreeable to our carnal mind, so inconsistent with our love of human merit, that we never would take Christ to be our all in all, if the Spirit did not convince us that we were nothing at all, and did not so compel us to lay hold on Christ.
But, then, the question goes further back still; how is it that the Spirit of God teaches some men their need, and not other men? Why is it that some of you were driven by your sense of need to Christ, while others go on in their self-righteousness and perish? There is no answer to be given but this, "Even so, Father, for so it seemed good in thy sight." It comes to divine sovereignty at the last. The Lord hath "hidden those things from the wise and prudent, and hath revealed them unto babes." According to the way in which Christ put it—"My sheep, hear my voice"; "ye believe not because ye are not of my sheep, as I said unto you." Some divines would like to read that—"Ye are not my sheep, because ye do not believe." As if believing made us the sheep of Christ; but the text puts it—"Ye believe not, because ye are not of my sheep." "All that the Father giveth me shall come to me." If they come not, it is a clear proof that they were never given; for those who were given of old eternity to Christ, chosen of God the Father, and then redeemed by God the Son—these are led by the Spirit, through a sense of need to come and lay hold on Christ. No man yet ever did, or ever will believe in Christ, unless he feels his need of him. No man ever did, or will feel his need of Christ, unless the Spirit makes him feel, and the Spirit will make no man feel his need of Jesus savingly, unless it be so written in that eternal book, in which God hath surely engraved the names of his chosen. So, then, I think I am not to be misunderstood on this point, that the reason of faith, or why men believe, is God's electing love working through the Spirit by a sense of need, and so bringing them to Christ Jesus.
III. But now I shall want your careful attention, while I come to another point, upon which you, perhaps, will think I contradict myself, and that is, THE GROUND OF THE SINNER'S FAITH, or on what ground he dares to believe on the Lord Jesus Christ.
My dear friends, I have already said that no man will believe in Jesus, unless he feels his need of him. But you have often heard me say, and I repeat it again, that I do not come to Christ pleading that I feel my need of him; my reason for believing in Christ, is not that I feel my need of him, but that I have a need of him. The ground on which a man comes to Jesus, is not as a sensible sinner, but as a sinner, and nothing but a sinner. He will not come unless he is awakened; but when he comes, he does not say, "Lord, I come to thee because I am an awakened sinner, save me." But he says, "Lord, I am a sinner, save me." Not his awakening, but his sinnership is the method and plan upon which he dares to come. You will, perhaps, perceive what I mean, for I cannot exactly explain myself just now. If I refer to the preaching of a great many Calvinistic divines, they say to a sinner, "Now, if you feel your need of Christ, if you have repented so much, if you have been harrowed by the law to such-and-such a degree, then you may come to Christ on the ground that you are an awakened sinner." I say that is false. No man may come to Christ on the ground of his being an awakened sinner; he must come to him as a sinner. When I come to Jesus, I know I am not come unless I am awakened, but still, I do not come as an awakened sinner. I do not stand at the foot of his cross to be washed because I have repented; I bring nothing when I come but sin. A sense of need is a good feeling, but when I stand at the foot of the cross, I do not believe in Christ because I have got good feelings, but I believe in him whether I have good feelings or not.
"Just as I am without one plea,
But that thy blood was shed for me,
And that thou bidst me come to thee,
O Lamb of God I come."
Mr. Roger, Mr. Sheppard, Mr. Flavel, and several excellent divines, in the Puritanic age, and especially Richard Baxter, used to give descriptions of what a man must feel before he may dare to come to Christ. Now, I say in the language of good Mr. Fenner, another of those divines, who said he was but a babe in grace when compared with them—"I dare to say it, that all this is not Scriptural. Sinners do feel these things before they come, but they do not come on the ground of having felt it; they come on the ground of being sinners, and on no other ground whatever." The gate of Mercy is opened, and over the door it is written, "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners." Between that word "save" and the next word "sinners," there is no adjective. It does not say, "penitent sinners," "awakened sinners," "sensible sinners," "grieving sinners," or "alarmed sinners." No, it only says, "sinners," and I know this, that when I come, I come to Christ to-day, for I feel it is as much a necessity of my life to come to the cross of Christ to-day as it was to come ten years ago,—when I come to him I dare not come as a conscious sinner or an awakened sinner, but I have to come still as a sinner with nothing in my hands. I saw an aged man this week in the vestry of a chapel in Yorkshire. I had been saying something to this effect: the old man had been a Christian for years, and he said, "I never saw it put exactly so, but still I know that is just the way I come; I say, 'Lord,
'Nothing in my hands I bring,
Simply to thy cross I cling;
Naked, look to thee for dress;
Helpless, come to thee for grace;
Black'—
("Black enough," said the old man)
'I to the fountain fly,
Wash me, Saviour, or I die.'"
