DELIVERED ON LORD'S-DAY MORNING, NOVEMBER 9, 1879
BY C. H. SPURGEON,
AT THE METROPOLITAN TABERNACLE, NEWINGTON.
"And call upon Me in the day of trouble; I will deliver you, and you
shall glorify Me." Psalm 50:15.
THE Lord God in this Psalm is described as having a controversy with
His people. He summons Heaven and earth to hear Him while He utters His
reproof. This indictment will show us what it is that the Lord sets the
greatest store by, for His complaint will evidently touch upon that
point. We are informed most plainly that the Lord had no controversy
with His people concerning the externals of His worship. He does not
reprove them for their sacrifices and burnt offerings. He even speaks
of these symbolic sacrifices and says–"I will take no bullock out of
your house, nor he goats out of your folds." His complaint was not
concerning visible ceremony and outward ritual and this shows that He
does not attach so much importance to outward things as most men
suppose Him to do.
His complaint was concerning inner worship, soul worship, spiritual
worship! His reproof was that His people did not offer thanksgiving and
prayer and that their conduct was so inconsistent with their
professions that, clearly, their hearts went not with their outward
formalities. This was the essence of the charge against them. They were
faulty, not in visible religiousness, but in the internal and vital
part of godliness–they had no true communion with God though they kept
up the appearance of it. We see, then, that heart worship is the most
precious thing in the sight of the Lord. We learn what is that
priceless jewel which must be set in the gold ring of religion if the
Lord is to accept it.
Nor is it hard to see why it is so, for it is plain that if a man had
kept the ritual of the old Law to the very fullest, he still might not
be, in sincerity, a worshipper of God at all. He might drive whole
flocks of his sheep to the Temple door for sacrifice and yet he might
feel no spiritual reverence for the Most High. It has been proven times
without number that the most careful and zealous attention to external
ceremonies is quite consistent with the absolute absence of any true
apprehension of God and hearty love for Him. Habit may keep a man
outwardly religious long after his mind has forgotten the Lord! Yes,
the conscious lack of inward and vital Grace may drive a man to a more
intense zeal in formalities in order to conceal his defect.
It is written, "Israel has forsaken his Maker and builds temples." You
would think if he built temples he must recognize his God, but it was
not so. Within those buildings he hid himself from Him who dwells not
in temples made with hands. Beneath the folds of vestments, men smother
up their hearts so that they come not to God. Fine music drowns the cry
of the contrite soul and the smoke of incense becomes a cloud which
conceals the face of the Most High! Great sacrifices might often be an
offering made to a rich man's personal pride. No doubt certain kings
that gave great contributions to the house of God did it to show their
wealth or to display their generosity, somewhat in the spirit of Jehu,
who said to Jehonadab, the son of Rechab, "Come with me and see my zeal
for the Lord."
A great sacrifice might be nothing more than a bid for popularity and
so an offering to selfishness and vanity. With such sacrifices God
would not be well pleased. Alas, how easy it is to defile the worship
of God and nullify its quality till, like milk which is soured, it may
be utterly rejected. I am sure you know right well that it may be so in
the simplest form of public worship such as our own. Bare as is our
mode of service, there is room for self. Singers may lift up their
sweet voices that others may hear how charmingly they sing. Ministers
may preach with graceful eloquence that they may be admired as men who
are models of exquisite speech. Believers may even pray devoutly that
their fellow Christians may see how gracious they are.
Alas, this blight of self may come into any and every part of outward
service and turn the worship of God into an occasion for
self-glorification! Thus does Belshazzar drink out of the vessels of
the sanctuary while the buyers and sellers turn the temple into a den
of thieves. Wonder not, therefore, that God looks with but scant
complacency–I was about to say with bare tolerance–upon the abundance
of outward worship because He sees how easy it is for it not to be His
worship at all, but a mere exhibition of man's carnal glorying. Many,
too, have performed outward worship with a view to merit somewhat of
the Lord–they have supposed that God would be their debtor if they
were zealous in furnishing His altars and frequenting His courts. If
they have not put it in that coarse form, it has certainly come to
that, that they hoped to be held worthy of particular regard if they
were zealous above others.
