Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.
The remembrance of past mercies an inducement to present confidence in God
This psalm is not one of complaint or sorrow, nor of settled joy, but of the transition from the one to the other. David has just recovered his confidence in God, and feeling assured that his soul will soon find rest and confidence in Him. Believers, now, are often in this state of mind, in this transition state. Oh, let us see to it that we go forward, as David did, and not backward into deeper gloom; for this is possible: we may sink down as well as rise. That we may rise, note how David acted in such case.
I. He states a fact--“Thou hast been my help.” And surely we can say this; indeed, we must say it, for the Lord has been our help. When in our sin, He became our Saviour, and by His Holy Spirit turned us to Himself. We have had other helpers, but none such as He. And every true believer recognizes this. Others practically regard themselves as their own real helpers, not God.
II. A resolution founded on the fact. “Because. .. therefore in the shadow of,” etc. “The shadow of Thy wings” signifies the parental protection of God, His watchfulness, love and tenderness. The whole sentence expresses--
1. The most assured safety in God. As the chickens deem themselves safe while under the wing of the mother-bird, so are God’s people safe under His protection. And not only safe from danger, but hidden from it: it cannot find them.
2. A determination in the psalmist to fly to God for safety. When he says he will rejoice in the shadow of God’s wings, he plainly intimates that he will betake himself there (Psalms 57:1; Psalms 143:9). We are not to look for God’s mercy without seeking it. “The name of God is a strong tower,” but “the righteous” will, must, “run into it,” would he be “safe.” The everlasting wings are spread out for us, we must run and keep beneath them would we be safe.
3. An anticipation of pleasure and joy in God’s protection. “I will rejoice,” not merely be safe, but be happy. He is not going to a shelter he is driven to, but to a home he loves. These two ideas of safety and comfort in God are ever kept together in David’s mind (Psalms 23:4; Psalms 90:1-17 :l). And--
4. This resolution is grounded on the fact the psalmist set out with. “Because Thou hast been,” etc. It is a poor use to make of God’s mercies to get only a present comfort from them; the memory of them ought to be treasured up for use in future trials.
III. The earnestness with which the psalmist carries his resolution into effect. “My soul followeth hard after Thee.” In affliction we are apt to be languid and wanting in all energy, It seems to say, “If I am to have comfort, the Lord must come and bring it to me, I cannot turn to Him and seek it.” But how different David’s thought. Oh, let us rouse ourselves, determine to use a holy violence with ourselves when we are in affliction. What we want is such an enjoyment of God as will leave us neither time nor inclination to dwell upon our troubles. Let all remember, there is rest and happiness in God, and especially for every penitent contrite soul. (C. Bradley, M. A.)
The sheltering wing
I. We have a grateful record. “Thou hast been my help.”
1. God awakened us from our folly and sin.
2. God helped us when we sought pardon and deliverance from the burden of sin.
3. And when we have been in despair God has been our help.
4. And when we were without strength, sick, or in peril of ruin. And to render us this help Christ died on the cross.
II. It is a safe shelter. “In the shadow of Thy wings will I rejoice.” Likewise the Christian, remembering that God has been his help up to the present time, shelters himself from temptation, trouble, and trial, knowing that He who has delivered him in the past will not leave him in the toils of the present or the hardships of the future. God shelters us from the allurements of this world. We need a shelter from the darkness and trouble of the present life.
III. An expression of joy. “I will rejoice.” O, ye Christians, rejoice, likewise, for God is your Keeper. (W. Birch.)
The argument from experience
The rejoicing told of here is--
I. Reasonable. “Because”; none can deny this basis of consolation. It is not founded on God’s promise--though that could never be broken--but upon past experience. God has been our help.
II. Personal--“My help.”
III. Real. It is far more than rest or quiescent peace. The psalms are full of the gladness of the Lord. Much joy is superficial. What depths of melancholy there are in hearts that know not God.
IV. Restful.
V. Prophetic. What can the future bring for which Christ cannot prepare us? This, then, is to be written on our banners, “In the shadow of Thy wings will I rejoice.” (W. M. Statham.)
Experience and assurance
I. Experience.
1. David had experienced Divine help. The Roman used to speak of Deus ex machina; God appearing in an unexpected manner in the midst of a history to rescue the hero, and change the scene. This is no figure of speech in the life of faith. Every now and then we have witnessed a distinct interposition, a stretching out of the Divine hand, an inroad of the supernatural. To us has it been true, “He bowed the heavens also, and came down.” Others might think our experience fanatical, if we were to tell it as we see it; but this we cannot help. To us it has been a real manifestation of the Divine thoughtfulness on our behalf. Looking back upon our lives, we cannot help saying deliberately, and as cool statement of fact--The Lord has been our help.
