Treasury of David
TITLE. A Psalm of David.
Doubtless by David; it is in his own style when at its best, and we should attribute it to his later years when he had a higher sense of the preciousness of pardon, because a keener sense of sin, than in his younger days. His clear sense of the frailty of life indicates his weaker years, as also does the very fullness of his praiseful gratitude. As in the lofty Alps some peaks rise above all others so among even the inspired Psalms there are heights of song which overtop the rest. This one hundred and third Psalm has ever seemed to us to be the Monte Rosa of the divine chain of mountains of praise, glowing with a ruddier light than any of the rest. It is as the apple tree among the trees of the wood, and its golden fruit has a flavor such as no fruit ever bears unless it has been ripened in the full sunshine of mercy. It is man's reply to the blessings of his God, his Song on the Mount answering to his Redeemer's Sermon on the Mount.
Nebuchadnezzar adored his idol with flute, harp, sacbut, psaltery, dulcimer and all kinds of music; and David, in far nobler style awakens all the melodies of Heaven and earth in honor of the one only living and true God.
Our attempt at exposition is commenced under an impressive sense of the utter impossibility of doing justice to so sublime a composition; we call upon our soul and all that is within us to aid in the pleasurable task; but, alas, our soul is finite, and our all of mental faculty far too little for the enterprise. There is too much in the Psalm, for a thousand pens to write, it is one of those all-comprehending Scriptures which is a Bible in itself, and it might alone almost suffice for the hymn-book of the church.
DIVISION. First the Psalmist sings of personal mercies which he had himself received 1-5; then he magnifies the attributes of Jehovah as displayed in his dealings with his people, 6-19; and he closes by calling upon all the creatures in the universe to adore the Lord and join with himself in blessing Jehovah, the ever gracious.
Verse 1. Bless the Lord O my soul.
Soul music is the very soul of music. The Psalmist strikes the best keymote when he begins with stirring up his inmost self to magnify the Lord. He soliloquizes, holds self-communion and exhorts himself, as though he felt that dullness would all too soon steal over his faculties, as, indeed, it will over us all, unless we are diligently on the watch. Jehovah is worthy to be praised by us in that highest style of adoration which is intended by the term bless, "All your works praise you, O God—but your saints shall bless you." Our very life and essential self should be engrossed with this delightful service, and each one of us should arouse his own heart to the engagement.
Let others forbear if they can. "Bless the Lord, O MY soul." Let others murmur—but you must bless. Let others bless themselves and their idols—but you must bless the LORD. Let others use only their tongues—but as for me I will cry, "Bless the Lord, O my soul."
And all that is within me, bless his holy name.
Many are our faculties, emotions, and capacities—but God has given them all to us, and they ought all to join in chorus to his praise. Half-hearted, ill-conceived, unintelligent praises are not such as we should render to our loving Lord. If the law of justice demanded all our heart and soul and mind for the Creator, much more may the law of gratitude put in a comprehensive claim for the homage of our whole being to the God of grace.
It is instructive to note how the Psalmist dwells upon the holy name of God, as if his holiness were dearest to him; or, perhaps, because the holiness or wholeness of God was to his mind the grandest motive for rendering to him the homage of his nature in its wholeness. Babes may praise the divine goodness—but fathers in grace magnify his holiness.
By the name we understand the revealed character of God, and assuredly those songs which are suggested, not by our fallible reasoning and imperfect observation—but by unerring inspiration, should more than any others arouse all our consecrated powers.
Verse 2. Bless the LORD, O my soul.
He is in real earnest, and again calls upon himself to arise. Had he been very sleepy before? Or was he now doubly sensible of the importance, the imperative necessity of adoration? Certainly, he uses no vain repetitions, for the Holy Spirit guides his pen; and thus he shows us that we have need, again and again, to bestir ourselves when we are about to worship God, for it would be shameful to offer him anything less than the utmost our souls can render.
