Bible Commentaries

DISCOURSE: 663

GOD’S WAYS DARK, BUT JUST

Psalms 97:2. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.

THE reign of Christ is here spoken of, as a ground of joy to the whole world: “The Lord reigneth; let the earth rejoice: let the multitude of isles be glad thereof.” That Christ is the person to whom the psalm refers, we are assured on infallible authority; for, in the Epistle to the Hebrews, we are told that the injunction, “Worship him, all ye gods!”was given by the Father in reference to him: “When He (the Father) bringeth in the First-begotten into the world, he saith, And let all the angels of God worship him [Note: Compare ver. 7. with Hebrews 1:6.].” As to the particular advent of our Lord, I conceive that, in the psalm before us, the period alluded to is that in which our Lord came to conduct the Hebrew nation through the wilderness to the Promised Land. “He came down with thunderings and lightnings, and a thick cloud,” in exact accordance with the description given of him in this psalm [Note: Compare ver. 2–5. with Exodus 19:11; Exodus 19:16.]. At the precise period of his incarnation there were no such signs; though at his death and resurrection, which may properly be included in that period, there were similar demonstrations of his Divine Majesty: and at his future advent we are assured he will “come in power and great glory,” such as that with which he was attended at the time of his ascension to the right hand of God [Note: Acts 1:11. with Luke 21:27.]. But it is not to any one of these periods that I shall confine my attention; because the language of my text is general, and may well be considered as referring to all periods and to all events: for there is no one part of the divine government to which it may not be well applied, every act of it being involved in impenetrable obscurity, yet founded in wisdom, and goodness, and truth, and equity.

In unfolding, then, the truth contained in my text, I will endeavour to illustrate it,

I. In the dispensations of God’s providence—

Survey the state of the whole world since the fall of man—

[See the state in which every child is born into the world; how “shapen in iniquity,” how altogether unlike to man in his original creation [Note: Psalms 51:5. Ephesians 2:3.]! — — — See, too, as they grow up to maturity and put forth their powers, what wickedness they commit, and what misery they spread around them, none being a greater enemy to man than man himself!

Behold the brute creation: these, though incapable of sin, feel bitterly its penal consequences, and shew, beyond a possibility of doubt, that they inherit qualities which they did not originally possess; being hostile to each other, and in many instances the common enemies of man. The very earth itself also partakes of the curse due to sin; and all the elements are armed against the human race, to inflict on them, as God shall appoint, the destruction they have merited.

I ask, then, Are not “clouds and darkness round about that God by whose ordinance these things exist? Can any one give a satisfactory explanation of them all, or even of any one of them? Yet we are sure that “righteousness and judgment are the habitation (the basis) of them all.” For whether we understand his ways or not, “his work is perfect, and all his ways are judgment: a God of truth, and without iniquity; just and right is he [Note: Deuteronomy 32:4.].”]

Mark also his dealings with the individuals of mankind—

[What an amazing disparity do we find amongst the children of men; some endued with great mental powers, whilst others, from their very birth, through a want of intellectual capacity, are in a state more helpless and degraded than the beasts themselves; some possessing all the comforts of, health, and others protracting a miserable existence, from which, at any moment, death would be a merciful relief! some destitute of the most common necessaries of life, whilst others revel in every species of luxurious abundance! To what can we trace this vast diversity j or, if we attempt to account for it on the common principles of equity, what shall we say? Surely “clouds and darkness are round about it” all; and faith is left to supply the deficiencies of reason. We know that God cannot err, and that “all his ways are both mercy and truth.” His “way, indeed, is in the sea, and his footsteps are not known [Note: Psalms 77:19.]: but “his righteousness is like the great mountains, though his judgments are a great deep [Note: Psalms 36:6.].”]

