Psalms 79:9 - Homiletics

For the glory of thy Name.

The mariner throws out his heaviest anchor when the storm rages; if that will not hold, nothing else can save. So the psalmist puts out this plea. The tempest of judgment was sweeping over the land. The future was dark. Israel's unfaithfulness had forfeited God's promises. We have no certain clue to the exact occasion of this psalm. The Spirit who spake by the prophets would not tie it up to one time of trial, but let it stand ready for the Church's use. Serious difficulties beset the explanations that it belongs to the time either of Nebuchadnezzar or of the Maccabees. Much may be said for referring it to the Egyptian invasion in the time of Rehoboam; which, if not equally calamitous with the Assyrian and Babylonian, must have appeared unspeakably terrible, following close on the glories of David and Solomon; flinging over the heads of devout Israelites the deadly fear that God was about to annul his covenant and forsake his people. "If the foundations," etc. ( Psalms 11:3 ). He can take refuge in God. So Jeremiah ( Jeremiah 14:21 ).

I. WHAT IS THE MEANING OF THIS PLEA ? A name stands for much or little, according to whose it is. A stranger's palls on our ear as empty sound. A great man's—Milton, Wren, Howard, Wilberforce—stands not only for the man himself, but his work. We think of 'Paradise Lost,' St. Paul's, the lightening of the prisoners' misery, the freedom of the slave. A friend's name sets a thousand echoes ringing, the heart beating; brings roses to the cheek or tears to the eye. A man's name stands for his character, credit, faith. The banker looks what name is at the back of the paper. "Give us your name," say the promoters of an enterprise, "and we are certain of success." Proverbs 22:1 true in more senses than one. When a man gives his name, he pledges his honour. So, then, God's name stands for his honour, promise, character—in a word, for his very self; and for all that we know concerning him (see Exodus 3:13 ; Exodus 6:3 £ ). When Moses asked to see God's glory, the Lord answered that he would proclaim his Name ( Exodus 33:19 ; Exodus 34:5 ; cf. Exodus 23:21 ). Our Saviour sums up his work on earth thus ( John 17:6 ). The " glory " of God ' s Name, then, corresponds, humanly speaking, with what every honest man holds dearer than life—his character. On God's part it stands for his claim to love, trust, obedience, gratitude, reverence, adoration. On ours, when we exercise all these, we are said to "give glory to God," "the glory due unto his Name."

II. WHAT IS THIS PLEA WORTH ? Wherein lies its force and value? "For men to search their own glory is not glory." Some minds are perplexed by the thought that what is wrong for us cannot be right for God; and so God cannot make his glory the object of his dealings. This is for want of clear thought. Eternal principles of right and wrong are the same with God as with us, else no mortal likeness to God possible. But duties change with relationships; parental not the same as filial; or a king's as a private citizen's. That God is what he is is the eternal foundation of all happiness, life, being. That he should be known to be what he is, and receive the love, obedience, worship, due to him, is indispensable to the order and well being of his children. If all men glorified God perfectly, this would be a happy and glorious world. Just because it is possible for us to glorify God, it is degrading and unhappy to live for lower ends. To live for self is lowest of all, self-worship the worst idolatry. To live for others—for your family, your profession, your country, your fellow men,—this is noble as far as it goes. But high above all other aims (like the snow peak above lower heights) rises this crowning achievement. The highest life was his who could say John 17:4 . If this is true of each, it must be true of all. And God must act according to truth. "He cannot deny himself;" cannot abdicate, or "give his glory to another." Impossible! If we try to imagine such an impossibility, we see it would be an infinite wrong to all creatures no less than to the Creator. Clouds in the sky do not hinder the sun's rays from filling space; but they shut them out from earth. Life is depressed; were they dense enough permanently and completely to shut out the sunlight, it would perish. So all that hides God's glory is deadly to man's true life.

III. WHEN AND BY WHOM MAY THIS PLEA BE USED ? By all God's children at all times. It ought to be the prayer of all men. Our Saviour sets it in the forefront of our prayer, "Hallowed," etc. If our hearts beat true, no selfish desire will compete with this; God's honour will be dearer than life. Yet our best welfare is comprehended ( Proverbs 18:10 ; Psalms 25:11 ). But this plea specially fits times of public distress and danger, as in this psalm; and the position and work of God's Church in the world. Moses urged it ( Exodus 32:1-35 .; Numbers 14:1-45 .); Joshua ( Joshua 7:9 ). These two petitions are inseparable, "Hallowed be thy Name; thy kingdom come."

IV. THE GOSPEL IS THE GREAT ANSWER TO THIS PRAYER . This was the angels' song ( Luke 2:14 ); our Saviour's prayer, and God's answer ( John 12:28 ). This is the gospel message—our sins are forgiven for his Name ' s sake ( 1 John 2:12 ). The glory of God's Name consists, above all, in righteousness and love. It is often said, and the saying is often blamed, that the gospel reconciles these. Where no discord is, there is no room for reconciliation. Yet, to our view, justice requires punishment; love, pardon. The gospel shows these, not in discord or contrast, but unity ( Romans 1:17 , Romans 1:18 ; Romans 3:25 , Romans 3:26 ; Romans 6:23 ; 1 John 1:9 ).