Sermons of the Rev. C. H. Spurgeon, Series 2

Moses was the inspired author of three devotional corapositions. We first of all find him as Moses the poet, singing the song which is aptly joined with that of Jesus, in the Revelation, where it says, “The song of Moses and of the Lamb.” He was a poet on the occasion when Pharaoh and his hosts were cast into the Red Sea, “his chosen captains also were drowned in the Red Sea.” Farther on in his life we discover him in the character of a preacher; and then his doctrine distilled as the dew, and his speech dropped like the rain, in those chapters which are full of glorious imagery, and rich with poetry, which you will find in the book of Deuteronomy. And now in the Psalms, we find him the author of a prayer: “A prayer of Moses, the man of God.” Plappy combination of the poet, the preacher, and the man of prayer! Where three such things are found together, the man becomes a very giant above his fellows. It often happens that the man who preaches has but little poetry; and the man who is the poet would not be able to preach and utter his poems before immense assemblies, but would be only fit to write them by himself. It is a rare combination when true devotion and the spirit of poetry and eloquence meet in the same man. You will see in this Psalm a wondrous depth of spirituality: you will mark how the poet subsides into the man of God; and how, lost in himself, he sings his own frailty, declares the glory of God, and asks that he may have the blessing of his heavenly Father always resting on his head.

This first verse will derive peculiar interest if you remember the place where Moses was when he thus prayed. He was in the wilderness; not m some of the halls of Pharaoh, nor yet in a habitation in the land of Goshen; hut in a wildenir’ss. And perhaps from the summit of the hill, looking upon the tribes of Israel as they were taking up their tents and marching along, he thought, “Ah! poor travelers. They seldom rest anywhere; they have not any settled habitation where they can dwell. Here they have no continuing city;” but he lifted his eyes above, and he said, “Lord, thou hast been our dwelling-place in all generations.” Passing his eye back through history, he saw one great temple where God’s people had dwelt; and with his prophetical eye rolling with sacred frenzy, he could see that throughout all futurity the specially chosen of God would be able to sing, “Lord, thou hast been our dwelling-place in all generations.”

Taking this verse as the subject of our discourse this morning, we shall, first of all, explain it; and then we shall try and do what the old Puritans called” improve’’’ it; by which they did not mean improve the text, but improve the people a litt’io by the consideration of the verse.

I. First, we will try to explain it somewhat. Here is a habitation: “Lord, thou hast been our dwelling-place;” and, secondly, if I may use such a common word, here is the lease of it: “Thou hast been our dwelling-place in all generations.”

First, then, here is a hahitation: “Lord, thou hast been our habitation.” The mighty Jehovah, who filleth all immensity, the Eternal, Everlasting, Great I Am, does not refuse to allow fioures concerning himself. Thousrh he is so hiih

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that the eye of angel hath not seen him, though he is so lofty that the wmg of cherub hath not reached him, though he is so great tha t the utmost extent of the travels of unmortal spirits have never discovered the limit of himself — yet he does not object that his people should speak of him thus familiarly, and should say, “Jehovah, thou hast been our dwelling-place.” Wo shall understand this figure better by contrasting the thought, with the state of Israel in the wilderness; and, secondly, by making mention of some things by way of comparison, which are peculiar to our house, and which we never can enjoy if we are not the possessors of a dwelling-place of our own.

First, Ave shall contrast this thought, “Lord, thou hast been our dwelling-place,” with the peculiar position of the Israelites as they were traveling through the wilderness.

We remark, first, that they must have been in a state of great uneasiness. At nightfall, or Avlien the pillar stayed its motion, the tents were pitched, and they laid themselves down to rest. Perhaps to-morrow, ere the morning sun had risen, the trumpet sounded, they stirred themselves from their beds and found the ark was in motion, and the fiery cloudy pillar was leading the way through the narrow defiles of the mountain up the hillside, or along the arid waste of the wilderness. They had scarcely time to arrange their little property in their tents and make all things comfortable for themselves, before they heard the sound of “Away! away! away! this is not your rest; you must still be onward journeying toward Canaan!” They could not plant a little patch of ground around their tents, they could not layout their house in order, and arrange their furniture, they could not become attached to the spot of ground. Even though just now their father had been buried in g place where a tent had tarried for a time, yet they must be off. They must have no attachment to the place, they must have nothing of vrhat we call comfort, ease, and peace; but be always journeying, always traveling. Moreover, so exposed were they, that they never could be very easy in their tents. At one time the sand, with the hot sbnoom behind it, would drive through the tent and cover them almost to burial. On frequent occasions the hot sun would scorch them, and their canvas would scarce be a preservation; at another time the biting north wind would freeze around them, so that within their tents they sat shivering and cowering around their fires. They had little ease; but behold the contrast which Moses, the man of God, discerns with gratitude, “Thou art not our tent, but thou art our dwelling-place. Though we are uneasy here, though we are tossed from side to side by troubles, though we travel through a wilderness, and find it a rough pathway, though when we sit down here we know not what comfort means, O Lord, in thee we possess sU th“^ comforts which a house can afford, we have all that a mansion or palace can give the prince, who can loll upon his conch, and rest upon his bed of down. Lord, thou art to us comfoi’t, thou art a house and habitation.” Have you ever known what it is to have God for your dwelUngplace in the sense of comfort? Do you know what it is, when you have storms behind you, to feel like a sea-bird, blown to the land by the very storm? Do you know what it is, when you have been caged sometimes by adversity, to have the string cut by divine grace, and like the pigeon that flies at once to its own dovecot, have you sped your way across the ether, and found yourself in God? Do you know what it is, when you are tossed on the waves, to go down into the depths of Godhead, there rejoicing that not a wave of trouble ruffles your spirit, but that you are serenely at home with God your own Almighty Father? Can you, amid all the uneasiness of this desert journey, find a comfort there? Is the breast of Jesus a sweet pillow for your head? Can you, lie thus on the breast of Deity? Can you put yourself in the stream of Providence and float along without a struggle, while angels sing around you — divinely guided, divinely led — “We are bearing thee along the stream of Providence to the ocean of eternal bliss!” Do you know what it is to lie on God, to give up all care, to drive anxiety away, and there — not in a recklessness of spirit, but in a holy carelessness — to be careful for nothing, “but in every thing by supplication to make known your wants unto God?” If so, you have gained the first idea; “Lord, thou hast been our dwelling-place tln-oughout all generations.”

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