My God.
These words come as a climax to all that profession of faith which the former part of the verse contains. It is good to say of the Lord, "He is my Refuge"—to have gone to him, and found in him deliverance from all the guilt and condemnation due to our sin, which otherwise would have overwhelmed us. But it is better to have him as "our Fortress," so that, strong in his strength, we may fight successfully the great battle against all the might of the wicked one. But it is best of all, because a yet higher attainment, to be able to say of God, "He is my God," as the psalmist does here. All that is contained in the former declarations is included in this, and much besides. Blessed, indeed, is he who can say of the Lord, "He is my God." We all know what a charm belongs to that which we can call our own. Even a child delights in any gift far more if it can call what is given its very own. And it is the same with men. Possession enhances preciousness, and causes what is our own to be clung to with a tenacity that would be wanting were it not "our own." We know the poet's challenge to our patriotic pride when speaking of "my own, my native land." And the man who will delight in God and cleave to him at all times is he who most of all is able to say of him, "He is my God."
I. Let us EXPLAIN THE MEANING Of such saying.
1. It does not mean that any man can have a monopoly of God so as to exclude all others. It is so with many of our earthly possessions, but not at all so in our possession of God. On the contrary, he who says of the Lord, "He is my God," is generally one who has learnt to say this by the blessed influence of some other who himself has been able to say it. And he is always one who desires that all others should be able to say it likewise.
2. But it means that he has such conscious possession of and delight in God that he could not have more were God his God only, and not the God of any one else. As with the eye, it could not enjoy more of the light of the sun even if no other eye rejoiced in its light. The joy of the light is not lessened, but greatly increased by, yea, is largely dependent on, others enjoying it also.
II. OBSERVE SOME OF THOSE WHO HAVE SAID THIS.
1. Jacob. At Bethel he had been made to feel his deep need of God, and hence he vows that if God would bring him back in peace, "then God shall be my God," etc. And this is the deep longing of every convinced soul.
2. Miriam and Israel at the Red Sea. They sang, "He is my God, and I will prepare him a habitation," etc. They knew of his redemption, and in the joy of it claimed God as "my God." It is the spontaneous utterance of the redeemed soul.
3. Nehemiah, and many others, who thus continually speak of God. They show how God is the abiding Trust of the believer.
4. Our Lord on the cross cried, "My God, my God," etc.! And in him we learn how this precious truth is the solid rock on which, in times of extremest distress, the soul rests itself.
5. And it is the seal of salvation. In the Apocalypse we read amongst the promises "to him that overcometh," there shall be written on him "the name of my God," as if the fact that he had so regarded and rejoiced in God were, as it is, the sure token of his belonging to the city of God. Thus from the dawn of the Divine life in man to its consummation in glory, the people of God have ever said of the Lord, "He is my God."
III. WHAT IS INVOLVED IN SUCH SAYING.
1. The man feels it; he has the witness of the Spirit to the fact that God is his God.
2. He asserts it—openly confesses and professes this truth.
3. He delights in it. It is no mere abstract proposition, but a perennial spring to him of peace, purity, and power.
4. And others recognize it. When no one but ourselves believes that that which we call ours is so, our possession of it is doubtful and insecure; but when all acknowledge our possession, then it is ours. And so with him who rightly says of the Lord, "He is my God."
IV. HOW MAY ANY MAN COME TO SAY THIS? The steps are:
1. Conviction of your need, leading to fervent desire.
2. Consecration. This includes the renunciation of all that would displease God, and the prompt obedience to all his will so far as you know it.
3. Confession of this to God first, and then to man, that God is your God.
4. Confidence. You are to keep believing that God accepts the surrender you have made. And then comes:
5. Consciousness that it is so. The Spirit testifies to you. May we all make this blessed ascent!—S.C.