Psalm XL.
Psalm XL.
1. Of all those things which our Lord Jesus Christ has foretold, we know part to have been already accomplished, part we hope will be accomplished hereafter. All of them, however, will be fulfilled, because He is "the Truth" who speaks them, and requires of us to be as "faithful," as He Himself speaks them faithfully. ...
2. Let us say then what this Psalm says. "I waited patiently for the Lord" (ver. 1). I waited patiently for the promise of no mere mortal who can both deceive and be himself deceived: I waited for the consolation of no mere mortal, who may be consumed by sorrow of his own, before he gives me comfort. Should a brother mortal attempt to comfort me, when he himself is in sorrow likewise? Let us mourn in company; let us weep together, let us "wait patiently" together, let us join our prayers together also. Whom did I wait for but for the Lord? The Lord, who though He puts off the fulfilment of His promises, yet never recalls them? He will make it good; assuredly He will make it good, because He has made many of His promises good already: and of God's truth we ought to have no fears, even if as yet He had made none of them good. Lo! let us henceforth think thus, "He has promised us everything; He has not as yet given us possession of anything; He is a sponsible Promiser; a faithful Paymaster: do you but show yourself a dutiful exactor of what is promised; and if you be "weak," if you be one of the little ones, claim the promise of His mercy. Do you not see tender lambs striking their dams' teats with their heads, in order that they may get their fill of milk? ..."And He took heed unto me, and heard my cry." He took heed to it, and He heard it. See thou hast not waited in vain. His eyes are over thee. His ears turned towards thee. For, "the eyes of the Lord are upon the righteous, and His ears are open unto their cry." What then? Did He not see thee, when thou usedst to do evil and to blaspheme Him? What then becomes of what is said in that very Psalm, "The face of the Lord is upon them that do evil"? But for what end? "that He may cut off the remembrance of them from the earth." Therefore, even when thou wert wicked, He "took heed of thee;" but He "took no heed to thee." So then to him who "waited patiently for the Lord," it was not enough to say, "He took heed of me, He says, "He took heed to me;" that is, He took heed by comforting me, that He might do me good. What was it that He took heed to? "and He heard my cry."
3. And what hath He accomplished for thee? What hath He done for thee? "He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings" (ver. 2). He hath given us great blessings already: and still He is our debtor; but let him who hath this part of the debt repaid already, believe that the rest will be also, seeing that he ought to have believed even before he received anything. Our Lord has employed facts themselves to persuade us, that He is a faithful promiser, a liberal giver. What then has He already done? "He has brought me out of a horrible pit." What horrible pit is that? It is the depth of iniquity, from the lusts of the flesh, for this is meant by "the miry clay." Whence hath He brought thee out? Out of a certain deep, out of which thou criedst out in another Psalm, "Out of the deep have I called unto Thee, O Lord." And those who are already "crying out of the deep," are not absolutely in the lowest deep: the very act of crying is already lifting them up. There are some deeper in the deep, who do not even perceive themselves to be in the deep. Such are those who are proud despisers, not pious entreaters for pardon; not tearful criers for mercy: but such as Scripture thus describes. "The sinner when he comes into the depth of evil despiseth." For he is deeper in the deep, who is not satisfied with being a sinner, unless instead of confessing he even defends his sins. But he who has already "cried out of the deep," hath already lifted up his head in order that he might "cry out of the deep," has been heard already, and has been "brought out of the horrible pit, and out of the mire and clay." He already has faith, which he had not before; he has hope, which he was before without; he now walks in Christ, who before used to go astray in the devil. For on that account it is that he says, "He hath set my feet upon a rock, and established my goings." Now "that Rock was Christ." Supposing that we are "upon the rock," and that our "goings are ordered," still it is necessary that we continue to walk; that we advance to something farther. For what did the Apostle Paul say when now upon the Rock, when his "goings had now been established"? "Not as though I had already attained, either were already perfect: Brethren, I count not myself to have apprehended." What then has been done for thee, if thou hast not apprehended? On what account dost thou return thanks, saying, "But I have obtained mercy"? Because his goings are now established, because he now walks on the Rock?... Therefore, when he was saying, "I press forward toward the prize of my high calling," because "his feet were now set on the Rock," and "his goings were ordered," because he was now walking on the right way, he had something to return thanks for; something to ask for still; returning thanks for what he had received already, while he was claiming that which still remained due. For what things already received was he giving thanks? For the remission of sins, for the illumination of faith; for the strong support of hope, for the fire of charity. But in what respects had he still a claim of debt on the Lord? "Henceforth," he says, "there is laid up for me a crown of righteousness." There is therefore something due me still. What is it that is due? "A crown of righteousness, which the Lord, the righteous Judge, shall give me at that day." He was at first a loving Father to "bring him forth from the horrible pit;" to forgive his sins, to rescue him from "the mire and clay;" hereafter he will be a "righteous Judge," requiting to him walking rightly, what He promised; to him (I say), unto whom He had at the first granted that power to walk rightly. He then as a "righteous Judge" will repay; but whom will he repay? "He that endureth unto the end, the same shall be saved."
