3. The righteousness of God is also to be considered in this matter. That name in the Scripture is used to denote many excellencies of God, all which are reducible unto the infinite rectitude of his nature. I intend that at present which is called "justitia regiminis," his righteousness in rule or government. This is remembered by Abraham: Gen. xviii. 25, "Shall not the Judge of all the earth do right?" And by the apostle: "Is God unjust who taketh vengeance? God forbid." This our souls are to own in all the works of God. They are all righteous, — all his who "will do no iniquity, whose throne is established in judgment." However they may be dreadful, grievous, and seem severe, yet they are all righteous. It is true he will sometimes "rise up and do strange works, strange acts," Isa. xxviii. 21, such as he will not do often nor ordinarily, such as shall fill the world with dread and amazement, — he will "answer his people in terrible things!" but yet all shall be in righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. Faith, then, fixing the soul on the righteousness of God, is an effectual means to humble it under his mighty hand. And to help us herein, we may consider, —
(1.) That "God judgeth not as man judgeth." We judge by the "seeing of the eye, and hearing of the ear," — according to outward appearances and evidences; "but God searcheth the heart." We judge upon what is between man and man; God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man, what purposes, what contrivances, what designs, what corrupt affections, what sins; what transactions have been between God and them; what warnings he hath given them; what reproofs, what engagements they have made; what convictions they have had; what use they were putting their lives, their substance, their families unto? Alas! we know nothing of these things, and so are able to make no judgment of the proceedings of God upon them; but this we know, that he "is righteous in all his ways, and holy in all his works," yea, the most terrible of them. And when the secrets of all hearts shall be revealed, ah! how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his providence seeming to be accompanied with severity! And so will our own trials, inward or outward, appear to be.
(2.) God is judge of all the world, of all ages, times, places, persons; and disposeth of all so as they may tend unto the good of the whole and his own glory in the universe. Our thoughts are bounded, much more our observations and abilities, to measure things within a very small compass. Every thing stands alone unto us, whereby we see little of its beauty or order, nor do know how it ought justly to be disposed of. That particular may seem deformed unto us, which, when it is under His eye who sees all at once, past, present, and to come, with all those joints and bands of wisdom and order whereby things are related unto one another, is beautiful and glorious: for as nothing is of itself, nor by itself, nor to itself, so nothing stands alone; but there is a line of mutual respect that runs through the creation and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its loveliness, life, and order. He that can at once see but one part of a goodly statue or colossus might think it a very deformed piece, when he that views it altogether is assured of its due proportion, symmetry, and loveliness. Now, all things, ages, and persons, all thus at once are objected unto the sight of God; and he disposeth them with respect unto the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end.
And hence it is that in public judgments and calamities, God oftentimes suffers the godly to be involved with the wicked, and that not on the account of their own persons, but as they are parts of that body which he will destroy. This Job expresseth somewhat harshly, but there is truth in his assertion: chap. ix. 22, 23, "This is one thing, therefore I said it, He destroyeth the perfect and the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent." God in public desolations oftentimes takes good and bad together; a sudden scourge involves them all. And this God doth for sundry reasons; as, —
[1.] That he may manifest his own holiness; which is such that he can, without the least injustice or oppression, even upon the account of their own provocations, take away the houses, possessions, estates, liberties, and lives of the best of his own saints: for how should a man, any man, the best of men, be just with God, if he would contend with him? No man can answer to him "one of a thousand," Job ix. 3:— This they will also own and acknowledge; upon the account of righteousness none can open his mouth about his judgments, without the highest impiety and wickedness.
[2.] He doth so that his own people may learn to know his terror, and to rejoice always before him with trembling. Therefore Job affirms, that "in the time of his prosperity he was not secure," but still trembled in himself with thoughts of the judgments of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of believers, if God should always and constantly pass them by in the dispensations of his public judgments.
[3.] That it may be a stone of offence and a stumbling-block unto wicked men, who are to be hardened in their sins and prepared for ruin. When they see that all things fall alike unto all, and that those who have made the strictest profession of the name and fear of God fare no better than themselves, they are encouraged to despise the warnings of God and the strokes of his hand, and so to rush on unto the destruction whereunto they are prepared.
[4.] God doth it to proclaim unto all the world that what he doth here is no final judgment and ultimate determination concerning things and persons; for who can see the "wise man dying as a fool," the righteous and holy perishing in their outward concernments as the ungodly and wicked, but must conclude that the righteous God, the judge of all, hath appointed another day, wherein all things must be called over again, and every one then receive his final reward, according as his works shall appear to have been? And thus are we to humble ourselves unto the righteousness wherewith the hand of God is always accompanied.
