“I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me.” Verse. 75, Psalm 119
Thus is the Christian’s acknowledgement – fully satisfied with the dispensation of God. This is his confidence-so invigorating to his own soul-so cheering to the church. The Lord’s dealing are called his judgments-not a having judicial curses, but as the acts of his justice in the chastening of sin. (1 Pet. iv. 17.) Perhaps also-as the administration of his wise judgments in their measure and application. (Jer. x. 24. Comp. Isa. xxvvii.8.) But here is not only the confession of the Lord’s general judgment, but of his special faithfulness to himself. And this he knew-not from the dictates of the flesh 9which would have given a contrary verdict), but from the testimony of the word (Deut. xxxii. 4), and the witness of his own experience. (Verse 137; cxlv. 17.) It could not be doubted-much less denied-‘I know, O Lord, that thy rules of proceeding are agreeable to thy perfect justice and wisdom; and I am equally satisfied, that the afflictions that thou has laid upon me from time to time, are only to fulfil thy gracious and faithful promise of making me eternally happy in thyself.’ Blessed fruit of affliction! When we can thus “see the end of the Lord, that the Lord is very pitiful, and of tender mercy”-that his “thoughts towards us are thoughts of peace, and not of evil!”(Jam. v. 11. Jer. xxix. 11.) “The patience and faith of the saints” teach this difficult but most consoling lesson, in deciphering the mysterious lines in God’s providence.
The child of God under the severest chastisement must acknowledge justice. Our gracious reward is always more –our “punishment always less, than our iniquities deserve.” (Ezra, ix. 13. Comp. Job xi. 6.) “Wherefore should a living man complain?” (Lam. iii. 39.) In trouble he is indeed-but not in hell. If he complain, let it be of none but himself, and his own wayward choice. I know, O Lord, that thy judgments are right-and who can doubt the wisdom? Who could charge the operator with cruelty, in cutting out the proud flesh, that was bringing death upon the man? Who would not acknowledge the right judgment of his piercing work? Thus, when the Lord’s painful work separates us from our sins, weans us from the world, and brings us nearer to himself, what remains for us, but thankfully to acknowledge his righteousness and truth? Unbelief is put to rebuke; and we, if we have indulged suspicion “that God hath forgotten to be gracious,” must confess, “This is our infirmity.” (Ps. lxxvii. 7-10.)
This assurance of the Lord’s perfect justice, wisdom and intimate knowledge of our respective cases, leads us to yield to his appointments in dutiful silence. Thus Aaron, under his most afflictive domestic calamity, “held his peace.” (Lev. x. 1-3.) Job under a similar dispensation was enabled to say-“The Lord gave, and the Lord hath taken away: blessed be the name of the Lord!” (Job, i. 21. Comp. ii. 10.) Eli’s language in the same trial was, “It is the Lord; let him do what seemeth him good.” (1 Sam. iii. 18.) David hushed his impatient spirit-“I was dumb; I opened not my mouth, because thou didst it.” And when Shimei cursed him, he said, “Let him alone; let him curse; for the Lord hath bidden him.” (Ps. xxxix. 9. 2 Sam. xvi. 11, 12.) The Shunamite, in the meek resignation of faith, acknowledged –“It is well.” (2 Kings, iv. 26.) Hezekiah kissed the rod, while it was smiting him to the dust-“Good is the word of the Lord which thou hast spoken.” (Isa. xxxix. 8.) Thus uniform is the language of the Lord’s people under chastisement-I know, O Lord, that thy judgments are right.
