Expositions of Holy Scripture: Psalms Part 32

Sorrows and joys, bring them all in your thanksgivings, and 'forget not the works of G.o.d.'

Such a habit of cultivating the remembrance of G.o.d's hand as moving in all our past, will not, in the slightest degree, interfere with lower and yet precious exercises of that same faculty. We shall still be able to look back, and learn our limitations, mark our weaknesses, gather counsels of prudence from our failures, tame our ambitions by remembering where we broke down. And such an exercise of grateful G.o.d-recognising remembrance will deliver us from the abuses of that great power, by which so many of us turn our memories into a cause of weakness, if not of sin. There are people, and we are all tempted to be of the number, who look back upon the past and see nothing there but themselves, their own cleverness, their own success; 'burning incense to their own net, and sacrificing to their own drag.' Another mood leads us to look back into the past dolefully and disappointedly, to say, 'I have broken down so often; my resolutions have all gone to water so quickly; I have tried and failed over and over again. I may as well give it all up, and accept the inevitable, and grope on as well as I can without hope of self-advancement or of victory.' Never! If only we will look back to G.o.d we shall be able to look forward to a perfect self.

To-morrow need never be determined by the failures that have been. We may still conquer where we have often been defeated. There is no worse use of the power of remembrance than when we use it to bind upon ourselves, as the permanent limitations of our progress, the failures and faults of the past. 'Forget the things that are behind.' Your old fragmentary goodness, your old foiled aspirations, your old frequent failures--cast them all behind you!

And there are others to whom remembrance is mainly a gloating over old sins, and a doing again of these--ruminating upon them; bringing up the chewed food once more to be masticated. Some of us gather only poisonous weeds, and carry them about in the _hortus siccus_ of our memories.

Alas! for the man whose memory is but the paler portraiture of past sins. Some of us, I am sure, have our former evils holding us so tight in their cords that when we look back memory is defiled by the things which defiled the unforgettable past. Brethren! you may find a refuge from that curse of remembrance in remembering G.o.d.

And some of us, unwisely and ungratefully, live in the light of departed blessings, so as to have no hearts either for present mercies or for present duties. There is no more weakening and foolish misdirection of that great gift of remembrance than when we employ it to tear down the tender greenery with which healing time has draped the ruins; or to turn again in the wound which is beginning to heal the sharp and poisoned point of the sorrow which once pierced it. For all these abuses--the memory that gloats upon sin; the memory that is proud of success; the memory that is despondent because of failures; the memory that is tearful and broken-hearted over losses--for all these the remedy is that we should not forget the works of G.o.d, but see Him everywhere filling the past.

II. Again, let us live in the future by hope in Him.

Our remembrances and our hopes are closely connected; one might almost even say that the power by which we look backwards and that by which we look forwards are one and the same. At all events, Hope owes to Memory the pigments with which it paints, the canvas on which it paints, and the objects which it portrays there. But in all our earthly hopes there is a feeling of uncertainty which brings alarm as well as expectation, and he whose forward vision runs only along the low levels of earth, and is fed only by experience and remembrance, will never be able to say, 'I hope with cert.i.tude, and I know that my hope shall be fulfilled.' For him 'hopes, and fears that kindle hopes,' will be 'an indistinguishable throng'; and there will be as much of pain as of pleasure in his forward glance.

But if, according to my text, we set our hopes on G.o.d, then we shall have a certainty absolute. What a blessing it is to be able to look forward to a future as fixed and sure, as solid and as real, as much our possession, as the irrevocable past! The Christian man's hope, if it be set on G.o.d, is not a 'may be,' but a 'will be'; and he can be as sure of to-morrow as he is of yesterday.

They whose hopes are set on G.o.d have a certain hope, a sufficient one, and one that fills all the future. All other expectations are fulfilled, or disappointed, as the case may be, but are left behind and outgrown.

This one only never palls, and is never accomplished, and yet is never disappointed. So if we set our hopes on Him, we can face very quietly the darkness that lies ahead of us. Earthly hopes are only the mirrors in which the past reflects itself, as in some king's palace you will find a lighted chamber, with a great sheet of gla.s.s at each end, which perpetuates in s.h.i.+ning rows the lights behind the spectator. A curtain veils the future, and earthly hope can only put a mirror in front of it that reflects what has been. But the hope that is set on G.o.d draws back the curtain, and lets us see enough of a fixed, eternal future to make our lives bright and our hearts calm. The darkness remains; what of that, if

'I only know I cannot drift Beyond His love and care'?

