soever their condition be, yet this is the temper of the saints upon
earth—to count themselves but strangers. All men indeed are strangers
and sojourners, but the saints do best discern it, and most freely
acknowledge it. Wicked men have no firm dwelling upon earth, but that is
against their intentions; their inward thought and desire is that they
may abide for ever; they are strangers against their wills, their abode
is uncertain in the world, and they cannot help it. And pray mark, there
are two distinct words used in this case, _strangers_ and _sojourners_.
A stranger is one that hath his abode in a foreign country, that is not
a native and a denizen of the place, though he liveth there, and in
opposition to the natives he is called a stranger: as if a Frenchman
should live in England, he is a stranger. But a _sojourner_ is one that
intendeth not to settle, but only passeth through a place, and is in
motion travelling homeward. So the children of God in relation to a
country of their own in another place, namely, heaven, they are denizens
there, but strangers in the world; and they are sojourners and pilgrims
in regard of their motion and journey towards their country.—_Thomas
Manton._
_Verse 12.—“A stranger.”_ 1. A stranger is one that is absent from his
country, and from his father’s house: so are we, heaven is our country,
God is there, and Christ is there. 2. A stranger in a foreign country is
not known, nor valued according to his birth and breeding; so the saints
walk up and down in the world like princes in disguise. 3. Strangers are
liable to inconveniences, so are godly men in the world. Religion, saith
Tertullian, is like a strange plant brought from a foreign country, and
doth not agree with the nature of the soil, it thriveth not in the
world. 4. A stranger is patient, standeth not for ill usage, and is
contented with pilgrims’ fare and lodging. We are now abroad, and must
expect hardship. 5. A stranger is wary, that he may not give offence,
and incur the hatred and displeasure of the natives. 6. A stranger is
thankful for the least favour; so we must be thankfully contented with
the things God hath bestowed upon us: anything in a strange country is
much. 7. A stranger, that hath a journey to go, would pass over it as
soon as he can, and so we, who have a journey to heaven desire to be
dissolved. 8. A stranger buyeth not such things as he cannot carry with
him; he doth not buy trees, house, household stuff, but jewels and
pearls, and such things as are portable. Our great care should be to get
the jewels of the covenant, the graces of God’s Spirit, those things
that will abide with us. 9. A stranger’s heart is in his country; so is
a saint’s. 10. A stranger is inquisitive after the way, fearing lest he
should go amiss, so is a Christian. 11. A stranger provides for his
return, as a merchant, that he may return richly laden. So we must
appear before God in Sion. What manner of persons ought we to be? Let us
return from our travel well provided.—_Condensed from Thomas Manton._
_Verse 13.—“O spare me, that I may recover strength, before I go hence,
and be no more.”_ Man in his corrupt state is like Nebuchadnezzar, he
hath a beast’s heart, that craves no more than the satisfaction of his
sensual appetite; but when renewed by grace, then his understanding
returns to him, by which he is enabled in praying for temporals to
elevate his desires to a nobler end. Doth David pray that some farther
time may be added to his temporal life? It is not out of a fond love for
this world, but to prepare himself the better for another. Is he
comforted with hopes of a longer stay here? It is not this world’s
carnal pleasures that kindle this joy in his holy breast, but the
advantage that thereby he shall have for praising God in the land of the
living ... “_O spare me, that I may recover strength._” David was not
yet recovered out of that sin which had brought him exceeding low as you
may perceive, ver. 10, 11. And the good man cannot think of dying with
any willingness till his heart be in a holier frame: and for the peace
of the gospel, serenity of conscience, and inward joy; alas! all
unholiness is to it as poison is to the spirits which drink them
up.—_William Gurnall._
_Verse 13.—“O spare me,”_ etc. Attachment to life, the feeling cherished
by the Psalmist, when he thus appealed to the Sovereign of the universe,
varies in its character with the occasions and the sentiments by which
it is elicited and confirmed. Take one view of it, and you pronounce it
_criminal_; take another, and you pronounce it _innocent_; take a third,
and you pronounce it _laudable_. I. Life may inspire a _criminal_
attachment, warranting our censure. The most obvious and aggravated case
is that in which the attachment has its foundations in the opportunities
which life affords, of procuring “the wages of unrighteousness,” and
“the pleasures of sin.” II. Life may inspire an _innocent_ attachment,
awakening our sympathy.... Life is a scene in which we often descry a
verdant and luxuriant spot, teeming with health, and ease, and harmony,
and joy. We have beheld the husbands and the wives whose interwoven
regards have, from year to year, alleviated all their afflictions, and
heightened all their privileges. We have beheld the parents and the
children whose fellowship has yielded them, through the shifting
seasons, a daily feast. There are indulgent masters, and faithful
servants; some neighbourhoods are undisturbed; some Christian societies
are exquisitely attractive; here and there we have intercourse with
those individuals in whom are seen the beauties of high character
irradiated by the beams of general prosperity. You would pronounce no
censure on a man thus happily connected, were he, when beginning to
languish, as one “going the way of all the earth, to cry,” “_O spare me,
that I may recover strength, before I go hence, and be no more._” III.