But the confession of justice may be mere natural conviction. (Exod. ix. 27. Judges, i. 7. 2 Chron. xii. 6.) Faith goes further, and speaks of faithfulness. David not only acknowledges God’s right to deal with him as he saw fit, and even his wisdom in dealing with him as he actually had done, but his faithfulness in afflicting-not his faithfulness though he afflicted-but in afflicting him; not as if it were consistent with his love, but as the very fruit of his love. It is not enough to justify God. What abundant cause is there to praise him! It is not enough to forbear to murmur. How exciting is the display of his faithfulness and love! Yes-the trials appointed for us are none else than the faithful performance of his everlasting engagements. And this cause we may always trace (and it is our privilege to believe it, where we cannot visibly trace it) the reason of much that is painful to the flesh. (Ps. lxxxix. 30-32. Deut. vii. 16. Comp. Ps. cvii. 43.) Let us only mark its gracious effects in our restoration- instruction (Verse 71, and texts),-healing of our backslidings (Hos. ii. 6, 7, 14), and the continual purging of sins (Isa. xxvii. 9; xlviii. 10. Zech. xii. 9. John xv. 2)-and then say -‘Is not the faithfulness of God gloriously displayed?’ The Philistines could not understand Samson’s riddle-how “Meat could come out of the eater, and sweetness out of the strong.” (Judg. xvi. 14.) As little can the world comprehend the faithfulness of the Christian’s trials; how his gracious Lord sweetness to him the bitter waters of Marah (see Exod. xv. 23-25), and makes the cross not so much the punishments as the remedy of sin. He finds therefore no inclination, and he feels that he has no interest in having any change made in the Lord’s appointments, revolting as they may be to the flesh. He readily acknowledges that his merciful designs could not have been accomplished in any other way; while under trials many sweet tokens of love are vouchsafed, which, under circumstances of outward prosperity, could not have been received with the same gratitude and delight. You that are living at ease in the indulgence of what this poor world can afford, how little does the Christ envy your portion! How surely in some future day will you be taught by experience to envy his! The world’s riches are daily becoming poorer, and its pleasures more tasteless; and what will they be, and how will they appear, when eternity is at hand! Whereas affliction is the special token of our Father’s love (Heb. xii. 6 Rev. iii. 19), conformity to the image of Jesus, and preparation for his service and kingdom. It is the only blessing that the Lord gives, without requiring us to ask for it. We receive it therefore, as promised, not as threatened; and when the “peaceable fruits of righteousness,” which it worketh in God’s time and way, spring up in our hearts, humbly and gratefully will we acknowledge the righteousness of his judgments, and the faithfulness of his correction
“They that fear thee, will be glad when they see me: because I have hope in thy word.” (Verse 74, Psalm 119)
How cheering is the sight of a man of God! How refreshing his converse! How satisfactory and enlivening is the exhibition of his faith! The goodness of God to one becomes thus the joy and comfort of all. What an excitement is this to close communion with our God that the light which we thus receive will shine on those around us! What a comfort will it be even in our own hour of temptation, that the hope, which we may then be enabled to maintain in the word of God, shall prove the stay, not only of our own souls, but of the Lord’s people! Many a desponding Christian, oppressed with such fears as this- “I shall one day perish by the hand of Saul” (1 Sam. xxvii.1)-when he hears of one and another exercised in the same trials, and who have hoped in God’s word, and have not been disappointed, will be glad when he sees them. Thus David recorded his conflicts, that we may not despair of our own; and his triumphs, that “in the name of our God we might set up our banners.” (Psalm xx. 5.) “I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Wait on the Lord, be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.” (Ps. xxvii. 13, 14.) Thus also, under affliction, he was comforted with the thought of comforting others with the history of his own experience-“My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O praise the Lord with me, and let us magnify his name together. 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. Bring my soul out of prison, that I may praise thy name; the righteous shall compass me about, for thou shalt deal bountifully with me.” (Ps. xxxiv. 2, 3, P. T.; cxlii. 7. Comp. also lxix. 30-32.)
In this view, the believer, who has been “sifted in the sieve” of temptation, without the least “grain” of faith or hope “falling upon the earth” (Amos ix. 9), stands forth as a monument of the Lord’s faithfulness, to “strengthen the weak hands, and confirm the feeble knees, and to say to them that are fearful heart, Be strong, fear not.” (Isa. xxxv. 3, 4.) Those that are “fearful, and of little faith,” are glad when they see him. They “thank God” for him, and “take courage” (Acts, xxviii. 15) for themselves. What a motive is this to keep us from despondency; that, instead of destroying by our unbelief, those who are already “cast down,” we may enjoy the privilege of upholding their confidence, and ministering to their comfort! And how should the weak and distressed seek for and prize the society of those, who have been instructed by the discipline of the Lord’s school!