Set your hopes on G.o.d, and they will not be ashamed.

III. Lastly, let us live in the present by strenuous obedience.

After all, memory and hope are meant to fit us for work in the flying moment. Both should impel us to this keeping of the commandments of G.o.d; for both yield motives which should incline us thereto. A past full of blessing demands the sacrifice of loving hearts and of earnest hands. A future so fair, so far, so certain, so sovereign, and a hope that grasps it, and brings some of its sweet fragrance into the else scentless air of the poor present, ought to impel to service, vigorous and continual.

Both should yield motives which make such service a delight.

If my memory weakens me for present work, either because it depresses my hope of success, or because it saddens me with the remembrance of departed blessings, then it is a curse and not a good. And if I dream myself away in any future, and forget the exigencies of the imperative and swiftly-pa.s.sing moment, then the faculty of hope, too, is a curse and a weakening. But both are delivered from their possible abuses, if both are made into means of helping us to fill the present with loving obedience. These two faculties are like the two wings that may lift us to G.o.d, like the two paddles, one on either side of the s.h.i.+p, that may drive us steadily forward, through all the surges and the tempest. They find their highest field in fitting us for the grinding tasks and the heavy burdens that the moment lays upon us.

So, dear friends! we are very different in our circ.u.mstances and positions. For some of us Hope's basket is nearly empty, and Memory's sack is very full. For us older men the past is long, the earthly future is short. For you younger people the converse is the case. It is Hope whose hands are laden with treasures for you, Memory carries but a little store. Your past is brief; your future is probably long. The grains of sand in some of our hour-gla.s.ses are very heaped and high in the lower half, and running very low in the upper. But whichever category we stand in, one thing remains the same for us all, and that is duty, keeping G.o.d's commandments. That is permanent, and that is the one thing worth living for. 'Whether we live we live unto the Lord; or whether we die we die unto the Lord.'

So let us front this New Year, with all its hidden possibilities, with quiet, brave hearts, resolved on present duty, as those ought who have such a past to remember and such a future to hope for. It will probably be the last on earth for some of us. It will probably contain great sorrows for some of us, and great joys for others. It will probably be comparatively uneventful for others. It may make great outward changes for us, or it may leave us much as it found us. But, at all events, G.o.d will be in it, and work for Him should be in it. Well for us if, when its hours have slidden away into the grey past, they continue to witness to us of His love, even as, while they were wrapped in the mists of the future, they called on us to hope in Him! Well for us if we fill the pa.s.sing moment with deeds of loving obedience! Then a present of keeping His commandments will glide into a past to be thankfully remembered, and will bring us nearer to a future in which hope shall not be put to shame. To him who sees G.o.d in all the divisions and particles of his days, and makes Him the object of memory, hope, and effort, past, present, and future are but successive calm ripples of that mighty river of Time which bears him on the great ocean of Eternity, from which the drops that make its waters rose, and to which its ceaseless flow returns.

SPARROWS AND ALTARS

'Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even Thine altars, O Lord of Hosts, my King, and my G.o.d.'--PSALM lx.x.xiv. 3.

