Verse-by-Verse Bible Commentary
Psalms 106:8

Clarke's Commentary

Verse Psalms 106:8. He saved them for his name's sake — למען שמו lemaan shemo, "on account of his name;" to manifest his own power, goodness, and perfections. There was nothing which he could draw from them as a reason why he should save them; therefore he drew the reason from himself. There is a singular gloss in the old Psalter on this verse: "Whan thai cam oute of Egypt to the rede Se, whare thai were closed on a syde with a hylle that na man mygt passe: on another side was the rede See: behynde tham was men of Egypt foluand; and for this thai began to gruch, forgetand Gods mygt: bot than he safed tham, depertand the Se in twelfe, to ilk kynde of Isrel a passage." It seems as if this author thought there were twelve passages made through the Red Sea, that each tribe should have a passage to itself.

Bridgeway Bible Commentary

Psalms 106:0 Israel’s faithlessness to God

Like the previous psalm, this psalm recounts the history of Israel. But whereas Psalms 105:0 emphasized God’s faithfulness, Psalms 106:0 emphasizes Israel’s unfaithfulness and the punishments it suffered as a result.

Since God is good, people should praise and obey him. Then they will enjoy, as individuals and as a nation, the full blessings God desires for them (1-5). The psalmist admits, however, that he and those of his generation have sinned as did their ancestors (6).

The psalmist gives many examples of Israel’s sin. God saved his people from Egypt by his mighty power, but they had gone only as far as the Red Sea when they rebelled against him (7; see Exodus 14:1-13). God again saved them and destroyed their enemies (8-12), but in their selfishness and greed they rebelled again (13-15; see Exodus 16:1-7; Numbers 11:1-35). On another occasion they rejected their divinely-given leaders (16-18; see Numbers 16:1-50). At Sinai they rejected God himself (19-23; see Exodus 32:1-35). They gave a further demonstration of their lack of faith when they refused to believe that God could lead them victoriously into Canaan (24-27; see Numbers 13:1-35).

After forty years in the wilderness, the people again showed their stubborn disobedience when they fell into idolatry and immorality (28-31; see Numbers 25:1-13). Throughout those forty years their bitter complaining spirit was a constant cause for God’s displeasure (32-33; see Numbers 20:2-13).

When at last they entered Canaan, the people forgot God and copied the idolatrous practices of their heathen neighbours (34-39; see Judges 3:6; Judges 10:6). God used the surrounding nations to punish his people, but when they cried to him he turned in mercy and freed them from their oppressors (40-46; see Judges 2:11-23). On the basis of his unfailing mercy, the distressed people call on God to save them again (47-48).

BOOK 5: PSALMS 107-150

Coffman's Commentaries on the Bible

SIN NO. 1

"We have sinned with our fathers, We have committed iniquity, we have done wickedly. Our fathers understood not thy wonders in Egypt; They remembered not the multitude of thy lovingkindnesses, But were rebellious at the sea, even at the Red Sea. Nevertheless, he saved them for his name's sake, That he might make his mighty power to be known. He rebuked the Red Sea also, and it was dried up: So he led them through the depths, as through a wilderness. And he saved them from the hand of him that hated them, And redeemed them from the hand of the enemy. And the waters covered their adversaries; There was not one of them left. Then believed they his words; They sang his praise."

"We have sinned with our fathers" The long and sinful record of Israel was invariable. After the sins of their forefathers, the people still walked in rebellion against God. The several synonyms for "evil" in this verse are to emphasis its abhorrence in God's sight.

"Rebellious even at the Red Sea" Delitzsch thought "Red Sea" here to be a reference, "To the sea of reed or sedge."F. Delitzsch, Vol. V-C, p. 153. This was a popular error during the first half of the 20th century; and James Moffatt, contrary to all reason, translated "Red Sea" in the Exodus Crossing as "Reed Sea." However, when he found the same words over in the passage where it is related that "Solomon launched his navy," he went back to an honest rendition of what the word has always meant, namely, an arm of the Indian Ocean.

The words here, "[~Yam] [~Cuwp]" mean "The Sea of the End," the designation of the Indian Ocean in the era around the middle of the Second Millennium B.C., indicating at once the antiquity of Exodus, and the authenticity of "Red Sea" as an acceptable rendition of the term. (See my "Special Note on the Reed Sea," in Vol. 2 (Exodus) of my series of commentaries on the Pentateuch, pp. 177-179.)

The rebelliousness of Israel at the Red Sea consisted of their, "Murmuring, having forgotten all that God did in Egypt, complaining that God had brought them out of Egypt to destroy them."Ibid.

"He led them through the depths, as through a wilderness" The last phrase here, from the marginal reference, reads, "as through pastureland." The RSV renders it, "as through a desert." "Through the depths," therefore, means "where the deep waters had been."H. C. Leupold, p. 746.

"Then believed they his words; They sang his praise" Israel's fleeting faith mentioned here, was no permanent thing at all; the first little inconvenience they suffered stirred up again their murmuring unbelief.

Barnes' Notes on the Whole Bible

Nevertheless, he saved them for his name’s sake - For the promotion of his own honor and glory; that it might be seen that he is powerful and merciful. This is constantly given as the reason why God saves people; why he forgives sin; why he redeems the soul; why he delivers from danger and from death. Compare Ezekiel 36:22, Ezekiel 36:32; Isaiah 37:35; Isaiah 43:25; Isaiah 48:9; Jeremiah 14:7; Psalms 6:4; Psalms 23:3; Psalms 25:11; Psalms 31:16; Psalms 44:26. This is the highest reason which can be assigned for pardoning and saving sinners.

That he might make his mighty power to be known - Exodus 9:16. Compare the notes at Romans 9:17.