Faith is getting right out of yourself and getting into Christ. I know that many hundreds of poor souls have been troubled because the minister has said, "if you feel your need, you may come to Christ." "But," say they, "I do not feel my need enough; I am sure I do not." Many a score letters have I received from poor troubled consciences who have said, "I would venture to believe in Christ to save me if I had a tender conscience; if I had a soft heart—but oh my heart is like a rock of ice which will not melt. I cannot feel as I would like to feel, and therefore I must not believe in Jesus." Oh! down with it, down with it! It is a wicked anti-Christ; it is flat Popery! It is not your soft heart that entitles you to believe. You are to believe in Christ to renew your hard heart, and come to him with nothing about you but sin. The ground on which a sinner comes to Christ is that he is black; that he is dead, and not that he knows he is dead; that he is lost, and not that he knows he is lost. I know he will not come unless he does know it, but that is not the ground on which he comes. It is the secret reason why, but it is not the public positive ground which he understands. Here was I, year after year, afraid to come to Christ because I thought I did not feel enough; and I used to read that hymn of Cowper's about being insensible as steel—
"If aught is felt 'tis only pain
To find I cannot feel."
When I believed in Christ, I thought I did not feel at all. Now when I look back I find that I had been feeling all the while most acutely and intensely, and most of all because I thought I did not feel. Generally the people who repent the most, think they are impenitent, and people feel most their need when they think they do not feel at all, for we are no judges of our feelings, and hence the gospel invitation is not put upon the ground of anything of which we can be a judge; it is put on the ground of our being sinners and nothing but sinners. "Well," says one, "but it says, 'Come unto me all ye that are weary and heavy-laden and I will give you rest'—then we must be weary and heavy-laden." Just so; so it is in the text, but then there is another. "Whosoever will let him come"; and that does not say anything about "weary and heavy-laden." Besides, while the invitation is given to the weary and heavy-laden, you will perceive that the promise is not made to them as weary and heavy-laden, but it is made to them as coming to Christ. They did not know that they were weary and heavy-laden when they came; they thought they were not. They really were, but part of their weariness was that they could not be as weary as they would like to be, and part of their load was that they did not feel their load enough. They came to Christ just as they were, and he saved them, not because there was any merit in their weariness, or any efficacy in their being heavy-laden, but he saved them as sinners and nothing but sinners, and so they were washed in his blood and made clean. My dear hearer, do let me put this truth home to thee. If thou wilt come to Christ this morning, as nothing but a sinner, he will not cast thee out.
Old Tobias Crisp says in one of his sermons upon this very point, "I dare to say it, but if thou dost come to Christ, whosoever thou mayest be, if he does not receive thee, then he is not true to his word, for he says, 'Him that cometh to me I will in no wise cast out.'" If thou comest, never mind qualification or preparation. He needeth no qualification of duties or of feelings either. Thou art to come just as thou art, and if thou art the biggest sinner out of hell, thou art as fit to come to Christ as if thou wert the most moral and most excellent of men. There is a bath: who is fit to be washed? A man's blackness is no reason why he should not be washed, but the clearer reason why he should be. When our City magistrates were giving relief to the poor, nobody said, "I am so poor, therefore I am not fit to have relief." Your poverty is your preparation, the black is the white here. Strange contradiction! The only thing you can bring to Christ is your sin and your wickedness. All he asks is, that you will come empty. If you have anything of your own, you must leave all before you come. If there be anything good in you, you cannot trust Christ, you must come with nothing in your hand. Take him as all in all, and that is the only ground upon which a poor soul can be saved—as a sinner, and nothing but a sinner.
