Choice and Practical Expositions on Four Select Psalms, Sermons on Psalm 42 · Sermon 10
SERMON X.
PSALM XLII. 9.
I will say unto God, My Rock, why hast thou forgotten me? Why go I mourning, because of the oppression of the enemy?
The Mercies of God to his People are of the same extent and latitude with the Evils themselves which are incident to them. Look as they abound in the one, so are they answerably supplied with the other, both for measure and time. An instance whereof we have here among many others besides in the example of the Prophet David in this present Scripture. He had in the third Verse of this Psalm signified his continual sadness, and the occasions of grief which were upon him from the importunity of his Enemies. My tears have been my meat day and night whiles they continually say unto me, where is my God. And now afterwards in the eight Verse does he signifie the like hopes of Refreshment which were in him from the Goodness of God. The Lord will command his Loving-kindness in the day-time, and in the night his Song, &c.
And this he does still pursue in a further Improvement of it to his own best advantage in this Verse which we have now before us. Having laid this for a Ground, that God would indeed be gracious to him; he does sue unto him for the proof and experience of it in his own particular Condition, I will say unto God, my Rock, &c.
THis Verse is the sum of that Prayer which David signified, that he would make unto God in the Verse immediately preceeding. And there are two General Parts which are here considerable of us.
First, The Preface or Introduction.
And Secondly, The Prayer, or rather Complaint, or Expostulation it self, which he makes upon it.
The Preface or Introduction, that we have in those words, I will say unto God, my Rock.
The Expostulation it self in these, Why hast thou forgotten me?
Why go I mourning, &c.
We begin with the first General, viz. The Preface or Introduction, I will say unto God, &c. Where again two things more: First, The terms upon which David addresses himself to God, and that is, as his Rock, My Rock. Secondly, His Preparation of himself to this Address, I will say.
For the First, namely the Terms upon which David addresses himself to God, that is, of his Rock, I will say unto God my Rock. This was an Expression sutable to the Condition which David was now in, and the Metaphor which he had set it forth by, to wit of being in the deep; he had said, the waves and billows went over him▪ and now therefore does he repair to the Rock. The Lord is pleased still in Scripture to represent himself to us as most agreeable to our present necessities, and the state in which we are. If we be sick, he is our Health; if we be dead, he is our Life; if we be pursued, he is our Castle; if we be assaulted, he is our Shield; if we be ready to sink under dangers and calamities, he is then our Rock. And in this latter notion is he here exhibited to us in the Text, as he is also in divers other places. Thus Psal. 18.2. The Lord is my Rock, and my Fortress, and my Deliverer. Psal. 89.26. The Rock of my Salvation. And Psal. 94.22. The Rock of my Refuge. And many such-like as these are.
There are two things which we may here again further take notice of: First, The word of Eminency, a Rock. Secondly, The word of Propriety, or Interest which David had in him, My Rock.
First, A Rock; This is that whereby God is represented: Who is God save the Lord? and who is a Rock save our God? Psal. 18.31. And Psal. 62.2. He only is my Rock, and my, &c. There is a double sence in which God may be said to be a Rock: First, In reference to his Children, and so he is a Rock of Defence; a Rock to save them. Secondly, In reference to his Enemies, and so he is a Rock of offence, a Rock to split them. And in either notion may we here take it in the Text.
First, A Rock of Defence; this he is especially to his Children, a Rock to save them; and therefore call'd in the places before cited, The Rock of their Salvation; he is above all the evils and dangers which they are subject, and exposed unto; And therefore do they with confidence repair unto him as David again elsewhere, Psal. 61.2. From the end of the Earth will I cry unto thee, when my heart is overwhelmed, lead me to the Rock that is higher than I. Such a Rock is God himself. The Lord on high is mightier than the noise of many Waters, yea than the mighty waves of the Sea, as it is in Psal. 93.4. As for all Creature-refuges, there's a vanity and an insufficiency in them, they are too low to keep us from perishing; the floods of evil will soon overflow them, and get above them; yea but the Lord, he is a Rock on high, whom no evil can reach unto.