Calvin's Commentary on the Bible

8And saved them The prophet here teaches what any one could easily learn from the preceding sentence, that the Israelites were saved, not on account of their deserving to be so, but because God had a regard to his own glory. That obstacle being removed, God went on to accomplish that deliverance which he had commenced, in order that his holy name might not become a reproach among the heathen. Besides, we must not overlook the antithesis between the name of God and the merits of men, because God, out of a regard to his own glory, can find in us no cause wherefore he should be moved to save us. The inestimable kindness of God, which, for the sake of a people so perverse, altered the usual order of nature, is more illustriously displayed by the account which is afterwards given of the means by which they were preserved. When he says that the sea was rebuked, he extols the power of God, at whose command and will the sea was dried up — the waters receded, so that a free passage was opened up between the opposite heaps of waters. With the design of magnifying the miracle, he employs a similitude, which, in all likelihood, was drawn from Isaiah; for in the sixty-third chapter and thirteenth verse, he says, “Thou hast made thy people to walk through the deeps, as an horse in the wilderness, that he might not stumble.” When the people walked through the sea as upon a dry plain, the prophet informs us that this was done solely by the astonishing power of God. It is quite possible, that in the desert in which the people wandered, there was many an abyss, the path rugged, and many a hill and dale and ragged rock. But it cannot be doubted that the prophet extols the power of God in the passage through the sea, and enhances it by this consideration, that the path through that deep sea was smooth. Besides, he gives greater strength to the miracle in saying that their enemies were drowned; because, when the sea afforded a free passage to the children of Israel, and covered and engulfed the Egyptians, sothat not one of them escaped alive, whence proceeded this instantaneous difference, but from this, that God made a distinction between the one people and the other?

Smith's Bible Commentary

Psalms 106:1-48 :

Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever. Who can utter the mighty acts of the LORD? Who can show forth all his praise? Blessed are they that keep judgment, and he that doeth righteousness at all times. Remember me, O LORD, with the favor that you bear unto thy people: O visit me with thy salvation; That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance ( Psalms 106:1-5 ).

Now, in Psalms 105:1-45 he rehearses their history with the emphasis upon God. God promising the land, God bringing them into the land. Psalms 106:1-48 is another rehearsal of their history, but it's an emphasis now upon them, the people. And what a vast difference when you look at history with the emphasis upon God and you look at history with the emphasis upon man. You look at history with the emphasis upon God and you see the faithfulness of God in history. You look at history with the emphasis upon man and you see the unfaithfulness of man. And so as he looks now at history with the emphasis upon man, he confesses:

We have sinned with our fathers, we have committed iniquity, we have done wickedly ( Psalms 106:6 ).

Just like our fathers, we are guilty. We have sinned. We've committed iniquity. We've done wickedly.

Our fathers understood not your wonders in Egypt ( Psalms 106:7 );

He referred to these wonders, the plagues in the last chapter, but the Israelites did not understand them.

they remembered not the multitude of your mercies; but they provoked him at the Red Sea ( Psalms 106:7 ).

God brought them out of their bondage, but they didn't get but a day's journey away when they were murmuring and saying, "Why did you bring us out here? To kill us out here? Weren't there enough graves back there? Why did you bring us out here?" They began to murmur and complain against God two days out. And they never stopped.

Nevertheless he saved them for his name's sake, that he might make his mighty power to be known. He rebuked the Red Sea also, and it was dried up: so he led them through the depths, as through the wilderness. And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. And the waters covered their enemies: and there was not one of them left. But then they believed his words; and they sang his praise. But they soon forgot his works; and they waited not for his counsel: But they lusted exceedingly in the wilderness, and they tempted God in the desert. And he gave them their request; but sent leanness to their soul ( Psalms 106:8-15 ).

Their request was for the satisfying of their fleshly desires. God gave them their request. He satisfied their fleshly desires, but as a consequence, it brought a leanness to their spirit. So oftentimes this is true where we get our eyes upon the material things where we begin to live a very materialistic existence. This may be something that we're really desiring and longing after, the things in the material realm. And God may give us those things that we are longing for. But unfortunately, so often it brings with it a leanness to my own soul. I suffer spiritually as the result of it. How hard it is for those who trust in riches to even enter into the kingdom of heaven, for they that will be rich fall into divers temptations which drown men's souls in perdition.

And so the children of Israel, God gave them their request. Sometimes that can be the very worst thing that can happen to us spiritually, for God to answer our prayers. He gave them their request, but gave them leanness into their soul.

They envied Moses also in the camp, and Aaron the saint of the LORD. The earth opened and swallowed up Dathan, and covered the company of Abiram. And a fire was kindled in their company; the flame burned up the wicked. They made a calf in Horeb, and they worshipped a molten image. Thus they changed their glory into the similitude of an ox that eateth grass. They forgot God their saviour, which had done great things in Egypt; Wondrous works in the land of Ham, and terrible things by the Red Sea [or awesome things by the Red Sea]. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them. Yea, they despised the pleasant land, they believed not his word: But murmured in their tents, and hearkened not to the voice of Jehovah. Therefore he lifted up his hand against them, to overthrow them in the wilderness: To overthrow their seed also among the nations, and to scatter them in the lands. They joined themselves also to Baal-peor, and ate the sacrifices of the dead. Thus they provoked him to anger with their inventions: and the plague broke in upon them. Then stood up Phinehas, and executed judgment: so that the plague was stopped. And that was counted unto him for righteousness to all generations for evermore. They angered him also at the waters of Meribah, so that it went ill with Moses for their sakes ( Psalms 106:16-32 ):

Here's an interesting insight. The reason why Moses couldn't go into the Promise Land was for their sakes. That God might teach them the importance of obedience to God. Obedience to God is surely one of the most important things in life for each of us. What does God require of me? Obedience. Moses was disobedient to God in the eyes of the people. God said to Moses, "Go out and speak to the rock and it'll give forth water." Moses took his staff and he hit the rock. "Must I hit this rock and give you water?" And thus, he failed to represent God, and for the people's sake God didn't let him go into the land.

You see, their history was oral history for many years. They learned their history from the stories that were told by the mothers to the children. Stories of their past, the story of God's work in their midst. From the time a child was first cradled in its mother's arms, the mother would whisper in the child's ear, "The Lord is God. The Lord is God." And very early they would begin to rehearse the stories of God's work in their history to their children. And they would pass down by oral tradition the stories of God's deliverance, God's power, God's work. And as they would tell the story of the bondage in Egypt, after the death of Joseph and the Pharaoh who arose and knew not Joseph and how that their fathers were placed under cruel subjugation by the Pharaoh. How that he had ordered all the baby boys to be slain. And the terrible cruel bondage, the slavery. But then God raised up a leader, even Moses, who was a man of God and God spoke unto Moses. And God sent Moses down to Egypt, and through Moses brought the plagues upon the Egyptians. And they would tell their children the exciting story of how a man in tune with God was able to bring their fathers out of the bondage of Egypt. And Moses was the hero, the man of God, the man that God used. But then their voices would become hushed, as they would say to their children, "But Moses could not go into the Promise Land because he disobeyed God." And that importance of obedience to God above everything else was just burned into the mind of the children as Moses the example of a man of God highly honored and favored. A man like no other man with whom God did speak in such a direct way, and yet, this man Moses, as close as his relationship was with God, he was held back from the greatest ambition of his life. He could not go into the land because he disobeyed God. And for the sake of the people, Moses was not able to go into the land.

