He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God." Sermons
I. THEY MADE PROFESSION OF RELIGION, WHICH THEIR LIVES CONTRADICTED. (Vers. 16-20.) 1. They treated the Divine Law with open contempt. (Ver. 17.) Because they "hated" the control that it imposes. 2. They were guilty of the grossest violations of that Law. (Vers. 18-20.) Theft, adultery, and false witness, not only against their neighbour, but against their own brothers, showing that they had lost even natural affection. Observe the gradual, progressive power which sin has to corrupt the whole man. II. EVIL MEN MISINTERPRET THE FORBEARANCE OF GOD. (ver. 21.) "Because sentence against an evil man is not speedily executed," etc. (Romans 2:1-4). III. GOD WILL ASSUREDLY ENTER INTO JUDGMENT WITH MEN. (Vers. 21, 22.) Men are solemnly called upon to consider and remember this truth, that they may repent, and so escape destruction. IV. THE ONLY TRUE WAY OF SALVATION IS DECLARED. (Ver. 23.) 1. The love of a grateful heart. This glorifies God. 2. And the love of an obedient life. This only is salvation - obedience out of love. "He that hath my Word and keepeth it, he it is that loveth me," etc. - S.
Whoso offereth praise glorifieth Me. I. THE SONG OF THE NEW BIRTH. Every believer has learned some of the notes of this song, for we enter the kingdom singing it. When in the world, the world's songs — songs of merriment and glee — were in our esteem the richest and best; but when we saw Jesus, and heard the music of His grace, then the world's songs could no longer express our joy. In all the miracles of Christ the first act of the healed one was to begin to praise. The leper, the paralytic, Bartimaeus, and all the others. And so with those whom Christ has saved.II. THE SONG OF THANKSGIVING. HOW many of them we have in these psalms, but from some men you never hear them — they are always discontented and complaining. But think of our temporal mercies — our faculties of mind and body are daily mercies. Some never see them because they keep their eyes so fastened on the dark specks of disappointment and trial, and, seeing these only, they fancy these cover the whole of the sky. But it is not so. If God take from us one mercy, think how many we have left. Oliver Wendell Holmes has beautifully said, "If one should give me a dish of sand, and tell me that there were particles of iron in it, I might search for them with my clumsy fingers and be unable to detect them; but take a magnet and swing through it, and the magnet will draw to it the particles of iron immediately. So let the thankful heart sweep through the day, and, as the magnet finds the iron, it will find in every hour some heavenly blessings: only the iron in God's sand is always gold." III. THE SONG OF VICTORY. Listen to that song as it rises from Israel's redeemed hosts on the bank of the Red Sea. No wonder that they felt like singing, for all the fears of yesterday had been buried in that sea. They did not sing thus in Egypt, for there they were slaves. And in the captivity, when a song was required of them by their captors, they said, "We cannot sing the Lord's song in a strange land." There are many psalms of David which are like a full orchestra of praise; but the majority of them are penitential cries, a singing as by the waters of Marah. And so it was with Israel of old, and it is so with the Church of to-day: the lamentations outnumber the praises; the defeats are more than the victories. And yet, though here they cannot be complete, we have our victories, and we ought even now to render praise for them. IV. SONGS IN THE NIGHT. See Paul and Silas in the prison at Philippi. But when we are free from the bondage of the world, we shall be as they, who at midnight sang praises. Let us also sing, so that the prisoners around may hear us. V. THE SONG BEFORE THE THRONE — the heavenly song. What an immense company join in it. And it is a song without tears. Ours here are never that, But there they are tearless and eternal. (A. E. Kittridge, D. D.) II. OUR OFFERING OF PRAISE WILL NOT BE ACCEPTED UNLESS IT BE ACCOMPANIED WITH A CONVERSATION ORDERED ARIGHT. "Praise-giving is good, but praise-living is better." But for this the grace of God is necessary. III. SUCH CONDUCT AS THIS ATTRACTS GOD'S NOTICE AND REGARD. See text. To such persons God will show His salvation — temporal, spiritual, eternal. Have