Salmos 146:7,8

DISCOURSE: 745
THE EXTENT OF CHRIST’S COMPASSION

Salmos 146:7. The Lord looseth the prisoners: the Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous.

AS David was a very eminent type of Christ, so was he inspired to prophesy of Christ: and, if we look no further than to the passages quoted out of the Psalms in the New Testament, we shall find, that he wrote as fully and as minutely respecting the Messiah, as any other prophet whatever, not excepting even Isaiah himself. He described his person as God and man [Note: Salmos 8:4. with Hebreus 2:6 and Salmos 110:1. with Lucas 20:42. or Salmos 45:6. with Hebreus 1:8.]. He declared the whole of his work, his first covenant engagements with the Father [Note: Salmos 40:6. with Hebreus 10:6.], his incarnation [Note: Salmos 8:5. with Hebreus 2:7.], together with his active obedience [Note: Salmos 69:9. with João 2:17.], and his unparalleled sufferings unto death [Note: Psalms 22, 69. with all the accounts in the Gospels.]. He foretold his resurrection [Note: Salmos 16:10. with Atos 2:27.], and ascension [Note: Salmos 68:18. with Efésios 4:8.]; his session at the right hand of God [Note: Salmos 110:1. with Atos 2:35.], and his final appearance to judge the world [Note: Salmos 102:26. with Hebreus 1:12.]. He proclaimed also his offices, as a prophet [Note: Salmos 78:2. with Mateus 13:35.], priest [Note: Salmos 110:4. with Hebreus 7:17.], and king [Note: Salmos 2:6. with Hebreus 1:5.]. We do not indeed find the psalm that is before us expressly cited in the New Testament: but the whole of it so accords with what is elsewhere spoken respecting him [Note: Compare Isaías 42:6; Isaías 35:5. with João 9:32 and Mateus 11:3.], and the very words of the text are so descriptive of what Christ himself declared to be the great end of his mission [Note: Isaías 61:1. with Lucas 4:18; Lucas 4:21, N. B. The foregoing passages are cited only for the satisfaction of the reader, and not with a view to their being incorporated with the discourse. Nevertheless they would form the substance of a profitable discourse on Atos 2:25. (“David speaketh concerning him;”) in which it might be shewn how copiously and how minutely David speaks of the Messiah.], that we can feel no hesitation in interpreting it as relating to Christ.

In this beautiful description then of our Lord’s compassion to man, we may observe,

I. Its boundless extent—

The calamities with which the human race are afflicted are very numerous; nor is there any trouble which the Lord will not either remove or sanctify, if we call upon him. But as the remedying of our spiritual maladies was the principal end of his coming, we shall direct our attention more immediately to them. In the words before us then we may notice his regards,

1. To the blind and willing slaves of sin—

[The world at large are in bondage to their lusts, and to that wicked one who leads them captive at his will; and they are shut up under a sentence of condemnation for their numberless violations of the law of God [Note: Gálatas 3:23.]. Yet, so blind are they to their real state, that they cannot see, and will not believe it. Their cunning adversary has undertaken to be their guide, but has led them into the heart of the enemies’ country, and, if mercy do not interpose, into the very jaws of destruction [Note: Alluding to 2 Reis 6:18.]. But the Lord Jesus is not an unconcerned spectator of their misery: he is ready to weep over them as over the murderous Jerusalem: and even while they reject him, he “would gladly gather them, as a hen gathereth her chickens under her wings.” He would give them an eye-salve, whereby they should be enabled to see clearly [Note: Apocalipse 3:18.]: he would cause their chains to fall off, and would say to them, go forth, and shew yourselves [Note: Isaías 49:9. with Atos 5:18.]: yea, so desirous is he to exercise mercy towards them, that nothing but a determined rejection of his grace can involve them in final ruin.]

2. To penitents “bowed down” under a sense of sin—

[Whatever be the afflictions under which we groan, we may carry them all to him, with an assured expectation of sympathy and succour, since he is at all times “a strength to the poor, a strength to the needy in his distress [Note: Isaías 25:4.].” But if sin be our burthen, if a sense of guilt lie heavy on our conscience, if our indwelling corruption be to us as a putrid carcass from which we cannot get loose [Note: This is the idea alluded to Romanos 7:24.], and which causes us to lothe and abhor ourselves, we need not fear but that our Lord will soon come to our help: “He will never break a bruised reed or quench the smoking flax, but will bring forth judgment unto victory.” The sighs and groans of a contrite soul will surely enter into his ears, and call forth his almighty aid. He may indeed for wise purposes suffer the pressure to be heavy and of long continuance [Note: Salmos 38:2; Salmos 38:4; Salmos 38:6; Salmos 38:8; Salmos 38:21; Salmos 142:6.], insomuch that the weeping penitent may be ready to say, “The Lord will not hear, neither will the Almighty regard me:” but at the fittest season he will interpose to revive the drooping spirit, and to “make the bones which he hath broken to rejoice:” “he will take the beggar from the dunghill to set him among the princes [Note: 1 Samuel 2:7.].”]