Therefore let us get into this Rock and hide our selves in it; this is the property of the Spouse of Christ, Cant. 2.14. O my Dove that art in the clifts of the Rock. What's this Rock? Even Christ himself, as we find him to be called in 1 Cor. 10.4. This is that which all true Believers do by a lively Faith get into, and hide themselves in, and build upon. A good Christian he is founded upon this Rock which never fails, and so is sure to stand fast for ever. This is that which we should all look after, and improve it for our best advantage as David here does. We should in this case do as the Conies, who being but a feeble folk do therefore make their houses in the Rocks, as Solomon notes it of them in Prov. 30.26. Go to this everlasting Rock, this Rock of Ages, as we find that Expression put upon him, Isa. 26.4.
But Secondly, As God is a Rock of Defence for the saving of his People, so of offence also for the destruction of his Enemies; a Rock against which they dash and split themselves. Thus expresly, 1 Pet. 2.8. A stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient, whereunto they were appointed. This is not altogether from the scope of the Text neither; for David here having to deal with his Enemies which did oppress and afflict him, he repairs to God his Rock, both for the saving and preserving of himself, and for the breaking and destroying of them, as we shall hear afterwards. God is so a Rock to his People, as he is to none else besides; neither have any other People besides any such Rock and Defence as he is. Their Rock is not as our Rock, even our Enemies themselves being judges, as Moses proclaims in his Song, Deut. 32.31. And so much of the word of Eminency, whereby God is exprest as a Rock.
The Second is the word of Propriety or Interest, My Rock. It is a small booty to us, for God to be a Rock, except he be ours; and therefore David adds this to the other. He does not say simply, to the Rock, but to mine, as that which makes it compleat. And when he says Mine, we are to understand it not only as bearing a relation unto me, but also as having already been active for me. Not only the Rock which I have right to, but also the Rock which I have proof and tryal of in former proceedings. I have made him my Rock by Faith, he has made himself my Rock by Love. Thus the Servants of God as they go confidently there where they have interest, so they go more confidently still there where they have experience. As Psal. 57.2. I will cry unto God most high, unto God that performs all things for me.
Thus should we from such Considerations strengthen our Faith upon all occasions, when we fall at any time into troublesome conditions, consider what God is to us in his Relation, and consider also what he hath been to us in his Performances, and from both together take heart to our selves for our Dependence upon him. And so much may be spoken of the first Particular in the first General, viz. the Term upon which David addresses himself here unto God, and that is as his Rock.
The Second is his Preparation of himself to this Address, I will say; which again hath a double force or Emphasis with it. First, As a word of Premeditation, I will say it; he considers and advises of it aforehand. Secondly, As a word of Resolution, I will say it; he resolves upon it, as the fittest course to be taken by him.
First, I say it is a word of Premeditation and Advice. David being now to come before God, and to address himself unto him, he does not come to him hand over head, he cares not how; but he thinks first with himself what he shall utter and speak before him when he shall come into his Presence, I will say. This is that which becomes all others that undertake the like approaches. Thus the Preacher advises, Eccles. 5.2. Be not rash with thy mouth, and let not thy heart be hasty to utter any thing before God; for God is in Heaven, and thou upon Earth, therefore let thy words be few. When we consider the Majesty of God, and the greatness of the Person, whom we have to deal with, it should make us more regardful with our selves of what we speak or utter in his Presence.
This it meets with the contrary practice of abundance of People in the World who are very neglectful in this particular. Come to God in Prayer, and never mind what is said by them, either for the things themselves, or the manner of expression, but any thing that comes next to hand, Quicquid in buccam; whereas the Prophet David gives us a better Pattern here in the Text, when he had said, My prayer shall be to the God of my life; he adds, I will say unto God, &c. He considers of it aforehand, it is a word of Premeditation.
Secondly, It is a word of Resolution, I will say. This is the course which he pitches upon in all his Extremities, even to make his Addresses to the Lord, I will say unto God my Rock. David had tried other ways, he had spoken to his own Soul already, and that would not do the deed; and now he resolves to go to God himself, and to fasten his Complaints upon him, or at least to spread them before him, and to desire his relief of him in them. And this is that which all other Christians should resolve on besides; it is the best course which can be taken by them, and most effectual of all other to their contentment.
And so now I have done with the first General Part of the Text, which is the Preparatory Preface or Introduction, I will say unto God my Rock.
The Second is the Address or Expostulation it self, Why hast thou forgotten me? &c. Which (ye may observe) extends it self to three distinct Persons, or Heads. First, Why Thou? Secondly, Why I? Thirdly, Why he? It is a Why to all Three: To God, Why hast thou forgotten me? To David himself, Why do I go mourning? To Davids Adversary, who ever he was, Why does the Enemy oppress me?
