Verses 153–160
153. Consider mine affliction, and deliver me: for I do not forget thy law.
ANOTHER note of the child of sorrow! Hated by the world — vexed by his restless enemy 2 — chastened by his God 3 — burdened with his “body of death,” 4 — what else can he do but cry, Consider my affliction? How manifestly is this world, not our rest, but our exercise for rest! Well is it that our “days are few,” when they are so “evil.“5 But how could we hold on as we do — had we not our Saviour’s pitying heart and Almighty help? The want of this sympathy was the overwhelming sorrow, that well nigh “broke his” sorrowing “heart” — “/ looked for some to take pity, but there was none; and for comforters, but I found none.” 6 This depth of trial combined with every other part of his unknown sufferings to make him “such an High Priest as became us,” 7 “touched with the feeling of our infirmities; “8” considering our afflictions: “and” in that he himself hath suffered being tempted, he is able to succour them that are tempted.” 9 With what sympathy did he “consider the affliction “of his people in Egypt!” have surely seen the affliction of my people which are in Egypt, and I know their sorrows.” 10 At a subsequent period,” his soul was grieved for the misery of
1 John xv. 1.0. 2 Job i. 7. Luke xxii. 31. 1 Peter v. ?>.
3 1 Cor. xi. 32. Heb.xii. 10, 11.” Rom. vii. 24; viii.23.
5 Gen. xlvii.!). 6 Psalm lxix. 20. Compare xxii. 1 1.
7 Heb. vii. 26. 8 Ib. iv. 15. 9 Ib. ii. 18.
10 Exodus iii. 7, also ii. 25.
Israel” l — a cheering example of that compassionate interest, with which, “in all his peoples afflictions he is afflicted” ‘• Well may his people take encouragement to pray, “Consider mine affliction” “Now, therefore, let not all the trouble seem little before thee, that hath come upon us.” 3
Yet is he not only sympathizing to consider, but mighty to deliver. “Who is this glorious “conqueror with his” dyed garments “of victory —” travailing in the greatness of his strength? I that speak in righteousness — mighty to save.” 4 Such did the noble confessors in Babylon5 — such did Daniel in the den of lions6 — find him, fully justifying their unwavering confidence in his love and power. And what age of the Church has been wanting in testimony, that “the Lord knoweth how to deliver the godly out of temptations,” 7 and that “he that hath delivered, doth deliver, and will even to the end deliver? “8 The consciousness that” we do not forget his law,” is our plea, that he would “consider our affliction, and deliver” us ;9 and is of itself an evidence, that the affliction has performed its appointed work. Let me then expect in mine affliction the fulfilment of his gracious promise, “Because he hath set his love upon me, therefore will I deliver him; I will set him on high, because he hath known my name. He shall call upon me, and / will deliver him: I will be with him in trouble; I will deliver him and honour him.” 10 In the midst of my trials I would prepare my hymn of praise for his kind consideration and faithful deliverance —” I will be glad and rejoice in thy mercy: for thou hast considered
1 Judges x. 16. 2 Isaiah lxiii. 9.
3 Neb. ix. 32. Copip. Psalm cxxxii. 1. * Isaiah lxiii. 1.
:> Dan. iii. 17, 25 — 28. 6 Ib. vi. 23, 27. 7 2 Peter ii. 9. u 2 Cor. i. 10.
& The same plea is often urged in this Psalm, verses 94, 173, 17C. 10 Psalm xci. 14, 15.
my trouble; thou hast known my soul in adversities, and hast not shut me up in the hand of the enemy; thou hast set my feet in a large room! “J Let me then remember my affliction, only as it may be the means of increasing my acquaintance with my tender and Almighty Friend. Poor and afflicted as I may be, let me be more poor and afflicted still, if I may but have fresh evidence that he “thinketh upon me” 2 — that he “considers my affliction” and in his own gracious time and way will “deliver me.”
154. Plead my cause, and deliver me; quicken me according to thy word.
OPPRESSED as the Psalmist appeared to be by the weight of his affliction, he is at no loss where to apply for help. He carries his righteous cause to him, who “stilleth the enemy and the avenger” 3 — -” Plead my cause, O Lord, with them that strive with me: fight against them that fight against me. Take hold of shield and buckler, and stand up for my help. Draw out also the spear, and stop the way against them that persecute me; say unto my soul, I am thy salvation.” 4 Thus must we throughout our warfare maintain “the patience of hope,” 5 waiting for the Lord, “until he plead our cause, and execute judgment for us.”6 If there is an accuser to resist,7 “we have an Advocate” to plead,8 who could testify of his prevailing acceptance in the court of heaven, “Father, I thank thee, that thou hast heard me. And I knew that thou hearest me alway.” 9 Our Redeemer does indeed “plead our cause” success-
1 Psalm xxxi. 7, 8. 2 Ib. xl. 17. 3 Ib. viii. 2.
* Ib. xxxv. 1 — 3. 5 1 Thess. i. 3. e Micah vii. 9.
