when God rose up to judge, to save all the lowly of the earth. Selah Sermons
When God arose to judgment, to save all the meek of the earth. The "meek" are those who, with Hezekiah, held fast their integrity to Jehovah, and yet seemed placed in circumstances of hopeless distress. God's judgment on Sennacherib was their vindication, deliverance, and uplifting. Compare the destruction of Pharaoh's host at the Red Sea. God's judgment on the Egyptians was God's salvation of his people. It may even be established as the recognized principle of Divine dealings, that judgment and mercy shall always go together. They are like the pillar of cloud, which lay dark against the Egyptians, but shone a bright light forth to guide the wonderful path of delivered Israel. It must not be assumed that in this is seen any favouritism on the part of God; for if it is true that God's judgments on the nations were blessing for Israel, it is equally true that God's judgments on Israel were blessings for the nations. What we dwell on here is that, whatever may be the feature of Divine dealing that we specially observe, we may confidently look for signs of that dealing being made a blessing and salvation to somebody. This introduces a very large subject - the vicariousness of all forms of human calamity and trouble. "No man dieth unto himself." No suffering ever bears exclusive relation to the sufferer. You never have read its mission when you have found out what it did for him. You have never apprehended God's infinitely gracious purposes when you have only seen some one thing that he has accomplished. What mistaken views of God the man would take who persisted in seeing only what this awful night judgment was to the Assyrians! It must be seen all round to be truly understood and appreciated. I. GOD WORKS IN WAYS OF JUDGMENT. Illustrate from Bible history, both of nations and of individuals. II. GOD WORKS IN WAYS OF SALVATION. Illustrate in a similar way. III. WHEN WORTHILY APPREHENDED, THESE TWO ARE REALLY ONE, AND GOD'S JUDGMENT IS SALVATION. Lead up to illustrate from the sublime case of the Lord Jesus. "The Lord laid on him the iniquity of us all," and the judgment that fell on him was salvation for us. - R.T. But I will declare for over; I will sing praises to the God of Jacob. The praise resolved upon here is worthy of our imitation, inasmuch as it — I. LOSES SIGHT OF SELF IN DEVOUT ADMIRATION OF THE CHARACTER AND DOINGS OF GOD. 1. He will praise God for His doings.(1) Undeserved by us. "While we were yet sinners, Christ died for us."(2) Unsought by us. We did not seek God, but He sought us by Jesus Christ.(3) Freely and heartily given by God out of His own sovereign love. "Bless the Lord, O my soul." 2. He will praise God for His faithfulness. With Him there is "no variableness, neither shadow of turning." 3. He will praise God "for ever." "Let not thy praises be transient — a fit of music, and then the instrument hung by the wall till another gaudy day of some remarkable providence makes thee take it down. God comes not guest-wise to His saints' house, but to dwell with them. David took this up for a life-work: 'As long as I live, I will praise Thee.'" II. EVINCES ITS REALITY BY RESOLVING TO IMITATE HIM. Our praise of the excellences of others is a very hollow affair unless we also cultivate those excellences. We praise God for His "unspeakable gift"; are we imitating His pure generosity? We praise Jesus Christ for His great self-sacrifice for us; are we denying ourselves in His spirit that others might be benefited? We bless God for the Gospel; are we exemplifying the spirit of the Gospel? A certain Dr. Whitaker, on reading the fifth chapter of Matthew, brake out, saying, "Either this is not the Gospel, or we are not of the Gospel." And is it not to be feared that the spirit of the Gospel for which men praise God, and the spirit of their lives, are often widely different? Let-us evince the sincerity of our praise to God by imitating Him in our spirit and life. Let us admire Him, commune with Him, adore Him, until we are transformed into the same image. (). I cried unto God with my voice, even unto God with my voice; and He gave ear unto me. Homilist. The whole psalm may be used to illustrate the faculty of human thought. Throughout the whole the author speaks of "remembering, considering, musing," making "diligent search," meditating, etc, etc. I. IT IS A POWER THAT CAN INFLAME THE SOUL WITH LONGINGS FOR GOD (vers. 1, 2). By thought this man brought the Eternal into his soul, even in the stillness and darkness of night. It presented Him as an Object to whom he appealed in his distress, and from whom he received relief. II. IT HAS POWER TO FILL THE SOUL WITH MINGLED EMOTIONS. 