[5.] His goodness and grace is also to be considered in all the works of his mighty hands. As there is no unrighteousness in him, so also [there is] all that is good and gracious. And whatever there is in any trouble of allay from the utmost wrath, is of mere goodness and grace. Thy houses are burned, but perhaps thy goods are saved, — is there no grace, no goodness therein? Or perhaps thy substance also is consumed, but yet thy person is alive; and should a living man complain? But say what thou wilt, this stroke is not hell, which thou hast deserved long ago, yea, it may be a means of preventing thy going thither; so that it is accompanied with infinite goodness, patience, and mercy also. And if the considerations hereof will not quiet thy heart, take heed lest a worse thing befall thee.
And these things amongst others are we to consider in God, to lead our hearts into an acquiescing in his will, a submission under his mighty hand, and a patient waiting for the issue.
Secondly, [As to ourselves, what we are, and what we have deserved] —
1. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the father of the faithful and friend of God, came to treat with him about his judgments, he doth it with this acknowledgment of his condition, that he was "mere dust and ashes," Gen. xviii. 27, — a poor abject creature, that God at his pleasure had formed out of the dust of the earth, and which in a few days was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. "Man is a worm," saith Bildad, "and the son of man is but a worm," Job xxv. 6. "And therefore," says Job himself, "I have said to corruption, Thou art my father: and to the worm, Thou art my mother and my sister,'?" chap. xvii. 14. His affinity, his relation unto them, is the nearest imaginable, and he is no otherwise to be accounted of; and there is nothing that God abhors more than an elation of mind in the forgetfulness of our mean, frail condition. "Thou sayest," said he to the proud prince of Tyrus, "that thou art a god; but," saith he, "wilt thou yet say before him that slayeth thee, I am God.?" Ezek. xxviii. 2, 9. That severe conviction did God provide for his pride, "Thou shalt be a man, and no god, in the hand of him that slayeth thee." And when Herod prided himself in the acclamations of the vain multitude, ("The voice of a god, and not of a man!") the angel of the Lord filled that god immediately with worms, which slew him and devoured him, Acts xii. 23. There is, indeed, nothing more effectual to abase the pride of the thoughts of men than a due remembrance that they are so. Hence the psalmist prays, Ps. ix. 20, "Put them in fear, O Lord; that the nations may know themselves to be but men;" so, and no more: 'nvs hmh?, "poor, miserable, frail, mortal man," as the word signifies. "What is man? what is his life? what is his strength?" said one; "The dream of a shadow; a mere nothing." Or as David, much better, "Every man living, in his best condition, is altogether vanity," Ps. xxxix. 5. And James, "Our life," which is our best, our all, "is but a vapour, that appeareth for a little time, and then vanisheth away," chap. iv. 14. But enough hath been spoken by many on this subject. And we that have seen so many thousands each week, in one city, carried away to the grave, have been taught the truth of our frailty, even as with thorns and briers. But I know not how it comes to pass, there is not any thing we are more apt to forget than what we ourselves are; and this puts men on innumerable miscarriages towards God and one another. Thou, therefore, that art exercised under the hand of God in any severe dispensation, and art ready on all occasions to fill thy mouth with complaints, sit down a little and take a right measure of thyself, and see whether this frame and posture becomes thee. It is the great God against whom thou repinest, and thou art a man, and that is a name of a worm, a poor, frail, dying worm; and it may be whilst thou art speaking, thou art no more. And wilt thou think it meet for such a one as thou art to magnify thyself against the great possessor of heaven and earth? Poor clay, poor dust and ashes, poor dying worm! know thy state and condition, and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concernments, let God alone. "The potsherds may contend with the potsherds of the earth, but woe unto him that striveth with his Maker!"
2. Consider that in this frail condition we have all greatly sinned against God. So did Job, chap. vii. 20, "I have sinned; what shall I do unto thee, O thou Preserver of men?" If this consideration will not satisfy thy mind, yet it will assuredly stop the mouths of all the sons of men. Though all the curses of the law should be executed upon us, yet "every mouth must be stopped;" because "all the world is become guilty before God," Rom. iii. 19. "Wherefore doth a living man complain?" saith the prophet, Lam. iii. 39. Why, it may be, it is because that his trouble is great and inexpressible, and such as seldom or never befell any before him. But what then? Saith he, "Shall a man complain for the punishment of his sins?" If this living man be a sinful man, as there is none that liveth and sinneth not, whatever his state and condition be, he hath no ground of murmuring or complaint. For a sinful man to complain, especially whilst he is yet a living man, is most unreasonable; for, —
(1.) Whatever hath befallen us, it is just on the account that we are sinners before God; and to repine against the judgments of God, that are rendered evidently righteous upon the account of sin, is to anticipate the condition of the damned in hell, a great part of whose misery it is that they always repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design, to treat of the sins of all professors, how easy were it to stop the mouths of all men about their troubles! But that is not my present business. I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that consideration, directly and professedly also. At present let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries, occasioned thereby, turn into ourselves, and take a view every one of his own personal provocations; and when we have done so, see what we have to say to God, what we have to complain of. Let the man hold his tongue, and let the sinner speak. Is not God holy, righteous, wise, in what he hath done? and if he be, why do we not subscribe unto his ways, and submit quietly unto his will?
