Holy Bible

I cried unto the Lord with my voice. Psalm 142 Religion in the trials of life: Homilist. I. THE TRIALS HERE REPRESENTED. He speaks of himself as — 1. Overwhelmed (ver. 3). 2. Walking in snares (ver. 3). 3. Destitute of friends (ver. 4). 4. Greatly reduced (ver. 6). 5. Greatly persecuted (ver. 6). 6. Imprisoned (ver. 7). Ignorance, poverty, affliction, all these imprison. II. THE RELIGION HERE DISPLAYED. 1. Religion manifesting itself in prayer to God. A practical realization of our dependence on our Maker is true prayer, and this is the essence of religion. Prayer is not language, but life: it is the soul turned ever to the Almighty, as the flower to the sun, as the river to the sea. 2. Religion manifesting itself in practical confidence in God. (1) Confidence in His personal superintendence. "Thou knowest;" not merely the path of material universes and spiritual hierarchies, but "my path." (2) Confidence in His protection (ver. 5). (1) "My refuge." What a refuge, vaster than the universe, strong as Omnipotence. (2) "My portion." Everything without Him is nothing worth, nothing with Him is everything, satisfying, glorious. 3. Religion manifesting itself in unbounded trust in His goodness (ver. 7). ( Homilist. ) David's prayer in the cave "A prayer when he was in the cave." The caves have heard the best prayers. Some birds sing best in cages. I have heard that some of God's people shine brightest in the dark. There is many an heir of heaven who never prays so well as when he is driven by necessity to pray. I. THE CONDITION OF A SOUL UNDER A DEEP SENSE OF SIN. A little while ago you were out in the open field of the world, sinning with a high hand, plucking the flowers which grow in those poisoned vales, and enjoying their deadly perfume. To-night you feel like one who has come out of the bright sunshine and balmy air into a dark, noisome cavern, where you can see but little, where there is no comfort, and where there appears to you to be no hope of escape. 1. Well, now, your first business should be to appeal unto God. Get to your knees, you who feel yourselves guilty; get to your knees, if your hearts are sighing on account of sin. 2. Make a full confession unto the Lord. 3. Acknowledge to God that there is no hope for you but in His mercy. In the cave of your doubts and fears, with the clinging damp of your despair about you, chilled and numbed by the dread of the wrath to come, yet venture to make God in Christ your sole confidence, and you shall yet have perfect peace. 4. Then, further, if you are still in the cave of doubt and sin, venture to plead with God to set you free. You cannot present a better prayer than this one of David's (ver. 7). My old friend, Dr. Alexander Fletcher, seems to rise before me now, for I remember hearing him say to the children that, when men came out of prison, they did praise him who had set them free. He said that he was going down the Old Bailey one day, and he saw a boy standing on his head, turning Catherine wheels, dancing hornpipes, and jumping about in all manner of ways, and he said to him, "What are you at? You seem to be tremendously happy"; and the boy replied, "Ah, old gentlemen, if you had been locked up six months, and had just got out, you would be happy, tool" I have no doubt that is very true. When a soul gets out of a far worse prison than there ever was at Newgate, then he must praise "free grace and dying love," and "ring those charming bells" again, and again, and again, and make his whole life musical with the praise of the emancipating Christ. II. THE CONDITION OF A PERSECUTED BELIEVER. Here is a godly man who works in a factory, or a Christian girl who is occupied in book-folding, or-some other work where there is a large number employed; such persons will have a sad tale to tell of now they have been hunted about, ridiculed, and scoffed at by ungodly companions. Now you are in the cave. 1. It may be that you are in the condition described here; you hardly know what to do. You are as David was when he wrote ver. 3. You are like a lamb in the midst of wolves; you know not which way to turn. Well, then, say to the Lord, as David did, "When my spirit was overwhelmed within me, then Thou knewest my path." Have confidence that, when you know not what to do, He can and will direct your way if you trust Him. 2. In addition to that, it may be that you are greatly tempted. David said, "They privily laid a snare for me." It is often so with young men in a warehouse, or with a number of clerks in an establishment. Young Christian soldiers often have a very rough time of it in the barracks; but I hope that they will prove themselves true soldiers, and not yield an inch to those who would lead them astray. 3. It will be very painful if, in addition to that, your friends turn against you. David said, "There was no man that would know me." Is it so with you? Are your father and mother against you? Cultivate great love to those who, having come into the army of Christ, are much beset by adversaries. They are in the cave. Do not disown them; they are trying to do their best; stand side by Side with them. 4. It may be that the worst point about you is that you feel very feeble. You say, "I should not mind the persecution if I felt strong; but I am so feeble." Well, now, always distinguish between feeling strong and being strong. The man who feels strong is weak; the man who feels weak is the man who is strong. III. THE CONDITION OF A BELIEVER WHO IS BEING PREPARED FOR GREATER HONOUR AND WIDER SERVICE. Is it not a curious thing that, whenever God means to make a man great, He always breaks him in pieces first? David was to be king over all Israel. What was the way to Jerusalem for David? What was the way to the