7 Zech.iii. 1. Rev. xii. 10. 8Uohnii. 1. 9 Johnxi. 41, 42.
fully for our “deliverance;” when but for his powerful advocacy we must have stood speechless in the judgment — helpless, without any prospect of acceptance. Awful indeed was the cause which he had to manage. Our adversary had the law on his side. We could not deny the charge, or offer satisfaction. We could neither “stand in the judgment,” nor flee from the impending wrath. But at that moment of infinite peril, our cause was pleaded by a “Counsellor” J who never was nonsuited in court, who brought irresistible pleas, and produced satisfaction that could not be denied. The voice of deliverance was heard in heaven — “Deliver them from going down to the pit; I have found a ransom.” This ransom is no less than the price of his own “precious blood,” “shed for many for the remission of sins” 3 — a ransom, which has merited and obtained eternal “deliverance” 4 for his people, and which still pleads for the expiation of the guilt, which attaches to their holiest services, and defiles their happiest approaches to their God. When, therefore, Satan accuses me: yea, when my own heart condemns me, I may look upward to my heavenly Advocate — “Plead my cause, and deliver me.” 5 “O Lord, I am oppressed; undertake for me. Thou wilt answer, 0 Lord, my God.” 6
1 Isaiah is. 6. Job xxxiii. 24.
3 1 Peter i. 19. Matt. xxvi. 28. 4 Heb. ix. 12.
5 ‘The word translated “deliver mef is taken from the office of a redeemer or next of kin amongst the Israelities, to whom it belonged to redeem the inheritance, or ransom the person, of his impoverished or enslaved relative; and also to be his patron and defender against injustice and oppression, and the avenger of his blood, if he was slain.’ — Scott. The use therefore of this word in the original, in this verse, naturally points the believer’s attention to him, who is indeed near of kin to him, and has combined all the offices of the ancient redeemer in his one beloved person; and therefore at once illustrates and warrants the view that is here given of the passage.
e Isaiah xxxviii. 14. Psalm xxxviii. 15. Margin and P. T.
Poor trembling sinner! take courage. “Your Redeemer is mighty — he will thoroughly plead your cause,” ] and leave no charge unanswered. But you say, ‘How know I that he speaks for me? ‘Yet if not for you, for whom does he speak? Who needs an advocate more than you? He pleads indeed nothing favourable of you; but much, very much, for you. For he pleads the merit of his own blood, “that taketh away the sin of the world” 2 — even that great sin of “unbelief,” of which his Spirit is now “convincing” 3 you; and which you are now made to feel, lament, and resist, as the bitterest foe to your peace. And does he not “ever live to make intercession for you?” Why then hesitate to apply the certain and consoling inference, that “he is able to save to the uttermost?” 4 Why discouraged by the sight of sin, temptation, backsliding, difficulty, and fear, arising before you on every side; when, after you have taken the most extended view of the prospect of sorrow, this one word “uttermost” goes beyond it? If you feel it hard to believe, send up your cry — “Help thou mine unbelief.” 5 Only do not dishonour him by wilful despondency; and do not add the sin of disobedience, in delaying this moment to come to him.
After all, however, even while exercising faith in our heavenly Advocate, we must mourn our sluggishness in his service. Well, therefore, do we accompany our pleading for deliverance with the supplication — “Quicken me.” Every moment’s perseverance depends upon this Divine supply. Blessed be God for the sure warrant of expectation — “According to thy word f” Here we shall receive not only the living principle, but its lively operation; not only the fire to kindle the lamp, but the
1 Jer. 1. 34. 2 John i. 2.9. 3 Ib. xvi. 8, 9.
4 Hebrews vii. 25. 5 Mark ix. 24.
oil to feed the flame. For he that is our Advocate to “plead” for us, and our Saviour to “deliver” us, is also our quickening Head, filled with “the residue of the Spirit” to “revive his work.” Thou “hast ascended on high, and hast received gifts for men: yea, for the rebellious also, that the Lord God might dwell among them.”1 Do we therefore want a heart to pray, to praise, to believe, to love? Let us only look to an ascended Saviour, sending down the life-giving influence from above, as the purchase of his blood, the fruit of his intercession; and our hope will be enlivened, our faith established, and the graces of the Spirit will abound to the glory of our God.