Inscrutable depths also will be found,

II. In the revelation of his grace—

Here the difficulties are greater still. Consider,

1. The revelation itself—

[What a mystery is here! the substitution of God’s coequal, co-eternal Son in the place of his own sinful and rebellious creatures;” the Holy One and the Just, in the place of the unholy and unjust [Note: 1 Peter 3:18.]! “or rather, if I might venture to use such an expression, I should almost say, The death of an incarnate God, in the place and for the sake of incarnate devils! You remember what our blessed Lord himself said, even to those who called themselves the Lord’s people: “Ye are of your father the devil; and the lusts of your father ye will do [Note: John 8:44.].” Yet for such did Jesus die, even for the chief of sinners. Tell me, Are there not “clouds and darkness” here? Yet I hesitate not to say, that “righteousness” pervades it all; and “judgment,” such as shall finally approve itself to the whole intelligent creation, is the basis of it. In fact, it is this which, above all other things in the whole universe, displays the righteousness of God, who, by exacting such a sacrifice, then most of all shews himself just, when he justifies those who believe in his dear Son [Note: Romans 3:25-26.].]

2. The objects selected to enjoy its benefits—

[The great mass of mankind, from the Deluge to the time of Abraham, were left in darkness, insomuch that the knowledge of the true God had nearly vanished from the earth. And then was God pleased to fix on Abraham, an idolater in the midst of an idolatrous family and nation, and to reveal his covenant to him. To Isaac also, in preference to Ishmael his elder child; and to Jacob also, in preference to Esau, was it given to be comprehended in this covenant; yea, given whilst both of them were yet in the womb, and consequently before they had done either good or evil. Let any one explain this, or account for it in any other way than that suggested by our Lord: “Even so, Father, for so it seemed good in thy sight.” The same sovereignty appears at this hour, in choosing the poor, the weak, the vile, in preference, for the most part, to the rich, the great, the moral: for it is found, in ten thousand instances, that “publicans and harlots enter into the kingdom before the specious and self-righteous Pharisees.” The man who sees no mystery here, only betrays his own ignorance and stupidity. A man with ever so contracted a view of this subject, must of necessity exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out [Note: Romans 11:33.]!”]

3. The trials to which the elect are subjected, in their way to heaven—

[One would suppose that God’s chosen people should be freed from the persecutions of men, the assaults of devils, the temptations of sin, and from all which might endanger their salvation: but God sees fit to give both to men and devils a kind of licence to assault his people; as it is said, “Ye wrestle not with flesh and blood, but with principalities and powers and spiritual wickedness in high places [Note: Ephesians 6:12.].” One would suppose that those whom he has redeemed with the blood of his only dear Son should be free from these things: but, on the contrary, he says, “If ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons.” One would suppose at least, that from their conversion to God they should be freed from the corruptions of their nature and the power of the evil principle within them. But far different are his dealings with them; and through much tribulation he brings almost every one of them to glory. In all these things he is “both wise and good:” and, however intricate or circuitous the way may be whereby he leads his people to glory, it will be found at last to have been “the right way [Note: Psalms 107:7.];” the right way for their benefit, and the right way also for the honour of his own great name.]

Let us yet further contemplate the inscrutableness of God’s ways,

III. In the final issue of all things—

How tremendous will be the difference between the states of different men!

[View heaven and all its glory, and hell with all its misery; and consider that both the one and the other will be eternal: and then consider how short the period of time is in which any man is preparing for the one or the other of these states; and how small the distance between their real characters, if estimated by the common standard of the world — — — Above all, contemplate the youth, who thought he had fulfilled the whole Law from his earliest youth, cast out; and the dying thief, who spent his whole life, even to his latest hour, in sin, exalted to glory!]

Is there nothing mysterious in this?

[Truly, we must acknowledge that these things utterly pass all human comprehension. We are sure that “the Judge of all will do right,” and that the day of judgment is especially appointed “for the revelation of the righteous judgment of God [Note: Romans 2:5.]:” but we must wait till he shall be pleased to throw the true light upon his own mysterious ways, and to take the veil from our hearts, that we may be able to comprehend them.]