throne? Well, it was round by the cave of Adullam, He must go there and be an outlaw and an outcast, for that was the way by which he would be made king. Have none of you ever noticed, in your own lives, that whenever God is going to give you an enlargement, and bring you out to a larger sphere of service, or a higher platform of spiritual life, you always get thrown down? Why is that? 1. If God would make you greatly useful, He must teach you how to pray. 2. The man whom God would greatly honour must always believe in God when he is at his wit's end (ver. 3). Oh, it is easy to trust when you can trust yourself; but when you cannot trust yourself, when you are dead beat, when your spirit sinks below zero in the chili of utter despair, then is the time to trust in God. If that is your case, you have the marks of a man who can lead God's people, and be a comforter of others. 3. In order to greater usefulness many a man of God must be taught to stand quite alone (ver. 4). 4. The man whom God will bless must be the man who delights in God alone (ver. 5). Oh, to have God as our refuge, and to make God our portion! 5. He whom God would use must be taught sympathy with God's poor people (ver. 6). If the Lord means to bless you, and to make you very useful in His Church, depend upon it He will try you. 6. If God means to use you, you must get to be full of praise (ver. 7). If thou art of a cheerful spirit, glad in the Lord, and joyous after all thy trials and afflictions, and if thou dost but rejoice the more because thou hast been brought so low, then God is making something of thee, and He will yet use thee to lead His people to greater works of grace. ( C. H. Spurgeon . ) David's prayer in the cave A. Whyte, D. D. : — Life and liberty are sweet; but we may pay too dear a price even for the sweetest things. David is now at liberty; he has escaped out of the prison-house of Gath; but he has made his escape and obtained his liberty at much too great a price. For years past the name of Gath had been the proudest name that David's flatterers could speak in his willing ears. But after his disgraceful escape from that city to David's old age, it brought a cloud to his brow and a blush to his cheek to hear the name of Gath. We all have our Gaths. There are people and there are places in our own past life the very name of which, the very neighbourhood of which, throws a bolt into conscience and brings a blush upon the cheek. If we purchase a name, or a place, or an office, or wealth, or even a home, if we purchase any of them at the cost of truth or of justice, or of honour, or self-respect, or fair play to our competitor, we will find, when it is too late, that we have sold ourselves for naught, and have poisoned the very wells of life. So David discovered it to be when, for his liberty, he degraded himself in Gath, deceived Achish, and was hurried out of the land and escaped — a free, indeed, but a dishonoured man — to the Cave of Adullam. But then, it is out of such degradation and shame that weak and evil men rise on stepping-stones of their own transgressions to true honour and wisdom, to stable godliness and exercised virtue. "I will take sentry myself to-night," said David to his captains one Sabbath evening. Wrapping around him the cloak that Michal had worked for him in happier days, and taking in his hand Goliath's sword, David paced the rocky shelves, and poured out his full heart to God all that Sabbath night. All in the great cave did not sleep, or all at once; and it was nights like these — when their captain shared their dangers and assured their fears, as they heard his step and listened to his deep sweet voice — it was nights like these that did more to turn the rough and ill-used men into heroes and saints than all their sufferings and all their other discipline. David says: "I cried that night unto the Lord with my voice; with my voice unto the Lord did I make my supplication." I went out alone, and "I poured out my complaint before Him," and "I showed Him" that night all "my trouble." We are never content. What would we have given for a full report of all that David said about himself and his cause to God that night? We are thankful for this dramatic 142nd psalm; but it would have been a grand piece of devotional literature, aye, of national history, had we had all that David said to God that sentinel night; but what he did say was not fitted or intended for any human ear. We know that from ourselves, from our own sentinel Sabbaths. We too have troubles and complaints that our ministers do not touch upon in all their most searching Sabbath Day exercises, any more than God touched upon David's here in the cave. But David seems only to have one "complaint," and yet it was so blessed to him that it compelled him to spend the hours of the night alone with God, Keep your complaints for God, my afflicted brethren; keep your complaints for God, and for the silence of the night. No one will listen to your trouble but God; no one has time, no one has attention to give to your sorrow but God. You will only expose yourself, and weaken yourself, and humble yourself, if you take your complaints to preoccupied men. Like David, some of you may to-night be labouring and anxious under some complaint against your master, or against some of your relatives; or some of you may have received an insulting, threatening, blackmailing letter, like Hezekiah. I do not say you are not to show that letter to a lawyer; but you must show it first to God, and then, if possible, to a lawyer who knows God. Send all your house to bed to-night before you answer that letter, and again show it to God in the morning before you post it. "I poured out my complaint before God; I showed Him all my trouble. When