O LORD, when You went out from Seir, when You marched from the land of Edom, the earth trembled, the heavens poured out rain, and the clouds poured down water. Sermons
I. THE SPIRIT IN WHICH GREAT DEEDS ARE WROUGHT. The outburst has its source in Divine patriotism or religious enthusiasm. A consciousness of a representative character and destiny animates the Israelites. Religious devotion binds them into complete communion. Private aims and interests are forgotten. 1. It is this spirit which rescues the war of deliverance from objections to war simply as such. As an act of self-devotion it was a truly devout, and therefore religiously legitimate, war. No hope of personal gain animates the host of Israel. It is patriotism in its noblest form. These soldiers are all volunteers; they obey a Divine voice. How many wars would cease were such feelings consulted! The saints' contest with evil should be con- ducted from a like principle. We should know what "manner of spirit" we are of. 2. It was this spirit which made so effectual the struggle in which they were engaged. They were desperate, devoted men. No half-measure would be tolerated. Having counted the cost, they were willing to carry it on a outrance. God's battle with error and wickedness has suffered because of the half-heartedness of those who wage it. 3. It was this spirit which conferred upon the deed its aesthetic beauty and epic grandeur, It is a fine question to determine what that is that gives the essential character to the noble, chivalrous, and religious enthusiasms of men. A careful survey of any considerable number of them will show that not only unselfishness, but self- sacrifice, is their fundamental principle. Selfish aims, or the impulse of self-aggrandisement, vitiates the deed, however externally magnificent; and vice versa, the magnanimous forgetfulness of self, the conscious foregoing of personal ends and aims, will give nobility and piety even to works externally indifferent or apparently ignoble. The sentiment of a deed is its true character. Here it assumes a dignity and glory that command the admiration of the poet and the artist. It is part of the excellence of noble deeds to inspire. There is nothing so inspiring as self-devotion. But this is the vital breath of all true religion. Religious enthusiasm is contagious. The pious hero cannot long remain alone. True worship is the praise of the cross, where the power of darkness sustained its signal, final defeat. "By the obedience of one shall many be made righteous." If we are truly religious our lives also will blossom forth in acts that poets might sing and orators extol. II. THE INSPIRER OF GREAT DEEDS. That they are not a spontaneous outgrowth of our nature is the general confession of those who have wrought them. The object of Israel's admiration and obedience was Jehovah. It was in the inspiration derived from him the deliverance was wrought. God in Christ, as embodying the highest excellency in sympathetic relation with ourselves, is an even more powerful stimulus to heroism and piety. "For Christ's sake" is a formula that covers a vast proportion of "whatsoever things are true, whatsoever things are honest, whatsoever things are just, and pure, and lovely, and of good report," in the world's history. - M.
So let all Thine enemies perish, O Lord. I have chosen this verse rather than any detailed utterances from the imprecations that are found in the imprecatory Psalms, because I believe it contains the key that will enable us to solve the inner meaning and the spiritual relations of these imprecations. It is always, I think, a wise thing to get a principle, if possible, where it is clearly stated, rather than where it is hidden by a mass of obscure material. Once we get the principle — the key of the question — we can then use it to bring order into what may appear at first sight to be disorder. I EXAMINE THE MODERN THEORY THAT ASSERTS THAT THESE IMPRECATORY PASSAGES WERE INSPIRED BY UNHOLY PERSONAL VINDICTIVENESS. The recoil from rigid theories of inspiration has caused some to run riot. They make swift work of anything that offends their taste or that they cannot immediately comprehend — they cut it out with the ready pen-knife. This seems an easy way of getting over difficulties. Yet, theory or no theory, there is a living unity and congruity in the Scriptures which demands recognition, and will revenge itself upon indiscriminate mutilation. But, someone may ask, is it not reasonable to suppose that even some of the Old Testament saints, under a fit of provocation, may have indulged in fierce imprecations, in such curses as these. I hesitate even to answer that in the affirmative. But that is not all you have to suppose. You have not only to suppose that one of these saints could lose his self-control and his spiritual sense so far as to indulge in terrible curses, inspired by personal malignity, but you have also to suppose that he deliberately threw that vindictive outburst into a high form of literary composition, bestowing upon it