The last view which is has been proposed to take of human life, shows
that it may inspire a _laudable_ attachment, at once challenging our
approbation, and urging us to bring our minds under its influence. The
language before us admits of being illustrated as the prayer of a
_penitent_, a _saint_, and a _philanthropist_. 1. Commend him who pleads
for life as a _penitent_. Was it recently that the Holy Spirit first
wounded him with the arrows of conviction? Perhaps, he doubts the
source, the quality, and the result, of his powerful feelings. He knows
that we may be solemnly impressed, without being converted. There are
many considerations which entitle to favourable opinion those who, not
having arrived at a view of their moral state, at once evident and
encouraging, wish earnestly to live, till grace shall have carried them
from victory to victory, and enabled them “to make” their “calling and
election sure.” Even they may fall from their steadfastness; and these
words, “O spare me, that I may recover my strength,” may proceed from
the lips of a backslider, once more blushing, trembling, and petitioning
to be restored. 2. Commend him, in the next place, who pleads for life,
as a _saint_.... The distinguished office of pleading, acting, and
suffering, for the advancement of the divine honour among the profane,
the sensual, the formal, and the worldly is delegated, exclusively, to
“the saints which are upon the earth.” Yet, surely he whose attachment
to life is strongly enhanced by a commission which dooms him to the
contradiction of sinners, and defers “the fulness of joy,” a saint so
magnanimous and devoted, puts forth the expressions of a piety which the
very angels are compelled to revere. 3. Commend him, finally, who pleads
for life as a _philanthropist_. I refer to the generous _patron_, a man
intent on doing good. I would also refer to a fond _parent_. I would now
refer to “_a preacher of righteousness_,” “a good minister of Jesus
Christ.”—_Outline of a sermon entitled “Attachment to Life,” preached by
Joseph Hughes, M.A., as a Funeral Sermon for Rev. John Owen, M.A.,
1822._
_Verse 13._—May not the very elect and faithful themselves fear the day
of judgment, and be far from fetching comfort at it? I answer, he may.
First, at his first conversion and soon after, before he have gotten a
full persuasion of the remission of his sins. And again, in some
spiritual desertion, when the Lord seems to leave a man to himself, as
he did David and others, he may fear to think of the same. And lastly,
when he hath fallen into some great sin after he is a strong man in
Christ, he may fear death and judgment, and be constrained to pray with
Job and David, “_O spare me, that I may recover strength, before I go
hence, and be no more._”—_John Barlow’s Sermon, 1618._
HINTS TO PREACHERS.
_Verses 1, 2._—“_I was dumb_, etc.” I. There is a time to be silent. He
had been enabled to do this when reproached and unjustly accused by
others. He did it for good; others might attribute it to sullenness, or
pride, or timidity, or conscious guilt; but he did it for good. Breathe
upon a polished mirror and it will evaporate and leave it brighter than
before; endeavour to wipe it off, and the mark will remain. II. There is
a time to meditate in silence. The greater the silence without, often
the greater commotion within. “_His heart was hot._” The more he
thought, the warmer he grew. The fire of pity and compassion, the fire
of love, the fire of holy zeal burned within him. III. There is a time
to speak. “_Then spake I._” The time to speak is when the truth is clear
and strong in the mind, and the feeling of the truth is burning in the
heart. The emotions burst forth as from a volcano. Jer. xx. 8, 9. The
language should always be a faithful representation of the mind and the
heart.—_G. Rogers, Tutor of the Metropolitan Tabernacle College._
_Verse 2._—There is a sevenfold silence. 1. A _stoical_ silence. 2. A
_politic_ silence. 3. A _foolish_ silence. 4. A _sullen_ silence. 5. A
_forced_ silence. 6. A _despairing_ silence. 7. A _prudent_, a _holy_, a
_gracious_ silence.—_Thomas Brooks’ “Mute Christian.”_
_Verse 4._—“_Make me to know mine end._” I. _What we may desire to know
about our end._ _Not_ its _date_, _place_, _circumstances_, but 1. _Its
nature._ Will it be the end of saint or sinner? 2. _Its certainty._ 3.
