Spurgeon PS111

SUBJECT.–Charles Simeon gives an excellent summary of this Psalm in the following sentences:–“The Psalms are a rich repository of experimental knowledge. David, at the different periods of his life, was placed in almost every situation in which a believer, whether rich or poor, can be placed; and in these heavenly compositions he delineates all the workings of the heart. He introduces, too, the sentiments and conduct of the various persons who were accessory either to his troubles or his joys; and thus sets before us a compendium of all that is passing in the hearts of men throughout the world. When he penned this Psalm he was under persecution from Saul, who sought his life, and hunted him ‘as a partridge upon the mountains.’ His timid friends were alarmed for his safety, and recommended him to flee to some mountain where he had a hiding-place, and thus to conceal himself from the rage of Saul. But David, being strong in faith, spurned the idea of resorting to any such pusillanimous expedients, and determined confidently to repose his trust in God.”

To assist us to remember this short, but sweet Psalm, we will give it the name of ‘THE SONG OF THE STEDFAST.’

DIVISION. From #1-3|, David describes the temptation with which he was assailed, and from #4-7|, the arguments by which his courage was sustained.

EXPOSITION.

These verses contain an account of a temptation to distrust God, with which David was, upon some unmentioned occasion, greatly exercised. It may be, that in the days when he was in Saul’s court, he was advised to flee at a time when this flight would have been charged against him as a breach of duty to the king, or a proof of personal cowardice. His case was like that of Nehemiah, when his enemies, under the garb of friendship, hoped to entrap him by advising him to escape for his life. Had he done so, they could then have found a ground of accusation. Nehemiah bravely replied, “Shall such a man as I flee?” and David, in a like spirit, refuses to retreat, exclaiming, “_In the Lord put I my trust; how say ye to my soul, Flee as a bird to your mountain_?” When Satan cannot overthrow us by presumption, how craftily will he seek to ruin us by distrust! He will employ our dearest friends to argue us out of our confidence, and he will use such plausible logic, that unless we once for all assert our immovable trust in Jehovah, he will make us like the timid bird which flies to the mountain whenever danger presents itself. How forcibly the case is put! The bow is bent, the arrow is fitted to the string: “Flee, flee, thou defenceless bird, thy safety lies in flight; begone, for thine enemies will send their shafts into thy heart; haste, haste, for soon wilt thou be destroyed!” David seems to have felt the force of the advice, for it came home _to his soul_; but yet he would not yield, but would rather dare the danger than exhibit a distrust in the Lord his God. Doubtless, the perils which encompassed David were great and imminent; it was quite true that his enemies were _ready_ to _shoot privily_ at him; it was equally correct that the very _foundations_ of law and justice were _destroyed_ under Saul’s unrighteous government: but what were all these things to the man whose trust was in God alone? He could brave the dangers, could escape the enemies, and defy the injustice which surrounded him. His answer to the question, “What can the righteous do?” would be the counter-question, “What cannot they do?” When prayer engages God on our side, and when faith secures the fulfillment of the promise, what cause can there be for flight, however cruel and mighty our enemies? With a sling and a stone, David had smitten a giant before whom the whole hosts of Israel were trembling, and the Lord, who delivered him from the uncircumcised Philistine, could surely deliver him from King Saul and his myrmidons. There is no such word as “impossibility” in the language of faith; that martial grace knows how to fight and conquer, but she knows not how to flee.

EXPLANATORY NOTES AND QUAINT SAYINGS.

Whole Psalm.–The most probable account of the occasion of this Psalm is that given by Amyraldus. He thinks it was composed by David while he was in the court of Saul, at a time when the hostility of the king was beginning to show itself, and before it had broken out into open persecution. David’s friends, or those professing to be so, advised him to flee to his native mountains for a time, and remain in retirement, till the king should show himself more favourable. David does not at that time accept the counsel, though afterwards he seems to have followed it. This Psalm applies itself to the establishment of the church against the calumnies of the world and the compromising counsel of man, in that confidence which is to be placed in God the Judge of all.–^W. Wilson, D.D., in loc., 1860.

