There is more than that thought in this wondrous Name, for it not only expresses the timeless, unlimited, and changeless being of G.o.d, but also the truth that He has entered into what He deigns to call a Covenant with us men. The name Jehovah is the seal of that ancient Covenant, of which, though the form has vanished, the essence abides for ever, and G.o.d has thereby bound Himself to us by promises that cannot be abrogated. So that when we say, "O Lord!" we summon up before ourselves, and grasp as the grounds of our confidence, and we humbly present before Him as the motives, if we may so call them, for His action, His own infinite being and His covenanted grace.
Then, further, our psalm invokes "_my_ G.o.d." That names implies in itself, simply, the notion of power to be reverenced. But when we add to it that little word "_my_," we rise to the wonderful thought that the creature can claim an individual relation to Him, and in some profound sense a possession there. The tiny mica flake claims kindred with the Alpine peak from which it fell. The poor, puny hand, that can grasp so little of the material and temporal, can grasp all of G.o.d that it needs.
Then, there is the other name, "Lord," which simply expresses illimitable sovereignty, power over all circ.u.mstances, creatures, orders of being, worlds, and cycles of ages. Wherever He is He rules, and therefore my prayer can be answered by Him. When a child cries "Mother!"
it is more than all other pet.i.tions. A dear name may be a caress when it comes from loving lips. If we are the kind of Christians that we ought to be, there will be nothing sweeter to us than to whisper to ourselves, and to say to Him, "Abba! Father!" See to it that your calling on the Name of the Lord is not formal, but the true apprehension, by a believing mind and a loving heart, of the ineffable and manifold sweetnesses which are hived in His manifold names.
II. Now, secondly, we have here a lesson as to what we should ask.
The pet.i.tions of our text, of course, only cover a part of the whole field of prayer. The Psalmist is praying in the midst of some unknown trouble, and his pet.i.tions are manifold in form, though in substance, as I have said, they may all be reduced to one. Let me run over them very briefly. "Bow down Thine ear and hear me." That is not simply the invocation of the omniscience of a G.o.d, but an appeal for loving, attentive regard to the desires of His poor servant. The hearing is not merely the perception in the divine mind of what the creature desires, but it is the answer in fact, or the granting of the pet.i.tion. The best ill.u.s.tration of what the Psalmist desires here may be found in another psalm, where another Psalmist tells us his experience and says, "My cry came unto His ears, and the earth shook and trembled." You put a spoonful of water into a hydraulic press at the one end, and you get a force that squeezes tons together at the other. Here there is a poor, thin stream of the voice of a sorrowful man at the one end, and there is an earthquake at the other. That is what "hearing" and "bowing down the ear" means.
Then the prayers go on to three pet.i.tions, which may be all regarded as diverse acts of deliverance or of help. "Preserve my soul." The word expresses the guardianship with which a garrison keeps a fortress. It is the Hebrew equivalent of the word employed by Paul--"The peace of G.o.d shall _keep_ your hearts and minds in Christ Jesus." The thought is that of a defenceless man or thing round which some strong protection is cast. And the desire expressed by it is that in the midst of sorrow, whatever it is, the soul may be guarded from evil. Then, the next pet.i.tion--"Save Thy servant"--goes a step further, and not only asks to be kept safe in the midst of sorrows, but to be delivered out of them.
And then the next pet.i.tion--"Be merciful unto me, O Lord!"--craves that the favour which comes down to inferiors, and is bestowed upon those who might deserve something far otherwise, may manifest itself, in such acts of strengthening, or help, or deliverance, as divine wisdom may see fit.
And then the last pet.i.tion is--"Rejoice the soul of Thy servant." The series begins with "hearing," pa.s.ses through "preserving," "saving,"
showing "mercy," and comes at last to "rejoice the soul" that has been so hara.s.sed and troubled. Gladness is G.o.d"s purpose for us all; joy we all have a right to claim from Him. It is the intended issue of every sorrow, and it can only be had when we cleave to Him, and pa.s.s through the troubles of life with continual dependence on and aspiration towards Himself.
