It has been said that no great work in literature or in science was ever wrought by a man who did not love solitude. We may lay it down as an elemental principle of religion, that no large growth in holiness was ever gained by one who did not take time to be often long alone with God.
Austin Phelps

Spurgeon PS121

Spurgeon PS121

TITLE. This Psalm is headed, “_To the Chief Musician upon Sheminith, a Psalm of David_,” which title is identical with that of the sixth Psalm, except that Neginoth is here omitted. We have nothing new to add, and therefore refer the reader to our remarks on the dedication of #Ps 6|. As Sheminith signifies the eight, the Arabic version says it is concerning the end of the world, which shall be the eighth day, and refers it to the coming of the Messiah: without accepting so fanciful an interpretation, we may read this song of complaining faith in the light of His coming who shall break in pieces the oppressor. The subject will be the better before the mind’s eye if we entitle this Psalm: “GOOD THOUGHTS IN BAD TIMES”. It is supposed to have been written while Saul was persecuting David, and those who favoured his cause.

DIVISION.–In the first and second verses (#1,2|) David spreads his plaint before the Lord concerning the treachery of his age; verses #3,4| denounce judgments upon proud traitors; in verse #5|, Jehovah himself thunders out his wrath against oppressors; hearing this, the Chief Musician sings sweetly of the faithfulness of God and his care of his people, in verses #6,7|; but closes on the old key of lament in verse #8|, as he observes the abounding wickedness of his times. Those holy souls who dwell in Mesech, and sojourn in the tents of Kedar, may read and sing these sacred stanzas with hearts in full accord with their mingled melody of lowly mourning and lofty confidence.

EXPOSITION.

“_Help, Lord_.” A short, but sweet, suggestive, seasonable, and serviceable prayer; a kind of angel’s sword, to be turned every way, and to be used on all occasions. Ainsworth says the word rendered “help,” is largely used for all manner of saving, helping, delivering, preserving, etc. Thus it seems that the prayer is very full and instructive. The Psalmist sees the extreme danger of his position, for a man had better be among lions than among liars; he feels his own inability to deal with such sons of Belial, for “he who shall touch them must be fenced with iron;” he therefore turns himself to his all-sufficient Helper, the Lord, whose help is never denied to his servants, and whose aid is enough for all their needs. “_Help, Lord_,” is a very useful ejaculation which we may dart up to heaven on occasions of emergency, whether in labour, learning, suffering, fighting, living, or dying. As small ships can sail into harbours which larger vessels, drawing more water, cannot enter, so our brief cries and short petitions may trade with heaven when our soul is wind-bound, and business-bound, as to longer exercises of devotion, and when the stream of grace seems at too low an ebb to float a more laborious supplication. “_For the godly man ceaseth_;” the death, departure, or decline of godly men should be a trumpet-call for more prayer. They say that fish smell first at the head, and when godly men decay, the whole commonwealth will soon go rotten. We must not, however, be rash in our judgment on this point, for Elijah erred in counting himself the only servant of God alive, when there were thousands whom the Lord held in reserve. The present times always appear to be peculiarly dangerous, because they are nearest to our anxious gaze, and whatever evils are rife are sure to be observed, while the faults of past ages are further off, and are more easily overlooked. Yet we expect that in the latter days, “because iniquity shall abound, the love of many shall wax cold,” and then we must the more thoroughly turn from man, and address ourselves to the Churches’ Lord, by whose help the gates of hell shall be kept from prevailing against us. “_The faithful fail from among the children of men_;” when godliness goes, faithfulness inevitably follows; without fear of God, men have no love of truth. Common honesty is no longer common, when common irreligion leads to universal godlessness. David had his eyes on Doeg, and the men of Ziph and Keilah, and perhaps remembered the murdered priests of Nob, and the many banished ones who consorted with him in the cave of Adullam, and wondered where the state would drift without the anchors of its godly and faithful men. David, amid the general misrule, did not betake himself to seditious plottings, but to solemn petitionings; nor did he join with the multitude to do evil, but took up the arms of prayer to withstand their attacks upon virtue.

“_They speak vanity every one with his neighbour_.” They utter that which is vain _to hear_, because of its frivolous, foolish, want of worth; vain to _believe_, because it was false and lying; vain to _trust to_, since it was deceitful and flattering; vain to _regard_, for it lifted up the hearer, filling him with proud conceit of himself. It is a sad thing when it is the fashion to talk vanity. “Ca’ me, and I’ll ca’ thee,” is the old Scotch proverb; give me a high-sounding character, and I will give you one. Compliments and fawning congratulations are hateful to honest men; they know that if they take they must give them, and they scorn to do either. These accommodation-bills are most admired by those who are bankrupt in character. Bad are the times when every man thus cajoles and cozens his neighbour. “_With flattering lips and with a double heart do they speak_.” He who puffs up another’s heart, has nothing better than wind in his own. If a man extols me to my face, he only shows me one side of his heart, and the other is black with contempt for me, or foul with intent to cheat me. Flattery is the sign of the tavern where duplicity is the host. The Chinese consider a man of two hearts to be a very base man, and we shall be safe in reckoning all flatterers to be such.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Verse 1. “_Help, Lord_.” ‘Twas high time to call to heaven for help, when Saul cried, “Go, kill me up the priests of Jehovah” (the occasion as it is thought of making this Psalm), and therein committed the sin against the Holy, as some grave divines are of opinion. #1Sa 22:17|. David, after many sad thoughts about that slaughter, and the occasion of it, Doeg’s malicious information, together with the paucity of his fast friends, and the multitude of his sworn enemies at court, breaks forth abruptly into these words, “_Help Lord_,” help at a dead lift. The Arabic version hath it, _Deliver me by main force_, as with weapons of war, for “the Lord is a man of war.” #Ex 15:3|.–^John Trapp.