2. David had often experienced this help. He does not make this statement in reference to one solitary incident in his life, or he would have said, “Thou wast once my help”; but he sees a continuity in the lovingkindness of the Lord his God. He means, “Thou hast all along been my help.” In doing his duty as patriot and king, God was his help, and enabled him to walk uprightly in his government. In his sufferings the Lord was his help, and enabled him to be calm and brave. In the time of danger God was his help, and kept him from the hand of the enemy. And now, in this psalm, though David is in the wilderness of Judah, and probably hunted by his own son, yet he sings unto the Lord, “Thou hast been my help.” I do not want you to stop with David any longer. I beg you, now, to come nearer home, and review your own lives.
3. These helps rendered to David had been very choice ones. He had often been helped in special ways. God had taken great care of him. He was the favourite of Providence, and the darling of Heaven. Has it not been so with some of you? Have you not enjoyed choice morsels of experience? Are there not incidents in your life which you could scarcely tell, lest the hearer should smile at your credulity?
4. God’s help has also been continuous to us. In the time of our darkness we could not see the link; but, looking back, we can see it now.
5. Observe also that the Lord has granted us educative mercy. David says, “Because Thou hast been my help.” He says not, that He has wrought everything for us, but He has set us working also. You see, if you do a thing for a man, it is well; but if you help him to do it, it may be better for him, for thus he learns the way.
II. Expectation.
1. What we have experienced of God’s goodness is a revelation of Himself: God’s actions are Himself in motion. If, then, we have experienced God’s power, He is powerful; and we know that anything is possible to Him. If I have experienced His acts of faithfulness, I conclude that He is always faithful, and that He will keep His promise and His covenant, and will be true to all those who trust in Him.
2. This reasoning is good, since you have to do with an unchanging God. If you have changeable man to deal with, there will be no logic in your reasoning; but when you think of Jehovah who changeth not, then you may infer great things, and the severest logic will support you. He was my help, He is my help, and therefore He will be my help, even to the end.
3. This kind of argument is very sure to a man’s own self, and he is the person most concerned. We know whom we have believed, and we are persuaded that He will not fail us. We know what we do know; and if we cannot tell it to others, we are none the less sure of it ourselves.
4. It is clear that this is an accumulating argument. The young man who has known the Lord twelve months, and experienced a great deliverance, is sure that the Lord is to be trusted. But when he has passed twenty, thirty, or forty years of the same experience, his assurance will be doubly sure. To a believer in Christ every day teems with providences and mercies. This tree beareth its fruit every month, and the fruit feeds faith wondrously.
III. Assurance.
1. Contented assurance. David, grateful for past help, holds himself still, and happily awaits the purpose of the Lord. He manifests no fear, no fret, no hurry, no worry. Neither does be cast his eyes towards man. “Thou hast been my help,” saith he; and he looks that way.
2. Patient assurance. It is not ours to hasten the Divine vengeance, nor to wish for a personal triumph; but it is ours to feel the bliss of safety in nearness to God.
3. The assurance of faith. “Because Thou hast been my help, therefore”--what? “In the light of Thy countenance will I rejoice”? No: he had then but little light; he was “in the shadow.” The wilderness cut him off from beholding God in the sanctuary. If you cannot see the face of God, His shadow may give you peace. Lord, I will pray to Thee to lift up the light of Thy countenance upon me; but if Thou dost continue to hide Thyself, I will still trust Thee, and be sure that Thou art the same God of grace. Knowing that Thy shadow is full of defence for me, I will rejoice therein.
4. Continued assurance. We read not, in the shadow of Thy wings have I rejoiced, but, “I will rejoice.” He is rejoicing, and means to go on rejoicing. His joy no man taketh from him. He will rejoice so long as he has a God to rejoice in.
5. The best of all is, this is rejoicing assurance. The text does not say “Because Thou hast been my help, therefore in the shadow of Thy wings will I trust,” but, “in the shadow of Thy wings will I rejoice.” That is going further than silent submission, or humble trust. David is in the dark; but, like the nightingale, he sings in it. (C. H. Spurgeon.)
David’s experience of God’s help
I. David’s experience. “Thou hast been my help.”
1. This implies his necessity. First, as having much work. Secondly, as having many enemies. Thirdly, as having but little strength. Those which are in these circumstances have need of help to be administered unto them. And this is the case and condition of all Christians.