155. Salvation is far from the wicked; for they seek not thy statutes,
How striking the contrast! — how awfully destitute the condition! They have no one to consider their affliction — no one to deliver them — no one to plead their cause. Indeed, all the misery that an immortal soul is capable of enduring throughout eternity is included in this sentence — “Salvation is far from the wicked.” The full picture of it is drawn by our Lord himself, “The rich man died and was buried; and in hell he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.” 2 The present enjoyment of “salvation” is “far from the wicked.” “There is no peace, saith my God, to the wicked.” 3 Their common employments are “sin.” 4 Their “sacrifice is an abomination.” 5 Their life is “without Christ, having no hope, and without God in the world.” 6 But who can
1 Psalm lxviii. 18. 2 Luke xvi. 22, 23, 2(5. 3 Isaiah lvii. 21. 4 Prov. xxi. 4. 5 Ib. ST. 8. ° Eph. ii. 12.
tell the curse of eternity, with this “salvation far from them?” To be eternally shut out from God — from heaven! To be eternally shut in with the enemies of God, and the heirs of hell! Fellow-christians — look from what ye have escaped — what ye were, when “ye were sometimes afar off” — what ye would have been now and for ever, had ye not “in Christ Jesus been made nigh by the blood of Christ:” J and then, “if you hold your peace, the stones will immediately cry out” against you.2
But whence this inexpressibly awful condition of “the wicked?” Is not “salvation” offered to them? Are they shut out from hope, and sternly refused an interest in the covenant? Oh! no; it is their own doing, or rather their own undoing. Would they but seek the ways of God, they might plead for deliverance; yea, they might have a prevailing Advocate to plead their cause, and deliver them. But now salvation is far from them, because “they are far from God’s law.”” 3 It does not fly from them — but they fly from it. Every act is a stride of mind, more or less vigorous in departure from God. Nay — such is their pride, that “they will not even seek his statutes.“4 They” desire not the knowledge of his ways. They say to God — “Depart from us;” 5 God therefore will say to them, “Depart from me.” 6 They say to Christ, “We will not have this man to reign over us;” He will say of them, “Those mine enemies, that would not I should reign over them, bring hither, and slay them before me.”7 It is not then so much God that punishes them, as they that punish themselves. Their own sin — the necessity of the case — punishes them. They
‘Eph. ii. 13. 2 Luke xix. 40. 3 Psalm lxxiii. 27.
4 Ib. x. 4. 5 Job xxi. 14.
6 Matt. vii. 23; xxv. 41. 7 Luke xix. 18, 27.
ct will not come to Christ, that they might have life: “l “so that they are without excuse” — die they must.8
But who are “the wicked?” Alas! this is a melancholy question, as involving within its sphere so much that passes for amiable, virtuous, and lovely, in the estimation of the world. Not to speak of those, whose name is broadly written upon their foreheads; it includes “all that forget God,” 3 however blameless their moral character, or their external Christian profession. It is determined upon immutable authority — it is the decree of our eternal Judge — “If any man have not the Spirit of Christ, he is none of his;” 4 and if none of his, then it follows in unavoidable consequence, that “salvation is far from him”
Oh! could we but persuade such of their awful state. Oh! could we awake them from their death-like — deadly sleep — slumbering on the brink of ruin! on the borders of hell! But they are impaled in their own self-esteem, or in the favourable comparison drawn between themselves and many around them; forgetting that the rule, by which they will be judged, is not the world’s standard of moral rectitude, but the statutes of a holy, heart-searching God; forgetting too, that all may be decency without, while all is corruption within. Let them test their hearts by an honest and prayerful scrutiny of the statutes; and while they must confess themselves guilty before God, a sense of danger would awaken the hearty cry for salvation 5 which would not then “be far from them” 6 For “the Lord is nigh unto all them that call upon him, to all that call lipon him in truth. He will fulfil the desire of them that
1 John v. 40. 2 Matt, xxiii. 37, 38.
3 Psalm ix. 17. 4 Romans viii. 9.
5 Acts xvi. 30. 6 See Psalm lxxxv. 9.
fear him; he will also hear their cry, and will save them.”!
O thou Almighty Spirit, whose power is alone able to “turn the hearts of the disobedient to the wisdom of the just,” 2 “raise up thy power, and come among us;” “rend the heavens, and come down;” 3 rend the hearts of sinners, of the ungodly, the moral, the naturally amiable, the self-righteous. “Fill their faces with shame, that they may seek thy name, O Lord.” 4
156. Great are thy tender mercies, O Lord; quicken me according to thy judgments.
It is most cheering to pass from judgment to mercy — from the awful state of the wicked, to adore the mercies of God to his own people. We were naturally no better than they. The most eminent saved sinner looks on himself with wonder — “Is not this a brand plucked out of the fire?” 5 Never will he lose the remembrance — “Who maketh thee to differ?” 6 To mercy — rich mercy alone — we trace the distinction between those that are “quickened,” and those that remain “dead in trespasses and sins.” ’
But let us mark the features of this mercy. How great in extent! Estimate its greatness by the infinite debt which it blots out 8 — the eternal ruin from which it saves9 — the heavenly crown to which it raises.10 Trace it to the mind of God — that first eternal purpose of mercy, which sets us apart for his glory.11 Mark it in that “time of love,” when his mercy rescued us from
1 Psalm cxlv. 18, 19. - Luke i. 17. 3 Isaiah lxiv. 1.
4 Psalm lxxxiii. 16. 5 Zech. iii. 2. c 1 Cor. iv. 7.
7 Eph. ii. 1, 4, 5. 8 Isaiah xliii. 22 — 25; i. 18.
‘J Psalm lxxxvi. 13. 10 Rev. i. 5, G. u Eph. i. 4 — G.
