EXPOSITION

EXPOSITION.

We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old.

2 How thou didst drive out the heathen with thy hand, and plantedst them, how thou didst afflict the people, and cast them out.

3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

1. “We have heard with our ears, O God.” Thy mighty acts have been the subjects of common conversation; not alone in books have we read thy famous deeds, but in the ordinary talk of the people we have heard of them. Among the godly Israelites the biography of their nation was preserved by oral tradition, with great diligence and accuracy. This mode of preserving and transmitting history has its disadvantages, but it certainly produces a more vivid impression on the mind than any other; to hear with the ears affects us more sensitively than to read with the eyes; we ought to note this, and seize every possible opportunity of telling abroad the gospel of our Lord Jesus viva voce, since this is the most telling mode of communication. The expression, “heard with our ears,” may denote the pleasure with which they listened, the intensity of their interest, the personality of their hearing, and the lively remembrance they had of the romantic and soul-stirring narrative. Too many have ears but hear not; happy are they who, having ears, have learned to hear.

“Our fathers have told us.” They could not have had better informants. Schoolmasters are well enough, but godly fathers are, both by the order of nature and grace, the best instructors of their sons, nor can they delegate the sacred duty. It is to be feared that many children of professors could plead very little before God of what their fathers have told them. When fathers are tongue-tied religiously with their offspring, need they wonder if their children’s hearts remain sin-tied? Just as in all free nations men delight to gather around the hearth, and tell the deeds of valour of their sires “in the brave days of old,” so the people of God under the old dispensation made their families cheerful around the table, by rehearsing the wondrous doings of the Lord their God. Religious conversation need not be dull, and indeed it could not be if, as in this case, it dealt more with facts and less with opinions. “What work thou didst in their days, in the times of old.” They began with what their own eyes had witnessed, and then passed on to what were the traditions of their youth. Note that the main point of the history transmitted from father to son was the work of God; this is the core of history, and therefore no man can write history aright who is a stranger to the Lord’s work. It is delightful to see the footprints of the Lord on the sea of changing events, to behold him riding on the whirlwind of war, pestilence, and famine, and above all to see his unchanging care for his chosen people. Those who are taught to see God in history have learned a good lesson from their fathers, and no son of believing parents should be left in ignorance of so holy an art. A nation tutored as Israel was in a history so marvellous as their own, always had an available argument in pleading with God for aid in trouble, since he who never changes gives in every deed of grace a pledge of mercy yet to come. The traditions of our past experience are powerful pleas for present help.

2. “How thou didst drive out the heathen with thy hand.” The destruction of the Canaanites from the promised land is the work here brought to remembrance. A people numerous, warlike, gigantic and courageous, firmly established and strongly fortified, were driven out by a far feebler nation because the Lord was against them in the fight. It is clear from Scripture that God sent a plague (so that the land ate up the inhabitants thereof) and also a visitation of hornets against the Canaanites, and by other means dispirited them, so that the easy victories of Joshua were but the results of God’s having worked beforehand against the idolatrous nation. “And plantedst them.” The tribes of Israel were planted in the places formerly occupied by the heathen. Hivites and Jebusites were chased from their cities to make room for Ephraim and Judah. The Great Wonderworker tore up by the roots the oaks of Bashan, that he might plant instead thereof his own chosen “vineyard of red wine.” “How thou didst afflict the people.” With judgments and plagues the condemned nations were harassed, by fire and sword they were hunted to the death, till they were all expelled, and the enemies of Israel were banished far away. “And cast them out.” This most probably refers to Israel and should be read, “caused them to increase.” He who troubled his enemies smiled on his friends; he meted out vengeance to the ungodly nations, but he reserved of his mercy for the chosen tribes. How fair is mercy when she stands by the side of justice! Bright beams the star of grace amid the night of wrath! It is a solemn thought that the greatness of divine love has its counterpart in the greatness of his indignation. The weight of mercy bestowed on Israel is balanced by the tremendous vengeance which swept the thousands of Amorites and Hittites down to hell with the edge of the sword. Hell is as deep as heaven is high, and the flame of Tophet is as everlasting as the blaze of the celestial glory. God’s might, as shown in deeds both of mercy and justice, should be called to mind in troublous times as a stay to our fainting faith.