IV. But not to stay longer, my fourth point has to do with THE WARRANT OF FAITH, or why a man dares to trust in Christ.
Is it not imprudent for any man to trust Christ to save him, and especially when he has no good thing whatever? Is it not an arrogant presumption for any man to trust Christ? No, sirs, it is not. It is a grand and noble work of God the Holy Spirit for a man to give the lie to all his sins, and still to believe and set to his seal that God is true, and believe in the virtue of the blood of Jesus. But why does any man dare to believe in Christ I will ask you now. "Well," saith one man, "I summoned faith to believe in Christ because I did feel there was a work of the Spirit in me." You do not believe in Christ at all. "Well," says another, "I thought that I had a right to believe in Christ, because I felt somewhat." You had not any right to believe in Christ at all on such a warranty as that. What is a man's warrant then for believing in Christ. Here it is. Christ tells him to do it, that is his warrant. Christ's word is the warrant of the sinner for believing in Christ—not what he feels nor what he is, nor what he is not, but that Christ has told him to do it. The Gospel runs thus: "Believe on the Lord Jesus Christ and thou shalt be saved. He that believeth not shall be damned." Faith in Christ then is a commanded duty as well as a blessed privilege, and what a mercy it is that it is a duty; because there never can be any question but that a man has a right to do his duty. Now on the ground that God commands me to believe, I have a right to believe, be I who I may. The gospel is sent to every creature. Well, I belong to that tribe; I am one of the every creatures, and that gospel commands me to believe and I do it. I cannot have done wrong in doing it for I was commanded to do so. I cannot be wrong in obeying a command of God. Now it is a command of God given to every creature that he should believe on Jesus Christ whom God hath sent. This is your warrant, sinner, and a blessed warrant it is, for it is one which hell cannot gainsay, and which heaven cannot withdraw. You need not be looking within to look for the misty warrants of your experience, you need not be looking to your works, and to your feelings, to get some dull and insufficient warrants for your confidence in Christ. You may believe Christ because he tells you to do so. That is a sure ground to stand on, and one which admits of no doubt. I will suppose that we are all starving; that the city has been besieged and shut up, and there has been a long, long famine, and we are ready to die of hunger. There comes out an invitation to us to repair at once to the palace of some great one there to eat and drink; but we have grown foolish, and will not accept the invitation. Suppose now that some hideous madness has got hold of us, and we prefer to die, and had rather starve than come. Suppose the king's herald should say, "Come and feast, poor hungry souls, and because I know you are unwilling to come, I add this threat, if you come not my warriors shall be upon you; they shall make you feel the sharpness of their swords." I think my dear friends, we should say, "We bless the great man for that threatening because now we need not say, 'I may not come,' while the fact is we may not stop away. Now I need not say I am not fit to come for I am commanded to come, and I am threatened if I do not come; and I will even go." That awful sentence—"He that believeth not shall be damned," was added not out of anger, but because the Lord knew our silly madness, and that we should refuse our own mercies unless he thundered at us to make us come to the feast, "Compel them to come in"; this was the Word of the Master of old, and that text is part of the carrying out of that exhortation, "Compel them to come in." Sinner, you cannot be lost by trusting Christ, but you will be lost if you do not trust him, ay, and lost for not trusting him. I put it boldly now—sinner, not only may you come, but oh! I pray you, do not defy the wrath of God by refusing to come. The gate of mercy stands wide open; why will you not come? Why will you not? Why so proud? Why will you still refuse his voice and perish in your sins? Mark, if you perish, any one of you, your blood lies not at God's door, nor Christ's door, but at your own. He can say of you, "Ye will not come unto me that ye might have life." Oh! poor trembler, if thou be willing to come, there is nothing in God's Word to keep thee from coming, but there are both threatenings to drive thee, and powers to draw thee. Still I hear you say, "I must not trust Christ." You may, I say, for every creature under heaven is commanded to do it, and what you are commanded to do, you may do. "Ah! well," saith one, "still I do not feel that I may." There you are again; you say you will not do what God tells you, because of some stupid feelings of your own. You are not told to trust Christ because you feel anything, but simply because you are a sinner. Now you know you are a sinner. "I am," says one, "and