Let All Trust in the Lord: With Him Is Plenteous Redemption
The main design of the Psalm and the improvement made of it by the Psalmist himself having been considered, it only remains to notice his appeal to others to drink at this fountain and enjoy the same benefits.
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 verses 7, 8.
“Let Israel hope in the Lord j”*^ (in the Hebrew, 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 further degree of the soul’s acting towards God: it is an earnest looking after the thing hoped for: hope in him, and look up to him, “for,^^ or because, seeing that” with the Lord there is mercy,’’^ grace, bounty, goodness, good-will. This word is often joined with another, and that is, truth; (in the Hebrew, goodness, or mercy and truth.) These are, as it were, constituent parts of God’s promises. It is goodness, grace, bounty, to promise any mercy; and it is of truth or faithfulness to make good what is so promised. The Septuagint commonly renders this word by eleos, that is, pardoning mercy, as it is every where used in the New Testament.
And with him is plenteous redemption ;^^ as before ‘’with thecy’’ speaking unto God, verse 4<,- the meaning of which expression has been opened at large. Redemp-Hon, from the Hebrew to redeem: this word is often used for a proper redemption, such as is made by the intervention of a price, and not a mere deliverance to 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 j that Moses took, in the Hebrew, the redemption, that is, the redemption-money, the price of their redemption. Numb. 3: 4-9, and Psalm 49: 8. The redemption of men’s souls is precious j it cost a great price. The redemption, then, that is with God, relates to a price; goodness or mercy with respect to a price, becomes redemption, that is, actively the cause or means of it. What that price is, see in Matt. 20: 28 j 1 Pet. 1: 18.
Plenteous redemption j in the Hebrew, much, abundant, plenteous. It is used both for quantity and quality J much in quantity, or abundant; and in quality precious, excellent. It is applied both in a good and a bad sense: so it is said of our sins, Ezra, 9:6; (Hebrew, our sins 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 to the mercy of God, whereby they are removed; it is great or plenteous, it is excellent or precious.
“jind JYe,” that is, the Lord Jehovah; he with whom is plenteous redemption, shall redeem, (in the Hebrew,) 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 iniquitieSy (in the Hebrew, his iniquities,) that is, of the elect Israel, and every individual amongst them. But the word signifies trouble as well as sin, especially the trouble or punishment that is for sin. So Cain expresses himself upon the annunciation of his sentence: (in the Hebrew, my sin, that is, the punishment thou hast denounced against my sin, is too great or heavy for me to bear,) Gen. 4: 13. There is a near affinity between sin and trouble j punishment is inseparable from iniquity. Then the word here used signifies, either sin with reference to trouble due to it, or trouble with respect to sin whence it proceeds. And both may well be here intended. God shall redeem Israel from all his sins, and troubles that have ensued thereon.
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 unto God, is so encouraged by the prospect of grace and forgiveness with God, which by faith he had obtained, as to preach to others, and to support them also in expectation of deliverance from all their sin and trouble.
And such for the most part are all exercises and trials of the children of God. Their entrance may be a storm, but their close is a calm. Their beginning is ofttimes 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 does not greatly try any of his children, but with some especial end for his own glory.
The sense and intent of the Psalmist in these words resolves itself into three general parts:
An exhortation or admonition: “Israel, hope in the Lord,” or expect Jehovah.
A ground of encouragement to the performance of the duty exhorted to: “because with the Lord there is much, plenteous, abundant, precious redemption.”
A gracious promise of a precious issue which shall be given to the performance of this duty: “He shall redeem Israel from all his sins, and out of all his troubles.”
1. In the exhortation we notice,
The persons exhorted; that is, Israel j not Israel according to the flesh. For “they are not all Israel who are of Israel.” Rom. 9: 6. It is the Israel mentioned, Psalm 73: 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 forefathers, who were first called by that name; all believers: the Psalmist treats them all in general in this matter.
Thei:e are 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 perplexed and troubled. Perhaps they are not all in the same condition with him, in the depths that he has 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 saying of Austin on this place: 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.
There are none of them, whatever their present condition be, but may fall into like depths with those of the Psalmist. There is nothing absolutely in the covenant, nor in any promise, to secure them from it. What befalls any one believer, may befall them all. They may fall into depths of sin; that some of them have done so, we have testimonies and instances beyond expectation. It is good, then, that all of them should be prepared for the duty which all may stand in need of, and for a right discharge of it. Besides, the duty mentioned is not confined to the condition before described, but is proper in all circumstances; therefore are all the Israel of God exhorted to it.
The duty is hoping in Jehovah, with such a hope or trust as has an expectation of relief joined with it. This duty implies the renunciation of hope of deliverance either from sin or trouble in any other way: Hope in Jehovah. This is frequently expressed, where the performance of this duty is mentioned; see Hos. 14<: 3; Jer. 3: 22, 23. And we have declared the nature of it, in the exposition of the first and second verses. It also implies 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 performance of it.