we interest in this salvation? (W. Jay.) (C. E. Tisdall, D. D.) To him that ordereth his conversation aright will I show the salvation of God. I. A MAN CANNOT ORDER HIS CONVERSATION ARIGHT WHO DOES NOT SEEK AND WAIT FOR THE SALVATION OF GOD. By the salvation of God we understand man's deliverance from sin and death and condemnation, through the great work of the atonement wrought by the Lord Jesus Christ.II. THE MAN DOES NOT SEEK THE SALVATION OF GOD ARIGHT WHO DOES NOT SEEK IT IN ORDERING HIS CONVERSATION ARIGHT (Psalm 25:14; Hosea 6:3). A man who sets about it earnestly, doing the will of God as far as he sees it, does not rest in that; he still looks to Christ, he still looks for God's quickening Spirit to give life to his obedience, and that man is ordering his conversation aright. The Word of God warrants us, and the experience of God's children in all ages warrants us, in saying that as He has not said "Seek ye his" in vain, so no man that seeks honestly to order his conversation aright shall fail to have shown to him, sooner or later, the salvation of God. (Hugh Stowell, M. A.) I. IT IS MOST WORTHY OF THE SALVATION OF GOD, THAT IT BE UNDERSTOOD OF THE GENERAL REDEMPTION OF MANKIND BY JESUS CHRIST. Both in the Old and New Testament everlasting life is offered to mankind by Christ, who is the only Mediator between God and man. And there is none other name under heaven given among men whereby we may be saved, neither is there salvation in any other. This knowledge was confined to very narrow limits; to a nation exceedingly small in proportion to the inhabitants of all the earth. The Revelation, besides, was dark, even where it was best known; particularly as to the resurrection of the dead, which is the anchor of our hope after this life, as also by reason of the ambiguity of the law under types and shadows of things to come; which represented a salvation to be given many ages after by this general Redeemer, who was not commonly believed in by the Jews before His coming, nor known by them when He appeared.II. THE KNOWLEDGE OF THIS SALVATION IS ABOVE THE REACH OF NATURAL REASON, AND NOT TO BE ATTAINED BUT BY REVELATION FROM GOD. In this assurance we stand unmoved against all vain suggestions of the impossibility of there being any such mysteries in the Christian religion, and of our own incapacity to believe things which our understanding cannot comprehend. Which assertions proceed from a bold but mistaken philosophy; ignorant of the great power of God; and not rightly distinguishing between the measure of knowledge, sufficient for faith and for demonstration; nor knowing that where the veracity of the affirmer, and the power of the author of any miracle are unquestionable, there we have a good authority to believe His relation of anything, though it shall be wonderful, and far above our capacity to comprehend. III. IT IS A HOLY LIFE WHICH WILL RENDER US THE MOST CAPABLE OF RECEIVING THIS KNOWLEDGE. IV. CONCLUDING OBSERVATIONS. 1. If we are firmly secure of our true knowledge of the salvation of God, in the faith of that Church which we do profess, let us then keep this faith in purity of heart and true holiness of life, without which no man shall ever see the Lord. 2. If any man is serious in his inquiries after that knowledge which is to lead him to eternal life, let him then in the sincerity of his heart make this trial; and, from a good life, begin his searches after the knowledge of the salvation of God. 3. Wickedness of life is the most fatal step to infidelity, and sets us at the greatest distance from this knowledge of the salvation of God. (W. Whitfeld.) If these words mean anything, they must mean that the man who wishes to save his soul ought to endeavour, at least, to cast out directly whatever may be wrong in his practice. The text may be read also thus, "Him who disposes or regulates his conduct, I will cause to enjoy the salvation of God." Then the words prescribe something preparatory, something to be done by any one and every one who honestly desires the being converted and saved. He is not to sit still, as one who waits for irresistible grace: let him forthwith observe what is wrong in his "conversation" — that is, in his manner of living and conduct — and let him at once set about correcting it. Now, thus did Christ's forerunner, John the Baptist, in his