The well-known saying of the saintly Rutherford, when he was silenced and exiled from his parish, echoes and expounds these words. 'When I think,' said he, 'upon the sparrows and swallows that build their nests in the kirk of Anwoth, and of my dumb Sabbaths, my sorrowful, bleared eyes look asquint upon Christ, and present Him as angry.' So sighed the Presbyterian minister in his compelled idleness in a prosaic seventeenth-century Scotch town, answering his heart's-brother away back in the far-off time, and in such different circ.u.mstances. The Psalmist was probably a member of the Levitical family of the Sons of Korah, who were 'doorkeepers in the house of the Lord.' He knew what he was saying when he preferred his humble office to all honours among the G.o.dless. He was shut out by some unknown circ.u.mstances from external partic.i.p.ation in the Temple rites, and longs to be even as one of the swallows or sparrows that twitter and flit round the sacred courts. No doubt to him faith was much more inseparably attached to form than it should be for us. No doubt place and ritual were more to him than they can permissibly be to those who have heard and understood the great charter of spiritual wors.h.i.+p spoken first to an outcast Samaritan of questionable character: 'Neither in this mountain nor in Jerusalem shall men wors.h.i.+p the Father.' But equally it is true that what he wanted was what the outward wors.h.i.+p brought him, rather than the wors.h.i.+p itself. And the psalm, which begins with 'longing' and 'fainting' for the courts of the Lord, and p.r.o.nouncing benedictions on 'those that dwell in Thy house,' works itself clear, if I might so say, and ends with 'O Lord of Hosts! Blessed is the man that trusteth in Thee'--for he shall 'dwell in Thy house,'

wherever he is. So this flight of imagination in the words of my text may suggest to us two or three lessons.

I. I take it first as pointing a bitter and significant contrast.

'The sparrow hath found a house, and the swallow a nest for herself,'

while I! We do not know what the Psalmist's circ.u.mstances were, but if we accept the conjecture that he may have accompanied David in his flight during Absalom's rebellion, we may fancy him as wandering on the uplands across Jordan, and sharing the agitations, fears, and sorrows of those dark hours, and in the midst of all, as the little company hurried hither and thither for safety, thinking, with a touch of bitter envy, of the calm restfulness and serene services of the peaceful Temple.

But, pathetic as is the complaint, when regarded as the sigh of a minister of the sanctuary exiled from the shrine which was as his home, and from the wors.h.i.+p which was his occupation and delight, it sounds a deeper note and one which awakens echoes in our hearts, when we hear in it, as we may, the complaint of humanity contrasting its unrest with the happier lot of lower creatures. Do you remember who it was that said--and on what occasion He said it--'Foxes have holes, and birds of the air have roosting-places, but the Son of Man hath not where to lay His head'? That saying, like our text, has a narrower and a wider application. In the former it pathetically paints the homeless Christ, a wanderer in a land peculiarly 'His own,' and warns His enthusiastic would-be follower of the lot which he was so light-heartedly undertaking to share. But when Jesus calls Himself 'Son of Man,' He claims to be the realised ideal of humanity, and when, as in that saying, He contrasts the condition of 'the Son of Man' with that of the animal creation, we can scarcely avoid giving to the words their wider application to the same contrast between man's homelessness and the creatures' repose which we have found in the Psalmist's sigh.

Yes! There is only one being in this world that does not fit the world that he is in, and that is man, chief and foremost of all. Other beings perfectly correspond to what we now call their 'environment.' Just as the soft mollusc fits every convolution of its sh.e.l.l, and the hard sh.e.l.l fits every curve of the soft mollusc, so every living thing corresponds to its place and its place to it, and with them all things go smoothly.

But man, the crown of creation, is an exception to this else universal complete adaptation. 'The earth, O Lord! is full of Thy mercy,' but the only creature who sees and says that is the only one who has further to say, 'I am a stranger on the earth.' He and he alone is stung with restlessness and conscious of longings and needs which find no satisfaction here. That sense of homelessness may be an agony or a joy, a curse or a blessing, according to our interpretation of its meaning, and our way of stilling it. It is not a sign of inferiority, but of a higher destiny, that we alone should bear in our spirits the 'blank misgivings' of those who, amid unsatisfying surroundings, have blind feelings after 'worlds not realised,' which elude our grasp. It is no advantage over us that every fly dancing in the treacherous gleams of an April sun, and every other creature on the earth except ourselves, on whom the crown is set, is perfectly proportioned to its place, and has desire and possessions absolutely conterminous.

'The son of man hath not where to lay his head.' Why must he alone wander homeless on the bleak moorland, whilst the sparrows and the swallows have their nests and their houses? Why? Because they _are_ sparrows and swallows, and he is man, and 'better than many sparrows.'

So let us lay to heart the sure promises, the blessed hopes, the stimulating exhortations, which come from that which, at first sight, seems to be a mystery and half an arraignment of the divine wisdom, in the contrast between the restlessness of humanity and the reposeful contentment of those whom we call the lower creatures. Be true to the unrest, brother! and do not mistake its meaning, nor seek to still it, until it drives you to G.o.d.