Some have superstitiously dreamed of obtaining prosperity in this world
by observing holy days and seasons. And many more have hoped to have it
set to their account at the Last Great Day that they have heaped up the
offertory, or given a painted window, or built an almshouse, or
attended daily service year by year! Now, what is this but an offering
to selfishness? The man performs pious and charitable deeds for his own
good and this motive flavors the whole of his life so that the taint of
self is in every particle of it! The Jew might offer bullocks or sheep
for his own salvation and what would this be but the manifest worship
of self? It brought no glory to God and did not mean His praise. Wonder
not, therefore, if the Lord speaks thus slightingly of it all.
What the Lord missed in His people was not temple rites and offerings,
for in those they abounded. He missed the fruit of the lips giving
glory to His name! He missed, first, their thankfulness, for He says
unto them, "Offer unto God thanksgiving; and pay your vows unto the
Most High." And next He missed in them that holy, trustful confidence
which would lead them to resort to Him in the hour of their
need–therefore He says, "Call upon Me in the day of trouble; I will
deliver you, and you shall glorify Me." Brothers and Sisters, have you
failed in these two precious things? Do you fail in thankfulness? The
Lord multiplies His favors to many of us–do we multiply our thanks?
The earth gives back a flower for every dewdrop–are we, alike,
responsive to plenteous mercy? Do the bounties of His Providence and
the favors of His Grace teach us how to sing Psalms unto the
Ever-Merciful?
Do we not too often permit Divine mercies to come and go in silence as
if they were not worthy of a thankful word? Have we a time and season
for God's praise? Is it not too often huddled into a corner? We have a
closet for our prayers, but no chamber for our praises! Do we make it a
point in life that whatever is neglected, the praises of God shall have
full expression? Do you, my Brothers and Sisters, give thanks in
everything? Do you carry out to the fullest this sentence– "From the
rising of the sun to the going down of the same the Lord's name is to
be praised"? May I also venture to ask whether you pay your vows to
Him? In times of sickness and sorrow you say, "Gracious Lord, if I am
recovered, or if I am brought out of this condition, I will be more
believing, I will be more consecrated. I will devote myself only to
You, O my Savior, if You will now restore me."
Are you mindful of these vows? It is a delicate question, but I put it
pointedly because a vow unredeemed is a wound in the heart. If you have
failed in your grateful acknowledgments, remember that these are the
things which God looks for more than for any ceremonial observance or
religions service. He would have you bring your daily thankfulness and
your faithful vows to Him, for He is worthy to be praised and it is
meet that unto Him should the vow be performed. It is not to
thankfulness, however, that I am going to ask attention, this morning,
as much as to the other sacrifice–namely, prayer in the day of
trouble.
Let me say at the outset that I am struck with wonder that God should
regard it as being one of the most acceptable forms of worship–that we
should call upon Him in the day of trouble! Such prayers seem to be all
for ourselves and are forced from us by our necessities–and yet such
is His condescending love that He puts them down as being choice
sacrifices and places them side by side with the thankful paying of our
vows. He tells us that our call for His help in the hour of distress
will be more acceptable to Him than the oblations which His own Law
ordained–more pleasing than all the bullocks and rams which liberal
princes could present at His altars! Be not backward then, Beloved, to
cry to Him in your hour of need! If it pleases Him and profits you, you
ought not to need a single word from me to excite you to do what seems
so natural, so comforting, so beneficial!
Are our cries of anguish and our appeals of hope acceptable to God?
Then let us cry mightily to Him! Are any of you in the black waters?
Call upon Him! Are you in the hungry desert? Call upon Him! Are you in
the lions' dens and among the mountains of the leopards? Call upon Him!
Whether you are in peril as to your souls or your bodies, do not
hesitate to pray at once, but say to yourself, "Why should I linger?
Let me tell the Lord of my grief right speedily, for if He counts my
call a worthy sacrifice, assuredly I will present it with my whole
heart!" Let us look to this matter and see the value of this form of
adoration.
Our first head shall be that calling upon God in the day of trouble
brings honor to God in the very act. Secondly, it brings honor to God
in His answer, for there is coupled with such a prayer the blessed
assurance, "I will deliver you." And thirdly, it brings honor to God in
our later conduct, for it is written, "You shall glorify Me."
