Infinite redemption.
"The redemption," etc. The same astonishing spectacle presents itself to this unknown psalmist which so sorely perplexed his brother psalmist, Asaph—"the prosperity of the wicked." But instead of being "envious at the foolish," or finding a painful enigma in their wealth and pride, he summons men of all lands—rich or poor, high or lowly—to listen while he "opens his dark saying," expounds the riddle. The world's pageant is transparent to the prophet's eye. Behind it are eternal realities. The shadow of death dims its glory. Death, like a spectral shepherd, waits by the grave's mouth to gather his flock. What can, then, the rich man's wealth avail (Psalms 49:7-9)? Primarily, then, these words refer to the present life—the impotence of wealth and earthly glory to ward off death. But in Psalms 49:15 clearly "soul" means more than the life that now is—even a life of which this is but shadow and prelude, and a "second death." Following out, therefore, the thought of the text, we have
I. GOD BESTOWED IN THE BEGINNING AN INFINITE VALUE ON THE SOUL OF MAN. Man was made in the image of God, capable of knowing, loving, obeying, resembling his Maker. His complex nature has its lower side—"of the earth, earthy." His animal frame allies him to the lower creatures (Psalms 49:12, Psalms 49:20). Learned leaders of science in our day are labouring to emphasize this side of humanity. Man, they say, has grown up from lower forms—is but a glorified, highly developed ape. "But there is a spirit in man" (Job 32:8). This spiritual nature laughs to scorn the attempt to class it with "beasts that perish," and claims its Divine birthright (Acts 17:29). Enoch and Abraham, David, Isaiah, John, Paul, had something within them of which there is no trace, no speck or germ, in the lower ranks of life. So, too, has the humblest Christian—nay, the lowest savage, if but his heart will open to the message of God in Jesus.
1. God loves the soul—fallen, sinful, at enmity with him though it is, and justly condemned—yea, with infinite love (John 3:16). It is in ruins; but these are the ruins of God's temple. It is lost, but not irredeemably. He has "found a ransom" (cf. Luke 15:24).
2. The greatness of man's nature is proved by the very greatness of his ruin. Only from an exalted height could he fall so terribly. Beasts are not capable of sin. Low, materialistic views of our nature necessarily involve slight views of sin. God's great love, in place of implying indulgence or indifference to sin, is the very measure of his abhorrence, because sin has
II. THEREFORE "THE REDEMPTION OF THE SOUL IS PRECIOUS;" AND AT AN INFINITE COST IT HAS BEEN EFFECTED. That there is such redemption the psalmist was assured. The faith of Old Testament saints was no doubt imperfect. The guiding light shone dimly. Yet now and then flashes out a gleam of startling brightness (Job 33:23-28). For us the light shines clear (Matthew 20:28). Cast away from these words—"ransom," "cost," "price," and the like—all narrow (and as it were commercial) associations. Remember the Father not only accepts, but provides, the propitiation; the atonement is his eternal purpose; "the Lamb of God" is "his unspeakable Gift" (1 John 4:9, 1 John 4:10).
III. THE ISSUES OF THIS REDEMPTION ARE INFINITE. "It ceaseth for ever;" or else "endures for ever" (Hebrews 9:12; Hebrews 10:26; John 10:27, John 10:28; Romans 8:35-39; John 3:18, John 3:19, John 3:36). Every preacher must judge for himself whether to bring into the pulpit one of the most serious controversies of the day—the ultimate fate of those whom Scripture describes as "lost," "perishing." Who would not wish to entertain, if he could, what is called "the larger hope"? But if it is to be realized, it must be by means unrevealed in Scripture, and upon principles and laws contrary to those which in this life form and fix character for good or evil The soul which is hardened in hatred to God and goodness, gnawed with the feverish thirst of depraved appetites, and bound in the fetters of vicious habit, carries within it the elements of a present hell. The danger is real and great, that in peering into the far-off future, beyond the day of judgment, attention should be diverted from such plain warnings as Matthew 10:28; John 8:24.
HOMILIES BY C. CLEMANCE