In almost every land there is some fortress or other, which the pride of the inhabitants calls 'the maiden fortress,' and whereof the legend is, that it has never been taken, and is inexpugnable by any foe. It is true about the tower of the flock, the stronghold of the daughter of Zion. The grand words of Isaiah about this very Assyrian invader are our answer to all fears within and foes without: 'Say unto him, the virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.... I will defend this city to save it for My own sake, and for My servant David's sake.' 'God will establish it for ever,' and the pledges of that eternal stability are the deliverances of the past and of the present.
III. Then, finally, there is still another section of this psalm to be looked at for a moment, which deals with the consequent grateful praise and glad trust of Zion.
I must condense what few things I have to say about these closing verses. The deliverance, first of all, deepens the glad meditation on God's favour and defence. 'We have thought,' say the ransomed people, as with a sigh of rejoicing, 'we have thought of Thy loving-kindness in the midst of Thy temple.' The scene of the manifestation of His power is the scene of their thankfulness, and the first issue of His mercy is His servants' praise.
Then, the deliverance spreads His fame throughout the world. 'According to Thy name, O God! so is Thy praise unto the ends of the earth. Thy right hand is full of righteousness.' The name of God is God's own making known of His character, and the thought of these words is double. They most beautifully express the profoundest trust in that blessed name that it only needs to be known in order to be loved. There is nothing wanted but His manifestation of Himself for His praise and glory to spread. Why is the Psalmist so sure that according to the revelation of His character will be the revenue of His praise? Because the Psalmist is so sure that that character is purely, perfectly, simply good--nothing else but good and blessing--and that He cannot act but in such a way as to magnify Himself. That great sea will cast up nothing on the shores of the world but pearls and precious things. He is all 'light, and in Him is no darkness at all.' There needs but the shining forth in order that the light of His character shall bring gladness and joy, and the song of birds, and opening flowers wheresoever it falls.
Still further, there is the other truth in the words, that we misapprehend the purpose of our own deliverances, and the purpose of God's mercy to Zion, if we confine these to any personal objects or lose sight of the loftier end of them all--that men may learn to know and love Him. Brethren! we neither rightly thank Him for His gifts to us nor rightly apprehend the meaning of His dealings, unless the sweetest thought to us, even in the midst of our own personal joy for deliverance, is not 'we are saved,' but 'God is exalted.'
And then, beyond that, the deliverance produces in Zion, the mother city and her daughter villages, a triumph of rapture and gladness. 'Let mount Zion rejoice, let the daughters of Judah be glad because of Thy judgments.' Yes, even though an hundred and four score and five thousand dead men lay there, they were to be glad. Solemn and awful as is the baring of His righteous sword, it is an occasion for praise. It is right to be glad when men and systems that hinder and fight against God are swept away as with the besom of destruction. 'When the wicked perish there is shouting,' and the fitting epitaph for the oppressors to whom the surges of the Red Sea are shroud and gravestone is, 'Sing ye to the Lord, for He hath triumphed gloriously.'