preparatory ministry. He bade men cease from dishonest and evil conduct. Men asked him what they were to do, and he plainly told them. You must see at once, that nothing could be further removed than this proceeding of the Baptist from what is mystical and unintelligible; neither publicans nor soldiers could plead that there was nothing definite in the answers which they received — nothing on which they were unable to take hold, and forthwith to act. By going straightway into the business of everyday life, giving men something to do, and something, moreover, which it were idle to dispute that they had power to do, St. John impressed on his exhortations a practical and a tangible character. All that we have to ask you, at this stage of our inquiry, is, whether you do not perceive how exactly the exhortation of the Baptist bears out the promise of the psalmist in our text — how the one is based on the other; for in prescribing as preparatory to repentance, that the publican should cease from his extortion, and the soldier from his violence, was not St. John proceeding altogether upon the principle, that "to him that ordereth his conversation aright shall be shown the salvation of God"? Now, then, suppose we pass from the days of the Baptist to our own, and see whether, in our dealings with unconverted men, we ought not similarly to insist on a right ordering of the conversation, as preparatory to genuine religion. In place of contenting ourselves with a general exhortation to repentance, ought we not to descend into particulars — or rather, urge men to the correction of open faults, if they have any wish to be brought to genuine repentance? It is not on repentance, strictly speaking, that we should settle, but on something preliminary to repentance, and the passing over which, so as always to begin with repentance, is what (as we believe) makes our sermons go beyond the mass of unconverted hearers. It is God's rule to give more to him who improves what he has. He therefore who strives to obey conscience may humbly hope for the higher aid of the Spirit of God. And if all of you who have yet the great work of repentance to effect will thus immediately commence the reforming what is guilty and prominently wrong in your conduct, indeed we dare promise that you shall see "the salvation of God" — see it here in the sacrifice of Christ — see it hereafter in the glories of heaven. Thus "ordering your conversation aright" — going, like the publican to the receipt of custom, and banishing thence extortion, or like the soldier to the ranks, and there extinguishing violence, ye will stand ready, by God's help, to the being made truly contrite. In real contrition ye will hasten to Christ, as alone able to deliver; and through Christ ye shall take possession of the kingdom of heaven.(Henry Melvill, B. D.) For Asaph, see 1 Chronicles 6:39. He was a prophet, a musician, a poet. The main function of the prophet was to teach, illustrate and enforce the great moral and spiritual truths which lie at the foundation of all true religion. The main office of the Hebrew prophets was to preserve and enlarge that Gospel which, Paul says, was "before the law." It is because this prophetic, this spiritual element pervades most of the psalms that the Psalter has become the hymn-book of the Church in all ages and in all lands. This is specially noticeable in Asaph's three psalms, which treat of the spirituality of all true worship, and of the mystery of the Divine providence — themes which have always had a singular attraction for all deeply religious and prophetic souls.1. The fiftieth psalm has for its theme the spirituality of all true worship. Asaph suffers his imagination to play round this great theme. Asaph reaches his fine catholic conclusion, that none but those who sacrifice thanksgiving, and dispose their ways aright, can truly serve and please the Lord. This prophetic truth is the common property of the human race. 2. In Psalm 73. and 77. Asaph, from slightly "different points of view, deals with a problem interesting to all thoughtful minds. The root of his sorrow is, that "the hand of the Most High doth change," that it moves uncertainly, inexplicably, as if it had no set purpose, and were working for no definite end. Apparently, the blessings promised to the righteous fell to the wicked, while the threatenings addressed to the wicked were fulfilled on the righteous.Asaph offers us one or two calming and helpful thoughts which any of us to whom this problem is alive and pressing will acknowledge to be of unspeakable value. 