These first verses are a tuning of the harp, a screwing up of the loosened strings that not a note may fail in the sacred harmony.
And forget not all his benefits.
Not so much as one of the divine dealings should be forgotten, they are all really beneficial to us, all worthy of himself, and all subjects for praise. Memory is very treacherous about the best things; by a strange perversity, engendered by the fall, it treasures up the refuse of the past and permits priceless treasures to lie neglected, it is tenacious of grievances and holds benefits all too loosely. It needs spurring to its duty, though that duty ought to be its delight.
Observe that he calls all that is within him to remember all the Lord's benefits. For our task our energies should be suitably called out. God's all cannot be praised with less than our all.
Reader, have we not cause enough at this time to bless him who blesses us? Come, let us read our diaries and see if there be not choice favors recorded there for which we have rendered no grateful return. Remember how the Persian king, when he could not sleep, read the chronicles of the empire, and discovered that one who had saved his life had never been rewarded. How quickly did he do him honor!
The Lord has saved us with a great salvation, shall we render no recompense? The name of ingrate is one of the most shameful that a man can wear; surely we cannot be content to run the risk of such a brand. Let us awake then, and with intense enthusiasm bless Jehovah.
Verse 3. Who forgives all your iniquities.
Here David begins his list of blessings received, which he rehearses as themes and arguments for praise. He selects a few of the choicest pearls from the casket of divine love, threads them on the string of memory, and hangs them about the neck of gratitude.
Pardoned sin is, in our experience, one of the choicest boons of grace, one of the earliest gifts of mercy—in fact, the needful preparation for enjoying all that follows it. Until iniquity is forgiven, healing, redemption, and satisfaction are unknown blessings.
Forgiveness is first in the order of our spiritual experience, and in some respects first in value.
The pardon granted is . . .
a present one—forgives;
continual, for he still forgives;
divine, for God gives it;
far-reaching, for it removes all our sins—it takes in omissions as well as commissions, for both these are iniquities;
and it is most effectual, for it is as real as the rest of the mercies with which it is placed.
Who heals all your diseases.
When the cause is gone, namely, iniquity, the effect ceases. Sicknesses of body and soul came into the world by sin, and as sin is eradicated, diseases bodily, mental, and spiritual will vanish, until "the inhabitant shall no more say, I am sick."
Many-sided is the character of our heavenly Father, for, having forgiven as a judge, he then cures as a physician. He is all things to us, as our needs call for him, and our infirmities do but reveal him in new characters.
"In him is only good,
In me is only ill,
My ill but draws his goodness forth,
And me he loves still."
God gives efficacy to medicine for the body, and his grace sanctifies the soul. Spiritually we are daily under his care, and he visits us, as the surgeon does his patient; healing still (for that is the exact word) each malady as it arises. No disease of our soul baffles his skill, he goes on healing all, and he will do so until the last trace of taint has gone from our nature.
The two alls of this verse are further reasons for all that is within us praising the Lord.
The two blessings of this verse the Psalmist was personally enjoying, he sang not of others but of himself, or rather of his Lord, who was daily forgiving and healing him.
He must have known that it was so, or he could not have sung of it. He had no doubt about it, he felt in his soul that it was so, and, therefore, he bade his pardoned and restored soul bless the Lord with all its might.
Verse 4. Who redeems your life from destruction.
By purchase and by power the Lord redeems us from the spiritual death into which we had fallen, and from the eternal death which would have been its consequence. Had not the death penalty of sin been removed, our forgiveness and healing would have been incomplete portions of salvation, fragments only, and but of small value—but the removal of the guilt and power of sin is fitly attended by the reversal of the sentence of death which had been passed upon us. Glory be to our great Substitute, who delivered us from going down into the pit, by giving himself to be our ransom. Redemption will ever constitute one of the sweetest notes in the believer's grateful song.
Who crowns you with loving kindness and tender mercies.