(2.) But this is not all We are not only such sinners as to render these dispensations of God evidently holy, these judgments of his righteous; but also to manifest that they are accompanied with unspeakable patience, mercy, and grace. To instance in one particular:— Is it the burning of our houses, the spoiling of our goods, the ruin of our estates alone, that our sins have deserved? If God had made the temporary fire on earth to have been unto us a way of entrance into the eternal fire of hell, we had not had whereof righteously to complain. May we not, then, see a mixture of unspeakable patience, grace, and mercy, in every dispensation? and shall we, then, repine against it? Is it not better advice, "Go, and sin no more, lest a worse thing befall thee?" For a sinner out of hell not to rest in the will of God, not to humble himself under his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but repining against God is principally, yea, only committed in it. The church comes to a blessed quieting resolution in this case, Micah vii. 9, "I will bear the indignation of the Lord, because I have sinned against him;" bear it quietly, patiently, and submit under his hand therein.
3. Consider that of ourselves we are not able to make a right judgment of what is good for us, what evil unto us, or what tends most directly unto our chiefest end. Ps. xxxix. 6, "Surely mall walketh in a vain shew," — vtslm?, in an image full of false representations of things, in the midst of vain appearances, so that he knows not what to choose or do aright; and therefore spends the most of his time and strength about things that are of no use or purpose unto him: "Surely they are disquieted in vain." And hereof he gives one especial instance: "He heapeth up riches, and knoweth not who shall gather;" which is but one example of the manifold frustrations that men meet withal in the whole course of their lives, as not knowing what is good for them. We all profess to aim at one chief and principal end, — namely, the enjoyment of God in Christ as our eternal reward; and in order thereunto, to be carried on in the use of the means of faith and obedience, tending to that end. Now, if this be so, the suitableness or unsuitableness of all other things, being good or evil unto us, is to be measured by their tendency unto this end. And what know we hereof? As unto the things of this life, do we know whether it will be best for us to be rich or poor, to have houses or to be harbourless, to abound or to want, to leave wealth and inheritances unto our children, or to leave them naked unto the providence of God? Do we know what state, what condition will most further our obedience, best obviate our temptations, or call most on us to mortify our corruptions? And if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly unto God's disposal? I doubt not but it will appear at the last day that a world of evil in the hearts of men was stifled by the destruction of their outward concernments, more by their inward troubles; that many were delivered from temptations by it, who otherwise would have been overtaken, to their ruin, and the scandal of the gospel; that many a secret imposthume hath been lanced and cured by a stroke: for God doth not send judgments on his own for judgments' sake, for punishment's sake, but always to accomplish some blessed design of grace towards them. And there is no one soul in particular which shall rightly search itself, and consider its state and condition, but will be able to see wisdom, grace, and care towards itself in all the dispensations of God. And if I would here enter upon the benefits that, through the sanctifying hand of God, do redound unto believers by afflictions, calamities, troubles, distresses, temptations, and the like effects of God's visitations, it would be of use unto the souls of men in this case. But this subject hath been so often and so well spoken unto that I shall not insist upon it. I desire only that we would seriously consider how utterly ignorant we are of what is good for us or useful unto us in these outward things, and so leave them quietly unto God's disposal.
4. We may consider that all these things about which we are troubled fall directly within the compass of that good word of God's grace, that he will make "all things work together for the good of them that love him," Rom. viii. 28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer, our losses, troubles, miseries, distresses, in which the apostle instanceth in the following verses, they shall all "work together for good," — together with one another, and all with and in subordination unto the power, grace, and wisdom of God. It may be, we see not how or by what means it may be effected; but he is infinitely wise and powerful who hath undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it hath turned unto some unto their hurt. Riches have been kept for men unto their hurt. Wisdom and high places have been the ruin of many. Liberty and plenty are to most a snare. Prosperity slays the foolish. And we are not of ourselves in any measure able to secure ourselves from the hurt and poison that is in any of these things, but that they may be our ruin also, as they have already been, and every day are, unto multitudes of the children of men. It is enough to fill the soul of any man with horror and amazement, to consider the ways and ends of most of them that are intrusted with this world's goods. Is it not evident that all their lives they seem industriously to take care that they may perish eternally? Luxury, riot, oppression, intemperance, and of late especially, blasphemy and atheism, they usually give up themselves unto. And this is the fruit of their abundance and security. What, now, if God should deprive us of all these things? Can any one certainly say that he is worsted thereby? Might they not have turned unto his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we? And shall we complain of God's dispensations about them? And what shall we say when he himself hath undertaken to make all things that he guides us unto to work together for our good? Anxieties of mind and perplexities of heart about our losses is not that which we are called unto in our troubles. But this is that which is our duty, — let us consider whether we "love God" or no, whether "we are called according to his purpose." If so, all things are well in his hand, who call order them for our good and advantage. I hope many a poor soul will from hence, under all their trouble, be able to say, with him that was banished from his country, and found better entertainment elsewhere, "My friends, I had perished, if I had not perished; — had I not been undone by fire, it may be I had been ruined in eternal fire. God hath made all to work for my good."