Surely from this subject we may learn,

1. Submission—

[Your trials, I will suppose, are great. But are they greater than your desert of punishment? — — — or do you know all the gracious designs which God has to accomplish by them? — — — “Be still, then, and know that he is God:” and, under the most grievous affliction that can come upon you, learn to say, “It is the Lord; let him do what seemeth him good” — — —]

2. Gratitude—

[Look back upon the ways of God; and, however you may have been disposed at the time to say, “All these things are against me,” say whether you have not found that he has brought good out of evil, and given you reason to acknowledge, that his judgments were mercies in disguise? Were you left to yourselves, you would choose nothing but what should be pleasing to flesh and blood: but God consults your best interests, and deals with you, not according to your wishes, but according to your necessities. Be thankful then to him, for having acted towards you as a wise and loving parent, who has withheld nothing that was good for you: and if at any time he have inflicted chastisement upon you, he “has done it for your profit, that you might be partaken of his holiness,” and be rendered meet for his glory.]

3. Affiance—

[You know not what is before you: but you know that you are in God’s hands, and that “not a hair can fall from your head” but by his special appointment. Look then to him, to order every thing for you: and if you understand not his dealings with you, be content to say, ‘What I know not now, I shall know hereafter.’ Never for a moment doubt his power or grace. He has promised to “make all things work together for your good:” and therefore, under the darkest dispensation, assure yourselves that “He is doing all things well;” and determine, through grace, to say with Job, “Though he slay me, yet will I trust in him.”]

DISCOURSE: 664

THE BLESSEDNESS OF THE RIGHTEOUS

Psalms 97:11. Light is sown for the righteous, and gladness far the upright in heart.

THIS psalm, whatever was the particular occasion on which it was written, undoubtedly refers to the kingdom of the Messiah, in which the whole creation has abundant reason to rejoice [Note: ver. 1.]. To him it is expressly applied in the Epistle to the Hebrews, even to his incarnation: “When Jehovah bringeth in the First-begotten into the world, he saith, And let all the angels of God worship him [Note: Compare ver. 7. with Hebrews 1:6.].” But it is not to rejoice in him merely that the saints are called: they are to love him, to serve him, to honour him, to trust in him, and to expect at his hands the blessedness which he himself, in his exalted state, enjoys. He suffered indeed before he entered into his glory; and so likewise must they: but, for their consolation under their sufferings, let them know that joy is treasured up for them: for “light is sown for the righteous, and gladness for the upright in heart:” and, if only they maintain their integrity, they shall assuredly reap their reward.

In discoursing on these words, I shall open to you,

I. The character here described—

Instead of entering into a general description of “the righteous,” I shall take that particular representation here given of them, “the upright in heart:” for this is peculiar to the righteous, and to them alone; and at the same time there is not a righteous person in the universe whom it does not accurately depict.

Now, uprightness of heart necessarily includes,

1. A mind open to the reception of truth—

[The mind of a natural man is closed against divine truth: he hates the light, and will not come to it: and if it be obtruded upon him, he shuts his eyes against it, lest it should discover to him his corruptions. But a man that is upright in heart will come to the light, that his deeds may be made manifest. He desires to know the whole mind of God; and is as thankful for the light which opens to him his sins, as for that which brings to his view the Saviour of the world. He is conscious that there is a film upon his eyes: but he begs of God to remove it: he is sensible that, through the weakness of his vision, the very light itself will blind him: and therefore he entreats of God to send his Holy Spirit into his soul, to “open the eyes of his understanding,” and to “guide him into all truth.” Whilst “his eye was evil, he was in total darkness:” but having attained “a single eye, his whole body is full of light [Note: Matthew 6:22-23.].”]

2. A will determined to follow the truth as far as it is discovered—

[He complains of no doctrine as “an hard saying,” nor of any “commandment as grievous.” When he goes to the Lord for instruction, he says with Paul, “Lord, what wilt thou have me to do?” ‘Only declare to me thy blessed will, and I am ready, and determined, through grace, to execute it.’ As to consequences, he will not regard them. What is duty? will be his only inquiry. He will expect to have his conduct disapproved by an ignorant ungodly world; but “he confers not with flesh and blood.” It is a settled principle in his mind, “If I please men, I cannot be a servant of Jesus Christ [Note: Galatians 1:10.].” He will give his whole soul to God, to “be poured into the mould of the Gospel,” and to be employed in “magnifying the Lord, whether by life or death [Note: Philippians 1:20.].”]