Our Lord does nothing by halves, he will not stay his hand until he has gone to the uttermost with his people. Cleansing, healing, redemption, are not enough, he must needs make them kings and crown them, and the crown must be far more precious than if it were made of corruptible things, such as silver and gold. It is studded with gems of grace and lined with the velvet of loving-kindness; it is decked with the jewels of mercy—but made soft for the head to wear by a lining of tenderness.
Who is like unto you, O Lord! God himself crowns the princes of his family, for their best things come from him directly and distinctly. They do not earn the crown, for it is of mercy not of merit; they feel their own unworthiness of it, therefore he deals with tenderness; but he is resolved to bless them, and, therefore, he is ever crowning them, always surrounding their brows with coronets of mercy and compassion.
He always crowns the edifice which he commences, and where he gives pardon he gives acceptance too. "Since you were precious in my sight you have been honorable, and I have loved you." Our sin deprived us of all our honors, a bill of condemnation was issued against us as traitors; but he who removed the sentence of death by redeeming us from destruction, restores to us more than all our former honors by crowning us anew. Shall God crown us, and shall not we crown him? Up, my soul, and cast your crown at his feet, and in lowliest reverence worship him, who has so greatly exalted you, as to lift you from the dunghill and set you among princes!
Verse 5. Who satisfies your mouth with good things.
Or rather "filling with good your soul." No man is ever filled to satisfaction but a believer, and only God himself can satisfy even him. Many a worldling is satiated—but not one is satisfied. God satisfies the very soul of man, his noblest part, his ornament and glory; and of consequence he satisfies his mouth, however hungry and craving it might otherwise be. Soul-satisfaction loudly calls for soul-praise, and when the mouth is filled with good it is bound to speak good of him who filled it. Our good Lord bestows really good things, not vain toys and idle pleasures; and these he is always giving, so that from moment to moment he is satisfying our soul with good: shall we not be still praising him? If we never cease to bless him until he ceases to bless us, our employment will be eternal.
So that your youth is renewed like the eagle's.
Renewal of strength, amounting to a grant of a new lease of life, was granted to the Psalmist; he was so restored to his former self that he grew young again, and looked as vigorous as an eagle, whose eye can gaze upon the sun, and whose wing can mount above the storm.
Our version refers to the annual moulting of the eagle, after which it looks fresh and young; but the original does not appear to allude to any such fact of natural history—but simply to describe the diseased one as so healed and strengthened, that he became as full of energy as the bird which is strongest of the feathered race, most fearless, most majestic, and most soaring.
He who sat moping with the owl in the last Psalm, here flies on high with the eagle. The Lord works marvelous changes in us, and we learn by such experiences to bless his holy name. To grow from a sparrow to an eagle, and leave the wilderness of the pelican to mount among the stars is enough to make any man cry, "Bless the Lord, O my soul!"
Thus, is the endless chain of grace complete. Sin is forgiven, its power subdued, and its penalty averted; then we are honored, supplied, and our very nature renovated, until we are as new-born children in the household of God.
O Lord we must bless you, and we will; as you withhold nothing from us so we would not keep back from your praise one solitary power of our nature—but with all our heart, and soul, and strength praise your holy name.
Verse 6. The LORD executes righteousness and judgment for all that are of oppressed.
Our own personal obligations must not absorb our song; we must also magnify the Lord for his goodness to others. He does not leave the poor and needy to perish at the hands of their enemies—but interposes on their behalf, for he is the executor of the poor and the executioner of the cruel. When his people were in Egypt he heard their groanings and brought them forth—but he overthrew Pharaoh in the Red Sea. Man's injustice shall receive retribution at the hand of God. Mercy to his saints demands vengeance on their persecutors, and he will repay it.
No blood of martyrs shall be shed in vain; no groans of confessors in prison shall be left without inquisition being made concerning them. All wrongs shall be righted, all the oppressed shall be avenged. Justice may at times leave the courts of man—but it abides upon the tribunal of God. For this every right-minded person will bless God.