3. “For they got not the land in possession by their own sword.” Behold how the Lord alone was exalted in bringing his people to the land which floweth with milk and honey! He, in his distinguishing grace, had put a difference between Canaan and Israel, and therefore, by his own effectual power, he wrought for his chosen and against their adversaries. The tribes fought for their allotments, but their success was wholly due to the Lord who wrought with them. The warriors of Israel were not inactive, but their valour was secondary to that mysterious, divine working by which Jericho’s walls fell down, and the hearts of the heathen failed them for fear. The efforts of all the men-at-arms were employed, but as these would have been futile without divine succour, all the honour is ascribed unto the Lord. The passage may be viewed as a beautiful parable of the work of salvation; men are not saved without prayer, repentance, etc., but none of these save a man, salvation is altogether of the Lord. Canaan was not conquered without the armies of Israel, but equally true is it that it was not conquered by them; the Lord was the conqueror, and the people were but instruments in his hands. “Neither did their own arm save them.” They could not ascribe their memorable victories to themselves; he who made sun and moon stand still for them was worthy of all their praise. A negative is put both upon their weapons and themselves as if to show us how ready men are to ascribe success to second causes. “But thy right hand, and thine arm, and the light of thy countenance.” The divine hand actively fought for them, the divine arm powerfully sustained them with more than human energy, and the divine smile inspired them with dauntless courage. Who could not win with such triple help, though earth, death, and hell should rise in war against him? What mattered the tallness of the sons of Anak, or the terror of their chariots of iron, they were as nothing when Jehovah arose for the avenging of Israel.

“Because thou hadst a favour unto them.” Here is the fountain from whence every stream of mercy flows. The Lord’s delight in his people, his peculiar affection, his distinguishing regard—this is the mainspring which moves every wheel of a gracious providence. Israel was a chosen nation, hence their victories and the scattering of their foes; believers are an elect people, hence their spiritual blessings and conquests. There was nothing in the people themselves to secure them success, the Lord’s favour alone did it, and it is ever so in our case, our hope of final glory must not rest on anything in ourselves, but on the free and sovereign favour of the Lord of Hosts.

4 Thou art my King, O God: command deliverances for Jacob.

5 Through thee will we push down our enemies: through thy name will we tread them under that rise up against us.

6 For I will not trust in my bow, neither shall my sword save me.

7 But thou hast saved us from our enemies, and hast put them to shame that hated us.

8 In God we boast all the day long, and praise thy name for ever. Selah.

4. “Thou art my King, O God.” Knowing right well thy power and grace my heart is glad to own thee for her sovereign prince. Who among the mighty are so illustrious as thou art? To whom, then, should I yield my homage or turn for aid? God of my fathers in the olden time, thou art my soul’s monarch and liege Lord. “Command deliverances for Jacob.” To whom should a people look but to their king? he it is who, by virtue of his office, fights their battles for them. In the case of our King, how easy it is for him to scatter all our foes! O Lord, the King of kings, with what ease canst thou rescue thy people; a word of thine can do it, give but the command and thy persecuted people shall be free. Jacob’s long life was crowded with trials and deliverances, and his descendants are here called by his name, as if to typify the similarity of their experience to that of their great forefather. He who would win the blessings of Israel must share the sorrows of Jacob. This verse contains a personal declaration and an intercessory prayer; those can pray best who make most sure of their personal interest in God, and those who have the fullest assurance that the Lord is their God should be the foremost to plead for the rest of the tried family of the faithful.

5. “Through thee will we push down our enemies.” The fight was very close, bows were of no avail, and swords failed to be of service, it came to daggers drawing, and hand to hand wrestling, pushing and tugging. Jacob’s God was renewing in the seed of Jacob their father’s wrestling. And how fared it with faith then? Could she stand foot to foot with her foe and hold her own? Yea, verily, she came forth victorious from the encounter, for she is great at a close push, and overthrows all her adversaries, the Lord being her helper.

“Through thy name will we tread them under that rise up against us.” The Lord’s name served instead of weapons, and enabled those who used it to leap on their foes and crush them with jubilant valour. In union and communion with God, saints work wonders; if God be for us, who can be against us? Mark well that all the conquests of these believers are said to be “through thee,” “through thy name:” never let us forget this, lest going a warfare at our own charges, we fail most ignominiously. Let us not, however, fall into the equally dangerous sin of distrust, for the Lord can make the weakest of us equal to any emergency. Though to-day we are timid and defenceless as sheep, he can by his power make us strong as the firstling of his bullock, and cause us to push as with the horns of unicorns, until those who rose up against us shall be so crushed and battered as never to rise again. Those who of themselves can scarcely keep their feet, but like little babes totter and fall, are by divine assistance made to overthrow their foes, and set their feet upon their necks. Read Christian’s fight with Apollyon, and see how

6. “For I will not trust in my bow, neither shall my sword save me.” Thy people Israel, under thy guidance, shouldered out the heathen, and gained their land, not by skill of weapons or prowess of arms, but by thy power alone; therefore will we renounce for ever all reliance upon outward confidences, of which other men make such boast, and we will cast ourselves upon the omnipotence of our God. Bows having been newly introduced by king Saul, were regarded as very formidable weapons in the early history of Israel, but they are here laid aside together with the all-conquering sword, in order that there may be room for faith in the living God. This verse, in the first person singular, may serve as the confession of faith of every believer renouncing his own righteousness and strength, and looking alone to the Lord Jesus. O for grace to stand to this self-renunciation, for, alas! our proud nature is all too apt to fix its trust on the puffed-up and supposititious power of the creature. Arm of flesh, how dare I trust thee? How dare I bring upon myself the curse of those who rely upon a man?