1. He holds fast his faith, let facts say what they will, in the law of retribution. He is sure that "punishment is the other half of sin," that the two cannot be divorced for long. 2. Then he discovers that as sin is its own punishment, so also piety is its own reward, but a reward in a far higher sense than that in which sin is its own punishment. For here ha does not dwell on and apply the law of retribution. No; God Himself is to be his reward. 3. He looks, and bids us look, for an everlasting reward, an immortality of service and joy. "Afterwards receive me to glory." Asaph's two main contributions to the theology of his time, and of all time, were this doctrine of worship and this vindication of the ways of God with men. Neither of them was new. But they came with special force from the lips of one who was a minister of the altar, and who had himself passed through the agonies of doubt. They were not new then; they are not obsolete now. (Samuel Cox, D. D.) Have mercy upon me, O God, according to Thy lovingkindness. A darker guilt you will scarcely find — kingly power abused — worst passions yielded to. Yet this psalm breathes from a spirit touched with the finest sensibilities of spiritual feeling. Two sides of our mysterious twofold being here. Something in us near to hell; something strangely near to God. It is good to observe this, that we rightly estimate: generously of fallen humanity; moderately of highest saintship. The germs of the worst crimes are in us all. In our deepest degradation there remains something sacred, undefiled, the pledge and gift of our better nature.I. SCRIPTURE ESTIMATE OF SIN. 1. Personal accountability. "My sin." It is hard to believe the sins we do are our own. We lay the blame anywhere but on ourselves. But here David owns it as his. 2. Estimated as hateful to God. The simple judgment of the conscience. But another estimate, born of the intellect, comes in collision with this religion and bewilders it. Look over life, and you will find it hard to believe that sin is against God: that it is not rather for Him. No doubt, out of evil comes good; evil is the resistance in battle, out of which good is created and becomes possible; it is the parent of all human industry. Even moral evil is generative of good. Thoughts such as these, I doubt not, haunt and perplex us all. Conscience is overborne by the intellect. "Perhaps evil is not so bad after all — perhaps good — who knows?" Remember, therefore, in matters practical, conscience, not intellect, is our guide. Unsophisticated conscience ever speaks this language of the Bible. 3. Sin estimated as separation from God. It is not that suffering and pain follow it, but that it is a contradiction of our own nature and God's will. This is the feeling of this psalm. Do you fancy that men like David, shuddering in sight of evil, dreaded a material hell? Into true penitence the idea of punishment never enters. If it did it would be almost a relief; but oh! those moments in which a selfish act has appeared more hideous than any pain which the fancy of a Dante could devise I when the idea of the strife of self-will in battle with the loving will of God prolonged for ever, has painted itself to the imagination as the real infinite Hell! when self-concentration and the extinction of love in the soul has been felt as the real damnation of the devil-nature! II. RESTORATION. 1. Sacrifice of a broken spirit. Observe the accurate and even Christian perception of the real meaning of sacrifice by the ancient spiritually-minded Jews. It has its origin in two feelings: one human. one divine. The feeling that there must be something surrendered to God, and that our best, is true; but men have mixed up with it the false thought that this sacrifice pleases God because of the loss or pain which it inflicts. Hence, the heathen idea of appeasement, to buy off his wrath, to glut his fury. See story of Iphigenia, Zaleucus, etc. These notions were mixed with Judaism, and are even now found in common views of Christ's sacrifice. But men like David felt that what lay beneath all sacrifice as its ground and meaning was surrender to God's will: that a man's best is himself; and to sacrifice this is the true sacrifice. Learn, then, God does not wish pain, but goodness; not suffering, but you — yourself — your heart. Even in the sacrifice of Christ, God wished only this. It was precious not because it was pain, but because the pain, the blood, the death, were the last and highest evidence of entire surrender. 