that is my sorrow." Why your sorrow? That is some sign that you do feel. "Ay," saith one, "but I do not feel enough, and that is why I sorrow. I do not feel as I should." Well, suppose you do feel, or suppose you do not, you are a sinner, and "this is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners." "Oh, but I am such an old sinner; I have been sixty years in sin." Where is it written that after sixty you cannot be saved? Sir, Christ could save you at a hundred—ay, if you were a Methuselah in guilt. "The blood of Jesus Christ his Son cleanseth us from all sin." "Whosoever will let him come." "He is able to save to the uttermost them that come unto God by him." "Yes," says one, "but I have been a drunkard, a swearer, or lascivious, or profane." Then you are a sinner, you have not gone further than the uttermost, and he is able to save you still. "Ay," saith another, "but you do not know how my guilt has been aggravated." That only proves you to be a sinner, and that you are commanded to trust Christ and be saved. "Ay," cries yet another, "but you do not know how often I have rejected Christ." Yes, but that only makes you the more a sinner. "You do not know how hard my heart is." Just so, but that only proves you to be a sinner, and still proves you to be one whom Christ came to save. "Oh, but, sir, I have not any good thing. If I had, you know, I should have something to encourage me." The fact of your not having any good thing just proves to me that you are the man I am sent to preach to. Christ came to save that which was lost, and all you have said only proves that you are lost, and therefore he came to save you. Do trust him; do trust him. "But if I am saved," saith one, "I shall be the biggest sinner that ever was saved." Then the greater music in heaven when you get there; the more glory to Christ, for the bigger the sinner the more honour to Christ when at last he shall be brought home. "Ay, but my sin has abounded." His grace shall much more abound. "But my sin has reached even to heaven." Yes, but his mercy reaches above the heavens. "Oh! but my guilt is as broad as the world." Yes, but his righteousness is broader than a thousand worlds. "Ay, but my sin is scarlet." Yes, but his blood is more scarlet than your sins, and can wash the scarlet out by a richer scarlet. "Ay! but I deserve to be lost, and death and hell cry for my damnation." Yes, and so they may, but the blood of Jesus Christ can cry louder than either death or hell; and it cries to-day, "Father, let the sinner live." Oh! I wish I could get this thought out of my own mouth, and get it into your heads, that when God saves you, it is not because of anything in you, it is because of something in himself. God's love has no reason except in his own bowels; God's reason for pardoning a sinner is found in his own heart, and not in the sinner. And there is as much reason in you why you should be saved as why another should be saved, namely, no reason at all. There is no reason in you why he should have mercy on you, but there is no reason wanted, for the reason lies in God and in God alone.
V. And now I come to the conclusion, and I trust you will have patience with me, for my last point is a very glorious one, and full of joy to those souls who as sinners dare to believe in Christ—THE RESULT OF FAITH, or how it speeds when it comes to Christ.
The text says, "He that believeth is not condemned." There is a man there who has just this moment believed; he is not condemned. But he has been fifty years in sin, and has plunged into all manner of vice; his sins, which are many, are all forgiven him. He stands in the sight of God now as innocent as though he had never sinned. Such is the power of Jesus' blood, that "he that believeth is not condemned." Does this relate to what is to happen at the day of Judgment? I pray you look at the text, and you will find it does not say, "He that believeth shall not be condemned," but he is not; he is not now. And if he is not now, then it follows that he never shall be; for having believed in Christ that promise still stands, "He that believeth is not condemned." I believe to-day I am not condemned; in fifty years' time that promise will be just the same—"He that believeth is not condemned." So that the moment a man puts his trust in Christ, he is freed from all condemnation—past, present, and to come; and from that day he stands in God's sight as though he were without spot or wrinkle, or any such thing. "But he sins," you say. He does indeed, but his sins are not laid to his charge. They were laid to the charge of Christ of old, and God can never charge the offence on two—first on Christ, and then on the sinner. "Ay, but he often falls into sin." That may be possible; though if the Spirit of God be in him he sinneth not as he was wont to do. He sins by reason of infirmity, not by reason of his love to sin, for now he hateth it. But mark, you shall put it in your own way if you will, and I will answer, "Yes, but though he sin, yet is he no more guilty in the sight of