Believer! What have you to tell to your discouraged brethren of the faithfulness of your God? Cannot you put courage into their hearts, by declaring that you have never been “ashamed of your hope?” Cannot you tell them from your own experience, that Jesus “is for a foundation-stone, a tried stone, a sure foundation?” (Isa. xxviii. 16.) Cannot you show them, that, because he has borne the burden of their sins, he is able to “bear their griefs, and to carry their sorrows” (Isa. liii. 4)? That you have tried him, and that you have found him so? Oh! Be animated to know more of Christ yourself; let your hope in him be strengthened, that you may cause gladness in the hearts of those that, see you; so that, “whether you be afflicted, or whether you be comforted, it may be for their consolation and salvation.” (2 Cor. i. 6.)
But, O my God! How much cause have I for shame, that I impart so little of thy glorious light to those around me! Perhaps some poor trembling sinner has been glad when he saw me, hoping to hear something of the Saviour from my lips, and has found me straitened, and cold, and dumb. Oh! That I may be so “filled with the Spirit,” so experienced in thy heavenly ways, that I may invite “all that fear thee to come to me,” that I may “declare what thou hast done for my soul” (Ps. lxvi. 16); so that, “when men are cast down, they may say, There is lifting up.” (Job, xxii. 29.)
Psalm 119:22
“Remove from me reproach and contempt; for I have kept thy testimonies.”
The proud under the rebuke of God are usually distinguished by their enmity to his people. They delight to pour upon them “reproach and contempt,” with no other provocation given, than that their keeping the testimonies of God condemns their own neglect. (Heb. xi. 7.) This must, however, be counted as the cost a decided, separate, and consistent profession. Yet it is such a portion as Moses valued above all the treasures of the world (Heb. xi. 24-26); yet it is that reproach, which our Master himself “despised,” as “reckoning it not worthy to be compared with” “the joy that was set before him.” (Heb. xii. 2.) For did he bear his cross only on the way to Calvary? It was laid for every step in his path; it met him in every form of suffering, of “reproach and contempt.” Look then at him, as taking up his daily cross in breathing the atmosphere of a world of sin, and “enduring the contradiction of sinners against himself.” (Heb. xii. 3.) Mark him consummating his course of “reproach and contempt,” by suffering “without the gate;” and can we hesitate to “go forth unto him without the camp, bearing his reproach?” (Heb. xiii. 12, 13.) …….
But let us beware of that “way of escape” in returning to the world, which the insincere are ever ready to purse. They dare not act according to the full conviction of their consciences: they dare not confront their friends with the avowal of their full determination to form their conduct by the principles of the word of God. This is hard – this is impossible. They know not the “victory that overcometh the world” (see 1 John, v. 4, 5), and, therefore, cannot bear the mark upon their foreheads – “These are they, which follow the Lamb whithersoever he goeth.” (Rev. xiv. 4.) Far better, however, will be the heaviest weight of “reproach and contempt,” than any such endeavour to remove it from ourselves. The desire to escape the cross convicts the heart of unfaithfulness, and makes way for tenfold difficulties in our path. Every worldly compliance against the voice of God is a step into the by-path, which deviates wider and wider from the strait and narrow way, brings discredit upon our professions, proves a stumbling block in the way of the weak, and will cause us, if not actually to come short, at least to “seem to come short, of the promised rest.” (Heb. iv. 1.)