II. These words bring to us a plea which we may use, and a pledge on which we may rest.

'Thine altars, O Lord of hosts! my King and my G.o.d.' The Psalmist pleads with G.o.d, and lays hold for his own confidence upon the fact that creatures which do not understand what the altar means, may build beside it, and those which have no notion of who the G.o.d is to whom the house is sacred, are yet cared for by Him. And he thinks to himself, 'If I can say "_My_ King and _my_ G.o.d," surely He that takes care of them will not leave me uncared for.' The unrest of the soul that is capable of appropriating G.o.d is an unrest which has in it, if we understand it aright, the a.s.surance that it shall be stilled and satisfied. He that is capable of entering into the close personal relations.h.i.+p with G.o.d which is expressed by that eloquent little p.r.o.noun and its reduplication with the two words, 'King' and 'G.o.d'--such a creature cannot cry for rest in vain, nor in vain grope, as a homeless wanderer, for the door of the Father's house.

'Doth G.o.d care for oxen; or saith He it altogether for our sakes?'

'Consider the fowls of the air; your heavenly Father feedeth them.' And the same argument which the Apostle used in the one of these sayings, and our Lord in the other, is valid and full of encouragement when applied to this matter. He that 'satisfies the desires of every living thing,' and fills full the maw of the lowest creature; and puts the worms into the gaping beak of the young ravens when they cry, is not the King to turn a deaf ear, or the back of His hand, to the man who can appeal to Him with this word on his lips, 'My King and my G.o.d!' We grasp G.o.d when we say that; and all that we see of provident recognition and supply of wants in dealings with these lower creatures should encourage us to cherish calm unshakable confidence that every true desire of our souls after Him is as certain to be satisfied.

And so the glancing swallows around the eaves of the Temple and the twittering sparrows on its pinnacles may proclaim to us, not only a contrast which is bitter, but a confidence which is sweet. We may be sure that we shall not be left uncared for amongst the many pensioners at His table, and that the deeper our wants the surer we are of their supply. Our bodies may hunger in vain--bodily hunger has no tendency to bring meat; but our spirits cannot hunger in vain if they hunger after G.o.d; for that hunger is the sure precursor and infallible prophet of the coming satisfaction.

These words not only may hearten us with confidence that our desires will be satisfied if they are set upon Him, but they point us to the one way by which they are so. Say 'My King and my G.o.d!' in the deepest recesses of a spirit conscious of His presence, of a will submitting to His authority, of emptiness expectant of His fulness; say that, and you are in the house of the Lord. For it is not a question of place, it is a question of disposition and desire. This Psalmist, though, when he began his song, he was far away from the Temple, and though he finished it sitting on the same hillside on which he began it, when he had ended it was within the curtains of the sanctuary and wrapt about with the presence of his G.o.d. He had regained as he sang what for a moment he had lost the consciousness of when he began--viz. the presence of G.o.d with him on the lone, dreary expanse of alien soil as truly as amidst the sanct.i.ties of what was called His House.

So, brethren! if we want rest, let us clasp G.o.d as ours; if we desire a home warm, safe, sheltered from every wind that blows, and inaccessible to enemies, let us, like the swallows, nestle under the eaves of the Temple. Let us take G.o.d for our Hope. They that hold communion with Him--and we can all do that wherever we are and whatever we may be doing--these, and only these, 'dwell in the house of the Lord all the days of their lives.' Therefore, with deepest simplicity of expression, our psalm goes on to describe, as equally recipients of blessedness, 'those that dwell in the house of the Lord,' and those in 'whose heart are the ways' that lead to it, and to explain at last, as I have already pointed out, that both the dwellers in, and the pilgrims towards, that intimacy of abiding with G.o.d are included in the benediction showered on those who cling to Him, 'Blessed is the man that trusteth in Thee!'

III. Lastly, we may take this picture of the Psalmist's as a warning.

Sparrows and swallows have very small brains. They build their nests, and they do not know whose altars they are flitting around. They pursue the insects on the wing, and they twitter their little songs; and they do not understand how all their busy, glancing, brief, trivial life is being lived beneath the shadow of the cherubim, and all but in the presence of the veiled G.o.d of the Shekinah.