2. Spirit of liberty. "Thy free spirit" — literally, princely. A princely is a free spirit, unconstrained — "the royal law of liberty." (F. W. Robertson, M. A.) I. THE NATURE OF SIN IN THE EYES OF ONE WHO SEES GOD. Just as one crime against the State can set all the machinery of our civilization against us, on which our existence now runs so smoothly; and the network of law, which secured us freedom of motion in the right path, serves only to trip us up when we have left it; so, one great act of sin against God has the power to pervert all the spiritual relationships of our life. In an ethical study by a popular writer, in the form of a story; at a critical moment the heroine is vouchsafed a vision of a successful sin in all its hideous nature, and shrinks back appalled. David sees it here, but, alas I too late to save his life from the shadow which never again left it.II. WHERE INIQUITY DID ABOUND, GRACE DID MUCH MORE ABOUND. The penitent, having laid bare his sin, now asks for God's grace. First he asks for mercy. When the foe lay vanquished in the power of the conqueror, to cry, "Mercy!" meant "Ransom!" — "Spare my life and take a ransom! What a meaning it may have to us if, when we cry, "Mercy!" we feel that we are asking God to take a ransom! "The soul that sinneth it shall die;" but He in His pity allows me to plead those precious merits, and so obtain pardon and peace. But he goes on to ask God to do away his offences; to "blot them out," as we read elsewhere. Sin remains as a witness against us, and only God can blot it out. This is what we mean by Absolution. But David goes even further. It is a bold prayer, an awful prayer: "Wash me throughly" — more and more. Have we courage to pray thus? Alas! we soon cry out. III. THE GROUNDS ON WHICH HE ASKS FOR PARDON. 1. There is the multitude of God's mercies. Each day we live is an argument in our favour. God sent me here; God has rescued me so often; God is always helping me; though I fall, I shall not be cast away. Hope is a great power. We seem like people forced to climb higher and higher up the face of the cliff by the sea driven in before the gale. It seems impossible to climb any further, and the spray is dashing in their faces, and the rock quivers to its base as the waves are shivered upon it. And then they find, it may be, at their feet, grass and flowers in the cleft of the rock, which could only grow above the highest water-mark, and at once they feel there is hope, and with hope comes an access of strength. So there are flowers in the lives of all of us here, which could only grow at a height above the devouring level of mortal sin. Let us hope. 2. He has told God everything; he has concealed nothing. 3. He acknowledges the true relation of sin to God. It is not the injury done to Uriah or to society; it is the insult done to God. God knows how weak we are. "Behold, I was shapen in wickedness;" and therefore "the truth in the inward parts" can only be reached when the plenitude of mercy touches the magnitude of sin. (Canon Newbolt.) I. THE CRY OF CONTRITION. Like a perfect master of medicine, unfolding in his clinical teaching, feature after feature Of the special ease under treatment till the very hereditary taint is manifest, David searches out this worst sickness; like the stern, skilful prosecutor summing up the damning evidence against a criminal, David lays bare fact after fact of his unmitigated guilt; like a faithful, solemn judge according just recompense to the evildoer, David pronounces on himself the penalty of God's righteous law.II. THE CRY FOR CLEANSING. This cry for cleansing is twofold — cleanse the record, cleanse myself. Two faces are bent over the proofs of his sin — God's and David's. From each gazer these sins must be hidden — from the one that there may be no condemnation, from the other that there may be full consolation. Cleanse me, wash me, make me whiter than snow. What orderliness, what Spirit-taught wisdom in this prayer! A polluted