But I am in pain and distress; let Your salvation protect me, O God. Sermons
Psalm 69:29-36 Psalm 69:29-36. The psalm closes with Joyful hopes and vows of thanksgiving for salvation. These consequences flow from his confidence in God's salvation. I. HIS OWN PERSONAL GRATITUDE AND SERVICE. 1. The thanksgiving of a grateful heart will show itself in song and service. (Ver. 30.) 2. Spiritual service is more acceptable to God than ceremonial. (Ver. 31.) II. HIS SALVATION WILL STRENGTHEN THE FAITH OF ALL RIGHTEOUS SUFFERERS. (Vers. 32, 33.) 1. The humble, the afflicted, will see in it the pledge of their own deliverance. (Ver. 32.) God will make a difference between all the righteous and the wicked. 2. The experience of the righteous warrants the utmost trust in God. (Ver. 33.) "For the Lord heareth the poor, and despiseth not his prisoners." That is a truth of experience as well as of faith and hope. III. ZION AND THE CITIES OF JUDAH SHALL BE REBUILT. The revelations of God to his own experience gave him the hope of a wide and general deliverance; and in the distinction made by God between him and his enemies, security for the victory of the whole Church of God. He calls upon the heavens, the earth, and seas to praise God on this account (vers. 34-36). - S. Add iniquity unto their iniquity: and let them not come into Thy righteousness. There are tones in the Psalter which seem to jar upon our feelings, which do not naturally or readily adapt themselves to our Christian sentiment. There is an outburst of vindictive joy and exultation in the punishment of the wicked; there is an almost savage delight in the destruction of oppressors, as in Psalm 137:9. There are withering imprecations, so fierce and so elaborately wrought, that it makes one's blood run cold to see them. How are we to account for these, and to take them on our lips and read them in our services? There are some who would persuade us that they are capable of an application to our spiritual struggles, that the enemies which we have to face are not persecutors and tyrants such as the oppressors of Israel of old, that "we wrestle net with flesh and blood," etc. Accordingly, the language of the Psalms may be turned, they say, from its original sense into a spiritual channel. But how is it possible to carry out such a principle of interpretation consistently? How in our spiritual warfare may we adopt with definite meaning such words as these: "Set Thou an ungodly man to be ruler over him, and let Satan stand at his right hand": "Let him be blotted out of the book of the living"? The unnatural strain which must be put upon the words to make them fit into such a system of interpretation ought to have compelled expositors long ago to abandon it. But let us try to look more carefully at the exact position of the psalmists of old, and then, I think, we may arrive at a more natural and truer explanation. The truth is, these words are a striking proof of that intense reality of which I have been speaking. The Jewish psalmists, remember, are the mouthpiece of injured innocence. These are the natural accents of the martyr Church; the afflicted people of God are, almost in every psalm, crushed, borne down because of the oppression of the enemy. Whether the enemies be foreign oppressors or ungodly men who have risen to high office, in any case they have power, and exercise it unscrupulously against those who love God, and it is this which rouses the indignation of the psalmist, and it is an intolerable thing to see high-handed wickedness triumph. It does seem like an arraignment of the very justice of the Most High when the ungodly ravish the poor, and say, as in defiance of the Eternal Majesty, "There is no God," or "He hideth His face." The true heart rises up against this: the true heart on the side of God longs to see His righteousness vindicated, and so, even in the calmest moments of their lives, when their hearts are full of God's goodness, or" when they are lost in the contemplation of nature, they still recur to the same theme, and the 104th psalm, which has won the admiration of so many high intellects for its matchless description of the beauty and splendour of creation, ends with the devout and ardent conviction that sinners will be "consumed out of the earth, and the ungodly shall come to an end." Still, we must ask ourselves, Are we justified in taking these burning anathemas on our lips? Is such language in harmony with our Christian consciousness? Is there no difference in this respect between the Old Testament and the New? I believe there is. Our Lord Himself tells us there is, and warns us against the excess of a fiery zeal. The spirit of Elijah is not the spirit of Christ. Even the spirits of David and of St. Paul are not the same. And this must be so, because the revelations of God in the Old Testament and in the New are not the same. The law given on Sinai was stern and inexorable in its punishment, and the soldiers of God were sent to execute