3. A conscience faithfully inspecting the whole conduct, and bringing it to the test of God’s word—

[Conscience in the natural man is partial. Indeed, in multitudes who profess religion, it is far from being a faithful monitor: it will deny in practice what it admits in principle, and allow in ourselves what it condemns in others. But where the heart is truly upright, conscience will act, not according to any selfish views or principles, but with strict equity, according to the unerring standard of the Gospel. This is essential to real integrity: and, when God has “put truth in our inward parts,” and “renewed a right spirit within us,” such will assuredly be the effects: conscience will be a light within us: it will be like a compass, that will guide us in the darkest night: it will be God’s vicegerent in the soul, acquitting or condemning according to truth, even as God himself will do in the day of judgment. It will summon the whole man to give account of himself from day to day: it will cause all the actions, words, and thoughts to pass in review before it: in short, it will suffer no disposition, no habit, no inclination, to exist in the soul, without comparing it with the written word, and having reason to believe that it will be approved of the Lord.]

4. A life in habitual accordance with these principles—

[After all, “the tree must be known by its fruit.” We can know nothing with certainty respecting the heart, but by the life. God sees it as it is in itself: we can discover it only by its acts. Behold then the upright man in his daily walk. See him searching with all humility the word of truth, and imploring direction from God, that he may understand it aright. Behold him giving up himself, in body, soul, and spirit, to the Lord from day to day; and rising, above all earthly considerations, to the contemplation and execution of God’s blessed will. Behold his searchings of heart also, and holy fear lest any hidden abomination should lurk within him. Hear him crying to God for his effectual aid: “Search me, O Lord, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting [Note: Psalms 139:23-24.].” Then compare with this, his temper, his spirit, his conduct: and then you will see, though doubtless with manifold imperfections, “an Israelite indeed, in whom there is no guile.”]

Here is real uprightness of heart. Let us next contemplate,

II. The blessedness that awaits it—

A person possessed of this character will have much to bear—

[We greatly mistake if we think that such a person will be approved of all; or that he will have no trials within his own soul. No, indeed: he will, like Paul himself, have “fightings without and fears within.” Much as such a character is admired in theory, it never is really exhibited before men without exciting great offence. From the days of Abel to the present moment, have “those who were born after the flesh hated and persecuted those who were born after the Spirit:” and for the most part has that been found true, that “the greatest foes have been those of a man’s own household,” If infallible wisdom, unbounded love, and sinless perfection could have obtained an exemption from the common lot, our blessed Lord would have passed without offence: but He, who was the most perfect of the human race, was pursued with more bitter acrimony than any other from the foundation of the world: and if they so hated him, they will hate us also: “if they called the Master of the house Beelzebub, much more will they those of his household.”

In his own soul, too, the saint feels much to humble and to try him. He still has a carnal principle within him, and is only renewed in part: “the flesh still lusteth against the Spirit, so that he cannot do the things that he would.” The Apostle Paul himself “groaned within himself, being burthened;” and, under a distressing sense of his in-dwelling corruptions, cried, “O wretched man that I am; who shall deliver me from this body of sin and death?” It may be, too, that he is assaulted with violent temptations, and that the fiery darts of Satan are permitted to pierce his soul. At such a season as this he may be ready to write bitter things against himself, and to call in question all that he has ever experienced of the grace of God.]

But, whatever be his trials, a happy issue of them most assuredly awaits him—

[“Light and gladness are sown for him;” and, though he may wait long for the harvest, “he shall surely reap, if he faint not.”

