You will wipe their descendants from the earth, and their offspring from the sons of men. Sermons
I. THE TRUE NATURE OF PRAYER. It is the desire of the heart (ver. 2). This is frequently taught by doctrine and fact in Holy Scripture. Words are of the mouth, thoughts are of the heart. "Words without thoughts never to heaven go." It is asking of God for things agreeable to his will. While there is real "asking," there is also loving trust and acquiescence. God''s will is aye the best will. II. SOME LIGHT AS TO THE MANNER IN WHICH GoD ANSWERS PRAYER. 1. By giving what is good. "Life." 2. In a higher sense than we thought of. "For ever." 3. In such a way as shall be for the greatest benefit to others as well as to ourselves. "Blessings" (cf. Paul, "more needful for you," Philippians 1:24). Hence faith is confirmed. Our hopes as to the future are sustained. Our hearts are soothed amidst the disappointments and trials of life, by the assurance that all is well. We ask "life" for ourselves; and God gives what he sees best. We ask "life" for our friends. Some child or loved one is in peril of death. We plead for him. We entreat that he may be spared. We continue with "strong crying and tears" to pray that his life, so precious and so dear, may be prolonged. But in vain. He dies. We are troubled. We mourn in bitterness of soul, as if God had forgotten to be gracious. But when we look at things aright, we find comfort. God has answered us in his own way. He knows what is best. Your little one has gone quickly to heaven. Your darling boy has been taken to a nobler field of service than earth. The "desire of your eyes" has been caught up into the glory of God. There they await us. Love never faileth. The fellowship in Christ endures for ever. - W.F.
Some trust in chariots, and some in horses: but we will remember the name of the Lord our God. By the name of God is meant the various properties and attributes of God. Now, whilst some trusted in earthly power, the Psalmist confides in "the name of the Lord our God." It would seem to an ordinary observer, if he were ignorant of the Gospel, that the name of the Lord would excite terror rather than confidence. If there be good in the moral government of God, how much of suffering, evil and sorrow there are, notwithstanding. How then can confidence arise from remembering the Divine name? We distinctly admit that there are attributes of God which, because they seem arrayed against sinful beings, can hardly be supposed to be subjects of encouraging remembrance. "The name of the Lord our God" includes justice and holiness; and these are qualities from which we seem instinctively to shrink, as though we felt that they must necessarily be opposed to rebellious and polluted creatures. And so they must be. If there be certain Divine properties, the remembering of which might be comforting even to the disciple of natural religion, undoubtedly there are others which can furnish nothing but cause of disquietude, unless there be full acquaintance with the scheme of redemption. It is in respects such as these that natural theology, if it would keep its disciples at peace, must forbid their recollecting the name of the Lord their God. These are points which must be slurred over, for to examine them deeply would be to destroy all foundation of hope. But it is not so with the disciple of revealed religion." Blessed be the God and Father of our Lord Jesus Christ, there is no property involved in the Divine name from which we need shrink, none which is not actually ranged on our side, if we believe on Him who gave His life a ransom for the world. Did you ever consider what emphasis there is in St. Paul's answer to his own question, "Who shall lay anything to the charge of Gods elect?" His answer is, "it is God that justifieth." What is there in the fact that "it is God that justifieth," which proves that earth, and sea, and air might be ransacked for an accuser, but that none could be found who could make good any charge against "God's elect?" Is it not because God is the justifying agent; not this property, not that attribute of God, but God Himself — God the combination of all possible perfections? If it be God that justifieth, the justification must be that in the effecting which holiness and justice concur. And therefore is it that all accusation is silenced; for if the satisfaction made to God on our behalf hath met every attribute of God, it is not possible that there should remain place for any charge. Justice as well as love demands our acceptance. Who can condemn when the Divine Judge Himself acquits, nay, pronounces approval? You should not fail to observe that our text furnishes a great criterion, and that we ought to test by it our spiritual condition. Is it, or is it not, our habit to "remember the name of the Lord our God," whilst others, either neglectful of religion or adopting false systems, turn bewildered to "chariots and horses"? It is, if with David we have "entered into covenant with God," through the Mediator: it cannot be, if we are still virtually aliens, living in the darkness and rebellion of nature. Oh, we too well know that there must be some amongst you whose only