So these are the pet.i.tions ma.s.sed together, and out of them let me take two or three lessons. First, then, let us learn to make all wishes and annoyances material of prayer. This man was hara.s.sed by some trouble, the nature of which we do not know; and although the latter portion of his psalm rises into loftier regions of spiritual desire, here, in the first part of it, he is wrestling with his afflicting circ.u.mstances, whatever they were, and he has no hesitation in spreading them all out before G.o.d and asking for His delivering help. Wishes that are not turned into prayers irritate, disturb, unsettle. Wishes that are turned into prayers are calmed and made blessed. Stanley and his men lived for weeks upon a poisonous root, which, if eaten crude, brought all manner of diseases, but, steeped in running water, had all the acrid juices washed out of it, and became wholesome food. If you steep your wishes in the stream of prayer the poison will pa.s.s out of them. Some of them will be suppressed, all of them will be hallowed, and all of them will be calmed. Troubles, great or small, should be turned into prayers. Breath spent in sighs is wasted; turned into prayers it will swell our sails.
If a man does not pray "without ceasing," there is room for doubt whether he ever prays at all. What would you think of a traveller who had a valuable cordial of which he only tasted a drop in the morning and another in the evening; or who had a sure staff on which to lean which he only employed at distant intervals on the weary march, and that only for a short time? Let us turn all that we want into pet.i.tions, and all that annoys us let us spread before G.o.d.
Learn, further, that earnest reiteration is not vain repet.i.tion. "Use not vain repet.i.tions as the heathen do, for they think they shall be heard for their much speaking," said the Master. But the same Master "went away from them and prayed the third time, using the same words."
As long as we have not consciously received the blessing, it is no vain reiteration if we renew our prayers that it may come upon our heads. The man who asks for a thing once, and then gets up from his knees and goes away, and does not notice whether he gets the answer or not, does not pray. The man who truly desires anything from G.o.d cannot be satisfied with one languid request for it. But as the heart contracts with a sense of need, and expands with a faith in G.o.d"s sufficiency, it will drive the same blood of prayer over and over again through the same veins; and life will be wholesome and strong.
Then learn, further, to limit wishes and pet.i.tions within the bounds of G.o.d"s promises. The most of these supplications of our text may be found in other parts of Scripture, as promises from G.o.d. Only so far as an articulate divine word carries my faith has my faith the right to go. In the crooked alleys of Venice there is a thin thread of red stone, inlaid in the pavement or wall, which guides through all the devious turnings to the Piazza, in the centre, where the great church stands. As long as we have the red line of promise on our path, faith may follow it and will come to the Temple. Where the line stops it is presumption, and not faith, that takes up the running. G.o.d"s promises are sunbeams flung down upon us. True prayer catches them on its mirror, and signals them back to G.o.d. We are emboldened to say, "Bow down Thine ear!" because He has said, "I will hear." We are encouraged to cry, "Be merciful!" because we have our foot upon the promise that He will be; and all that we can ask of Him is, "Do for us what Thou hast said; be to us what Thou art."
The final lesson is, Leave G.o.d to settle how He answers your prayer. The Psalmist prayed for preservation, for safety, for joy; but he did not venture to prescribe to G.o.d _how_ these blessings were to be ministered to him. He does not ask that the trouble may be taken away. That is as it may be; it may be better that it shall be left. But he asks that in it he shall not be allowed to sink, and that, however the waves may run high, they shall not be allowed to swamp his poor little c.o.c.kle-sh.e.l.l of a boat. This is the true inmost essence of prayer--not that we should prescribe to Him how to answer our desires, but that we should leave all that in His hands. The Apostle Paul said, in his last letter, with triumphant confidence, that he knew that G.o.d would "deliver him and save him into His everlasting kingdom." And he knew, at the same time, that his course was ended, and that there was nothing for him now but the crown. How was he "saved into the kingdom" and "delivered from the mouth of the lion"? The sword that struck off the wearied head that had thought so long for G.o.d"s Church was the instrument of the deliverance and the means of the salvation. For us it may be that a sharper sorrow may be the answer to the prayer, "Preserve Thy servant." It may be that G.o.d"s "bowing down His ear" and answering us when we cry shall be to pa.s.s us through a mill that has finer rollers, to crush still more the bruised corn. But the end and the meaning of it all will be to "rejoice the soul of the servant" with a deeper joy at last.
