Verse-by-Verse Bible Commentary
Psalms 70:5

Clarke's Commentary

Verse Psalms 70:5. But I am poor and needy — עני ואביון ani veebyon, I am a poor man, and a beggar - an afflicted beggar; a sense of my poverty causes me to beg.

Thou art my help — I know thou hast enough, and to spare; and therefore I come to thee.

Make no tarrying. — My wants are many, my danger great, my time short. O God, delay not!

ANALYSIS OF THE SEVENTIETH PSALM

The contents of this Psalm are the following: -

I. The prayer of David for himself, that he may be freed from his enemies, Psalms 70:1, repeated Psalms 70:5.

II. For the speedy overthrow of the wicked Psalms 70:2-3.

III. For the prosperity of the godly, Psalms 70:4.

IV. The arguments he uses to induce God to answer his prayer.

1. His miserable condition: "I am poor and needy."

2. God's office: "Thou art my Helper and Redeemer."

For a farther analysis, see at the end of the fortieth Psalm. Psalms 40:17.

Bridgeway Bible Commentary

Psalms 70-71 A lifetime of faithful service

Psalms 70:0 is the same as Psalms 40:13-17 (see notes). It appears in the collection as a separate psalm probably because it was short and suitable for use in temple services on certain occasions.

In Psalms 71:0 the believer is pictured looking back on a long life and recalling how the wicked always have opposed him. But just as God has protected him since childhood, so he will continue to do so now (71:1-6). The psalmist’s life has been a constant example of the believer’s trust and God’s faithfulness (7-8). He prays that now, at this late stage in life, God will not withdraw his protective care. He wants no one to have cause to accuse him or God of unfaithfulness (9-13). From his youth he has proclaimed the great saving acts of God. He prays that God will not disappoint him now, and that he will continue to proclaim the message of divine salvation till life’s end (14-18).

The psalmist is confident that God will give him the extra years and added strength that he needs to complete his life’s work (19-21). Such assurance leads him to a final outburst of praise to this God of faithfulness and righteousness (22-24).

Coffman's Commentaries on the Bible

PRAYER FOR HELP AGAINST PERSECUTORS

Superscription: To the Chief Musician. A Psalm of David; To Bring Remembrance, or (Margin) to Make Memorial.

"Make haste, O God, to deliver me; Make haste to help me, O Jehovah. Let them be put to shame and confounded That seek after my soul: Let them be turned backward and brought to dishonor That delight in my hurt. Let them be turned back by reason of their shame That say, Aha, Aha. Let all those that seek thee rejoice and be glad in thee; And let such as love thy salvation say continually, Let God be magnified. But I am poor and needy; Make haste unto me, O God: Thou art my help and my deliverer; O Jehovah, make no tarrying."

This psalm is almost a verbatim repetition of Psalms 40:13-17, upon which we have already written our comments.

There is no good explanation of how these verses became isolated, with very slight modifications, and became listed as another Psalm of David. Delitzsch rejected the idea that David had anything to do with that procedure, declaring of this Psalm that, "It is obvious that David himself is not the author of this Psalm in this stunted form."F. Delitzsch, Vol. V-B, p. 288.

This fragment of Psalms 40 might have been detached and adapted for some liturgical use, or as Short suggested, "For some special occasion."C. Short in The Pulpit Commentary, Vol. 8-B, p. 59.

Dummelow summarized the message of these five brief verses thus: "They constitute a cry to God for help and deliverance."J. R. Dummelow's Commentary, p. 356.

Barnes' Notes on the Whole Bible

But I am poor and needy - This is the same as in Psalms 40:17.

Make haste unto me, O God - Hebrew, אלהים 'Elohiym. In the parallel place in Psalms 40:17, this is, “The Lord thinketh upon me,” - where the Hebrew word is not אלהים 'Elohiym, but אדני tub ,my 'Adonāy (Lord). The word “make haste” seems to have been introduced here by design - thus carrying out the main idea in Psalms 40:0, but turning here to “petition” what is there stated as a “fact.”

Thou art my help and my deliverer ... - The close of the psalm is the same as the close of Psalms 40:0, except that the word Lord (Yahweh) is used here instead of “God” (אלהים 'Elohiym). It is not possible to ascertain whether these changes were mere matters of taste, or whether they were designed to adapt the psalm to some new circumstance, or to the special feelings of the psalmist at the time. There is no evidence that they are mere errors of transcribers, and indeed the changes are so made that this cannot be supposed. The change of the names אלהים 'Elohiym, יהוה Yahweh, and אדני 'Adonāy, for example, is such as must have been by design, and could not have been made by copyists. But what that design was must remain unknown. The alterations do not in any way, as far as we can understand, affect the sense.

Smith's Bible Commentary

Psalms 70:1-5

The seventieth psalm:

Make haste, O God, to deliver me; make haste to help me, O LORD ( Psalms 70:1 ).

I can identify with that prayer. God seems to move so slowly at times when I am in trouble and I want God to hurry. Make haste, O God, to help me.

Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt. Let them be turned back for a reward of their shame that say, Aha, aha ( Psalms 70:2-3 ).

Now, there is something real mean and dirty about that. I don't know what it is, but all the way through the Bible where the phrase, "Aha, aha," is used, it is always in a very derogatory sense. It is just really about the meanest thing you could have said, you know, "Aha, aha." Now I have had them say, "Aha," to me before, you know, and it doesn't feel good. But it is more or less like, "I told you so. Look what has happened. Aha, aha." Sort of gloating over the problems that you are facing.

Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified ( Psalms 70:4 ).

That's a phrase that we should be using more. We say, "Praise the Lord," and all, but there is a phrase that should be on the lips of God's people, those that love His salvation. Let them say continually, "Let God be magnified." Now you should add that to your spiritual jargon list. Let God be magnified. Let's say it, "Let God be magnified." All right, that sounds good.

But I am poor and needy; make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying ( Psalms 70:5 ).

So he begins the psalm with, "Hurry up, God." And he ends it with, "Hurry up God, don't tarry. Let's get on with the help for me."

Oh, let God be magnified in the lives of His people through the week. Let's stand. May the Lord enrich you in all good things in Christ Jesus. May He fill you with the knowledge of His love and His grace. And may you walk in fellowship with Him through the week. And may the Lord continue His work in your life as He draws you unto Himself, as He cleanses you through His Word. As He fits you and prepares you for that work that He would have you to do in touching the needy world around you. God bless you. And God strengthen you and keep you ever in His love and in His will. In Jesus' name. "

Dr. Constable's Expository Notes

Psalms 70

The superscription of this psalm, a "memorial" or "petition," literally means, "to bring to remembrance" (cf. Psalms 38).

"Perhaps this was a note that the psalm was to be used in connection with the offerings (cf. 1 Chronicles 16:4), which would help ’remind’ the Lord of the petitioner’s request." [Note: Ross, p. 845.]

The subject matter of this psalm is very similar to that of Psalms 69, though the treatment is much shorter. It is almost identical to Psalms 40:13-17 except for the absence of the divine name (a characteristic of the "Elohistic Psalter," i.e., Psalms 42-72) and the addition of "hasten" at the beginning (Psalms 70:1).

Dr. Constable's Expository Notes

2. A prayer for God’s glory 70:4-5

As a result of God’s deliverance, other righteous people would glorify God and rejoice in Him. The psalm ends as it began: with a request for fast relief. David was stressing how desperately he needed God’s assistance by beginning and ending the psalm with these petitions.

Sometimes, when believers are under attack by others who oppose God’s will, all they can do is cry out to God for help (cf. Nehemiah 2:4-5). Even in brief prayers such as this, we should base our petitions on God’s glory, as this psalmist did.

Gill's Exposition of the Whole Bible

But I [am] poor and needy,.... In Psalms 40:17 it follows, yet "the Lord thinketh on me"; instead of which it is here,

Psalms 40:17- :;

make haste unto me, O God; which repeats for sense the same petition as in Psalms 71:1;

thou [art] my help and my deliverer; O Lord, make no tarrying; in

Psalms 40:17 it is, "O my God".

Henry's Complete Commentary on the Bible

To the chief musician. A psalm of David, to bring to remembrance.