His judgments with a two-edged sword in their hands, and the prayers and praises of God in their mouths. It was their mission to exterminate all ungodliness and idolatry; but Jesus Christ, the incarnate revelation of God, came in lowliness and meekness, teaching and practising forbearance and forgiveness, enduring contradiction of sinners against Himself, giving His back to the smiter, and His cheek to them that plucked off the hair, not hiding His face from shame and spitting, and as He dies on the cross, interceding for His murderers — "Father, forgive them, for they know not what they do." Unquestionably there is a progress in Divine revelation, and we ought to bear it in mind. What is it that we really learn in the New Testament from passages like those of which I have been speaking? Is it indifference? Is it calm acquiescence in injustice? Is it tolerance of iniquity? Is it coldness towards God and His truth? Most certainly not. It is stern repression, not of our natural sense of justice, but of hatred of individuals; it is to forego personal revenge; it is to bear with personal injuries and wrongs. That is the temper which the Gospel cultivates. I am sure we cannot love God with all our heart unless we hate sin with all our heart; but it is sin we are to hate, not the sinner. Hero we are to draw the distinction which the psalmists of old did not draw and could not draw. But it is wickedness that is to arouse our indignation, not differences of religious opinion. It is the grossest perversion of the psalms when these burning words are turned into a justification of theological hatred and strife. Oh, how sad it is to think that Christian men, knowing that there is all this awful wickedness seething in their midst and around them, can turn aside from the real battle, can so far misunderstand and mistake who their real foes are, that they can give their time and thoughts to angry quarrellings about matters of the most trivial and insignificant importance, about petty questions of ritual and ceremonial and forms of worship, instead of girding up all their energies to go forth into that great battle which is going on in this world between God Himself and all the powers of evil that are arrayed against Him, God give us more of the charity of Jesus Christ our Lord, more of His love in our hearts, a more yearning desire to go forth into the world in order that we may win the world to its true Lord and Master. That is the true charity; that is the true love; that is the true hatred of evil. () A renowned professor who, as Germany thinks, has done more for New England theology than any man since Jonathan Edwards, was once walking with a clergyman of a radical faith, who objected to the doctrine that the Bible is inspired, and did so on the ground of the imprecatory psalms. The replies of the usual kind were made, and it was presumed that David expressed the Divine purpose in praying that his enemies might be destroyed, and that he gave utterance only to the natural righteous indignation of conscience against unspeakable iniquity. But the doubter would not be satisfied. The two came at last to a newspaper bulletin, on which the words were written: "Baltimore to be shelled at twelve o'clock." "I am glad of it," said the Radical preacher. "I am glad of it." "And so am I," said his companion; "but I hardly dare say so, for fear you should say that I am uttering an imprecatory psalm." () People David, PsalmistPlaces JerusalemTopics Afflicted, Distress, Full, Lifted, O, Pain, Pained, Poor, Protect, Salvation, Secure, Securely, Sorrow, SorrowfulOutline 1. David complains of his affliction
13. He prays for deliverance
22. He devotes his enemies to destruction
30. He praises God with thanksgiving
Dictionary of Bible Themes Psalm 69:29 5782 agony Library Messiah Unpitied, and Without a Comforter
Reproach [Rebuke] hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. T he greatness of suffering cannot be certainly estimated by the single consideration of the immediate, apparent cause; the impression it actually makes upon the mind of the sufferer, must likewise be taken into the account. That which is a heavy trial to one person, may be much lighter to another, and, perhaps, no trial at all. And a state …
John Newton—Messiah Vol. 1Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed …
Charles Kingsley—Out of the Deep Religious Zeal.
Dedication Festival Ps. lxix., 9. "The zeal of Thine house hath eaten me up." INTRODUCTION.--David spoke the truth. The one great desire of his heart was the glorification of God by the erection of a temple befitting His worship at Jerusalem. Although he had plenty of cares to distract him, yet he never had this out of his heart. "I will not come within the tabernacle of mine house; nor climb up into my bed; I will not suffer mine eyes to sleep, nor mine eyelids to slumber; neither the temples …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent Letter xxxix (A. D. 1137) to the Same.