Satan, sin, death, and hell, and drew us to himself. As soon might we span the arch of heaven, as fully grasp the greatness of this mercy.2 And then how tender is it in its exercise! Such was the first beam of mercy that “visited us.” 3 Such has been the continued display. So natural as from a Father.4 So yearning “as one whom his mother comforteth!” 5 Such a multitude of those tender mercies! The overflowing stream follows us through every step of our wilderness journey. The blessing compasses us about, abounds towards us, keeps us stedfast, or restores us when wandering, and will preserve us to the end. Happy are we — not in the general perception — not in the hearsay report 6 — but in the experimental enjoyment of it. “Bless the Lord, O my soul, and all that is within me, bless his holy name.”7 But what poor returns have we made for this infinite love? Surely the petition for quickening grace suits us well. This was the constant burden of David’s prayer. For he was not like many professors, who can maintain their assurance in a lower and careless walk. No; he was a believer of a very high standard; desirous, not only of proving his title to the blessing, but of living ifWts habitual and active enjoyment.
l)ften as this petition has been brought before us, in the course of this psalm, it is too important ever to be passed over. Let us at this time use it for the purpose of individual self-inquiry. In what respects do I need quickening grace? Are my views of sin, and especially of the sin of my own heart, slight and superficial? Do they fail in producing humility, abasement, tenderness of conscience, circumspection of con-
‘Ezekiel xvi. 6 — 8. 2 Psalm ciii. 11. Isaiah Iv. 8, 9.
a Luke i. 78. 4 2 Cor. i. 3. Psalm ciii. 13.
5 Isaiah lxvi. 13. e John iv. 42. 7 Psalm ciii. 1 — 3.
duct? If it be so, “Quicken me, 0 my God!” Does my apprehension of a Saviour’s love serve to embitter sin to me? to crucify sin in me, to warm and enliven my heart with love to him, and zeal in his service? If I am convicted of coldness to such a Saviour, and sluggishness in such a service, I need to pray — “O Lord, quicken me f” And how do I find it with regard to prayer itself? Are not my prayers general — unfrequent — wandering? Is not service too often constrained, a forced duty, rather than a privilege and delight 1 “O Lord, quicken me!”
Yet many Christians, through a mistaken perception, know not when they have received the blessing. They have looked for it in strong and sensible excitement; and in defect of this they sink into despondency. Whereas the solid influence is independent of sensations, and consists in a tender sensibility of sin — spiritual appetite for the gospel — active energy in Christian duties, and continual progress in heavenly exercises. But under no circumstances must the evil of a dead and drooping state be lightly thought of; obscuring as it does the diiference between the believer and the worldling, or at least between the believer and the formalist. O believer, you have great need to carry your complaint again and again unto the Lord: “Quicken me — quicken me — according to thy judgments” — according to those gracious promises, which are the method of thy proceedings, and the rule of thy dispensations of grace. You cannot be too earnest to welcome the breathings of the Spirit, or too cautious that your indolence resists not his Divine impression. When he quickens you with his influence, do you quicken him with your supplications — “Awake, 0 north wind; and come, thou south: blow upon my garden, that the spices thereof may flow out” l Persuade — entreat — constrain his stay. Enlivened by his energy, how happy, and in your own sphere how useful, a member of the Church of Christ you may be found! Your soul will be invigorated — your graces strengthened — and your affections elevated — in humble, cheerful, steady dependence upon the Saviour, and in daily renewed devotedness to his service. The more the spiritual life is thus “exercised unto godliness,” the more delightfully will you realize the active service and everlasting praise, which will constitute the perfection of heavenly enjoyment, — “His servants shall serve him: and they shall see his face.”2
157. Many are my persecutors and mine enemies; yet do I not decline from thy testimonies.
DAVID’S experience is common to us all. “Many indeed are our persecutors and enemies.” This is a solemn cost. Let those who are setting out in the Christian course count it well. From neglect of our Lord’s rule of scriptural calculation,3 many seem to begin well; but they have been “hindered” 4 — they turn back; they are zealous, but inconsiderate; warm-hearted, but ignorant of themselves, their work, and their resources. They were allured at first, perhaps by an interest in the Gospel — some delusive excitement of love to the Saviour — the picture of the “paths of pleasantness and peace,” 5 or the joys of heaven. But the cross was out of sight and out of mind. But this promise of ease and happiness was no less foolish and unwarrantable than that of a soldier, utterly forgetful of his profession, and who should promise himself