4. "And He hath put a new song in my mouth." What new song is this? "Even a hymn unto our God" (ver. 3). Perhaps you used to sing hymns to strange gods; old hymns, because they were uttered by the "old man," not by the "new man;" let the "new man" be formed, and let him sing a "new song;" being himself made "new," let him love those "new" things by which he is himself made new. For what is more Ancient than God, who is before all things, and is without end and without beginning? He becomes "new" to thee, when thou returnest to Him; because it was by departing from Him, that thou hadst become old; and hadst said, "I have waxed old because of all mine enemies." We therefore utter "a hymn unto our God;" and the hymn itself sets us free. "For I will call upon the Lord to praise Him, and I will be safe from all mine enemies." For a hymn is a song of praise. Call on God to "praise" Him, not to find fault with Him. ...
5. If haply any one asks, what person is speaking in this Psalm? I would say briefly, "It is Christ." But as ye know, brethren, and as we must say frequently, Christ sometimes speaks in His own Person, in the Person of our Head. For He Himself is "the Saviour of the Body." He is our Head; the Son of God, who was born of the Virgin, suffered for us, "rose again for our justification," sitteth "at the right hand of God," to "make intercession for us:" who is also to recompense to the evil and to the good, in the judgment, all the evil and the good that they have done. He deigned to be come our Head; to become "the Head of the Body," by taking of us that flesh in which He should die for us; that flesh which He also raised up again for our sakes, that in that flesh He might place before us an instance of the resurrection; that we might learn to hope for that of which we heretofore despaired, and might henceforth have our feet upon the rock, and might walk in Christ. He then sometimes speaks in the name of our Head; sometimes also He speaks of us who are His members. For both when He said, "I was an hungred, and ye gave Me meat," He spoke on behalf of His members, not of Himself: and when He said, "Saul, Saul, why persecutest thou Me?" the Head was crying on behalf of its members: and yet He did not say, "Why dost thou persecute My members?" but, "Why persecutest thou Me?" If He suffers in us, then shall we also be crowned in Him. Such is the love of Christ. What is there can be compared to this? This is the thing on account of which "He hath put a hymn in our mouth," and this He speaks on behalf of His members.
6. "The just shall see, and shall fear, and shall trust in the Lord." "The just shall see." Who are the just? The faithful; because it is "by faith that the just shall live." For there is in the Church this order, some go before, others follow; and those who go before make themselves "an example" to those who follow; and those who follow imitate those who go before. But do those then follow no one, who exhibit themselves as an ensample to them that come after? If they follow no one at all, they will fall into error. These persons then must themselves also follow some one, that is, Christ Himself. ..."The just," therefore, "shall see, and shall fear." They see a narrow way on the one hand; on the other side, "a broad road:" on this side they see few, on the other many. But thou art a just man; count them not, but weigh them; bring "a just balance," not a "deceitful" one: because thou art called just. "The just shall see, and fear," applies to thee. Count not therefore the multitudes of men that are filling the "broad ways," that are to fill the circus tomorrow; celebrating with shouts the City's Anniversary, while they defile the City itself by evil living. Look not at them; they are many in number; and who can count them? But there are a few travelling along the narrow road. Bring forth the balance, I say. Weigh them; see what a quantity of chaff you lift up on the one side, against a few grains of corn on the other. Let this be done by "the just," the "believers," who are to follow. And what shall they who precede do? Let them not be proud, let them not "exalt themselves;" let them not deceive those who follow them. How may they deceive those who follow them? By promising them salvation in themselves. What then ought those who follow to do? "The just shall see, and fear: and shall trust in the Lord;" not in those who go before them. But indeed they fix their eyes on those who go before them, and follow and imitate them; but they do so, because they consider from Whom they have received the grace to go before them; and because they trust in Him. Although therefore they make these their models, they place their trust in Him from whom the others have received the grace whereby they are such as they are. "The just shall see it, and fear, and shall trust in the Lord." Just as in another Psalm, "I lift up mine eyes unto the hills," we understand by hills, all distinguished and great spiritual persons in the Church; great in solidity, not by swollen inflation. By these it is that all Scripture hath been dispensed unto us; they are the Prophets, they are the Evangelists; they are sound Doctors: to these "I lift up mine eyes, from whence shall come my help." And lest you should think of mere human help, he goes on to say, "My help cometh from the Lord, which made heaven and earth. The just shall see it, and fear, and shall trust in the Lord." ...