First, Look upon this Complaint or Expostulation, as it refers to God, Why hast thou forgotten me? This may be understood either as such which there was cause and ground for indeed, or else as such which was so only according to Davids apprehension.
First, As so indeed. God does sometimes so carry himself towards his Servants as if he had forgotten them, whiles he suffers them to continue and abide under sundry evils which they fall into. He leaves them oftentimes to themselves, and withdraws (at least for some time) the gracious influences of his assistance from them, and deliverance of them: Thus he did with David here, and thus he hath done also with many others of his Servants else-where.
And he has very good ground and reason so to do: As first, God forgets them that so they may remember themselves. The Servants of God in prosperity, and in the enjoyment of all things to their minds, are apt very often to wander and go astray, and to go out of the way; now Desertion it brings them in again and reduces them, and recovers them to themselves. The Prodigal Child when he was in straits and necessities, he is then said to come to himself, Luk. 15.17. And the People of God when they were in Captivity they are then said to bethink themselves, 1 King. 8.47. Before I was afflicted (says David) I went astray, but now have I kept thy word, Psal. 119.67. Affliction it makes men to consider and to reflect, and to look into themselves, and to see what is at any time amiss, or otherwise than should be in them; and for this reason does God send it upon them.
Secondly, As God forgets his People that so they may remember themselves, so also sometimes that they may remember him, and be drawn out more in seeking to him; therefore does their Rock forget them, because they sometimes forget their Rock, Isa. 17.10. Because thou hast forgotten the God of thy Salvation, and hast not been mindful of the Rock of thy strength, therefore shalt thou plant pleasant plants and set it with strange slips. And so Deut. 32.18. Of the Rock that begat thee thou art unmindful, &c. ver. 30.
Thirdly, That they may remember others. It is the fault too often of many People that being well, and in good case themselves, they are apt to forget their Brethren, and not to remember the Afflictions of Joseph, as the Lord complains of those in Amos 6.6. Now therefore the better to provoke them, and to excite them hereunto, does God himself withdraw from them, and seems at least to forget them, that so they may the better remember other men.
Therefore it should be no strange thing to us, such Dispensations as these are; but we should rather in such cases be mindful to search into our own hearts, and to consider all Gods dealings with us, and his intentions to us in them, that so we may be the better by them. That which David here puts to the Question, and demands a Reason of it, it is not without a Reason for it. This Why it hath a Wherefore, as we use to speak, and such as we have now declared.
But Secondly, As we may look upon this forgetting as so indeed, so we may look upon it, as being so only in Davids Apprehension; and so signifying thus much unto us, That Gods Servants are apt to think God forgets them, even then when he is yet mindful of them. Thus David here in the Text, because God did not presently help him, and relieve him so soon as he desired, therefore that he had quite forgotten him; he challenges him, and expostulates with him for it, as having done him some wrong, Why hast thou forgotten me? So Psal. 77.9. Hath God forgotten to be gracious? And Zion of her self, The Lord hath forsaken me, and my Lord hath forgotten me. Still they are ready to lay Forgetfulness to the charge of God.
This proceeds from these two Grounds. First, From want of due understanding and consideration of the manner of Gods dealings. They judg of things by outward appearance, and accordingly they judg amiss of them; they judg of things by sense, and as they are for the present, and never look any further; whereas Gods ways they are many times in the deep, and he is never more mindful of his Servants than at such times as he seems to forget them: He thinks of us when we think not of him; and remembers us when we forget him. Look as Parents they oftentimes think of their Children, and are ordering and contriving for them at such time as they themselves little know it, or are sensible of it; even so is it with God to his Children. But this is not always thought of, and therefore do they think, he forgets them.
Secondly, It proceeds also from impatience and too much haste. They which desire any thing to be done for them sooner than ordinary, if it be not presently done out of hand they think they are forgotten. And so it is here with the People of God, they do sometimes make too much haste in their hopes and expectations. The Lord is not slack, &c. 2 Pet. 3.9. And if God grant not their desires presently they are ready to think he will not grant them at all.