great literary care and skill; that he put it into the form of a sacred psalm, and deliberately designed that that furious outburst of evil and vindictive passion should be preserved and perpetuated. You have yet further to suppose that that man, inspired by the Satanic passion within him, having composed his psalm, was able to induce the elect nation, the people whose religious and spiritual intuitions were so marvellous, whom God was training in such a special manner, you have to suppose that that people adopted into their sacred book some of the most Satanic utterances ever given expression to by a member of their own or any other race. I would have you also note this. The most terrible imprecations occur in the Book of Psalms, and the Book of Psalms reaches the high water mark of spiritual thought and conception among the Jews. Such a supposition reduces the spiritual history of Israel to complete chaotic confusion. There is another consideration that is worthy of notice. These imprecatory Psalms, especially the 69th, are quoted in the New Testament more frequently perhaps than any other passage in the Old Testament Scriptures, quoted as forming a true and legitimate part of the sacred Scriptures of the Jews, quoted, mark you, not by fossilised and prejudiced Jews, but by the apostles of Jesus Christ.II. PLACE THESE UTTERANCES IN THEIR TRUE SETTING IN THE WRITINGS OF THE OLD SCRIPTURES. You will now understand why I have chosen these words as my text. "So let all Thine enemies perish, O Lord." "Thine enemies." This is the key that unlocks the whole matter. The ancient inspired writers never asked for the descent of judgment on their own personal account simply, but always as a vindication and assertion of eternal righteousness. There are two things we must remember, however, in considering these prayers for the extermination of the ungodly. The first is that these prayers refer primarily, almost, if not altogether, exclusively to the government of God upon this earth. When the psalmist prays that the wicked may be "blotted out of the book of life," he is not speaking in the language of the New Testament, but in that of the Old, and from the standpoint of the earth. He is not praying for spiritual and eternal condemnation; he is praying that the race of the ungodly may be exterminated from this world. We must remember, further, that it is the wicked, as such, upon whom these judgments are denounced. The imprecation has force only in so far as the wicked continues in his wickedness. III. COMPARE THESE UTTERANCES WITH THE NEW TESTAMENT STANDPOINT. It is easy to see, first, that the New Testament has a clearer view of the eternal scope of God's government. It does not trouble us as it did the Jew when we see the ungodly flourish here, because we know that this life is but a short time in the annals of human life. We know that this earth's history is only a speck in the history of the human race. Then there is another advance. We have larger conceptions of the love and forbearance of God. The ancient Jew could not understand the possibility of salvation for all. The world was divided into two parts for him — the righteous and the wicked; and they stood on each side of the moral line, and there was scarcely any crossing over. And especially did the Jewish nation in its entirety stand out in opposition to the other nations of the earth. The Jew had very little hope of God's loving them, and bringing them into the joy of His grace. The ancient Jew desired righteousness to be vindicated by the victory of the righteous over the wicked; we rather desire that righteousness may be glorified by the victories of love, and that all men may be brought out of the sphere of destruction into the life and glory of God. But do not forget that that old principle of judgment was true. It is still in force, although it is now subordinate to the principle of life and hope; but we must not lose sight of it. Do not spurn these old solemn, terrible denunciations because Christ has set them in a blaze of love. (John Thomas, M. A.) 1. Of course it is absolutely sinful to have any private enmities. Not the bitterest personal assaults upon us should induce us to retaliate. We must do good for evil, love those who hate, bless those who curse us, and pray for those who despitefully use us. It is only when it is impossible at once to be kind to them and give glory to God that we may cease to act kindly towards them. We hate sinners by putting them out of our sight, as if they were not, by annihilating them, in our affections. And this we must do, even in the case of our friends and relations, if God requires it. But in no case are we to allow ourselves in resentment or malice. 2. Next, it is quite compatible with the most earnest zeal to offer kind offices to God's enemies when in distress. I do not say that a denial of these offices may not be a duty ordinarily, for it is our duty, as St. John tells us in his second Epistle, not even to receive them into our houses. But the case is very different where men are brought into extremity. 