3. To “the righteous” who are delivered from the power of sin—

[They are justly deemed “righteous,” who, in the habit of their minds, and the general tenour of their lives, are devoted to God. Allowed sin, of whatever kind it were, would exclude us from this number, and mark us as children of the devil [Note: 1 João 3:8.]: but if we be really clothed with the Redeemer’s righteousness, and “walking not after the flesh, but after the Spirit,” we need not fear to take to ourselves this honourable appellation [Note: Romanos 8:1.]. And if this character be ours, the Lord loves us, not merely as he does sinners in general, with a love of pity, but with a love of complacency: “he joys over us with joy, he rests in his love, he joys over us with singing [Note: Sofonias 3:17.].” There is not any blessing which our souls can want, but his love will bestow it. We say not, That he will forbear to chasten us (for that would be a mark of hatred rather than of love [Note: Hebreus 12:6.]) but, That he will deal with us in all things as a wise and tender parent, administering to us such things, in such a measure, at such a time, and in such a manner, as his unerring wisdom knows to be best for us.]

But we cannot rightly appreciate the Saviour’s love, unless we notice particularly,

II.

Its unremitted exercise—

Long before David existed in the world, our Lord had shewn forth all his love to his people in the wilderness; nor did he ever leave that ungrateful nation without abundant tokens of his regard. In the days of his sojourning on earth his whole life was spent in doing good to the most indigent and most unworthy. Nor has he yet suspended the exercise of his grace; he still manifests his regard to his people, and effects his purposes towards them,

1. By his providence—

[Wonderful are the ways whereby he accomplishes his own eternal counsels. The histories of Joseph and his family, and of Esther and the captive Jews, give us an insight into the things which are yet daily passing in the world. Many events appear to us casual and trifling: but the truth is, that not one is casual, not one is trifling: every the minutest circumstance is ordered by the Lord, and forms a link in the chain of his unerring providence. Not a hair of our head falls but by his appointment; and it remains with us to mark his dispensations with care, and improve them with diligence. Let any whose eyes have been opened, or whose souls have been liberated from spiritual bondage, look back and see the way by which they have been brought to the enjoyment of these mercies; and they shall find such a mysterious concatenation of causes and effects as will furnish them with matter of astonishment to all eternity.]

2. By his grace—

[It is not said in the text that the Lord had done or should do those particular things ascribed to him: but he is spoken of as actually doing them; so that there is no day, no hour, wherein he is not engaged in this blessed work. He makes his word effectual at this time, no less than formerly, “to turn men from darkness unto light, and from the power of Satan unto God.” At this time also he heals the wounded spirit, and sheds abroad his love in the hearts of his faithful people. What if his word have not as much energy as in the days of the Apostles? or his Spirit be not poured out in such an abundant measure? “Has he forgotten to be gracious, or, in anger, shut up his tender mercies?” Surely there are many in these days, who can say, I was once in bondage, but now enjoy liberty; I was blind, but now see; I was bowed down under a heavy load of temptation and corruption, but my strength has been renewed like the eagle’s; I once had no idea what was meant by the sealing of the Spirit, or the witness of the Spirit, but I have now received such tokens of my Saviour’s love, as have assured my mind, that my “Beloved is mine, and I am his.” Let it be known then that Christ is still communicating his blessings to his church, and that it is both our duty and our privilege to enjoy them.]

Infer—
1.

How great is the folly and wickedness of those who neglect Christ!

[If our maladies were of a bodily nature, and relief were offered us, should we not be deemed insane if we despised it? And, if our benefactor had put himself to great expense and trouble to procure us that relief, would our contempt of him be thought a light offence? The application of this to our state is obvious. But let the energetic language of the text be marked: wherefore does the Psalmist no less than four times repeat the name of Christ? Is it not the more effectually to call our attention to him? and does not this in a very pointed manner reprove the sin of neglecting him? If then we would not greatly multiply our own sorrows, and rush on blindly to everlasting destruction, let us seek to experience his proffered mercies, and to become the objects of his unalterable love.]

2. How little reason is there for any one to entertain desponding fears!

[The state of those who are immured in dungeons under a sentence of condemnation, or are deprived of the faculty of vision, may be justly considered as desperate in the extreme, and as representing in very gloomy colours the condition of men’s souls. But there is nothing impossible with God: our adorable Saviour is both able and willing to effect deliverance: and, if, like the woman in the Gospel, we have been bowed down under a spirit of infirmity for eighteen, or eighty, years [Note: Lucas 13:11.], one word of his can instantly release us. And, if once we be interested in his righteousness, and renewed in the spirit of our minds, there is not any thing which we may not expect from him: if once he love us, he will love us to the end [Note: João 13:1.]. Let none then say, There is no hope: but let us entertain worthy thoughts of our almighty Deliverer: for, however much our expectations of mercy may be raised, we can never be disappointed, if we put our trust in him.]