stream may be run off, but a poisoned spring must be cured. The wells of Marsh and the springs of Jericho call for their Maker's hand. So does my heart. What a terrible but fruitful view of sin! III. THE CRY OF CONSECRATION. These new powers shall not be wasted. The new heart and the new spirit long for work. This fresh and unstinted grace to David fills his soul with thankfulness, and thankfulness embodies itself in toil for God and man. Praise is not wanting. But works surpass words. Grace from God always produces giving to God. Labour is as love, and love is as forgiveness. Where there is no condemnation there should be full consecration. (J. S. Macintosh, D. D.) I. THE PRAYER. It was both general and specific. He desired mercy, and he desired it to be specifically manifested in several ways, which he enumerates.1. The general petition. "Have mercy upon me." He did not plead right or merit; he did not plead a mitigation Of the righteous law of God. He knew exactly what he needed; and so, like the publican, he sent the arrow of his prayer straight go the mark of his need; 2. The specific petition.(1) "Blot out my transgressions." All of them; the covetousness, the adultery, the murder. To blot out carries with it the idea primarily of forgiveness (Isaiah 43:25; Isaiah 44:22). 42) "Wash me thoroughly from my iniquity." This is a prayer for justification, as the former petition was for forgiveness. Forgiveness is an act of the gracious and sovereign will of God; but to justify a man from his iniquity is to do so on the ground of some expiation. Hence David's allusion to the ceremonial law (ver. 7). (Compare Leviticus 14:4, 9; Numbers 19:18; Hebrews 9:22.) The allusion may be illuminated if we remember the word of Isaiah to sinful Israel (Isaiah 1:18), and the ascription of praise to the Lord Jesus (Revelation 1:5).(3) "Cleanse me from my sin." This is a prayer for sanctification. Sin is an offence against God, against the law, and it leaves a stain deep and dark on our souls. God's mercy provides for this also, and we are assured of such Cleansing (Ephesians 5:25-27). II. THE CONFESSION. 1. Frank acknowledgment. No excuses; no justification. "I have sinned" — that is the long and the short of it. He did not lay the blame on Bathsheba, as Adam on Eve. 2. A standing offence. Unforgiven sin is before us and before God; but forgiven sin is cast behind God's back, and is among the things upon which we also may turn our backs. 3. An offence against God. God was more wronged even than man, and while no doubt he sorrowed that he had wronged his friend and his friend's wife, he most bitterly grieved that he had wronged God in them. 4. Deep conviction. "Behold I was shapes in iniquity," etc. David is convinced that an inherent depravity of nature is the evil root from which all sin springs. So herein he confesses his sinful nature as well as his sinful deeds. It is out of the heart that all evil proceeds. Hence his further prayer, "Behold Thou desirest truth in the inward parts," etc. In this we have a strong hint of regeneration. The nature that is spoiled by sin must be renewed inwardly. III. RENEWED PETITION. He repeats his prayer for purging and washing, just as oftentimes, even after we are forgiven, the memory of the bitter sins still remains, and we are in some doubt whether it is all gone. It is like the burning of a wound that is healed. It is the sign of returning health; the desire of the soul for an after. bath in the cleansing tide. 1. Joy and gladness. 2. He prays for a new heart. 3. He prays for the restoration of salvation's joy. 4. A vow of consecration. (G. F. Pentecost, D. D.) I. THE PETITION "Have mercy upon me," etc.1. Forgiveness of sin is mainly desirable of every sinner. (1) (2) (3) (4) 2. This serves to stir up our affections and desires in this particular. 3. And the sooner we do this, the better. It is not good or safe for any to suffer sin to be festering in their souls, but to be rid of it as soon as may be, and of the guilt adherent to it; by humiliation of themselves before God, and seeking to Him. (1) (2) (3) (4) II. THE ARGUMENT. "According to thy lovingkindness," etc. 1. Here is something supposed; viz. that there is in God lovingkindness and a multitude of tender mercies.