Psalms 145:9

The Lord is good to all.

The goodness of God

Goodness is the same quality in all beings which have understanding, in God, in angels, and in men; it is, and it must be, the same in kind, differing only in degree. Now goodness in us is a disposition and an endeavour to promote the welfare and happiness of others; and from this notion of human goodness we may frame some conceptions of the Divine goodness, and say that goodness in God is a disposition to bestow at all times and in all places upon all His creatures all the good which, according to their several natures, they are capable of receiving, and which it is reasonable that He, as the wise Governor and Preserver of the whole, should bestow upon each individual.

1. That God is good appears from the necessary connection between goodness and other Divine perfections. God is supremely wise, and knoweth, beyond a possibility of mistaking, what is best and most beneficial for the whole; He is almighty, and able to execute His purposes; and possessing everything in which happiness consists, He can be under no temptation to hurt and to oppress others.

2. To suppose that God is not good is to suppose Him weaker and more imperfect and worse than the worst of His creatures. In men every sin is general, and in particular every sin against the rules of goodness may be ascribed to the temptation of present profit or pleasure, to a power which the mind hath of fixing its thoughts entirely upon the object which it desires, and of overlooking the ill consequences arising from it, and in some measure to error and mistake. But God, if He were an evil being, would be disposed to evil neither by mistake, nor temptation, nor passion, nor advantage, and would choose evil purely as evil. And upon this absurd supposition, instead of the Best and Greatest, He would be the lowest and the meanest of all beings; for nothing can be great that is not good.

3. That God is good appears also from the goodness which is seen in His creatures, in men. Goodness in this world is exercised in some degree by many, and is esteemed and commended by almost all. If this disposition be found in some measure in us, it must be most eminently in our Creator, from whom this and all other virtues must be derived. It is the observation of a great philosopher that the artist loves the work of his hands better than his work would love him if it were endued with sense and reason; and that the person who confers a great benefit upon another loves him whom he obliges better than the obliged person loves him. To which it may be added, that parents generally love their children more than they are beloved by them. And yet, in all these instances, gratitude, one would think, should make the love of the inferior to be the strongest; but experience shows that it hath not this effect. These observations may be reduced to this general truth, that love descends more than it ascends; and we may be permitted, I think, to apply this to God and to ourselves, and to say that our great and good Creator and Benefactor loves us far better than even the most dutiful of us love Him.

4. The goodness of God appears in its effects, in the blessings which we receive from Him.

5. Another proof of the goodness of God is to be taken from the testimony of Scripture. (J. Jortin, D. D.)

Objections to the goodness of God

1. Objections are taken from the evil that is in the world, which may be comprised under these two sorts, the evil of sin, and the evil of pain. God is either the author of all these evils, or at least He permits them. How can this be reconciled with His goodness, and how could they enter into a world created and ruled by a beneficent Lord, who is good to all, and whose tender mercies are over all His works? To this difficulty two general answers may be made, in which a humble and modest mind may acquiesce.

(1) We are so incompetent judges of God’s providence that we ought not to charge Him with want of goodness from those evils which we see and experience.

(2) In all questions of this nature it is the part of every prudent inquirer to consider the difficulties on both sides, and to embrace the opinion which hath the fewest. By this way of judging the question before us is soon decided; for there are many unanswerable proofs of God’s goodness, there are many absurdities which follow the denial of it; and the difficulties which attend it arise in all probability from our limited capacity and imperfect knowledge, which cannot discover the whole plan and system of Divine providence.

(3) From these general answers let us now descend to a consideration of particulars. It was an act worthy of our beneficent Author to create a variety of beings endued with reason and capable of immortal happiness. But a rational agent must be a free agent; for to reason and to act require and imply choice and liberty; and every created and free being must have a power of sinning, unless he had the perfections of his Creator; which is impossible. Thus the evil of sin entered into the world in such a manner that it cannot be charged upon God and prove any want of goodness in Him. If we consider the evil of pain as the consequence of sin, we must acknowledge that we are deservedly subject to it, and that beings who act perversely and unreasonably ought to suffer for it. The pain to which the good are liable, if it be to them an occasion of exercising many virtues, and of qualifying themselves for greater rewards in a better state, is profitable and desirable. The pain to which the bad are exposed, if it may, as it certainly may, be useful to them to reclaim them from sin, and to remind them to seek happiness where it is to be found, is also of great advantage; and, if it have not this effect upon them, it is a punishment which they deserve.

2. The doctrine of future punishments, as it is contained in the Gospel, hath often and often been made an objection to the Divine goodness, and to the truth of Christianity. Yet it seems not hard to weaken all its force by the following suppositions, which are founded both in natural and in revealed religion.

