Answer me quickly, O LORD; my spirit fails. Do not hide Your face from me, or I will be like those who descend to the Pit. Sermons
I. WHAT DOES THIS MEAN? The dead were they who went down into the pit. 1. The expression is one of those which mark the intense repulsion with which the Old Testament saints regarded death. Listen to David's piteous cry, "Oh, spare me that I may recover strength," etc. (Psalm 39.; cf. also Psalm 88:1-7, 10-12; Psalm 115:16-18; and passim throughout the Old Testament). They regarded the grave with feelings of the deepest gloom - as a dark pit, a prison with bars (Job 17:16). See also Hezekiah's entreaty that he might not die (Isaiah 38.). The grave was the land of destruction, of darkness, where they could not praise God nor enjoy his favor; where they would be utterly forgotten; and whence they should never return. Because of its dread associations, our translators have often rendered the Hebrew word into our word "hell," as in the well-known passage, "The wicked shall be turned into hell, and all," etc. But it is the same word as is used by Jacob when he says, "Ye will bring down my grey hairs with sorrow to the grave." The souls of the pious Jews shrank from death with an unutterable repulsion; and hence, when the psalmist here would express the extremity of spiritual distress, he describes it as becoming "like unto them that go down into the pit." Life and immortality are brought to light by the gospel; but those ancient saints had not that light. Contrast St. Paul's courageous "I am ready to be offered up," and the mournful moan of the psalmist, "Oh, spare me!" the joy and hope of the gospel with the gloom of the Old Testament (cf. Job 14. with John 14. and the whole of the New Testament). 2. But, wherefore - so it will at once be asked - was this hope withheld from the psalmists and such as they? And we reply that probably one reason was that they might learn, as they did learn, to put all their trust and find all their delight in God. He was to be everything to them; their God and their exceeding Joy; and, when this was so, they could leave to him to determine what their future should be. They were to have, and to teach us to have, a present salvation, and to trust in God for all the rest. And this, in our best moments, is what we do. It is not the thought of the future life that most of all influences the true believer, but the present realization of God. If he has that, it is well with him; but without that, even the hope of the future life waxes dim. What the soul of man wants is a salvation here and now; and it is what we may have, and many have, and all should have, and then the soul will be at rest as to all the future may bring. And to teach this was, we think, one of the reasons why the clear promise of the future life which we enjoy was not given to them. But to return to the text, we inquire - II. WHENCE SUCH DISTRESS OF SOUL AS THE TEXT INDICATES ARISES? 1. Sometimes it is owing to the presence of earthly sorrow, and the cruelty of men. Such was the case, evidently, with the writer of this psalm. "Man's inhumanity to man" will not seldom smite the "soul down to the ground," and make the spirit faint. It has done such cruel and cursed work again and again. 2. Delayed answers to prayer. How frequently do these psalms show the terrible strain upon the faith of God's people which such delayed answers to their prayers has caused (Psalm 22:2; Psalm 88:9, and parallels)! 3. The sense of sin. (See Psalm 32., 51.; and the penitential psalms generally; also the publican's prayer, "God be merciful," etc.!) Where no relief comes, sometimes, as in the case of Saul and Judas, men have rushed to self-destruction. The agony of this sense of sin is to the soul like that of broken bones to the body (Psalm 51:8). Think of what the prodigal's home-journey must have been, what bitter thoughts must have filled his mind. The conviction of sin has no comfort in itself, though it should lead thereto. 4. And sometimes God lets his beloved ones fall into such deep depression. See our blessed Lord in Gethsemane, and in the darkness on the cross. He knows what such soul-agony means; in this, as in all points, he has been tried like as we are. III. WHEREFORE IS IT PERMITTED? 1. For the trial and so the strengthening of trust in God. See the Syro-phoenician woman - how her faith was tried! But she stood the test, as the Lord knew she would; and she rose thereafter and because of it to a glorious height of faith, such as even made the Lord himself to marvel, and to pronounce on her a benediction which otherwise she would never have gained. Hence it is that St. James bids us count it all joy when we fall into such trials. They are the opportunity for the soul's winning the high prizes of the kingdom of God; and when God sends to us such trials, he is but entering us for the glorious contest. Therefore count it all joy! 2. For the working in us of a holy hatred of sin. That is the reason of the Holy Spirit's convicting work. Burnt children dread the fire; therefore God lets sin burs the sinner. 3. For the helping of others. He who endures trial witnesses for God as none other can. He declares in the face of an unbelieving world - not to say Church - that God's grace is sufficient, and that therewith he can do and bear all things. That testimony is needed, and is fruitful of blessing. It was thus that always and everywhere the blood of the martyrs has been the seed of the Church. What heart-cheer it brings to tempted yet timid souls! See to it that we thus witness for God. It was thus our Lord witnessed. IV. WHENCE RELIEF COMES. "Hide not thy face from me" - so the psalmist prays, and thus plainly declares that what would certainly bring him relief would be the face of God shining upon him. When God thus blesses his servants, then it is that he gives them quietness, and none then can make trouble (Job 34:29); for then, man may be as cruel as he will, the specific answers to our prayers may be delayed as long as God sees fit, the sense of sin will be swallowed up in the certainty of God's pardoning love, and we are able to say, "Though he slay me, yet will I trust in him!" CONCLUSION. 1. Can God's face shine upon us? Not if we are refusing to let go our hold of sin. If we will not renounce that, God's face cannot shine upon us. Therefore, be now, at once, reconciled to God. 2. Will it shine upon us? Yes, it ever does; though, as with the sun, clouds may obscure its brightness. We patiently wait till the clouds clear. That is what the believer has to do - "wait patiently for him." - S.C.