Now we should therefore correct our mistakes in this particular, we should take heed of charging God foolishly upon such occasions as those are, and know that there is no fault at all in God, but rather in our selves; the Lord does not, nor will not forget his People, and so he has profest and exprest it very affectionately to them, in Isa. 49.15, 16. Can a woman forget her sucking-child that she should not have compassion on the son of her womb? yea, they may forget, yet will not I forget thee, saith the Lord. Where (to open it a little unto us) God compares himself in his Affection to a tender Mother in the nursing of her Child, and every word in it is very Emphatical. A Woman suckling her Son she has all the advantages for remembrance that may be, of Relation, of Affection, of Employment, which taken together do make it very full and compleat unto us. A Woman may forget anothers Child, but she cannot so easily forget her own; her own child, and her own son, and the son of her womb, a Woman may forget, but not a Mother. Again, a Mother may perhaps forget, but not a Nurse and Mother both. For if her Affection does not mind her, yet her work will; her Breasts will put her in mind of her child for the fulness of them. But suppose all these should forget, as sometimes they have done, yet says God, I will not forget thee, for I have graven thee upon the palms of my hands, and thy walls are continually before me. Therefore (I say) we should take heed of charging God to this purpose, either in regard of our own particulars, or in regard of the Church of God in general, for we have no ground for it. It is not God that forgets his People, but it is they rather which forget him, and his workings and actings for them, as it was sometimes with the people of Israel, Psal. 106.13, They soon forgat his works; they waited not for his counsel. And again, ver. 21, They forgat God their Saviour, which had done great things in Egypt. And that's the first Branch of the Expostulation, as it referreth to God, Why hast thou forgotten me?
The Second is, as it refers to himself, Why go I mourning?] This (as I conceive) hath a double respect with it, to the Occasion, and to the Affection, both; Why go I mourning? that is, Why have I mournful causes and sad occasions presented to me? And, why go I mourning? that is, Why am I so overwhelmed and opprest with those occasions? To which also we may add the permanency and continuance of both, as here implied.
First, He expostulates about the occasion, Why go I mourning? that is, Why have I sad and mournful occasions presented unto me? Why dost thou suffer me to be in such a sad and mournful condition as now indeed I am in? This is that which David complains of, and it is that which is the lot likewise of many other of Gods Servants together with him; whiles they live here in the world, they are hardly ever out of their mourning, but have somewhat or other still to afflict them, and to molest them, and to exercise them withal. We roar all like Bears, and mourn sore like Doves, as the Prophet complains, Isa. 59.11.
The occasions hereof to Gods people, are sundry and various: as, First, Their own sins, and the corruptions which do cleave unto them: These are such as make them mourn, whether we understand it of the corruption of Nature, and that body of sin which is yet remaining in them; or whether we understand it of the effects of that corruption in actual transgression: Both together they are matter of mourning, and so have still been made by them, as we may see in the Apostle Paul, who did in a special manner groan under it, Rom. 7.24, Oh wretched man that I am (says he), who shall deliver me from this body of death? Where there's sin, there will be mourning, at least there's occasion for it; yea, and there it is for the thing it self, to a tender and a gracious heart, which is made sensible of the grievousness of it. Indeed, fools make a mock of sin; and they that know not how sad it is, are not at all sadded with it, or sadded for it: But the Servants of God, and such as we now speak of, they are otherwise affected for it; they mourn in the bitterness of their heart for those sins and infirmities which are yet in them.
And they do it also upon right Grounds and Considerations; not only as matters of such and such inconvenience to themselves, as bringing evil and punishment upon them, smart, and want, and and shame, and death, and wrath; but more especially as they are displeasing to God, and a grieving of his Holy Spirit in them. They are so far forth the more grievous to them; and nothing really is more grievous to them than these are, Their own Sins and Corruptions.
Secondly, The sins of others. Gods Children they go mourning for these also. Jeremy he wisht his head to be a fountain of tears, that he might weep for the sins of his people. Lot, his righteous soul was vext with the filthy conversation of the wicked among whom he lived. Paul, his spirit was stirr'd in him at the superstition of the men of Athens. And this David, in another place, his eyes ran down with rivers of water, because men kept not Gods law. In Ezek. 9.4, we have a special account taken of those persons that sigh'd and cryed for all the abominations which were done in the midst of Jerusalem, even by other men. This is the disposition of Gods people, to mourn for other mens sins, partly in reference to Gods glory, which is polluted by them; and partly in reference to the sinners themselves, whom they have some pity and compassion upon; and partly also upon their own account, who are in great danger now and then occasionally from the sins and miscarriages of other men.