1 Cant. iv. 16. 2 Rev. xxii. 3, 4. 3 Luke xiv. 28 — 33.
4 Gal. v. 7; iii. 3. 5 Prov. iii. 17.
U peace at the very time that he was called out to the wars. Surely, if like God’s ancient people, we begin our road in sunshine, it is well to be provided against the storms, which will soon overtake us. We would say therefore to all — specially to sanguine beginners — Let your course be commenced with serious consideration, and jealous self-scrutiny. Beware of hasty determinations. See to it that your resources are drawn, not from your own resolutions, or from the sincerity and ardour of your love; but from the fulness that is treasured up in Jesus for your present distress. Feel every step of your way by the light of the sacred word. If you expect Christian consistency to command the esteem of an ungodly world, you have forgotten both your Master’s word and example,2 and you will soon be ready to exclaim — “Many are my persecutors and mine enemies.” For if their hostility is not always active, the enmity “is not dead, but sleepeth.” If, however, their unexpected surprisals and inveteracy should daunt you in the con flict, you are again forgetting the word of cheering support in the most awful crisis — “My grace is sufficient for thee; for my strength is made perfect in weakness.” ‘•• Thus the word of God will be “the armour of righteousness on the right hand and on the left.” 4 Presumption is cast down, self-confidence is humbled, and the trembling simplicity of dependence upon an Almighty arm is upheld and honoured.
Count then upon the difficulties, that beset the heavenly-path. You will never pluck the Rose of Sharon, if you are afraid of being pricked with the thorns which surround it. You will never reach the crown, if you flinch from the cross in the way to it. Oh! think of the honour of bearing this cross. It is
1 Exodus xv. 1; xvi. 1 — 3. 2 John xv. 20.
3 2 Cor. xii. 9. 4 Ib. vi. 7.
conformity to the Son of God. Let the mind be deeply imbued with the remembrance of his daily cross of suffering and reproach; and we shall gladly “go forth without the camp, bearing his reproach,” yea — even “rejoicing, if we are counted worthy to suffer shame” 1 with him and for him. Indeed what is our love, if we will not take up a cross for him? How can we be his followers without his cross? 2 How can we be Christians, if we are not confessors of Christ before a world that despises his Gospel?
But a steady consistent profession is no matter of course. The crown is not easily won. “Many are our persecutors and our enemies.” Persecution to the false professor is an occasion of apostacy; 3 to the faithful servant of Christ, it is the trial of his faith,4 the source of his richest consolations,5 the guard of his profession,0 and the strength of his perseverance.7 It drives him to his God. He casts himself upon his Saviour for immediate refuge and support; and the quickening influence, which he had just been seeking, enables him to say — “Yet do I not decline from thy testimonies.” Thus did the great Apostle, at the time when his ‘’persecutors were many,” and human help even from his friends had failed him, maintain an unshaken confidence in the service of his God. “At my first answer “— he tells us —” no man stood with me, but all men forsook me. Notwithstanding the Lord stood with me, and strengthened me.“8 David himself often acknowledged the same principle of perseverance under similar trial — “Lord, how are they increased that trouble me? Many are
1 Heb. xiii. 13. Acts v. 41. 2 See Matt. xvi. ’24.
3 Ib. xiii. 20, 21. 4 1 Peter i. 6, 7.
* Matthew v. 10 — 12. Acts xiii. 50 — 52. 1 Peter iv. 12, 16. (; Matt.x. 16. Phil.ii. 14 — 16. 7 Actsxx. 22-24.
8 2 Timothy iv. 16, 17. U 2 they that rise up against me. Many there be, which say of my soul, There is no help for him in God. But Thou, O Lord, art a shield for me; my glory and the lifter up of my head. 0 God the Lord, the strength of my salvation, thou hast covered my head in the day of battle.” *
But have we never taken a devious path in “declining from the Lord’s testimonies” to escape the appointed cross? Do we never shrink from “the voice of him that reproacheth and blasphemeth, by reason of the enemy and the avenger?” Can we always in the integrity of our heart appeal to an Omniscient God — “All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant; our heart is not turned back, neither have our steps declined from thy way; though thou hast sore broken us in the place of dragons, and covered us with the shadow of death?” 2 This profession is not the foolish confidence of boasting; but the fulfilment of the covenant promise — “I will put my fear in their hearts, and they shall not depart from me.”3 So beautifully does the promise of perseverance connect itself with the duty of persevering! And so clearly in this, as in every other way, does the “wrath of man” (” howbeit he meaneth not so, neither doth his heart think so”) praise God!4 How glorious is the display of the power of his grace in the constancy of his peeple! like the rocks in the ocean, immoveable amidst the fury of the waves; like the trees of the forest, “rooted and established” by every shaking of the tempest! Must not the world, in witnessing the total defeat of their enmity against the Lord’s people (or rather its eventual results in their increased prosperity,) be constrained to confess to the honour of God,
1 Psalm iii. 1 — 3; cxl. 7. 2 Ib. xliv. 16 — 19.
;t Jer. xxxii. 40. 4 Comp. Isaiah x. 7, with Psalm lxxvi. 10.
“Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel — What hath God wrought!”1
158. I beheld the transgressors, and was grieved; because they kept not thy word.
WE shall not tire in listening to this repeated expression 2 of the Psalmist’s tenderness for the honour of God. No trouble from his “many persecutors and enemies” came so near to his heart as the sight of the dishonour and contempt of God’s word. The glory of God was dearer to him than life. Oh! that every recollection of this tried servant of God might deepen this special mark of acceptance upon our too cold and indifferent hearts! 3 Oar joys and sorrows are the pulse of the soul. A fellowship with the joys of angels over repenting sinners 4 will be accompanied with bitterness of godly sorrow over the hardness and impenitency of those, who “keep not the word of God.”
But even here we need much and earnest prayer in order to obtain a clear perception of our real principles. Sin is so subtle in its nature and workings, that it insinuates itself into our holiest desires, and often so far interweaves itself into the graces of the Spirit, as greatly to mar their beauty, and obstruct their operations. How often is zeal for the honour of God mingled with the unhallowed fire of our own spirit? 5 True zeal is indeed a precious fruit of the Spirit, whose other name is love — active, self-denying, compassionate love
1 Numbers xxiii. 23. 2 Compare verses 53, 1 3d.
3 See Ezekiel ix. 4 — C. 4 Luke xv. 10.
4 See Ib. ix, 54, 55.
for sinners. ‘Let me never fancy I have zeal’ said a Christian of a very high order, ’ till my heart overfloivs with love to every man living,’1 If then we are really under its holy influence, we shall lose no opportunity of active exertions on behalf of wretched “transgressors;” and the limits of our zeal will be only the limits of a fallen world. Especially within our own sphere shall we employ all our labours and pains to stem the tide of unrighteousness, “saying unto the fools — Deal not foolishly — How long, ye simple ones, will ye love simplicity? Turn ye, turn ye, why will ye die?”2
But the fervency of zeal will express itself in some thing more difficult than personal service. We can often warn and plead with transgressors, when we are sinfully backward in sending up sighs and cries on their behalf; and in presenting these poor lepers by faith to that great and good Physician, whose “power present to heal” 3 has been so abundantly manifested. This is indeed zeal of rare attainment through our own unbelief; but it brings its own rich blessing to the soul; because it is the zeal of the compassionate Jesus; who, though he looked round on sinners with anger, “being grieved for the hardness of their hearts,”4 did not forget to plead on their belief, “Father, forgive them; for they know not what they do.” 5 It was the zeal and love of him who so identified his Father’s interest with his own, that he endured the reproaches cast upon him in his bosom.6 And should not the members feel, when the Head is wounded? Should not we consider every dishonour done to Jesus as a shaft piercing our own breast? Can we bear to “behold” all around us united
1 Martyn’s Life, p. 192.
- Psalm lxxv. 4. Proverbs i. 22. Ezekiel xxxiii. 11. 3 Luke v. 17. 4 Mark iii. 5.
b Luke xxiii. 34. e Psalm lxix. 9, 20, with Rom. xv. ‘•>.
in a conspiracy against the honour, and — if it were possible — against the life, of our dearest friend and benefactor, and not be painfully “grieved?”1 Yet genuine “grief” must begin with our own hearts — “all of us mourning, every one for his iniquity.” 2 The wickedness of others will stir up the conviction within our own consciences, “I do remember my faults this day.”3 And when once we begin the enumeration, where shall we end? “Who can understand his errors.’ Cleanse thou me from secret faults?” “Enter not into judgment with thy servant, 0 Lord.” 4
159. Consider how I love thy precepts: quicken me, 0 Lord, according to thy loving-kindness.
“Love for the precepts,” such as this Psalm describes, is a distinguishing characteristic of a child of God. “The transgressors” neither “love the precepts,” nor desire “quickening” grace to keep them. For though not “grievous“5 in themselves, they are too strict, too humbling for the unrenewed, proud worldly heart.6 Love therefore to them — not being the growth of the natural man — must be” a plant which our heavenly Father hath planted” — a witness of the Spirit of adoption, and the principle of Christian devotedness. And how encouraging is the recollection of the Lord’s readiness to “consider how we love his precepts/” “I
1 Celerinus, in Cyprian’s Epistles, acquaints a friend with his great grief for the apostacy of a woman through fear of persecution, which afflicted him so much, that at the feast of Easter (the queen of feasts in the primitive church) he wept night and day, and resolved never to knbw a moment’s delight, till, through the mercy of God, she should be recovered. 2 Ezekiel vii. 16.