But is the weight of the cross really “above that we are able to bear?” He that bore it for us will surely enable us to endure it for him, and upheld by him, we cannot sink. It is a sweet exchange, by which the burden of sin is removed and bound to his cross; and what remains to us is the lighter cross of “reproach and contempt,” – the badge of our discipleship. (Matt. xvi. 24.) If, than, we have the testimony of our consciences, that in the midst of the persecuting world we “keep his testimonies” (Verses 61, 69, 87, 95, 110), here is our evidence of adoption, of our Father’s special love, of the indwelling, comforting, supporting Spirit. (John, xiv. 15-18. 21-23.) Here, then, is our warrant of hope, that the overwhelming weight will be removed from us; and that we shall be able to testify to our Master’s praise in the Churches of God, that “his yoke is easy, and his burden is light.” (Matt. xi. 30.)
Psalm 119:16
I will delight myself * in thy statutes: I will not forget thy word.
As delight quickens to meditation (Verses 14, 15), so does the practical habit of meditation strengthen the principle of delight. In the enjoyment of this delight, the Christian (however small his attainments may be) would rather live and die, than in the pursuit, and even in the possession, of the most satisfying pleasures of a vain and empty world. But if it be a real “delight in the Lord’s statutes,” It will be universal-when they probe the secret lurking-places within, and draw out to the full light the hidden indulgences of a heart that is yet carnal (See Rom. vii. 14; 1 Cor. iii. 3); when they call for the entire crucifixion of every corrupt inclination, and the unreserved surrender of all to the self-denying service of our God. This spirit is very different from the delight of the hypocrite, which is rather to “know,” than to do, the “ways of his God” (Isa. lviii. 2); and, therefore, which is satisfied with outward conformity, with little or no desire to “understand the errors” of his heart, that he might be “cleaned from secret faults.” (Ps. xix. 12.) The spring of our obedience will therefore prove its sincerity; and the reality of our love will be manifested by its fruitfulness and active cheerfulness in our appointed sphere of duty. ……
And surely those who are serving him in this happy filial walk, are not likely to “forget his word.” As the eye is continually turned to the object of its affections, so the eye of the soul, that has been fixed with delight on the ways of God, will be habitually resting upon them. As one of the wise heathens observed-‘I never yet heard of a covetous old man, who had forgotten where he had buried his treasure.’ The reason is abundantly evident. His heart is in it. And this explains the forgetfulness of the ungodly or the formalist. They have no light in the statutes. And who is not glad to forget what is distasteful? . But if we “have tasted that the Lord is gracious”-If we have found a treasure “in the way of his testimonies”-we cannot forget the sweetness of the experience, or where to go to refresh ourselves with the repetition of it.
Forgetfulness of the word is, however, to the Christian, a source of continual complaint, and sometimes also of most distressing temptation. Not that there is always a real charge of guilt upon the conscience. For, as Boston somewhat quaintly observes-‘Grace makes a good heart-memory, even where there is no good head-memory.’ But means must be used, and helps may be suggested. Watchfulness against the influence of the world is of the first importance. How much of the good seed is choked by the springing thorns! (Matt. xiii. 22.) If our hearts are ever refreshed with spiritual delight, we should be as cautious of an uncalled-for advance into the world, as of exposing an invalid’s susceptible frame to a damp or an unhealthy atmosphere. Whatever warmth has been kindled in spiritual duties, may be chilled by one moment’s unwary rush into an unkindly clime. We would also recommend increasing attention to the word, as the means of its preservation (Heb. ii. 1)-the exercise of “faith,” without which it will “not profit” (Ib. iv. 2)-the active habit of love, bringing with it a more habitual interest in the statutes (Verse 15)-all accompanied with unceasing prayer for the gift of the Holy Spirit, made the express subject of promise for this purpose. (John, xiv. 26.) Under his heavenly teaching and recollection, what delight will be found in the statutes! What blessed remembrance of his word! And what a happy spirit is this delight and remembrance of the word-the affections glowing-the memory pondering-the presence and manifestation of truth keeping the heart in close communion with God! “O Lord God, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their hearts unto thee.” (1 Chron. xxix. 18.)
*”I will solace and recreate myself.”-Ainsworth. A beautiful illustration of the refreshment of the word, when the mind is tired out with the toilsome encumbering cares of the world.
Psalm 119: 5.
O that my ways were directed to keep thy statues!