The end of all these discourses is, to evince the reasonableness of the duty of waiting on God, which we are pressing from the psalmist. Ignorance of God and ourselves is the great principle and cause of all our disquietments; and this ariseth mostly, not from want of light and instruction, but for want of consideration and application. The notions insisted on concerning God are obvious and known unto all; so are these concerning ourselves: but by whom almost are they employed and improved as they ought? The frame of our spirits is as though we stood upon equal terms with God, and did think, with Jonah, that we might do well to be angry with what he doth. Did we rightly consider him, did we stand in awe of him as we ought, it had certainly been otherwise with us.
Influence of the promises into the soul's waiting in time of trouble — The nature of them.
Having, therefore, laid down these considerations from the second observation taken from the words, — namely, that Jehovah himself is the proper object of the soul's waiting in the condition described, — I shall only add one direction, how we may be enabled to perform and discharge this duty aright, which we have manifested to have been so necessary, so reasonable, so prevalent for the obtaining of relief; and this ariseth from another of the propositions laid down for the opening of these verses, not as yet spoken unto, — namely, that the word of promise is the soul's great supportment in waiting for God.
So saith the psalmist, "In his word do I hope;" that is, the word of promise. As the word in general is the adequate rule of all our obedience unto God and communion with him, so there are especial parts of it that are suited unto these especial actings of our souls towards him. Thus the word of promise, or the promise in the word, is that which our faith especially regards in our hope, trust, and waiting on God; and it is suited to answer unto the immediate actings of our souls therein. From this word of promise, therefore, that is, from these promises, doth the soul in its distress take encouragement to continue waiting on God; and that on these two accounts:—
First, Because they are declarative of God, his mind and his will; and, secondly, Because they are communicative of grace and strength to the soul; — of which latter we shall not here treat.
First, The end and use of the promise is, to declare, reveal, and make known God unto believers; and that, in an especial manner, in him and concerning him which may give them encouragement to wait for him —
1. The promises are a declaration of the nature of God, especially of his goodness, grace, and love. God hath put an impression of all the glorious excellencies of his nature on his word, especially, as he is in Christ, on the word of the gospel. There, as in a glass, do we behold his glory in the face of Jesus Christ. As his commands express unto us his holiness, his threatenings, his righteousness, and severity; so do his promises, his goodness, grace, love, and bounty. And in these things do we learn all that we truly and solidly know of God; that is, we know him in and by his word. The soul, therefore, that in this condition is waiting on or for God, considers the representation which he makes of himself and of his own nature in and by the promises, and receives supportment and encouragement in his duty; for if God teach us by the promises what he is, and what he will be unto us, we have firm ground to expect from him all fruits of benignity, kindness, and love. Let the soul frame in itself that idea of God which is exhibited in the promises, and it will powerfully prevail with it to continue in an expectation of his gracious returns; they all expressing goodness, love, patience, forbearance, long-suffering, pardoning mercy, grace, bounty, with a full satisfactory reward. This is the beauty of the Lord mentioned with admiration by the prophet, "How great is his goodness! how great is his beauty!" Zech. ix. 17; which is the great attractive of the soul to adhere constantly unto him. Whatever difficulties arise, whatever temptations interpose, or wearisomeness grows upon us, in our straits, troubles, trials, and desertions, let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest unto us. This would quickly east us into a thousand impatiences, misgivings, and miscarriages. But the remembrance of and meditation on God in his promises, as revealed by them, as expressed in them, is suited quite unto other ends and purposes. There appear, yea, gloriously shine forth, that love, that wisdom, that goodness, tenderness, and grace, as cannot but encourage a believing soul to abide in waiting for him.