Whole Psalm.–If one may offer to make a modest conjecture, it is not improbable this Psalm might be composed on the sad murder of the priests by Saul (#1Sa 22:19|), when after the slaughter of Abimelech, the high priest, Doeg, the Edomite, by command from Saul, “slew in one day fourscore and five persons which wore a linen ephod.” I am not so carnal as to build the spiritual church of the Jews on the material walls of the priests’ city at Nob (which then by Doeg was smitten with the edge of the sword), but this is most true, that “knowledge must preserve the people;” and (#Mal 2:7|), “The priests’ lips shall preserve knowledge;” and then it is easy to conclude, what an earthquake this massacre might make in the _foundations of religion_.–^Thomas Fuller.

Whole Psalm.–Notice how remarkably the whole Psalm corresponds with the deliverance of Lot from Sodom. This verse, with the angel’s exhortation, “Escape to the mountains, lest thou be consumed,” and Lot’s reply, “I cannot escape to the mountains, lest some evil take me and I die.” #Ge 19:17-19|. And again, “_The Lord’s seat is in heaven, and upon the ungodly he shall rain snares, fire, brimstone, storm and tempest_,” with “Then the Lord rained upon Sodom and Gomorrah brimstone and fire out of heaven:” and again, “_His countenance will behold the thing that is just_,” with “Delivered just Lot … for that righteous man vexed his righteous soul with their ungodly deeds.” #2Pe 2:7,8|.–^Cassiodorus (A.D., 560) in John Mason Neale’s “Commentary on the Psalms, from Primitive and Medieval Writers,” 1860.

Whole Psalm.–The combatants at the Lake Thrasymene are said to have been so engrossed with the conflict, that neither party perceived the convulsions of nature that shook the ground– “An earthquake reeled unheedingly away, None felt stern nature rocking at his feet.”

From a nobler cause, it is thus with the soldiers of the Lamb. They believe, and, therefore, make no haste; nay, they can scarcely be said to feel earth’s convulsions as other men, because their eager hope presses forward to the issue at the advent of the Lord.–^Andrew A. Bonar.

Verse 1.–“_I trust in the Lord: how do ye say to my soul, Swerve on to your mountain like a bird_?” (others, “_O thou bird_.”) Saul and his adherents mocked and jeered David with such taunting speeches, as conceiving that he knew no other shift or refuge, but so betaking himself unto wandering and lurking on the mountains; hopping, as it were, from one place to another like a silly bird; but they thought to ensnare and take him well enough for all that, not considering God who was David’s comfort, rest and refuge.–^Theodore Haak’s “Translation of the Dutch Annotations, as ordered by the Synod of Dort, in 1618.” London, 1657.

Verse 1.–“_With Jehovah I have taken shelter; how say ye to my soul, Flee, sparrows, to your hill_?” “_Your hill_,” that hill from which you say your help cometh: a sneer. Repair to that boasted hill, which may indeed give you the help which it gives the sparrow: a shelter against the inclemencies of a stormy sky, no defence against our power.–^Samuel Horsley, in loc.

Verse 1.–“_In the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain_?” The holy confidence of the saints in the hour of great trial is beautifully illustrated by the following ballad which Anne Askew, who was burned at Smithfield in 1546, made and sang when she was in Newgate:– Like as the armed knight, | On thee my care I cast, Appointed to the field, | For all their cruel spite:

With this world will I fight, | I set not by their haste; And Christ shall be my shield. | For thou art my delight.

But fight thou in my stead. | Of their iniquity.

Verse 1.–“_How say ye to my soul, Flee as a bird to your mountain_?” We may observe, that David is much pleased with the metaphor in frequently comparing himself to a bird, and that of several sorts: first, to an eagle (#Ps 103:5|), “My youth is renewed like the eagle’s;” sometimes to an owl (#Ps 102:6|), “I am like an owl in the desert;” sometimes to a pelican, in the same verse, “Like a pelican in the wilderness;” sometimes to a sparrow (#Ps 102:7|), “I watch, and am as a sparrow; ” sometimes to a partridge, “As when one doth hunt a partridge.” I cannot say that he doth compare himself to a dove, but he would compare himself (#Ps 55:6|), “O that I had the wings of a dove, for then I would flee away, and be at rest.” Some will say, How is it possible that birds of so different a feather should all so fly together as to meet in the character of David? To whom we answer, That no two men can more differ one from another, than the same servant of God at several times differeth from himself. David in prosperity, when commanding, was like an _eagle_; in adversity, when contemned, like an _owl_; in devotion, when retired, like a _pelican_; in solitariness, when having no company, like a _sparrow_; in persecution, when fearing too much company (of _Saul_), like a _partridge_. This general metaphor of a _bird_, which David so often used on himself, his enemies in the first verse of this Psalm used on him, though not particularising the kind thereof: “_Flee as a bird to your mountain_;” that is, speedily betake thyself to thy God, in whom thou hopest for succour and security.