There are too many people who live like that. We are all tempted to build our nests where we may lay our young, or dispose of ourselves or our treasures in the very sanctuary of G.o.d, with blind, cra.s.s indifference to the Presence in which we move. The Father's house has many mansions, and wherever we go we are in G.o.d's Temple. Alas! some of us have no more sense of the sanct.i.ties around us, and no more consciousness of the divine Eye that looks down upon us, than if we were so many feathered sparrows flitting about the altar.

Let us take care, brethren! that we give our hearts to be influenced, and awed, and enn.o.bled, and tranquillised by the sense of ever more being in the house of the Lord. Let us see to it that we keep in that house by continual aspiration, cheris.h.i.+ng in our hearts the ways that lead to it; and so making all life wors.h.i.+p, and every place what the pilgrim found the stone of Bethel to be, a house of G.o.d and a gate of heaven. For everywhere, to the eye that sees the things that are, and not only the things that seem--and to the heart that feels the unseen presence of the One Reality, G.o.d Himself--all places are temples, and all work may be beholding His beauty and inquiring in His sanctuary; and everywhere, though our heads rest upon a stone, and there be night and solitude around us, and doubt and darkness in front of us, and danger and terror behind us, and weakness within us, as was the case with Jacob, there will be the ladder with its foot at our side and its top in the heavens; and above the top of it His face, which when we see it look down upon us, makes all places and circ.u.mstances good and sweet.

HAPPY PILGRIMS

'Blessed is the man whose strength is in Thee; in whose heart are the highways to Zion. 6. Pa.s.sing through the valley of Weeping they make it a place of springs; yea, the early rain covereth it with blessings. 7. They go from strength to strength, every one of them appeareth before G.o.d in Zion.'--PSALM lx.x.xiv. 5-7.

Rightly rendered, the first words of these verses are not a calm, prosaic statement, but an emotional exclamation. The Psalmist's tone would be more truly represented if we read, 'How blessed is the man,' or 'Oh, the blessednesses!' for that is the literal rendering of the Hebrew words, 'of the man whose strength is Thee.'

There are three such exclamations in this psalm, the consideration of which leads us far into the understanding of its deepest meaning. The first of them is this, 'How blessed are they that dwell in Thy house!'

Of course the direct allusion is to actual presence in the actual Temple at Jerusalem. But these old psalmists, though they attached more importance to external forms than we do, were not so bound by them, even at their stage of development of the religious life, as that they conceived that no communion with G.o.d was possible apart from the form, or that the form itself was communion with G.o.d. We can see gleaming through all their words, though only gleaming through them, the same truth which Jesus Christ couched in the immortal phrase--the charter of the Church's emanc.i.p.ation from all externalisms--'neither in this mountain, nor yet in Jerusalem, shall men wors.h.i.+p the Father.' To 'dwell in the house of the Lord' is not only to be present in bodily form in the Temple--the Psalmist did not think that it was _only_ that--but to possess communion with Him, of which the external presence is but the symbol, the shadow, and the means.

But there is another blessing. To be there is blessing, to wish to be there is no less so.--'Blessed are the men in whose heart are the ways.'

The joyous company that went up from every corner of the land to the feasts in Jerusalem made the paths ring with their songs as they travelled, and as the prophet says about another matter, 'they went up to Zion with songs and joy upon their heads,' and so the search after is only a shade less blessed--if it be even that--than the possession of communion with G.o.d.

But there is a third blessedness in our psalm. 'Oh! the blessedness of the man that trusteth in Thee.' That includes and explains both the others. It confirms what I have said, that we do great injustice to the beauty and the spirituality of the Old Testament religion, if we conceive of it as slavishly tied to external forms. And it suggests the thought that in trust there lie both the previous elements, for he that trusts possesses, and he that trustingly possesses is thereby impelled as trustingly to seek for, larger gifts.

So, then, I turn to this outline sketch of the happy pilgrims on the road, and desire to gather from it, as simply as may be, the stimulating thoughts which it suggests to us.

I. Let me ask you, then, following the words which I have read to you, to look with me, first at the blessedness of the pilgrims' spirit.