2. The word of promise doth not only express God's nature as that wherein he proposeth himself unto the contemplation of faith, but it also declares his will and purpose of acting towards the soul suitably unto his own goodness and grace: for promises are the declarations of God's purpose and will to act towards believers in Christ Jesus according to the infinite goodness of his own nature; and this is done in great variety, according to the various conditions and wants of them that do believe. They all proceed from the same spring of infinite grace, but are branched into innumerable particular streams, according as our necessities do require. To these do waiting souls repair, for stay and encouragement. Their perplexities principally arise from their misapprehensions of what God is in himself, and of what he will be unto them; and whither should they repair to be undeceived but unto that faithful representation that he hath made of himself and his will in the word of his grace? for "No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him," John i. 18. Now, the gospel is nothing but the word of promise explained, in all the springs, causes, and effects of it. Thither must we repair, to be instructed in this matter. The imaginations and reasonings of men's hearts will but deceive them in these things. The informations or instructions of other men may do so; nor have they any truth in them farther than they may be resolved into the word of promise. Here alone they may find rest and refreshment. The soul of whom we speak is under troubles, perplexities, and distresses as to its outward condition, — pressed with many straits, it may be, on every hand; and as to its spiritual estate, under various apprehensions of the mind and will of God towards it; as hath before at large been explained. In this condition it is brought, in some measure, unto a holy submission unto God, and a patient waiting for the issue of its trials. In this estate it hath many temptations to, and much working of, unbelief. The whole of its opposition amounts to this, that it is neglected of God. — that its way is hid, and his judgment is passed over from him, — that it shall not be at present delivered, nor hereafter saved. What course can any one advise such a one unto for his relief, and to preserve his soul from fainting or deserting the duty of waiting on God wherein he is engaged, but only this, to search and inquire what revelation God hath made of himself and his will concerning him in his word? And this the promise declares. Here he shall find hope, patience, faith, expectation, to be all increased, comforted, encouraged. Herein lies the duty and safety of any in this condition. Men may bear the first impression of any trouble with the strength, courage, and resolution of their natural spirits. Under some continuance of them they may support themselves with former experiences, and other usual springs and means of consolation. But if their wounds prove difficult to be cured, if they despise ordinary remedies, if their diseases are of long continuance, this is that which they must betake themselves unto — They must search into the word of promise, and learn to measure things, not according to the present state and apprehensions of their mind, but according unto what God hath declared concerning them. And there are sundry excellencies in the promises, when hoped in or trusted in, that tend unto the establishment of the soul in this great duty of waiting; as, —
(1.) That grace in them, that is, the good-will of God in Christ for help, relief, satisfaction, pardon, and salvation, — is suited unto all particular conditions and wants of the soul. As light ariseth from the sun, and is diffused in the beams thereof to the especial use of all creatures enabled by a visive faculty to make use of it; so cometh grace forth from the eternal good-will of God in Christ, and is diffused by the promises, with a blessed contemporation unto the conditions and wants of all believers. There can nothing fall out between God and any soul but there is grace suited unto it, in one promise or another, as dearly and evidently as if it were given unto him particularly and immediately. And this they find by experience who at any time are enabled to mix effectually a promise with faith.
(2.) The word of promise hath a wonderful, mysterious, especial impression of God upon it. He doth by it secretly and ineffably communicate himself unto believers. When God appeared in a dream unto Jacob, he awaked and said, "God is in this place, and I knew it not." tie knew God was everywhere, but an intimation of his especial presence surprised him. So is a soul surprised, when God opens himself and his grace in a promise unto him. It cries out, "God is here, and I knew it not." Such a near approach of God in his grace it finds, as is accompanied with a refreshing surprisal.
(3.) There is an especial engagement of the veracity and truth of God in every promise. Grace and truth are the two ingredients of an evangelical promise, the matter and form whereof they do consist. I cannot now stay to show wherein this especial engagement of truth in the promise doth consist; besides, it is a thing known and confessed. But it hath an especial influence to support the soul, when hoped in, in its duty of waiting; for that hope can never make ashamed or leave the soul unto disappointments which stays itself on divine veracity under a special engagement.
And this is that duty which the psalmist engageth himself in and unto the performance of, as the only way to obtain a comfortable interest in that forgiveness which is with God, and all the gracious effects thereof. And in the handling hereof, as we have declared its nature and necessity, so we have the psalmist's directions for its practice, unto persons in the like condition with him, for the attaining of the end by him aimed at; so that it needs no farther application. That which remains of the psalm is the address which he makes unto others, with the encouragement which he gives them to steer the same course with himself; and this he doth in the two last verses, which, to complete the exposition of the whole psalm, I shall briefly explain and pass through, as having already despatched what I principally aimed at.
Verses seventh and eighth.
"Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities."
I shall proceed, in the opening of these words, according unto the method already insisted on. First, the meaning of the principal words shall be declared; then, the sense and importance of the whole; thirdly, the relation that they have unto the condition of the soul expressed in the psalm must be manifested; — from all which observations will arise for our instruction and direction in the like cases, wherein we are or may be concerned.
First. Verse 7. "Let Israel hope in the Lord:" ychl ysr'l 'lyhvh?, "Hope, Israel, in Jehovah," — "trust," or "expect;" the same word with that, verse 5, "In his word do I hope;" properly, to expect, to look for, which includes hope, and adds some farther degree of the soul's acting towards God. It is an earnest looking after the thing hoped for: "Expecta ad Dominum," — hope in him, and look up to him.
"For with the Lord, — quia, or quoniam, because seeing that with the Lord, — hchsd?, "mercy." The verb substantive, as usual, is omitted, which we supply, "There is mercy," — grace, bounty, goodness, good-will. This word is often joined with another, discovering its importance; and that is 'mt?, "truth:" chsd v'mt?, "goodness," or "mercy and truth." These are, as it were, constituent parts of God's promises. It is of goodness, grace, bounty, to promise any undue mercy; and it is of truth or faithfulness to make good what is so promised. The LXX. commonly render this word by eleos, — that is, "pardoning mercy," as it is everywhere used in the New Testament.