III. Finally, mark the lesson which we have here as to the pleas that are to be urged, or the conditions on which prayer is answered.
"I am poor and needy," or, as perhaps the words more accurately mean, "afflicted and poor." The first condition is the sense of need. G.o.d"s highest blessings cannot be given except to the men who know they want them. The self-righteous man cannot receive the righteousness of Christ.
The man who has little or no consciousness of sin is not capable of receiving pardon. G.o.d cannot put His fulness into our emptiness if we conceit ourselves to be filled and in need of nothing. We must know ourselves to be "poor and naked and blind and miserable" ere He can make us rich, and clothe us, and enlighten our eyes, and flood our souls with His own gladness. Our needs are dumb appeals to Him; and in regard to all outward and lower things, they bind Him to supply us, because they themselves have been created by Him. He that hears the raven"s croak satisfies the necessities that He has ordained in man and beast. But, for all the best blessings of His providence and of His love, the first steps towards receiving them are the knowledge that we need them and the desire that we should possess them.
Then the Psalmist goes on to put another cla.s.s of pleas derived from his relation to G.o.d. These are mainly two--"I am holy," and "Thy servant that trusteth in Thee." Now, with regard to that first word "holy,"
according to our modern understanding of the expression it by no means sets forth the Psalmist"s idea. It has an unpleasant smack of self-righteousness, too, which is by no means to be found in the original. But the word employed is a very remarkable and pregnant one.
It really carries with it, in germ, the great teaching of the Apostle John. "We love Him because He first loved us." It means one who, being loved and favoured by G.o.d, answers the divine love with his own love.
And the Psalmist is not pleading any righteousness of his own, but declaring that he, touched by the divine love, answers that love, and looks up; not as if thereby he deserved the response that he seeks, but as knowing that it is impossible but that the waiting heart should thus be blessed. They who love G.o.d are sure that the answer to their desires will come fluttering down upon their heads, and fold its white wings and nestle in their hearts. Christian people are a great deal too much afraid of saying, "I love G.o.d." They rob themselves of much peace and power thereby. We should be less chary of so saying if we thought more about G.o.d"s love to us, and poked less into our own conduct.
Again, the Psalmist brings this plea--"Thy servant that trusteth in Thee." He does not say, "I deserve to be answered because I trust," but "because I trust I am sure that I shall be answered"; for it is absurd to suppose that G.o.d will look down from heaven on a soul that is depending upon Him, and will let that soul"s confidence be put to shame.
Dear friend! if your heart is resting upon G.o.d, be sure of this, that anything is possible rather than that you should not get from Him the blessings that you need.
The Psalmist gathers together all his pleas which refer to himself into two final clauses--"I cry unto Thee daily," "I lift up my soul unto Thee"--which, taken together, express the constant effort of a devout heart after communion with G.o.d. To withdraw my heart from the low levels of earth, and to bear it up into communion with G.o.d, is the sure way to get what I desire, because then G.o.d Himself will be my chief desire, and "they who seek the Lord shall not want any good."
But the true and prevailing plea is not in our needs, desires, or dispositions, but in G.o.d"s own character, as revealed by His words and acts, and grasped by our faith. Therefore the Psalmist ends by pa.s.sing from thoughts of self to thoughts of G.o.d, and builds at last on the sure foundation which underlies all his other "fors" and gives them all their force--"For Thou, Lord, art good, and ready to forgive, and plenteous in mercy unto all them that call upon Thee."