I. May the Holy Spirit, the Comforter, enable us to see that CALLING
UPON GOD IN THE DAY OF TROUBLE
BRINGS GLORY TO HIM IN ITSELF. I beg you to notice the time that is
specially mentioned. Calling upon God at
any time honors Him, but calling upon Him in the day of trouble has a
special mark set against it as peculiarly pleasing to the Lord because
it yields peculiar Glory to His name. Note then, first, that when a man
calls upon God, sincerely, in the day of trouble, it is a truthful
recognition of God.
Outward devotions suppose a God, but prayer in the day of trouble
proves that God is a fact to the supplicant. The tried pleader has no
doubt that there is a God, for he is calling upon Him when mere form
can yield no comfort. He wants practical matter-of-fact help and he so
realizes God that he treats Him as real and appeals to Him to be his
Helper. God is not a mere name or a superstition to him–he is sure
that there is a God, for he is calling upon Him in an hour when a farce
would be a tragedy and an imposture would be a bitter mockery. The
afflicted supplicant perceives that God is near him, for he would not
call upon one who was not within hearing. He has a perception of God's
Omnipotence by which He can help and of God's goodness which will lead
Him to help.
You can see that he believes in God's hearing prayer, for a man does
not call upon one whom he judges to be a deaf Deity, or upon one whose
palsied hand is never outstretched to help. The man who calls upon God
in the day of trouble evidently possesses a real and sincere belief in
the existence of God, in His personality, in His power, in His
condescension and in His continual active interposition in the affairs
of men. Otherwise he would not call upon Him! Many of your beliefs in
God are a sort of religious parade and not the actual walk of faith.
Many have a holiday faith which enables them to repeat the creed and
say with the congregation, "I believe in God the Father Almighty," but
in very deed they have no such belief.
Do you, my Hearer, believe in God, the Father Almighty, when you are in
trouble? Do you go to the great Father at such times and expect help
from Him? This is real work and not hypocritical play! There is solid
metal about the faith which follows the Lord in the dark, cries to Him
when the rod is in His hand and looks to Him, not for sentimental
comforts in prosperity, but for substantial help in bitter adversities!
What we need are facts–and trial is the test of fact. Sharp furnace
work does away with mere pretense and this is one of its great uses,
for that Grace which, like the salamander, lives in the fire, is Grace,
indeed. I say again, that very many publicly declared creed faiths are
mere shams which, like the leaves of autumn's trees, would wither and
fall if one sharp winter's frost should pass over them.
It is not so when a man, in the dire hour of his distress, casts
himself upon God and believes He is able to succor and to help him.
Then there is evidence of true reliance and real confidence in a real
God, whom the mind's eye sees and rejoices in. It is this actuality,
this making God real to the soul which makes our calling upon God in
the day of trouble so acceptable to Him. There is more here, however,
than this first good thing. When a man calls upon God in the day of
trouble it is because he seeks and, in some measure, enjoys a spiritual
communion with God.
"Call upon Me in the day of trouble." That call is heart language
addressed to God! It is the soul really speaking to the great Father
beyond all question! How easy it is to say a prayer without coming into
any contact with God! Year after year the tongue repeats pious
language, just as a barrel organ grinds out the old tunes–but there
may be no more converse with the Lord than if the man had muttered to
the ghosts of the slain! Many prayers might as well be said backwards
as forwards, for there would be as much in them one way as the other.
The abracadabra of the magician has quite as much virtue in it as any
other set of mere words. The Lord's Prayer, if it is merely rehearsed
as a form, may be a solemn mockery. But prayer in the day of trouble is
honest speech with God, or at least a sincere desire in that direction.
Many are the words which pass between the Lord and the afflicted saint.
He cries, "Make haste to help me, O Lord, my Salvation. Be pleased, O
Lord, to deliver me. Hide not Your face from me, for I am in trouble.