"And with him is plenteous redemption:" mv?, "with him," as before, speaking unto God, verse 4, mk?, "with thee there is;" the meaning of which expression hath been opened at large. "Redemption:" phdvt?, from phdh?, "to redeem;" the same with phdyvn?, lutrosis, apolutrosis, "redemption." This word is often used for a proper redemption, such as is made by the intervention of a price, and not a mere assertion unto liberty by power, which is sometimes also called redemption. Thus it is said of the money that the first-born of the children of Israel, which were above the number of the Levites, were redeemed with, that Moses took hphdyvm?, the "redemption;" that is, the redemption-money, the price of their redemption, Numb. iii. 49, Ps. xlix. 8. The redemption of men's souls is precious; it cost a great price. The redemption, then, that is with God relates unto a price. Goodness or mercy, with respect unto a price, becomes redemption; that is, actively the cause or means of it. What that price is, see Matt. xx. 28; 1 Pet. i. 18.
"Plenteous redemption:" hrvh?, "Multa, copiosa," — much, abundant, plenteous. It is used both for quantity and quality: much in quantity, or plenteous, abundant; and in quality, — that is, precious, excellent. And it is applied in a good and bad sense. So it is said of our sins, Ezra ix. 6, "Our sins," rvv?, "are increased" or "multiplied," or are "great;" many in number, and heinous in their nature or quality. And in the other sense it is applied unto the mercy of God, whereby they are removed; it is great or plenteous, it is excellent or precious.
Verse 8. "And he," — that is, the Lord Jehovah, he with whom is plenteous redemption, — yphdh?, "shall redeem," or make them partakers of that redemption that is with him. "He shall redeem Israel," — that is, those who hope and trust in him.
"From all his iniquities:" mkl vnvtyv?, "His iniquities; that is, of the elect of Israel, and every individual amongst them. But the word signifies trouble as well as sin, especially that trouble or punishment that is for sin. So Cain expresseth himself upon the denunciation of his sentence: gdvl vny mnsv'?, "My sin," — that is, the punishment thou hast denounced against my sin, — "is too great or heavy for me to bear," Gen. iv. 13. There is a near affinity between sin and trouble: "Noxam poena sequitur;" — "Punishment is inseparable from iniquity." vn?, then, the word here used, signifies either sin with reference unto trouble due to it, or trouble with respect unto sin, whence it proceeds; and both may here be well intended: "God shall redeem Israel from all his sins, and troubles that have ensued thereon." And this is the signification of the words; which, indeed, are plain and obvious.
And these words close up the psalm. He who began with depths, — his own depths of sin and trouble, — out of which and about which he cried out unto God, is so encouraged by that prospect of grace and forgiveness with God, which by faith he had obtained, as to preach unto others, and to support them in expectation of deliverance from all their sin and trouble also.
And such, for the most part, are all the exercises and trials of the children of God. Their entrance may be a storm, but their close is a calm; their beginning is oftentimes trouble, but their latter end is peace, — peace to themselves, and advantage to the church of God: for men in all ages coming out of great trials of their own have been the most instrumental for the good of others, for God doth not greatly exercise any of his but with some especial end for his own glory.
Secondly, The sense and intendment of the psalmist in these words is to be considered; and that resolves itself into three general parts:—
1. An exhortation or admonition: "Israel, hope in the Lord," or "expect Jehovah."
2. A ground of encouragement unto the performance of the duty exhorted unto: "Because with the Lord there is much, plenteous, abundant, precious redemption."
3. A gracious promise of a blessed issue, which shall be given unto the performance of this duty: "He shall redeem Israel from all his sins, and out of all his troubles."
1. In the exhortation there occur, —
(1.) The persons exhorted, — that is, Israel: not Israel according to the flesh, for "they are not all Israel which are of Israel," Rom. ix. 6; but it is the Israel mentioned, Ps. lxxiii. 1, the whole Israel of God, to whom he is good, "such as are of a clean heart," — that is, all those who are interested in the covenant, and do inherit the promise of their forefather who was first called by that name, all believers. And the psalmist treats them all in general in this matter, —
[1.] Because there is none of them but have their trials and entanglements about sin, more or less. As there is "none that liveth and sinneth not," so there is none that sinneth and is not entangled and troubled. Perhaps, then, they are not all of them in the same condition with him, in the depths that he was plunged into. Yet more or less, all and every one of them is so far concerned in sin as to need his direction. All the saints of God either have been, or are, or may be, in these depths. It is a good swing of Austin on this place, "Valde sunt in profundo qui non clamant de profundo;" — "None so in the deep as they who do not cry and call out of the deep." They are in a deep of security who are never sensible of a deep of sin.