my spirit was overwhelmed within me, then Thou knewest my path." "The Lord," says Newton, "is not withdrawn to a great distance from you, His eye is upon you all the time, He sees your case, and does not behold it with indifference, but observes it with attention. He knows and considers your path, and not only so, but He appointed it and all the outs and ins of it. Your trouble began at the hour He appointed; it could not begin before, and He has marked the degree of it to a hair's breadth, and its duration to a moment. He knows, likewise, just how your spirit is affected to-night under the trouble, and He will supply you, if you will take it — He will supply grace and strength in due season, and as He sees they are needful. Therefore, hope in God; for you, like David, shall yet praise Him." To be imprisoned by God was better to David than to be set free by man. In David's best moments, as sometimes when sentinel in Adullam, David felt that God's prison-house was a very hermitage, sanctuary, a grand pavilion, as he signifies elsewhere, into which God takes the soul to show it His "marvellous lovingkindness." David had broken out of God's prison in Gath before the time, but he has never ceased to repent of that insane act. And if at any time he felt the banishment of Adullam — and he had a thousand thoughts during these lonely hours — he soon recollected who held the keys; and, though the door had been opened, he would not have escaped. God Himself conspicuously delivered David henceforth. God is David's jailor, and whatever time David feels his close detention, he betakes himself anew, in all his guilt, and lies, and playing the madman and the fool to earnest, believing, and waiting prayer: "Bring my soul out of prison that I may praise Thy name"; and then, as the new day broke in the east, and the shades of the night fled away, the day-star of hope arose in David's heart, and the present prayer seems almost to be prophetic. He foresaw the Lord not only as his refuge in every future time of trouble, but also as his alone "portion in the land of the living"; he saw himself set free from every prison and from every persecutor, with his "righteousness brought forth as the light, and his judgment as the noonday." "Bring my soul out of prison" was his last word to God, as the day broke in the east, "that I may praise Thy name: the righteous shall compass me about; for Thou shalt deal bountifully with me." And how well was that hope fulfilled to David, how bountifully did God deal with David, and how hath the righteous compassed David about, as rapt listeners compass round the sweetest music, as rejoicing fellow-worshippers compass round a miracle of Divine grace. "There was no man that would know me," complained David in the day of his deep dejection. But all men whose knowledge is worth the having know David now. All righteous men compass him about now, and rejoice over him that his God, and their God, brought "his soul out of prison," and dealt so bountifully with him. ( A. Whyte, D. D. ) When my spirit was overwhelmed within me, then Thou knewest my path. Psalm 142:3 Affliction and consolation S. Thodey. : — I. THE DEJECTION WHICH HE FELT. 1. A painful consciousness of past guilt. 2. An oppressive endurance of present trouble. 3. A keen anticipation of future ills. II. THE REFUGE THAT HE SOUGHT. "Then Thou knewest my path." It supposes that God was consulted about his path, that the case was distinctly brought before God in prayer, and that the case was one which would bear to be submitted to the Divine inspection. III. THE MERCY THAT HE FOUND. God did bring his soul out of prison. Every wish was accomplished ( Psalm 18 .). 1. By the kindness of friends ( 1 Samuel 23:16 ). 2. By promises of His Word. 3. By events in Providence. 4. By consolations of His Spirit. 5. By translating from earth to heaven. ( S. Thodey. ) A memorial of past troubles C. Hodgson, M. A. : — I. A HUMBLE APPEAL. "Thou knewest my path," — Thou knewest that my cause was just, and the steps which I took for obtaining redress were holy. 1. The path of prayer (ver. 1). 2. The way of faith, — choosing God for his portion, trusting Him as his refuge, expecting bountiful treatment at His hands (vers. 5, 7). Without this choice of God as our portion, and confidence in Him, prayer is mere selfishness, and has nothing to distinguish it from the cries of the lost. II. A CONTRITE CONFESSION. Thou knewest how impatient I was even when professing meek submission. I could bear the great trial of Saul's persecution, but not the lighter one of Nabal's churlish insolence. Thou knewest the crookedness of my path, when by false pretences I evaded an enemy and deceived a friend; using sinful artifice where I should have relied in truth upon the God of truth. III. A THANKFUL ACKNOWLEDGMENT OF THE LORD'S GRACIOUS CONDUCT TOWARDS DAVID WHEN HIS SPIRIT WAS OVERWHELMED. "Then Thou knewest my path:" Thou didst approve my course; and therefore didst support and comfort me under my trials. But how much greater occasion has the believer in Christ to make this thankful acknowledgment! Conclusion — 1. Let the children of God lay their account for sufferings and sorrows here below: heavy sorrows and dreadful sufferings, it may be. Such things are appointed for us, because needful, as is the furnace to separate the dross from the pure ore. 2. All trouble should lead us to God — not from Him. There is in the blessed God health and cure for all diseases of the mind; balm in Gilead, and a never-failing Physician there. 