Hear my cry, O God, attend unto my prayer!" With multiplied entreaties
does the heart thus hold converse with the Lord and the Lord takes
pleasure in it. He loves to have His people draw near to Him in spirit
and in truth. And, because calling upon Him in the day of trouble is an
undoubted form of fellowship, therefore He regards it with complacency.
Now, as I have already said, in the sacrifice of bullocks there was no
communion with God in the case of a great many–and in external
devotion, whether it is performed in a cathedral or in a humble
barn–there is frequently no coming near to God.
But when we believingly call upon God in the day of trouble, then there
is no mistake in the matter–we are holding converse with God–"the
righteous cry and the Lord hears." Union with the unseen, spiritual
Father, is genuine, indeed, when it is carried on against wind and
tide, under pressure of sorrow and weight of distress. May the Lord
give us Divine Grace to carry it on whatever may happen to us! Yet is
there more than this, for the soul not only comes into God's Presence,
but in calling upon God in the day of trouble it is filled with a
manifest hope in God. It hopes in God for His goodness, for it is a
belief in that goodness which is the reason why it feels able to pray
at all. The soul hopes in His mercy, or it would dwell in silence and
never lift up another cry to Heaven.
Amid a sense of deserved wrath, the heart has a trust in infinite Grace
and therefore its call. A soul calling upon God honors His
condescension. The troubled one says within himself, "I am less than
the least of all His creatures, yet He will regard me. When I consider
the heavens, the work of His fingers, I am amazed that He should visit
man, but I believe that He will do so and that He will condescend to
look upon the contrite and humble and deliver them out of their
distresses." There is a hope, then, in such a prayer which honors God's
goodness and condescension and equally pays tribute to His faithfulness
and His all-sufficiency. He has promised to help those that call upon
Him, therefore do we call upon Him! And He has all power to keep His
promise, therefore do we come to Him and spread our case before Him.
Little as the act of calling upon God in the day of trouble seems to
be, it puts crowns upon all the attributes of God in proportion to the
spiritual knowledge of the supplicant. I venture to say that if the
greatest king of Israel had presented before God, on some solemn day,
10,000 of the fattest of fed beasts and poured out rivers of oil, it
might be highly possible that God would not be so well pleased with all
that royal zeal as with the cry of a poor humble woman whose husband
was dead and whose two sons were about to be taken for slaves–who had
nothing in the house except a little oil and then in her extremity
cried–"O God, the Father of the fatherless and the Judge of the widow,
out of the depths deliver me!"
There may be more honoring of the Lord in a plowboy's tears than in a
princely endowment! More homage to the Lord in the humble hope of a
dying pauper than in the pealing anthems of the cathedral or the great
shout of our own mighty congregation! The publican's confession and his
hope in the mercy of God had more worship in it than the blast of the
silver trumpets and the ringing out of the golden harps! And the songs
of the white-robed choristers who stood in the courts of the Lord's
house and led the far-sounding hallelujahs of Israel could not match
the publican's prayer! This calling upon God in the day of trouble,
again, pleases the Lord because it exhibits a clinging affection to
Him. When an ungodly man professes religion, as such men often do, he
is all very well with God as long as God pleases him.
Sunshiny weather makes such a man bless the sun. If God smiles upon
him, he says that God is good. Yes, but a true child of God loves a
chastening God. He does not turn his back when the Lord seems angry
with him–it is then that he falls prostrate in humble supplication and
cries, "Show me why You contend with me! I will not believe You to have
any real spite against me. If You smite me there must be some wise and
good cause for it, therefore show me, I beseech You." It is very sweet,
Brothers and Sisters, when God sends you a great deal of trouble, to
love Him all the more for it. This is a sure way of proving that ours
is not a hireling love which abides while it gets its price and
disappears when wages fail.
God forbid that we should have Balaam's love of reward and Judas's
treacherous greed! A dog will follow a man as long as he throws him a
bone, but that is a man's own dog which will follow him when he strikes
him with the whip and will even wag its tail when he speaks roughly to
him! Such Christians ought we to be who will keep close to God when He
is robed in thunder. It is ours to will that God shall do what He wills
and ours to call upon Him in the day of trouble and not to call out
against Him when times are hard.
