EXPLANATORY NOTES AND QUAINT SAYINGS (5)

Verse 12.—“A stranger.” 1. A stranger is one that is absent from his country, and from his father’s house: so are we, heaven is our country, God is there, and Christ is there. 2. A stranger in a foreign country is not known, nor valued according to his birth and breeding; so the saints walk up and down in the world like princes in disguise. 3. Strangers are liable to inconveniences, so are godly men in the world. Religion, saith Tertullian, is like a strange plant brought from a foreign country, and doth not agree with the nature of the soil, it thriveth not in the world. 4. A stranger is patient, standeth not for ill usage, and is contented with pilgrims’ fare and lodging. We are now abroad, and must expect hardship. 5. A stranger is wary, that he may not give offence, and incur the hatred and displeasure of the natives. 6. A stranger is thankful for the least favour; so we must be thankfully contented with the things God hath bestowed upon us: anything in a strange country is much. 7. A stranger, that hath a journey to go, would pass over it as soon as he can, and so we, who have a journey to heaven desire to be dissolved. 8. A stranger buyeth not such things as he cannot carry with him; he doth not buy trees, house, household stuff, but jewels and pearls, and such things as are portable. Our great care should be to get the jewels of the covenant, the graces of God’s Spirit, those things that will abide with us. 9. A stranger’s heart is in his country; so is a saint’s. 10. A stranger is inquisitive after the way, fearing lest he should go amiss, so is a Christian. 11. A stranger provides for his return, as a merchant, that he may return richly laden. So we must appear before God in Sion. What manner of persons ought we to be? Let us return from our travel well provided.—Condensed from Thomas Manton.

Verse 13.—“O spare me, that I may recover strength, before I go hence, and be no more.” Man in his corrupt state is like Nebuchadnezzar, he hath a beast’s heart, that craves no more than the satisfaction of his sensual appetite; but when renewed by grace, then his understanding returns to him, by which he is enabled in praying for temporals to elevate his desires to a nobler end. Doth David pray that some farther time may be added to his temporal life? It is not out of a fond love for this world, but to prepare himself the better for another. Is he comforted with hopes of a longer stay here? It is not this world’s carnal pleasures that kindle this joy in his holy breast, but the advantage that thereby he shall have for praising God in the land of the living ... “O spare me, that I may recover strength.” David was not yet recovered out of that sin which had brought him exceeding low as you may perceive, ver. 10, 11. And the good man cannot think of dying with any willingness till his heart be in a holier frame: and for the peace of the gospel, serenity of conscience, and inward joy; alas! all unholiness is to it as poison is to the spirits which drink them up.—William Gurnall.

Verse 13.—“O spare me,” etc. Attachment to life, the feeling cherished by the Psalmist, when he thus appealed to the Sovereign of the universe, varies in its character with the occasions and the sentiments by which it is elicited and confirmed. Take one view of it, and you pronounce it criminal; take another, and you pronounce it innocent; take a third, and you pronounce it laudable. I. Life may inspire a criminal attachment, warranting our censure. The most obvious and aggravated case is that in which the attachment has its foundations in the opportunities which life affords, of procuring “the wages of unrighteousness,” and “the pleasures of sin.” II. Life may inspire an innocent attachment, awakening our sympathy.... Life is a scene in which we often descry a verdant and luxuriant spot, teeming with health, and ease, and harmony, and joy. We have beheld the husbands and the wives whose interwoven regards have, from year to year, alleviated all their afflictions, and heightened all their privileges. We have beheld the parents and the children whose fellowship has yielded them, through the shifting seasons, a daily feast. There are indulgent masters, and faithful servants; some neighbourhoods are undisturbed; some Christian societies are exquisitely attractive; here and there we have intercourse with those individuals in whom are seen the beauties of high character irradiated by the beams of general prosperity. You would pronounce no censure on a man thus happily connected, were he, when beginning to languish, as one “going the way of all the earth, to cry,” “O spare me, that I may recover strength, before I go hence, and be no more.” III. The last view which is has been proposed to take of human life, shows that it may inspire a laudable attachment, at once challenging our approbation, and urging us to bring our minds under its influence. The language before us admits of being illustrated as the prayer of a penitent, a saint, and a philanthropist. 1. Commend him who pleads for life as a penitent. Was it recently that the Holy Spirit first wounded him with the arrows of conviction? Perhaps, he doubts the source, the quality, and the result, of his powerful feelings. He knows that we may be solemnly impressed, without being converted. There are many considerations which entitle to favourable opinion those who, not having arrived at a view of their moral state, at once evident and encouraging, wish earnestly to live, till grace shall have carried them from victory to victory, and enabled them “to make” their “calling and election sure.” Even they may fall from their steadfastness; and these words, “O spare me, that I may recover my strength,” may proceed from the lips of a backslider, once more blushing, trembling, and petitioning to be restored. 2. Commend him, in the next place, who pleads for life, as a saint.... The distinguished office of pleading, acting, and suffering, for the advancement of the divine honour among the profane, the sensual, the formal, and the worldly is delegated, exclusively, to “the saints which are upon the earth.” Yet, surely he whose attachment to life is strongly enhanced by a commission which dooms him to the contradiction of sinners, and defers “the fulness of joy,” a saint so magnanimous and devoted, puts forth the expressions of a piety which the very angels are compelled to revere. 3. Commend him, finally, who pleads for life as a philanthropist. I refer to the generous patron, a man intent on doing good. I would also refer to a fond parent. I would now refer to “a preacher of righteousness,” “a good minister of Jesus Christ.”—Outline of a sermon entitled “Attachment to Life,” preached by Joseph Hughes, M.A., as a Funeral Sermon for Rev. John Owen, M.A., 1822.

Verse 13.—May not the very elect and faithful themselves fear the day of judgment, and be far from fetching comfort at it? I answer, he may. First, at his first conversion and soon after, before he have gotten a full persuasion of the remission of his sins. And again, in some spiritual desertion, when the Lord seems to leave a man to himself, as he did David and others, he may fear to think of the same. And lastly, when he hath fallen into some great sin after he is a strong man in Christ, he may fear death and judgment, and be constrained to pray with Job and David, “O spare me, that I may recover strength, before I go hence, and be no more.”—John Barlow’s Sermon, 1618.