(1) There are, as we have shown, many plain, direct, and undeniable proofs of God’s goodness.

(2) The punishment of sin is not to be accounted an act of arbitrary power, proceeding merely from Divine appointment; for in all government correction is absolutely necessary for the reformation of offenders, or for the good of the whole.

(3) We are told that God hath committed all judgment to His Son, to Him who loved us, and died for us, and who cannot be supposed to join no clemency to justice.

(4) We know also both from reason and revelation, that the recompenses and the punishments of the age to come shall be and must be infinitely various, and proportionable to the good and to the bad actions and qualities of men.

(5) We are told likewise, that when judgment shall be pronounced every mouth shall be stopped, stopped not by outward violence, but by inward conviction. All nature shall assent to the equity of the sentence, and it shall be impossible to make any rational objection to it.

(6) The doctrine of the future state of retribution is usually delivered in figurative expressions, which of course are somewhat obscure and ambiguous, and it is of the same nature as prophecy, which is never fully understood till the event explains it. So we must wait for the event before we can form a sure judgment concerning it; and in the meantime objections must be unreasonable, and may be rejected as such. (J. Jortin, D. D.)

The goodness of God

I. What is the proper notion of goodness as it is attributed to God?

1. More general in opposition to all moral evil and imperfection, which we call sin and vice; and so the justice, and truth, and holiness of God are in this sense His goodness. But there is--

2. Another notion of moral goodness which is more particular and restrained; and then it denotes a particular virtue in opposition to a particular vice; and this is the proper and usual acceptation of the word goodness; and the best description I can give of it is this, that it is a certain propension and disposition of mind whereby a person is inclined to desire and procure the happiness of others; and it is best understood by its contrary, which is an envious disposition, a contracted and narrow spirit, which would confine happiness to itself, and grudgeth that others should partake of it or share in it; or a malicious and mischievous temper which delights in the harms of others, and to procure trouble and mischief to them.

II. This perfection of goodness belongs to God.

1. The acknowledgment of natural light. “The first act of worship is to believe the being of God; and the next to ascribe majesty or greatness to Him; and to ascribe goodness, without which there can be no greatness” (Seneca).

2. The testimony of Scripture and Divine revelation (Exodus 34:5; Psalms 86:5; Psalms 119:68; Luke 18:19).

3. The perfection of the Divine nature.

(1) Goodness is the chief of all perfections, and therefore it belongs to God.

(2) There are some footsteps of it in the creatures, and therefore it is much more eminently in God.

III. The effects and the extent of it.

1. The universal extent of God’s goodness to all His creatures.

(1) In giving being to so many creatures.

(2) In making them all so very good; considering the variety, and order, and end of them.

(3) In His continual preservation of them.

(4) In providing so abundantly for the welfare and happiness of all of them, so far as they are capable and sensible of it.

2. The goodness of God to men.

(1) That He hath given us such noble and excellent beings, and placed us in so high a rank and order of His creatures.

(2) That He hath made and ordained so many things chiefly for our use.

(3) His tender love and peculiar care of us above the rest of the creatures, being ready to impart and dispense to us the good that is suitable to our capacity and condition, and concerned to exempt us from those manifold evils of want and pain to which we are obnoxious.

(4) The provision He has made for our eternal happiness. (J. Tillotson.)