Seeing this counsel was both good in itself, and good at this time, why doth David seem so angry and displeased thereat? Those his words, “_Why say you to my soul, Flee as a bird to your mountain_?” import some passion, at leastwise, a disgust of the advice. It is answered, David was not offended with the counsel, but with the manner of the propounding thereof. His enemies did it ironically in a gibing, jeering way, as if his flying thither were to no purpose, and he unlikely to find there the safety he sought for. However, David was not hereby put out of conceit with the counsel, beginning this Psalm with this his firm resolution, “_In the Lord put I my trust: how say ye then to my soul_,” etc. Learn we from hence, when men give us good counsel in a jeering way, let us take the counsel, and practise it; and leave them the jeer to be punished for it. Indeed, corporal cordials may be envenomed by being wrapped up in poisoned papers; not so good spiritual advice where the good matter receives no infection from the ill manner of the delivery thereof. Thus, when the chief priests mocked our Saviour (#Mt 27:43|), “He trusteth in God, let him deliver him now if he will have him.” Christ trusted in God never a whit the less for the fleere and flout which their profaneness was pleased to bestow upon him. Otherwise, if men’s mocks should make us to undervalue good counsel, we might in this age be mocked out of our God, and Christ, and Scripture, and heaven; the apostle Jude, verse #Jude 1:18|, having foretold that in the last times there should be mockers, walking after their own lusts.–^Thomas Fuller.

Verse 1.–It is as great an offence to make a new, as to deny the true God. “_In the Lord put I my trust_;” how then “_say ye unto my soul_” (ye seducers of souls), “_that she should fly unto the mountains as a bird_;” to seek unnecessary and foreign helps, as if the Lord alone were not sufficient? “The Lord is my rock, and my fortress, and he that delivereth me, my God, and my strength; in him will I trust: my shield, the horn of my salvation, and my refuge. I will call upon the Lord, who is worthy to be praised, so shall I be safe from mine enemies.” “Whom have I in heaven but thee,” amongst those thousands of angels and saints, what Michael or Gabriel, what Moses or Samuel, what Peter, what Paul? “and there is none in earth that I desire in comparison of thee.”–^John King, 1608.

Verse 1.–In temptations of inward trouble and terror, it is not convenient to dispute the matter with Satan. David in #Ps 42:11|, seems to correct himself for his mistake; his soul was cast down within him, and for the cure of that temptation, he had prepared himself by arguments for a dispute; but perceiving himself in a wrong course, he calls off his soul from disquiet to an immediate application to God and the promises, “Trust still in God, for I shall yet praise him;” but here he is more aforehand with his work; for while his enemies were acted by Satan to discourage him, he rejects the temptation at first, before it settled upon his thoughts, and chaseth it away as a thing that he would not give ear to. “_In the Lord put I my trust: how say ye to my soul, Flee as a bird to your mountain_?” And there are weighty reasons that should dissuade us from entering the lists with Satan in temptation of inward trouble.–^Richard Gilpin.

Verse 1.–The shadow will not cool except in it. What good to have the shadow though of a mighty rock, when we sit in the open sun? To have almighty power engaged for us, and we to throw ourselves out of it, by bold sallies in the mouth of temptation! The saints’ falls have been when they have run out of their trench and stronghold; for, like the conies, they are a weak people in themselves, and their strength lies in the rock of God’s almightiness, which is their habitation.–^William Gurnall.

Verse 1.–The saints of old would not accept deliverances on base terms. They scorned to fly away for the enjoyment of rest except it were with the wings of a dove, covered with silver innocence. As willing were many of the martyrs to die, as to dine. The tormentors were tired in torturing Blandina. “We are ashamed, O Emperor! The Christians laugh at your cruelty, and grow the more resolute,” said one of Julian’s nobles. This the heathen counted obstinacy; but they knew not the power of the Spirit, nor the secret armour of proof which saints wear about their hearts.–^John Trapp.