      1 Make haste, O God, to deliver me; make haste to help me, O LORD.   2 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt.   3 Let them be turned back for a reward of their shame that say, Aha, aha.   4 Let all those that seek thee rejoice and be glad in thee: and let such as love thy salvation say continually, Let God be magnified.   5 But I am poor and needy: make haste unto me, O God: thou art my help and my deliverer; O LORD, make no tarrying.

      The title tells us that this psalm was designed to bring to remembrance; that is, to put God in remembrance of his mercy and promises (for so we are said to do when we pray to him and plead with him. Isaiah 43:26, Put me in remembrance)--not that the Eternal Mind needs a remembrancer, but this honour he is pleased to put upon the prayer of faith. Or, rather, to put himself and others in remembrance of former afflictions, that we may never be secure, but always in expectation of troubles, and of former devotions, that when the clouds return after the rain we may have recourse to the same means which we have formerly found effectual for fetching in comfort and relief. We may in prayer use the words we have often used before: our Saviour in his agony prayed thrice, saying the same words; so David here uses the words he had used before, yet not without some alterations, to show that he did not design to tie himself or others to them as a form. God looks at the heart, not at the words.

      I. David here prays that God would make haste to relieve and succour him (Psalms 70:1; Psalms 70:5): I am poor and needy, in want and distress, and much at a loss within myself. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things. He prays, 1. That God would appear for him to deliver him from his troubles in due time. 2. That in the mean time he would come in to his aid, to help him under his troubles, that he might not sink and faint. 3. That he would do this quickly: Make haste (Psalms 70:1; Psalms 70:1), and again (Psalms 70:5; Psalms 70:5), Make haste, make no tarrying. Sometimes God seems to delay helping his own people, that he may excite such earnest desires as these. He that believes does not make haste, so as to anticipate or outrun the divine counsels, so as to force a way of escape or to take any unlawful methods of relief; but he may make haste by going forth to meet God in humble prayer that he would hasten the desired succour. "Make haste unto me, for the longing desire of my soul is towards thee; I shall perish if I be not speedily helped. I have no other to expect relief from: Thou art my help and my delivered. Thou hast engaged to be so to all that seek thee; I depend upon thee to be so to me; I have often found thee so; and thou art sufficient, all-sufficient, to be so; therefore make haste to me."

      II. He prays that God would fill the faces of his enemies with shame, Psalms 70:2; Psalms 70:3. Observe, 1. How he describes them; they sought after his soul--his life, to destroy that--his mind, to disturb that, to draw him from God to sin and to despair. They desired his hurt, his ruin; when any calamity befel him or threatened him they said, "Aha, aha! so would we have it; we shall gain our point now, and see him ruined." Thus spiteful, thus insolent, were they. 2. What his prayer is against them: "Let them be ashamed; let them be brought to repentance, so filled with shame as that they may seek thy name (Psalms 83:16); let them see their fault and folly in fighting against those whom thou dost protect, and be ashamed of their envy,Isaiah 26:11. However, let their designs against me be frustrated and their measures broken; let them be turned back from their malicious pursuits, and then they will be ashamed and confounded, and, like the enemies of the Jews, much cast down in their own eyes," Genesis 6:16.

      III. He prays that God would fill the hearts of his friends with joy (Psalms 70:4; Psalms 70:4), that all those who seek God and love his salvation, who desire it, delight in it, and depend upon it, may have continual matter for joy and praise and hearts for both; and then he doubts not but that he should put in for a share of the blessing he prays for; and so may we if we answer the character. 1. Let us make the service of God our great business and the favour of God our great delight and pleasure, for that is seeking him and loving his salvation. Let the pursuit of a happiness in God be our great care and the enjoyment of it our great satisfaction. A heart to love the salvation of the Lord, and to prefer it before any secular advantages whatsoever, so as cheerfully to quit all rather than hazard our salvation, is a good evidence of our interest in it and title to it. 2. Let us then be assured that, if it be not our own fault, the joy of the Lord shall fill our minds and the high praises of the Lord shall fill our mouths. Those that seek God, if they seek him early and seek him diligently, shall rejoice and be glad in him, for their seeking him is an evidence of his good-will to them and an earnest of their finding him, Psalms 105:3. There is pleasure and joy even in seeking God, for it is one of the fundamental principles of religion that God is the rewarder of all those that diligently seek him. Those that love God's salvation shall say with pleasure, with constant pleasure (for praising God, if we make it our continual work, will be our continual feast), Let God be magnified, as he will be, to eternity, in the salvation of his people. All who wish well to the comfort of the saints, and to the glory of God, cannot but say a hearty amen to this prayer, that those who love God's salvation may say continually, Let God be magnified.

Spurgeon's Verse Expositions of the Bible

Two Sermons

Pleading Psalms 70:5

June 22, 1856 by C. H. SPURGEON (1834-1892)

"Do as thou hast said.' 2 Samuel 7:25 .

Nathan had been giving to David, on God's behalf, sundry exceeding great and precious promises. David expresses his gratitude to God for having so promised, and he says, "Now, O Lord God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said.'

It is a prayer to God. Those words naturally flowed from his lips: after hearing such precious promises, he was anxious for their fulfilment. Such words will be equally in place, if they shall be adopted by us in these modern times, and if, after reading a promise, on turning to God's Word, we should finish by saying, "Remember the word unto thy servant, upon which thou hast caused me to hope," it will be a practical application of the text, "Do as thou hast said."

I shall not commence my sermon to-night by endeavoring to prove that this Bible is what God has said; I do not come here to give you arguments to prove the inspiration of Scripture; I assume that I speak to a Christian congregation, and I assume, therefore, at starting, that this is God's word and none other. Leaving that matter, then, altogether, permit me to proceed at once to the text, understanding by what God has said, the Scriptures of his truth; and I trust there are some here who will be led, to-night, to cry to God in behalf of some promise made to their souls, "O Lord, do as thou hast said."

I. Our first remark shall be HOW IMPORTANT IT IS TO KNOW WHAT GOD HAS SAID, for unless we know what God has said, it will be folly to say, " do as thou hast said." Perhaps there is no book more neglected in these days than the Bible. I do verily believe there are more mouldy Bibles in this world than there are of any sort of neglected books. We have stillborn books in abundance; we have innumerable books which never see any circulation except the circulation of the butter shop, but we have no book that is so much bought, and then so speedily laid aside, and so little used, ad the Bible. If we buy a newspaper, it is generally handed from one person to another, or we take care to peruse it pretty well; indeed some go so far as to read advertisements and all. If a person purchases a novel, it is well known how he will sit and read it all the way through, till the midnight candle is burnt out; the book must be finished in one day, because it is so admirable and interesting; but the Bible, of course, in the estimation of many, is not an interesting book; and the subjects it treats of are not of any very great importance. So most men think; they think it is a very good book to carry out on a Sunday, but never meant to be used as a book of pleasure, or a book to which one could turn with delight. Such is the opinion of many; but no opinion can be more apart from the truth; for what book can treat of truths one-half so important as those that concern the soul. What book can so well deserve my attention as that which is written by the greatest of all authors, God himself? If I must read a valuable book with attention, how much more ought I to give my mind to the study of that book which is invaluable, and which contains truth without the slightest admixture of error? And if books upon my health, or books which only concern the doings of my fellow creatures occupy some of my time, and deservedly so, how much more time should I spend in reading that which concerns my everlasting destiny; which reveals to me worlds hitherto unknown; which tells me how I may escape from hell and fly to heaven? But I must remark, that even among Christian people, the Bible is one of the least read books that they have in their house. What with our innumerable magazines, our religious newspapers, and our perpetual controversies about the Bible, it is too seldom that people read the Bible. There certainly is not that reading of it that there used to be. Our predecessors, the ancient Puritans, would scarcely read any book but that; and if a book was not concerning the Bible, they did not care about reading it at all. Perhaps therein they may have been too strait and narrow, and may somewhat have cramped their minds; but I would rather have a little truth, and have a mind filled with that, though that mind should only be as large as a nutshell, than have the most gigantic intellect, and have that crammed with error. It is not the greatness of our intellect, it is the rightness of it, that makes us men in this world, and right men before God. I beseech you, therefore, you who are members of Christian churches, if you have but little time, do not expend it in reading ephemeral books, but take your Bible and read it constantly; and I promise you one thing, that if you are already Christians, the more you read the Bible the more you will love it. You may find it hard, perhaps, at present, to read a short passage and meditate upon it all day; but as you proceed you will see such depths unfathomable, such heights beyond your ken; and you will discover such unutterable sweetness in this precious honey-comb dropping with drops of honey, that you will say, "I must have more of it," and your spirit will always cry, "Give, give;" nor will it be content until you can have God's statutes upon your mind daily, to be your songs in the house of your pilgrimage.