The Lord has indeed “commanded us to keep his precepts.” But, alas! Where is our power? Satan would make the sense of our weakness an excuse for indolence. The Spirit of God convinces us of it, as an incitement to prayer and an exercise of faith. If, Reader, your heart is perfect with God, you “consent to the law that it is good;” you “delight in it after the inner man” (Rom. 7:16, 22); you would not have one jot or tittle altered, mitigated, or replaced, that it might be more conformed to your own will, or allow you more liberty or self-indulgence in the ways of sin. But you do not sigh to think, that, when you aim at the perfect standard of holiness, you should, at your best moments, and in your highest attainments, fall so far below it; seeing indeed the way before you, but feeling yourself without ability to walk in it? Then let a sense of your helplessness for the work of the Lord lead you to the throne of grace, to pray, and watch, and wait, for the strengthening and refreshing influences of the Spirit of grace. Here let your faith realize at one and the same view your utter insufficiency, and your complete All-sufficiency. (2 Cor. 3:5.) Here behold Him, who is ever presenting himself before God as our glorious Head, receiving in himself, according to the good pleasure of the Father (Col. 1:18, 19), the full supply for this and every successive moment of inexpressible need. Our work is not therefore left upon our own hands, or wrought out at our “own charges.” So long as “He hath the residue of the Spirit” (Matt. 2:15), “grace” will be found “sufficient;” –Divine “strength will be made perfect in weakness.” (2 Cor. 12:9) “Without him we can do nothing” (John 15:5); “through him, all things.” (Phil. 4:14) Even the “worm Jacob shall thresh the mountains,” when the Lord says, “Fear not, I will help thee.” (Isaiah 41:14, 15.)
In connecting this verse with the preceding, how accurately is the middle path preserved, equally distant from the idea of self-sufficiency to “keep the Lord’s statutes,” and self-justification in neglecting them! The first attempt to render spiritual obedience will quickly convince us of our utter helplessness. We might as soon create a world, as create in our hearts one pulse of spiritual life. And yet our inability does not cancel our obligation. Shall God lose his right, because sin has palsied our ability? Is not a drunken servant still under his master’s law? and is not the sin which prevents him from performing his duty, not his excuse, but his aggravation? Thus our weakness is that of an heart, which “cannot be subject to the law of God,” only because it is carnal, “enmity against God.” The obligation therefore remains in full force. Our inability is our sin, our guilt, and condemnation.
What then remains for us, but to return the mandate to heaven, accompanied with an earnest prayer, that the Lord would write upon our hearts those statutes, to which he requires obedience in his word?-“Thou hast commanded us to keep thy statutes diligently.” We acknowledge, Lord, our obligation; but we feel our impotency. Lord help us: we look unto thee. “Oh that our ways were directed to keep thy statutes!” Give what thou commandest; and then command what thou wilt.” Now, as if to exhibit the fullness and suitableness of the promises of the gospel, the commands and prayers are returned back again from heaven with promises of quickening and directing grace. Thus does the Lord fully answer his end with us. He did not issue the commands, expecting that we could turn our own hearts to them; but that the conviction of our entire helplessness might cast us upon him, who loves to be sought, and never will be thus in vain. And indeed this is a part of the “mystery of godliness,” that in proportion as we depend upon him who is alike, “the Lord our righteousness,” and our strength, our desire after holiness will increase, and our prayers become more fervent. He who commands our duty, perfectly knows our weakness, and he who feels his own weakness is fully encouraged to depend upon the power of his Saviour. Faith is then the principle of evangelical obedience, and the promises of his grace enable us for duty, at the very time that we are commanded to it. In this view are brought together the supreme authority of the Lawgiver, the total insufficiency of the creature, the full provisions of the Saviour, and the all-sufficiency of “the God of grace.” We pray for what we want; we are thankful for what we have; we trust for what is promised. Thus “all is of God.” Christ “is the Alpha and Omega, the beginning and the end, the first and the last.” (Rev. 22:13.) Thus “grace reigns” triumphant. The foundation is laid in grace, and the headstone will be brought forth with shouting, crying, “Grace, grace unto it.” (Zech. 4:7). The Saviour’s work is finished and Jesus is crowned Lord of all for ever.