3. Let us all cherish the thought that God knows our path; in the fullest sense of the words knows our every step. To the sincere Christian, to the upright soul this truth is full of comfort. ( C. Hodgson, M. A. ) In The dangers of youth E. D. Griffin, D. D. : — I see before me a class of young men about to go forth into the world. I know their way will be strewed with dangers. By all the love I bear them I am constrained to point out to them some of their perils. I. THE DANGERS OF YOUTH. 1. A- general exposedness to temptation. Full of passions easily excited, and warm as the current of their youthful blood; led on by an imagination as active as their youthful limbs and mostly unchecked by experience, — forming images which are constantly mistaken for realities, — which inflame and mislead the passions and bewilder the judgment; set down as strangers in the midst of a world whose objects and inhabitants present destructive blandishments to their inexperience,-whose beauties and amusements, in the absence of the love of God, are fat, ally adapted to their youthful tastes; how can they escape? at least, how dreadfully exposed are they. 2. Under all these exposures they are constantly forming habits, as uncontrollable and despotic as an Eastern sultan, and harder to be dethroned. Through inexperience and incaution, and the impetuosity of their youthful passions, they are liable to become petrified in evil habits, as fixed as the coral reefs of the ocean. 3. Young men, as they enter into business, are in danger of settling down into the love of the world, into views and aims confined to themselves and their own circle, separating them from the great republic of man, and keeping them from employing their powers and their property in promoting the happiness of the human family. 4. Another danger to which young men are exposed is indolence in action; betaking themselves to no profession, or pursuing it saunteringly, unsteadily, and to little effect; wasting life in idleness or in pleasure; in either case enervating the man in both body and soul, and making him a burden to himself and a disgraceful cumberer of the ground. 5. Young men are exposed to theological errors of every form and every degree of criminality and danger, from the slightest obliquity respecting a positive institution, up to blaspheming infidelity. II. THE DEFENCES TO BE SET UP AGAINST THEM. 1. In regard to the last-mentioned danger my advice to you is, first of all, settle your minds on the question whether the Bible is a revelation from God, and such a revelation as will guide believers into all truth unmixed with error; in order that your faith may rest on the testimony of God and not on the authority of men, you ought to find the fullest evidence that God has spoken, and spoken in a way to furnish a safe and sure rule of faith and practice. All this being settled in the affirmative, you ought to lose no time in grounding yourselves on a system of doctrines drawn from the obvious meaning of that book, supported by the general analogy of faith. Subject your reason to the Divine teachings. Put it to school to Christ as a humble pupil. 2. Avoid all kinds of professional business arid all occasions which are specifically fraught with temptation. 3. Avoid all connections with bad men, and, as far as possible, with men whose influence would tend to warp you from the truth, or from a correct course of judging or of acting. 4. Vigilantly guard against the beginning of every evil habit, in heart, intellect, or conduct. By watchfulness it is easy to prevent the first irregularity; but who can vanquish an evil habit? 5. Let your reading be safe. Not many novels, not u perpetual round of angry politics, not a constant poring upon theological errors. 6. Let it be a settled rule to make some advance in knowledge every day, and every day to bring to pass something for the good of mankind. 7. Establish the settled habit of prayer. Without prayer you have no security against one of these dangers. Without Christ you can do nothing. These rules you will find it hard to keep with a fallen nature, and impossible unless you observe another; which leads me to say — 8. That in the outset you must devote your hearts and souls and lives to the service of God. Without doing this you will not pray effectually, and of course will have no security against one of these dangers. Without this you will be the enemies of God: and what security against any evil can an enemy of God Have in a world which He governs? ( E. D. Griffin, D. D. ) Hidden snares: H. O. Mackey. Recently it was announced, as one of the latest discoveries, that a kind of telescope had been constructed which would enable any one looking through it to see far away down into quiet seas, and gaze on the wrecked and sunken ships that lie there. If only we had such an instrument in the spirit realm which we could put into the hands of men and women infatuated with sin, and so show them the moral wrecks of even last year! What a gift for a young man or woman as a permanent warning against the perils of life — the opening of their eyes to the devices of the destroyer! ( H. O. Mackey. ) No man cared for my soul Psalm 142:4 God's care for each life N. D. Hillis. With normal natures happiness begins with the thought that God has time to care for each life. In a world where no grain of sand escapes Nature's notice, where there are no runaway stars or suns, where a Divine Ruler leads a beautiful world out of darkness, fire-mist, and chaos, man cannot support the thought that there is no place for him in God's loving providence. So momentous are those events named a betrothal, a marriage, the death of babe, or mother, or statesman, that men wish to associate them with a Divine Friend. Indeed, the most bitter cry that ever arises from human lips is this one: "No man cared for my soul." In a world full of conflict, full of labour, whose fruitage is often sorrow, man fulfils his journey across