Verse 1.–“_The faithful_.” “_A faithful man_,” as a parent, a reprover, an adviser, one “without guile,” “who can find?” #Pr 20:6|. Look close. View thyself in the glass of the word. Does thy neighbour or thy friend, find thee _faithful_ to him? What does our daily intercourse witness? Is not the attempt to speak what is agreeable oft made at the expense of truth? Are not professions of regard sometimes utterly inconsistent with our real feelings? In common life, where gross violations are restrained, a thousand petty offences are allowed, that break down the wall between sin and duty, and, judged by the divine standard, are indeed guilty steps upon forbidden ground.–^Charles Bridges, 1850.

Verse 1.–A “_faithful_” man must be, first of all, faithful to himself; then, he must be faithful to God; and then, he must be faithful to others, particularly the church of God. And this, as it regards ministers, is of peculiar importance.–^Joseph Irons, 1840.

Verse 1.–Even as a careful mother, seeing her child in the way when a company of unruly horses run through the streets in full career, presently whips up her child in her arms and taketh him home; or as the hen, seeing the ravenous kite over her head, clucks and gathers her chickens under her wings; even so when God hath a purpose to bring a heavy calamity upon a land, it hath been usual with him to call and cull out to himself, such as are his dearly beloved. He takes his choice servants from the evil to come. Thus was Augustine removed a little before Hippo (wherein he dwelt) was taken; Pareus died before Heidelburg was sacked; and Luther was taken off before Germany was overrun with war and bloodshed.–^Ed. Dunsterville in a Sermon at the Funeral of Sir Sim. Harcourt, 1642.

Verse 1.–“_Help, Lord; for the godly man ceaseth_,” etc.:– Back then, complainer, loathe thy life no more, Nor deem thyself upon a desert shore, Because the rocks the nearer prospect close. Yet in fallen Israel are there hearts and eyes, That day by day in prayer like thine arise; Thou knowest them not, but their Creator known, Go, to the world return, nor fear to cast Thy bread upon the waters, sure at last In joy to find it after many days.

^John Keble, 1792-1866.

Verses 1,2,4.–Consider our markets, our fairs, our private contracts and bargains, our shops, our cellars, our weights, our measures, our promises, our protestations, our politic tricks and villanous Machiavelism, our enhancing of the prices of all commodities, and tell, whether the twelfth Psalm may not as fitly be applied to our times as to the days of the man of God; in which the feigning, and lying, and facing, and guile, and subtlety of men provoked the psalmist to cry out, “_Help, Lord; for there is not a godly man left: for the faithful are failed from among the children of men: they speak deceitfully every one with his neighbour, flattering with their lips, and speak with a double heart, which have said, With our tongue we will prevail; our lips are our own: who is Lord over us_?”–R. Wolcombe. 1612.

Verse 2.–“_They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak_.” The feigned zeal is just like a water-man, that looks one way and rows another way; for this man _pretends_ one thing and _intends_ another thing; as Jehu pretended the zeal of God’s glory, but his aim was at his master’s kingdom; and his zeal to God’s service was but to bring him to the sceptre of the kingdom. So Demetrius professed great love unto Diana, but his drift was to maintain the honour of his profession; and so we have too many that make great show of holiness, and yet their hearts aim at other ends; but they may be sure, though they can deceive the world and destroy themselves, yet not God, who knoweth the secrets of all hearts.–^Gr. Williams, 1636.

Verse 2.–“They speak vanity.”– Faithless is earth, and faithless are the skies! Justice is fled, and truth is now no more!

^Virgil’s, AEneid, IV. 373.

Verse 2.–“_With a double heart_.” Man is nothing but insincerity, falsehood, and hypocrisy, both in regard to himself and in regard to others. He does not wish that he should be told the truth, he shuns saying it to others; and all these moods, so inconsistent with justice and reason, have their roots in his heart.–Blaise Pascal.