(1) They have much work, a great deal of business to be despatched by them, which they are not able very well to run through of themselves. Take the meanest Christian that is, and in the lowest rank and order amongst men, yet he has work enough to do if it be but to save his own soul, to live soberly, and righteously, and godly in this present world. But if he be anything higher, then it is so much the more; in the family as a master, or in the church as a minister, or as a magistrate in the commonwealth. Here, now, the greater occasions and opportunities that there are of doing good, the greater is the work itself, and the more need of help in it.
(2) They have many enemies. These two they do usually and commonly go together. Much work to be done, and many enemies to oppose themselves against it (1 Corinthians 16:9).
(3) They have but little strength, or, indeed none at all.
2. He hath help afforded him by God Himself.
(1) He is a strong helper.
(2) He is a ready helper. He is a God at hand, and not a God afar off, aa the Scripture often expresses Him. When trouble is near, He is near too; which is a matter of very great comfort and encouragement to all those that depend upon Him.
(3) He is the only help also. There’s none can help without Him, nor, indeed, none besides Him. The improvement of this point to ourselves, in a way of application, comes to this purpose--
1. As a word of comfort and consolation to the people of God in all those difficulties and distresses which they are surrounded and encompassed withal; that they have such an One as this to help them, and to relieve them, and to be assistant unto them.
2. We may make use of this point also in a way of excitement, and that to a threefold performance, which is very rationally consequent hereupon.
(1) If God help us, let us then also help Him.
(2) If God help us, let us then also help ourselves.
(3) If God help us, let us then also help one another.
II. The improvement of this experience.
1. David’s purpose or resolution, which he takes up to himself.
(1) By the shadow of God’s wings we are especially to understand His providence and fatherly protection; and we find mention of it often in Scripture (Psalms 17:13; Psalms 57:1; Psalms 36:7). It is an expression of safety. Look, as the chickens are safe while they are under the wings of the hen, even so are God’s people safe while they are under His providence and protection; and there is nothing which is such a defence and safeguard and security to them as this indeed is. Those which are kept by Him, they are kept safely, neither shall they need anything to fear in the days of evil and trouble which are upon them. It is an expression of secrecy. The wing hides and conceals those which are kept under it; as it preserves them from danger, so it likewise keeps them from discovery. Thus does likewise this wing of God (Psalms 91:4; Psalms 17:8; Psalms 31:20; Jeremiah 36:28). It is an expression of tenderness and singular affection (Deuteronomy 32:11-12).
(2) While he says that herein he will rejoice, there are these things implied in it, as considerable and pertinent unto it. Recourse unto them. Complacency and contentment in this condition. Thanksgiving and outward expression.
2. The occasion or ground of his resolution; and that is, the experience of God’s former goodness to him. This is signified in the connection of these latter words with the former, because, therefore; because Thou hast been my help hitherto, therefore will I rejoice in Thy protection for time to come. Here’s the force of David’s reasoning; and the reason it holds good upon a twofold consideration. First, in a way of confidence. Secondly, in a way of acknowledgment. I will trust in Thee, and still wait upon Thee in a way of dependence. And again, “Because Thou hast been my help, therefore in the shadow of Thy wings will I rejoice.” That is, I will publish this protection which I have from Thee in a way of thankfulness. According to the first notion so there is this in it, that good Christians do improve former experiences to future dependence. According to the second notion, so there is this in it, that good Christians, where they do receive mercies from God, will be there careful to acknowledge and to be thankful for them. (T. Horton, D. D.)
A joyful syllogism
I. The cause.
1. A grateful memory. One glad necessity of the new life is, “Thou shalt remember all the way,” etc. Unbelief, on the other hand, has a bad memory (Psalms 106:13).
2. A personal possession. “My God.” The soul lifts its hand, not to grasp abstract truth, nor a doctrinal system, but a personal God. Mix in holier company, rise to higher employments, the Christian may and shall; but to rise to higher rank is impossible, for here and now we are children of God by faith in Jesus Christ.
3. A present joy. How precarious the present life of man! Riches fly, comforts die, friends fail, thrones reel, crowns fall, death levels; but those things which cannot be shaken remain (Hebrews 12:27).
II. The effect.
1. Refuge--ample, accessible, friendly.
2. Rest. The helpless leaning on the helper; the sinful on the sinless; the aching, guilty head, resting on the bosom of Christ. (Homilist.)
The saint rejoicing in Divine help
I. The help which the Lord hath given and experience recorded.
II. The shadow of the wings in which those to whom the Lord has been their help, hope He will be their help in all times to come. Here is all that favour, and mercy, and kindness, and good-will toward men, which the cherubims with their wings covering the mercy-seat prefigured.