Verse 2.–“_For, lo, the wicked bend their bow_,” etc. This verse presents an unequal combat betwixt _armed power, advantaged with policy_, on the one side; and _naked innocence_ on the other. First, _armed power_: “_They bend their-bows, and make ready their arrows_,” being all the artillery of that age; secondly, _advantaged with policy_: “_that they may privily shoot_,” to surprise them with an ambush unawares, probably pretending amity and friendship unto them; thirdly, _naked innocence_: if innocence may be termed naked, which is its own armour; “_at the upright in heart_.”–^Thomas Fuller.

Verse 2.–“_For, lo, the ungodly bend their bow, and make ready their arrows within the quiver: that they may privily shoot at them which are true of heart_.” The plottings of the chief priests and Pharisees that they might take Jesus by subtlety and kill him. They bent their bow, when they hired Judas Iscariot for the betrayal of his Master; they made ready their arrows within the quiver when they sought “false witnesses against Jesus to put him to death.” #Mt 26:59|. “_Them which are true of heart_.” Not alone the Lord himself, the only true and righteous, but his apostles, and the long line of those who should faithfully cleave to him from that time to this. And as with the Master, so with the servants: witness the calumnies and the revilings that from the time of Joseph’s accusation by his mistress till the present day, have been the lot of God’s people.–^Michael Ayguan, 1416, in J. M. Neale’s Commentary.

Verse 2.–“_That they may secretly shoot at them which are upright in heart_.” They bear not their bows and arrows as scarecrows in a garden of cucumbers, to fray, but _to shoot_, not at stakes, but men; their arrows are _jacula mortifera_ (#Ps 7|.), deadly arrows, and lest they should fail to hit, they take advantage of the dark, of privacy and secrecy; they shoot _privily_. Now this is the covenant of hell itself. For what created power in the earth is able to dissolve that work which _cruelty_ and _subtlety_, like Simeon and Levi, brothers in evil, are combined and confederate to bring to pass? Where subtlety is ingenious, insidious to invent, cruelty barbarous to execute, subtlety giveth counsel, cruelty giveth the stroke. Subtlety ordereth the time, the place, the means, accommodateth, concinnateth circumstances; cruelty undertaketh the act: subtlety hideth the knife, cruelty cutteth the throat: subtlety with a cunning head layeth the ambush, plotteth the train, the stratagem; and cruelty with as savage a heart, sticketh not at the dreadfullest, direfullest objects, ready to wade up to the ankles, the neck, in a whole red sea of human, yea, country blood: how fearful is their plight that are thus assaulted!–^John King.

Verse 3.–“_If the foundations be destroyed, what can the righteous do_?” But now we are met with a giant objection, which with Goliath must be removed, or else it will obstruct our present proceedings. Is it possible that the _foundations of religion_ should be destroyed? Can God be in so long a sleep, yea, so long a lethargy, as patiently to permit the ruins thereof? If he looks on, and yet doth not see these _foundations_ when destroyed, where then is his _omnisciency_? If he seeth it, and cannot help it, where then is his _omnipotency_? If he seeth it, can help it, and will not, where then is his _goodness_ and _mercy_? Martha said to Jesus (#Joh 11:21|), “Lord, if thou hadst been here, my brother had not died.” But many will say, Were God effectually present in the world with his aforesaid attributes, surely the _foundations_ had not _died_, had not been _destroyed_. We answer negatively, that it is impossible that the _foundations_ of religion should ever be totally and finally _destroyed_, either in relation to the church in general, or in reference to every true and lively member thereof. For the first, we have an express promise of Christ. #Mt 16:18|. “The gates of hell shall not prevail against it.” _Fundamenta tamen stant inconcussa Sionis_. And as for every particular Christian (#2Ti 2:19|), “Nevertheless, the foundation of God standeth sure, having this seal, the Lord knoweth them that are his.” However, though for the reasons aforementioned in the objections (the inconsistency thereof with the attributes of God’s omnipotency, omnisciency, and goodness), the _foundations_ can never totally and finally, yet may they partially be destroyed, _quoad gradum_, in a fourfold degree, as followeth. First, _in the desires and utmost endeavours of wicked men_.