I would trust my God as unreservedly as Alexander trusted his friend
who was also his physician. The physician had mixed a medicine for
Alexander, who was sick, and the potion stood by Alexander's bed for
him to drink. Just before he was to drink, a letter was delivered to
him in which he was warned that his physician had been bribed to poison
him and had mingled poison with the medicine. Alexander read the letter
and summoned the physician into his presence. When he came in,
Alexander at once drank up the cup of medicine and then handed his
friend the letter. What grand confidence was this! To risk his life
upon his friend's fidelity! Such a man might well have friends! He
would not let the accused know of the libel till he had proved beyond
all disputes that he did not believe a word of it!
Is not our heavenly Father in Christ Jesus worthy of even a grander
faith? Shall I always mistrust Him? The devil tells me, O Master, that
this affliction which I am suffering will work me ill. I do not believe
it! Not for a moment do I
believe it and to prove that I have no suspicion, I accept it joyfully
at Your hands. I joy and rejoice in it because You have ordained it and
I call upon You to make it work to my lasting good. I will take bitter
at Your hand as well as sweet and the gall shall be honey to me! If we
act thus we shall be imitating the patience of Job. When his wife told
him to curse God and die, what did he say? "You speak as one of the
foolish women speaks. What? Shall we receive good at the hand of God
and shall we not receive evil?" It seems to me we cannot glorify God
better than by thus calling upon Him in the day of trouble and thus
showing that we do not believe ill of Him, or suspect Him of error or
unkindness. We go further and are assured that Infallible Wisdom and
Infinite Love are at the bottom of every trial which afflicts our
spirit–thus we glorify the Lord.
There is in connection with this clinging affection a most steadfast
confidence. They who call upon God in the day of trouble become quiet,
unshaken and abide in full assurance as to the Lord on whom they rely.
O troubled one, do not be agitated! Do not run away to others, but call
upon God in calm faith! Do not sit down in silent despair and
fretfulness, but call upon God! Do not be soured into a morose state of
mind, nor go into the sulks, but call upon the Lord as one who cannot
be driven to curse or to be in a passion, but gives himself to prayer.
It is a blessed thing when we can say, "Though He slay me, yet will I
trust in Him" and can feel that whatever happens to us, we never will
start aside from our firm conviction that the Lord is good and His
mercy endures forever.
It was a brave speech of Zwingli when, amid furious persecutions, he
said, "Had I not perceived that the Lord was preserving the vessel, I
should long ago have abandoned the helm. I behold Him through the
tempest strengthening the cordage, adjusting the yards, spreading the
sails and commanding the very winds. Should I not, then, be a coward
and unworthy the name of a man, were I to abandon my post? I commit
myself wholly to His sovereign goodness. Let Him govern. Let Him hasten
or delay. Let Him plunge us into the bottom of the abyss–we will fear
nothing." Those are the words which I admire–"Let Him plunge us into
the bottom of the abyss–we will fear nothing." This is the bravery of
a child who knows no dread because he is in his father's hands and his
trust in his father cannot admit a fear.
Calling upon God enables men to face trouble and play the man since
they doubt not of a blessed outcome from all things, however contrary
they may seem to be. Our business is to be as confident in God at one
time as at another since He is the same evermore and mere changes in
circumstances are matters unworthy to be taken into the estimate. What
are circumstances while Almighty God has the rule of them? In fine,
this it is which God accepts as honoring Him, that in the day of
trouble we should take all our troubles to Him, pour out our hearts
before Him and then leave the whole case in His hands! The childlike
uncovering of the heart to God, alone, is very precious to Him. There
are times when it is wise to advise a troubled heart to be quiet before
men–
"Bear and forbear and silent be, Tell no man your misery."
But it is always wise to bare the bosom to the Lord's eyes. Is the
slander too vile to be communicated even to a single friend? Then
follow the example of Hezekiah and spread Rabshakeh's letter before the
Lord! Is the trial too severe, inasmuch as others are obliged to suffer
with you and are, therefore, turned to speak bitterly against you? Then
imitate David at Ziklag and encourage yourself in the Lord your God!
Hide nothing! Reserve nothing! Tell it all and then trust about it all.
When you have once put the burden before the Lord, leave it with Him.