the wilderness towards the promised land, supported by the thought that the angels of God's providence go before him. Standing under the midnight sky, looking into the realm where stars twinkled and suns blazed, Job found it easy to believe that man moves forward under the convoy of an intimate Friend. From the thought that the millions of orbs making up the community of the sky are Divinely controlled, the mind passes easily to the larger thought that God is carrying individual men and nations upward toward a sublime culmination. But if the scholar finds a unifying power in the heavens, the historian finds a providence in the history of nations, in that each country has its special task, each generation its own contribution. For multitudes this great truth of God's overruling cars has been eclipsed by reason of the vastness of the universe. At one time the East stood close beside the West. Now the telescope has crowded back the horizon. In Newton's day the sun was known to be ninety millions of miles away. To-day, in comparison, the distance to the fixed stars, the distance to our sun is like the distance to the threshold of one's next door neighbour. Science has enlarged the universe in space, but it has enlarged the soul of man a thousandfold more. The new science has caused the mind to rise up, clothed with infinite majesty and beauty. Earth knows only one thing vast enough and precious enough to justify an overruling providence and care — the human soul. Can a human mind shape the innumerable threads into one beautiful whole, and the infinite God be unable to control fifteen hundred millions of men, leading them toward one great purpose of happiness and righteousness? The laws of light and heat, the laws of gravity and soil are so delicately related as to encourage the thought that all the mechanism of the starry world is arranged for the embroidering of violets upon the lap of spring. The vastness of Nature does but enlarge the scope of God's providential purpose. The thought, God cares for man, has also suffered injury through the over-emphasis of the reign of law. Science exhibits man as moving forward enmeshed in laws of heat and light and gravity. By law the winter recedes, by law the summer advances, by law the harvests are ripened, by law the clouds are lifted, by law the rivers are filled. Soon men began to spell the word Law with a capital "L," and Force with a capital "F." Gently law and force led the Infinite Being to the edge of the universe, and bowed Him out of existence. Men decided that law could build the world if it was spelled with large letters instead of small. But nothing could have been more foolish than this over-emphasis of law. Merchants do, indeed, have one law, by which the office opens at eight, and another law by which it is closed at six, but if some foolish person should think that these rules which the merchant has enacted have built up his trade so that it is no longer necessary to have a merchant or an inventor, and all the businesses get along by the rules and need no presiding mind, we should have that which would answer precisely with the amazing thought that the laws of nature have done away with the necessity of God. Man has certain habits that are the rules of his life. God's habits are Nature's laws. And but for their stability the universe would be without flexibility. Thus science, that once threatened to do away with Providence, has now, through the reign of law, established providence. For laws are flexible, not alone for God, but for man, who, through them, makes this world a fruitful and beautiful paradise. Now, for the individual life, how unspeakably precious this declaration of God's loving care! In hours of weakness, when baffled and beaten, when man perceives how vast is the sphere in which he is moving, how mighty are the forces whirling about him, he yearns for some power strong enough and wise enough to overrule events, and from defeat lead forth to victory. It is not enough that there is a providence over summer and winter, by which the barn and storehouse are made to overflow. In the midst of the fierce strife man cries out, "No one cares for my soul." Nature has no personal friends. On the battlefield a thousand men may lie in the orchards and thickets, weltering in their life blood, but the boughs heed not the prayers, the trees shed no tears. In the olden times, when the knight went into battle, he carried with him the name and face of his beloved one. One look upon that face armed him for his conflict. Dying, upon that face his last look fell. It is said that man's name is written upon God's hand. With the coming of each sun comes the loving providence, and after each day's going the great God remains. Happy is the man who feels that God cares for him, that he journeys forward under Divine convoy, that his Father is Regent of universal wisdom and represents the whole commonwealth of love, and commands all nature to serve His child. Such a man is weaponed against every enemy, and is invincible. He who ever carries with him this sense of God's loving providence is fitted to pass through fire, through flood, through all the thunder of life's battle. God cares for you — then you cannot live too long, and you cannot die too soon, for heaven ever lies all about you. God cares for man — then from every storm there is a harbour. ( N. D. Hillis. ) A bad social state David Thomas, D. D. : — I. A WRONG social state. Each taken up with himself, and none concerned for his neighbours, is manifestly wrong. 1. It is unnatural. The constitution of our nature, — endowed as we are with social longings and sympathies, and with faculties suited to render service one to another, — proves the unnaturalness of social indifference. What is morally abnormal is morally wrong. 