Were he careless of his creature's good, did he neglect the administration of justice, did he allow high-handed oppressors finally to escape, we should have greater reason for trembling than rejoicing; it is not so, however, for our God is a God of justice, and by him actions are weighed. He will mete out his portion to the proud and make the tyrant bite the dust—yes, often he visits the haughty persecutor even in this life, so that "the Lord is known by the judgments which he executes."
Verse 7. He made known his ways unto Moses.
Moses was made to see the manner in which the Lord deals with men; he saw this at each of the three periods of his life—in the court, in retirement, and at the head of the tribes of Israel. To him the Lord gave specially clear manifestations of his dispensations and modes of ruling among mankind, granting to him to see more of God than had before been seen by mortal man, while he communed with him upon the mount.
His acts unto the children of Israel.
They saw less than Moses, for they beheld the deeds of God without understanding his method therein—yet this was much, very much, and might have been more if they had not been so perverse; the stint was not in the revelation—but in the hardness of their hearts. It is a great act of sovereign grace and condescending love when the Lord reveals himself to any people, and they ought to appreciate the distinguished favor shown to them.
We, as believers in Jesus, know the Lord's ways of covenant grace, and we have by experience been made to see his acts of mercy towards us; how heartily ought we to praise our divine teacher, the Holy Spirit, who has made these things known to us, for had it not been for him we would have continued in darkness unto this day. "Lord, how is it that you will manifest yourself unto us and not unto the world?" Why have you made us "of the election who have obtained it" while the rest are blinded?
Observe how prominent is the personality of God in all this gracious teaching, "He made known." He did not leave Moses to discover truth for himself—but became his instructor. What would we ever know if he did not make it known? God alone can reveal himself. If Moses needed the Lord to make him know, how much more do we who are so much inferior to the great law-giver?
Verse 8. The Lord is merciful and gracious.
Those with whom he deals are sinners. However much he favors them, they are guilty and need mercy at his hands, nor is he slow to compassionate their lost estate, or reluctant by his grace to lift them out of it. Mercy pardons sin, grace bestows favor—in both the Lord abounds. This is that way of his which he made known to Moses (Exodus 34:6), and in that way he will abide as long as the age of grace shall last, and men are yet in this life. He "executes righteousness and judgment," yet delights in mercy.
Slow to anger.
He can be angry, and can deal out righteous indignation upon the guilty—but wrath is his strange work. He lingers long, with loving pauses, tarrying by the way to give space for repentance and opportunity for accepting his mercy. Thus deals he with the greatest sinners, and with his own children much more so: towards them his anger is short-lived and never reaches into eternity, and when it is shown in fatherly chastisements he does not afflict willingly, and soon pities their sorrows.
From this we should learn to be ourselves slow to anger; if the Lord is longsuffering under our great provocations how much more ought we to endure the errors of our brethren!
And plenteous in mercy.
Rich in it, quick in bestowing it, overflowing with it; and so had he need to be or we would soon be consumed. He is God, and not man—or our sins would soon drown his love. Yet above the mountains of our sins, the floods of his mercy rise.
"Plenteous grace with you is found,
Grace to cover all my sin;
Let the healing streams abound,
Make and keep me pure within."
All the world tastes of his sparing mercy.
Those who hear the gospel partake of his inviting mercy.
The saints . . .
live by his saving mercy,
are preserved by his upholding mercy,
are cheered by his consoling mercy, and
will enter Heaven through his infinite and everlasting mercy.
Let abounding mercy be our hourly song in the house of our pilgrimage. Let those who feel that they live upon it, glorify the plenteous fountain from which it so spontaneously flows.
Verse 9. He will not always chide.
He will sometimes, for he cannot endure that his people should harbor sin in their hearts—but not forever will he chasten them; as soon as they turn to him and forsake their evil ways, he will end the quarrel. He might find constant cause for striving with us, for we have always something in us which is contrary to his holy mind—but he refrains himself lest our spirits should fail before him.