2. The encouragement to this duty, for ‘’ with the Lord is plenteous redemption.”
Observe what it is that he professes as the great encouragement to the duty mentioned, namely, redemption, the redemption that is with God; the same with the forgiveness before mentioned; mercy, pardon, benignity, bounty. He does 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 in themselves j but merely on account of mercy in God. The mercy of God, and the redemption that is with him, is the only ground to sinners for hope and confidence.
Two points should be noticed in this grace, the one expressed, the other implied in the words. The first is, that it IS plenteous, abundant. What principally discourages 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 aggravations, 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 in 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 lies not so much in this, that there is redemption with God, as that this redemption is plenteous or abundant.
Here is also an intimation in the word itself, of the relation which the goodness and grace of God have to the blood of Christ; whence it is called redemption. This, as was shown, has respect to a price; the price whereby we are bought, that is, the blood of Christ. This is that whereby a 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 eflect in the cause. The causes of it are his own grace, and the blood of Christ, prepared for the redeeming of believers from sin and trouble unto his own glory. And herein lies the encouragement that the Psalmist proposes to the performance of the duty exhorted to, namely, to wait on God. It is taken from God himself, as all encouragements to sinners to draw nigh unto him, and to wait for him, must be. Nothing but himself can give us confidence to go to him. And it is suited to the state of the soul under consideration. Redemption and mercy are suited to give relief from sin and misery.
3. We have a promise of the gracious result of the performance of this duty. “He shall redeem his people from all their iniquities.” Two things are observable in the words.
The certainty of the issue or event of the duty mentioned; in the Hebrew, he shall, or will redeem j he will assuredly do so. Now, though this in the Psalmist is given out by revelation, and is anew 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.
This 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 are the redemption and salvation of all that believe certain, because there is forgiveness with him j he is good and gracious, and ready to forgive; his goodness and grace require their salvation. And the conclusion is certain, on 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.
Observe also the extent of this deliverance or redemption: “Shall redeem Israel from all their 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 both to 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 sin from their souls, and wipe all tears from their eyes. God is said to do this on many accounts. He does it on 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 j the price of redemption is paid, and they shall in due time enjoy the effects and fruits of it. And this is the actual communication of the effects of that redemption to them. This is sure to all the elect of God, to his whole Israel. They shall all be made partakers of it. 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 to believers that redemption which is purchased and prepared for them. This is done partially.
initially and gradually, in this life. Here God gives them the pardon of their sins, being justified freely by his grace; and in his sanctification of them through his Spirit, gives them deliverance from the power and dominion of sin. Many troubles he also delivers them from, and from all as far as they are penal. And it will be done completely when he shall have freed them from sin and trouble, and from all the effects and consequences of sin, by bringing them to the enjoyment of himself in glory.
The words being thus explained, we may briefly consider what they express concerning the state or actings of the soul represented in this psalm.
Having himself attained to the state before described, and being engaged resolvedly in the performance of the duty which would assuredly bring him into the haven of rest and peace, the Psalmist applies himself to the residue of the Israel of God, to give them encouragement to this duty with himself, from the experience he had of a blessed success therein. As if he had said to them,” Ye are now in afflictions, and under troubles, and that on account of your sins and provocations: a condition, I confess, sad and deplorable; but yet there is hope for 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 to me, as a God pardoning iniquity, transgression, and sin j and in the consolation and support 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 a like condition, to adopt the same course with me. Only let your expectation be fixed with mercy and sovereign grace, without regard to 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.
It only remains to close this treatise by briefly naming a few doctrinal truths which grow out of the subject.
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.
2. The ground of all hope and expectation of relief in sinners is mere grace, mercy and redemption. “Hope in the Lord, for with him there is redemption.” All other grounds of hope are false and deceiving.
3. Inexhaustible stores of mercy and redemption are needful for the encouragement of sinners to rest and wait on God: “With him is plentiful redemption.” Such is your misery, so pressing are your fears and distresses, that nothing less than boundless grace can relieve or support you; there are therefore such treasures and stores in God as are suited to your necessities: “With him is plenteous redemption.”
4. The ground of all the dispensation of mercy, goodness, grace and forgiveness to sinners, is laid in the blood of Christ. Hence it is here called redemption.
5. All that wait on God on account of mercy and grace, shall have an undoubted issue of peace: “He shall redeem Israel.” Let him, saith God, lay hold of my arm that he may have peace, and he shall have peace. Isaiah, 27: 5.
6. Mercy given to them that wait on God shall, in the close and issue, be every way full and satisfying: “He shall redeem his people from all their iniquities.”
These propositions arise from the words as absolutely considered in themselves. If we mark their relation to the peculiar condition of the soul represented in this psalm, they will yet afford us the ensuing observations:
Observation 1. They who out of depths have by faith and waiting on God obtained mercy, or are supported in waiting for a sense of mercy and forgiveness, are fitted, and only they are fitted, to preach and declare grace and mercy to others. This was the case with the Psalmist. Upon emerging out of his own depths and straits, he declares the mercy and redemption, whereby he was delivered, unto the whole Israel of God.
Observation 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 extolling it. There is with God mercy, redemption, plenteous redemption, redeeming from all iniquity; I have foimd it so, and so will every one who shall believe it.