2. It is unrelational. We are all the offspring of the same common Father, all united by the bonds of consanguinity. Indifference, therefore, is manifestly wrong. 3. It is un-Christian. Christ lived and died for our race, and His apostles exhorted us to care for others rather than ourselves. II. A MISERABLE social state. Though there may be much in a man's temperament, character, and procedure to alienate him from others, — he may be unsocial, irascible, and grossly immoral, — all this does not justify his fellows for utterly disregarding him. In truth it forms a strong reason why they should be interested in him. ( David Thomas, D. D. ) The care of souls Robert Tuck, B. A. : — This psalm is the last one of eight which are, not unreasonably, associated with the persecution of David by Saul in the south country of Judah (see the heading). It was an anxious, lonely, wearisome time; all the harder to bear because David knew he was innocent of any evil intentions concerning the Lord's anointed. But it was, in some respects, a best time for David. Then there was a great crying after God. In his despondency, when everything seemed to be going wrong with him, David took up the idea that nobody really eared for him. And when a man gets into that mood and mind he is in grave danger of becoming reckless. If David had gone on to say, "And even God does not care for me," he would have become altogether desperate, and would have said, "Then why should I care for myself? Why should I any longer try to be true, and good, and faithful? Why not let things go? Nobody cares for my soul." By his "soul" David would mean his bodily life; and the history tells us that, just matching the exclamation of this psalm, towards the end of the persecution spoken of, David bitterly and hopelessly exclaimed, "I shall now perish one day by the hand of Saul." He was wrong in that. Some one did care for his soul, both in the lower sense of his "life," and in the higher sense of "his spiritual welfare." Taking the word "soul" in its higher sense, there are many around us who may use the words of the text. I. CARING FOR SOULS IS NOT THE WORK OF THE WORLD. Caring for one another in all the ranges of the material and the moral is the world's work. Our interest in each other as worldly men and women is limited to physical well-being, social comfort, educational progress, and moral goodness. Not until man is quickened himself with the higher spiritual life is he in the least likely to concern himself about the possibilities of the higher spiritual life for others. There is such a thing as seeking the welfare of the race. There have always been philanthropists moved by "the enthusiasm of humanity." But their efforts do not go beyond the removal of disabilities, and reformation of abuses, and uplifting in the social and intellectual planes. But man is no mere body with a material environment. God has "breathed into his nostrils the breath of life." Man has become a "living soul." He is a spirit, and we must find spirit forces if we would deal with his most real necessities. II. CARING FOR SOULS IS THE PROPER WORK OF THE CHURCH. From the Church's point of view men are perishing; they are dying in their sins, and she, and she alone, has the evangel that can save the perishing and quicken the dead. The Church of Christ may do, and ought to do, all that the philanthropist would do; but it must do more. The Church exists to do just what its Divine Lord did, seek and save the lost. Its work is to devise and carry through schemes for the salvation of souls, and whatever form its agencies and efforts may take, this, and nothing less than this, must be at the heart of them. ( Robert Tuck, B. A. ) The reproachful outcry T. De Witt Talmage. : — We are all sympathetic with physical disaster, but how little sympathy for spiritual woes! Ther

Benson Commentary Psalm 142:1 Maschil of David; A Prayer when he was in the cave. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. Psalm 142:1-2 . I cried unto the Lord, &c. — Hebrew, ???? , I will cry unto the Lord — The words express the resolution he formed, when all human help failed, to have recourse again, as he often had had before, unto God in prayer, whom he had repeatedly made his refuge and strength, and found to be his present help in trouble. Unto the Lord did I make, &c. — Rather, will I make my supplication: I poured out, I will pour out my complaint — Namely, fully, fervently, and confidently. All these verses are in the future tense. “The state of David, in the cave of Adullam, was a state of utter destitution. Persecuted by his own countrymen, dismissed by Achish, and not yet joined by his own relations, or any other attendants, he took refuge in the cave, and was there alone. But in that disconsolate, and seemingly desperate situation, he desponded not. He had a friend in heaven into whose bosom he poured forth his complaint, and told him the sad story of his trouble and distress. When danger besetteth us around, and fear is on every side, let us follow the example of David, and that of a greater than David, who, when Jews and Gentiles conspired against him, and he was left all alone in the garden and on the cross, gave himself unto prayer.” — Horne. Psalm 142:2 I poured out my complaint before him; I shewed before him my trouble. Psalm 142:3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me. Psalm 142:3 . When my spirit was overwhelmed within me — And ready to sink under the burden of grief and fear: when I was quite at a loss what steps to take, and almost ready to despair; then thou knewest my path — That is, practically, so as to direct me what way I should take, in order that I might escape Saul and his