The errors of this present age have sprung from a non-reading of the Bible . Do you think, my brethren, that if we all read the Scriptures with judgment, and desired to know them rightly, there would be so many sects as there are? Heresies and schisms have sprung from this; one man has gone a little astray upon a point; another man, without referring to Scripture, has endorsed all he has said; another one has added something else to it; and then another one, being cunning, full of subtlety of the devil, has twisted passages of Scripture, and has woven them into a system, which has been fashioned in the first place by mistake, has accumulated and become more colossal by sundry other mistakes which naturally accrued to it, and at last has been perfected by the craft of designing heretics.

And, again: bigotry, ill feeling, and uncharitableness, must all be traced, in a large degree, to our want of reading the Bible . What is the reason why yon man hates me, because I preach what I believe to be right? If I do speak the truth am I responsible for his hating me? Not in the least degree. I am sometimes told by my people that I attack certain parties very hard. Well, I cannot help it; if they are not right, it is not my fault if they come in my way, that I am compelled to run over them. Suppose two of you should be driving in the road to-morrow, and one of you should be on the right side of the road, and some accident should occur, you would say, "Sir, the other man ought to have pulled up, he must pay the damages, for he had no business there at all on his wrong side." And it will be the same with us if we preach God's truth; we must go straight on; if the greatest ill-feeling in the world rise up we have nothing to do with it. God's truth will sometimes bring about warfare; Jesus Christ, you know, said himself that he came to put warfare between man and man; to set the mother-in-law against the daughter-in-law, and the daughter-in-law against mother-in-law; and that a man's foes should be those of his own household. But if there be ill-feeling, if there be clamouring of sects, to whom is it due? Who is responsible for it? Why, the man who makes the new sects, not the man who abides fast and firm by the old one. If I am safely moored by a good strong anchor of fundamental truth, and some other shall strike my vessel and sink himself, I will not pay the damages. I stand firm: if others chose to go away from the truth, to cut their cables and slip their moorings; then let them. God grant that we may not do the same. Hold the truth, my friends, and hold it as the easiest method of sweeping away heresies and false doctrines. But now-a-days, you know, you are told, "Oh, it does not matter what you believe; doctrines are nothing;" ad they have tried lately to make a very happy family of us, like the happy family near Waterloo Bridge, where all kinds of creatures are shut up together; but they are only kept in order by a lath which the man, when we turn our heads, applies between the bars of the cage. Just so with denominations; they want to amalgamate us all. We differ in various doctrines, and therefore some of us must be wrong, if we hold doctrines which are directly hostile to each other. But we are told, "It does not signify; doubtless, you are all right." Now, I cannot see that. If I say one thing, and another man says another, how, by all that is holy, can both speak the truth? Shall black and white be the same colour? Shall falsehood and truth be the same? When they shall be, and fire shall sleep in the same cradle with the waves of the ocean, then shall we agree to amalgamate ourselves with those who deny our doctrines, or speak evil of what we believe to be the gospel. My brethren, no man has any right to absolve your judgment from allegiance to God; there is liberty of conscience between man and man, but there is none between God and man. No man has a right to believe what he likes; he is to believe what God tells him; and if he does not believe that though he is not responsible to man, or to any set of men, or to any government, yet mark you, he is responsible to God. I beseech you, therefore, if you would avoid heresies, and bring the church to a glorious union, read the Scriptures. Read not so much man's comments, or man's books, but read the Scriptures, and keep your faith on this, "God has said it." If you cannot make all God's truths agree, yet remember God has not made two sets of truth opposite to each other; that were an impossibility which even God himself could not accomplish mighty though he be. My brethren, always stand by what God has said, and do not be turned aside from it by all the arguments that can be brought to bear against you. "Search the Scriptures, for they testify of Christ."

II. And now for our second point, ALL THAT FAITH WANTS TO BUILD UPON IS WHAT GOD HAS SAID. "Do as thou hast said." The only solid foothold that faith has is, " It is written , God hath said it." When a sinner comes to God he must have nothing else to rely upon except this, "Do as thou hast said." There is a tendency in most men's minds to bring before God something which he did not say. Many of you, I dare say, will go and ask God in prayer for something for which you cannot prove a positive promise that he will ever give it to you. You go to God and say, "Lord, do as John Bunyan said, do as Whitfield said, let me have an experience like theirs." Now, that is all wrong. We must, when we come to God, say only, "Lord, do as thou hast said." And then, again, I do believe that many of those who are members of our churches have not put their faith simply in what God has said. If I were to go round to some of you and ask you why you believe yourselves to be Christians, it is marvellous what strange reasons many of you would bring. It is very singular what strange views persons often have as to the way of salvation. It is hard to bring a sinner to God simply with this, "Lord, do as thou hast said."

I know some who think themselves to be God's children, because they dreamed they were. They had a very remarkable dream one night, and if you were to laugh at them they would be unutterably indignant; they would cut you at once out of the family of God, and call you an "accuser of the brethren." They do not rely upon what God has said in the Bible; but they had some singular vision, when deep sleep had fallen upon them, and because of that vision, they reckon they are children of God. In the course of my seeing persons who come to me, I hear every now and then a story like this, "Sir, I was in such-and-such a room, and suddenly I thought I saw Jesus Christ, and heard a voice saying such-and-such a thing to me, and that is the reason why I hope I am saved." Now, that is not God's way of salvation; the sinner is not to say, "Lord, do as I dreamed, do as I fancy;" but "Do as thou hast said." And if I have any one here who has never had a dream, or vision, he does not want to have, if he goes to God with this, "Lord, thou hast said Christ died to save sinners, I am a sinner, save me," that is faith, "Do as thou hast said." But there are other persons far more rational, who if they were asked the reason for their supposing that they are saved, would speak of some remarkable rhapsody which, on a particular occasion they had when hearing a certain minister; or of a particular text which struck them suddenly, and transported them to the seventh heaven, and they had such thoughts as they never had before. "Oh! sir," they say, "it is marvellous, I thought my heart would break, it was so full of joy and gladness; I never felt so before in all my life; and when I went out of the house, I felt so light and so ready to run home, I thought I should sing al the way; so I know I must be a child of God." Well, you may know it, but I don't, because there are many persons who have been deluded by the devil in that fashion, who never had faith in Christ. Faith in Christ never rests in rhapsody; it rests on a "thou hast said it." Ask faith whether it will ever take its standing on anything but a "thou hast said," and faith will answer, "No; I cannot climb to heaven on a ladder made of dreams, they are too flimsy to bear my feet." Faith, why dost thou not march on? Why dost thou not cross that bridge? "No," says faith, "I cannot; it is made up of rhapsodies, and rhapsodies are intoxicating things, and I cannot place my feet upon them." Faith will stand on a promise, though it be no bigger than grain of mustard seed; but it could not stand on a rhapsody if it was as large as the everlasting mountains. Faith can build on a "thou hast said it;" but it cannot build on frames and feelings, on dreams and experiences it only relies on this "Thou hast said it." Let me caution my hearers against suppositions, which some of them have as to salvation. Some persons think that the Holy Spirit is a kind of electric shock working in the heart; that there is some mysterious and terrible thing they cannot understand, which they must feel, not only very different from what they ever felt before, but even superior to anything described in God's Word. Now, I beg to tell you, that so far from the effectual operation of the Holy Spirit being a dark thing in its manifestation, it is, because it is the Holy Spirit, a thing of simplicity and light. The way of salvation is no great mystery, it is very plain; it is "believe and live." And faith needs no mysteries to hang itself upon; it catches hold of the bare naked promise, and it says, "Lord, do as thou hast said."

My faith can on this promise live; I know that on this promise it never can die. But faith wants neither testimonies of man, nor learning of philosophers, nor eloquence of orators, nor rhapsodies, nor visions, nor revelations. It wants nothing else but what God has said applied to the heart; and it goes to God, and says, "Lord, do as thou hast said."