Man’s care of God’s goodness

“The Lord is loving to every man” (P. B. Version). Every man implicitly owns this when he says, “Life is sweet.” How much of unconscious enjoyment flows through us from day to day of which we take no heed, until some disturbance takes place, some obstruction occurs in the channel of communication with the world without. The blessing of sight, the joy of looking out on the green pasture and the trees--we can only fully appreciate when these windows of sense are darkened. We see the blessing and the joy of hearing by contrast with the deprivation of the deaf, and of speech by contrast with those of the dumb. If it were not for suffering, awakening reflection, we should ignore this great sum of unconscious good which the “long blue hours serenely flowing” have brought us from day to day. And then this good of reflection itself--how great! To hold up the magic mirror of memory, to see our past therein, not as it was when present, mixed with much that was painful and repulsive, but beautified, idealized, glorified by that poet-soul which is within us all. If we could all paint, or versify, or compose in music, we should all leave works of art behind us, the material of which should be drawn from our own experience. We should leave behind us songs like this ancient Hebrew psalm. Your own personal impressions must always be worth more to you than those of any other thinker, however profound. What, then, are our impressions about the world, about the existing constitution of things? May we venture to speak for one another on such a point, and say that while with each of us there are “mixed” impressions, on the whole the impression of good preponderates? We are governed greatly by our temperament in these matters; our minds are of different tone; but upon each and all of us, may it not be said, the world and life have left impressions of something exceedingly beautiful, exceedingly precious, though profoundly mysterious? In passing through a gallery of paintings, and studying the style of the different masters, we gain much insight into the turn of feeling and of fancy of the particular painters. One man steeps his views in light; another throws the sombre hue of melancholy thought upon rock, and river, and waterfall, and mountain height. One will suggest the majesty of Nature and the littleness of man; another will use the grandest effects of Nature but as the background to human passion and action. Each seer makes something different of the world and of man; each artist adds something to the world as we see it, or takes away something that we had found there. And all these different representations, suggesting feelings so various in the mind of the observer, from sadness to gaiety and exhilaration, unite in one point: they are all representations of that which is beautiful. And with all our diversities of natural feeling and experience--if we should try to describe the print that life has made upon our minds--we should, whether in stumbling accents or in eloquent strains, be describing something that has been, in part painful, in part pleasurable, but in both pleasure and pain profoundly interesting, unspeakably beautiful and holy; something in part severe, in part humorous in its expression, but in this mixture of severity and of humour, truly loving and gentle in its purport. These passive impressions teach us more than we can learn from books. Whether we leave our mark upon the world or no, it is certain the world leaves its mark upon us. And is it not the fact that the longer we live the better worth reading the inscription becomes? Do not men become more tolerant as they grow older? Does not the fact of evil give way before the far greater fact of good as the explanation of life? If men ever try to build up systems of theology again, they must choose out new ground and build on fresh foundations; on the ground and foundation of our text, that the Lord is loving to every man, and that His tender mercies are over all His works. Not only our passive impressions and the general pictures which insensibly form in our minds as the result of experience of the world--but in our active life we have evidence that points the same way. This little world within--what an undiscovered country it is still to every one of us! We never know what we can do till we try, the proverb says. We never know what we are until we have wrought ourselves into deeds. And the very power seems to come by the exertion. Cells full of energy seem to open in the mind at the touch of need, and not before. People are surprised at what they can do and bear upon an emergency. There is indeed a marvel in the life of mind, of soul. So long as we study this we shall be believers in miracles. All that is supposed to pass outside the mind that is marvellous can be but parables of the life of the soul itself. First and last, we must seek for God at that shrine; there the living oracles must be found; and it is the deepest superstition if we suppose that Scripture, however sacred, souls, other than our own, however inspired, can do aught for us except help us to bring to light and read a little more distinctly the inscription and record of God upon our own souls. The discovery of ourselves and of our vocation means some fresh discovery of the meaning of God to us. The return to Nature, the falling back on what is original in us, the exertion of ourselves according to the proper bent and direction of our faculties--all this, giving distinctness to the picture of ourselves, gives at the same time distinctness to the picture of the God who is good and loving to every man. Then we may extend these reasonings from ourselves to the rest of the creation. If I feel that God is good to me, I have a reason for believing that He is good to others like me. Some seem nearer to God and to know more of His secrets than I do. Others seem less favoured. Yet why should I doubt, concerning the most miserable and pitiable, that the tender mercies of the Eternal are over him, as over me? Thus may we reason from the particular to the general--from the truth learnt in our own hearts to the truth of the vast universe of which we form a part; and conversely. At times we may see more clearly the universal than the particular truth. We may see that the world is the expression of an infinite benevolence, we may need to see that our personal being is the expression of the same. Let us then remember that the great Power which throbs through the universe is the same Power which causes our heart to throb, our brain to think. So may we end in

“Feeling God loves us and that all that errs

Is a strange dream which death will dissipate,”

in endorsing from our own life-experience the words of the psalmist. (E. Johnson, M. A.)