happiness is in keeping God out of their thoughts, and who are glad of any excuse for not considering His nature and attributes. Any "chariot," any "horse," which may bear them away from the contemplation of their Maker! What a state! To be afraid of meditating on that Being before whom they must inevitably appear, and who "has power to destroy both body and soul in hell"! If the banishing Him from your thoughts could finally keep you from contact with Him in His awfulness; if there were a "chariot," if there were a "horse," which would bear you away from His "everlasting wrath," we might not wonder at your perseverance in forgetting Him to, the utmost of your power. Try for one hour to "remember God's name" — "God's name" as traced by natural theology, and yet more vividly by revealed. I know that you will be disturbed and appalled, I know that as one property after another of the Divine nature passes before you, you will shrink back, and be tempted to exclaim — Oh! for the "chariot," oh! for the "horse," to bear us away from this terrible God! But this is what we wish. We wish you to see in God "a consuming fire," — a Being of terrors, and those terrors all armed to strike down and to crush you. But we do not wish you to be left in dismay; neither will you be. When "remembering the name of the Lord" has made you feel yourselves lost, you will hear with unspeakable gratitude how God laid your iniquities on His own well-beloved Son. If God out of Christ appeared to you "a consuming fire," God in Christ should appear to you as a "reconciled Father."(H. Melvill, B. D.) II. THE PURPOSE. "We will remember," etc. The trust of the Christian begins memory. It acts as a stimulant to the believer, and loosens every other bond and makes it easy to let go all which the world gives. III. THE CONSEQUENCES. "They are brought down,...but we," etc. Now, the results of trust in human power are sad and unexpected. It was so with Pharaoh and his army. But they are in accordance with the natural course of things. If we sow to the flesh we shall of the flesh reap corruption. But the Christian trust issues in this — "We are risen, and stand upright." (W. D. Horwood.) II. THE FOUNDATION OF CHRISTIAN PEACE AND COURAGE. "But we will remember," etc. The name of the Lord is perpetually recurring in Scripture and has ever a deep and portentous meaning. The name of Jesus has now the same energy. "The Lord our God" — all the best blessings of time and eternity belong to the covenant of grace which is in Jesus. Is God our God? Can we adopt the words of the text? (W. G. Lewis.) France, in the Revolution, hung up her motto — "Liberty equality, fraternity. Napoleon changed it to Infantry, cavalry, artillery, says PUNCH.Every good Christian is necessarily a loyal man. The subject now considered is, the insufficiency of all human expedients to secure happiness for a people unless God be honoured in the councils of their rulers, and His name be remembered by themselves. Human policy, if separated from Divine wisdom, leads to ruin and disgrace; but they rise and stand upright who "remember the name of the Lord our God." In what manner is a nation called upon to remember the name of the Lord our God? The right administration of justice and the true worship of God are the only sufficient securities for the permanent happiness of a state. It is the peculiar province of the law of God to instill a hatred of sin. Human laws may bind the hand, fetter the foot, and imprison the body, but nothing can control the heart, and curb the thoughts, and purify the motives by which we are influenced except the Spirit of God. He alone can subjugate the whole man.(A. Watson, M. A.). The king shall Joy in Thy strength, O Lord; and in Thy salvation how greatly shall he rejoice. Take the literal view of this Psalm as a type of the moral one against error and sin, and we have —I. THANKSGIVING FOR VICTORY. Verses 1-7 are a triumphant declaration of some victory. "Thou settest a crown of pure gold upon his bead." Now — 1. His conquest was a source of joy. "The king shall joy," etc. 2. His conquest was of Divine mercy. "Thou hast given him," etc. That mercy went before him. "Thou preventest him," etc., and transcended his progress. "He asked life of Thee, and Thou gavest it him, even length of days forever and ever." 3. His conquest exalted him to honour. "His glory is great," etc. And — 4. Was connected with his trust in God. "For the king trusteth," etc. II. EXPECTATION OF YET FURTHER VICTORY. "Thine hand shall find out all Thine enemies," etc. In moral struggles, past victories promise future ones. Because — 1. The opposition is weakened. 2. The weapons cannot be injured. The sword of the Spirit cannot rest nor decay. 3. The resources are inexhaustible — God's wisdom, love, and power. 