Thirdly, For their own and others Afflictions. They go mourning for these: This is most proper to the occasion of the Text, wherein David lamented his own particular afflicted condition which now he was in, as he was persecuted and banished from the Tabernacle, and publick enjoyments. God thinks fitting that his Children now and then should be in such conditions as these are.
Yea, and to abide and to continue under them too, for some good while together, which is signified in that phrase of going mourning, as denoting a mournful habit taken up upon a mournful occasion. Men may be sorry, and a little sad for some things which are not pressing upon them; but when they clad themselves with sad attire, when they put themselves into a mourning-weed; this it carries some kind of awfulness and solemnity with it, and it shews the occasion of grief to be more than an ordinary one unto them. Now thus it was with David here; He went or walk'd in mourning, which is an expression of some continuance and abiding of this his grief upon him. As Hezekiah speaks of himself, Isa. 38.15, I shall go mourning or softly all my years in the bitterness of my soul. This is the state and condition of some of the servants of God, to have it thus with them. Their whole life it is made up of mourning from the beginning of it to the end, or with very little intermission. There are divers instances of it both in History, as also in daily experience.
If ye would know whence it comes to be so; First, The best account of it is the holy will and good pleasure of God, who will have it to be so. Why some of the Servants of God should walk mournfully all their days, whiles yet some others should have more freedom from it, this cannot be better resolved, than into the Absoluteness of God himself, who does with his own as he pleases, and gives no account of his matters, as it is Job 33.13.
But yet further, There may be somewhat now and then even in shew and appearance for it; and that according to the temper and disposition of the parties themselves. There are some Children which are of that nature, that they are never well but when the Rod is over them. And so is it likewise with some Christians; God keeps them therefore sad, that he may keep them pliable, that he may bring them the better into order, which otherwise they would not be. So that this mournful walking, they may thank themselves for it, as the occasions of it. God delights in the comfort of his people, and that they should be full of joy and gladness: But they many times cause sadness to themselves from their own miscarriages, and force God to lay it upon them in order and reference hereunto, that it may be better with them in another world. Hence it is, that they do not only mourn, but go mourning all their days. Especially where they have some constant Corruptions which are cherish'd and foster'd by them; where there is some setled course of sin, or some secret lust unmortified, God does there oftentimes send some constant matter and occasion of mourning for the working-out of that Corruption which is in them, and which remains upon them. And thus much of the Expostulation as to the occasion, VVhy go I mourning, &c. i. e. Why am I in a mournful condition?
The Second is as to the Affection, VVhy go I mourning? that is, Why am I of such a mournful Spirit? David had just occasion of mourning; but he was inordinate in it, he was dejected and cast down in his Soul, as he signified in the Verses before: And now he is troubled and offended at this, and reasons with God about it, VVhy go I mourning? that is, Why do I mourn in this excess, as I now perceive my self to do? This is that which the Servants of God are oftentimes troubled withal, even the inordinacy and distemper of their Affections, when they go beyond their due measure and bounds; not only as it is painful, but as it is sinful; not only as it hath matter of smart, but matter of guilt. And upon this account doth David complain of it here in this place, VVhy go I mourning? to the wounding of mine own Conscience, to the dishonour of God, to the scandal of Religion? For to go mourning, and to go mourning thus, with these circumstances in it, this was as much to him as even the occasion of the mourning it self; and accordingly he expostulates about it.
Thirdly and lastly, This Expostulation hath reference to the Adversaries and Opposites of David, Because of the oppression of the enemy? And the Expostulation here again is twofold: First, Why doth the enemy oppress? And secondly, Why do I go mourning because of his oppression?
First, Why doth the Enemy oppress? David enquires and expostulates about that, as which he was not well satisfied about, but thought somewhat strange of it, that God should permit it so to be. Thus also the Prophet Habakkuk, Hab. 1.13. Wherefore lookest thou upon them that deal treacherously, and holdest thy tongue when the wicked devoureth the man that is more righteous than he? The Servants of God are apt to wonder in themselves at the oppressions and persecutings of those which are enemies to them. And so David here, Why doth the enemy oppress? There is this force in this Expostulation. And this again is of a threefold extent: It relates to God, to David, and to the Enemy himself.
Why doth he oppress? That is, Why, in regard of thee? How will it stand with thine Honour?