1. Here is sadness (vers. 2-10). The writer says, "his soul refused to be comforted," "he was troubled," "overwhelmed," so "troubled that he could neither sleep nor speak," so troubled that he cries out, "Will God cast off for ever? and will He be favourable no more?" What sinful man can think upon God without being troubled with remorse and troubled with forebodings? Thought can lash the soul into a tempest, can kindle it into a hell. 2. Here is joy (vers. 10-20). "And I said, this is my infirmity;" or rather, my hope.(1) The joy of gratitude. "I remember the years of the right hand of the Most High." Thoughts upon the past mercies of God have a power to kindle the soul into raptures of gratitude.(2) Joy of adoration. "Thy way, O God, is in the sanctuary;" or, Thy way is holy. The holiness of God is suited to inspire us with holy rapture.(3) Joy of trustfulness. "Thou art the God that doest wonders." The psalmist remembers what God had done in conducting the children of Israel through the Red Sea into the promised land; and this inspired and exalted him with new hope. Thus, thought can fill the soul either with sadness or with joy. It createst the weather within — cloudy or sunny, stormy or calm; the seasons within — spring, summer, autumn, or winter. What a wonderful faculty is this with which Heaven has endowed us, this faculty of thought. III. IT IS A POWER OVER WHICH MAN HAS A PERSONAL CONTROL. The psalmist speaks of himself as directing his own thoughts. "I sought, I remembered, I considered." This power over thought is the dignity of our nature, and is that which invests us with responsibility. Man has no direct power over any faculty but this. He has no immediate control over his feelings or faiths. He could no more awaken love or produce repentance by a direct effort, than he could create a world. He can think or not think — think upon this subject or that, in this aspect or another, consecutively or desultorily, profoundly or superficially. This he can do; and herein is his freedom. () ()
People Asaph, Jacob, PsalmistPlaces JerusalemTopics Afflicted, Establish, Humble, Judge, Judgment, Meek, Ones, Oppressed, Poor, Rising, Rose, Salvation, Save, SelahOutline 1. A declaration of God's majesty in the church
11. An exhortation to serve him reverently.
Dictionary of Bible Themes Psalm 76:9 8305 meekness
8666 praise, manner and methods Psalm 76:8-9 1310 God, as judge
9210 judgment, God's Library Letter Xlviii to Magister Walter De Chaumont.
To Magister [75] Walter de Chaumont. He exhorts him to flee from the world, advising him to prefer the cause and the interests of his soul to those of parents. MY DEAR WALTER, I often grieve my heart about you whenever the most pleasant remembrance of you comes back to me, seeing how you consume in vain occupations the flower of your youth, the sharpness of your intellect, the store of your learning and skill, and also, what is more excellent in a Christian than all of these gifts, the pure and innocent …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of ClairvauxEpistle cxxii. To Rechared, King of the visigoths .
To Rechared, King of the Visigoths [82] . Gregory to Rechared, &c. I cannot express in words, most excellent son, how much I am delighted with thy work and thy life. For on hearing of the power of a new miracle in our days, to wit that the whole nation of the Goths has through thy Excellency been brought over from the error of Arian heresy to the firmness of a right faith, one is disposed to exclaim with the prophet, This is the change wrought by the right hand of the Most High (Ps. lxxvi. 11 [83] …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Concerning Jonathan, one of the Sicarii, that Stirred up a Sedition in Cyrene, and was a False Accuser [Of the Innocent].