3 Genesis xli. 9. 4 Psalm xix. 12; cxliii. 2.
5 1 John v. Z. c Compare Jer. vi. 10.
know Abraham, that he will command his children and his household after him, and they shall keep the way of the Lord, that the Lord may bring upon Abraham that which he hath spoken of him.” 1 Thus also did he challenge “the accuser of the brethren, to consider his servant Job, that there is none like him in the earth* a perfect and upright man, one that feareth God, and escheweth evil.” 2
But while love of the precepts realizes the full confidence of the Lord’s consideration, the consciousness of its imperfection and scanty measure will always prevent us from urging it as the ground of acceptance. Christian! you know not — or at least you allow not — the proud boast — “God, I thank thee, that I am not as other men are.” 3 No, rather — your constant cry to the end is, “Quicken me.” Your plea is not merit — but mercy. Not that you deserve to be helped, because you “love the precepts:” but you desire and trust to be helped — “according to thy loving-kindness.” And what must be the loving -kindness of a God of infinite love! Only do not sit still, and wait for the breezes of his love. Rather call to the “north wind to awake, and to the south wind to blow,”4 to fill your sails, and urge you on. God — his word, his works, his perfections, his holiness; Jesus — his pity, his love, his grace — is your delight, your chief delight; yet how infinitely is it below the scriptural standard of privilege, attainment, and expectation!
Under the painful influence of straitened desires and heartless affections, how refreshing is it to mark the springs of life flowing from “the loving-kindness of the Lord!” Yes, indeed — he is the overflowing spring of his church. Every mercy is his grace. Every holy
1 Genesis xviii. 1 9. 2 Job i. 8.
3 Luke xviii. 11. 4 Cant. iv. 16.
suggestion is his influence. The least thought of our Christian progress, proceeding from our own resources, opens the door of fearful departure from God. And yet such is the self-deceitfulness of the heart — that, in the very act of professing to “rejoice in Christ Jesus,” the Omniscient eye traces a “confidence in the flesh.” ‘The real dependence is on the “mountain that stands strong,” not on “the favour that makes” it so.2 Even our first father, in his original unimpaired strength, could “not quicken his own soul.” 3 Can we wonder that the fallen nature, even though partially upheld by Divine power, is changeable and unstable? The most advanced Christian needs the supply to the end, as much as he did in his first stage of infantine weakness. And will he not continue to need it throughout eternity. in every exercise of adoring service, as well as for his active existence 1
But when we ask for this quickening, are we expecting, as we ought to bep a large answer to our prayer? 4 Or are we “limiting our God” by the scanty apprehensions of our poor faith? Remember, he is glorified — not in possessing, but in dispensing his gifts.5 If we really expect his blessing, can we be satisfied without it? It is not our unworthiness but our unbelief, that stops the current.6 Would that we gave him full credit for his exuberant flow of free, rich, ceaseless mercy!
Blessed Jesus! we plead thy promise to be filled.7 We have life from thee; but give it us “more abundantly“9 — as much as these houses of clay — as much as these earthen vessels — can contain. Our taste of thy love, and our knowledge of its unbounded fulness — encourage our plea to ask thee still for more — “Quicken
1 Phil. iii. 3. 2 Psalm xxx. 7. 3 Ib. xxii. 29.
4 Ib. lxxxi. 10. 5 John xiv. 13. ° Matt. xiii. 58. Mark vi. 5.
7 Matt. v. G. * John x. 10.
U 5 us according to thy loving-kindness.” Often as the
Psalmist had repeated his prayer for quickening grace,1
it was not a “vain repetition.”2 Each time was it
enlivened with faith, feeling of necessity, and ardent
affection; and should we, in the consciousness of our
weakness and coldness, offer it a hundred times a day, it would never fail of acceptance.
160. Thy word is true from the beginning; and every one of thy righteous judgments endurethfor ever.
THE “loving kindness and the truth of God” were two heavenly notes, on which “the sweet Psalmist of Israel” loved to dwell3 — his “loving -kindness” — in giving, and his “truth” in fulfilling — his gracious promises. Indeed the displays of his truth — whether to his Church collectively, or to his people individually — have always been every way worthy of himself. Often has his word seemed on the eve of being falsified, clearly with the design of a brighter and more striking display of its faithfulness. The very night previous to the close of the four hundred and thirty years, Israel was, to all human appearances, as far from deliverance as at any former period. But “the vision was for an appointed time:” 4 nothing could hasten, nothing could delay it; for” it came to pass at the end of the four hundred and thirty years, even the self same day it came
1 Nine times is this petition urged, verses 25, 37, 40, 88, 107, 149, 154, 156, 159. 2 Compare Matt. vi. 7.
3 See his character described — “Good and upright is the Lord,” Psalm xxvi. 8 — and mark these perfections pleaded in their combined connexion with his purposes of grace — “Thou wilt perform the truth to Jacob, and the mercy to Abraham’1’’ — “mercy” in the original grant — truth in the subsequent ratification and performance. Micah vii. 20. Compare Luke i. 72, 73. 4 Hab. ii. 3.
to pass, that all the hosts of the Lord went out from the land of Egypt.” ] At a subsequent period, the family of David appeared upon the point of extinction, and as if the promise of God would fall to the ground: but to exhibit “the word of God 2 as true from the beginning,” a providential, and almost a miraculous, interference was manifested. When Athalia destroyed all the seed-royal of the house of Judah, Joash was stolen away, put under a nurse, hid in the house of the Lord six years, and in God’s appointed time brought forth to the people, as the fulfilment of the express promise of God — “Behold the king’s son shall reign, as the Lord hath said of the sons of David.” 3 “Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the Lord.” 4
And thus have many of his own people been tempted in seasons of despondency to “charge God foolishly.” 5 But who of them has not afterwards, in some unexpected deliverance, “set to his seal “— Thy word is true from the beginning?” 6 “The Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up or left.” 7 And how do these recollections put to shame the suggestions of unbelief, and strengthen our confidence in the prospect, or even in the present endurance, of “manifold temptations!”