Verse 2.–“_With flattering lips and with a double heart do they speak_.” There is no such stuff to make a cloak of as religion; nothing so fashionable, nothing so profitable: it is a livery wherein a wise man may serve two masters, God and the world, and make a gainful service by either. I serve both, and in both myself, by prevaricating with both. Before man none serves his God with more severe devotion: for which, among the best of men, I work my own ends, and serve myself. In private, I serve the world; not with so strict devotion, but with more delight; where fulfilling of her servants’ lusts, I work my end and serve myself. The house of prayer who more frequents than I? In all Christian duties who more forward than I? I fast with those that fast, that I may eat with those that eat. I mourn with those that mourn. No hand more open to the cause than mine, and in their families none prays longer and with louder zeal. Thus when the opinion of a holy life hath cried the goodness of my conscience up, my trade can lack no custom, my wares can want no price, my words can need no credit, my actions can lack no praise. If I am covetous it is interpreted providence; if miserable, it is counted temperance; if melancholy, it is construed godly sorrow; if merry, it is voted spiritual joy; if I be rich, it is thought the blessing of a godly life; if poor, supposed the fruit of conscionable dealing; if I be well spoken of, it is the merit of holy conversation; if ill, it is the malice of malignants. Thus I sail with every wind, and have my end in all conditions. This cloak in summer keeps me cool, in winter warm, and hides the nasty bag of all my secret lusts. Under this cloak I walk in public fairly with applause, and in private sin securely without offence, and officiate wisely without discovery. I compass sea and land to make a proselyte; and no sooner made, but he makes me. At a fast I cry Geneva, and at a feast I cry Rome. If I be poor, I counterfeit abundance to save my credit; if rich, I dissemble poverty to save charges. I most frequent schismatical lectures, which I find most profitable; from thence learning to divulge and maintain new doctrines; they maintain me in suppers thrice a week. I use the help of a lie sometimes, as a new stratagem to uphold the gospel; and I colour oppression with God’s judgments executed upon the wicked. Charity I hold an extraordinary duty, therefore not ordinarily to be performed. What I openly reprove abroad, for my own profit, that I secretly act at home, for my own pleasure. But stay, I see a handwriting in my heart which damps my soul. It is charactered in these said words, “Woe be to you, hypocrites.” #Mt 23:13|.–^Francis Quarles’ “Hypocrite’s Soliloquy.”

Verse 2.–“_With flattering lips_,” etc. The world indeed says that society could not exist if there were perfect truthfulness and candour between man and man; and that the world’s propriety would be as much disturbed if every man said what he pleased, as it was in those days of Israelitish history, when every man did that which was right in his own eyes. The world is assuredly the best judge of its own condition and mode of government, and therefore I will not say what a libel does such a remark contain, but oh, what a picture does it present of the social edifice, that its walls can be cemented and kept together only by flattery and falsehood.–^Barton Bouchier.

Verse 2.–“_Flattering lips_!” The philosopher Bion being asked what animal he thought the most hurtful, replied, “That of wild creatures a tyrant, and of tame ones a flatterer.” The flatterer is the most dangerous enemy we can have. Raleigh, himself a courtier, and therefore initiated into the whole art of flattery, who discovered in his own career and fate its dangerous and deceptive power, its deep artifice and deeper falsehood, says, “A flatterer is said to be a beast that biteth smiling. But it is hard to know them from friends–they are so obsequious and full of protestations; for, as a wolf resembles a dog, so doth a flatterer a friend.”–^The Book of Symbols, 1844.

Verse 2.–“_They speak with a double heart_.” The original is, “A heart and a heart_:” one for the church, another for the change; one for Sundays, another for working-days; one for the king, another for the pope. A man without a heart is a wonder, but a man with two hearts is a monster. It is said of Judas “There were many hearts in one man;” and we read of the saints, “There was one heart in many men.” #Ac 4:32|. _Dabo illis cor unum_; a special blessing.–^Thomas Adams.

Verse 2.–When men cease to be faithful to their God, he who expects to find them so to each other will be much disappointed. The primitive sincerity will accompany the primitive piety in her flight from the earth; and then interest will succeed conscience in the regulation of human conduct, till one man cannot trust another farther than he holds him by that tie. Hence, by the way, it is, that though many are infidels themselves, yet few choose to have their families and dependants such; as judging, and rightly judging, that true Christians are the only persons to be depended on for the exact discharge of social duties.–^George Horne.

HINTS TO PREACHERS.

Verse 1.–“_Help, Lord_.” I. The Prayer itself, short, suggestive, seasonable, rightly directed, vehement. II. Occasions for its use. III. Modes of its answer. IV. Reasons for expecting gracious reply.

First two clauses.–Text for funeral of an eminent believer.

Whole verse.–I. _The fact bewailed_–describe godly and faithful, and show how they fail. II. _The feeling excited_. Mourning the loss, fears for church, personal need of such companions, appeal to God. III. _The forebodings aroused_. Failure of the cause, judgments impending, etc. IV. _The faith remaining_: “Help, Lord.”

Verse 1.–Intimate connection between yielding honour to God and honesty to man, since they decline together.

verse 2 (first clause).–A discourse upon the prevalence and perniciousness of vain talk.

The whole verse.–Connection between flattery and treachery.

“_A double heart_.” Right and wrong kinds of _hearts_, and the disease of duplicity.