_Its nearness._ 4. _Its issues._ 5. _Its requirements._ In the shape of
attention, preparation, passport. II. _Why ask God to make us know it?_
Because _the knowledge is important, difficult to acquire, and can be
effectually imparted by the Lord only_.—_W. Jackson._
_Verse 4._—David prays, I. That he may be enabled continually to keep in
view the end of life: all things should be judged by their _end_. “Then
understood I their end.” Life may be honourable, and cheerful, and
virtuous here; but the _end_! What will it be? II. That he may be
diligent in the performance of all the duties of this life. The measure
of his days, how short, how much to be done, how little time to do it
in! III. He prays that he may gain much instruction and benefit from the
frailties of life. “_That I may know_,” etc. My frailties may make me
more humble, more diligent, while I am able for active service; more
dependent upon divine strength, more patient and submissive to the
divine will, more ripe for heaven.—_G. Rogers._
_Verse 5 (last clause)._—Man is vanity, _i.e._, he is mortal, he is
mutable. Observe how emphatically this truth is expressed here. I.
_Every man_ is vanity, without exception, high and low, rich and poor.
II. He is so at his _best estate_; when he is young, and strong, and
healthful, in wealth and honour, etc. III. He is altogether vanity, as
vain as you can imagine. IV. _Verily_ he is so. V. _Selah_ is annexed,
as a note commanding observation.—_Matthew Henry._
_Verse 6._—The vanity of man, as mortal, is here instanced in three
things, and the vanity of each shown. I. The vanity of our joys and
honours: “_Surely every man walketh in a vain show._” II. The vanity of
our griefs and fears: “_Surely they are disquieted in vain._” III. The
vanity of our cares and toils: “_He heapeth up riches, and knoweth not
who shall gather them._”—_Matthew Henry._
_Verse 6._—The world’s trinity consists, 1. In fruitless honours: what
appears to them to be substantial honours are but “_a vain show_.” 2. In
needless cares. “_They are disquieted in vain._” Imaginary cares are
substituted for real ones. 3. In useless riches; such as yield no
lasting satisfaction to themselves, or in their descent to others.—_G.
Rogers._
_Verse 7._—“_What wait I for?_” 1. _For what salvation as a sinner?_ Of
works or grace—from Sinai or Calvary. 2. _For what consolation as a
sufferer?_ Earthly or heavenly? 3. _For what supply as a suppliant?_
Meagre or bountiful? Present or future? 4. _For what communication as a
servant?_ Miraculous or ordinary? Pleasing or unacceptable? 5. _For what
instruction as a pupil?_ Mental or spiritual? Elating or humbling?
Ornamental or useful? 6. _For what inheritance as a heir?_ Sublunary or
celestial?—_W. Jackson._
_Verse 7._—I. An urgent occasion. “_And now Lord_,” etc. There are
seasons that should lead us specially to look up to God, and say, “_Now,
Lord._” “Father, the hour is come.” II. A devout exclamation, “_Now,
Lord, what wait I for?_” Where is my expectation? Where my confidence?
To whom shall I look? I am nothing, the world is nothing, all earthly
sources of confidence and consolation fail: “_What wait I for?_” In
life, in death, in a dying world, in a coming judgment, in an eternity
at hand; what is it that I need?—_G. Rogers._
_Verse 8._—I. Prayer should be _general_: “_Deliver me from all my
transgressions._” We often need anew to say, “God be merciful to me a
sinner.” Afflictions should remind us of our sins. If we pray to be
delivered from all transgressions, we are sure to be delivered from the
one for which affliction was sent. II. Prayer should be _particular_:
“_Make me not the reproach of the foolish._” Suffer me not so to speak
or show impatience in affliction as to give occasion even to the foolish
to blaspheme. The thought that many watch for our halting should be a
preservative from sin.—_G. Rogers._
_Verse 9._—I. The _occasion_ referred to. “_I was dumb_,” etc. We are
not told what the particular trial was, that each one may apply it to
his own affliction, and because all are to be viewed in the same light.