1. Hoc velle, They bring their -| 2. Hoc agere,
3. Totum posse.

If they _destroy_ not the foundations, it is no thanks to them, seeing all the world will bear them witness they have done _their best_ (that is, _their worst_), what their might and malice could perform. Secondly, _in their own vainglorious imaginations_: they may not only vainly boast, but also verily believe that they have _destroyed the foundations_. Applicable to this purpose, is that high rant of the Roman emperor (#Lu 2:1|): “And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.” All the world! whereas he had, though much, not all in Europe, little in Asia, less in Africa, none in America, which was so far from being conquered, it was not so much as known to the Romans. But _hyperbole_ is not a figure, but the ordinary language of pride; because indeed Augustus had very much, he proclaimeth himself to have all the world. … Thirdly, _the foundations may be destroyed_ as to all outward visible illustrious apparition. The church in persecution is like unto a ship in a tempest; down go all their masts, yea, sometimes for the more speed they are forced to cut them down: not a piece of canvas to play with the winds, no sails to be seen; they lie close knotted to the very keel, that the tempest may have the less power upon them, though when the storm is over, they can hoist up their sails as high, and spread their canvas as broad as ever before. So the church in the time of persecution _feared_, but especially _felt_, loseth all gayness and gallantry which may attract and allure the eyes of beholders, and contenteth itself with its own secrecy. In a word, on the work-days of affliction she weareth her worst clothes, whilst her best are laid up in her wardobe, in sure and certain hope that God will give her a _holy_ and _happy day_, when with joy she shall wear her best garments. Lastly, they may be _destroyed_ in the _jealous apprehensions_ of the best saints and servants of God, especially in their melancholy fits. I will instance in no puny, but in a star of the first magnitude and greatest eminency, even Elijah himself complaining (#1Ki 19:10|): “And I, even I only, am left; and they seek my life, to take it away.”–^Thomas Fuller.

Verse 3.–“_If_.” It is the only word of comfort in the text, that what is said is not _positive_, but _suppositive_; not thetical, but hypothetical. And yet this comfort which is but a spark (at which we would willingly kindle our hopes), is quickly sadded with a double consideration. First, impossible suppositions produce impossible consequences, “As is the mother, so is the daughter.” Therefore, surely God’s Holy Spirit would not suppose such a thing but what was feasible and possible, but what either had, did, or might come to pass. Secondly, the Hebrew word is not the conditional _im, si, si forte_, but _chi, quia, quoniam_, because, and (although here it be favourably rendered _if_), seemeth to import, more therein, that the sad case had already happened in David’s days. I see, therefore, that this _if_, our only hope in the text, is likely to prove with Job’s friends, but a miserable comforter. Well, it is good to know the worst of things, that we may provide ourselves accordingly; and therefore let us behold this doleful case, not as doubtful, but as done; not as feared, but felt; not as suspected, but at this time really come to pass.–^Thomas Fuller.

Verse 3.–“_If the foundations_,” etc. My text is an answer to a tacit objection which some may raise; namely, that the righteous are wanting to themselves, and by their own easiness and inactivity (not daring and doing so much as they might and ought), betray themselves to that bad condition. In whose defence David shows, that if God in his wise will and pleasure seeth it fitting, for reasons best known to himself to suffer religion to be reduced to terms of extremity, it is not placed in the power of the best man alive to remedy and redress the same. “_If the foundations be destroyed, what can the righteous do_?” My text is hung about with _mourning_, as for a funeral sermon, and contains: First, a sad case supposed, “_If the foundations be destroyed_.” Secondly, a sad question propounded, “_What can the righteous do_?” Thirdly, a sad answer implied, namely, that they can do just nothing, as to the point of re-establishing the destroyed foundation.–^Thomas Fuller.

Verse 3.–“_If the foundations be destroyed_,” etc. The civil foundation of a nation or people, is their laws and constitutions. The order and power that’s among them, that’s the foundation of a people; and when once this foundation is destroyed, “_What can the righteous do_?” What can the best, the wisest in the world, do in such a case? What can any man do, if there be not a foundation of government left among men? There is no help nor answer in such a case but that which follows in the fourth verse of the Psalm, “_The Lord is in his holy temple, the Lord’s throne is in heaven: his eyes behold, his eyelids try, the children of men_;” as if he had said, in the midst of these confusions, when as it is said (#Ps 82:5|), “All the foundations of the earth are out of course_;” yet God keeps his course still, he is where he was and as he was, without variableness or shadow of turning.–^Joseph Caryl.