There is in the purposes of God a harvest of happiness secured to him. The trials of Joseph appeared, for a season, to defeat all the expectations which his dreams had excited; but they led, all of them in succession, to the accomplishment of his predestined elevation. Our blessed Lord, if viewed in the garden, on the cross, and in the grave, seemed to have been utterly defeated; but these were the forerunners of his glory: his resurrection soon changed the scene; his ascension speedily followed; and his sending of the Holy Spirit shewed, that all which had been ordained respecting him was fulfilled, and that he was invested with all power to save a ruined world. Thus shall God’s purposes be accomplished in the final salvation of all his people. They may be tried, and sorely too, for a season: but they may adopt the language of the Church of old, under her deepest afflictions, and say, “Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness [Note: Micah 7:8-9.].”

In the promises of God, also, is the same blessed issue secured. “If we suffer with Christ, God engages that we shall also reign with him,” and “be glorified together.” “The trial of our faith, from whatever quarter it may come, is precious, yea, more precious than gold itself; because it will be to our praise and honour and glory, as well as to the glory of our Lord and Saviour, in the great day of his appearing [Note: 1 Peter 1:7.].” Hear how fully our blessed Lord declared this to his weeping and disconsolate disciples: “Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful; but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again; and your heart shall rejoice, and your joy no man taketh from you [Note: John 16:20-22.].” So our “weeping may endure for a night; but joy shall most assuredly come in the morning [Note: Psalms 30:5.].”

But even in the very experience of the upright is there a pledge of future glory. His tears are the seed of joy: and, “as surely as he goes on his way, bearing this precious seed-basket, so surely shall he come again with joy, bringing his sheaves with him.” See this described, in its process, by St. Paul: “We glory in tribulation, knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed.” Here tribulation is the seed; patience the blade; experience the ear; hope the full corn in the ear; and the completion of that hope in heaven, the ingathering of the harvest into the garner. In truth, “the light and momentary afflictions of the righteous actually work out for them a far more exceeding and eternal weight of glory.”

Thus is every upright soul rendered conformable to his Divine Master: he first” drinks of the brook in the way, and then, like him, has the happiness to lift up his head [Note: Psalms 110:7.].”]

Address—

1. Seek real integrity—

[This is universally held in high estimation: at least, men universally profess so to regard it: and therefore, waving at present all consideration of the peculiarities of religion, I say, seek an honest and an upright heart. Let your minds be open to the reception of truth, and your wills be determined to embrace it. Let conscience act its part, and execute the office of a faithful monitor within you; and let your lives be regulated altogether by its dictates. Let not prejudice or passion or interest blind you: let not the whole world cause you to swerve from the path of duty. Be bold for God; and “serve him, without fear, in holiness and righteousness before him all your days.” In a word, “Quit yourselves like men,” and “be faithful unto death.” Like Moses, be ready to suffer affliction with the people of God; and in due season you shall, like him, receive an ample recompence of reward.]

2. Seek real happiness—

[This also is an object of universal desire. But be sure to seek it in the way in which alone it can be found. If you “sow iniquity, you can reap nothing but vanity:” if you “sow the wind, you must reap the whirlwind.” God has determined, that “whatsoever a man sows, that shall he also reap: he that soweth to the flesh, shall of the flesh reap corruption: but he who soweth to the Spirit, shall of the Spirit reap life everlasting [Note: Galatians 6:7-8.].” It is the harvest which repays the husbandman for all his labours. Look ye to that: and know, that “the sufferings of this present life, however great or numerous they may be, are not worthy to be compared with the glory that shall be revealed in us.” As for appearances of integrity, be not satisfied with them: they cannot but issue ill at the last. “Knowest thou not,” says Zophar, “since man was placed upon the earth, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish for ever, like his own dung; and they that have seen him shall say, Where is he [Note: Job 20:4-7.]?” “Seek, then, the honour that cometh of God,” and the happiness that will endure. Then, when those who laughed now shall weep, you who wept now shall laugh and sing for joy to all eternity [Note: Luke 6:21; Luke 6:25.].]