II. The _conduct_ of the Psalmist upon that particular occasion: “_I
opened not my mouth._” 1. Not in anger and rebellion against God in
murmurs or complaints. 2. Not in impatience, or complaining, or angry
feelings against men. III. The _reason_ he assigns for this conduct:
“_Because thou didst it._”—_G. Rogers._
_Verse 10._—I. _Afflictions are sent by God._ “_Thy strokes._” They are
strokes of _his_ hand, not of the rod of the law, but of the shepherd’s
rod. Every affliction is _his_ stroke. II. _Afflictions are removed by
God._ “_Remove._” He asks not for miracles, but that God in his own way,
in the use of natural means, would interpose for his deliverance. We
should seek his blessing upon the means employed for our deliverance
both by ourselves and others. “_Cause to remove_,” etc. III.
_Afflictions have their end from God._ “_I am consumed by the
conflict_,” etc. God has a controversy with his people. It is a conflict
between his will and their wills. The Psalmist owns himself conquered
and subdued in the struggle. We should be more anxious that this end
should be accomplished than that the affliction should be removed, and
when this is accomplished the affliction will be removed.—_G. Rogers._
_Verse 10._—I. The _cause_ of our trials: “_for iniquity_.” Oh, this
trial is come to take away my comforts, my peace of mind, and the divine
smile! No, this is all the fruit to take away their sin—the dross, none
of the gold—sin, nothing but sin. II. The _effect_ of our trials. All
that he counted desirable in this life, but is not for his real good, is
“_consumed_.” His robes which are beautiful in men’s esteem are
moth-eaten, but the robe of righteousness upon his soul cannot decay.
III. The _design_ of our trials. They are not penal inflictions, but
friendly _rebukes_ and fatherly _corrections_. On Christ our Surety the
penal consequences were laid, upon us their paternal chastisements only.
IV. The _reasonableness_ of our trials. “_Surely every_ _man is
vanity._” How in a world like this could any expect to be exempt from
trials! The world is the same to the Christian as before, and his body
is the same. He has a converted soul in an unconverted body, and how can
he escape the external ills of life?—_G. Rogers._
_Verse 12._—David pleads the good impressions made upon him by his
affliction. I. It had set him a weeping. II. It had set him a praying.
III. It had helped to wean him from the world.—_Matthew Henry._
_Verse 12 (last clause)._—Am I a stranger and a sojourner with God? Let
me realise, let me exemplify the condition. I. Let me look for _the
treatment_ such characters commonly meet with. II. And surely if any of
my own nation be near me, I shall _be intimate with them_. III. Let me
_not be entangled_ in the affairs of this life. IV. Let my affection be
_set on things that are above_, and my conversation be always _in
heaven_. V. Let me be _not impatient for home_; but _prizing it_.—_W.
Jay._
_Verse 13._—I. The _subject_ of his petition—not that he may escape
death and live always in this life, because he knows that he must go
hence; but 1. That he may be recovered from his afflictions; and, 2.
That he may continue longer in this life. Such a prayer is lawful when
offered in submission to the will of God. II. The _reasons_ for this
petition. 1. That he may remove by his future life the calumnies that
had been heaped upon him. 2. That he may have brighter evidences of his
interest in the divine favour. 3. That he may become a blessing to
others, his family and nation. 4. That he might have greater peace and
comfort in death; and, 5. That he might “have an entrance ministered
more abundantly,” etc.—_G. Rogers._
Footnote 14:
Shining; appearance.
Footnote 15:
Strange.
Footnote 16:
Close under.
PSALM XL.
TITLE.—To the Chief Musician. _Well might so exceedingly precious a
Psalm be specially committed to the most skilled of the sacred
musicians. The noblest music should be made tributary to a subject so
incomparable. The dedication shows that the song was intended for public
worship, and was not a merely personal hymn, as its being in the first
person singular might lead us to suppose._ A Psalm of David. _This is
conclusive as to the authorship: lifted by the Holy Spirit into the
region of prophecy, David was honoured thus to write concerning a far
greater than himself._
SUBJECT.—_Jesus is evidently here, and although it might not be a
violent wresting of language to see both David and his Lord, both Christ
and the church, the double comment might involve itself in obscurity,
and therefore we shall let the sun shine even though this should conceal
the stars. Even if the New Testament were not so express upon it, we
should have concluded that David spoke of our Lord in verses 6-9, but
the apostle in_ Heb. x. 5-9, _puts all conjecture out of court, and
confines the meaning to Him who came into the world to do the Father’s
will_.