7. "Blessed is that man that maketh the name of the Lord his trust, and hath not respected vanities or lying madnesses" (ver. 4). Behold the way by which thou wouldest fain have gone. Behold the "multitude that fill the Broad way." It is not without reason "that" road leads to the amphitheatre. It is not without reason it leads to Death. The "broad way" leads unto death, its breadth delights for time: its end is straitness to all eternity. Aye; but the multitudes murmur; the multitudes are rejoicing together; the multitudes are hastening along; the multitudes are flocking together! Do not thou imitate them; do not turn aside after them: they are "vanities, and lying madnesses." Let the Lord thy God be thy hope. Hope for nothing else from the Lord thy God; but let the Lord thy God Himself be thine hope. For many persons hope to obtain from God's hands riches, and many perishable and transitory honours; and, in short, anything else they hope to obtain at God's hands, except only God Himself. But do thou seek after thy God Himself: nay, indeed, despising all things else, make thy way unto Him! Forget other things, remember Him. Leave other things behind, and "press forward" unto Him. Surely it is He Himself, who set thee right, when turned away from the right path; who, now that thou art set in the right path, guides thee aright, who guides thee to thy destination. Let Him then be thy hope, who both guides thee, and guides thee to thy destination. Whither does worldly covetousness lead thee? And to what point does it conduct thee at the last? Thou didst at first desire a farm; then thou wouldest possess an estate; thou wouldest shut out thy neighbours; having shut them out, thou didst set thy heart on the possessions of other neighbours; and didst extend thy covetous desires till thou hadst reached the shore: arriving at the shore, thou covetest the islands: having made the earth thine own, thou wouldest haply seize upon heaven. Leave thou all thy loves. He who made heaven and earth is more beautiful than all.
8. "Blessed is the man that maketh the name of the Lord his hope, and who hath not regarded vanities and lying madnesses." For whence is it that "madness" is called "lying"? Insanity is a lying thing, even as it is sanity that sees the Truth. For what thou seest as good things, thou art deceived; thou art not in thy sound senses: a violent fever has driven thee to frenzy: that which thou art in love with is not a reality. Thou applaudest the charioteer; thou cheerest the charioteer; thou art madly in love with the charioteer. It is "vanity;" it is "a lying madness." "It is `not'" (he cries). "Nothing can be better; nothing more delightful." What can I do for one in a state of high fever? Pray ye for such persons, if you have any feelings of compassion in you. For the physician himself also in a desperate case generally turns to those in the house, who stand around weeping; who are hanging on his lips to hear his opinion of the patient who is sick and in danger. The physician stands in a state of doubt: he sees not any good to promise; he fears to pronounce evil, lest he should excite alarm. He devises a thoroughly modest sentence: "The good God can do all things. Pray ye for him." Which then of these madmen shall I check? Which of them will listen to me? Which of them would not call us miserable? Because they suppose us to have lost great and various pleasures, of which they are madly fond, in that we are not as madly in love with them as they are: and they do not see that they are "lying" pleasures. ..."And hath not respected vanities, and lying madnesses." "Such a one has won," he cries; "he harnessed such and such a horse," he proclaims aloud. He would fain be a kind of diviner; he aspires to the honours of divination by abandoning the fountain of Divinity; and he frequently pronounces an opinion, and is frequently mistaken. Why is this? Even because they are "lying madnesses." But why is it that what they say sometimes comes true? That they may lead astray the foolish ones; that by loving the semblance of truth there, they may fall into the snare of falsehood: let them be left behind, let them be "given over," let them be "cut off." If they were members of us, they must be mortified. "Mortify," he says, "your members which are upon the earth." Let our God be our hope. He who made all things, is better than all! He who made what is beautiful, is more beautiful than all that is such. He who made whatever is mighty, is Himself mightier. He who made whatever is great, is Himself greater. He will be unto you everything that you love. Learn in the creature to love the Creator; and in the work Him who made it. Let not that which has been made by Him detain thine affections, so that thou shouldest lose Him by whom thou thyself wert made also. "Blessed," then, "is the man that maketh the Name of the Lord his trust, and hath not respected vanities and lying madnesses." ...