III. And now for the third remark. We see that faith is a very bold thing; when God says a thing it goes to God, and says, "Lord, do as thou hast said."

My third remark is, that FAITH IS QUITE RIGHT IN SO DOING. The Lord always meant, when he said a thing, that we should remind him of it. God's promises were never meant to be waste paper; he meant that they should be used. Whenever God gives a promise, if a man does not use that promise, the promise fails in effect to that man, and God's great intention therein is in some measure frustrated. God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh! my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, "Lord, do as thou hast said." And let me tell you that it glorifies God to use his promises. Do you think that God will be any the poorer for giving you the riches he has promised? Do you think he will be any the less holy for giving holiness to you? Do you think he will be any the less pure for washing you from your sins? And he has said, "Come now, let us reason together, though your sins be as scarlet, they shall be as wool; though they be red, they shall be whiter than snow." Faith gets hold of that promise, and it does not stand saying, "this is a precious promise, I will look at it;" it goes right up to the throne, and says, "Lord, here is the promise, do as thou hast said." And God says, "Oh! faith, I am as glad to see the promise brought to me, as thou art to bring it; I meant my promise to be used, and the using of it glorifies me." Why, if any one gave us a cheque, and we did not go to have it cashed, though we might want the money badly enough, suppose we said, "I don't like to go," there would be some slur cast upon the character of the man whose signature had made it valid. And so when a Christian gets a promise, if he does not take it to God, he dishonors him. But when faith in all its raggedness and poverty, and sickness about it, goes to God and says, "Lord, I have nothing to recommend me but this, 'thou hast said it:' there is the promise, Lord, give me the fulfilment." God smiles, and says, "Ay, my child, I love to see thee trust me; there, take back the fulfilment, and go on thy way rejoicing." Never think that God will be troubled by your asking him about his promises so much. God likes to be troubled, if I may use such an expression; he likes you to go to his door, and say, "Great Banker, cash this note; great Promiser, fulfil this promise; great covenant God, fulfil thy covenant, and send me not empty away." "Do as thou hast said," is a legitimate request; we ought to say it; it honors God, and God meant that we should so use his promises, "Do as thou hast said."

Another remark. Faith has very good reasons for appealing to God to do as he has said . If you should say to faith, "Faith, why do you expect God to do as he has said it, why do you expect it?" Faith would answer, "I have a whole bundle of reasons that justify the act. And in the first place, I have a right to expect him to do as he has said, because he is a true God; I know he cannot lie. He has said he will give me such-and-such a thing; if he was not a truthful God, I would not say, 'do as thou hast said!' but since he is a true God, and never was known to break his promise, and since, moreover, by two immutable things, wherein it is impossible for God to lie his oath and his promise he has made the thing secure; and since I know that in Christ all the promises are yea and amen, I think I have good reason enough for going to him and saying, 'do as thou hast said.' If he were some fallible being who promised and would not perform, I might hesitate somewhat; but since he is always true and constantly precious, I will go and say to him, 'Lord, do as thou hast said.'" Poor sinner! God has said, "He that confesseth his sin shall find mercy." Now, if you go to God, you want no other plea than this, "Lord, do as thou hast said;' 'I have confessed my sins;' 'do as thou hast said.'" "But, sinner, why should I do as I have said? you do not deserve it." "Lord, thou art a true God."

"Thou hast promised to forgive, All who on thy Son believe; Lord I know thou canst not lie, Give me Christ or else I die."

Go, poor sinner, tell the Lord that, and as truly as he is God, he will never send you empty away. Faith has good reasons to feel that God is true, and therefore he will do as he has said. And not only so, but he is able to do it; his ability is infinite. His intentions also are the same , his promises never get worn out by being circulated, and they become all the more sure for being tried. Poor sinner, here again is a joyful thought: thou canst go to God, and say, "Lord thou hast promised to wash away all our iniquities, and cast them into the depths of the sea. Lord, if thou hadst been a changeable God, I might have thought thou wouldst not wash away mine, but thou didst wash Manasseh, and thou didst wash Paul; now, Lord, because thou art unchangeable, 'do as thou hast said.' For thou art just the same now, just as merciful, just as powerful, and just as kind as ever thou wert. What, wilt thou break thy promise, Lord? 'Do as thou hast said.'"

But faith puts it on stronger ground than this: it says, "Lord, if thou dost not do as thou hast said, thou wilt be dishonored, thou wilt be disgraced." If a man does not carry out his promise, he is cashiered; men care not to associate with on who breaks his promise; and what would become of God's great name if he were to break his promise? Poor black sinner! thou art coming to the fountain; God has given the promise that he will wash every sinner that comes to the fountain. Now, with reverence, let me speak it poor sinner; if Christ did not wash you, it would be a dishonor to his truth. If you were to go to Christ, and he were to cast you out, surely the devils in hell would despise the name of him who breaks his promise. Beloved, to suppose that God could violate his promise, is to suppose him divested of his Godhead. Take away God's honour from him, and he becomes less than man. Take away the honour which even man holds dear, and what do you make of God? "Oh! sir," you say, "but I do not deserve it; I am such a poor worthless creature, he will not keep his promise to me." I tell you that does not make a whit difference in God's promise; if he has promised, he is divinely bound to perform his promise, in whatever state you may be. Though you have slandered God, though you may have hated him and despised him, and run away from him, and in every way ill-treated him if he has made a promise to you here, I will be bound for my God. He would keep a promise to the devil if he had made one; and if he has made a promise to you who are ever so vile, he will keep that promise to you. Hear the promise, then, once more, Are you a sinner? "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinner, even the chief." And, again: "He is able to save unto the uttermost them that come unto God by him." And, again: "Come unto me, all ye that are heavy laden, and I will give you rest." And let me say again, with the profoundest reverence, that if Christ did not give rest to every weary heavy laden sinner that came to him, he would be un-Christed, he would lose his truthfulness, he would be undeified, he would lose his veracity, and the loss of one poor believing sinner would be the loss of God's own godhead; it would be the dethroning of the immortal; it would be the pulling down of heaven, the breaking asunder of the universe, and the dissolution of creation's own earth, and of creation's self. Faith may well go to God, and say, "Lord, do as thou hast said; for if thou dost not, it will be a dishonor to thyself."

And now let us conclude by asking, what has God said ? I cannot tell you all that he has said to you, because I cannot mark out all the different characters here. But, my dear friends, whatever may be your character, from the earliest stage of religion up to the last, there is always some special promise to you; and you have only to turn your Bible over and find it out, and then go to God with "Do as thou hast said." Let me just select a few characters. There is one here, exceeding faint in the ways of the Lord. "Oh!" he says, "I am faint, though I hope I am pursuing." Now, here is the promise, "He giveth power unto the faint;" When you get such a promise, stick hard and fast to it; do not let the devil cheat you out of it, but keep on saying, "Lord, thou hast said, He giveth power unto the faint." "Do as thou hast said." Let it ring and ring again in the ears of the promiser, and he will be a performer yet. "Ah!" says another, "I am not faint; I am afraid I scarcely have life at all; I am a hungry and thirsty soul; I want Christ, but I cannot get at him." Hear this: "Blessed are they that hunger and thirst after righteousness, for they shall be filled." Take that promise to God, and keep to it: do not plead anything else, but go to God over and over again with this, "Lord, thou hast said it; do as thou hast said." Are you covered all over with sin, and under a deep sense of your iniquities? Go and tell him this: "Thou hast said, 'I will cast their iniquities into the depths of the sea.' Lord, I know I have these sins; I do not deny it; but thou hast said, 'I will pardon them.' I have no reason why thou shouldst pardon them; I cannot promise that I shall be better; but, Lord, thou hast said it, and that is enough; 'Do as thou hast said.'" Another one here is afraid lest he should not be able to hold on to the end, and lest after having been a child of God he should be a cast-away. Then, if that be thy state, go and take this to God: "The mountains may depart, and the hills may be removed, but the covenant of my love shall not depart from you;" and when you are thinking that Saviour is going away, catch hold of his skirts, and say, "Jesus, do as thou hast said. Thou hast said, 'I will never leave thee;' 'do as thou hast said.'" Or, if thou hast lost his presence, remember the promise, "I will come again to you." Go and say, "Lord, I have lost the sweet comfort of thy presence in my heart, but thou hast said, 'I will come again to you.'" And if Satan says, "He is gone away, and will never come back again," tell Satan he has nothing to do with it; God has said it, and keep to this, "Do as thou hast said." If you do that, you will want no other argument and no other reason.