Universality of God’s goodness

God’s pity is not as some sweet cordial, poured in dainty drops from a golden phial. It is not like the musical water-drops of some slender rill, murmuring down the dark sides of Mount Sinai. It is wide as the whole scope of heaven. It is abundant as all the air. If one had art to gather up all the golden sunlight that to-day falls wide over all this continent, falling through every silent hour; and all that is dispersed over the whole ocean, flashing from every wave; and all that is poured refulgent over the northern wastes of ice, and along the whole continent of Europe, and the vast outlying Asia and torrid Africa--if one could in any wise gather up this immense and incalculable outflow and treasure that falls down through the bright hours, and runs in liquid ether about the mountains, and fills all the plains, and sends innumerable rays through every secret place, pouring over and filling every flower, shining down the sides of every blade of grass, resting in glorious humility upon the humblest things--on sticks, and stones, and pebbles--on the spider’s web, the sparrow’s nest, the threshold of the young foxes’ hole, where they play and warm themselves--that rests on the prisoner’s window, that strikes radiant beams through the slave’s tear, that puts gold upon the widow’s weeds, that plates and roofs the city with burnished gold, and goes on in its wild abundance up and down the earth, shining everywhere and always, since the day of primal creation, without faltering, without stint, without waste or diminution; as full, as fresh, as overflowing to-day as if it were the very first day of its outlay--if one might gather up this boundless, endless, infinite treasure to measure it, then might he tell the height, and depth, and unending glory of the pity of God! The light, and the sun, its source, are God’s own figures of the immensity and copiousness of His mercy and compassion. (H. W. Beecher.)

His tender mercies are ever all His works.--

On the mercy of God

Mercy, as it is ascribed to God, may be considered and taken two ways.

I. For the principle itself; which is nothing else but the simple undivided nature of God, as it does manifest and cast abroad itself in such and such acts of grace and favour to the creature. Which very same essence or nature, according to different respects, is called wisdom, justice, power, mercy, and the like.

II. It is taken for the effects and actions flowing from that principle by which it does so manifest and exert itself. Which also admit of a distinction into two sorts.

1. Such as are general, and of equal diffusion to all.

2. Such as are special, and peculiarly relate to the redemption and reparation of fallen man, whom God was pleased to choose and single out from the rest of His works as the proper object for this great attribute to do its utmost upon. Now it was the former sense that was intended by the psalmist in the text, as is evident from the universality of the words. It was such a mercy as spread itself over all His works; such a one as reached as wide as creation and providence. It was like the sun and the light, to shine upon all without exception. And therefore we are not at all concerned here to treat of the miracles of God’s pardoning mercy, as they display themselves in the satisfaction and ransom paid down by Christ for sinners: for it would be a great deviation from the design of the words to confine the overflowing goodness of a Creator to the more limited dispensations of a Redeemer: and so to drown a universal in a particular. For the prosecution of the words there is no way that seems more easy and natural, and withal more full, for the setting forth of God’s general mercy to the creature, than to take a survey of the several parts of the creation, and therein to show how it exerts and lays itself out upon each of them How many and vast endearments might we draw from God barely as a Creator! Suppose there had never been any news of a Redeemer to fallen Adam; no hope, no after-game for him as a sinner; yet let us peruse the obligations that lay upon him as a man. Was it not enough for him, who but yesterday was nothing, to be advanced into an existence, that is, into one perfection of the Deity? Was it not honour enough for clay to be breathed upon, and for God to print His image upon a piece of dirt? Certainly it would be looked upon as a high kindness for any prince to give his subject his picture; was it no act of love, therefore, in God to give us souls endued with such bright faculties, such lively images of Himself, which He might have thrust into the world with the short and brutish perceptions of a few silly senses; and like the beasts, have placed our intellectuals in our eyes or in our noses? Was it no favour to make that a sun which He might have made but a glow-worm? no privilege to man that he was made lord of all things below? that the world was not only his house, but his kingdom? that God should raise up one piece of earth to rule over all the rest? Surely all these were favours, and they were the early preventing favours of a Creator: for God then knew no other title, He bore no other relation to us; there was no price given to God that might induce Him to bid Adam rise out of the earth, a man rather than a spire of grass, a twig, a stone, or some such other contemptible superiority to nothing. No; He furnished him out into the world with all this retinue of perfections upon no other motive but because He had a mind to make him a glorious piece of work; a specimen of the arts of Omnipotence; to stand and glister in the top and head of the creation. Wherefore all the hard thoughts men usually have of God ought by all means and arts of consideration to be suppressed: for the better effecting of which we may fix our meditation upon these two qualities that do always attend them:

(1) Their unreasonableness.

(2) Their danger.

1. And first for their unreasonableness. All such thoughts are not any true resemblances of our Creator, but merely our own creatures. All the sad appearances of rigour that we paint Him under are not from Himself, but from our misrepresentations: as the fogs and mists we sometimes see about the sun issue not from Him, but ascend from below, and owe their nearness to the sun only to the deception of the spectator.

2. The other argument against men’s entertaining such thoughts of God is the consideration of their exceeding danger. Their malignity is equal to their absurdity: for whosoever strives to beget or foment in his heart such persuasions concerning God makes himself the devil’s orator, and declaims his cause; whose proper characteristic badge it is to be the great accuser or calumniator. (R. South, D. D.)