Because they provoked his spirit ( Psalms 106:33 ),

The people had provoked Moses' spirit.

so that he spake unadvisedly with his lips. They did not destroy the nations, though they were commanded to do so. But they mingled with the heathen, and they learned their ways. And they began to serve their idols: which were a snare to them. Yes, they sacrificed their sons and their daughters to devils ( Psalms 106:33-37 ),

They followed the practice of the Baal worshippers, who would sacrifice their little babies in these little arms of their gods. Baal... you see the little iron and stone gods and their arms are outstretched with the hands in an upward position. You can see them in the museums over there, the little gods that have been uncovered by the archeologists. And what they would do is place these little gods in the fire until the metal, the iron would turn glowing red hot and then they would take their babies and place them in the glowing hot arms of this idol of Baal sacrificing their babies. And as the babies would scream in pain and all, they would dance and scream so that they couldn't hear the screams of their children. Practices of the heathen. This is why God drove the people out of the land. This is why God commanded them to destroy the people, because their practices were so corrupt. But they disobeyed God and exactly what God knew would happen did happen. They began to follow after these pagan, licentious, horrible, evil practices of worship.

They shed innocent blood, even the blood of their own sons and their own daughters, who they sacrificed to the idols of Canaan: and the land was polluted with blood ( Psalms 106:38 ).

Now the interesting thing is that God here declares that they sacrificed their sons and their daughters unto devils. In other words, behind the idol worship was Satan worship. And this is true; behind idol worship is Satan worship. Paul said, "They that do sacrifice things unto idols do sacrifice them unto devils" ( 1 Corinthians 10:20 ). It is common belief that many of these idols are actually inhabited by demon spirits. Even as a demon is embodied in human bodies sometimes, demons often will seek embodiment within an idol that is worshipped by people. And thus, prayers and all to the idol can be answered by demon activity. There is power; there are things that can be done in a supernatural realm by the demonic forces that are inhabiting these idols. And behind the false worship is the worship of Satan. That is why it is so totally inconsistent to say, "Well, all religions really lead people to God. And how can you say that Christianity is the only real way to God, because these people are very religious, they're very sincere. Look at the way they are worshipping their idols." The scriptures said they're worshipping devils. And Satan is really the choreographer behind all of the religious systems of the world, apart from Christianity.

And so the people were defiled with their own works, and went a whoring with their own inventions. Therefore the anger of the LORD was kindled against his people, inasmuch that he abhorred his own inheritance. And he gave them into the hand of the heathen; and they that hated them ruled over them. Their enemies also oppressed them, and they were brought into subjection under their hand. Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity. Nevertheless he regarded their affliction, when he heard their cry: and he remembered for them his covenant, and repented according to the multitude of his mercies. He made them also to be pitied of all of those that carried them captives. Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise. Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD ( Psalms 106:39-48 ).

Now, again the Amen, the doxology brings us to the end of the fourth book of the psalms. And beginning with Psalms 107:1-43 we enter now into the fifth book of the psalms. And so entering in now to a new, the fifth and the final book of the psalms, which goes from here to Psalms 150:1-6 .

I think at this point we'll cut it off for this evening, and next week we'll pick up with Psalms 107:1-43 . Because these are relatively long psalms through here, but the next ten psalms are quite short. So we'll go from Psalms 107:1-43 through 116 for next week, and then we'll go 117 through 119. That will be plenty for the following week. Psalms 119:1-176 in itself would be a lot, but 117 and 118 are short, relatively short psalms.

Shall we stand.

May the Lord help us not to forget His greatness, His mercy, His love, His wisdom, His power. May we walk in the consciousness of His presence. May we become more attune to His works and to His love. May God be with you and may God bless you and may God strengthen you through this week. In Jesus' name. "

Dr. Constable's Expository Notes

Psalms 106

This psalm recalls Israel’s unfaithfulness to God, whereas Psalms 105 stressed God’s faithfulness to the nation. Even though God’s people proved unfaithful to Him, He remained faithful to them because of His covenant promises (cf. 1 Chronicles 16:34-36; Nehemiah 9; Isaiah 63:7 to Isaiah 64:12; Daniel 9; 2 Timothy 2:13).

Dr. Constable's Expository Notes

2. The record of Israel’s unfaithfulness to God 106:6-46

Dr. Constable's Expository Notes

The Israelites did not learn from the plagues that God could and would take care of them. Consequently, when there appeared to be no escape at the Red Sea, they complained rather than trusting and waiting (Exodus 14:11-12). Nevertheless Yahweh saved them from the pursuing Egyptian soldiers for His reputation’s sake. He led them safely across and drowned Pharaoh’s soldiers (Exodus 14:26-30). This salvation moved His people to praise Him (Exodus 15).

Gill's Exposition of the Whole Bible

Nevertheless, he saved them for his name's sake,.... Not for any worth or worthiness in them; not for their righteousness sake, for they were a rebellious and disobedient people; but for his name's sake, because his name was called upon them, and he was called the God of the Hebrews, as Aben Ezra observes; and the God of Abraham, Isaac, and Jacob, their ancestors; to whom he had promised the land of Canaan, and was their covenant God; and because of his covenant, and of his divine perfections, and the glory of them, which were engaged to make it good; therefore he saved them, see Ezekiel 20:9. And so the spiritual Israel of God are saved, not for any superior excellencies in them, for they are in no wise better than others; nor for their righteousness sake; but to display the wisdom and faithfulness of God, his grace and mercy, his justice and holiness, power, goodness, and truth. And so here it follows;

that he might make his mighty power to be known; not only among the Israelites, but among the nations of the world; who, had he not saved them, might have thought, and said, that it was for want of power, and that he could not do it; see Deuteronomy 9:28.

Henry's Complete Commentary on the Bible

      6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.   7 Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked him at the sea, even at the Red sea.   8 Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.   9 He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.   10 And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.   11 And the waters covered their enemies: there was not one of them left.   12 Then believed they his words; they sang his praise.