Let us suppose a case, and having tried to illustrate the truth by it, we will have done. There is a desperate ruffian; he has been concerned in twenty burglaries; it is said he has committed several murders; the police are on his track, they are hunting after him; he cannot be discovered. The principal point is to discover him, for it is hoped that by his discovery and his pardon more good might be done than even by his execution. Persons come to this desperately bad fellow, and they tell him, "If you give yourself up, I dare say you will get a free pardon." "I do not give myself up on daresays," he says. Another comes, and says, "If you were to give yourself up, I would intercede for you; I know my lord so-and-so, and such a man, member of parliament, would intercede for you." "No," he would say, "let well alone. I am pretty safe now; I am not going to give myself up on the mere speculation that some one will intercede for me." But by-and-bye there comes out a huge placard, "V.R. Free pardon to such a man if he surrenders himself." He walks straight up to the place. Some one says to him, "Stop, my dear fellow; they will hang you, perhaps." "No," says he, "they won't." Some one says, "They have been many years looking after you; you do not think that if you get into the fangs of the law now the Queen will pardon you?" "Yes," he says, "I can trust her? she has never given a free pardon, and then executed anyone." He goes to the office, and they say, "We are astonished to see this fellow; he might have kept away; he had no necessity to give himself up." "See," says one, "there is a policeman, are you not afraid? There are the handcuffs; are you not afraid that they will be put on your wrists and that you will be put into jail?" "No," he says, "I will walk all through the prison, but there is not a cell in which I may be locked up. The Queen has said she will pardon me, and I do not want any thing else." "But look at your conduct; you know you deserve to be hanged." "I know I do, but I have received a free pardon, and I will surrender myself." "But who can tell how many buglaries you will commit if you are allowed to go free." "Never mind," she has promised to pardon me, and I know well that her word will not be violated. Sure the majesty of England will not lie against such an offender as I am." Now, you would not wonder at that, would you? It would be no very marvellous thing, because we can trust her Majesty pretty fairly. But it is the hardest thing to get sinners to come to God. "No," says one, "I have been a drunkard, God will not forgive me." My dear fellow, it is said, "All manner of sin and iniquity shall be forgiven to man." "Oh," says another, "I have been a swearer, I have been an infidel, I have blasphemed God, and broken all his statutes." My dear fellow-creature, it is said, "All manner of sin and blasphemy shall be forgiven unto men," Cannot you believe it? God means what he says; and can you not come to God, trembling, though you be, and cast yourself before his feet, and say, "Lord, if thou dost damn me, I deserve it; if thou shouldst cast me down to hell, I know thou wouldst be just: but then Lord thou hast said, 'Him that cometh to me I will in no wise cast out.'" I tell you God will do as he has said. If you have but faith to believe that promise, you never need fear.

Worthless, vilest of the vile, sweepings of the universe, the very offal of creation, if you come to God he will take you in, for his promise is not to be broken by reason of your vileness; he will receive you, if you can but plead a promise of your own case, and say to him, "Do as thou hast said." Now, then, I will say in conclusion, it will be easy enough for every poor sinner, for every penitent sinner, for every weak saint, to go home, and turn his Bible over; and by a little diligence he will be able to find out a promise that will exactly suit his case; and if he does not find such a promise, it will be because he did not look long enough, for there is one that just fits, and when he has got hold of it let him go to God, and say, "Lord, do as thou hast said," and let him keep to that; and the heavens would sooner fall than one of God's promises should be broken. Oh! trust my Master! oh! trust my Master; trust your souls to him! trust your bodies to him, I beseech you; do it, for his own name's sake! Amen and Amen.

October 29th, 1871 by C. H. SPURGEON (1834-1892)

"But I am poor and needy: make haste unto me, O God: Thou art my help and my deliverer; O Lord, make no tarrying." Psalms 70:5

Young painters were anxious, in olden times, to study under the great masters. They concluded that they should more easily attain to excellence if they entered the schools of eminent men. Men have paid large premiums that their sons may be apprenticed or articled to those who best understood their trades or professions; now, if any of us would learn the sacred art and mystery of prayer, it is well for us to study the productions of the greatest masters of that science. I am unable to point out one who understood it better than did the psalmist David. So well did he know how to praise, that his psalms have become the language of good men in all ages; and so well did he understand how to pray, that if we catch his spirit, and follow his mode of prayer, we shall have learned to plead with God after the most prevalent sort. Place before you, first of all, David's Son and David's Lord, that most mighty of all intercessors, and, next to Him, you shall find David to be one of the most admirable models for your imitation.

We shall consider our text, then, as one of the productions of a great master in spiritual matters, and we will study it, praying all the while that God will help us to pray after the like fashion.

In our text we have the soul of a successful pleader under four aspects: we view, first, the soul confessing: "I am poor and needy." You have next, the soul pleading, for he makes a plea out of his poor condition, and adds, "Make haste unto me, O God!" You see, thirdly, a soul in it's urgency, for he cries, "Make haste," and he varies the expression but keeps the same idea: "Make no tarrying." And you have in the fourth and last view, a soul grasping God, for the psalmist puts it thus: "Thou art my help and my deliverer"; thus with both hands he lays hold upon His God, so as not to let Him go till a blessing is obtained.

I. To begin with, then, we see in this model of supplication, A SOUL CONFESSING. The wrestler strips before he enters upon the contest, and confession does the like for the man who is about to plead with God. A racer on the plains of prayer cannot hope to win, unless, by confession, repentance, and faith, he lays aside every weight of sin.

Now, let it be ever remembered that confession is absolutely needful to the sinner when he first seeks a Saviour. It is not possible for thee, O seeker, to obtain peace for thy troubled heart, till thou shalt have acknowledged thy transgression and thine iniquity before the Lord. Thou mayest do what thou wilt, ay, even attempt to believe in Jesus, but thou shalt find that the faith of God's elect is not in thee, unless thou art willing to make a full confession of thy transgression, and lay bare thy heart before God. We do not usually think of giving charity to those who do not acknowledge that they need it: the physician does not send his medicine to those who are not sick. The blind man in the gospels had to feel his blindness, and to sit by the wayside begging; if he had entertained a doubt as to whether he were blind of not, the Lord would have passed him by. He opens the eyes of those who confess their blindness, but of others, He says, "Because ye say we see, therefore, your sin remaineth." He asks of those who are brought to Him, "What wilt thou that I should do unto thee?" in order that their need may be publicly avowed. It must be so with all of us: we must offer the confession, or we cannot gain the benediction.

Let me speak especially to you who desire to find peace with God, and salvation through the precious blood: you will do well to make your confession before God very frank, very sincere, very explicit. Surely you have nothing to hide, for there is nothing that you can hide. He knows your guilt already, but He would have you know it, and therefore He bids you confess it. Go into the details of your sin in your secret acknowledgments before God; strip yourself of all excuses, make no apologies; say, "Against thee, thee only have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest." Acknowledge the evil of sin, ask God to make you feel it; do not treat it as a trifle, for it is none. To redeem the sinner from the effect of sin Christ Himself must needs die, and unless you be delivered from it you must die eternally. Therefore, play not with sin; do not confess it as though it were some venial fault, which would not have been noticed unless God had been too severe; but labour to see sin as God sees it, as an offence against all that is good, a rebellion against all that is kind; see it to be treason, to be ingratitude, or be a mean and base thing. Do not think that you can improve your condition before God by painting your case in brighter colours than it should be. Blacken it: if it were possible blacken it, but it is not possible. When you feel your sin most you have not half felt it; when you confess it most fully you do not know a tithe of it; but oh, to the utmost of your ability make a clean breast of it, and say, "I have sinned against heaven, and before thee." Acknowledge the sins of your youth and your manhood, the sins of your body and of your soul, the sins of omission and of commission, sins against the law and offenses against the gospel; acknowledge all; neither for a moment seek to deny one portion of the evil with which God's law, your own conscience, and his Holy Spirit justly charge you.

And oh, soul, if thou wouldst get peace and approval with God in prayer, confess the ill desert of thy sin. Submit thyself to do whatever divine justice may sentence thee to endure: confess that the deepest hell is thy desert, and confess this not with thy lips only, but with thy soul. Let this be the doleful ditty of thine inmost heart

"Should sudden vengeance seize my breath, I must pronounce thee just in death And, if my soul were sent to hell, Thy righteous law approves it well."

