DISCOURSE: 691
HOW TO REQUITE THE LORD FOR HIS MERCIES
Psalms 116:12-14. What shall I render unto the Lord for all his benefits toward me! I will take the cup of salvation, and call upon the name of the Lord. I will pay my vows unto the Lord now in the presence of all his people.
THE influence of faith on our eternal salvation is obvious to all who have any just views of the Gospel: but its operation on the mind in this present life, and its efficacy to produce peace and holiness, are by no means generally understood. In this view however the psalm before us is peculiarly instructive. David, when his faith failed him, overlooked all the mercies that he had received at the Lord’s hands, and rashly concluded, that all which had been declared to him respecting the purpose of God to establish him on the throne of Israel, was false: “I said in my haste, all men are liars.” But, when his faith was strengthened, he no longer gave way to such querulous expressions and desponding fears: on the contrary, he then was full of peace and joy; and with the liveliest emotions of love and gratitude, exclaimed, “What shall I render unto the Lord for all his benefits towards me?” That we may be brought to this happy state of mind, and may be led to abound in praise and thanksgiving, let us contemplate,
I. The benefits which our God has conferred upon us—
On such an inexhaustible subject as this, we can do no more than suggest a few leading thoughts, which may be more largely prosecuted in our secret retirement. To contemplate them in all their fulness will be the blissful employment of eternity. Let us notice those,
1. Of creation—
[How distinguished is our condition above all other creatures upon the face of the earth! In bodily powers, it is true, we are exceeded by many; who have not only far greater strength and agility than we, but their senses also, of sight, and hearing, and taste, and smelling, and of feeling also, far more exquisite than ours. But the endowment of reason elevates us far above them all, and puts them all, in some degree at least, in subjection under our feet. In them indeed is instinct, and that too in such perfection as almost to border on the province of reason; but in us is a capacity to comprehend things of spiritual and eternal import, and an ability to know, to love, to enjoy, to glorify our God. Say whether these be not mercies which call for the devoutest gratitude at our hands?
Nor is it a small matter that we have been brought into the world at such a time, when the light of God’s truth is so clearly seen, and in such a place as Britain, where it shines forth, as it were, in meridian splendour. We might have been born of Mahometan or Heathen parents; or even in our own country have been so situated, as to hear but little of Christ and his salvation. Surely we should not overlook these great benefits, nor forget what a mercy it is to live in this present day, when there exists such an ardent zeal for the propagation of the Gospel, and such unprecedented efforts are made for its diffusion throughout the world.]
2. Of Providence—
[Innumerable are the deliverances which we have all received from dangers seen and unseen. Millions have been taken out of the world before they had attained our age; and it is to God’s gracious care alone we owe it, that we have yet “space given us for repentance,” and time afforded us for securing the things belonging to our peace. And how different might be our condition from what it is! We might be so destitute of every comfort, and so oppressed with pain and anguish, that our very existence, instead of being a blessing, might be a burthen and a curse. We all, it is true, have trials of some kind or other; but we all have our consolations also; and those who have most afflictions, have in themselves an evidence, how greatly we are all indebted to our God for that measure of consolation which is given to mitigate our sorrows, and how infinitely short of our deserts is any trouble which is allotted us in this world.]
3. Of Redemption—
[But how shall we speak of this? Who can “comprehend the height and depth of God’s love” displayed in it? That God should so pity us as to give his only-begotten Son to die for us! that he should lay our iniquities on him, as our Surety, and thus make a way for the display of all his own glorious perfections in the salvation of man! What shall we say to this? It is “a love that passeth knowledge.” Every part of it is described as far exceeding all finite comprehension. The “riches” of grace contained in it, are “unsearchable:” the “peace” flowing from it, “passeth understanding:” the “joy”imparted by it, is “unspeakable and full of glory.” The whole mystery of redemption, as contrived, as executed, as applied, and as experienced in the souls of men, is so great, that we cannot contemplate it a moment, without exclaiming, “O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out [Note: Romans 11:33.]!”]
Having thus briefly touched upon the mercies of our God, let us proceed to mark,
II.
The sense we should have of them—
It is not any slight acknowledgment that becomes us: we should contemplate them,
1. With overwhelming gratitude—
[This is implied in the Psalmist’s expression, “What shall I render unto the Lord?” It is not a calm inquiry, but the language of a heart oppressed, as it were, with a load of obligation. A man who can speak calmly on such a subject, nay, I had almost said, a man who can speak at all upon it, feels it not as he ought; it is too big for utterance: as, in a mind overwhelmed with conscious unworthiness, “the Spirit of God maketh intercession with groans which cannot be uttered,” so methinks, if we had a just apprehension of the benefits conferred upon us, our sense of them would be expressed rather in a way of silent adoration, than of verbal acknowledgment. We do not mean by this, that men should not sing praises to their God, and tell of all his wondrous works; for it is our bounden duty to celebrate them to the utmost of our power [Note: Isaiah 12:4-6.]: — — — but, in our present state of darkness and ignorance, it is rarely given to men so fully to behold all the wonders of God’s love, as to have their organs of vision blinded by the overwhelming splendour of the light: we “see at present only in part:” we “behold things only, as in a mirror, darkly:” as “Moses put a veil upon his face” to hide from the admiring Israelites that glory which they were “unable steadfastly to behold,” so God has, in mercy, veiled even his goodness from us, because we are incapable of supporting the ineffable effulgence of his glory. Of what we do see, we must say, with Job, “Lo, these are parts of his ways; but how little a portion is heard of him! but the thunder of his power” (we may add too, the riches of his goodness) “who can understand [Note: Job 26:14.]?”]