3. And, further, the Christian keeps aloof from sinners in order to do them good. A true friend is he who speaks out, and, when a man sins, shows him that he is displeased at the sin. (J. H. Newman, D. D.) 1. The term "enemies" will apply to all the unrenewed portions of mankind. The heart is positively hostile, etc.. "Carnal mind is enmity against God," etc.(1) There are the daring enemies of God, who sceptically treat His revelation, yea, deny His being. They attack His rule; despise His word; rail at His servants; try to subvert His cause.(2) There are the profane and reckless enemies of God, who defy, contemn the Most High — Pharaoh, Belshazzar, Herod.(3) There are those who are wickedly neutral, and who temporise in religion. 2. Now as to the doom of the enemies of God they will all perish except they repent; all have one condemnation, sentence, woeful abode. It will include — (1) (2) (3) II. THE ILLUSTRIOUS REPRESENTATION GIVEN OF THE FRIENDS OF JESUS: "Them that love Him." In the enemy we look for hate; in the friend, love. Now love to Jesus is — 1. A Divine principle of God and from God. The result of regeneration. 2. A pre-eminent principle. Above all, it has the centre, it reigns, it subordinates. 3. It is manifest. Lives, breathes, speaks, acts. Moves all the springs of the heart. Affects all the machinery of life. Loosens the tongue, employs the hands and feet. Mark the representation — "Let them that love Him be as the sun," etc. Now, the metaphor will apply —(1) To the exalted station which they occupy. Sin debases, sinks, etc. Religion exalts.(2) To the spiritual rays they diffuse abroad. "Ye were once darkness," etc. Now lights, etc. "Arise, shine," etc.(3) As fertilising and beautifying all around. Now, believers shed moral beauty all around. Holy virtues, heavenly graces, Christ-like feelings, all tend to expel the winter of moral evil and misery, like the sun.(4) Irresistibly advancing in their glorious career.(5) Like the sun setting in celestial radiance and moral splendour. However bright the career, it must cease on earth. See the aged Christian declining, etc.; at last it sets — but watch the scene. No stormy sky, no threatening tempest, no cloud ; all still and tranquil and clear; the whole horizon mellowed with the golden glory.(6) As the sun rising in another hemisphere and shining in fairer worlds. Is that setting sun annihilated? He rises in another land as he sets in this. So with those who once shone here, etc. They are lost to us but they still live, and are more radiant, shine brighter, etc.Application: 1. Let the subject be the test of character. Are we enemies? etc. 2. Learn the supreme excellence of true religion. Godliness leads to honour, usefulness, blessedness, and glory. 3. Let the enemies of God consider. "Kiss the Son lest He be angry," etc. 4. Let the professed friends of Jesus exemplify their principles. (J. Burns, D. D.) 1. Their character.(1) The idolater. The giving up the throne of our being to any king but God.(2) The forgetful.(3) The indifferent. As God adds to His mercies we subtract from our thanks.(4) The undecided. An insult to God, for He has granted evidence sufficient.(5) The reckless. Those who defile, despise, and disgrace the unutterable goodness of the Lord. 2. Their doom. They perish,(1) As without God, and so cut off from the only source of true life.(2) As without God and so without hope.(3) As fighting against God and so doomed to certain defeat. II. THE FRIENDS OF THE LORD. "As the sun when he goeth forth in his might." The figure refers not to the period from sunrise to sun set but from sunrise to the meridian of his splendour. It is a striking metaphor as setting forth the glorious ongoing and enlivening influence of the Christian character. 1. Very quiet. 2. Gladdening. 3. Regular and sure. 4. Increasing in brightness. (H. G. Parrish, B. A.) 1. A principle: for there is a Divine cause and interest of God in the world, often obscured by human passion, often clouded with sad disaster, like the sun wading through mist and storm, but destined ever to re-assert itself and establish its bright ascendancy. 2. A prediction. Every inimical interest must and shall give way and succumb to His undying kingdom, with the seed Divine of immortal youth within its bosom — "And the power of each foe, as if smote with the sword, Shall melt like the snow in the glance of the Lord." 3. A prayer. So is it, so it shall be: and so says the singer, let it be. (A. H. Drysdale, M. A.) 1. This love has been implanted in their hearts by the Holy Spirit. Formerly they hated Him and His service. 2. Their love is sincere. It must be so if the Spirit has created it in the heart (Ephesians 6:24). The love of many, however, is merely professional. 3. This love is supreme: "Whom have I in heaven but Thee?" etc. 4. This love is practical. It dwells in the heart and shows itself in the life. 5. It is self-denying. II. THE SIMILITUDE BY WHICH THE CHARACTER OF GOD'S PEOPLE IS ILLUSTRATED. 