The full acknowledgment of the truths of God’s word is the ground of all our peace and comfort. The believing reception of the testimony opens to us a free access to God.8 We stand before him self-condemned,
1 Exodus xii. 41. 2 Compare 2 Sam. vii. 16.
3 Chron. xxii. 10 — 12; xxiii. 3.” Psalm cvii. 43. 5 Job i. 22. 6 Gen. xlii. 36, with xlviii. 15, 16.
7 Dent, xxxii. 36’. Compare 2 Kings xiv. 26, 27. 8 Ephesians iii. 12.
and yet believe that “there is no condemnation.” ’ “The Spirit beareth witness” to and “with our spirits,” that “this God is our God, for ever and ever” — unto death,2 in death,3 and through eternity.4 In this simplicity of rest upon the testimony, we go to our God, like Abraham, in sensible hopelessness, but in assured confidence, “strong in faith, giving glory to God.”’
Many, however, have been so used to indulge the pride of their own reasonings, that they scarcely know how to read the book of God without cavilling. If they believe while it is in their hands, they are not prepared to give a reason of their faith. They have ventured into conflict with the enemy with unproved armour, and so have been shaken and troubled. Or perhaps their faith does not reach to the whole testimony, and therefore being partial only, is not genuine. For if we do not give full credence to all, we do not give true credence to any. We do not receive it on the authority of God, but only so far as our reasoning can explain it, or our will may approve it. What need then have we to pray for a teachable simplicity of faith — not asking — ‘What thinkest thou? ’ but “How readest thou?”- In this spirit we shall hold our anchor on solid ground; and should we again be “tossed with the tempest,” we shall look to him, who stilleth the storm, and there shall be “a great calm.” ( Confidence simply built upon the word of God will endure the storm of earth and hell.
Yet we may loosely believe all, while we practically believe none. The generalities of truth have no influence without an individual application. The summary look
1 Rom. iii. 19; liii. 1. 2 Ib. viii. 16. Psalm xlviii. 14.
3 Psalm lxxiii. 26. 4 Rev. xxi. 3.
5 Rom. iv. 19, ‘JO. 6 Mark iv. 39.
of acquiescence will miss all the solid blessing of a reverential and experimental faith. But to find — as the woman of Samaria found — that ’ it is all true ’ — because it answers to our convictions, our wants, and our feelings l — to know that the promises are true, because they have been fulfilled in us — this is tasting, feeling, handling — this is indeed blessedness — this makes the word unspeakably precious to us — “a treasure to be desired.” - To have the witness in ourselves, that “we have not followed cunningly-devised fables,” but that it is “a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners” this indeed is “life from the dead.” Oh! how should we seek thus to receive the word “with much assurance!”4 The Israelites were not satisfied with inquiring respecting the manna — “What is this?” 5 — or with discovering that it had descended from heaven; but they gathered it each for himself, and fed upon it as their daily bread. Nor will it be of any avail to us to prove beyond contradiction, and to acknowledge with the fullest assurance, the truth of God’s word, unless we thus embrace it, and live upon it as our heavenly portion. Faith alone can give this spiritual apprehension, “He that believeth hath the witness in himself.”* But if the word be the truth of God “from the beginning,” it must be eternal truth in its character and its results; like its Great Author in every particular, “enduring for ever” “Forever, 0 Lord, thy word is settled in heaven; Thy faithfulness is unto all generations.” 7 Here is the rock of my confidence. How could I rest my hope on any salvation, that did not proceed from the primary, unchangeable, eternal mind?
‘John iv. 2.9. 2 Prov. xxi. 20. 3 1 Tim. i. 15.
i i Thcss. i. 5. 5 Exodus xvi. lo, margin.
6 1 John v. 10. 7 Verses !J9, 90.
44fa EXPOSITION OF PSALM CXIX.
What assurance could I have elsewhere, that the grand plan might not be defeated by some unexpected combination? Whereas every heart of reliance in his faithfulness establishes more firmly his title to my confidence, and strengthens the soul into a habit of intelligent vigorous faith.
Lord! give unto us that “precious faith,” which makes the acknowledgment of the “truth of thy word from the beginning” and its “endurance for ever” the spring of continual life and consolation to our souls.