Expositions of Holy Scripture: Psalms. Alexander Maclaren
purpose is Man's blessedness.
That is but another way of saying, God is love. For love, as we know it, is eminently the desire for the happiness of the person on whom it is fixed. And unless the love of God be like ours, however it may transcend it, there is no revelation of Him to our hearts at all. If He be love, then He 'delights in the prosperity' of His children.
And that purpose runs through all His acts. For perfect love is all-pervasive, and even with us men, it rules the whole being; nor does he love at all who seeks the welfare of the heart he clings to by fits and starts, by some of his acts and not by others. When God comes forth from the unvisioned light, which is thick darkness, of His own eternal, self-adequate Being, and flashes into energy in Creation, Providence, or Grace, the Law of His Working and His Purpose are one, in all regions. The unity of the divine acts depends on this—that all flow from one deep source, and all move to one mighty end. Standing on the height to which His own declarations of His own nature lift our feebleness, we can see how the 'river of God that waters the garden' and 'parts' into many 'heads,' gushes from one fountain. One of the psalms puts what people call the 'philosophy' of creation and of providence very clearly, in accordance with this thought—that the love of God is the source, and the blessedness of man the end, of all His work: 'To Him that made great lights; for His mercy endureth for ever. To Him that slew mighty kings; for His mercy endureth for ever.'
Creation, then, is the effluence of the loving heart of God. Though the sacred characters be but partially legible to us now, what He wrote, on stars and flowers, on the infinitely great and the infinitely small, on the infinitely near and the infinitely far off, with His creating hand, was the one inscription—God is love. And as in nature, so in providence. The origination, and the support, and the direction of all things, are the works and the heralds of the same love. It is printed in starry letters on the sky. It is graven on the rocks, and breathed by the flowers. It is spoken as a dark saying even by sorrow and pain. The mysteries of destructive and crushing providences have come from the same source. And he who can see with the Psalmist the ever-during mercy of the Lord, as the reason of creation and of judgments, has in his hands the golden key which opens all the locks in the palace chambers of the great King. He only hath penetrated to the secret of things material, and stands in the light at the centre, who understands that all comes from the one source—God's endless desire for the blessedness of His creatures.
But while all God's works do thus praise Him by testifying that He seeks to bless His creatures, the loftiest example of that desire is, of course, found in His revelation of Himself to men's hearts and consciences, to men's spirits and wills. That mightiest act of love, beginning in the long-past generations, has culminated in Him in whom 'dwelleth the whole fulness of the Godhead bodily,' and in whose work is all the love—the perfect, inconceivable, patient, omnipotent love of our redeeming God.
And then, remember that this is not inconsistent with or contradicted by the sterner aspects of that revelation, which cannot be denied, and ought not to be minimised or softened. Here, on the right hand, are the flowery slopes of the Mount of Blessing; there, on the left, the barren, stern, thunder-riven, lightning-splintered pinnacles of the Mount of Cursing. Every clear note of benediction hath its low minor of imprecation from the other side. Between the two, overhung by the hopes of the one, and frowned upon and dominated by the threatenings of the other, is pitched the little camp of our human life, and the path of our pilgrimage runs in the trough of the valley between. And yet—might we not go a step farther, and say that above the parted summits stretches the one overarching blue, uniting them both, and their roots deep down below the surface interlace and twine together? That is to say, the threatenings and rebukes, the acts of retributive judgment, which are contained in the revelation of God, are no limitation nor disturbance of the clear and happy faith that all which we behold is full of blessing, and that all comes from the Father's hand. They are the garb in which His Love needs to array itself when it comes in contact with man's sin and man's evil. The love of God appears no less when it teaches us in grave sad tones that 'the wages of sin is death,' than when it proclaims that 'the gift of God is eternal life.'
Love threatens that it may never have to execute its threats. Love warns that we may be wise in time. Love prophesies that its sad forebodings may not be fulfilled. And love smites with lighter strokes of premonitory chastisements, that we may never need to feel the whips of scorpions.
Remember, too, that these sterner aspects both of Law and of Gospel point this lesson—that we shall very much misunderstand God's purpose if we suppose it to be blessedness for us men anyhow, irrespective altogether of character. Some people seem to think that God loves us so much, as they would say—so little, so ignobly, as I would say—as that He only desires us to be happy. They seem to think that the divine love is tarnished unless it provides for men's felicity, whether they are God-loving and God-like or no. Thus the solemn and majestic love of the Father in heaven is to be brought down to a weak good nature, which only desires that the child shall cease crying and be happy, and does not mind by what means that end is reached. God's purpose is blessedness; but, as this very text tells us, not blessedness anyhow, but one which will not and cannot be given by God to those who walk in the way of sinners. His love desires that we should be holy, and 'followers of God as dear children'—and the blessedness which it bestows comes from pardon and growing fellowship with Him. It can no more fall on rebellious hearts than the pure crystals of the snow can lie and sparkle on the hot, black cone of a volcano.
The other text that I have read sets forth another view of God's purpose. God seeks our praise. The glory of God is the end of all the divine actions. Now, that is a statement which no doubt is irrefragable, and a plain deduction from the very conception of an infinite Being. But it may be held in such connections, and spoken with such erroneous application, and so divorced from other truths, that instead of being what it is in the Bible, good news, it shall become a curse and a lie. It may be so understood as to describe not our Father in heaven, but an almighty devil! But, when the thought that God's purpose in all His acts is His own glory, is firmly united with that other, that His purpose in all His acts is our blessing, then we begin to understand how full of joy it may be for us. His glory is sought by Him in the manifestation of His loving heart, mirrored in our illuminated and gladdened hearts. Such a glory is not unworthy of infinite love. It has nothing in common with the ambitious and hungry greed of men for reputation or self-display. That desire is altogether ignoble and selfish when it is found in human hearts; and it would be none the less ignoble and selfish if it were magnified into infinitude, and transferred to the divine. But to say that God's glory is His great end, is surely but another way of saying that He is love. The love that seeks to bless us desires, as all love does, that it should be known for what it is, that it should be recognised in our glad hearts, and smiled back again from our brightened faces. God desires that we should know Him, and so have Eternal Life; He desires that knowing Him, we should love Him, and loving should praise, and so should glorify Him. He desires that there should be an interchange of love bestowing and love receiving, of gifts showered down and of praise ascending, of fire falling from the heavens and sweet incense, from grateful hearts, going up in fragrant clouds acceptable unto God. It is a sign of a Fatherly heart that He 'seeketh such to worship Him'. He desires to be glorified by our praise, because He loves us so much. He commences with an offer, He advances to a command. He gives first, and then (not till then) He comes seeking fruit from the 'trees' which are 'the planting of the Lord, that He might be glorified.' His plea is not 'the vineyard belongs to Me, and I have a right to its fruits,' but 'what could have been done more to My vineyard, that I have not done in it?—judge between Me and My vineyard.' First, He showers down blessings; then, He looks for the revenue of praise!
II. We may also take these passages as giving us a twofold expression of the actual effects of God's revelation, especially in the Gospel, even here upon earth.
The one text is the joyful exclamation built upon experience and observation. The other is a call which is answered in some measure even by voices that are often dumb in unthankfulness, often broken by sobs, often murmuring in penitence.
God does actually, though not completely, make men blessed here. Our text sums up the experience of all the devout hearts and lives whose emotions are expressed in the Psalms. He who wrote this psalm would preface the whole