Do all that lies in you, that prudence can dictate, or common sense
suggest, or industry effect–but still make the Lord your mainstay,
your buckler, your shield, your fortress and high tower. Say to
yourself, "My Soul, wait only upon God, for my expectation is from
Him."
If you can do this, not once and again, but throughout your whole life,
you will glorify the Lord greatly and in your holy confidence and
childlike faith the Lord will take as much delight as in the golden
harps which ring out His perfect praises before His eternal Throne! If
we could reproduce Job and Enoch in one person, the patient saint
continually walking with God, we should, indeed, show forth the Glory
of our heavenly Father. And why not? Blessed Spirit of God, You can
work us to this thing! A critic may sneeringly say, "It is a very
natural thing for a man to cry out to God in the day of trouble. And
certainly a selfish thing to run to the Lord because you need His
help." "Besides," says another, "it must be a very distracted prayer
that such a person offers. And anyway, faith under troublous
circumstances is a very elementary virtue."
But, my good Sirs, listen! Surely the Lord knows best what pleases Him
and if He declares His delight in our calling upon Him in the day of
trouble, why should we dispute Him? It is so, for He has said it! As
for us who dare not raise such
quibbles, let us not be moved by them, but continue to call upon Him in
the day of trouble and we shall certainly glorify His name.
II. When we call upon God in the day of trouble IT BRINGS HONOR TO GOD
THROUGH THE ANSWER which the prayer obtains. "I will deliver you." I
ask you, troubled saints, to follow me while I repeat the text with
variations, for that is about all I shall attempt. "Call upon Me in the
day of trouble"–there is the prayer commanded. "I will deliver
you"–there is the answer promised. In these words we have a practical
answer. It is not merely, "I will think about you, I will hear you, I
will propose plans for you and somewhat aid you in working them out."
No, it is, "I will deliver you. You shall have solid, substantial aid.
Either I will keep you out of the trouble of which you are afraid–you
shall be delivered by never having to endure it–the Egyptians that you
see today you shall see no more forever. You dread the stone at the
mouth of the sepulcher, but you shall find it rolled away.
"Or else, if you must come into the trouble, I will deliver you while
you are in it. Like Noah, you shall be surrounded by the deluge, but
the floods shall not overflow you. Like the three holy children, you
shall be in the furnace, but the fire shall not burn you. You shall go
through the trouble triumphantly, as Israel went through the Red Sea on
foot. You shall have such sustaining Grace that you shall glory in
tribulation and rejoice in affliction. I will also bring you out of it
altogether–for these things have an appointed end. Like Joseph, you
shall come forth out of prison to sit upon the throne. Like David, you
shall leave the caves and the rocks of the wild goats and I will set
your feet in a large room. Like Daniel, you shall be taken from among
lions and set among princes." The promise may be kept in several forms,
but in one shape or another it must be carried out, for He who cannot
lie has said, "I will deliver you."
Dear Friend, grips those words and never let them go! You troubled
ones, the Lord says, "Call upon Me." Have you already been in much
supplication? Now, then, take to yourselves what the Lord Himself gives
you–"I will deliver you." Somehow or other a way of escape must be
made, for God's Word never fails and He has said, "I will deliver you."
Notice, next, that it is a positive answer. It is not, "I may, perhaps,
deliver you," but, "I will." It is not, "I will endeavor to do it,"
but, "I will deliver you." Did unbelief say, "But how?" Friend, leave
the "how" with God! Ways and means are with Him! He says, "I will
deliver you." To turn round and ask, "How?" is to forget that He is God
All Sufficient!–
"Remember that Omnipotence Has servants everywhere."
Unbelief is very ready with its questions and too often it enquires,
"When?" Friend, leave the "when" with God! He does not tell us when,
but the deliverance must come at the right time because if He were not
to deliver us till after we had perished, it would be no deliverance at
all! If deliverance came too late, it would be a mere mockery. The
promise comprehends within itself the implied condition that it shall
be a timely deliverance, for otherwise how should the delivered one
live to glorify the name of the Lord? Again I would say to you, dear
Friend, get a grip of this promise, "I will deliver you." Do not let my
Master's promise be blown away like the sere leaves from the trees, but
hold it fast as for life! Wave this before you and your foes will flee
as from a two-edged sword! Quote the Divine words, "I will deliver
you," and legions of devils will flee before you! Remember how Paul put
it–"Who delivered us from so great a death and does deliver: in whom
we trust; that He will yet deliver us."