(1) Lovingkindness, i.e. grace (Psalm 116:5; Psalm 86:15; Psalm 145:9). Here is matter of praise and acknowledgment. We may take notice of it also in a way of information, that we may be able rightly to discern of God's love and affection to us; we cannot judge of it by His kindness, for that is general and common to all; and there are none (though never so bad) but they do in a degree partake of it, thereby to stop their mouths against Him, and to leave them without excuse. God's kindness is a lesson to us, to teach us go follow His example.(2) Mercy or compassion.(a) The tenderness of God's mercy is seen in —(i.) His prudent consideration of the state and condition of the person who sins against Him (Psalm 103:13).(ii.) His deferring and forbearing to punish and correct, where, notwithstanding, there is ground for it (Psalm 86:15; Joel 2:13; Jonah 4:2; Nahum 1:3).(iii.) The moderating of His corrections (Jeremiah 30:11). Severity knows no limits when once it begins; but tenderness puts a restraint upon itself; and this also is in God (Psalm 103:10; Ezra 9:13).(iv.) The seasonable removal; there's tenderness in that also (Psalm 103:9).(b) The greatness of it (Psalm 57:10; Psalm 119:156). (i.) (ii.) (iii.) (i.) (ii.) (iii.) 2. The inference.(1) Our knowledge of God is then right, and as it should be, when it is improved and drawn down to practice and our own spiritual comfort and advantage.(2) The best of us stand in need of mercy in their approaches to God.(3) Great sinners require great mercies for the pardoning and forgiving of them (Thomas Horton, D. D.) II. THE OBJECT WHICH A PENITENT SINNER PROPOSES TO HIMSELF IN DRAWING NEAR TO GOD; AND THE SPIRIT OR FRAME OF MIND IN WHICH HE ADDRESSES HIM. A recovery of Divine favour is the grand object of desire to those who are made conscious of its value and of its forfeiture. "In Thy favour is life." Guilt, natural and acquired, constitutes the impenetrable veil which separates between God and the contrite sinner; and the mediation of Christ, the light of life, is regarded as the only agency by which the dense veil can be swept away. III. THE MEASURE OR RULE, ACCORDING TO WHICH A PENITENT SINNER DESIRES TO BE DEALT WITH IN THE EXPECTED ANSWER TO HIS PRAYER, "According to Thy lovingkindness." How delightful is this co-operation of the persons of the Godhead in effecting the salvation of sinners! The grace of the Father provided and has accepted the needful atonement; the grace of our Lord Jesus Christ accomplished the work of propitiation; and the grace of the Holy Ghost enables us to pray for an interest in that atonement, and then reveals it, in all its freeness and sufficiency, to the afflicted heart. Thus is the life that is restored to a sinner, in every point of view, "the life of God in the soul of man." The term "lovingkindness" seems literally to import a confluence of streams to form one vast river. And is not this the view which faith takes of Divine grace — a river deep and wide which is formed by a confluence of all the perfections of the Godhead? Omnipotence, omniscience, infinite justice and holiness all flow into this "river of the water of life." (T. Biddulph, M. A.) 2. The penitent sees in his sin a corruption of nature. "Behold, I was shapen in iniquity." 3. The penitent acknowledges that all his religous acts are a mockery of God. "Thou desirest not sacrifice .... Thou delightest not in burnt offering." If religious acts, offerings, prayers, labours, penances, could cover sin, how gladly would he bring them! We have made clean the outside. God desireth truth in the inward parts. 4. The penitent sees that sin deprives him of joy, and thus of spiritual power. 5. The penitent sees his sin as destructive to the Church. To the opened eyes of David his sin had, as it were, thrown down the walls of Zion. "Build thou," he prays, "the walls of Jerusalem!" Every backslider's sin has this destroying power. 6. The true penitent offers no extenuation for sin. Beware of palliations. They may exist. Let others find them. Let God allow for them if He will. But in the penitent they always indicate that the work in him has not been thorough. 