It will be profitable for any one of us who may be at this time out of conscious fellowship with the Lord, to inquire at his hands the reason for his anger, saying, "Show me why you contend with me?" For he is easily entreated of, and soon ceases from his wrath. When his children turn from their sins, he soon turns from his chidings.
Neither will he keep his anger forever.
He bears no grudges. The Lord would not have his people harbor resentments, and in his own course of action he sets them a grand example. When the Lord has chastened his child he is done with his anger: he is not punishing as a judge, else might his wrath burn on—but he is acting as a father, and, therefore, after a few blows he ends the matter, and presses his beloved one to his bosom as if August 3, 2019nothing had happened. Or if the offence lies too deep in the offender's nature to be thus overcome, he continues to correct—but he never ceases to love, and he does not allow his anger with his people to pass into the next world—but receives his erring child into his glory.
Verse 10. He has not dealt with us after our sins; nor rewarded us according to our iniquities.
Else we would have long ago been consigned to the lowest Hell. We ought to praise the Lord for what he has not done, as well as for what he has wrought for us. Up to this moment, at our very worst estate, we have never suffered as we deserved to suffer. Our daily lot has not been apportioned upon the rule of what we merited—but on the far different measure of undeserved kindness. Shall we not bless the Lord? Every faculty of our being might have been rent with anguish, instead of which we are all in the enjoyment of comparative happiness, and many of us are exceedingly favored with inward joy. Let then every faculty, yes, all that is within us, bless his holy name.
Verse 11. For as the Heaven is high above the earth—so great is his mercy toward those who fear him.
Boundless in extent towards his chosen people, is the mercy of the Lord; it can no more be measured than the height of Heaven or the Heaven of heavens.
"Like the height of the heavens" is the original language, which implies other points of comparison besides extent, and suggests sublimity, grandeur, and glory. As the lofty heavens . . .
canopy the earth,
water it with dews and rains,
enlighten it with sun, moon, and stars, and
look down upon it with unceasing watchfulness
—even so the Lord's mercy from above covers all his chosen people, enriches them, embraces them, and stands forever as their dwelling place.
The idea of our version is a very noble one, for who shall tell how exceeding great is the height of Heaven? Who can reach the first of the fixed stars, and who can measure the utmost bounds of the starry universe? Yet SO great is his mercy! Oh, that great little word SO!
All this mercy is for "those who fear him"—there must be a humble, hearty reverence of his authority, or we cannot taste of his grace. Godly fear is one of the first products of the divine life in us—it is the beginning of wisdom. Yet it fully ensures to its possessor all the benefits of divine mercy, and is, indeed, here and elsewhere, employed to set forth the whole of true religion.
Many a true child of God is full of filial fear, and yet at the same time stands trembling as to his acceptance with God; this trembling is groundless—but it is infinitely to be preferred to that baseborn presumption, which incites men to boast of their adoption and consequent security, when all the while they are in the gall of bitterness. Those who are presuming upon the infinite extent of divine mercy, should here be led to consider that although it is wide as the horizon and high as the stars—yet it is only meant for them that fear the Lord, and as for obstinate rebels, they shall have justice without mercy measured out to them.
Verse 12. As far as the east is from the west, so far has he removed our transgressions from us.
O glorious verse, no word even upon the inspired page can excel it! Sin is removed from us by a miracle of love! What a heavy load to move, and yet is it removed so far that the distance is incalculable. Fly as far as the wing of imagination can bear you, and if you journey through space eastward, you are further from the west at every beat of your wing. If sin is removed so far, then we may be sure that the scent, the trace, the very memory of it must be entirely gone!
If this is the distance of its removal, there is no shade of fear of its ever being brought back again; even Satan himself could not achieve such a task.