      Here begins a penitential confession of sin, which was in a special manner seasonable now that the church was in distress; for thus we must justify God in all that he brings upon us, acknowledging that therefore he has done right, because we have done wickedly; and the remembrance of former sins, notwithstanding which God did not cast off his people, is an encouragement to us to hope that, though we are justly corrected for our sins, yet we shall not be utterly abandoned.

      I. God's afflicted people here own themselves guilty before God (Psalms 106:6; Psalms 106:6): "We have sinned with our fathers, that is, like our fathers, after the similitude of their transgression. We have added to the stock of hereditary guilt, and filled up the measure of our fathers' iniquity, to augment yet the fierce anger of the Lord," Numbers 32:14; Matthew 23:32. And see how they lay a load upon themselves, as becomes penitents: "We have committed iniquity, that which is in its own nature sinful, and we have done wickedly; we have sinned with a high hand presumptuously." Or this is a confession, not only of their imitation of, but their interest in, their fathers' sins: We have sinned with our fathers, for we were in their loins and we bear their iniquity,Lamentations 5:7.

      II. They bewail the sins of their fathers when they were first formed into a people, which, since children often smart for, they are concerned to sorrow for, even further than to the third and fourth generation. Even we now ought to take occasion from the history of Israel's rebellions to lament the depravity and perverseness of man's nature and its unaptness to be amended by the most probable means. Observe here,

      1. The strange stupidity of Israel in the midst of the favours God bestowed upon them (Psalms 106:7; Psalms 106:7): They understood not thy wonders in Egypt. They saw them, but they did not rightly apprehend the meaning and design of them. Blessed are those that have not seen, and yet have understood. They thought the plagues of Egypt were intended for their deliverance, whereas they were intended also for their instruction and conviction, not only to force them out of their Egyptian slavery, but to cure them of their inclination to Egyptian idolatry, by evidencing the sovereign power and dominion of the God of Israel, above all gods, and his particular concern for them. We lose the benefit of providences for want of understanding them. And, as their understandings were dull, so their memories were treacherous; though one would think such astonishing events should never have been forgotten, yet they remembered them not, at least they remembered not the multitude of God's mercies in them. Therefore God is distrusted because his favours are not remembered.

      2. Their perverseness arising from this stupidity: They provoked him at the sea, even at the Red Sea. The provocation was, despair of deliverance (because the danger was great) and wishing they had been left in Egypt still, Exodus 14:11; Exodus 14:12. Quarrelling with God's providence, and questioning his power, goodness, and faithfulness, are as great provocations to him as any whatsoever. The place aggravated the crime; it was at the sea, at the Red Sea, when they had newly come out of Egypt and the wonders God had wrought for them were fresh in their minds; yet they reproach him, as if all that power had no mercy in it, but he had brought them out of Egypt on purpose to kill them in the wilderness. They never lay at God's mercy so immediately as in their passage through the Red Sea, yet there they affront it, and provoke his wrath.

      3. The great salvation God wrought for them notwithstanding their provocations, Psalms 106:8-11; Psalms 106:8-11. (1.) He forced a passage for them through the sea: He rebuked the Red Sea for standing in their way and retarding their march, and it was dried up immediately; as, in the creation, at God's rebuke the waters fled,Psalms 104:7. Nay, he not only prepared them a way, but, by the pillar of cloud and fire, he led them into the sea, and, by the conduct of Moses, led them through it as readily as through the wilderness. He encouraged them to take those steps, and subdued their fears, when those were their most dangerous and threatening enemies. See Isaiah 63:12-14. (2.) He interposed between them and their pursuers, and prevented them from cutting them off, as they designed. The Israelites were all on foot, and the Egyptians had all of them chariots and horses, with which they were likely to overtake them quickly, but God saved them from the hand of him that hated them, namely, Pharaoh, who never loved them, but now hated them the more for the plagues he had suffered on their account. From the hand of his enemy, who was just ready to seize them, God redeemed them (Psalms 106:10; Psalms 106:10), interposing himself, as it were, in the pillar of fire, between the persecuted and the persecutors. (3.) To complete the mercy, and turn the deliverance into a victory, the Red Sea, which was a lane to them, was a grave to the Egyptians (Psalms 106:11; Psalms 106:11): The waters covered their enemies, so as to slay them, but not so as to conceal their shame; for, the next tide, they were thrown up dead upon the shore, Exodus 14:30. There was not one of them left alive, to bring tidings of what had become of the rest. And why did God do this for them? Nay, why did he not cover them, as he did their enemies, for their unbelief and murmuring? He tells us (Psalms 106:8; Psalms 106:8): it was for his name's sake. Though they did not deserve this favour, he designed it; and their undeservings should not alter his designs, nor break his measures, nor make him withdraw his promise, or fail in the performance of it. He did this for his own glory, that he might make his mighty power to be known, not only in dividing the sea, but in doing it notwithstanding their provocations. Moses prays (Numbers 14:17; Numbers 14:19), Let the power of my Lord be great and pardon the iniquity of this people. The power of the God of grace in pardoning sin and sparing sinners is as much to be admired as the power of the God of nature in dividing the waters.

      4. The good impression this made upon them for the present (Psalms 106:12; Psalms 106:12): Then believed they his words, and acknowledged that God was with them of a truth, and had, in mercy to them, brought them out of Egypt, and not with any design to slay them in the wilderness; then they feared the Lord and his servant Moses,Exodus 14:31. Then they sang his praise, in that song of Moses penned on this great occasion, Exodus 15:1. See in what a gracious and merciful way God sometimes silences the unbelief of his people, and turns their fears into praises; and so it is written, Those that erred in spirit shall come to understanding, and those that murmured shall learn doctrine,Isaiah 29:24.

Spurgeon's Verse Expositions of the Bible

Why Are Men Saved?

February 1, 1857 by C. H. SPURGEON (1834-1892)

"Nevertheless he saved them for his name's sake." Psalms 106:8 .

In looking upon the works of God in creation, there are two questions which at once occur to the thoughtful mind, and which must be answered before we can procure a clue to the philosophy and science of creation itself. The first one is the question of authorship: Who made all these things? And the next question is that of design: For what purpose were all these things created? The first question, "Who made all these things?" is one which is easily answered by a man who has a honest conscience and a sane mind, for when he lifts eyes up yonder to read the stars, he will see those stars spell out in golden letters this word God ; and when he looks below upon the waves, if his ears are honestly opened, he will hear each wave proclaiming, God . If he looks to the summits of the mountains, they will not speak, but with a dignified answer of silence they seem to say,

"The hand that made us is Divine."

