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PLEADING WITH GOD
BEHOLD a suppliant in the presence of his God, Draw near, my Brethren; and hear his pleadings at the throne of grace. Surely from this you may learn much of the condescension of your God, who suffers himself to be so addressed; and much of your own exalted privileges, in that, in every time of need, you have such a God, before whom you can spread your wants, and from whom you can obtain whatsoever your necessities may require.
The words before us may be supposed to be uttered by a pious Jew, mourning over the desolation of his country during the Babylonish captivity, and pleading with God for a restoration of the blessings which it was once the high privilege of his nation to enjoy.
The whole of the Jews’ captivity in Babylon, and of their redemption from it, was of a typical nature; and may well be considered as prefiguring the trials and deliverances of God’s people in all ages. St. Paul quotes a part of this prayer, in this very view; and shews, that the things here implored were not confined to that particular occasion, but have their accomplishment under the Christian dispensation [Note: Compare chap. 64:4. with 1Co_2:9.]. I may well, therefore, lead you to consider,
I. To what circumstances God’s people may be reduced—
The whole Bible attests, that God’s people are more or less “a poor and afflicted people [Note: Zep_3:12.].”
They are exposed, like others, to temporal afflictions—
[They have no exemption from troubles, either personal or domestic. Disease, with all its attendant evils, will press on them as well as others; and the loss of dear relatives be felt by them as keenly as by any others. And especially if there be misconduct in their offspring, it will be more acute and pungent in them, in proportion as they feel the value of their own souls, and are concerned for the souls of those connected with them. In addition to the common calamities of life, they have also some as arising from religion itself. For who ever followed the Lord fully without having a cross to bear? We are told, that “all who will live godly in Christ Jesus shall suffer persecution.” And so we find it in actual experience. From the time of Abel to the present hour, there has not been one who was “really born after the Spirit that has not been hated and persecuted by those who have been born only after the flesh [Note: Gal_4:20.].”]
To spiritual troubles, also, they are subjected in no slight degree—
[At their first turning to the Lord, they are not unfrequently bowed down under such a load of guilt as makes them apprehensive that they shall never find acceptance with their offended God. And, at subsequent periods also, they are often “in heaviness, through manifold temptations.” Satan, their malignant adversary, harasses them with his assaults; and with his fiery darts inflicts a wound upon their inmost souls [Note: Eph_6:16.]. Sometimes, too, they are made to experience the hidings of God’s face, and to fear that he has utterly withdrawn his loving-kindness from them [Note: Psa_77:2-3; Psa_77:7-9.]. In comparison of this, all other troubles are light: “The spirit of a man may sustain any common infirmity; but a wounded spirit who can bear?” Even our blessed Lord, who uttered no complaint on account of any other sufferings, cried out by reason of this, “My God, my God! why hast thou forsaken me?”]
But in my text we see,
II. To whom we should betake ourselves, under such circumstances—
St. James says, “Is any afflicted? let him pray.” Prayer is the great antidote to affliction of every kind. And here we see in what way we should approach our God. We should draw nigh to him,
1. In a way of humble expostulation—
[Expostulation, if devoid of humility, would be most offensive to God: for “God giveth not account of any of his matters:” and to call him to our bar, would be presumption in the extreme. Yet God is pleased to allow us to approach him, and even to expostulate with him, provided we come to him with real humility and contrition. Though he dwells in the high and holy place, yet will he regard the cry of the poor destitute; and “from the habitation of his holiness and his glory” supply his every want. He has a zeal for his people’s good: he has said, that “he will plant them in the heavenly land assuredly, with his whole heart and with his whole soul [Note: Jer_32:40-41.].” He feels for them, too, as a tender parent for his child under some great calamity. His whole soul is in a state of commotion on their account [Note: Hos_11:8. Jer_31:20.]. But, if we be under circumstances of distress, without any immediate relief from him, ho will appear to have “forsaken and forgotten us.” On those occasions, therefore, he permits us to address him in the language of expostulation: “Look down from the habitation of thy holiness and of thy glory. Where is thy zeal and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained?” Yes: not only will he approve of such holy importunity, but he will never suffer such prayers to ascend in vain [Note: Psa_42:9-11.].]
2. In a way of confident affiance—
[There are times and seasons when a person, who is on the whole pious, may, by reason of his trials, seem to be abandoned of his God, and scarcely be recognised as having the divine image enstamped upon him. Thus it was with Job, under his heavy and accumulated calamities. But a person should not, therefore, cast away his confidence; but rather hold it the faster, that it may afford him consolation and support under the pressure of his troubles. He may, in addition to his expostulations with God, lay hold upon him under the endearing relation of a Father: “Doubtless, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou art our Father, our Redeemer; thy name is from everlasting.” A person may have an evidence in his own soul that he has been adopted by God, yea, and been born of him: he may be sure, in his own mind, that he has been redeemed from death and hell, and been brought into the light and liberty of God’s children: and he may look to God as one whose “name is from everlasting,” and who will approve himself to be “the same yesterday, and to-day, and for ever.” O! what consolation will flow into the soul from this recognition of God’s relation to us in our low estate! I say, Brethren, “hold fast this rejoicing of your hope firm unto the end;” and you will find, that with this anchor fixed within the veil, you will outride the storm, and be brought in safety to the desired haven.]
Let me, in conclusion, ask,
1. What know you experimentally of this method of pleading with God?
[The pulse does not so clearly mark the state of our bodies, as our prayers mark the state of our souls. Many, in their whole lives, have never thus expostulated with God; or held fast their relation to him, as their plea for mercy. In fact, the generality of Christians would account this to be the most insufferable presumption. But I call on you, under all trials to which you can over be reduced, to “encourage yourselves in the Lord your God;” and, like Israel of old, to wrestle with him in prayer, till you have obtained the desired blessing.]
2. What warrant have you for the confidence which such expostulations imply?
[Before you can say with truth, “Doubtless, thou art our Father, and our Redeemer,” you must have experienced the regenerating influences of the Holy Spirit; and must have fled to Christ for refuge, as your only hope. Others, indeed, may not have noticed in you this change, so as fully to recognise you under your new character: but you must be deeply conscious of the secret exercises of your soul before God; and must be able to appeal to the heart-searching God, that you have thus sought mercy at his hands. Tell me then, Brethren, whether you can thus appeal to God? And, if your conscience testify against you, that you are yet unregenerate, and without an interest in Christ, let your trials be regarded by you as messengers from the Most High, to call you into a state of reconciliation with him, and to save you from the troubles that shall never end.]