Our sins are gone, Jesus has borne them away. Far as the place of sunrise is removed from yonder west, where the sun sinks when his day's journey is done—so far were our sins carried by our scapegoat nineteen centuries ago. And now if they are sought for, they shall not be found—yes, they shall not be, says the Lord. Come, my soul, awaken yourself thoroughly and glorify the Lord for this richest of blessings. Hallelujah! The Lord alone could remove sin at all, and he has done it in a godlike fashion, making a final sweep of all our transgressions!
Verse 13. Like as a father pities his children, so the Lord pities those who fear him.
To those who truly reverence his holy name, the Lord is a father and acts as such. These he pities, for in the very best of men the Lord sees much to pity, and when they are at their best state they still need his compassion. This should check every propensity to pride, though at the same time it should yield us the richest comfort.
Fathers feel for their children, especially when they are in pain, they would like to suffer in their stead, their sighs and groans cut them to the quick: thus sensitive towards us is our heavenly Father. We do not adore a God of stone—but the living God, who is tenderness itself. He is at this moment compassionating us, for the word is in the present tense; his pity never fails to flow, and we never cease to need it.
Verse 14. For he knows our frame.
He knows how we are made, for he made us. Our make and build, our constitution and temperament, our prevailing infirmity and most besetting temptation he well perceives, for he searches our inmost nature.
He remembers that we are dust.
We are made of dust, we are dust still, and we are ready to return to dust. We have sometimes heard of men of iron constitutions—but the words are soon belied, for iron men are all going to the grave, where "dust to dust" is an appropriate requiem.
We too often forget that we are dust, and try our minds and bodies unduly by excessive mental and bodily exertion. We are also too little mindful of the infirmities of others, and impose upon them burdens grievous to be borne. But our heavenly Father never overloads us, and never fails to give us strength equal to our day, because he always takes our frailty into account when he is apportioning to us our lot. Blessed be his holy name for this gentleness towards his frail creatures.
Verse 15. As for man, his days are as grass.
Man lives on the grass, and lives like the grass. Grain is but educated grass, and man, who feeds on it, partakes of its nature. The grass lives, grows, flowers, falls beneath the scythe, dries up, and is removed from the field. Read this sentence over again, and you will find it the history of each man. If he lives out his little day, he is cut down at last, and it is far more likely that he will wither before he comes to maturity, or be plucked away suddenly, long before he has fulfilled his time.
As a flower of the field, so he flourishes.
He has a beauty and a loveliness even as the meadows have when they are filled with mirthful daisies, but, alas, how short-lived! No sooner come than gone, a flash of loveliness and no more! Man is not even like a flower in the conservatory or in the sheltered garden; he grows as the field-flower does, and like the unprotected beautifier of the pasture, he runs a thousand risks of coming to a speedy end.
A large congregation, in many-colored attire, always reminds us of a meadow bright with many hues; and the comparison becomes sadly true when we reflect, that as the grass and its goodliness soon pass away, even so will those we gaze upon, and all their visible beauty.
Thus, too, must it be with all that comes of the flesh, even its greatest excellencies and natural virtues, for "that which is born of the flesh is flesh," and therefore is but as grass which withers if but a breath of wind assails it. Happy are they who, born from above, have in them an incorruptible seed which lives and abides forever.
Verse And the place thereof shall know it no more.
The flower blooms no more. It may have a successor—but as for itself its leaves are scattered, and its perfume will never again sweeten the evening air.
Man also dies and is gone—gone from his old haunts, his dear home, and his daily labors, never to return. As far as this world is concerned, he is as though he never had been! The sun rises, the moon increases or wanes, summer and winter run their round, the rivers flow, and all things continue in their courses as though they missed him not, so little a figure does he make in the affairs of the world.
But when the funeral dirges are silent, beyond a mound of earth, and perhaps a crumbling stone—how small will be the memorial of our existence upon this busy scene! True there are more enduring memories, and an existence of another kind coexisting with eternity—but these belong not to our flesh, which is but grass—but to a higher life, in which we rise to close fellowship with the Eternal.