If we listen to the rippling of the freshet at the mountain side, to the tumbling of the avalanche, to the lowing of the cattle, to the singing of the birds, to every voice and sound of nature, we shall hear this answer to the question, "God is our maker; he hath made us, and not we ourselves."

The next question, as to design Why were these things made? is not so easy to answer, apart from Scripture; but when we look at Scripture we discover this fact that as the answer to the first question is God, so the answer to the second question is the same. Why were these things made? The answer is, for God's glory, for his honor, and for his pleasure. No other answer can be consistent with reason. Whatever other replies men may propound, no other can be really sound. If they will for one moment consider that there was a time when God had no creatures when he dwelt alone, the mighty maker of ages, glorious in an uncreated solitude, divine in his eternal loneliness "I am and there is none beside me" can any one answer this question Why did God make creatures to exist? in any other way than by answering it thus: "He made them for his own pleasure and for his own glory." You may say he made them for his creatures; but we answer, there were then no creatures to make them for. We admit that the answer may be a sound one now . God makes the harvest for his creatures; he hangs the sun in the firmament to bless his creatures with light and sunshine; he bids the moon walk I her course by night, to cheer the darkness of his creatures upon earth. But the first answer, going back to the origin of all things, can be nothing else than this: "For his pleasure they are and were created." "He made all things for himself and by himself."

Now, this which holds good in the works of creation, holds equally good in the works of salvation. Lift up your eyes on high; higher than those stars which glimmer on the floor of heaven; look up, where spirits in white, clearer than light, shine like stars in their magnificence; look there, where the redeemed with their choral symphonies "circle the throne of God rejoicing," and put this question: "Who saved those glorified beings, and for what purpose were they saved." We tell you that the same answer must be given as we have previously given to the former question " He saved them he saved them for his name's sake." The text is an answer to the two great questions concerning salvation: Who saved men, and why are they saved? "He saved them for his name's sake."

Into this subject I shall endeavour to look this morning. May God make it profitable to each of us, and may we be found among the number who shall be saved "for his name's sake." Treating the text verbally and that is the way most will understand here are four things. First, a glorious Saviour " He saved them;" secondly, a favored people "He saved them ;" thirdly a divine reason why he saved them "for his names sake;" and fourthly, an obstruction conquered , in the word "nevertheless," implying that there was some difficulty that was removed. "Nevertheless he saved them for his name's sake." A Saviour; the saved; the reason; the obstruction removed.

I. First, then, here is A GLORIOUS SAVIOUR " He saved them." Who is to be understood by that pronoun "he?" Possibly man of my hearers may answer, "Why, the Lord Jesus Christ is the Saviour of men." Right, my friends; but not all the truth. Jesus Christ is the Saviour; but not more so than God the Father, or God the Holy Ghost. Some persons who are ignorant of the system of divine truth think of God the Father as being a great Being full of wrath, and anger, and justice, but having no love, they think of God the Spirit perhaps as a mere influence proceeding from the Father and the Son. Now, nothing can be more incorrect than such opinions. It is true the Son redeems me, but then the Father gave the Son to die for me, and the Father chose me in the everlasting election of his grace. The Father blots out my sin; the Father accepts me and adopts me into his family through Christ. The Son could not save without the Father any more than the Father without the Son; and as for the Holy Spirit, if the Son redeems, know ye not that the Holy Ghost regenerates? It is he that makes us new creatures in Christ, who begets us again unto a lively hope, who purifies our soul, who sanctifies our spirit, and who, at last, presents us spotless and faultless before the throne of the Most High, accepted in the beloved. When thou sayest, "Saviour," remember there is a Trinity in that word the Father, the Son, and the Holy Ghost, this Saviour being three persons under one name. Thou canst not be saved by the Son without the Father, nor by the Father without the Son, nor by Father and Son without the Spirit. But as they are one in creation, so are they one in salvation, working together in one God for our salvation, and unto that God be glory everlasting, world without end, Amen.

But, note here, how this Divine being claims salvation wholly to himself. "Nevertheless HE saved them." But, Moses, where art thou? Didst not thou save them, Moses? Thou didst stretch the rod over the sea, and it clave in halves; thou didst lift up thy prayer to heaven, and the frogs came, and the flies swarmed, and the water was turned into blood, and the hail smote the land of Egypt. Was not thou their Saviour, Moses? And thou Aaron, thou didst offer the bullocks which God accepted; thou didst lead them, with Moses, through the wilderness. Wast not thou their Saviour? They answer, "Nay, we were the instruments, but he saved them. God made use of us, but unto his name be all the glory, and none unto ourselves." But, Israel, thou wast a strong and mighty people; didst not thou save thyself? Perhaps it was by thine own holiness that the Red Sea was dried up; perhaps the parted floods were frighted at the piety of the saints that stood upon their margin; perhaps it was Israel that delivered itself. Nay, nay, saith God's Word; he saved them; they did not save themselves, nor did their fellow-men redeem them. And yet, mark you, there are some who dispute this point, who think that men save themselves, or, at least, that priests and preachers can help to do it. We say that the preacher, under God, may be the instrument of arresting man's attention, of warning him and arousing him; but the preacher is nothing; God is everything. The most mighty eloquence that ever distilled from the lips of seraphic preacher is nothing apart from God's Holy Spirit. Neither Paul, nor Apollos, nor Cephas, are anything: God gave the increase and God must have al the glory. There are some we meet with here and there who say, "I am Mr. So-and-so's convert; I am a convert of the Rev. Dr. this or that." Well, if you are, sir, I cannot give you much hope of heaven. Only God's converts go there; not proselytes of man, but the redeemed of the Lord. Oh, it is very little to convert a man to our own opinions; it is something to be the means of converting him to the Lord our God. I had a letter some time ago from a good Baptist minister in Ireland, who very much wanted me to cover over to Ireland, as he said, to represent the Baptist interest, because it was low there, and perhaps it might lead the people to think a little more of Baptists. I told him I would not go across the street merely to do that, much less would I cross the Irish Channel. I should not think of going to Ireland for that; but if I might go there to make Christians, under God, and be the means of bringing men to Christ, I would leave it to them what they should be afterwards, and trust to God's Holy Spirit to direct and guide them as to what denomination they should consider nearest akin to God's truth. Brethren, I might make all of you Baptists, perhaps, and yet you would be none the better for it; I might convert you all in that way, but such a conversion would be that you would be washed to greater stains, converted into hypocrites, and not into saints. I have seen something of wholesale conversion. Great revivalists have rise up; they have preached thundering sermons that have made men's knees knock together. "What a wonderful man!" people have said. "He has converted so many under one sermon." But look for his converts in a month, and where will they be? You will see some of them in the alehouse, you will hear others of them swear, you will find many of them rogues, and cheats, because they were not God's converts, but only man's. Brethren, if the work be done at all, it must be done of God, for if God do not convert there is nothing done that shall last, and nothing that shall be of any avail for eternity.