Psalm 119:10
“With my whole heart have I sought thee; O let me not wander from thy commandments.”
Attention to the word, however important (verse 9), can never by practically effective without earnest prayer. Indeed this is the character of the Lord’s people, “a generation of seekers” (Ps. xxiv. 6); and yet how much do we lose of the comfort of our religion, and obscure the glory of our profession, by neglecting to bring “our whole heart” to this work! When sin is vigorous, and our spiritual affections are dull, and various hindrances combine in prayer, at this crisis strong faith is indeed to overcome and to preserve. But here the soul too commonly yields to the difficulty, and contents itself either with heartless complainings, or with just sufficient exertion to quiet the voice of conscience, and produce a delusive peace within. But the Lord will not be found thus. His promise is not to such seekers as these; and if we are satisfied with this state, we must look for a very scanty measure of spiritual success, accompanied with the total absence of spiritual enjoyment. In a far different spirit David could appeal-“With my whole heart have I sought thee.” Ad this assurance, instead of producing self-confidence, will so far as it is genuine, invariably show itself in a prayerful acknowledgement of our weakness-“O let me not wonder from thy commandments.” Yet the feeblest desire and attempt to seek the Lord is the Spirit’s rising beam in the heart, a “day small things” not to be despised.” (Zech. iv. 10.) It is distinguished from every other principle by the simplicity of its object-“This one thing I do. One thing have I desired of the Lord; that I will seek after.” (Philip. iii. 13. Ps. xxvii. 4). My God! My Saviour! With my whole heart have I sought thee. “The desire of my soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, w my spirit within me will I seek thee early.” (Isa. xxxvi. 8, 9). When the soul is thus conscious of “following the Lord fully,” there is a peculiar dread of wandering. In a careless or half-hearted state, wanderings are not watched, so long as they do not lead to any open declension. Secret prayer will be hurried over, worldly thoughts unresisted, waste of time in frivolous pursuits indulged, without much concern. Not so, when the heart is fully in pursuit of its object. There is a carefulness, least wandering thoughts should become habitual. There is a resistance of the first step, that might lead into a devious path. The soul remembers the “wormwood and the gall” (Lam. iii. 19), “the roaring lion,” and the devouring wolf; and in the recollection of the misery of its former wandering, dreads any departure from the Shepherd’s fold. This blessed state of mind the flock of Christ should cherish with godly jealousy. Yet let it be remembered, that daily progress in the heavenly walk is not maintained by yesterday’s grace. Humble and dependant prayer must fetch in a fresh supply continually-“O let me not wander from thy commandments.” ‘Lord, I feel my heart so prone to wander. My affections are often scattered to the ends of the earth. “Unite my heart to fear thy name.” (Psa. Lxxxvi. 11.) Concentrate every thought, every desire, in thyself, as the one object of attraction.’
Psalm 119:12
“Blessed art thou, O Lord: teach me thy way.”
The true character of praise, however, depends entirely upon the state of the heart. In the contemplative philosopher it is only cheerless, barren admiration: in the believer it becomes a principle of comfort and encouragement. For, can he forget the revelation, which his God has given of himself in the gospel of his dear Son; how it divests every attribute of its terrors, and shines before us in all the glory of his faithfulness and love? The ascription of praise the prophet’s song-“Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.” (Mic. vii. 8).
