Expositions of Holy Scripture: Psalms. Alexander Maclaren
the spirit of the book is distilled. It will have much to say of sorrow and pain. It will touch many a low note of wailing and of grief. There will be complaints and penitence, and sighs almost of despair before it closes. But this which he puts first is the note of the whole. So it is in our histories. They will run through many a dark and desert place. We shall have bitterness and trials in abundance, there will be many an hour of sadness caused by my own evil, and many a hard struggle with it. But high above all these mists and clouds will rise the hope that seeks the skies, and deep beneath all the surface agitations of storms and currents there will be the unmoved stillness of the central ocean of peace in our hearts. In the 'valley of weeping' we may still be 'blessed' if 'the ways' are in our hearts, and if we make of the very tears 'a well,' drawing refreshment from the very trials. With all its sorrows and pains, its fightings and fears, its tribulations in the world, and its chastenings from a Father's hand, the life of a Christian is a happy life, and 'the joy of the Lord' remains with His servants.
More than twenty centuries have passed since that psalm was written. As many stretched dim behind the Psalmist as he sang. He was gathering up in one sentence the spirit of the past, and confirming it by his own life's history. And has any one that has lived since then stood up and said—'Behold! I have found it otherwise. I have waited on God, and He has not heard my cry. I have served Him, and that for nought. I have trusted in Him, and been disappointed. I have sought His face—in vain. And I say, from my own experience, that the man who trusts in Him is not blessed'? Not one, thank God! The history of the past, so far as this matter is concerned, may be put in one sentence 'They looked unto Him and were lightened, and their faces were not ashamed,' and as for the present, are there not some of us who can say, 'This poor man cried, and the Lord heard him, and saved him out of all his troubles'?
Brethren! make the experiment for yourselves. Test this experience by your own simple affiance and living trust in Jesus Christ. We have the experience of all generations to encourage us. What has blessed them is enough for you and me. Like the meal and the oil, which were the Prophet's resource in famine, yesterday's supply does not diminish to-morrow's store. We, too, may have all that gladdened the hearts and stayed the spirits of the saints of old. 'Oh! taste and see that God is good.' 'Blessed is the man that trusteth in Him.'
So, too, God's gift produces man's praise.
What is it that He desires from us? Nothing but our thankful recognition and reception of His benefits. We honour God by taking the full cup of salvation which He commends to our lips, and by calling, while we drink, upon the name of the Lord. Our true response to His Word, which is essentially a proffer of blessing to us, is to open our hearts to receive, and, receiving, to render grateful acknowledgment. The echo of love which gives and forgives, is love which accepts and thanks. We have but to lift up our empty and impure hands, opened wide to receive the gift which He lays in them—and though they be empty and impure, yet 'the lifting up of our hands' is 'as the evening sacrifice'; our sense of need stands in the place of all offerings. The stained thankfulness of our poor hearts is accepted by Him who inhabits the praises of eternity, and yet delights in the praises of Israel. He bends from heaven to give, and all He asks is that we should take. He only seeks our thankfulness—but He does seek it. And wherever His grace is discerned, and His love is welcomed, there praise breaks forth, as surely as streams pour from the cave of the glacier when the sun of summer melts it, or earth answers the touch of spring with flowers.
And that effect is produced, notwithstanding all the complaints and sighs and tears which sometimes choke our praise. It is produced even while these last; the psalms of thanksgiving are not all reserved for the end of the book. But even in those which read like the very sobs of a broken heart, there is ever present some tone of grateful acknowledgment of God's mercy. He sends us sorrow, and He wills that we should weep—but they should be tears like David's, who, at the lowest point of his fortunes, when he plaintively besought God, 'Put Thou my tears into Thy bottle'—could say in the same breath, 'Thy vows are upon me, O God: I will render praises unto Thee.' God works on our souls that we may have the consciousness of sin, and He wills that we should come with broken and contrite hearts, and like the king of Israel wail out our confessions and supplications—'Have mercy upon me, O God! according to Thy loving-kindness.' But, like him, we should even in our lowliest abasement, when our hearts are bruised, be able to say along with our contrition, 'Open Thou my lips, and my mouth shall show forth Thy praise.' Our sorrows are never so great that they hide our mercies. The sky is never so covered with clouds that neither sun nor stars appear for many days. And in every Christian heart the low tones of lamentation and confession are blended with grateful praise. So it is even in the darkest moments, whilst the blast of misfortune and misery is as a storm against the wall.
But a brighter hope even for our life here rises from these words, if we think of the place which they hold in the whole book. They are the last words. Whatever other notes have been sounded in its course, all ends in this. The winter's day has had its melancholy grey sky, with many a bitter dash of snow and rain—but it has stormed itself out, and at eventide, a rent in the clouds reveals the sun, and it closes in peaceful clearness of light.
The note of gladness heard at the beginning, 'Oh! the blessedness of the man that delights in the law of the Lord,' holds on persistently, like a subdued and almost bewildered undercurrent of sweet sound amid all the movements of some colossal symphony, through tears and sobs, confession and complaint, and it springs up at the close triumphant, like the ruddy spires of a flame long smothered, and swells and broadens, and draws all the intricate harmonies into its own rushing tide. Some of you remember the great musical work which has these very words for its theme. It begins with the call, 'All that hath life and breath, praise ye the Lord,' and although the gladness saddens into the plaintive cry of a soul sick with hope deferred, 'Will the night soon pass?' yet, ere the close, all discords are reconciled, and at last, with assurance firmer for the experience of passing sorrows, loud as the voice of many waters and sweet as harpers harping with their harps, the joyful invocation peals forth again, and all ends, as it does in a Christian man's life, and as it does in this book, with 'Praise ye the Lord.'
III. We have here also a twofold prophecy of the perfection of Heaven.
Whilst it is true that both of these purposes are accomplished here and now, it is also true that their accomplishment is but partial, and that therefore for their fulfilment we have to lift our eyes beyond this world of imperfect faith, of incomplete blessedness, of interrupted praise. Whether the Psalmist looked forward thus we do not know. But for us, the very shortcomings of our joys and of our songs are prophetic of the perfect and perpetual rapture of the one, and the perfect and perpetual music of the other. We know that He who has given us so much will not stay His hand until He has perfected that which concerns us. We know that He who has taught our dumb hearts to magnify His name will not cease till 'out of the lips of babes and sucklings, He has perfected praise.' We know that the pilgrims in whose hearts are the ways are blessed, and we are sure that a fuller blessedness must belong to those who have reached the journey's end.
And so these words give us a twofold aspect of that future on which our longing hopes may well fix.
It is the perfection of man's blessedness. Then the joyous exclamation of our first text, which we have often had to strive hard not to disbelieve, will be no more a truth of faith but a truth of experience. Here we have had to trust that it was so, even when we could scarce cleave to the confidence. There, memory will look back on our wanderings through this great wilderness, and, enlightened by the issue of them all, will speak only of Mercy and Goodness as our angel guides all our lives. The end will crown the work. Pure unmingled consciousness of bliss will fill all hearts, and break into the old exclamation, which we had sometimes to stifle sobs ere we could speak on earth. When He says, 'Come in! ye blessed of My Father,' all our tears and fears, and pains and sins, will be forgotten, and we shall but have to say, in wonder and joy, 'Blessed are they that dwell in Thy house; they will be still praising Thee.'
It is the perfection of God's praise. We may possibly venture to see in these wonderful words of our text a dim and far-off hint of a possibility that seems to be pointed at in many parts of Scripture—that the blessings of Christ's mighty work shall, in some measure and manner, pass through man to his dwelling-place and its creatures. Dark shadows of evil—the mystery of pain