If thou wilt condemn thyself, God will acquit thee; if thou wilt put the rope about thy neck, and sentence thyself, then he who otherwise would have sentenced thee will say, "I forgive thee, through the merit of my son." But never expect that the King of heaven will pardon a traitor, if he will not confess and forsake his treason. Even the tenderest father expects that the child should humble himself when he has offended, and will not withdraw his frown from him till with tears he has said, "Father, I have sinned." Darest thou expect God to humble Himself to thee, and would it not be so if He did not constrain thee to humble thyself to Him? Wouldst thou have Him connive at thy faults and wink at thy transgressions? He will have mercy, but He must be holy. He is ready to forgive, but not to tolerate sin; and, therefore, He cannot let thee be forgiven if thou huggest thy sins, or if thou presumest to say, "I have not sinned." Hasten, then, O seeker, hasten I pray thee, to the mercy seat with this upon thy lips: "I am poor and needy, I am sinful, I am lost; have pity on me." With such an acknowledgment thou beginnest thy prayer well, and through Jesus thou shalt prosper in it.

Beloved hearers, the same principle applies to the church of God. We are praying for a display of the Holy Spirit's power in this church, and, in order to successful pleading in this matter, it is necessary that we should unanimously make the confession of our text, "I am poor and needy." We must own that we are powerless in this business. Salvation is of the Lord and we cannot save a single soul. The Spirit of God is treasured up in Christ, and we must seek Him of the great head of the church. We cannot command the Spirit, and yet we can do nothing without Him. He bloweth where He listeth. We must deeply feel and honestly acknowledge this. Will you not heartily assent to it my brethren and sisters at this hour. May I not ask you unanimously to renew the confession this morning? We must also acknowledge that we are not worthy that the Holy Spirit should condescend to work with us and by us. There is no fitness in us for his purposes, except he shall give us that fitness. Our sins might well provoke him to leave us: he has striven with us, he has been tender towards us, but he might well go away and say, "I will no more shine upon that church, and no more bless that ministry." Let us feel our unworthiness, it will be a good preparation for earnest prayer; for mark you, brethren, God will have His church before He blesses it know that the blessing is altogether from Himself. "Not by might nor by power, but by my Spirit, saith the Lord." The career of Gideon was a very remarkable one, and it commenced with two most instructive signs. I think our heavenly Father would have all of us learn the very same lesson which He taught to Gideon, and when we have mastered that lesson, He will use us for His own purposes. You remember Gideon laid a fleece upon the barn floor, and in the morning all round was dry and the fleece alone was wet. God alone had saturated the fleece so that he could wring it out, and its moisture was not due to its being placed in a favourable situation, for all around was dry. He would have us learn, that, if the dew of His grace fills any one of us with its heavenly moisture, it is not because we lie upon the barn-floor of a ministry which God usually blesses, or because we are in a church which the Lord graciously visits; but we must be made to see that the visitations of His Spirit are fruits of the Lord's sovereign grace, and gifts of His infinite love, and not of the will of man, neither by man. But then the miracle was reversed, for, as old Thomas Fuller says, "God's miracles will bear to be turned inside out and look as glorious one way as another." The next night the fleece was dry and all around was wet. For sceptics might have said, "Yes, but a fleece would naturally attract moisture, and if there were any in the air, it would be likely to be absorbed by the wool." But, lo, on this occasion, the dew is not where it might be expected to be, even though it lies thickly all around. Damp is the stone and dry is the fleece. So God will have us know that He does not give us His grace because of any natural adaptation in us to receive it, and even where He has given a preparedness of heart to receive, He will have us understand that His grace and His Spirit are most free in action, and sovereign in operation: and that He is not bound to work after any rule of our making. If the fleece be wet He bedews it, and that not because it is a fleece, but because He chooses to do so. He will have all the glory of all His grace from first to last. Come then, my brethren, and become disciples to this truth. Consider that from the great Father of lights every good and perfect gift must come. We are His workmanship, he must work all our works in us [Isaiah 26:12 ]. Grace is not to be commanded by our position or condition: the wind bloweth where it listeth, the Lord works and no man can hinder; but if He works not, the mightiest and most zealous labour is but in vain.

It is very significant that before Christ fed the thousands, He made the disciples sum up all their provisions. It was well to let them see how low the commissariat had become, for then when the crowds were fed they could not say the basket fed them nor that the lad had done it. God will make us feel how little are our barley loaves, and how small our fishes, and compel us to enquire, "What are they among so many?" When the Saviour bade His disciples cast the net on the right side of the ship, and they dragged such a mighty shoal to land, He did not work the miracle till they had confessed that they had toiled all the night and had taken nothing. They were thus taught that the success of their fishery was dependent upon the Lord, and that it was not their net, nor the way of dragging it, nor their skill and art in handling their vessels, but that altogether and entirely their success came from their Lord. We must get down to this, and the sooner we come to it the better.

Before the ancient Jews kept the passover, observe what they did. The unleavened bread is to be brought in, and the paschal lamb to be eaten; but there shall be no unleavened bread and no paschal lamb, till they have purged out the old leaven. If you have any old strength and self-confidence; if you have anything that is your own, and is, therefore, leavened, it must be swept right out; there must be a bare cupboard before there can come in the heavenly provision, upon which the spiritual passover can be kept. I thank God when He clears us out; I bless His name when He brings us to feel our soul poverty as a church, for then the blessing will be sure to come.

One other illustration will show this, perhaps, more distinctly still. Behold Elijah with the priests of Baal at Carmel. The test appointed to decide Israel's choice was this the God that answereth by fire let him be God. Baal's priests invoked the heavenly flame in vain. Elijah is confident that it will come upon his sacrifice, but he is also sternly resolved that the false priests and the fickle people shall not imagine that he himself had produced the fire. He determines to make it clear that there is no human contrivance, trickery, or maneuver about the matter. The flame should be seen to be of the Lord, and of the Lord alone. Remember the stern prophet's command, "Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. And he said, Do it a second time; and they did it a second time. And he said, Do it a third time; and they did it a third time. And the water ran round about the altar; and he filled the trench also with water." There could be no latent fire there. If there had been any combustibles or chemicals calculated to produce fire after the manner of the cheats of the time, they would all have been damped and spoiled. When no one could imagine that man could burn the sacrifice, then the prophet lifted up his eyes to heaven, and began to plead, and down came the fire of the Lord, which consumed the burnt sacrifice and the wood, and the altar stones and the dust, and even licked up the water that was in the trench. Then when all the people saw it they fell on their faces, and they said, "Jehovah is the God; Jehovah is the God." The Lord in this church, if He means greatly to bless us, may send us trial of pouring on the water once, and twice, and thrice; He may discourage us, grieve us, and try us, and bring us low, till all shall see that it is not of the preacher, it is not of the organization, it is not of man, but altogether of God, the Alpha and the Omega, who workest all things according to the council of His will.

Thus I have shown you that for a successful season of prayer the best beginning is confession that we are poor and needy.

II. Secondly, after the soul has unburdened itself of all weights of merit and self-sufficiency, it proceeds to prayer, and we have before us A SOUL PLEADING. "I am poor and needy, make haste unto me, O God. Thou art my help and my deliverer: O Lord, make no tarrying." The careful reader will perceive four pleas in this single verse.