1. The sun receives its light from the creative energy of God (Psalm 136:8). So Christians have derived their light from God Himself (2 Corinthians 4:6). 2. Christians resemble the sun in beauty: "Truly light is sweet, And a pleasant thing it is for the eyes to behold the sun." So Christians are beautiful in their individual spiritual character — in their associated character. 3. The sun is a visible object; it excites attention and inspires admiration. The course of Christians is not hidden; they are lights of the world, cities set on a hill, living epistles (Matthew 5:16). 4. The Christian resembles the sun in usefulness. What a dark world this would be if the natural sun were to cease its shining? What would the world be without Christianity?(1) As the rising sun dispels clouds and darkness, so the believer rises above the changes and calamities of life — he dispels the mists and darkness of prejudice; proves that religion does not tend to licentiousness, that it is not a system of melancholy.(2) Like the sun, the Christian spreads the most salutary and delightful effects around. The sun is the great spirit of the world, in the light of which all things are made to rejoice. So the life of the Christian and the benevolent efforts of the Church, in conjunction with Divine power, are calculated to make the desert blossom as the rose, etc. (Isaiah 35:1, 2).(3) The influence of the sun is very extensive, reaching to every creature. The charity of Christians would save the whole world. 5. The light of the sun is irresistible. Who can say to it, "Hitherto shalt thou come"? etc. No one can stop the work of the Church, for it is God's work (Isaiah 55:11). O Christians, like the sun, shine more and more unto the perfect day. They grow in grace, in knowledge, purity, peace, joy, till their course terminates in the meridian noontide splendour of heaven. (Helps for the Pulpit.) I. Note, first, how here we have A PENETRATING INSIGHT INTO THE ESSENCE OF RELIGION. This woman had been nourished upon a more or less perfect edition of what we know as the "Mosaic law." Her faith had been fed by forms. She moved amidst a world full of the cruelties and dark conceptions of a mysterious Divine power which torture heathenism apart from Christianity. She had forced her way through all that, and laid hold of the vital centre. And there, away out amidst cruelty and murder, amidst the unutterable abominations and terrors of heathenism, in the centre of a rigid system of ceremonial and retaliation, the woman's heart spoke out and taught her what was the great commandment. Deborah had got as far, in a moment of exaltation and insight, as the teaching of the apostle John, although her thought was strangely blended with the fierceness of the times in which she lived. Her approval of Jael's deed by no means warrants our approving it, but we may thankfully see that though she felt the fierce throbbing of desire for vengeance, she also felt this — "Them that love Him; that is the Alpha and Omega of all." Our love must depend on our knowledge. Deborah's knowledge was a mere skeleton outline as compared with ours. Contrast the fervour of emotional affection that manifestly throbbed in her heart with the poor, cold pulsations which we dignify by the name of love, and the contrast may put us to shame. II. Further, note THE GRAND CONCEPTION OF THE CHARACTER WHICH SUCH A LOVE PRODUCES: "Let them be as the sun when he goeth forth in his might." Think of the fierce eastern sun, with "sunbeams like swords," that springs up from the east and rushes to the zenith, and "nothing is hid from the heat thereof" — a sun the like of which we, in our cloudy skies, know little about, but which, to the Oriental, is the very emblem of splendour and of continuous victorious power. There are two things here — radiance and energy, light and might. "As the sun when he goeth forth in his strength." Deborah was a "prophetess," and people say, "What did she prophesy? "Well, she prophesied the heart of religion in reference to its essence, and, as one sees by this phrase, in reference to its effects. What is her word but a partial anticipation of Christ's saying, "Ye are the light of the world"; and of His disciple's utterance, "Ye were sometimes darkness, and now are ye light in the Lord: walk as children of the light"? "Is Deborah's aspiration fulfilled about me? "Let each of us ask that. "As the sun when he goeth forth in his strength" — would anybody say that about my Christian character? Why not? Only because the springs have run low within is the stream low through the meadows. Only because the love is cold is the light feeble. There is another thing here. There is power in sunlight as well as radiance. On that the prophetess especially lays a finger. "As the sun when he goeth forth in his strength." She did not know what we know, that solar energy is the source of all energy on this earth, and that, just as in the deepest analysis "there is no power but of God," so in the material region we may say that the only force is the force of the sun, which