[2.] There is none of them, whatever their present condition be, but they may fall into the like depths with those of the psalmist. There is nothing absolutely in the covenant, nor in any promise, to secure them from it. And what befalleth any one believer may befall them all. If any one believer may fall totally away, all may do so, and not leave one in the world, and so an end be put to the kingdom of Christ; which is no small evidence that they cannot so fall. But they may fall into depths of sin. That some of them have done so we have testimonies and instances beyond exception. It is good, then, that all of them should be prepared for that duty which they may all stand in need of, and for a right discharge of it. Besides, the duty mentioned is not absolutely restrained to the condition before described, but it is proper and accommodate unto other seasons also. Therefore are all the Israel of God exhorted unto it.
(2.) The duty itself is, hoping in Jehovah, with such a hope or trust as hath an expectation of relief joined with it. And there are two things included in this duty —
[1.] The renunciation of any hopes, in expectation of deliverance either from sin or trouble any other way: "Hope in Jehovah." This is frequently expressed where the performance of this duty is mentioned. See Hos. xiv. 3; Jer. iii 22, 23. And we have declared the nature of it in the exposition of the first and second verses.
[2.] Expectation from him; and this also hath been insisted on, in the observations from the verses immediately preceding; wherein also the whole nature of this duty was explained, and directions were given for the due performance of it.
2. The encouragement tendered unto this duty is the next thing in the words: "For with the Lord is plenteous redemption;" wherein we may observe, —
(1.) What it is that he professeth as the great encouragement unto the duty mentioned; and that is redemption, — the redemption that is with God: upon the matter, the same with the forgiveness before mentioned, mercy, pardon, benignity, bounty. He doth not bid them hope in the Lord because they were the seed of Abraham, the peculiar people of God, made partakers of privileges above all the people in the world; much less because of their worthiness, or that good that was in themselves; but merely upon the account of mercy in God, of his grace, goodness, and bounty. The mercy of God, and the redemption that is with him, is the only ground unto sinners for hope and confidence in him.
(2.) There are two great concernments of this grace, — the one expressed, the other implied in the words. The first is, that it is much, plenteous, abundant. That which principally discourageth distressed souls from a comfortable waiting on God is, their fears lest they should not obtain mercy from him, and that because their sins are so great and so many, or attended with such circumstances and aggravations, as that it is impossible they should find acceptance with God. This ground of despondency and unbelief the psalmist obviates by representing the fulness, the plenty, the boundless plenty, of the mercy that is with God. It is such as will suit the condition of the greatest sinners in their greatest depths; the stores of its treasures are inexhaustible. And the force of the exhortation doth not lie so much in this, that there is redemption with God, as that this redemption is plenteous or abundant. Secondly, Here is an intimation in the word itself of that relation which the goodness and grace of God proposed hath to the blood of Christ, whence it is called "Redemption." This, as was showed in the opening of the words, hath respect unto a price, the price whereby we are bought; that is, the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners. Redemption, which properly denotes actual deliverance, is said to be with God, or in him, as the effect in the cause. The causes of it are, his own grace and the blood of Christ. There are these prepared for the redeeming of believers from sin and trouble unto his own glory. And herein lieth the encouragement that the psalmist proposeth unto the performance of the duty exhorted unto, — namely, to wait on God, — it is taken from God himself, as all encouragements unto sinners to draw nigh unto him and to wait for him must be. Nothing but himself can give us confidence to go unto him; and it is suited unto the state and condition of the soul under consideration. Redemption and mercy are suited to give relief from sin and misery.
3. The last verse contains a promise of the issue of the performance of this duty: "He shall redeem Israel from all his iniquities." Two things are observable in the words —
(1.) The certainty of the issue or event of the duty mentioned: vhv' yphdh?, "And he shall," or "he will redeem;" he will assuredly do so. Now, although this in the psalmist is given out by revelation, and is a new promise of God, yet, as it relates to the condition of the soul here expressed, and the discovery made by faith of forgiveness and redemption with God, the certainty intended in this assertion is built upon the principles before laid down. Whence, therefore, doth it appear, whence may we infallibly conclude, that God will redeem his Israel from all their iniquities? I answer, —
[1.] The conclusion is drawn from the nature of God. There is forgiveness and redemption with him, and he will act towards his people suitably to his own nature. There is redemption with him, and therefore he will redeem; forgiveness with him, and therefore he will forgive. As the conclusion is certain and infallible, that wicked men, ungodly men, shall be destroyed, because God is righteous and holy, his righteousness and holiness indispensably requiring their destruction; so is the redemption and salvation of all that believe certain on this account, — namely, because there is forgiveness with him. He is good and gracious, and ready to forgive; his goodness and grace requires their salvation.
[2.] The conclusion is certain upon the account of God's faithfulness in his promises. He hath promised that those who wait on him "shall not be ashamed," — that their expectation shall not be disappointed; whence the conclusion is certain that in his time and way they shall be redeemed.