Truly he is “blessed” in himself and delighteth to communicate his blessedness to his people. Hence we are emboldened to ask for continual “teaching in his statutes,” * in the truths which he has revealed, and the precepts which he has enjoined; that we may “be followers of him, as dear children,” and “walk with him in love.” (Eph. v. 1, 2.) The practical influence, however, of David light, constitutes its peculiar privilege. Man’s teaching puffeth up God’s teaching humbleth. Man’s teaching may lead us into error as well as into truth-God’s teaching is “the unction from the Holy One, by which we know all things.” (1 John, ii. 20.) Man’s teaching may make us more learned-God’s teaching makes us more holy. It persuades, while it enlightens. It draws the heart, inclines the will, and carries out the soul to Christ. (John vi. 44, 45.) The tried character of God encourages us to look for his teaching-“Good and upright is the Lord; therefore will he teach sinners in the way.” (Ps. xxv. 8.) Our warrant is especially confirmed in approaching him as our covenant God-“Lead me in thy truth, and teach me; for thou art the God of my salvation. Teach me to do thy will: for thou art my God.” (Ps. cxliii. 10.)
Reader! do you desire to praise your God? Then learn to frequent the new and living way, “by which alone you can offer your sacrifice acceptably.” (Heb. x. 20; xii. 15. 1 Pet. Ii. 5.) And while engaged in this holy service, inquire, surrounded as you are with the means of instruction, what progress you are making in his statutes. Seek to have a deeper acquaintance with the character of God. Seek to be the vessels of honour and glory, into which he is pouring more and more continually, “until they be filled with all the fullness of God.” (Eph. iii. 19.) Value the unspeakable blessing of Divine teaching, by which you learn to live the life, and being the blessedness of God *The same acknowledgement and plea are made in verse 64, 68.
Psalm 119:18
“Open thou mine eyes, that I may behold wondrous things out of thy law”
In order to keep God’s word, must we not pray to understand it? What then is the prayer? Not-give me a plainer Bible-but open mine eyes to know my Bible. Not-show me some new revelations beside the law-but make me behold the wonders of the law. David had acquired in the Divine school “more understanding than all his teachers” (Verses 99, 100); yet he ever comes to his God under a deep sense of his blindness. Indeed those who have been best and longest taught, are always the most ready to “sit at the feet of Jesus” (Luke 10:39), as if they had everything to learn. It is an unspeakable mercy to know a little, and at the same time to feel that it is only a little. We shall then be longing to know more, and yet anxious to know nothing, except as we are taught of God. There are indeed in God’s law things so wondrous, that “the angels desire to look into them.” (1 Peter 1:12.) The exhibition of the scheme of redemption is in itself a world of wonders. The display of justice exercised in the way of mercy, and of mercy glorified in the exercise of justice, is a wonder, that must fill the intelligent universe of God with everlasting astonishment. And yet these “wondrous things are hid from multitudes, who are most deeply interested in the knowledge of them. They are “hid,” not only from the ignorant and unconcerned, but “from the wise and prudent; and revealed” only “to babes” (Matt.11:25)-to those who practically acknowledge that important truth, that a man “can receive nothing, except it be given him from heaven.” (John 3:27.) External knowledge is like the child spelling the letters without any apprehension of the meaning. It is like reading a large and clear print with a think veil before our eyes. Oh! How needful then is the prayer “open thou mine eyes:” let the veil be taken away from the law, that I may understand it; and from my heart, that I may receive it!
But do not even Christians often find the word of God to be as a sealed book? They go through their accustomed portion, without gaining any increasing acquaintance of its light, life, and power, and without any distinct application of its contents to their hearts. And thus it must be, whenever reading has been unaccompanied with prayer for Divine influence. For we need not only to have our “eyes opened to behold” fresh wonders, but also to give a more spiritual and transforming (2 Cor. 3:18) perception of those wonders, which we have already beheld. But are we conscious of our blindness? Then let us hear the counsel of our Lord, that we “anoint our eyes with eye-salve, that we may see.” (Rev. 3:18.) The collection of the promises of Divine teaching is fraught with encouragement. The Spirit is freely and abundantly promised in this very character, as “the Spirit of wisdom and revelation in the knowledge of God.” (Eph. 1:17.) If, therefore, we desire a clearer insight into these “wondrous things” of salvation-if we would behold the glorious beauty of our Immanuel-if we would comprehend something more of the immeasurable extent of that love, with which “God so loved the world, as to give his only-begotten Son” (John 3:16), and of that equally incomprehensible love, which moved that Son so cheerfully to undertake our cause (Heb. 10:5-7), we must make daily, hourly use of this important petition-“Open thou mine eyes.”