1. And now did the madness of the Sicarii, like a disease, reach as far as the cities of Cyrene; for one Jonathan, a vile person, and by trade a weaver, came thither and prevailed with no small number of the poorer sort to give ear to him; he also led them into the desert, upon promising them that he would show them signs and apparitions. And as for the other Jews of Cyrene, he concealed his knavery from them, and put tricks upon them; but those of the greatest dignity among them informed Catullus, …
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem Jerusalem
The first name of this city was Shalem, Genesis 14:18, Psalm 76:2, and it is still retained in the writing, however it is read Jerushalaim. "The name of that place is Jehovah-jireh. Abraham called the place Jireh; Shem called it Shalem. Saith God, If I shall call it Jireh, it will displease Shem the Just; if I shall call it Shalem, it will displease Abraham the Just. I will therefore put that name upon it which was put upon it by both, Jireh, Shalem,--Jerusalem."--"We do not, therefore, put Jod between …
John Lightfoot—From the Talmud and Hebraica Beginning at Jerusalem
The whole verse runs thus: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The words were spoken by Christ, after he rose from the dead, and they are here rehearsed after an historical manner, but do contain in them a formal commission, with a special clause therein. The commission is, as you see, for the preaching of the gospel, and is very distinctly inserted in the holy record by Matthew and Mark. "Go teach all nations," …
John Bunyan—Jerusalem Sinner Saved The Jerusalem Sinner Saved;
OR, GOOD NEWS FOR THE VILEST OF MEN; BEING A HELP FOR DESPAIRING SOULS, SHOWING THAT JESUS CHRIST WOULD HAVE MERCY IN THE FIRST PLACE OFFERED TO THE BIGGEST SINNERS. THE THIRD EDITION, IN WHICH IS ADDED, AN ANSWER TO THOSE GRAND OBJECTIONS THAT LIE IN THE WAY OF THE THEM THAT WOULD BELIEVE: FOR THE COMFORT OF THEM THAT FEAR THEY HAVE SINNED AGAINST THE HOLY GHOST. BY JOHN BUNYAN, OF BEDFORD. London: Printed for Elizabeth Smith, at the Hand and Bible, on London Bridge, 1691. ADVERTISEMENT BY THE EDITOR. …
John Bunyan—The Works of John Bunyan Volumes 1-3 Question Lxxxii of Devotion
I. Is Devotion a Special Kind of Act? Cardinal Cajetan, On the Meaning of the Term "Devotion" S. Augustine, Confessions, XIII. viii. 2 II. Is Devotion an Act of the Virtue of Religion? III. Is Contemplation, that is Meditation, the Cause of Devotion? Cardinal Cajetan, On the Causes of Devotion " " On the Devotion of Women IV. Is Joy an Effect of Devotion? Cardinal Cajetan, On Melancholy S. Augustine, Confessions, II. x. I Is Devotion a Special Kind of Act? It is by our acts that we merit. But …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Harbinger
The voice of him that crieth in the wilderness, Prepare ye the way of the LORD , make straight in the desert a high-way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD hath spoken it. T he general style of the prophecies is poetical. The inimitable simplicity which characterizes every …
John Newton—Messiah Vol. 1 King of Kings and Lord of Lords
And He hath on His vesture and on His thigh a name written, K ING OF K INGS AND L ORD OF L ORDS T he description of the administration and glory of the Redeemer's Kingdom, in defiance of all opposition, concludes the second part of Messiah Oratorio. Three different passages from the book of Revelation are selected to form a grand chorus, of which Handel's title in this verse is the close --a title which has been sometimes vainly usurped by proud worms of this earth. Eastern monarchs, in particular, …
John Newton—Messiah Vol. 2 Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, …
St. Thomas Aquinas—On Prayer and The Contemplative Life Letter Xlv (Circa A. D. 1120) to a Youth Named Fulk, who Afterwards was Archdeacon of Langres
To a Youth Named Fulk, Who Afterwards Was Archdeacon of Langres He gravely warns Fulk, a Canon Regular, whom an uncle had by persuasions and promises drawn back to the world, to obey God and be faithful to Him rather than to his uncle. To the honourable young man Fulk, Brother Bernard, a sinner, wishes such joy in youth as in old age he will not regret. 1. I do not wonder at your surprise; I should wonder if you were not suprised [sic] that I should write to you, a countryman to a citizen, a monk …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties …
John Cunningham—The Ordinance of Covenanting The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 76:9 NIV
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