men: or, thou knowest my sincerity and innocence, the straight path in which I have walked, and that I am not such a one as my persecutors represent me. And it was, and is, a comfort to me, that thou knewest this, and also, that thou knewest the danger that I was, and am, in, and how; in the way wherein I walked — Suspecting no danger; they have privily laid a snare for me — To entrap me. Saul gave Michal his daughter to David, on purpose that she might be a snare to him, 1 Samuel 18:21 . And as he complains, every thing that was done to, or respecting him, was done with a design to insnare and destroy him. Yet, in the midst of all, he knew he was under the eye and guardian care of his all-wise and almighty Friend: in him he trusted, and this was his support and comfort. And “such should be, at all times, the confidence of believers in the wisdom, the power, and the goodness of God, even when human prudence has done its utmost and is at its wit’s end.” Psalm 142:4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul. Psalm 142:4 . I looked on my right hand, &c. — The place where the patron, or assistant used to stand; but there was no man — Namely, in Saul’s court or camp: none of my former relations, friends or acquaintance; that would know me — Own me, or show any respect or kindness to me. The verb, in the first clause of the verse, being in the imperative; look on my right hand, &c. — Dr. Horne considers the words as a request to God to look on his destitute condition, and to pity and relieve him; but Bishop Patrick views them as a kind of soliloquy, and explains them thus, “Look about thee, O my soul, and see if thou canst spy any hope of relief from thy best and most powerful friends: there are none of them that dare own thee; nor do I know whither to flee for safety.” Refuge failed, or rather, faileth me — There is no patron on earth to whom I can commit my cause, nor any help in man for me. No man cared, rather careth, for my soul — Or, for my life, namely, to preserve it: but they all conspire to take it away. Psalm 142:5 I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living. Psalm 142:5 . I cried, rather I cry, unto thee, O Lord — Thou knowest me and carest for me, when no one else will, and wilt not fail me nor forsake me when men do. Thou art my refuge and my portion — Thou only art both my refuge to defend me from all evil, and my portion to supply me with all the good which I need and desire; in the land of the living — Even in this life, wherein I doubt not to see thy goodness, and more especially in the life to come. There is enough in God to answer all the necessities of this present time; we live in a world of dangers and wants, but what danger need we fear, if God is our refuge; and what wants, if he be our portion? Heaven, which alone deserves to be called the land of the living, will be to all believers both a refuge and a portion. Psalm 142:6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I. Psalm 142:6-7 . Attend unto my cry, &c. — O let my importunate cry prevail for some relief; which will come most seasonably in this exceeding great necessity; for I am brought very low — And if thou do not help me I shall quite sink. Deliver me from my persecutors — Either tie their hands, or turn their hearts; break their power, or blast their projects; restrain them, or rescue me. For they are stronger than I — And it will be to thine honour to take part with the weakest. Deliver me from them, or I shall be ruined by them; for I am not yet myself a match for them. Bring my soul out of prison — Not only bring me safe out of this cave, but bring me out of all my perplexities, and set me at perfect liberty; that I may praise thy name — Not that I may enjoy myself and my friends, and live at ease; no, nor that I may defend my country: but that I may praise, glorify, and serve thee; the end this, which we ought to have in view in all our prayers for deliverance out of trouble, or for any other blessing. The righteous shall compass me about — Shall flock to me from all parts, partly to see such a miracle of the divine power and mercy; and partly to rejoice and bless God with me and for me, and for all the benefits which they expect from my government. Observe reader, “this prayer of David was heard and answered; he was delivered from his persecutors, enlarged from his distress, exalted to the throne, and joined by all the tribes of Israel.” And let not us fear, though we be brought very low, and our persecutors, the world, the flesh, and the devil, be too strong for us; but God will deliver us, if we cry earnestly to him, from the bondage of sin and all our enemies, and redeem us from the prison of the grave, that we may join the great assembly before the throne, and there praise him for ever. — Horne. Psalm 142:7 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary Psalm 142:1 Maschil of David; A Prayer when he was in the cave. I cried unto the LORD with my voice; with my voice unto the LORD did I make my supplication. Psalm 142:1-7 THE superscription not only calls this a psalm of David’s, but specifies the circumstances of its composition. It breathes the same spirit of mingled fear and faith which characterises many earlier psalms, but one fails to catch the unmistakable note of freshness, and there are numerous echoes of preceding singers. This psalmist has as deep sorrows as his predecessors, and as firm a grasp of Jehovah, his helper. His song runs naturally in well-worn channels, and is none the less genuine and acceptable to God because it does. Trouble and lack of human sympathy or help have done their best work on him, since they have driven him to God’s breast. He has cried in vain to man; and now he has gathered himself up in a