I remember the days of old. Homilist. : —I. AS A NECESSITY OF HUMAN NATURE. 1. By the laws of proximity, likeness, contrast, we are every day thrown back on the past, made in some measure to relive the hours that are gone. 2. This necessary action of memory shows —(1) The conscious unity of human life. However long we have to live, though for ever, from the beginning our life is one.(2) The wondrous frugality of life. Our spiritual life throws nothing away. Memory manages all with the most sparing economy. It gathers up every fragment, so that nothing is lost.(3) The growing importance of life. What a world lies behind the old man — nay, within him.(4) The inevitable retributiveness of life. II. AS A MORAL OBLIGATION OF HUMAN NATURE. "I remember the days of old." Every man should voluntarily and religiously do this with the past of his life. He should not allow the past to come up to him merely involuntarily, and thus become its victim. He should deal with it so as to make it serve the true interests of his spiritual being. He should make the past — 1. Promote evangelical sorrow within him. The memory of the past must sadden all souls. 2. Promote thanksgiving to God within him. What impressions will the past give man of God's forbearance — God's guidance — God's guardianship — God's ever-flowing goodness! 3. Promote an invincible purpose to improve. The memory of past disappointments should warn us against extravagant hopes. The memory of abused mercies should lead us to a greater appreciation of our present blessings. The memory of lost years should lead us to turn every hour of the present to a right spiritual account. (Homilist.) I. THE PAST ENABLES US TO KNOW OURSELVES. 1. We have embodied our character. 2. We have reacted on and moulded them. 3. Hence the past shows what we are. II. THE PAST IS FITTED TO SUGGEST RULES FOR THE GUIDANCE OF THE FUTURE CONDUCT. 1. It has brought to light our tendencies. 2. It has shown what is dangerous in our circumstances. 3. It has revealed the temptations before which we are in danger of falling. III. A CONSIDERATION OF THE PAST WILL PREPARE US FOR THE EXERCISE OF CONFESSION, AND WILL SHUT US UP TO CHRIST. 1. Confession should be minute — history portrayed. 2. This requires a knowledge of the past. 3. A sight of our sin drives to Christ. 4. For this sight we must turn to the past. IV. THE CONSIDERATION OF THE PAST WILL DISPOSE US TO THANKSGIVING, AND WILL FURNISH US WITH MATERIALS FOR PRAISE. 1. Thanksgiving is difficult, and is neglected. 2. It should be minute, ranging from, etc. 3. It should involve lively and strong feeling. 4. The knowledge and the deep feeling are dependent on, etc. — Individuals. V. THE CONSIDERATION OF THE PAST WILL STIMULATE US TO REDEEM THE TIME. 1. The whole life of man is short. 2. How much shorter has it become to us! 3. Had it been spent aright, its increased shortness would not be a matter of regret. 4. But only look back! VI. THE CONSIDERATION OF THE PAST WILL PRODUCE DEEP AND SOLEMN IMPRESSIONS OF THE FRAILTY OF MAN. 1. Look back to your childhood. 2. Where are the companions of your youth? Stages marked by grave-stones — mourner — stranger on earth. VII. THE CONSIDERATION OF THE PAST WILL SHOW THE UTTER FOLLY OF DEPENDING ON THE THINGS OF THE WORLD FOR SUPPORT AND ENJOYMENT. 1. Ungodliness is an attempt to dispense with God and still be happy. 2. Each man makes the experiment. 3. You have made it. 4. What is the result? A failure! VIII. A CONSIDERATION OF THE PAST WILL CONFIRM THE BELIEVER IN THE CHOICE HE HAS MADE. 1. The most important part of a believer's life is that which follows his conversion. 2. In reviewing it — (1) (2) IX. THE PAST WILL SHOW TO THE UNGODLY HIS ETERNITY. 1. Alas! the sinner is not qualified to see his eternity in his time. X. THE PAST SHOWS TO THE BELIEVER THE COMPARATIVE MEASURE IN WHICH HE SHALL REAP HEREAFTER. Between the believer's present conduct and future glory — 1. There is no connection of merit. 2. But there is a connection of congruity or fitness. (Jas. Stewart.) 1. Reflection signifies to think again on what we have already thought, already conceived, to think on it more circumstantially, more steadily, more expressly, and to do this on set purpose and with consciousness in the design of dwelling longer on these thoughts, in order to dissect and analyze them, to obtain a clearer conception of the matter to which they relate, to study them in their several parts, in their principles and consequences, to compare them with others, to observe their analogies to us and to other objects, and thence to draw conclusions in regard to our conduct or to our happiness. 