III. The joy and gladness which hope of help in God raises in the shadow of His wings. This arises--
1. From what pious men see in the shadow of His wings. In all events and occurrences, they see not instruments, but perfections; not men, but God, sanctifying Himself, and magnifying Himself in exercising lovingkindness, judgment, and righteousness in the earth. This view of His administration, under covert of which they have sheltered themselves, raises and enlivens their joy, and creates and confirms their hopes of all things issuing in His glory and their good.
2. From what they hear (Psalms 62:11-12).
3. From what they believe. Under the wings of the overshadowing providence of God is an eminent seat where His people sit and rejoice in His salvation.
4. From what they receive. The Lord is kind to His people in the shadow of His wings, and lets them want for nothing (Psalms 84:11). (A. Shanks.)
What the Lord is to His people
1. A place of refuge. “The shadow of Thy wings.”
2. A fountain of joy. The mercy-seat shadowed with the wings of the cherubims brought to his remembrance God, whom he believed to be gracious and merciful, and filled him with joy in committing himself to the care and protection of His overshadowing providence. The same sacred symbol reminds us that “God was in Christ reconciling the world to Himself,” and should fill us with all joy and peace in sheltering ourselves under His care and love.
3. A very present help. In believing, in praying, in doing, in suffering, were ye not helped? and it is your duty and honour to acknowledge it to His praise.
4. A quiet and sure habitation.
5. A treasure which faileth not. (A. Shanks.)
Ways in which God helps us
This verse, like an old Roman deity, has two faces, one looking backward and the other forward--the backward look of testimony and the forward look of trust. To the Romans, Janus presided over all beginnings; he opened the year, and the first month is called “January” after him. They represented him with two faces because every door looked two ways, and he was the opener. It would be well if we could in our soul-life put this text where the Romans saw Janus. I propose, therefore, to remind you of some of the common, usual ways in which we receive help for life, and to give these facts the religious interpretation, to regard such help as help from God. It is evident, is it not, that we could not start life without help, that we begin in utter dependence? And what is the fact, then? The fact, then, is that other lives are at our service, that when we can do nothing for ourselves everything is done for us. The mother did not make her own heart; the God who gave it her I will adore as One who plans to help me in the most wonderful of all ways. And when you come to do what men call “helping yourself,” “making your own way,” even then you are only using the various helps which are provided for you. Do you start life on the level on which a child started, say 100,000 years ago? If not, what makes the difference? That difference is made by the upward struggle of humanity from that time to this, and you are a debtor to every one who contributed to that progress. Every individual has a certain inheritance, a certain capital from the experience of the race. The gains which the ages have won are in some measure worked into the very constitution of your being. Primitive man could not, by any effort, have used his hand for purposes for which you can use yours without difficulty. You have an immense advantage there, and you got it how? Through the gradual growth of skilful manipulation during thousands of years. Natural evolution is the manifestation of mind in method; it is God’s way of doing things; it is upward creation. And further. The victories which others have won, the achievements of the past, are not only in some measure worked into the very make of our being, but they also constitute the environment of our life. Do you ever think of the help you get to live through the great privileges of a free press, of free institutions, of freedom in religion? What are all these? Are they not the purchases of the martyr spirit in bygone times? Men went down to death in order to win freedom to worship God. Again. Think of the help you may get from the lessons of personal experience; from your contact with and observation of things and men. There is scarcely a limit to what we can learn in this world. Some lessons we learn in the sunshine and some in the shadow; some in the thousand glories of a summer morning, and the deep eternal peacefulness of a cloudless sky, and some from the scowl of a tempest amid the barren desolation of the wintry blast; some we learn over the cradle in laughter and song and prophecy, and some at the graveside, in mourning and with tears. Now, I want you to think again that in all the lessons you have learned from your joys and your sorrows, from your defeats and your victories, from your hard struggles as well as from your sojourn near the still waters and in the green pastures--in all these God is the one Helper. He gave you a mind to think, a heart to feel, a world to live in, and a spirit greater than the world, able to look out over its boundaries into another. But is there still no other way in which God helps us? I think there is. It is the way which made the old Hebrews speak so much about angels; which made Paul speak of the Lord appearing to him in the night; which makes some men believe in spirits, and others talk of “being struck with an idea,” or “having an impression.” The great fact behind all these is that man often finds help arising within his soul. He may be quite alone, away from friends; he may not be aware of having been helped by any word or counsel from any one, and yet there in solitude he rises to master his trouble. Could that have happened if that man had been really a mere unit, absolutely cut off from the Universal Life? The question itself is absurd. It is only by virtue of his relation to that Universal Life that the man is a man at all. And that power which rises in him, unmediated so far as he knows, wells up from the eternal fountain of Divine life. (F. R. Williams.)