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  • CHARLES SPURGEON'S WRITINGS -
    EXPOSITION OF VERSES 89 TO 96.


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    MY soul fainteth for thy salvation: but I hope in thy word. 82 Mine eyes fail for thy word, saying, When wilt thou comfort me? 85 For I am become like a bottle in the smoke; yet do I not forget thy statutes. 84 How many are the days of thy servant? when wilt thou execute judgment on them that persecute me? 85 The proud have digged pits for me, which are not after thy law. 86 All thy commandments are faithful: they persecute me wrongfully; help thou me. 87 They had almost consumed me upon earth; but I forsook not thy precepts. 88 Quicken me after thy lovingkindness; so shall I keep the testimony of thy mouth. 89. ‘“For ever, O LORD, thy word is settled in heaven. ’” The strain is more joyful, for experience has given the sweet singer a comfortable knowledge of the word of the Lord, and this makes a glad theme. After tossing about on a sea of trouble, the Psalmist here leaps to shore and stands upon a rock. Jehovah’s word is not fickle nor uncertain; it is settled, determined, fixed, sure, immovable. Man’s teachings change so often that there is never time for them to be settled; but the Lord’s word is from of old the same, and will remain unchanged eternally. Some men are never happier than when they are unsettling everything and everybody; but God’s mind is not with them. The power and glory of heaven have confirmed each sentence which the mouth of the Lord has spoken, and so confirmed it that to all eternity it must stand the same — settled in heaven, where nothing can reach it. In the former section David’s soul fainted, but here the: good man looks out of self and perceives that the Lord fainteth not, neither is weary, neither is there any failure in :his word.

    The verse takes the form of an ascription of praise: the faithfulness and immutability of God are fit themes for holy song, and when we are tired with gazing upon the shifting scene of this life, the thought of the immutable promise fills our mouth with singing. God’s purposes, promises, and precepts are all settled in his own mind, and none of them shall be disturbed. Covenant settlements will not be removed, however unsettled the thoughts of men may become; let us therefore settle it in our minds that we abide in the faith of our Jehovah as long as we have any being. 90. ‘“Thy faithfulness is unto all generations : thou hast established the earth, and it abideth. ’” ‘“Thy faithfulness is unto all generations ’” This is an additional glory: God is not affected by the lapse of ages; he is not only faithful to one man throughout his lifetime, but to his children’s children after him, yea, and to all generations so, long as they keep his covenant anti remember his commandments to do them. The promises are ancient things, yet they are not worn out by centuries of use, for the divine faithfulness endureth for ever. He who succored his servants thousands of years ago still shows himself strong on the behalf of all them that trust in him. ‘“Thou hast established the earth, and it abideth. ’” Nature is governed by fixed laws; the globe keeps its course by the divine command, and displays no erratic movements: the seasons observe their predestined order, the sea obeys the rule of ebb and flow, and all things else are marshaled in their appointed order. There is an analogy between the word of God and the works of God, and specially in this, that they are both of them constant, fixed, and unchangeable. God’s word which established the world is the same as that which he has embodied in the Scriptures; by the word of the Lord were the heavens made, and specially by him who is emphatically THE WORD. When we see the world keeping its place, and all its laws abiding the same, we have herein assurance that the Lord will be faithful to his covenant, and will not allow the faith of his people to be put to shame. If the earth abideth, the spiritual creation will abide; if God’s word suffices to establish the world, surely it is enough for the establishment of the individual believer. There will come a time when the earth shall pass away, but ,even then the Word of the Lord will stand: wherefore let us be steadfast, unmoveable. 91. ‘“They continue this day according to thine ordinances: for all are thy servants. ’” ‘“They continue this day according to thine ordinances. ’” Because the Lord has bid the universe abide, therefore it stands, and all its laws continue to operate with precision and power. Because the might of God is ever present to maintain them, therefore do all things continue. The word which spoke all things into existence has supported them till now, and still supports them both in being and in well-being. God’s ordinance is the reason for the continued existence of creation. What important forces these ordinances are! How much are all ordinances of God to be had in reverence! ‘“For all are thy servants. ’” Created at first by thy word, they obey that word, thus answering the purpose of their existence, and working out the design of their Creator. Both great things and small pay homage to the Lord. No atom escapes his rule, no world avoids his government. Shall we wish to be free of the Lord’s sway and become lords unto ourselves? If we were so, we should be dreadful exceptions to a law which secures the wellbeing of the universe. Rather while we read concerning all things else — they continue and they serve, let us continue to serve, and to serve more perfectly as our lives are continued. By that word which is settled may we be settled; by that voice which establishes the earth may we be established; and by that command which all created things obey may we be made the servants of the Lord God Almighty. 92. ‘“Unless thy law had been my delights, I should then have perished in mine affliction. ’” That word which has preserved the heavens and the earth also preserves the people of God in their time of trial. With that word we are charmed; it is a mine of delight to us. We take a double and treble delight in it, and derive a multiplied delight from it, and this stands us in good stead when all other delights are taken from us. We should have felt ready to lie down and die of our griefs if the spiritual comforts of God’s word had not uplifted us; but by their sustaining influence we have been borne above all the depressions and despairs which naturally grow out of severe affliction. Some of us can set our seal to this statement. Our affliction, if it had not been for divine grace, would have crushed us out of existence, so that we should have perished. In our darkest seasons nothing has kept us from desperation but the promise of the Lord: yea, at times nothing has stood between us and self-destruction save faith in the eternal word of God. When worn with pain until the brain has become dazed and the reason well-nigh extinguished, a sweet text has whispered to us its heart-cheering assurance, and our poor struggling mind has reposed upon the bosom of God. That which was our delight in prosperity has been our light in adversity; that which in the day kept us from presuming has in the night kept us from perishing. This verse contains a mournful supposition — ‘“ unless ’”; describes a horrible condition — ‘“perished in mine affliction ’”; and implies a glorious deliverance; for he did not die, but he lived to proclaim the honors of the word of God. 93. ‘“I will never forget thy precepts: for with them thou hast quickened me .’” When we have felt the quickening power of a precept we never can forget it. We may read it, learn it, repeat it, and think we have it, and yet it may slip out of our minds; but if it has once given us life, or renewed our life, there is no fear of its falling from our recollection. Experience teaches, and teaches effectually. How blessed a thing it is to have the precepts written on the heart with the golden pen of experience, and graven on the memory with the divine stylus of grace! Forgetfulness is a great evil in holy things; we see here the, man of God fighting against it, and feeling sure of victory because he knew the life-giving energy of the ‘word in his own soul. That which quickens the heart is sure to quicken the memory.