2. It also signifies, by the repeated representation and consideration of what we have already conceived and know, to endeavour to discover or to understand other things which we either do not yet know, or whereof we have only a dark and confused idea, or in regard to which we are still uncertain, whether they be true or false, thus or otherwise constituted. 3. Reflection has commonly in view the examination of some or all of the following questions: What is the object and the nature of it? What results from thence? Is it true and certain, and why is it so? What relations does it bear to me and my happiness? How should I act towards it? In other words, by reflection and consideration we endeavour to render our conceptions and ideas of objects more clear, more complete, more certain, more interesting and useful to us. 4. The reflecting man endeavours to render the objects, the doctrines whereon he reflects more profitable to him by applying them to his conduct, by deducing from them such principles and rules as may regulate him for the rest of his life. Thus he learns real, practical wisdom, and without that all human reflection is of no great value. (G. J. Zollikofer, D. D.) I muse on the work of Thy hands. : — I heard of a good man who went down the Rhine, but took care to read a book all the way, for fear he should have his mind taken off from heavenly topics by the beauties of Nature. I confess I do not understand such a spirit — I do not want to do so. If I go into an artist's house I do that artist a displeasure if I take no notice of his works under the pretext that I am quite absorbed in himself. Why not enjoy the objects in which our heavenly Father has set forth His wisdom and power? Delight yourself in all your heavenly Father's handiwork, and make it to be a ladder by which you climb to Himself.( C. H. Spurgeon.) : — The same thing will appeal differently to different people according to capacity, sensibility, experience. One may look on a flower with the eye of a florist, another of a market gardener, another of a botanist, another of an artist. William Blake saw angels amid the swaying corn or nestling in a tree. A scene which is dull and uninteresting to the listless eye may be transformed by a touch of creative and interpretative imagination; as James Swetham says, "Gerhard Dew threw a glory over our very pickled cabbage." Culture and restraint.(Hugh Black.) People David, PsalmistPlaces JerusalemTopics Answering, Compared, Consumed, Face, Faileth, Fails, Haste, Hide, Hurry, Lest, O, Pit, Quick, Quickly, Speedily, Spirit, Strength, UnderworldOutline 1. David prays for favor in judgment3. He complains of his grief 5. He strengthens his faith by meditation and prayer 7. He prays for grace 9. For deliverance 10. For sanctification 12. For destruction of his enemies Dictionary of Bible Themes Psalm 143:7Library The Prayer of Prayers'Teach me to do Thy will; for Thou art my God! Thy spirit is good; lead me into the land of uprightness.'--PSALM cxliii. 10. These two clauses mean substantially the same thing. The Psalmist's longings are expressed in the first of them in plain words, and in the second in a figure. 'To do God's will' is to be in 'the land of uprightness.' That phrase, in its literal application, means a stretch of level country, and hence is naturally employed as an emblem of a moral or religious condition. A life … Alexander Maclaren—Expositions of Holy Scripture The Third Rule to be Added Is: that He who Comes into the Presence Of... Earnest Supplication, under Trials of Faith. --Ps. cxliii. Tell Me, O Thou whom My Soul Loveth, Where Thou Feedest, Where Thou Reposest at Midday, Lest I Should Begin to Wander after the Flocks of Thy Companions. The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent. The Tests of Love to God Of Having Confidence in God when Evil Words are Cast at Us Concerning the Sacrament of Penance The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus The Man after God's Own Heart Its Meaning Of Prayer --A Perpetual Exercise of Faith. The Daily Benefits Derived from It. The Work of Jesus Christ as an Advocate, Question of the Contemplative Life A Treatise on Good Works The Beginning of Justification. In what Sense Progressive. Second Great Group of Parables. Psalms Links Psalm 143:7 NIVPsalm 143:7 NLT Psalm 143:7 ESV Psalm 143:7 NASB Psalm 143:7 KJV Psalm 143:7 Bible Apps Psalm 143:7 Parallel Psalm 143:7 Biblia Paralela Psalm 143:7 Chinese Bible Psalm 143:7 French Bible Psalm 143:7 German Bible Psalm 143:7 Commentaries Bible Hub |
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