To the Same. He expresses his regret at his very long absence from his beloved Clairvaux, and his desire to return to his dear sons. He tells them of the consolations that he feels nevertheless in his great labours for the Church. 1. My soul is sorrowful until I return, and it refuses to be comforted till it see you. For what is my consolation in the hour of evil, and in the place of my pilgrimage? Are not you in the Lord? Wherever I go, the sweet memory of you never leaves me; but the sweeter the …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Music for Forty Hours' Adoration Musical Programme
Musical Programme AT THE EXPOSITION 1. MASS, after which the Blessed Sacrament is incensed. 2 .* PROCESSION during which the "Pange Lingua" is sung; after the procession the 3. "TANTUM ERGO" is sung, and the Blessed Sacrament is incensed. The "Panem de coelo, etc.," is omitted 4. THE LITANY OF THE SAINTS is chanted. 224 5. PSALM LXIX, "Deus in adjutorium etc.," is intoned, then sung alternately by the clergy or choir, after which the celebrant, still kneeling, sings the versicles "Salvos fac, etc." …
Various—The St. Gregory Hymnal and Catholic Choir Book The Golden Calf
'And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3. And all the people brake off the golden …
Alexander Maclaren—Expositions of Holy Scripture An Eye-Witness's Account of the Crucifixion
'And He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified Him, and two other with Him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878 The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land …
Joseph Mede—A Key to the Apocalypse Letter L to Geoffrey, of Lisieux
To Geoffrey, of Lisieux [80] He grieves at his having abandoned his purpose to enter the religious life and returned to the world. He exhorts him to be wise again. I. I am grieved for you, my son Geoffrey, I am grieved for you. And not without reason. For who would not grieve that the flower of your youth, which, amid the joy of angels, you offered unimpaired to God for the odour of a sweet smell (Phil. iv. 18), should now be trampled under the feet of devils, stained by the filthiness of vice and …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux Fate of the Enemies of Jesus.
According to the calculation we adopt, the death of Jesus happened in the year 33 of our era.[1] It could not, at all events, be either before the year 29, the preaching of John and Jesus having commenced in the year 28,[2] or after the year 35, since in the year 36, and probably before the passover, Pilate and Kaiapha both lost their offices.[3] The death of Jesus appears, moreover, to have had no connection whatever with these two removals.[4] In his retirement, Pilate probably never dreamt for …
Ernest Renan—The Life of Jesus Christ's Resurrection Song.
WHEN the blessed Lord appeared in the midst of His disciples and they beheld the risen One in His glorified body of flesh and bones and He ate before them, He told them that all things which were written in the Law of Moses, and the Prophets and in the Psalms concerning Him, had to be fulfilled (Luke xxiv:44). While on the way to Emmaus He said to the two sorrowing and perplexed disciples "Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all …
Arno Gaebelein—The Lord of Glory Aron, Brother of Moses, 486, 487.
Abba, same as Father, [3]381; St. Paul uses both words, [4]532. Abel, [5]31, [6]252, [7]268, [8]450. Abimelech, [9]72, [10]197. Abraham, seed of, faithful Christians also, [11]148, [12]149, [13]627; servant's hand under his thigh, [14]149, [15]334; poor in midst of riches, [16]410. Absalom, David's son, [17]4, [18]5; type of Judas the traitor, [19]4, [20]20. Absolution granted by the Church, [21]500. Abyss, or deep, of God's judgments, [22]88; of man's heart, [23]136. Accuser, the devil the great, …
St. Augustine—Exposition on the Book of Psalms Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's …
S. D. Gordon—Quiet Talks about Jesus The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another …
James Denney—The Death of Christ Of the Lord's Supper, and the Benefits Conferred by It.
1. Why the Holy Supper was instituted by Christ. The knowledge of the sacrament, how necessary. The signs used. Why there are no others appointed. 2. The manifold uses and advantages of this sacrament to the pious. 3. The Lord's Supper exhibits the great blessings of redemption, and even Christ himself. This even evident from the words of the institution. The thing specially to be considered in them. Congruity of the signs and the things signified. 4. The chief parts of this sacrament. 5. How Christ, …
John Calvin—The Institutes of the Christian Religion Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This …
J. W. McGarvey—The Four-Fold Gospel The Manifestation of the Messiah
(JOHN I. 31.) "Before me, as in darkening glass, Some glorious outlines pass, Of love, and truth, and holiness, and power-- I own them thine, O Christ, And bless Thee in this hour." F. R. HAVERGAL. The Herald's Proclamation--The Meeting of John and Jesus--Christ's Baptism--"It Becometh Us."--"My Beloved Son." John's life, at this period, was an extraordinary one. By day he preached to the teeming crowds, or baptized them; by night he would sleep in some slight booth, or darksome cave. But the …
F. B. Meyer—John the Baptist Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been …
Ernest Renan—The Life of Jesus Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such …
Handley C. G. Moule—Philippian Studies Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is …
John Bunyan—The Works of John Bunyan Volumes 1-3 Links Psalm 69:29 NIV
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