And, Why doth he oppress? That is, Why, in regard of me? How will it stand with my safety?
And again, Why doth he oppress? That is, Why, in regard of himself? How will it stand with his own ruine and destruction, whereunto he is design'd and appointed by thee? There are all these three in it.
First, Why, in regard of thee? How will it stand with thine Honour? It is a great and special Argument which Gods Servants do and may use for the hindering of the oppressions of their enemies; to urge, that it is inconsistent with the honour and glory of God, that they should prevail over them; What wilt thou do to thy mighty name? And especially in that part of enmity which was exprest here in the Text, which was reproach, and blasphemy, and insultation. David's enemies, they continually said unto him, Where is now thy God? This, it was not only an affliction to David, but likewise a reproach even to God himself, which reflected upon him, as if he were mindless and regardless of his people. Now therefore, in reference to God himself, might David well expostulate about them, and say, Why should the enemy thus oppress me? as being an argument likely to take, and to prevail with God against him. This is one thing which lies hard against the enemies of the people of God, that those who are enemies to them, are enemies to him; and he so reckons them, and esteems of them, although for higher and greater considerations he is pleased for a while to permit them.
Secondly, Why, in regard of me? How will it stand with my safety? There is this also included in it. As if he had said, Lord, I am one that fears thee, and who desire to approve my self to thee, and thou hast given me very sensible expressions and manifestations of thy loving-kindness towards me, both by day and by night: Now, Why then wilt thou suffer mine enemy still to persecute me, and to set himself thus against me? Why go I mourning because of the oppression of the enemy? There is this pertinent to it. And it is an argument (next to his own Honour) which is most likely to prevail with him. The Lord is so tender of the welfare, and safety, and comfort of his people, as that he is ready to oppose every thing, which any thing proves to be inconsistent with that.
Thirdly, Why, also in regard of the Enemy? How will it stand with his ruine, which is a thing appointed and design'd? Why wilt thou permit me to suffer from persons of so much wickedness and vileness? As the Prophet Habakkuk, in the place before-mention'd, Why holdest thou thy tongue, when the wicked devoureth the man that is more righteous than he? This is another great argument against the Enemies, and which also makes for the people of God, even the wickedness and insolency which is in them. The intolerableness of the one, makes so much the more for the security of the other; and accordingly do the Servants of God improve it, and make use of it, as David here in this Text. And so now may we our selves likewise do, and are to do upon the like occasions. Here are three arguments at once for us against our enemies, and especially our spiritual enemies, which are the greatest enemies of all. Lord, it is not for thine own Honour, for our safety and good, which thou regardest, nor for their ruine, to suffer such cruel Adversaries as these to oppress us, and prevail against us. And that's the first Branch of the Expostulation, Why doth the enemy oppress me?
Secondly, Which is more explicite and distinct, Why go I mourning because of his oppression? That is, Why should such a thing as this is, go so near me, and afflict me as it does? He had before ask'd himself the question, and now he asks it God, and that in a way of complaint; Lord, why dost thou suffer me so to fall under the oppressions of mine enemies? They are such as I know shall one day be destroy'd, and come to naught; And why should I then be so dejected and cast down from them, as at the present I am? There is this force also in the expression. Gods Servants, though they have cause to be affected with the attempts and insolences of their enemies, and (as I said) spiritual enemies more especially; yet it is a piece of weakness and infirmity in them, to be quite discouraged and out of heart for them, as David here seemed to be, and therefore expostulates with God about it, Why go I mourning for such a matter as this is? When the Children of God do consider the Almighty Power that is in God himself, the Interest which they have in this God, and the Curse which all their enemies do lye under and are exposed unto, there is very little reason for them to be so dejected and cast down in themselves, as they are for the most part apt to be upon such occasions as these are.
And therefore let them hence learn to raise, and excite, and stir up themselves, as God himself sometimes doth raise them, in Isa. 51.12, 13. I, even I am he that comforteth you. Who art thou, that thou shouldst be afraid of a man that shall dye, and of the son of man which shall be made as grass? And forgettest the Lord thy maker, that stretched forth the heavens, and laid the foundations of the earth? And hast feared continually every day, because of the fury of the oppressor, as he were ready to destroy; And where is the fury of the oppressor? Thus have we seen the several force and emphasis of this Expostulation before us in all particulars.