But some reply, "Well, sir, but men convert themselves." Yes, they do, and a fine conversion it is. Very frequently they convert themselves. But then that which man did, man undoes. He who converts himself one day, unconverts himself the next; he tieth a knot which his own fingers can loosen. Remember this you may convert yourselves a dozen times over, but "that which is born of the flesh is flesh," and "cannot see the kingdom of God." It is only "that which is born of the Spirit" that "is Spirit," and is therefore able to be gathered at last into the spirit-realm, where only spiritual things can be found before the throne of the Most High. We must reserve this prerogative wholly to God. If any man state that God is not Creator, we call him infidel; if any man entrench upon this doctrine, that God is the absolute Maker of all things, we hiss him down in a moment; but he is an infidel of the worst kind, because more specious, who puts God out of the mercy throne, instead of putting him out of the creation throne, and who tells men that they may convert themselves, whereas God doth it all. "He" only, the great Jehovah Father, Son, and Holy Ghost "he saved them for his name's sake.

Thus have I endeavoured to set out clearly the first truth of the divine and glorious Saviour.

II. Now, secondly, THE FAVORED PEOPLE "He saved them ." Who are they? You will reply, "They were the most respectable people that could be found in the world; they were a very prayerful, loving, holy, and deserving people; and, therefore, because they were good he saved them." Very well, that is your opinion, I will tell you what Moses says, "Our fathers understood not thy wonders in Egypt; they remembered not the multitudes of thy mercies; but provoked him at the sea, even at the Red Sea. Nevertheless he saved them." Look at the 7th verse, and you will have their character. In the first place, they were a stupid people "Our fathers understood not thy wonders in Egypt." In the next place, they were an ungrateful people "they remembered not the multitude of thy mercies." In the third place, they were a provoking people "they provoked him at the sea, even at the Red Sea." Ah, these are the people whom free grace saves, these are the men and these the woman whom the God of all grace condescends to take to his bosom and to make anew.

Note, first, that they were a stupid people . God sends his gospel not always to the wise and prudent, but unto fools;

"He takes the fool and makes him know The wonders of his dying love."

Do not suppose, my hearer, because you are very unlettered and can scarcely read do not imagine, because you have always been brought up in extreme ignorance, and have scarcely learnt to spell your name, that therefore you cannot be saved. God's grace can save you, and then enlighten you. A brother minister once told me a story of a man who was known in a certain village as a simpleton, and was always considered to be soft in the head; no one thought he could ever understand anything. But one day he came to hear the gospel preached. He had been a drunken fellow, having wit enough to be wicked, which is a very common kind of wit. The Lord was pleased to bless the word to his soul, so that he became a changed character; and what was the marvel of all was, his religion gave him a something which began to develop his latent faculties. He found he had a something to live for, and he began to try what he could do. In the first place he wanted to read his Bible, that he might read his Saviour's name; and after much hammering and spelling away, at last he was able to read a chapter. Then he was asked to pray at a prayer-meeting; here was an exercise of his vocal powers. Five or six words made up his prayer, and down he sat abashed. But by continually praying in his own family at home, he came to pray like the rest of the brethren, and he went on till he became a preacher, and, singularly enough, he had a fluency a depth of understanding and a power of thought, such as are seldom found among ministers who only occasionally occupy pulpits. Strange it was, that grace should even tend to develop his natural powers, giving him an object, setting him devoutly and firmly upon it, and so bringing out all his resources that they were fully shown. AH, ignorant ones, ye need not despair. He saved them; not for their sakes there was nothing in them why they should be saved. He saved them, not for their wisdom's sake; but, ignorant though they were, understanding not the meaning of his miracles, "he saved them for his name's sake."

Note, again, they were a very ungrateful people , and yet he saved them. He delivered them times without number, and worked for them mighty miracles; but they still rebelled. Ah, that is like you, my hearer. You have had many deliverances from the borders of the grave; God has given you house and food day after day, and provided for you, and kept you to this hour; but how ungrateful you have been! As Isaiah said, "The ox knoweth his owner, and the ass his master's crib; but my people doth not know, Israel doth not consider." How many there are of this character, who have favors from God, the history of which they could not give in a year; but yet what have they ever done for him? They would not keep a horse that did not work for them, nor as much as a dog that would not notice them. But here is God; he has kept them day by day, and they have done a great deal against him, but they have done nothing for him. He has put the bread into their very mouths, nurtured them, and sustained their strength, and they have spent their strength in defying him, in cursing his name and breaking his Sabbath. "Nevertheless he saved them." Some of this sort have been saved. I hope I have some here now who will be saved by conquering grace, made new men by the mighty power of God's Spirit. "Nevertheless he saved them." When there was nothing to recommend them, but every reason why they should be cast away for their ingratitude, "Nevertheless he saved them."