Upon this topic I would remark that it is the habit of faith, when she is praying, to use pleas. Mere prayer sayers, who do not pray at all, forget to argue with God; but those who would prevail bring forth their reasons and their strong arguments and they debate the question with the Lord. They who play at wrestling catch here and there at random, but those who are really wrestling have a certain way of grasping the opponent a certain mode of throwing, and the like; they work according to order and rule. Faith's art of wrestling is to plead with God, and say with holy boldness, "Let it be thus and thus, for these reasons." Hosea tells us of Jacob at Jabbok, "that there he spake with us"; from which I understand that Jacob instructed us by his example. Now, the two pleas which Jacob used were God's precept and God's promise. First, he said, "Thou saidst unto me, Return unto thy country and to thy kindred": as much as if he put it thus: "Lord, I am in difficulty, but I have come here through obedience to thee. Thou didst tell me to come hither, into the very teeth of my brother Esau, who comes to meet me like a lion, Lord, Thou canst not be so unfaithful as to bring me into danger and then leave me in it." This was sound reasoning, and it prevailed with God. Then Jacob also urged a promise: "Thou saidst, I will surely do thee good." Among men, it is a masterly way of reasoning when you can challenge you opponent with his own words: you may quote other authorities, and he may say, "I deny their force"' but, when you quote a man against himself, you foil him completely. When you bring a man's promise to his mind, he must either confess himself to be unfaithful and changeable, or if he holds to being the same, and being true to his word, you have him, and you have won your will of him. Oh brethren, let us learn thus to plead the precepts, the promises, and whatever else may serve our turn; but let us always have something to plead. Do not reckon you have prayed unless you have pleaded, for pleading is the very marrow of prayer. He who pleads well knows the secret of prevailing with God, especially if he pleads the blood of Jesus, for that unlocks the treasury of heaven. Many keys fit many locks, but the master-key is the blood and the name of Him that died but rose again, and ever lives in heaven to save unto the uttermost.

Faith's pleas are plentiful, and this is well, for faith is placed in diverse positions, and needs them all. She hath many needs, and having a keen eye she perceives that there are pleas to be urged in every case. I will not, therefore, tell you all faith's pleas, but I will just mention some of them, enough to let you see how abundant they are. Faith will plead all the attributes of God. "Thou art just, therefore spare thou the soul for whom the Saviour died. Thou art merciful, blot out my transgressions. Thou art good, reveal thy bounty to thy servant. Thou art immutable thou hast done thus and thus to others of thy servants, do thus unto me. Thou art faithful, canst thou break thy promise, canst thou turn away from thy covenant?" Rightly viewed, all the perfections of Deity become pleas for faith.

Faith will boldly plead all God's gracious relationships. She will say to Him, "Art Thou not the creator? Wilt Thou forsake the work of thine own hands? Art Thou not the Redeemer, Thou hast redeemed thy servant, wilt Thou cast me away?" Faith usually delights to lay hold upon the fatherhood of God. This is generally one of her master points: when she brings this into the field she wins the day. "Thou art a Father, and wouldst Thou chasten us [as] though thou wouldst kill? A Father, and hast Thou no sympathy and no bowels of compassion? A Father, and canst Thou deny what Thine own child asks of Thee?" Whenever I am impressed with the divine majesty, and so, perhaps, a little dispirited in prayer, I find the short and sweet remedy is to remember that, although He is a great King, and infinitely glorious, I am His child, and no matter who the father is, the child may always be bold with his father. Yes, faith can plead any and all of the relationships in which God stands to His chosen.

Faith too, can ply heaven with the Divine Promises. If you were to go to one of the banks in Lombard Street, and see a man go in and out and lay a piece of paper on the tables and take it up again and nothing more; if he did that several times a day, I think there would soon be orders issued to the porter to keep the man out, because he was merely wasting the clerk's time, and doing nothing to purpose. Those city men who come to the bank in earnest present their cheques, they wait till they receive their money and then they go, but not without having transacted real business. They do not put the paper down, speak about the excellent signature and discuss the correctness of the document, but they want their money for it, and they are not content without it. These are the people who are always welcome at the bank, and not the triflers. Alas, a great many people play at praying, it is nothing better. I say they play at praying, they do not expect God to give them an answer, and thus they are mere triflers, who mock the Lord. He who prays in a businesslike way, meaning what he says, honours the Lord. The Lord does not play at promising, Jesus did not sport at confirming the word by His blood, and we must not make a jest of prayer by going about it in a listless unexpecting spirit.

The Holy Spirit is in earnest, and we must be in earnest also. We must go for a blessing, and not be satisfied till we have it; like the hunter, who is not satisfied because he has run so many miles, but is never content till he takes his prey.

Faith, moreover, pleads the performances of God, she looks back on the past and says, "Lord, thou didst deliver me on such and such an occasion; wilt thou fail me now?" She, moreover, takes her life as a whole, and pleads thus:

"After so much mercy past, Wilt thou let me sink at last?"

"Hast thou brought me so far that I may be put to shame at the end?" She knows how to bring the ancient mercies of God, and make them arguments for present favours. But your time would all be gone if I tried to exhibit, even a thousandth part of faith's pleas.

Sometimes, however, faith's pleas are very singular. As in this text, it is by no means according to the proud rule of human nature to plead: "I am poor and needy, make haste unto me, O God." It is like another prayer of David: "Have mercy upon mine iniquity, for it is great." It is not the manner of men to plead so, they say, "Lord, have mercy on me, for I am not so bad a sinner as some. But faith reads things in a truer light, and bases her pleas on truth. "Lord, because my sin is great, and thou art a great God, let Thy great mercy be magnified in me." You know the story of the Syrophenician woman; that is a grand instance of the ingenuity of faith's reasoning. She came to Christ about her daughter, and He answered her not a word. What do you think her heart said? Why, she said in herself, "It is well, for He has not denied me: since He has not spoken at all, He has not refused me." With this for an encouragement, she began to plead again. Presently Christ spoke to her sharply, and then her brave heart said, "I have gained words from Him at last, I shall have deeds from Him by-and-by." That also cheered her; and then, when He called her a dog. "Ah," she reasoned, "but a dog is a part of the family, it has some connection with the master of the house. Though it does not eat meat from the table, it gets the crumbs under it, and so I have thee now, great Master, dog as I am; the great mercy that I ask of Thee, great as it is to me, is only a crumb to Thee; grant it then I beseech Thee." Could she fail to have her request? Impossible! When faith hath a will, she always finds a way, and she will win the day when all things forebode defeat.

Faith's pleas are singular, but, let me add, faith's pleas are always sound; for after all, it is a very telling plea to urge that we are poor and needy. Is not that the main argument with mercy? Necessity is the very best plea with benevolence, either human or divine. Is not our need the best reason we can urge? If we would have a physician come quickly to a sick man, "Sir," we say, "it is no common case, he is on the point of death, come to him, come quickly!" If we wanted our city firemen to rush to a fire, we should not say to them, "Make haste, for it is only a small fire"; but, on the contrary, we urge that it is an old house full of combustible materials, and there are rumours of petroleum and gunpowder on the premises; besides, it is near a timber yard, hosts of wooden cottages are close by, and before long we shall have half the city in a blaze." We put the case as bad as we can. Oh for wisdom to be equally wise in pleading with God, to find arguments everywhere, but especially to find them in our necessities.

They said two centuries ago that the trade of beggary was the easiest one to carry on, but it paid the worst. I am not sure about the last at this time, but certainly the trade of begging with God is a hard one, and undoubtedly it pays the best of anything in the world. It is very noteworthy that beggars with men have usually plenty of pleas on hand. When a man is hardly driven and starving, he can usually find a reason why he should ask aid of every likely person. Suppose it is a person to whom he is already under many obligations, then the poor creature argues, "I may safely ask of him again, for he knows me, and has been always very kind." If he never asked of the person before, then he says, "I have never worried him before; he cannot say he has already done all he can for me; I will make bold to begin with him." If it is one of his own kin, then he will say, "Surely you will help me in my distress, for you are a relation"; and if it be a stranger, he says, "I have often found strangers kinder than my own blood, help me, I entreat you." If he asks of the rich, he pleads that they will never miss what they give; and if he begs of the poor, he urges that they know what want means, and he is sure they will sympathize with him in his great distress. Oh that we were half as much on the alert to fill our mouths with arguments when we are before the Lord. How is it that we are not half awake, and do not seem to have any spiritual senses aroused. May God grant that we may learn the art of pleading with the eternal God, for in that shall rest our prevalence with Him, through the merit of Jesus Christ.

III. I must be brief on the next point. It is A SOUL URGENT: "Make haste unto me, O God. O Lord, make no tarrying." We may well be urgent with God, if as yet we are not saved, for our need is urgent; we are in constant peril, and the peril is of the most tremendous kind. O sinner, within an hour, within a minute, thou mayest be where hope can never visit thee; therefore , cry, "Make haste, O God, to deliver me: make haste to help me, O Lord!" Yours is not a case that can bear lingering: you have not time to procrastinate; therefore, be urgent, for your need is so. And, remember, if you really are under a sense of need, and the Spirit of God is at work with you, you will and must be urgent. An ordinary sinner may be content to wait, but a quickened sinner wants mercy now. A dead sinner will lie quiet, but a living sinner cannot rest till pardon is sealed home to his soul. If you are urgent this morning, I am glad of it, because your urgency, I trust, arises from the possession of spiritual life. When you cannot live longer without a Saviour, the Saviour will come to you, and you shall rejoice in Him.