Notice next, that the promise is personal. "I will deliver you." It is
not said, "My angels shall do it," but, "/ will deliver you." The Lord
God Himself undertakes to rescue His people. "I will be a wall of fire
round about them." "I the Lord do keep it; I will water it every
moment: lest any hurt it, I will keep it night and day." Then, too, it
is personal to its object–it is the same man who calls upon God in
trouble who shall be a partaker of the blessing! "Call upon Me in the
day of trouble, I will deliver you." It is personal, personal to you!
Therefore, dear Friend, personally believe in this personal promise of
your God!
Remember, also, that it is permanent. You pleaded this promise, some of
you, 50 years ago–it is as sure today as it was then. If you have a
banknote and take it to the bank and get the cash, it is done with. But
my Master's banknotes are self-renewing. You can plead His promise
hundreds of times over, for His Word abides forever. It is fulfilled
only to be fulfilled again! Like a springing well, which is always full
and flowing, so my Lord's Grace-words abide and continue in all their
wealth of blessing. God's promise made 2,000 years ago is as valid as
if it had been uttered this morning and never yet expended upon a
single soul. "Call upon Me in the day of trouble and I will deliver
you" is a word for this very hour.
Where are you at this moment, you troubled, downcast one? You said just
now, "I shall never be happy any more." Recall those words. Eat them
with bitter herbs of repentance–"Trust in the Lord forever, for in the
Lord Jehovah is everlasting strength." You said, "That blow has crushed
me. I could have borne anything else, but this trial I cannot bear."
Tush! Do you know what you can bear? What did the Apostle say? "I can
do all things through Christ which strengthens me." Only have faith in
God and obey and believe the text–"Call upon Me in the day of trouble;
I will deliver you."
Can you not take God at His Word? If you can, you shall find His
promise true and God will be glorified in delivering you. What praise
will come to His name if He lifts you up out of the low dungeon! If He
snaps your fetters! If He tears away your entanglements! If He makes
plain your intricate path! If He brings you through difficulties which
now seem to be impossibilities and gives you to rejoice in Him through
them all! Why, then, His name will be glorified far more than by the
offering of 10,000 bullocks and rivers of oil!
III. Lastly, if you trust your God in your distress and are, therefore,
delivered, THE LORD WILL BE GLORIFIED IN YOUR CONDUCT AFTERWARDS. When
a man prays to God in the hour of trouble and gets deliverance, as he
is sure to get it, then he honors his great Helper by admiring the way
in which the promise has been kept and by adoring and blessing the
loving Lord for such a gracious interposition. I know some of you have
seen enough of the hand of the Lord in your own cases to make you
wonder and admire forever and ever.
Next, you will honor Him by the gratitude of your heart in which the
memory of His goodness will forever be recorded. This devout gratitude
of yours will lead you, in due season, to bear testimony to His
faithfulness. You will be indignant at unbelief and will war against it
by personal witnessing. You will be very tender towards those who are
now in trouble, as you once were, and you will long to tell them of the
blessed rescue which God is prepared to perform for them as He did for
you. Your mouth will be open; your witness will be enlarged; you will
speak as a man who has tasted and handled these things for himself.
Others will be impressed as you tell the story of what the Lord has
done for your soul.
At the same time, you will personally grow in faith by the experience
of your heavenly Father's love and power. And in days to come you will
glorify Him by increased patience and confidence. You will say, "He has
been with me in six troubles and He will be with me in the seventh. I
have tried and proven my God and I dare not doubt Him." Your serenity
of mind will be more deep and lasting and you will be able to defy the
power of Satan to drive you out of your joy in God. I know, also, that
you will try to live more to His praise. As you see Him bring you out
of one difficulty and then another you will feel bound to His service
by fresh bonds. You will become a more consecrated man than you ever
have been. You will jealously protect your remaining days from being
wasted by sloth or desecrated by sin.