9. We will give him other sights in exchange for such sights as these. And what sights shall we present to the Christian, whom we would fain divert from those sights? I thank the Lord our God; He in the following verse of the Psalm hath shown us what sights we ought to present and offer to spectators who would fain have sights to see? Let us now suppose him to be weaned from the circus, the theatre, the amphitheatre; let him be looking after, let him by all means be looking after, some sight to see; we do not leave him without a spectacle. What then shall we give in exchange for those? Hear what follows.
"Many, O Lord my God, are the wonderful works which Thou hast made" (ver. 5). He used to gaze at the "wonderful works" of man; let him now contemplate the wonderful works of God. "Many are the wonderful works" that God "has made." Why are they become vile in his eyes? He praises the charioteer guiding four horses; running all of them without fault and without stumbling. Perhaps the Lord has not made such "wonderful works" in things spiritual. Let him control lust, let him control cowardice, let him control injustice, let him control imprudence, I mean, the passions which falling into excess produce those vices; let him control these and bring them into subjection, and let him hold the reins, and not suffer himself to be carried away; let him guide them the way he himself would have them go; let him not be forced away whither he would not. He used to applaud the charioteer, he himself shall be applauded for his own charioteering; he used to call out that the charioteer should be invested with a dress of honour; he shall himself be clothed with immortality. These are the spectacles, these the sights that God exhibits to us. He cries out of heaven, "My eyes are upon you. Strive, and `I will' assist you; triumph, and I will crown you."
"And in Thy thought there is none that is like unto Thee." Now then look at the actor! For the man hath by dint of great pains learnt to walk upon a rope; and hanging there he holds thee hanging in suspense. Turn to Him who exhibits spectacles far more wonderful. This man hath learned to walk upon the rope; but hath he caused another to walk on the sea? Forget now thy theatre; behold our Peter; not a walker on the rope, but, so to speak, a walker on the sea. And do thou also walk on other waters (though not on those on which Peter walked, to symbolize a certain truth), for this world is a sea. It hath a deleterious bitterness; it hath the waves of tribulations, the, tempests of temptations; it hath men in it who, like fish, delight in their own ruin, and prey upon each other; walk thou here, set thou thy foot on this. Thou wouldest see sights; be thyself a "spectacle." That thy spirit may not sink, look on Him who goes before thee, and says, "We have been made a spectacle unto this world, and unto angels, and unto men." Tread thou on the waters; suffer not thyself to be drowned in the sea. Thou wilt not go there, thou wilt not "tread it under foot," unless it be His bidding, who was Himself the first to walk upon the sea. For it was thus that Peter spoke. "If Thou art, bid me come unto Thee on the waters." And because "He was," He heard him when praying; He granted his wish to him when expressing his desire; He raised him up when sinking. These are the "wonderful works" that the "Lord hath made," Look on them; let faith be the eye of him who would behold them. And do thou also likewise; for although the winds alarm thee, though the waves rage against thee, and though human frailty may have inspired thee with some doubt of thy salvation, thou hast it in thy power to "cry out," thou mayest say "Lord, I perish." He who bids thee walk there, suffers thee not to perish. For in that thou now walkest "on the Rock," thou fearest not even on the sea! If thou art without "the Rock," thou must sink in the sea; for the Rock on which thou must walk is such an one as is not sunk in the sea,
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