'They shall be abundantly satisfied with the fatness of Thy house; and Thou shalt make them drink of the river of Thy pleasures. 9. For with Thee is the fountain of life: in Thy light shall we see light.' --PSALM xxxvi. 8, 9.
In the preceding verses we saw a wonderful picture of the boundless perfections of God; His lovingkindness, faithfulness, righteousness, and of His twofold act, the depths of His judgments and the plainness of His merciful preservation of man and beast. In these verses we have an equally wonderful picture of the blessedness of the godly, the elements of which consist in four things: satisfaction, represented under the emblem of a feast; joy, represented under the imagery of full draughts from a flowing river of delight; life, pouring from God as a fountain; light, streaming from Him as source.
And this picture is connected with the previous one by a very simple link. Who are they who 'shall be abundantly satisfied'? The men 'who put their trust beneath the shadow of Thy wings.' That is to say, the simple exercise of confidence in God is the channel through which all the fulness of divinity passes into and fills our emptiness.
Observe, too, that the whole of the blessings here promised are to be regarded as present and not future. 'They shall be abundantly satisfied' would be far more truly rendered in consonance with the Hebrew: 'They _are_ satisfied'; and so also we should read 'Thou _dost_ make them drink of the river of Thy pleasures; in Thy light _do_ we see light.' The Psalmist is not speaking of any future blessedness, to be realised in some far-off, indefinite day to come, but of what is possible even in this cloudy and sorrowful life. My text was true on the hills of Palestine, on the day when it was spoken; it may be true amongst the alleys of Manchester to-day. My purpose at this time is simply to deal with the four elements in which this blessedness consists--satisfaction, joy, life, light.
I. Satisfaction: 'They shall be abundantly satisfied with the fatness of Thy house.'
Now, I suppose, there is a double metaphor in that. There is an allusion, no doubt, to the festal meal of priests and worshippers in the Temple, on occasion of the peace-offering, and there is also the simpler metaphor of God as the Host at His table, at which we are guests. 'Thy house' may either be, in the narrower sense, the Temple; and then all life is represented as being a glad sacrificial meal in His presence, of which 'the meek shall eat and be satisfied,' or Thy 'house' may be taken in a more general sense; and then all life is represented as the gathering of children round the abundant board which their Father's providence spreads for them, and as glad feasting in the 'mansions' of the Father's house.
In either case the plain teaching of the text is, that by the might of a calm trust in God the whole mass of a man's desires are filled and satisfied. What do we want to satisfy us? It is something almost awful to think of the multiplicity, and the variety, and the imperativeness of the raging desires which every human soul carries about within it. The heart is like a nest of callow fledglings, every one of them a great, wide open, gaping beak, that ever needs to have food put into it. Heart, mind, will, appetites, tastes, inclinations, weaknesses, bodily wants--the whole crowd of these are crying for their meat. The Book of Proverbs says there are three things that are never satisfied: the grave, the earth that is not filled with water, and the fire that never says, 'It is enough.' And we may add a fourth, the human heart, insatiable as the grave; thirsty as the sands, on which you may pour Niagara, and it will drink it all up and be ready for more; fierce as the fire that licks up everything within reach and still hungers.