    It seems singular that he should ascribe quickening to the precepts, and yet it lies in them and in all the words of the Lord alike. It is to be noted that when the Lord raised the dead he addressed to them the word of command. He said, ‘“Lazarus, come forth,’” or, ‘“Maid, arise.’” We need not fear to address gospel precepts to dead sinners, since by them the Spirit gives them life. Remark that the Psalmist does not say that the precepts quickened him, but that the Lord quickened him by their means: thus he traces the life from the channel to the source, and places the glory where it is due. Yet at the same time he prized the instruments of the blessing, and resolved never to forget them. He had already remembered them when he likened himself to a bottle in the smoke, and now he feels that whether in the smoke or in the fire the memory of the Lord’s precepts shall never depart from him. 94. ‘“I am thine, save me; for I have sought thy precepts. ’” ‘“I am thine, save me. ’” A comprehensive prayer with a prevailing argument. Consecration is a good plea for preservation. If we are conscious that we are the Lord’s we may be confident that he will save us.

    We are tile Lord’s by creation, election, redemption, surrender; and acceptance; and hence our firm hope and assured belief that he will save us.

    A man will surely save his own child: Lord, save me. The need of salvation is better seen by the Lord’s people than by any others, and hence the prayer of each one of them is — ‘“save me’”; they know that only God can save them, and hence they cry to him alone; they know that no merit can be found in themselves, and hence they urge a reason fetched from the grace of God — ‘“I am thine.’” ‘“For I have sought thy precepts. ’” Thus had he proved that he was the Lord’s. He had not attained to all the holiness which he desired, but he had studiously aimed at being obedient, and hence he begged to be saved even to the end. A man may be seeking the doctrines and the promises, and yet be unrenewed in heart; but to seek the precepts is a sure sign of grace; no one ever heard of a rebel or a hypocrite seeking the precepts. The Lord had evidently wrought a great work upon the Psalmist, and therefore he besought him to complete it. Saving is linked with seeking — ‘“save me, for I have sought’”; and when the Lord sets us seeking he will grant us the saving. He who seeks holiness is already saved: if we have sought the Lord we may be sure that the Lord has sought us, and that he will certainly save us. 95. ‘“The wicked have waited for me to destroy me: but I will consider thy testimonies. ’” They were like wild beasts crouching by the way, or highwaymen waylaying a defenseless traveler; but the Psalmist went on his way without considering them, for he was considering something better, namely, the witness or testimony which God has given to the sons of men.

    He did not allow the malice of the wicked to take him off from his holy study of the divine word. He was so calm that he could ‘“consider’”; so holy that he loved to consider the Lord’s ‘“testimonies’” so victorious over all their plots that he did not allow them to drive him from his pious contemplations. If the enemy cannot cause us to withdraw our thoughts from holy study or our feet from holy walking, or our hearts from holy aspirations, he has met with poor success in his assault. The wicked are the natural enemies of holy men and holy thoughts; if they could, they would not only damage us, but destroy us; and if they cannot do this to-day they will wait for further opportunities, ever hoping that their evil designs may be compassed. They have waited hitherto in vain, and they will have to wait much longer yet; for if we are so unmoved that we do not even give them a thought, their hope of destroying us must be a very poor one.

    Note the double waiting — the patience of the wicked who watch long and carefully for an opportunity to destroy the godly, and then the patience of the saint who will not quit his meditations, even to quiet his foes. See how the serpent seed lie in wait as an adder that biteth at the horse’s heels; but see how the chosen of the Lord live above their venom, and take no more notice of them than if they had no existence even see the beginning of perfection; for we fear they cannot have begun aright, or they would not talk so exceeding proudly. Is it not the beginning of perfection to lament your imperfection? There is no such thing as perfection in anything which is the work of man. ‘“But thy commandment is exceeding broad. ’” When the exceeding breadth of the law is known the notion of perfection in the flesh vanishes: that law touches every act, word, and thought, and is of such a spiritual nature that it judges the motives, desires, and emotions of the soul. It reveals a perfection which convicts us for shortcomings as well as for transgressions, and does not allow us to :make up for deficiencies in one direction by special carefulness in others. The divine ideal of holiness is far too broad for us to hope to cover all its wide area, and yet it is no broader than it ought to be. Who would wish to have an imperfect law? Nay, its perfection is its glory; but it is the death of all glorying in our own perfection. There is a breadth about the commandment which has never been met to the full ‘,by a corresponding breadth of holiness in any mere man while here below; only in Jesus do we see it fully embodied. The law is in all respects a perfect code; each separate commandment of it is farreaching in its hallowed meaning, and the whole ten cover all, and leave no space wherein to please our passions. We may well adore the infinity of divine holiness, and then measure ourselves by its standard, and bow before the Lord in all lowliness, acknowledging how far we fall short of it.

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