Verse 3.–“_The righteous_.” The righteous indefinitely, equivalent to the righteous universally; not only the righteous as a single arrow, but in the whole sheaf; not only the righteous in their personal, but in their diffusive capacity. Were they all collected into one body, were all the righteous living in the same age wherein the foundations are destroyed, summoned up and modelled into one corporation, all their joint endeavours would prove ineffectual to the re-establishing of the fallen foundations, as not being man’s work, but only God’s work to perform.–^Thomas Fuller.

Verse 3.–“_The foundations_.” Positions, the things formerly fixed, placed, and settled. It is not said, if the roof be ruinous, or if the side walls be shattered, but if the _foundations_.

Verse 3.–“_Foundations be destroyed_.” In the plural. Here I will not warrant my skill in architecture, but conceive this may pass for an undoubted truth: it is possible that a building settled on several entire _foundations_ (suppose them _pillars_) close one to another, if one of them fall, yet the structure may still stand, or rather hang (at the least for a short time) by virtue of the _complicative_, which it receiveth from such foundations which still stand secure. But in case there be a total rout, and an utter ruin of all the _foundations_, none can fancy to themselves a possibility of that building’s subsistence.–^Thomas Fuller.

Verse 3.–“_What CAN the righteous_?” The _can_ of the righteous is a limited _can_, confined to the rule of God’s word; they _can_ do nothing but what they _can_ lawfully do. #2Co 13:8|. “For we _can_ do nothing against the truth, but for the truth: ” _Illud possumus, quod jure possumus_. Wicked men can do anything; their conscience, which is so wide that it is none at all, will bear them out to act anything how unlawful soever, to stab, poison, massacre, by any means, at any time, in any place, whosoever standeth betwixt them and the effecting their desires. Not so the righteous; they have a rule whereby to walk, which they will not, they must not, they dare not, cross. If therefore a righteous man were assured, that by the breach of one of God’s commandments he might restore decayed religion, and re-settle it _statu quo prius_, his hands, head, and heart are tied up, he _can_ do nothing, because _their damnation is just who say_ (#Ro 3:8|), “_Let us do evil that good may come thereof_.”

Verse 3.–“_Do_.” It is not said, _What can they think_? It is a great blessing which God hath allowed injured people, that though otherwise oppressed and straitened, they may freely enlarge themselves in their thoughts.–^Thomas Fuller.

Verse 3.–Sinning times have ever been the saints’ praying times: this sent Ezra with a heavy heart to confess the sin of his people, and to bewail their abomination, before the Lord. #Ezr 9|. And Jeremiah tells the wicked of his degenerate age, that “his soul should weep in secret places for their pride.” #Jer 13:17|. Indeed, sometimes sin comes to such a height, that this is almost all the godly can do, to get into a corner, and bewail the general pollutions of the age. “_If the foundations be destroyed, what can the righteous do_?” Such dismal days of national confusion our eyes have seen when foundations of government were destroyed, and all hurled into military confusion. When it is thus with a people, “_What can the righteous do_?” Yes, this they may, and should do, “fast and pray.” There is yet a God in heaven to be sought to, when a people’s deliverance is thrown beyond the help of human policy or power. Now is the fit time to make their appeal to God, as the words following hint: “_The Lord is in his holy temple, the Lord’s throne is in heaven_;” in which words God is presented sitting in heaven as a temple, for their encouragement, I conceive, in such a desperate state of affairs, to direct their prayers thither for deliverance. And certainly this hath been the engine that hath been instrumental, above any, to restore this poor nation again, and set it upon the foundation of that lawful government from which it had so dangerously departed.–^William Gurnall.

HINTS TO PREACHERS.

Verse 1.–Faith’s bold avowal, and brave refusal.

Verse 1.–Teacheth us to trust in God, how great soever our dangers be; also that we shall be many times assaulted to make us put far from us this trust, but yet that we must cleave unto it, as the anchor of our souls, sure and steadfast.–^Thomas Wilcocks.

Verse 1.–The advice of cowardice, and the jeer of insolence, both answered by faith. Lesson–Attempt no other answer.

Verse 2.–The craftiness of our spiritual enemies.

Verse 3.–This may furnish a double discourse. I. _If God’s oath and promise could remove_, what could we do? Here the answer is easy. II. _If all earthly things fail_, and the very State fall to pieces, what can we do? We can suffer joyfully, hope cheerfully, wait patiently, pray earnestly, believe confidently, and triumph finally.

Verse 3.–Necessity of holding and preaching foundation truths.