DIVISION.—_From verses 1-3, is a personal thanksgiving, followed by a
general declaration of Jehovah’s goodness to his saints, 4, 5. In verses
6-10, we have an avowal of dedication to the Lord’s will; verses 11-17,
contain a prayer for deliverance from pressing trouble, and for the
overthrow of enemies._
EXPOSITION.
I waited patiently for the LORD; and he inclined unto me, and heard
my cry.
2 He brought me up also out of an horrible pit, out of the miry
clay, and set my feet upon a rock, _and_ established my goings.
3 And he hath put a new song in my mouth, _even_ praise unto our
God: many shall see _it_, and fear, and shall trust in the LORD.
1. “_I waited patiently for the Lord._” Patient waiting upon God was a
special characteristic of our Lord Jesus. Impatience never lingered in
his heart, much less escaped his lips. All through his agony in the
garden, his trial of cruel mockings before Herod and Pilate, and his
passion on the tree, he waited in omnipotence of patience. No glance of
wrath, no word of murmuring, no deed of vengeance came from God’s
patient Lamb; he waited and waited on; was patient, and patient to
perfection, far excelling all others who have according to their measure
glorified God in the fires. Job on the dunghill does not equal Jesus on
the cross. The Christ of God wears the imperial crown among the patient.
Did the Only Begotten wait, and shall we be petulant and rebellious?
“_And he inclined unto me, and heard my cry._” Neither Jesus the head,
nor any one of the members of his body, shall ever wait upon the Lord in
vain. Mark the figure of inclining, as though the suppliant cried out of
the lowest depression, and condescending love stooped to hear his feeble
moans. What a marvel is it that our Lord should have to cry as we do,
and wait as we do, and should receive the Father’s help after the same
process of faith and pleading as must be gone through by ourselves! The
Saviour’s prayers among the midnight mountains and in Gethsemane expound
this verse. The Son of David was brought very low, but he rose to
victory; and here he teaches us how to conduct our conflicts so as to
succeed after the same glorious pattern of triumph. Let us arm ourselves
with the same mind; and panoplied in patience, armed with prayer, and
girt with faith, let us maintain the Holy War.
2. “_He brought me up also out of an horrible pit._” When our Lord bore
in his own person the terrible curse which was due to sin, he was so
cast down as to be like a prisoner in a deep, dark, fearful dungeon,
amid whose horrible glooms the captive heard a noise as of rushing
torrents, while overhead resounded the tramp of furious foes. Our Lord
in his anguish was like a captive in the _oubliettes_, forgotten of all
mankind, immured amid horror, darkness, and desolation. Yet the Lord
Jehovah made him to ascend from all his abasement; he retraced his steps
from that deep hell of anguish into which he had been cast as our
substitute. He who thus delivered our surety _in extremis_, will not
fail to liberate us from our far lighter griefs. “_Out of the miry
clay._” The sufferer was as one who cannot find a foothold, but slips
and sinks. The figure indicates not only positive misery as in the
former figure, but the absence of solid comfort by which sorrow might
have been rendered supportable. Once give a man good foothold, and a
burden is greatly lightened, but to be loaded and to be placed on slimy,
slippery clay, is to be tried doubly. Reader, with humble gratitude,
adore the dear Redeemer who, for thy sake, was deprived of all
consolation while surrounded with every form of misery; remark his
gratitude at being upborne amid his arduous labours and sufferings, and
if thou too hast experienced the divine help, be sure to join thy Lord
in this song. “_And set my feet upon a rock, and established my
goings._” The Redeemer’s work is done. He reposes on the firm ground of
his accomplished engagements; he can never suffer again; for ever does
he reign in glory. What a comfort to know that Jesus our Lord and
Saviour stands on a sure foundation in all that he is and does for us,
and his goings forth in love are not liable to be cut short by failure
in years to come, for God has fixed him firmly. He is for ever and
eternally able to save unto the uttermost them that come unto God by
him, seeing that in the highest heavens he ever liveth to make
intercession for them. Jesus is the true Joseph taken from the pit to be
Lord of all. It is something more than a “sip of sweetness” to remember
that if we are cast like our Lord into the lowest pit of shame and
sorrow, we shall by faith rise to stand on the same elevated, sure, and
everlasting rock of divine favour and faithfulness.