firm resolve to cast himself upon God. Men may take offence that they are only appealed to as a last resort, but God does not. The psalmist is too much in earnest to be content with unspoken prayers. His voice must help his thoughts. Wonderful is the power of articulate utterance in defining, and often in diminishing, sorrows. Put into words, many a burden shrinks. Speaking his grief, many a man is calmed and braced to endure. The complaint poured out before God ceases to flood the spirit; the straits told to Him begin to grip less tightly. Psalm 142:1 resembles Psalm 77:1 , and Psalm 142:3 has the same vivid expression for a spirit swathed in melancholy as Psalm 77:3 . Hupfeld would transfer Psalm 142:3 a to Psalm 142:2 , as being superfluous in Psalm 142:3 , and, in connection with the preceding, stating the situation or disposition from which the psalmist’s prayer flows. If so taken, the copula (And) introducing b will be equivalent to "But," and contrasts the omniscience of God with the psalmist’s faintheartedness. If the usual division of verses is retained, the same contrast is presented still more forcibly, and the copula may be rendered "Then." The outpouring of complaint is not meant to tell Jehovah what He does not know. It is for the complainer’s relief, not for God’s information. However a soul is wrapped, in gloom, the thought that God knows the road which is so dark brings a little creeping beam into the blackness. In the strength of that conviction the psalmist beseeches Jehovah to behold what He does behold. That is the paradox of faithful prayer, which asks for what it knows that it possesses, and dared not ask for unless it knew. The form of the word rendered above "Look" is irregular, a "hybrid" (Delitzsch); but when standing beside the following "see," it is best taken as an imperative of petition to Jehovah. The old versions render both wards as first person singular, in which they are followed by Baethgen, Graetz, and Cheyne. It is perhaps more natural that the psalmist should represent himself as looking round in vain for help, than that he should ask God to look; and, as Baethgen remarks, the copula before "There is none" in Psalm 142:4 b favours this reading, as it is superfluous with an imperative. In either case the drift of Psalm 142:4 is to set forth the suppliant’s forlorn condition. The "right hand" is the place for a champion or helper, but this lonely sufferer’s is unguarded, and there is none who knows him, in the sense of recognising him as one to be helped. { Ruth 2:10 ; Ruth 2:19 } Thus abandoned, friendless, and solitary, confronted by foes, he looks about for some place to hide in; but that too has failed him. { Job 11:20 ; Jeremiah 25:35 ; Amos 2:14 } There is no man interested enough in him to make inquiry after his life. Whether he is alive or dead matters not a straw to any. Thus utterly naked of help, allies, and earthly hiding place, what can a man do but fling himself into the arms of God? This one does so. as the rest of the psalm tells. He had looked all round the horizon in vain for a safe cranny to creep into and escape. He was out in the open, without a bush or rock to hide behind, on all the dreary level. So he looks up, and suddenly there rises by his side an inexpugnable fortress, as if a mountain sprang at once from the flat earth. "I have said, Thou art my refuge!" Whoso says thus has a shelter, some one to care for him, and the gloom begins to thin off from his soul. The psalmist is not only safe in consequence of his prayer, but rich; for the soul which, by strong resolve, even in the midst of straits, claims God as its portion will at once realise its portion in God. The prayer for complete deliverance in Psalm 142:6-7 passes into calmness, even while it continues fully conscious of peril and of the power of the pursuers. Such is the reward of invoking Jehovah’s help. Agitation is soothed, and, even before any outward effect has been manifest, the peace of God begins to shed itself over heart and mind. The suppliant still spreads his needs before God, is still conscious of much weakness, of strong persecutors, and feels that he is, as it were, in prison (an evident metaphor, though Graetz, with singular prosaicness, will have it to be literal); but he has hold of God now, and so is sure of deliverance, and already begins to shape his lips for songs of praise, and to anticipate the triumph which his experience will afford to those who are righteous, and so are his fellows. He was not, then, so utterly solitary as he had wailed that he was. There were some who would joy in his joy, even if they could not help his misery. But the soul that has to wade through deep waters has always to do it alone; for no human sympathy reaches to full knowledge of, or share in, even the best loved one’s grief. We have companions in joy; sorrow we have to face by ourselves. Unless we have Jesus with us in the darkness, we have no one. The word rendered above "shall glory" is taken in different meanings. According to some, it is to be rendered here "surround" -i.e., with congratulations; others would take the meaning to be "shall crown themselves" -i.e., " triumph on my account" (Delitzsch, etc. ). Graetz suggests a plausible emendation, which Cheyne adopts, reading "glory in," the resulting meaning being the same as that of Delitzsch. The notion of participation in the psalmist’s triumph is evidently intended to be conveyed; and any of these renderings preserves that. Possibly surround is most in accordance with the usage of the word. Thus the psalmist’s plaints end, as plaints which are prayers ever do, in triumph anticipated by faith, and one day to be realised in experience. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.