Psalms 76–78

Psalm lxxvi. The general subject is still judgment executed in connexion with Israel. But there is a general principle we may notice. First, that the seat of God’s blessing and throne, or its manifestation on earth, low as it may fall, is more excellent than all the might and violence of man. At God’s rebuke these fall and man has no strength. When God arises, what can man do? But God’s execution of judgment on the earth has an immediate effect and purpose — the deliverance of the meek. He saves all the meek of the earth. His love and faithful goodness are even here in exercise. Then conies another principle, applicable at all times by faith, and an encouragingand consoling principle. God makes the wrath of man to praise Him. He turns everything to His own glory and purpose, and then stops all the rest. Where faith is in exercise, it counts on God, through all, sure that God will have the last and final word in the matter.

In psalm lxxvii. we have some instructive points to notice. The complaint goes further, perhaps, than that of any Christian ought to go. The seventh verse for us would be simple unbelief; whereas for the Jew, whose people arc cast off as regards all their privileges, the question justly arises, as in Romans xi., “I say then hath God cast away His people1?” But if we keep this in mind, there is much to instruct us as regards the time of deep trouble, as when the pressure of very adverse circumstances, or even our own fault, may have brought the soul into deep distress, as to that which surrounds it. The subject of this psalm is that he actually and actively sought the Lord. It was a direct appeal of the heart, not merely a wish nor submission. He went with his voice to God about it. This is more important than we are apt to suppose. I do not think it altogether just, “that prayer is the soul’s sincere desire, littered or unexpressed.” I surely admit that there may be a sigh or a groan where the Holy Ghost’s intercession is, and that the lifting up of the heart to God will never find repulse or coldness there. All that I admit; but there is an actual carrying a known want or trouble to God, the expression of the need we are in. The heart expresses itself in a distinct application. Thus it brings itself before God, and this is very important in our relationship with God. There is truth in the inward parts, and true confiding dependence. Up to this there was gnawing trouble, the working of the heart on the trouble, the soul refusing to be comforted. The will was at work, and could not get what it wanted. The soul thinks of God, but no comfort was there. There was but its own thoughts of Him; there was complaint, not prayer, and the spirit overwhelmed. So when awake, he cannot be occupied naturally with ordinary matters, he is silent through trouble. It is a strong picture of a thoroughly distressed soul, only fully realized when a soul, through the chastening hand of God, has lost the sense of divine favour, or does not know peace, but which in degree may be with any one. But the soul turns to God. It has enjoyed mercy and songs in the night. Would the Lord cast off for ever? For the Christian this question has no place, but when the shield of faith is down, and the fiery darts of the wicked have reached the heart — a terrible and sore chastisement. The only thing like it is when a soul has lightly received the Gospel in its mercy (without, however* being insincere), and the work of conscience goes on afterwards. When, instead of communing with self and reasoning with its own misery, it looks to God, the heart sees all this is in itself, not in God. This is the turning point. But the Christian does not go back to former mercies (as the Jew would, and rightly would), because he always stands in present favour, even if Satan have got hold of his mind for a time and he returns into the sunshine of it, when the cloud that arose out of his own heart is passed. The Jews had early sovereign blessings, and are right to remember it when they had been cast off, though it be not for ever. The Christian is never cast off. Hence he has not to remember but enters again into the enjoyment of divine favour which has never ceased. In the rest of the psalm the Christian learns God’s way is in the sanctuary. Let His favour be ever so unchangeable, His way is always according to His own holiness, though for the very same reason — according to His own faithful love. Whenover Israel turns back, it is to sovereign grace and redemption. God’s way is in the sea — untraceable and in power. All the movements and power of what seems ungovernable and not to be got through are in His hand. On the whole, the psalm is the contrast between the working of the soul

in restless anxiety in thus indulging its own thoughts, and turning, when it has recollected God, to cry to Himself. If the Christian apply it to interrupted favour, he is all wrong. But he may learn in respect to overwhelming sorrow when the will is at work, that there is no rest till the soul remembers God and cries to Him.

Although psalm lxxviii. be evidently a recapitulation of the history of Israel, convicting them of their disobedience and unbelief — the uselessness as to their hearts of all God’s dealings with them, and then, so magnificently, His turning to His own sovereign grace to bless, yet there are some of the marks of unbelief, and warnings as to it, which it will be profitable to us to note. The great principle of the psalm which I have noticed is itself of the highest interest. Sovereign grace is the only resource of God if He is to bless man. All dealings, however gracious, fail of their object. He loves His people, but He has no resource for blessing them but His own grace. If He acted on the effect of His dealings, He gives them up; they only turned aside like a deceitful bow. So ever. But when all was at the worst, He awakes in His love to His people, because of their misery and His love to them. Then He accomplishes the purpose of His own grace in His own way. “He chose the tribe of Judah. ... He chose Mount Zion, which He loved.... He chose David his servant.” Such is the general instruction of the psalm. But there are the characters of unbelief which are instructive. The past mercy and faithfulness of God will not give courage for a present difficulty. God must be known by a present faith. No reasoning from former mercies will give us confidence.” Can God furnish a table in the wilderness 1

He smote the rock Can He give bread

also1?” Experience of goodness and power wrill not make man trust it, when some new need is there, or lust is at work. Nor was it better, though He commanded the clouds from above, and opened the doors of heaven, and rained down manna upon them. Nor did the correction of their lusts in the matter of the quails stop this unbelieving will. When under His hand, man remembers Him. A little ease brings forgetfulness and self-will. But He was full of compassion, and stayed His hand in judgment.” They tempted God,

THE PSALMS. — PSALM LXXIX. 20!)

and limited the Holy One of Israel” — mistrust of God’s power to effectuate all His grace, to do what is needed in any case for His people, and carry out His purposes fur them. The moment I suppose anything cannot be for blessing, I limit God. This is a great sin — doubly, when we think of all He has done for us. The Holy Ghost ever reasons from God’s revealed, infinite love to all its consequences. He reconciled; surely He will save to the end. He did not spare His Son; how should He not give all things? This, however, is goodness infinite; but doubt of power is doubting He is God. It hinders setting our hope in God. Experience ought to strengthen faith; but there must be present faith to use experience. The gracious Lord keep us from limiting God in His power, and so in His power to bless, and lead us not to remember Him only when His hand is upon us, but for His own sake, and in the midst of present blessing, because the heart is set on Him! Then, in trials, we shall be able to count upon His goodness and have no disposition to limit His power.