Verse 17. But the mercy of the LORD is from everlasting to everlasting upon those who fear him.
Blessed BUT! How vast the contrast between the fading flower and the everlasting God! How wonderful that his mercy should link our frailty with his eternity, and make us everlasting too!
From old eternity the Lord viewed his people as objects of mercy, and as such chose them to become partakers of his grace. The doctrine of eternal election is most delightful to those who have light to see it and love with which to accept it. It is a theme for deepest thought and highest joy.
The "to everlasting" is equally precious. Jehovah changes not, he has mercy without end as well as without beginning. Never will those who fear him find that either their sins or their needs have exhausted the great depth of his grace.
The main question is, "Do we fear him?" If we are lifting up to Heaven the eye of filial fear—then the gaze of paternal love is never removed from us, and it never will be, world without end.
And his righteousness unto children's children.
Mercy to those with whom the Lord makes a covenant is guaranteed by righteousness; it is because he is just that he never revokes a promise, or fails to fulfill it. Our believing sons and their seed forever will find the word of the Lord the same—to them will he display his grace and bless them even as he has blessed us. Let us sing, then, for posterity. The past commands our praise and the future invites it. For our descendants let us sing as well as pray. If Abraham rejoiced concerning his seed, so also may the godly, for "instead of the fathers shall be the children," and as the last Psalm told us in its concluding verse, "the children of your servants shall continue, and their seed shall be established before you."
Verse 18. Children of the righteous are not, however, promised the Lord's mercy without stipulation, and this verse completes the statement of the last by adding: To such as keep his covenant, and to those that remember his commandments to do them.
The parents must be obedient and the children too. We are here bidden to abide by the covenant, and those who run off to any other confidence than the finished work of Jesus are not among those who obey this precept. Those with whom the covenant is really made, stand firm to it, and having begun in the Spirit, they do not seek to be made perfect in the flesh.
The truly godly keep the Lord's commands carefully—they "remember"; they observe them practically, "to do them". Moreover they do not pick and choose—but remember "his commandments" as such, without exalting one above another as their own pleasure or convenience may dictate.
May our offspring be a thoughtful, careful, observant race, eager to know the will of the Lord, and prompt to follow it fully, then will his mercy enrich and honor them from generation to generation.
This verse also suggests praise, for who would wish the Lord to smile on those who will not regard his ways? That were to encourage vice. From the manner in which some men unguardedly preach the covenant, one might infer that God would bless a certain set of men however they might live, and however they might neglect his laws. But the word teaches not so. The covenant is not legal—but it is holy. It is all of grace from first to last—yet it is no panderer to sin. On the contrary, one of its greatest promises is, "I will put my laws in their hearts and in their minds will I write them." Its general aim is the sanctifying of a people unto God, zealous for good works, and all its gifts and operations work in that direction.
Faith keeps the covenant by looking alone to Jesus, while at the same time by earnest obedience it remembers the Lord's commandments, to do them.
Verse 19. The LORD has prepared his throne in the heavens.
Here is a grand burst of song produced by a view of the boundless power, and glorious sovereignty of Jehovah. His throne is fixed, for that is the word; it is established, settled, immovable.
"Life, death, and Hell, and worlds unknown,
Hang on his firm decree:
He sits on no precarious throne,
Nor borrows leave to be!"
About his government there is no alarm, no disorder, no perturbation, no hurrying to and fro in expedients, no surprises to be met or unexpected catastrophes to be warded off—all is prepared and fixed, and he himself has prepared and fixed it. He is no delegated sovereign for whom a throne is set up by another; he is a Sovereign, and his dominion arises from himself and is sustained by his own innate power.
This matchless sovereignty is the pledge of our security—the pillar upon which our confidence may safely lean.
And his kingdom rules over all.