Brethren! turn all your wishes and all your annoyances into prayers. If a wish is not fit to be prayed about, it is not fit to be cherished. If a care is too small to be made a prayer, it is too small to be made a burden. Be frank with G.o.d as G.o.d is frank with you, and go to His throne, keeping back nothing of your desires or of your troubles. To carry them there will take the poison and the pain out of wasps" stings, and out of else fatal wounds. We have a Name to trust to, tenderer and deeper than those which evoked the Psalmist"s triumphant confidence. Let us see to it that, as the basis of our faith is firmer, our faith be stronger than his. We have a plea to urge, more persuasive and mighty than those which he pressed on G.o.d and gathered to his own heart. "For Christ"s sake" includes all that he pled, and stretches beyond it. If we come to G.o.d through Him who declares His name to us, we shall not draw near to the Throne with self-willed desires, nor leave it with empty hands. "If ye ask anything in My Name, I will do it."
CONTINUAL SUNSHINE
"Blessed is the people that know the joyful sound: they shall walk, O Lord, in the light of Thy countenance."--PSALM lx.x.xix. 15.
The Psalmist has just been setting forth, in sublime language, the glories of the divine character--G.o.d"s strength, His universal sway, the justice and judgment which are the foundation of His Throne, the mercy and truth which go as heralds before His face. A heathen singing of any of his G.o.ds would have gone on to describe the form and features of the G.o.d or G.o.ddess who came behind the heralds, but the Psalmist remembers "Thou shalt not make unto thyself any ... likeness of G.o.d." A sacred reverence checks his song. He veils his face in his mantle while He whom no man can see and live pa.s.ses by. Then he breaks into rapturous exclamations which are very prosaically and poorly represented by our version. For the text is not a mere statement, as it is made to be by reading "Blessed is the people," but it is a burst of adoring wonder, and should be read, "Oh! the blessedness of the people that know the joyful sound."
Now, the force of this exclamation is increased if we observe that the word that is rendered "joyful sound" is the technical word for the trumpet blast at Jewish feasts. The purpose of these blasts, like those of the heralds at the coronation of a king, was to proclaim the presence of G.o.d, the King of Israel, in the festival, as well as to express the gladness of the worshippers. Thus the Psalmist, when he says, "Blessed is the people that know the joyful sound," has no reference, as we ordinarily take him to have, to the preaching of the Gospel, but to the trumpet-blasts that proclaimed the present G.o.d and throbbed with the gladness of the waiting worshippers. So that this exclamation is equivalent to "Oh! how blessed are the people who are sure that they have G.o.d with them!" and who, being sure, bow before Him in loving worship. It is to be further noticed that the subsequent words of the text state the first element which it indicates of that blessedness of a devout life, "They shall walk, O Lord! in the light of Thy countenance."
I. We deal first with the meaning of this phrase.
Of course, "the light of Thy countenance" is a very obvious and natural symbol for favour, complacency, goodwill on the part of Him that is conceived of as looking on any one. We read, for instance, in reference to a much lower subject in the Book of Proverbs, "In the light of the king"s countenance is life, and his favour is as a cloud of the latter rain." Again we have, in the Levitical benediction, the phrase accompanied in the parallel clauses by what is really an explanation of it, "The Lord cause His face to shine upon thee and be gracious unto thee." So that the simple and obvious meaning of the words, "the light of Thy countenance," is the favour and lovingkindness of G.o.d manifested in that gracious Face which He turns to His servants. As for the other chief word in the clause, "to walk" is the equivalent throughout Scripture for the conduct of the active life and daily conversation of a man, and to walk in the light is simply to have the consciousness of the divine Presence and the experience of the divine lovingkindness and friendship as a road on which we travel our life"s journey, or an atmosphere round us in which all our activities are done and in which we ever remain, as a diver in his bell, to keep evil and sin from us.
There is only one more remark in the nature of explanation which I make, and that is that the expression here for walking is cast in the original into a form which grammarians call intensive, strengthening the simple idea expressed by the word. We may express its force if we read, "They walk continually in the light of Thy countenance."
Is not that just a definition of the Christian life as an unbroken realisation of the divine Presence, and an unbroken experience of the lovingkindness and favour of G.o.d? Is not that religion in its truest, simplest essence, in its purest expression? The people who are sure that they have their King in their midst, and who feel that He is looking down upon them with tender pity, with loving care, with nothing but friendship and sweetness in His heart, these people, says the Psalmist, are blessed. So much, then, for the meaning of the word.