(2.) There is the extent of this deliverance or redemption: "Shall redeem Israel from all his iniquities." It was showed, in the opening of the verse, that this word denotes either sin procuring trouble, or trouble procured by sin; and there is a respect unto both sin and its punishment. From both, from all of both kinds, God will redeem his Israel; not this or that evil, this or that sin, but from all evil, all sin. He will take all sins from their souls, and wipe all tears from their eyes. Now, God is said to do this on many accounts:
[1.] On the account of the great cause of all actual deliverance and redemption, — the blood of Christ. He hath laid an assured foundation of the whole work; the price of redemption is paid, and they shall in due time enjoy the effects and fruits of it.
[2.] Of the actual communication of the effects of that redemption unto them. This is sure to all the elect of God, to his whole Israel. They shall all be made partakers of them. And this is the end of all the promises of God, and of the grace and mercy promised in them, — namely, that they should be means to exhibit and give out to believers that redemption which is purchased and prepared for them. And this is done two ways:—
1st. Partially, initially, and gradually, in this life. Here God gives in unto them the pardon of their sins, being freely justified by his grace; and, in his sanctification of them through his Spirit, gives them delivery from the power and dominion of sin. Many troubles also he delivers them from, and from all as far as they are penal, or have any mixture of the curse in them.
2dly. Completely, — namely, when he shall have freed them from sin and trouble, and from all the effects and consequents of them, by bringing them unto the enjoyment of himself in glory.
Thirdly, The words being thus opened, we may briefly, in the next place, consider what they express concerning the state, condition, or actings of the soul, which are represented in this psalm.
Having himself attained unto the state before described, and being engaged resolvedly unto the performance of that duty which would assuredly bring him into a haven of full rest and peace, the psalmist applies himself unto the residue of the Israel of God, to give them encouragement unto this duty with himself, from the experience that he had of a blessed success therein. As if he had said unto them, "Ye are now in afflictions and under troubles, and that upon the account of your sins and provocations, — a condition, I confess, sad and deplorable; but yet there is hope in Israel concerning these things. For consider how it hath been with me, and how the Lord hath dealt with me. I was in depths inexpressible, and saw for a while no way or means of delivery; but God hath been pleased graciously to reveal himself unto me, as a God pardoning iniquity, transgression, and sin. And in the consolation and supportment which I have received thereby, I am waiting for a full participation of the fruits of his love. Let me therefore prevail with you, who are in the like condition, to steer the same course with me. Only let your expectations be fixed on mercy and sovereign grace, without any regard unto any privilege or worth in yourselves. Rest in the plenteous redemption, those stores of grace which are with Jehovah; and according to his faithfulness in his promises he will deliver you out of all perplexing troubles."
Having thus opened the words, I shall now only name the doctrinal observations that are tendered from them, and so put a close to these discourses; as, —
Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls: "Hope in the Lord." This hath been sufficiently discovered and confirmed on sundry passages in the psalm.
Obs. 2. The ground of all hope and expectation of relief in sinners is mere grace, mercy, and redemption: "Hope in the Lord: for with the Lord there is mercy." All other grounds of hope are false and deceiving.
Obs. 3. Inexhaustible stores of mercy and redemption are needful for the encouragement of sinners to rest and wait on God: "With him is plenteous redemption." Such is your misery, so pressing are your fears and disconsolations, that nothing less than boundless grace can relieve or support you; there are, therefore, such treasures and stores in God as are suited hereunto. "With him is plenteous redemption."
Obs. 4. The ground of all the dispensation of mercy, goodness, grace, and forgiveness, which is in God to sinners, is laid in the blood of Christ; hence it is here called "Redemption." Unto this also we have spoken at large before.
Obs. 5. All that wait on God on the account of mercy and grace shall have an undoubted issue of peace: "He shall redeem Israel." "Let him," saith God, "lay hold on my arm, that he may have peace, and he shall have peace," Isa. xxvii. 5.
Obs. 6. Mercy given to them that wait on God, shall, in the close and issue, be every way full and satisfying: "He shall redeem Israel from all his iniquities."
And these propositions do arise from the words as absolutely considered, and in themselves. If we mind their relation unto the peculiar condition of the soul represented in this psalm, they will yet afford us the ensuing observations —
Obs. 1. They who out of depths have, by faith and waiting, obtained mercy, or are supported in waiting from a sense of believed mercy and forgiveness, are fitted, arid only they are fitted, to preach and declare grace and mercy unto others. This was the case with the psalmist. Upon his emerging out of his own depths and straits, he declares the mercy and redemption whereby he was delivered unto the whole Israel of God.
Obs. 2. A saving participation of grace and forgiveness leaves a deep impression of its fulness and excellency on the soul of a sinner. So was it here with the psalmist. Having himself obtained forgiveness, he knows no bounds or measure, as it were, in the extolling of it: "There is with God, mercy, redemption, plenteous redemption, redeeming from all iniquity; I have found it so, and so will every one do that shall believe it."
Now, these observations might all of them, especially the two last, receive a useful improvement; but whereas what I principally intended from this psalm hath been at large insisted on upon the first verses of it, I shall not here farther draw forth any meditations upon them, but content myself with the exposition that hath been given of the design of the psalmist and sense of his words in these last verses.