Now as concerning the scope and drift of it (for a close and conclusion of all), there is somewhat also to be said to that. David here tells us, that he will go to God, and complain to him, and reason out the case with him in his present affliction, Why hast thou forgotten me? Why go I mourning? Why doth the enemy oppress me? Now certainly he had some end with himself for so doing, and some hope which he did conceive to himself upon the doing of it; and that is, That God would relieve him and help him in his present condition; and so indeed might he well expect. When the Saints and Servants of God do at any time make their complaints to him, of any thing which is offensive to them, it is not in vain done by them, but it is such a course as is prosperous and effectual. This David supposes, whiles he says, he will go and argue it with him; and so may any other besides. It is but laying open their condition to God, and they shall receive redress from him in it. David doth not here fall to his intreaties, but only to his complaints. He does not say, Lord be pleased to remember me, take away this my mourning from me, and let not mine enemy any more oppress me. But only, Why, and Why, and Why. Why hast thou forgotten me? and, Why go I mourning, &c. The least word of intimation is enough to obtain relief and help from him. This is agreeable to that of the Apostle Paul, which he hath to the Philippians, in Phil. 4.6. Be careful for nothing, but in every thing by prayer and supplication let your requests be made known to God. Do but make your requests known, and ye shall be sure to have them heard to your minds, and have the desires of your hearts to be given you.
The Reason of it, is the Bowels and Affections which God bears to his people. Love, it needs no great intreaties or importunities to be used unto it, being ready and forward enough of it self. And this is in God towards his Servants; therefore it shall come to pass, that before they call, he will answer; and whiles they are yet speaking, he will hear, as the Prophet hath it, in Isa. 65.24. And again, Isa. 58.9. Then thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, here I am.
This is very much for the comfort and encouragement of the Servants of God. As for men of the world, when at any time they fall into distress, they know not whither to betake themselves, at least with success; they run sometimes to this thing, and sometimes they run to that, and all to little purpose or advantage, for they find no help or benefit from it; yea, that which they have most trusted unto at such a time, it does advantage them least of all. Their friends, and their honours, and their riches, they will then do them no good, nor afford any comfort unto them, when they stand most in need of comfort. Yea, but the people of God, they can find succour and comfort in him, in their addresses to him. The name of the Lord is a strong tower; the righteous run into it, and are safe, Prov. 18.10.
When David says here, That he will go and reason it, and expostulate it with God, Why hast thou forgotten me? &c. We must not understand it in a way of murmuring and repining against God, or quarrelling with his Providence towards him, as if God had done him some great wrong or injury in these his dealings with him. But we are to take it rather in a way of humble submission to God, and such an holy familiarity with God, as he doth allow to those which are his Children in their approaches to him. God gives us leave in humility to lay our cases and conditions before him, to argue and to expostulate with him, and to use reasons and motives to him for doing of that which we beg of him in prayer. And he takes great delight in such Expressions as these from us, as being the voice of his own Spirit in us, and a part of that Intercession which he makes for us.
Last of all, We may take notice of these words also, as words of Reflexion, and the speech of one that pleas'd himself in the very thoughts of such an help as this was. David was now alone by himself, and musing what course he should take in his present condition; and this now comes to his mind, after all his vexing of himself hitherto, That he will go to God his Rock, &c. As the prodigal Child in the Gospel, when he begins to come to himself, he says, I will arise and go to my father, Luk. 15.18. Even so does David here. And this he does not simply resolve on neither, but with some kind of pleasingness and content in it. The very meditation of God is sweet, as he says in another place, Psal. 104.34. For a Christian but to think with himself, That he hath a God to repair unto, who is his Fort, and Tower, and Rock; it is very delightful and comfortable unto him, and so hath cause to be.
Therefore we should more and more live and feed upon such thoughts as these are. When Deep calls unto Deep, when the Waves and Billows go over us, when we are ready to be overwhelm'd with afflictions, then to comfort our selves in this, That we may have freedom of access to God in our greatest extremities, who will be near at hand to help us out of them, and to preserve us in them. As David again in another place, when he was in that great distress at Ziklag, his Wives were Captives, his City burnt, his People mutinou; then did David encourage himself in the Lord his God, in 1 Sam. 30.6. So let us also learn to do.
So much for that. And so I have done with this 9th Verse also, and with this whole Psalm; for the 10th Verse we have already handled in the 3d, and the 11th Verse in the 5th.