And note, once more, they were a provoking people "They provoked him at the sea, even at the Red Sea." Ah! how many people there are in this world that are a provoking people to God! If God were like man, who among us would be here to-day? If we are provoked once or twice, up goes the hand. With some men their passion stirs at the very first offence; others, who are somewhat more placid will bear offence after offence, till at last they say, "there is an end to everything, and I can bear that no longer; you must stay it, or else I must stay you!" Ah! if God had that temper, where should we be? Well might he say, "My thoughts are not as your thoughts; I am God, I change not, or else ye sons of Jacob had been consumed." They were a provoking people, "nevertheless he saved them." Have you provoked him? Take heart, if you repent, God has promised to save you; and what is more, he may this morning give you repentance, and even give you remission of sins, for he saves provoking people for his name's sake. I hear one of my hearers say, "Well, sir, that is encouraging sin with a vengeance!" Is it, indeed, sir! Why? "Because you are talking to the very worst of men, and you are saying that they may yet be saved." Pray, sirs, when I spoke to the worst of men, did I speak to you or not? You say, "No; I am one of the most respectable and best of men." Well then, sir, I have no need to preach to you, for you think you do not need mercy. "The whole have no need of a physician, but they that are sick." But these poor people, whom you say I am encouraging in sin, need to be spoken to. I will leave you. Good morning to you! You keep to your own gospel, and I wonder whether you will find your way to heaven by it. Nay, I do not wonder, I know you will not, unless you are brought as a poor sinner to take Christ at his word, and be saved for his name's sake. But I say farewell to you, and I will keep on in my course. But why did you say I encourage men in sin? I encourage them to turn from it. I did not say he saved the provoking people, and then let them still provoke him as they had done before; I did not say he saved the wicked people, and then let them sin as they did before. But you know the meaning of the word "saved;" I explained it the other morning. The word "saved" does not mean merely taking men to heaven; it means more it means saving them from their sin; it means giving them a new heart, new spirits, new lives; it means making them into new men. Is there anything licentious in saying that Christ takes the worst of men to make them into saints? If there be, I cannot see it. I only wish he would take the worst of this congregation and make them into the saints of the living God, and then there would be far less licentiousness. Sinner, I comfort thee; not in thy sin, but in thy repentance. Sinner, the saints of heaven were once as bad as thou hast been. Art thou a drunkard, a swearer, an unclean person? "Such were some of them; but they have been washed but they have been sanctified." Is thy robe black? Ask them whether their robes were ever black, they would not have wanted washing, "We have washed our robes, and made them white in the blood of the Lamb." Then sinner, if they were black, and were saved, why not thyself?

"Are not his mercies rich and free? Then say, my soul, why not for thee? Our Jesus died upon the tree, Then why, my soul, why not for thee?"

Take heart, penitents, God will have mercy on you. "Nevertheless, he saved them for his name's sake."

III. Now we come to the third point THE REASON OF SALVATION: "He saved them for his name's sake." There is no other reason why God should save a man, but for his name's sake; there is nothing in a sinner which can entitle him to salvation, or recommend him to mercy; it must be God's own heart which must dictate the motive why men are to be saved. One person says, "God will save me, because I am so upright." Sir, he will do no such thing. Says another, "God will save me because I am so talented." Sir, he will not. Your talent! Why thou drivelling, self-conceited idiot, thy talent is nothing compared with that of the angel that once stood before the throne, and sinned, and who now is cast into the bottomless pit for ever! If he would save men for their talent, he would have saved Satan; for he had talents enough. As for thy morality and goodness, it is but filthy rags, and he will never save thee for aught thou doest. None of us would ever be saved, if God expected anything of us: we must be saved purely and solely for reasons connected with himself, and lying in his own bosom. Blessed be his name, he saves us for "his name's sake." What does that mean? I think it means this: the name of God is his person, his attributes, and his nature. For his nature's sake, for his very attribute's sake, he saved men; and, perhaps, we may include this also, "My name is in him" that is, in Christ; he saves us for the sake of Christ, who is the name of God. And what does that mean? I think it means this:

He saved them, first, that he might manifest his nature. God was all love, and he wanted to manifest it; he did show it when he made the sun, the moon, and the stars, and scattered flowers o'er the green and laughing earth. He did show his love when he made the air balmy to the body, and the sunshine cheering to the eye. He gives us warmth even in winter, by the clothing and by the fuel which he has stored in the bowels of the earth; but he wanted to reveal himself still more. "How can I show them that I love them with all my infinite heart? I will give my Son to die to save the very worst of them, and so I will manifest my nature." And God has done it, he has manifested his power, his justice, his love, his faithfulness, and his truth; he has manifested his whole self on the great platform of salvation. It was, so to speak, the balcony on which God stepped to show himself to man the balcony of salvation here it is he manifests himself, by saving men's souls.

He did it, again, to vindicate his name. Some say God is cruel; they wickedly call him tyrant. "Ah!" says God, "but I will save the worst of sinners, and vindicate my name; I will blot out the stigma; I will remove the slur: they shall not be able to say that, unless they be filthy liars, for I will be abundantly merciful. I will take away this stain, and they shall see that my great name is a name of love." And said he, again, "I will do this for my name's sake; that is, to make these people love my name; but if I take the worst of men, oh, how they will love me! If I go and take some of the offscouring of the earth, and make them my children, oh, how they will love me! Then they will cleave to my name; they will think it more sweet than music; it will be more precious to them than the spikenard of the Eastern merchants; they will value it as gold, yea, as much fine gold. The man who loves me best, is the man who has most sins forgiven: he owes much, therefore he will love much." This is the reason why God often selects the worst of men to make them his. Saith an old writer, "All the carvings of heaven were made out of knots; the temple of God, the king of heaven, is a cedar one, but the cedars were all knotty trees before he cut them down." He chose the worst, that he might display his workmanship and his skill, to make unto himself a name; as it is written, "It shall be unto me for a name, for an everlasting sign that shall not be cut off." Now, dear hearers, of whatever class you are, here is something I have to offer well worthy of your consideration, namely that if saved, we are saved for the sake of God, for his name's sake, and not for our own.

Now this puts all men on a level with regard to salvation. Suppose that in coming into this garden, the rule had been that every one should have made mention of my name as the key of admittance; the law is, that no man is to be admitted for his rank or title, but only by the use of a certain name. Up comes a lord; he makes use of the name and comes in; up comes a beggar, all in patches; he makes use of the name the law says it is only the use of the name that will admit you he makes use of it and he enters, for there is no distinction. So, my lady, if you come, with all your morality, you must make use of His name: if you come, poor filthy inhabitant of a cellar or a garret, and make use of His name, the doors will fly wide open, for there is salvation for every one who makes mention of the name of Christ, and for none other. This pulls down the pride of the moralist, abases the self exaltation of the self righteous, and puts us all, as guilty sinners, on an equal footing before God, to receive mercy at his hands, "For his name's sake," and for that reason alone.

IV. I have detained you too long; let me close by noticing the OBSTACLES REMOVED in the word "nevertheless." I shall do that in somewhat of an interesting form, by way of parable.