II. Consider the possibility of such a condition being ours.
Can such a thing be? Is it possible for a man to go through life carrying this atmosphere constantly with him? Can the continuity which, as I remarked, is expressed by the original accurately rendered, be kept up through an ordinary life that has all manner of work to do, or are we only to "hear the joyful sound," now and then, at rare intervals, on set occasions, answering to these ancient feasts? Which of the two is it to be, dear brethren? There is no need whatever why any amount of hard work, or outward occupations of the most secular character, or any amount of distractions, should break for us the continuity of that consciousness and of that experience. We may carry G.o.d with us wherever we go, if only we remember that where we cannot carry Him with us we ought not to go. We may carry Him with us into all the dusty roads of life; we may always walk on the sunny side of the street if we like. We may always bear our own sunshine with us. And although we are bound to be diligent in business, and some of us have had to take a heavy lift of a great deal of hard work, and much of it apparently standing in no sort of relation to our religious life, yet for all that it is possible to bend all to this one direction, and to make everything a means of bringing us nearer to G.o.d and fuller of the conscious enjoyment of His presence. And if we have not learned to do that with our daily work, then our daily work is a curse to us. If we have allowed it to become so absorbing or distracting as that it dims and darkens our sense of the divine Presence, then it is time for us to see what is wrong in the method or in the amount of work which is thus darkening our consciences.
I know it is hard, I know that an absolute attainment of such an ideal is perhaps beyond us, but I know that we can approach--I was going to say infinitely, but a better word is indefinitely--nearer it than any of us have ever yet done. As the psalm goes on to say in the next clause, it is possible for us to "rejoice in His Name all the day." Ay, even at your tasks, and at your counters, and in your kitchens, and in my study, it is possible for us; and if our hearts are what and where they ought to be, the possibility will be realised. Earthly duty has no necessary effect of veiling the consciousness of G.o.d.
Nor is there any reason why our troubles, sorrows, losses, solitude should darken that sunshine. I know that that is hard, too, perhaps harder than the other. It is more difficult to have a sense of the sunshine of the divine Presence shining through the clouds of disaster and sorrow than even it is to have it shining through the dust that is raised by traffic and secular occupation. But it _is_ possible. There is nothing in all the sky so grand as clouds smitten by sunshine, and the light is never so glorious as when it is flashed back from them and dyes their piled bosoms with all celestial colours. There is no experience of G.o.d"s Presence so blessed as that of a man who, in the midst of sorrow, has yet with him the a.s.surance of the Father"s friendship and favour and love, and so can say "as sorrowful, yet always rejoicing." This sunshine shines in the foulest corners, and the most thunder-laden clouds only flash back its glories in new forms.
There is only one thing that breaks the continuity of that blessedness, and that is our own sin. We carry our own weather with us, whether we will or no, and we can bring winter into the middle of summer by flinging G.o.d away from us, and summer into the midst of winter by grappling Him to our hearts. There is only one thing that necessarily breaks our sense of His Presence, and that is that our hearts should turn away from His face. A man can work hard and yet feel that G.o.d is with him. A man can be weighed upon by many distresses and yet feel that G.o.d is with him and loves him; but a man cannot commit the least tiny sin and love it, and feel at the same time that G.o.d is with him. The heart is like a sensitive photographic plate, it registers the variations in the sunshine; and the one hindrance that makes it impossible for G.o.d"s light to fall upon my soul with the a.s.surance of friendship and the sense of sweetness, is that I should be hugging some evil to my heart. It is not the dusty highway of life nor the dark vales of weeping and of the shadow of death through which we sometimes have to pa.s.s that make it impossible for this sunlight to pour down upon us, but it is our gathering round ourselves of the poisonous mists of sin through which that light cannot pierce; or if it pierce, pierces transformed and robbed of all its beauty.