7. The penitent sees that the evil of sin is its sinfulness. He felt himself, by his sin, separated from God. 8. The penitent sees that public sin demands a full and public confession. Perhaps there are sins in our lives, which in our confessions we have slighted. They were known to others; they had publicity. And men who knew us said, "If he ever repents he will confess that sin. That shall be the test with us of the genuineness of his repentance." But we did not confess. We tried. Often it troubles us. 9. The true penitent justifies God in His judgment upon sin. 10. The penitent acknowledges that sin requires a great remedy. He needed inward cleansing. " Purge me with hyssop " refers to the Levitical sacrifice which prefigured the atonement. Only when we make sin great do we give the sacrifice of Christ its due honour. (Monday Club Sermons.) II. THE DIVINE FORGIVENESS, Between blinding one's eyes against the guilt of sin and seeking infinite mercy to overcome such guilt, there is almost an infinite remove. It exalts the Divine character to know His readiness to forgive sin, while at the same time God can be justified when he speaks, and be clear when He judges. III. THE NEW HEART. There must be more than the outward cleansing of the cup to make it clean. All things must become new in the new creature in Christ Jesus. IV. THE FRUITS OF THE NEW LIFE. 1. He seeks first the personal rest freed from the goadings of his sin. He longs for the joy he once had, but which is now lost. He seeks a strength other than his own. 2. He recognizes the connection between the character of the leaders and the followers in the service of God. "Then will I teach transgressors," etc. (David O. Mears.) (J. Parker, D. D.) 1. A prayer of pity. Three ways of treating sin: indifference, severity, mercy. God's way, as revealed specially by Christ, unites both justice and mercy. 2. A prayer for pardon. Sin must be blotted out before peace can be restored. 3. A prayer for purification. There is here a recognition — (1) (2) II. THE PENITENT'S PLEA. He does not plead past purity, pious parentage, public position, princely prowess; but the plenitude of God's mercy. A "multitude" of tender mercies! (Homilist.) 2. The mercy of God in the pardon of sin is a blessing of exceeding worth. It is the hungry soul that can best judge of the worth of good. It is he which lieth sick upon his couch, and not able to stir for weakness, that can tell the worth of health. When thy soul is pained with the horror of sin, then thou wilt be fit to apprehend the truth of this doctrine, and then thou wilt need but little quickening to this kind of suit. 3. In forgiving of sin, there is an utter abolishment on God's part of the guilt of sin (Psalm 32:1, 2; Isaiah 44:22; Micah 7:18, 19; Jeremiah 31:34; Jeremiah 50:20). 4. Man hath no plea but the freedom of God's grace in making suit for the pardon of his sins (Psalm 130:4; Ezra 9:6, 10, 15). (S. Hieron.) 2. The suppliant also feels that he has need of mercy; that nothing but free grace alone can be his hope. 3. He desires also that mercy may be shown to him. That God is merciful, he cries, that I know there is great mercy with God, that there is mercy for all son still bring me no rest. What I need to make the anxious heart peaceful is, that I should know God is merciful to me, Be merciful to me, yes, to me, O God of mercy. 4. This longing is in full harmony with what God's Word teaches us on these points. The Word speaks always of finding mercy, obtaining mercy, receiving mercy, partaking of mercy, having mercy; and looked at from the side of God as an action, it is called giving mercy, showing mercy. (Andrew Murray.) (T. Alexander, M. A.) (A. Symson.) (T. Alexander, D. D.) (Thomas Horton, D. D.) (Andrew Murray.) (Campbell Morgan, D. D.) 5878 honour And that which Follows Concerning Birds of the Air and Lilies of the Field... The Holy Souls Why all Things Work for Good Rome and Ephesus The Opinion of St. Augustin How they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought. Triumph Over Death and the Grave Seasons of Covenanting. Putting God to Work Epistle cxxi. To Leander, Bishop of Hispalis (Seville). The Third Commandment First Sunday after Epiphany Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres How those are to be Admonished who Abstain not from the Sins which they Bewail, and those Who, Abstaining from Them, Bewail them Not. Nature of Covenanting. Letter xix (A. D. 1127) to Suger, Abbot of S. Denis Epistle Lxiv. To Augustine, Bishop of the Angli . The Doctrine The Ninth Commandment On the Symbols of the Essence' and Coessential. ' |
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