not only stimulates vegetation and brings light and warmth — as the pre-scientific prophetess knew — but in a hundred other ways, unknown to her and known to modern science, is the author of all change, the parent of all life, and the reservoir of all energy. And so we come to this thought: the true love of God is no weak, sentimental thing, such as narrow and sectional piety has often represented it to be, but it is a power which will invigorate the whole of a man and make him strong and manly as well as gentle and gracious; being, indeed, the parent of all the so-called heroic and of all the so-called saintly virtues. If you love God you will surely be a strong man as well as an emotional and affectionate Christian. That energy is to be continuous and progressive. The sun that Deborah saw day by day spring from his station in the east and climb to his height in the heavens and ray down his beams, has been doing that for millions of years, and it will probably keep doing it for uncounted periods still. And so the Christian man, with continuity unbroken and progressive brilliance and power, should shine more and more till the unsetting noontide of the day. III. Here is A PROPHECY OF WHICH THE UTTERER WAS UNAWARE. There is a contrast drawn in the words of our text and in those immediately preceding. "So," says Deborah, after the fierce description of the slaughter — "so let all Thine enemies perish, O Lord! but let them that love Thee be as the sun when he shineth in his strength." She contrasts the transiency of the lives that pit themselves against God with the perpetuity that belongs to those which are in harmony with Him, because the livers are lovers of Him. The truth goes further than she probably knew; certainly further than she was thinking when she chanted these words. Let us widen them by other words which use the same metaphor and say, "They that be wise" — that is a shallower word than "them that love Thee" — "they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever." Let us widen and deepen them by sacreder words still, for Jesus Christ laid hold of this old metaphor and said, describing the time when all the enemies shall have perished and the weeds have been flung out of the vine-yard, "Then shall the righteous blaze forth like the sun in the kingdom of My Father." A brilliancy that will fill heaven with new galaxies, bright beyond all that we see here, amidst the thick atmosphere and mists and clouds of the present life! (A. Maclaren, D. D.) II. THE REQUEST: "Let them be as the sun." I think the chief doctrine here intended is that of infallibility. First, the sun is a faithful witness in heaven. The sun has never failed yet, and never can fail. "When He goeth forth in His might." The Scriptures are clear that the people are all predestinated to be conformed to the image of Christ; that what He is they are to be. Did not Jesus Christ go forth in His might in His humiliation; and doth He not also go forth in His might in His exaltation? III. THE REPOSE HERE MENTIONED: "The land had rest forty years." How is it that they had rest forty years? Well, they had rest, liberty, and quiet, enjoying all the privileges of the promised land during these forty years, by one of the most simple things. It was by simply rejecting all false gods, and abiding by the God of Israel, and just bringing up a little of past history, and learning that this God, who had delivered them from Egypt, this God, who had sustained them through the wilderness, this God that brought them into the promised land and planted them there, He, and He alone, was God; and the consequence was that their liberty remained, their harvests were good, their vintage was good, their flocks and their herds increased, and they were every way happy. Just so now; if we would have spiritual rest, spiritual settlement, and real prosperity, it must be by simply abiding by that truth that represents the great God to us as a Saviour, that represents Him in a covenant ordered in all things and sure — simply abiding by that. Now how was it they had rest no longer than forty years? I can hardly tell; but you do not get through the next chapter before you stumble upon an altar, and say, "What altar is this?" This is not the Lord's; no, it is Baal's. And here is a beautiful grove and gardens — everything made pleasant to the flesh, a great display. Well, how in the world Baal got in again I do not know, but I should not wonder if it was either by trade affairs, or else by matrimonial affairs, or else by both. (James Wells.). 'All Things are Yours' Love Makes Suns Songs of Deliverance Whether the Orders Will Outlast the Day of Judgment? Why is it that Our Lord Has Tarried Till Now? Why Has not the Redeemer Returned Long Ere This? Hindrances to Revivals. The Publication of the Gospel Salvation Published from the Mountains The Sovereignty of God in Operation Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings The Hebrews and the Philistines --Damascus Judges |
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