III. Let me note next the blessedness which draws out the Psalmist"s rapturous exclamation.
The same phrase is employed in one of the other psalms, which, I think, bears in its contents the confirmation of the attribution of it to David. When he was fleeing before his rebellious son, at the very lowest ebb of his fortunes, away on the uplands of Moab, a discrowned king, a fugitive in danger of death at every moment, he sang a psalm in which these words occur: "There be many that say, Who will show us any good?"
"Lord, lift up the light of Thy countenance upon us"; and then follows, "Thou hast put gladness into my heart more than when their corn and wine abound." The speech of the many, "Who will show us any good?" is contrasted with the prayer of the one, "Lord, lift Thou up the light of Thy countenance upon us." That is blessedness. It is the only thing that makes the heart to be at rest. It is the only thing that makes life truly worth living, the only thing that brings sweetness which has no after taint of bitterness and breeds no fear of its pa.s.sing away. To have that unsetting sunshine streaming down upon my open heart, and to carry about with me whithersoever I go, like some melody from hidden singers sounding in my ears, the Name and the Love of my Father G.o.d--that and that only, brother, is true rest and abiding blessedness.
There are many other joys far more turbulent, more poignant, but they all pa.s.s. Many of them leave a nauseous taste in the mouth when they are swallowed; all of them leave us the poorer for having had them and having them no more. For one who is not a Christian I do not know that it _is_
"Better to have loved and lost Than never to have loved at all."
But for those to whom G.o.d"s Face is as a Sun, life in all its possibilities is blessed; and there is no blessedness besides. So let us keep near Him, "walking in the light," in our changeful days, "as He is in the light" in His essential and unalterable being; and that light will be to us all which it is taken in Scripture to symbolise--knowledge and joy and purity; and in us, too, there will be "no darkness at all."
But there is one last word that I must say, and that is that a possible terror is intertwined with this blessedness. The next psalm to this says, with a kind of tremulous awe in the Psalmist"s voice: "Thou hast set our iniquities before Thee, our secret sins in the light of Thy countenance." In that sense all of us, good and bad, lovers of G.o.d and those that are careless about Him, walk all the day long in the light of His face, and He sees and marks all our else hidden evil. It needs something more than any of us can do to make the thought that we do stand in the full glaring of that great searchlight, not turned occasionally but focussed steadily on us individually, a joy and a blessing to us. And what we need is offered us when we read, "His countenance was as the sun shineth in his strength, and I fell at His feet as dead. And He laid His hand upon me and said, Fear not! I am He that liveth and was dead; and behold! I am alive for ever more." If we put our poor trust in the Eternal Light that was manifest in Christ, then we shall walk in the sunshine of His face on earth, and that lamp will burn for us in the darkness of the grave and lead us at last into the ever-blazing centre of the Sun itself.
THE CRY OF THE MORTAL TO THE UNDYING
"Let the beauty of the Lord our G.o.d be upon us: and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it.--PSALM xc. 17.
If any reliance is to be placed upon the superscription of this psalm, it is one of the oldest, as it certainly is of the grandest, pieces of religious poetry in the world. It is said to be "A prayer of Moses, the man of G.o.d," and whether that be historically true or no, the tone of the psalm naturally suggests the great lawgiver, whose special task it was to write deep upon the conscience of the Jewish people the thought of the wages of sin as being death.
Hence the sombre magnificence and sad music of the psalm, which contemplates a thousand generations in succession as sliding away into the dreadful past, and sinking as beneath a flood. This thought of the fleeting years, dashed and troubled by many a sin, and by the righteous retribution of G.o.d, sent the Psalmist to his knees, and he found the only refuge from it in these prayers. These two pet.i.tions of our text, the closing words of the psalm, are the cry forced from a heart that has dared to look Death in the eyes, and has discovered that the world after all is a place of graves.
"Let the beauty of the Lord our G.o.d be upon us, and establish Thou the work of our hands upon us." There are two thoughts there--the cry of the mortal for the beauty of the Eternal; and the cry of the worker in a perishable world for the perpetuity of his work. Look at these two thoughts briefly.