Once on a time, Mercy sat upon her snow-white throne, surrounded by the troops of love. A sinner was brought before her, whom Mercy designed to save. The herald blew the trumpet, and after three blasts thereof, with a loud voice, he said "O heaven and earth, and hell, I summon you this day to come before the throne of Mercy, to tell why this sinner should not be saved." There stood the sinner, trembling with fear; he knew that there were multitudes of opponents, who would press into the hall of Mercy, and with eyes full of wrath would say, "He must not, and he shall not escape, he must be lost!" The trumpet was blown, and Mercy sat placidly on her throne, until there stepped in one with a fiery countenance; his head was covered with light; he spoke with a voice like thunder, and out of his eyes flashed lightning! "Who art thou?" said Mercy. He replied, "I am Law; the law of God." "And what hast thou to say?" "I have this to say," and he lifted up a stony tablet, written on both sides; "these ten commands this wretch has broken. My demand is blood; for it is written, 'The soul that sinneth it shall die.' Die he, or justice must." The wretch trembles, his knees knock together, the marrow of his bones melts within him, as if they were ice dissolved by fire, and he shakes with very fright. Already he thought he saw the thunderbolt launched at him, he saw the lightning penetrate into his soul, hell yawned before him in imagination, and he thought himself cast away for ever. But Mercy smiled, and said, "Law, I will answer thee. This wretch deserves to die; justice demands that he should perish I award thee thy claim." And oh! how the sinner trembles. "But there is one yonder who has come with me to-day, my king, my Lord; his name is Jesus; he will tell you how the debt can be paid, and the sinner can go free." Then Jesus spake, and said, "O Mercy, I will do thy bidding. Take me Law; put me in a garden; make me sweat drops of blood; then nail me to a tree; scourge my back before you put me to death; hang me on the cross; let blood run from my hands and feet; let me descend into the grave; let me pay all the sinner oweth; I will die in his stead." And the Law went out and scourged the Saviour, nailed him to the cross, and coming back with his face all bright with satisfaction, stood again at the throne of Mercy, and Mercy said, "Law, what hast thou now to say?" "Nothing," said he, "fair angel, nothing." "What! not one of these commands against him?" "No, not one. Jesus, his substitute, has kept them all has paid the penalty for his disobedience; and now, instead of his condemnation, I demand as a debt of justice that he be acquitted." "Stand thou here," said Mercy, "sit on my throne; I and thou together will now send forth another summons." The trumpet rang again. "Come hither, all ye who have aught to say against this sinner, why he should not be acquitted;" and up comes another one who often troubled the sinner, one who had a voice not so loud as that of the Law, but still piercing and thrilling a voice whose whispers were like the cuttings of a dagger. "Who art thou?" says Mercy. "I am Conscience; this sinner must be punished; he has done so much against the law of God that he must be punished; I demand it; and I will give him no rest till he is punished, nor even then, for I will follow him even to the grave, and persecute him after death with pangs unutterable." "Nay," said Mercy, "hear me," and while he paused for a moment, she took a bunch of hyssop and sprinkled Conscience with the blood, saying, "Hear me, Conscience, 'The blood of Jesus Christ, God's Son, cleanseth us from all sin;' Now hast thou ought to say,?" "No," said Conscience, "nothing."

'Covered is his unrighteousness; From condemnation he is free.'

Henceforth I will not grieve him; I will be a good conscience unto him, through the blood of our Lord Jesus Christ." The trumpet rang a third time, and growling from the innermost vaults, up there came a grim black fiend, with hate in his eyes, and hellish majesty on his brows. He is asked, "Hast thou anything against that sinner?" "Yes," said he, "I have; he has made a league with hell, and a covenant with the grave, and here it is signed with his own hand. He asked God to destroy his soul in a drunken fit, and vowed he would never turn to God; see, here is his covenant with hell!" "Let us look at it," said Mercy; and it was handed up, whilst the grim fiend looked at the sinner, and pierced him through with his black looks. "Ah! but," said Mercy, "this man had no right to sign the deed; a man must not sign away another's property. This man was bought and paid for long beforehand; he is not his own; the covenant with death is disannulled, and the league with hell is rent in pieces. Go thy way Satan," "Nay," said he, howling again, "I have something else to say: that man was always my friend; he listened ever to my insinuations; he scoffed at the gospel; he scorned the majesty of heaven; is he to be pardoned, whilst I repair to my hellish den, for ever to bear the penalty of guilt?" Said Mercy, "Avaunt, thou fiend; these things he did in the days of his unregeneracy; but this word 'nevertheless' blots them out. Go thou to thy hell; take this for another lash upon thyself the sinner shall be pardoned, but thou never, treacherous fiend!" And then Mercy, smilingly turning to the sinner, said, "Sinner, the trumpet must be blown for the last time!" Again it was blown, and no one answered. Then stood the sinner up, and Mercy said, "Sinner ask thyself the question ask thou of heaven, of earth, of hell whether any can condemn thee?" And the sinner stood up, and with a bold loud voice said, "Who shall lay anything to the charge of God's elect?" And he looked into hell, and Satan lay there, biting his iron bonds; and he looked on earth, and earth was silent; and in the majesty of faith the sinner did even climb to heaven itself, and he said, "Who shall lay anything to the charge of God's elect? God?' And the answer came, "No; he justifieth." "Christ?" Sweetly it was whispered, "No; he died." Then turning round, the sinner joyfully exclaimed, "Who shall separate me from the love of God, which is in Christ Jesus our Lord." And the once condemned sinner came back to Mercy; prostrate at her feet he lay, and vowed henceforth to be hers for ever, if she would keep him to the end, and make him what she would desire him to be. Then no longer did the trumpet ring, but angels rejoiced, and heaven was glad, for the sinner was saved.

Thus, you see, I have what is called, dramatized the thing; but I don't care what it is called; it is a way of arresting the ear, when nothing else will. "Nevertheless;" there is the obstruction taken away! Sinner, whatever be the "nevertheless," it shall never the less abate the Saviour's love; not the less shall it ever make it, but it shall remain the same.

"Come, guilty soul, and flee away To Christ and heal thy wounds; This is the glorious gospel-day, Wherein free grace abounds. Come to Jesus, sinner, come."

On thy knee weep out a sorrowful confession; look to his cross, and see the substitute; believe, and live. Ye almost demons, ye that have gone farthest in sin, now, Jesus says, "If you know your need of me, turn unto me, and I will have mercy upon you: and to our God, for he will abundantly pardon."