Over the whole universe he stretches his scepter. He now reigns universally—he always has done so, and he always will. To us the world may seem rent with anarchy—but he brings order out of confusion. The warring elements are marching beneath his banner when they most wildly rush onward in furious tempest. Great and small, intelligent and material, willing and unwilling, fierce or gentle—all, all are under his sovereign sway. His is the only universal monarchy, he is the blessed and only Potentate, King of kings and Lord of lords.
A clear view of his ever active, and everywhere supreme providence, is one of the most delightful spiritual gifts; he who has it cannot do otherwise than thank the Lord with all his soul. Thus has the sweet singer hymned the varied attributes of the Lord as seen in nature, grace, and providence, and now he gathers up all his energies for one final outburst of adoration, in which he would have all unite, since all are subjects of the Great King.
Verse 20. Bess the Lord, you his angels, that excel in strength.
Finding his work of praise growing upon his hands, he calls upon "the firstborn sons of light" to speak the praises of the Lord, as well they may—for as Milton says, they best can tell. Dwelling nearer to that prepared throne than we as yet have leave to climb, they see in nearer vision the glory which we would adore. To them is given an exceeding might of intellect, and voice, and force which they delight to use in sacred services for him; let them now turn all their strength into that solemn song which we would send up to the third Heaven.
To him who gave angelic strength let all angelic strength be given. They are his angels, and therefore they are eager to ring out his praises.
That do his commandments, hearkening unto the voice of his word.
We are bidden to do these commandments, and alas we fail; let those unfallen spirits, whose bliss it is never to have transgressed, give to the Lord the glory of their holiness. They hearken for yet more commands, obeying as much by reverent listening as by energetic action. In this they teach us how the heavenly will should evermore be done; yet even for this surpassing excellence let them take no praise—but render all to him who has made and kept them what they are. O that we could hear them chant the high praises of God, as did the shepherds on that greatest of all birth nights.
Our glad heart anticipates the hour when we shall hear them "harping in loud and solemn praise," and all to the sole praise of God.
Verse 21. Bless you the Lord, all his hosts.
To whatever race of creatures you may belong, for you are all his troops, and he is the Generallissimo of all your armies. The bird of the air and the fish of the sea, and whatever passes through the paths of the sea—should all unite in praising their Creator, after the best of their ability.
You ministers of his who do his pleasure.
In whatever way you serve him, bless him as you serve. The Psalmist would have every servant in the Lord's palace unite with him, and all at once sing out the praises of the Lord.
We have attached a new sense to the word "ministers" in these latter days, and so narrowed it down to those who serve in word and doctrine. Yet no true minister would wish to alter it, for we are above all men bound to be the Lord's servants, and we would, beyond all other ministering intelligences or forces, desire to bless the glorious Lord.
Verse 22. Bless the Lord, all his works in all places of his dominion.
Here is a trinity of blessing for the thrice blessed God, and each one of the three blessings is an enlargement upon that which went before. This is the most comprehensive of all, for what can be a wider call than to all in all places?
See how finite man can awaken unbounded praise! Man is but little, yet, placing his hands upon the keys of the great organ of the universe, he wakes it to thunders of adoration! Redeemed man is the voice of nature, the priest in the temple of creation, the leader in the worship of the universe.
O that all the Lord's works on earth were delivered from the vanity to which they were made subject, and brought into the glorious liberty of the children of God. The time is hastening on and will most surely come; then will all the Lord's works bless him indeed. The immutable promise is ripening, the sure mercy is on its way. Hasten, O winged hours!
Bless the Lord, O my soul.
He closes on his key-note. He cannot be content to call on others without taking his own part; nor because others sing more loudly and perfectly, will he be content to be set aside.
O my soul, come home to yourself and to your God, and let the little world within you keep time and tune to the spheres which are ringing out Jehovah's praise! O infinitely blessed Lord, favor us with this highest blessing of being forever and ever wholly engrossed in blessing You.