Psalm 119:19
“I am a stranger in the earth: hide not thy commandments from me.”
Such is the condition of the child of God-a stranger in the earth! This confession, however, from a solitary wanderer would have had little comparative meaning. But in the mouth of one, who was probably surrounded with every sort of worldly enjoyment, it shows at once the vanity of “earth’s best joys,” and the heavenly tendency of the religion of the Bible. This has been ever the character, confession, and glory of the Lord’s people.* We “would not live always” (Job vii. 16); and gladly do we hear the warning voice, that reminds us to “arise and depart, for this is not our rest.” (Mic. ii. 10.) And was not this especially the character, not of David only, but of David’s Lord? Born at an inn (Luke, ii. 7)-not “having where to lay his head” (Matt. viii.20)-suffering hunger (Ib. xxi. 18)-subsisting upon alms (Luke, viii. 3)-neglected by his own (John i. 11)-he “looked for some to take pity, but there was none, and for his comforters, but he found none” (Psalm lxix. 20)-might he not justly take up the confession-“I am a stranger in the earth?”
This verse exhibits the Christian in many most interesting points of view; distant from his proper home (Heb. xi. 9, 10)-without a fixed residence (1 Chron. xxix. 15)-with no particular interest in the world (Philip. Iii. 20)-and submitting to all the inconveniences of a stranger on his journey homewards. (Acts, xiv. 22. Heb. x. 34.) Such is his state! And the word of God includes all that he wants-a guide, a guard, a companion-to direct, secure, and cheer his way. “When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee.” (Prov. vi. 22.) Most suitable then is the stranger’s prayer-“Hide not thy commandments from me.” Acquaintance with the word of God supplies the place of friends and counsellors. It furnishes light, joy, strength, food, armour, and whatever else he may need on his way homewards.
The pilgrim-spirit is the pulse of the soul. All of us are travelling to eternity. The worldling is at home in the earth- a pilgrim only by restraint. His heart would say-“It is good for me to be here. Let God dispose of heaven at his pleasure. I am content to have my “portion in this life.” (Ps. Xvii. 14. Comp. Luke, vi. 24; xii. 19, 20; xvi. 25.) The child of God is a stranger in the earth. Heaven is the country of his birth. (Gal. iv. 26.) His kindred (Eph. iii. 15)-his inheritance (Eph. 1. 3, 11, 6. Matt. xxv. 34)-his Saviour (John, xiv. 3. Col. iii. 1)-his hope (Philip. Iii. 20)-his home (2 Cor. v. 1-6)-all is there. He is “a citizen of no mean city,” of “the heavenly Jerusalem.” (Heb. xii. 22.) He is therefore a pilgrim in affection no less than in character. How cheering is the thought, that “here we have no continuing city,” if in heart and soul we are “seeking one to come!” (Heb. xiii. 14.)
We know, indeed, that we cannot-we would not-call this world our home, and that it far better to be without it, than to have our portion in it. But do we never feel at home in the earth, thus forgetting our proper character, and our eternal prospects? Do we always live, speak, and act as “strangers in the earth;” in the midst of earthly enjoyments sitting loose to them, as if our treasure was in heaven? Does our conversation in the society of the world savour of the home, whither we profess to be going? Is the world gaining ascendancy in our affection? Let the cross of Calvary be the object of our daily contemplation-the ground of our constant “glorying;” and the world will then be to us as a “crucified” object. (Gal. vi. 14). And lastly, let us not forget, that we are looking forward, and making a progress towards a world, where none are strangers-where all are children of one family, dwelling in one eternal home. “In our Father’s house,” said our gracious Head, “are many mansions: I go to prepare a place for you.” (John, xiv. 2.)
By Charles Bridges
*Abraham, Gen. xxiii. 4 Jacob, Gen. xlvii. 9. David, Ps. xxxix. 12. All, Heb. xi.13.