4. The enemies already overcome are as great as any remaining; and 5. Each new conquest weakens the foe, but increases the strength of the conqueror. III. DESIRE FOR VICTORY OVER ALL ENEMIES. And this shall be. "Be Thou exalted, Lord, in," etc. (D. Thomas, D. D.) Here is God assisting, and the king trusting; God saving, and the king rejoicing; the king desiring, and God satisfying his desires to the full. In this verse are three remarkable conjugations. God is joined with the king. Strength with confidence. Salvation with exceeding great joy. Thus they depend on each other. The king on God. Confidence on strength. Joy of salvation. God exalteth the king. Strength begetteth confidence. Salvation bringeth with it exceeding joy. God is above the king. Salvation is above strength. Exceeding joy above confidence.1. The only security of princes and states is in the strength of the Almighty. 2. God holdeth a special hand over sovereign princes. 3. Princes mightily defended and safely preserved by the arm of God must thankfully acknowledge this singular favour, and deliver their deliverances to after ages, that the children yet unborn may praise the Lord as we do this day. (D. Featley, D. D.) "Oh, it is good rejoicing in the strength of that arm which shall never wither, and in the shadow of those wings which shall never cast their feathers! In Him that is not there yesterday and here today, but the same yesterday, today, and forever! For as He is, so shall the joy be."(Launcelot Andrews.) In Thy salvation how greatly shall he rejoice Homiletic Commentary. I. THIS JOY AROSE FROM A CONSCIOUSNESS OF NEWLY-ACHIEVED VICTORY.1. This victory was achieved by supernatural power. Not by the ordinary tactics of military genius, or by the prowess of a human arm. The salvation of humanity is a Divine work. 2. This victory was granted in answer to earnest prayer (ver. 2). The agony of wrestling prayer is often turned into the rapture of success. II. THIS JOY WAS ACCELERATED BY POSSESSING AN AFFLUENCE OF DIVINE BLESSING. 1. He was surrounded with evidences of the Divine beneficence. God's gifts are God's love embodied and expressed. 2. He was invested with the most illustrious dignity (vers. 3, 5). Jesus wore a thorn crown, but now He wears the glory crown. 3. He enjoyed the consciousness of an imperishable life (ver. 4). He was raised from the dead to die no more. 4. He became the source of endless blessing to others (ver. 6). In and through Him all nations of the earth are blessed. 5. He exults in the Divine favour (ver. 6). The countenance of God makes the Prince of heaven glad. III. THIS JOY WAS INTENSIFIED BY THE ASSURANCE OF THE UNSHAKEABLE PERMANENCY OF HIS GOVERNMENT. 1. The permanency of Messiah's throne is secured by the Divine mercy (ver. 7). He who is most high in every sense engages all His infinite perfections to maintain the throne of grace upon which our King in Zion reigns. 2. The assurance of this permanency is strengthened by Messiah's confidence in God (ver. 7). The joy and confidence of Christ our King is the ground of all our joy and confidence, and the pledge of final conquest over all our foes. (Homiletic Commentary.) I. LOOK AT OUR KING AS HAVING ACCOMPLISHED SALVATION. But few Christians believe in a salvation finished, perfected. The salvation in Christ Jesus is complete; there is not an iota more to pay, not a single act of meritorious obedience left to perform, and not an enemy to combat but He has engaged to vanquish. Look at the manner in which He accomplishes this salvation.1. By His suretyship and substitution. 2. By His atonement. 3. The entire labour is exclusively His own. II. OUR GLORIOUS KING INVESTED WITH KINGLY POWER TO DISPENSE SALVATION. 1. By His victories. 2. By application. III. THE KING REJOICING IN GOD'S SALVATION, SEEING THE TROPHIES OF IT BROUGHT IN AND BROUGHT HOME. My soul seems in an ecstasy of thought in the contemplation of this. Precious Christ! It is all Thine own — all Thy work from first to last. (Joseph Irons.) People David, PsalmistPlaces JerusalemTopics Cut, Descendants, Destroy, Destroyest, Fruit, Mankind, Offspring, Posterity, Seed, Sons, WiltOutline 1. A thanksgiving for victory7. with confidence of further success Dictionary of Bible Themes Psalm 21:9Library Epistle Lviii. To all the Bishops Throughout Helladia . To all the Bishops throughout Helladia [1626] . Gregory to all bishops constituted in the province of Helladia. I return thanks with you, dearest brethren, to Almighty God, who has caused the hidden sore which the ancient enemy had introduced to come to the knowledge of all, and has cut it away by a wholesome incision from the body of His Church. Herein we have cause both to rejoice and to mourn; to rejoice, that is, for the correction of a crime, but to mourn for the fall of a brother. But, since … Saint Gregory the Great—the Epistles of Saint Gregory the Great My Brethren. The Poor in Spirit are Enriched with a Kingdom Fourteenth Day for the Church of the Future Of Deeper Matters, and God's Hidden Judgments which are not to be Inquired Into The Evening of the Third Day in Passion-Week - on the Mount of Olives: Discoures to the Disciples Concerning the Last Things. Sermons of St. Bernard on the Passing of Malachy What Messiah did the Jews Expect? Letter Li to the virgin Sophia Psalms Links Psalm 21:10 NIVPsalm 21:10 NLT Psalm 21:10 ESV Psalm 21:10 NASB Psalm 21:10 KJV Psalm 21:10 Bible Apps Psalm 21:10 Parallel Psalm 21:10 Biblia Paralela Psalm 21:10 Chinese Bible Psalm 21:10 French Bible Psalm 21:10 German Bible Psalm 21:10 Commentaries Bible Hub |
    |