Brethren, members of this church, as I have said on anoher point, the same truth holds good with you. God will come to bless you, and come speedily, when your sense of need becomes deep and urgent. Oh, how great is this church's need! We shall grow cold, unholy and worldly; there will be no conversions, there will be no additions to our numbers; there will be diminutions, there will be divisions, there will be mischief of all kinds; Satan will rejoice, and Christ will be dishonoured, unless we obtain a larger measure of the Holy Spirit. Our need is urgent, and when we feel that need thoroughly, then we shall get the blessing which we want. Does any melancholy spirit say, "We are in so bad a state that we cannot expect a large blessing"? I reply, perhaps if we were worse, we should obtain it all the sooner. I do not mean if we were really so, but if we felt we were worse, we should be nearer the blessing. When we mourn that we are in an ill state, then we cry the more vehemently to God, and the blessing comes. God never refused to go with Gideon because he had not enough valiant men with him; but he paused because the people were too many. He brought them down from thousands to hundreds, and he diminished the hundreds before he gave them victory. When you feel that you must have God's presence, but that you do not deserve it, and when your consciousness of this lays you in the dust, then shall the blessing be vouchsafed.

For my part, brethren and sisters, I desire to feel a spirit of urgency within my soul as I plead with God for the dew of His grace to descend upon this church. I am not bashful in this matter, for I have a license to pray. Mendicancy is forbidden in the streets, but, before the Lord I am a licensed beggar. Jesus has said, "men ought always to pray and not to faint." You land on the shores of a foreign country with the greatest confidence when you carry a passport with you, and God has issued passports to His children, by which they come boldly to His mercy seat; He has invited you, He has encouraged you, He has bidden you come to Him, and He has promised that whatsoever ye ask in prayer, believing, ye shall receive. Come, then, come urgently, come importunately, come with this plea, "I am poor and needy; make no tarrying, O my God," and a blessing shall surely come; it will not tarry. God grant we may see it, and give Him the glory of it.

IV. I am sorry to have been so brief where I had need to have enlarged, but I must close with the fourth point. Here is another part of the art and mystery of prayer THE SOUL GRASPING GOD. She has pleaded, and she has been urgent, but now she comes to close quarters; she grasps the covenant angel with one hand, "Thou art my help." and with the other, "Thou art my deliverer." Oh, those blessed "my's," those blessed potent "my's." The sweetness of the Bible lies in the possessive pronouns, and he who is taught to use them as the psalmist did, shall come off a conqueror with the eternal God. Now sinner, I pray God thou mayest be helped to say this morning to the blessed Christ of God, "Thou art my help and my deliverer." Perhaps you mourn that you cannot get that length, but, poor soul, hast thou any other help? If thou hast, then thou canst not hold two helpers with the same hand. "Oh, no," say you, "I have no help anywhere. I have no hope except in Christ." Well, then, poor soul, since thy hand is empty, that empty hand was made on purpose to grasp thy Lord with: lay hold on Him! Say to Him, this day, "Lord, I will hang on thee as poor lame Jacob did; now I cannot help myself, I will cleave to Thee: I will not let Thee go except Thou bless me." "Ah, it would be too bold," says one. But the Lord loves holy boldness in poor sinners; He would have you be bolder than you think of being. It is an unhallowed bashfulness that dares not trust a crucified Saviour. He died on purpose to save such as thou art; let Him have His way with thee, and do thou trust Him. "Oh," saith one, "but I am so unworthy." He came to seek and save the unworthy. He is not the Saviour of the self-righteous: He is the sinners' Saviour "friend of sinners" is His name. Unworthy one, lay hold on Him! "Oh," saith one, "but I have no right." Well, since you have no right, your need shall be your claim: it is all the claim you want. Methinks I hear one say, "It is too late for me to plead for grace." It cannot be: it is impossible. While you live and desire mercy, it is not too late to seek it. Notice the parable of the man who wanted three loaves. I will tell you what crossed my mind when I read it: the man went to his friend at midnight; it could not have been later; for if he had been a little later than midnight, it would have been early in the morning, and so not late at all. It was midnight, and it could not be later; and so, if it is downright midnight with your soul, yet, be of good cheer, Jesus is an out of season Saviour; many of His servants are "born out of due time." Any season is the right season to call upon the name of Jesus; therefore, only do not let the devil tempt thee with the thought that it can be too late. Go to Jesus now, go at once, and lay hold on the horns of the altar by the venturesome faith, and say, "Sacrifice for sinners, Thou art a sacrifice for me. Intercessor for the graceless, Thou art an intercessor for me. Thou Who distributest gifts to the rebellious, distribute gifts to me, for a rebel I have been." When we were yet without strength, in due time Christ died for the ungodly. "Such am I, Master; let the power of Thy death be seen in me to save my soul."

Oh, you that are saved and, therefore love Christ, I want you, dear brethren, as the saints of God, to practice this last part of my subject; and be sure to lay hold upon God in prayer. "Thou art my help and my deliverer." As a church we throw ourselves upon the strength of God, and we can do nothing without Him; but we do not mean to be without Him, we will hold Him fast. "Thou art my help and my deliverer." There was a boy at Athens, according to the old story, who used to boast that he ruled all Athens, and when they asked him how, he said, "Why, I rule my mother, my mother rules my father, and my father rules the city." He who knows how to be master of prayer will rule the heart of Christ, and Christ can and will do all things for His people, for the Father hath committed all things into His hands. You can be omnipotent if you know how to pray, omnipotent in all things which glorify God. What does the Word itself say? "Let him lay hold of my strength." Prayer moves the arm that moves the world. Oh for grace to grasp Almighty love in this fashion. We want more holdfast prayer; more tugging, and gripping, and wrestling, that saith, "I will not let thee go." That picture of Jacob at Jabbok shall suffice for us to close with. The covenant angel is there, and Jacob wants a blessing from him: he seems to put him off, but no put-offs will do for Jacob. Then the angel endeavours to escape from him, and tugs and strives; so he may, but no efforts shall make Jacob relax his grasp. At last the angel falls from ordinary wrestling to wounding him in the very seat of his strength; and Jacob will let his thigh go, and all his limbs go, but he will not let the angel go. The poor man's strength shrivels under the withering touch, but in his weakness he is still strong: he throws his arms about the mysterious man, and holds him as in a death-grip. Then the other says, "Let me go, for the day breaketh." Mark, he did not shake him off, he only said, "Let me go"; the angel will do nothing to force him to relax his hold, he leaves that to his voluntary will. The valiant Jacob cries, "No, I am set on it, I am resolved to win an answer to my prayer. I will not let thee go except thou bless me." Now, when the church begins to pray, it may be, at first, the Lord will make as though he would have gone further [Luke 24:28 ], and we may fear that no answer will be given. Hold on, dear brethren. Be ye steadfast, unmovable, notwithstanding all. By-and-by, it may be, there will come discouragements where we looked for a flowing success; we shall find brethren hindering, some will be slumbering, and others sinning; backsliders and impenitent souls will abound; but let us not be turned aside. Let us be all the more eager. And if it should so happen that we ourselves become distressed and dispirited, and feel we never were so weak as we are now; never mind, brethren, still hold on, for when the sinew is shrunk the victory is near. Grasp with a tighter clutch than ever. Be this our resolution, "I will not let thee go except thou bless me." Remember the longer the blessing is coming the richer it will be when it arrives. That which is gained speedily by a single prayer is sometimes only a second rate blessing; but that which is gained after many a desperate tug, and many an awful struggle, is a full weighted and precious blessing. The children of importunity are always fair to look upon. The blessing which costs us the most prayer will be worth the most. Only let us be persevering in supplication, and we shall gain a broad far-reaching benediction for ourselves, the churches, and the world. I wish it were in my power to stir you all to fervent prayer; but I must leave it with the great author of all true supplication, namely, the Holy Spirit. May He work in us mightily, for Jesus' sake. Amen.