God, for all his guilt has been taken from him, and put on Christ,—positively, literally, and actually lifted off from him, and put upon Jesus Christ." Do you see the Jewish host? There is a scapegoat brought out; the high priest confesses the sin of the people over the scapegoat's head. The sin is all gone from the people, and laid upon the scapegoat. Away goes the scapegoat into the wilderness. Is there any sin left on the people? If there be, then the scapegoat has not carried it away. Because it cannot be here and there too. It cannot be carried away and left behind too. "No," say you, "Scripture says the scapegoat carried away the sin; there was none left on the people when the scapegoat had taken away the sin. And so, when by faith we put our hand upon the head of Christ, does Christ take away our sin, or does he not? If he does not, then it is of no use our believing in him; but if he doth really take away our sin, then our sin cannot be on him and on us too; if it be on Christ, we are free, clear, accepted, justified, and this is the true doctrine of justification by faith. As soon as a man believeth in Christ Jesus, his sins are gone from him, and gone away for ever. They are blotted out now. What if a man owe a hundred pounds, yet if he has got a receipt for it, he is free; it is blotted out; there is an erasure made in the book, and the debt is gone. Though the man commit sin, yet the debt having been paid before even the debt was acquired, he is no more a debtor to the law of God. Doth not Scripture say, that God has cast his people's sins into the depths of the sea? Now, if they are in the depths of the sea, they cannot be on his people too. Blessed be his name, in the day when he casts our sins into the depth of the sea, he views us as pure in his sight, and we stand accepted in the beloved. Then he says, "As far as the east is from the west, so far hath he removed our transgressions from us." They cannot be removed and be here still. Then if thou believest in Christ, thou art no more in the sight of God a sinner; thou art accepted as though thou wert perfect, as though thou hadst kept the law,—for Christ has kept it, and his righteousness is thine. You have broken it, but your sin is his, and he has been punished for it. Mistake not yourselves any longer; you are no more what you were; when you believe, you stand in Christ's stead, even as Christ of old stood in your stead. The transformation is complete, the exchange is positive and eternal. They who believe in Jesus are as much accepted of God the Father as even his Eternal Son is accepted; and they that believe not, let them do what they will, they shall but go about to work out their own righteousness; but they abide under the law, and still shall they be under the curse. Now, ye that believe in Jesus, walk up and down the earth in the glory of this great truth. You are sinners in yourselves, but you are washed in the blood of Christ. David says, "Wash me, and I shall be whiter than snow." You have lately seen the snow come down—how clear! how white! What could be whiter? Why, the Christian is whiter than that. You say, "He is black." I know he is as black as anyone—as black as hell—but the blooddrop falls on him, and he is as white—"whiter than snow." The next time you see the snow-white crystals falling from heaven, look on them and say, "Ah! though I must confess within myself that I am unworthy and unclean, yet, believing in Christ, he hath given me his righteousness so completely, that I am even whiter than the snow as it descends from the treasury of God." Oh! for faith to lay hold on this. Oh! for an overpowering faith that shall get the victory over doubts and fears, and make us enjoy the liberty wherewith Christ makes men free. Go home, ye that believe in Christ, and go to your beds this night, and say, "If I die in my bed I cannot be condemned." Should you wake the next morning, go into the world and say, "I am not condemned." When the devil howls at you, tell him, "Ah! you may accuse, but I am not condemned." And if sometimes your sins rise—say, "Ah, I know you, but you are all gone for ever; I am not condemned." And when your turn shall come to die shut your eyes in peace.
"Bold shall you stand in that great day,
For who aught to your charge can lay?"
Fully absolved by grace you shall be found at last and all sin's tremendous curse and blame shall be taken away, not because of anything you have done. I pray you do all you can for Christ out of gratitude, but even when you have done all, do not rest there. Rest still in the substitution and the sacrifice. Be you what Christ was in his Father's sight, and when conscience awakens, you can tell it that Christ was for you all that you ought to have been, that he has suffered all your penalty; and now neither mercy nor justice can smite you, since justice has clasped hands with mercy in a firm decree to save that man whose faith is in the cross of Christ. The Lord bless these words for his sake. Amen.
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