2. With practical self-devotion—
[However overwhelmed our minds may be, there must be in us a determination of heart to render to the Lord all the service of which he has made us capable. Our gratitude to him must be, “not in word and in tongue, but in deed and in truth.” His love must have a constraining influence on our souls: it must “constrain us no longer to live unto ourselves, but unto Him who died for us, and rose again [Note: 2 Corinthians 5:14-15.].” Every blessing we enjoy must lead us to Him, who of his great mercy and bounty has bestowed it on us: and the consideration of redeeming love especially must animate us to a total surrender of ourselves, in body, soul, and spirit, to the service of our God [Note: 1 These. 5:23.]. As, under the Law, the slaughtered victims were wholly burnt by fire upon the altar, so, under the Gospel, must we offer ourselves up wholly to the Lord “as living sacrifices.” This is nothing more than our reasonable service [Note: Romans 12:1.]: “We are not our own; we are bought with a price: and therefore we should glorify God in our body and in our spirit, which are his [Note: 1 Corinthians 6:20.].”]
But let us somewhat more distinctly consider,
III.
The way in which we should requite them—
The example of the pious Jews is very instructive—
[The Jews were encouraged under their troubles to betake themselves to God, and to make vows unto the Most High: and these vows they were required strictly to perform. On paying their vows to their heavenly Benefactor, they presented certain sacrifices, of which they and their families were permitted to partake, in remembrance of God’s mercies towards them, and as an expression of their gratitude to him [Note: Leviticus 7:12.Deuteronomy 12:6-7; Deuteronomy 12:17-18.]. On these occasions, it was common for the master of the family to close the feast by taking a cup of wine, and drinking of it, first himself, and afterwards all his family in succession; and then to close the whole with a hymn. To this custom it should seem that David refers in other psalms [Note: Psalms 66:13-16; Psalms 107:22.], as well as in the passage before us: and our blessed Lord adopted it as a suitable method of commemorating the wonders of his dying love [Note: Matthew 26:27.]. He took a cup, and blessed it, and gave it to his disciples, that they, and all his followers, to the very end of time, might drink it in remembrance of his blood shed for the remission of their sins [Note: 1 Corinthians 11:25.]
After this example we should pay our vows, and “receive the cup of salvation,” or, as that used by the Jews was called, “the cup of deliverances”—
[Is it asked, What sacrifice are we to offer? I answer, The sacrifice of praise and thanksgiving [Note: Hebrews 13:15.]. “The calves of our lips” are far more acceptable to God than all the burnt-offerings that ever were offered [Note: Psalms 50:13-14. with Hosea 14:2.]. And surely the sacramental cup, of which every Believer should frequently partake, may at once remind us of all the mercies we have ever received, and be taken by us as a memorial of God’s unbounded love to us, and of our unfeigned surrender of ourselves to him. In these expressions of our love and gratitude we should have all the powers of our souls called forth: “all that is within us should bless the name of our God:” and the entire devotion of ourselves to his service should bear witness to our sincerity before him. Never are we to be restrained by fear or shame: no; we must pay our vows “in the presence of all his people.” If we are ashamed of Christ, what can we expect, but that he will be ashamed of us? But, “if we confess him before men, then will he also confess us in the presence of his Father and his holy angels.” Here then is the service which we are to render unto God in return for all his benefits: we are to confess him, to magnify him, to adore him, to give up ourselves to him as his redeemed people, to live altogether by faith in the Lord Jesus Christ, receiving all out of his fulness, and improving all for the honour of his name. So entirely should we be the Lord’s, that “whether we eat, or drink, or whatever we do, we should do all to his glory [Note: 1 Corinthians 10:31.].”]
Address—
1.
Those who have never yet instituted this inquiry—
[Alas! how many have never made any other use of God’s mercies, but to render them means of self-destruction, and instruments of dishonouring their God! Has he given them abundance! they have employed it in riot and excess. Has he vouchsafed to them health and strength? they have turned these blessings into an occasion of more unbridled licentiousness. Has he bestowed intellectual powers upon them? they have perverted these to justify their evil ways, and to dispute the authority of God. The very Gospel itself they have abused as sanctioning their presumptuous hopes, and as affording reason for dissipating all fear of God’s displeasure. Ah, Brethren! what will be the end of these things? “Do ye thus requite the Lord, O foolish people, and unwise?” How will ye answer it at the last day? When your Judge shall put the question, “What could I have done more for my vineyard than I did? what excuse will ye offer for bringing forth only wild grapes [Note: Isaiah 5:1-4.]?” Do but think of these things, ere it be too late. But if ye will not lay these things to heart, then know assuredly, that, if ye will not render unto the Lord according to his works of mercy, he will render unto you according to your aggravated iniquities.]
2. Those who profess to feel their obligations to their God—
[Examine, I beseech you, the returns which you have made: do they not “fill you with shame and confusion of face?” Are ye not perfectly astonished at your own ingratitude? O! see what need there is to walk humbly before God. But yet, do not despond. Your “God is able to make all grace abound towards you:” and, if you call upon him, “he will give you more grace,” even grace sufficient for you, so that you shall be able to “render to him, in some measure at least, according to the benefits he has conferred upon you.” You see how he wrought in David, and in his holy Apostles: and is his arm shortened, that it cannot reach to you? Arise, and bless your God; walk joyfully before him; “let your hearts be lifted up in his ways:” come, and take the cup of salvation; and, as one great family, hand it round, each, as it were, to the other, that all of you may be encouraged, and all be comforted, and all be strengthened. “Now,” even now, take the blessed cup into your hands; and drink of it “in the presence of all his people;” yea, drink, and live for ever. And inquire with yourselves, inquire of each other, yea, inquire of God himself, what you can do for him; and let your capacity for his service be the only measure of your exertion.]