And let me tell you that even when you die and come up the banks of
Jordan on the other side, you will long to glorify your God! When the
angels meet you, I should not wonder but what one of the first things
you will do will be to say, "Bright spirits, I long to tell you what
the Lord has done for me!" Even as you are going up towards the
celestial gates, as Bunyan pictures, I should not wonder if you began
to say to your guide, "Help me to sing! I cannot be silent. I feel I
must–
"Sing with rapture and surprise
His loving kindness in the skies." Should the bright spirit remind you
that you are climbing to the choirs where all the singers meet, you may
answer, "Yes, but I am a special case! I came through such deep waters!
I was greatly afflicted. If one in Heaven can praise Him more than
another, I am just that one." The angel will smile and say, "I have
escorted many a score up to Glory who said just the same thing."
We each one owe most to God's Grace and hope to praise Him best. Some
of you may think that you are love's deepest debtors, but I know
better. I am not going to quarrel with you, but I know one who is so
undeserving and yet receives such mercy that he claims to take the
lowest place and most humbly to reverence boundless Grace. Yes, I
myself, less than the least of all saints, claim to have received most
at His hands! I would gladly love Him most, for towards me He has shown
the utmost love in treating me as He has done.
Am I not saying for myself that which you each would say for yourself?
I know it is so and, therefore, it is that God is glorified by the
reverence and love of those whom He delivers in answer to prayer. I
want you to notice with care the
persons mentioned in the first clause of the text. You do not see
yourself–you only hear of yourself. It is "Call upon Me." God is
there. There is no direct mention of you–you are hidden. You are such
a poor, broken, dispirited creature that all you can do is to utter a
cry and lie in the dust! There stands the mighty God and you call upon
Him! Now, look at the next clause, "/ will deliver you."
Here are two persons! The Lord stands first, the Ever Glorious and
Blessed "I." And way down there are you. "I will deliver you," poor,
humble, but grateful "you." Thus we see the Lord unites with His poor
servant and the link is deliverance. When you come to the third clause,
do you see where you are? You are placed first, for the Lord now calls
you into action–"Fou shall glorify Me." What a wonderful thing it is!
For God to put glory upon us is easy enough, but for us to put glory
upon Him? This is a miracle of condescension on the part of our God!
"You shall glorify Me." "But," says one in this place, "I love the
Lord, but / cannot glorify Him. I wish I could preach, I wish I could
write sweet hymns, I wish I had a clear voice with which to sing out
the Redeemer's praises–but I have no gifts or talents and, therefore,
/ shall never be able to glorify Him."
Listen! You will be cast into trouble one of these days and when you
are in trouble you will find out how to glorify Him! Your extremity
will be your opportunity! Like a lamp which shines not by day, you will
blaze up in the dark! When the day of trouble is come you will cry,
"Lord, I could not do anything for You, but You can do everything for
me. I am nothing, but Lord, in my nothingness, I, poor I, do trust You
and fling myself upon You." Then you shall find that you have glorified
Him by your faith! I think you might almost be content to have the
trouble, might you not? It seems as if you could not glorify Him any
other way and to glorify Him is the main object of your existence.
Some Christians would scarcely have brought any glory to God if they
had not been led by paths of sorrow and made to wade through seas of
grief. God gets very little glory out of many professors and He would
have still less if they had been allowed to rust their souls away in
comfort. The brightest of the saints owe much of their clearness to the
fire and the file. It is by the sharp needle of sorrow that we are
embroidered with the praises of the Lord. We must be tried that the
Lord may be glorified! We cannot call upon Him in the day of trouble if
we have no such day–and He cannot deliver us if we have no trouble to
be delivered from! And we cannot glorify Him if we are not made to see
the danger and the need in which He displays His love.
I leave the blessed subject of the text with you, as a souvenir, till
we meet again. The Lord be with you till the day breaks and the shadows
flee away. Pray, also, that He may abide with me and with all my
Brothers in the ministry. And may we all, in yonder world of rest,
glorify Him who will then have delivered us completely from all evil,
to whom be glory forever! Amen.
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Choice Comfort for a Young Believer