Charles Spurgeon discusses the ways in which God delivers the needy, the poor, and those who have no helper.
A Sermon Delivered On Sunday Evening, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington. *9/8/2011
For he shall deliver the needy when he cries; the poor also, and him who has no helper. (Ps 72:12)
1. This is a royal psalm. In it you see predictions of Christ, not upon the cross, but upon the throne. In reference to his manhood as well as to his Godhead, he is exalted and extolled and very high. He is the king — the King’s son, truly with absolute sway, stretching his sceptre from sea to sea, and “from the river even to the ends of the earth.” It is remarkable that in this psalm which so fully celebrates the extent of his realm and the sovereignty of his government, there is so much attention drawn to the minuteness of his care for the lowly, his personal sympathy with the poor, and the great benefits they are to enjoy from his kingdom. Where Christ is highest and we are lowest, and the two meet, there is “glory to God in the highest, and on earth peace, goodwill towards men.” I might almost raise the question whether this psalm is more a tribute of homage to the Messiah, or a treasury of comfort for his poor subjects. We will compound the controversy by saying that just as Christ here is highly exalted, so his poor needy ones are highly blessed, and while it is a blessing for them that he is exalted, it is an exaltation for him that they are blessed.
2. Turning to our text without further preface, we shall note in it the special objects of great grace. “He shall deliver the needy when he cries; the poor also, and him who has no helper”; then, the special blessings which are allotted to them. Here it is said that he shall deliver them, but all through the psalms there are scattered promises full of instruction and consolation all meant for them. And, lastly, the special time which God has appointed for the dispensing of these favours. “He shall deliver the needy when he cries.” That shall be God’s time. When it is our time to cry, it shall be God’s time to deliver.
3. I. First, then, notice THE SPECIAL OBJECTS OF GREAT GRACE. There is a threefold description — they are needy, they are poor, they have no helper.
4. They are needy. In this they are like all the sons of men. We begin life in a needy state. We are full of needs in our infancy, and cannot help ourselves. We continue throughout life in a needy state. The very breath in our nostrils has to be the gift of God’s goodness. In him we live, and move, and have our being. And, as we grow old our needs become even more apparent. The staff on which we lean reveals to us our needs, and our infirmities all tell us what needy creatures we are. We need temporal things and we need spiritual things. Our body needs, our soul needs, our spirit needs. We need to be kept from evil; we need to be led into the paths of righteousness; we need on the outset that grace should be implanted; when implanted, we need that it be nurtured; when nurtured, we need that it be perfected and made to produce fruit. We are never a moment without need. We wake up, and our first glance might reveal our needs to us, and when we fall asleep it is upon a poor man’s pillow, for we need that God should preserve us through the night. We have needs when we are on our knees, or else where would be the energy for our prayers? We have needs when we try to sing, or else how should our uncircumcised lips praise him properly? We have needs when we are relieving the needs of others, lest we become proud of our almsgiving. We have need in preaching, need in hearing; we have need in working, need in suffering, need in resting. What is our life except one long need? All men are full of needs. But God’s particular people feel this need — they not only confess it is so, but they know it from experience. They are full of needs. Once they thought that they were rich and increased in goods, and had need of nothing, but now, through the enlightenment of God’s Spirit, they feel themselves to be naked, and poor, and miserable. Their needs were great before, but they appear now to be incalculable, more in number than the hairs of their heads. They have need of a covering for the sin of the past; they have need of help against the temptation of the present; they have need of perseverance concerning the entire future. If there are any people under heaven who could claim the title of “needy,” more than all others, it is not the pauper in the workhouse, nor the beggar who asks for alms in the streets, but it is the child of God, for he feels himself to be so dependent that the more he gets from his great Benefactor the more he requires, and the more he must have to satisfy the enlarged desires of a heart that begins to know the will of God concerning us. Our needs are great and constant.
5. The second description given is that he is poor — “the poor also.” A man might be needy, and be able to supply his own need. As fast as his needs arose, he might have sufficient wealth to be able to procure what he needed. I speak merely of his temporal needs. But, with regard to us in spiritual things, we are not only needy, but we are poor to utter destitution — there is nothing within our reach that we can help ourselves with. We have need of water for our thirst, but nature’s buckets are empty, and her cisterns are broken. We have need of bread, but nature’s granary is bare. Like the prodigal son in a far off country, there is a famine, a mighty famine, in that land, and we are in need. We have need of clothing; we have found that we are naked, and we are ashamed, but our fig leaves will not serve us, and we are too poor to buy clothing for ourselves. We are so poor that when a need comes it only shows us how empty the treasury is; and every need while it draws upon us meets with no fitting response; there is nothing, nothing, nothing, in human nature at its very best, that can keep pace with its own needs. Speak of self-reliance! — it is well enough in matters of the world, but self-reliance is absolutely madness in the things of God. We have heard of self-made men, but if any man wishes to enter heaven, he must be a God-made man from first to last, for all that can come out of human nature will still be defiled. The stream shall never mount higher than its source, and the source of human nature is pollution, total depravity. It cannot rise higher than that, let it do its best. We are very needy, and very poor. If there are any poor in all the world, who have tasted the bitter ingredients of this cup of sorrow, it is God’s people. We are very needy and very poor, although we did not always think so. When the discovery was first revealed to us, we felt the smart as those do “who have seen better days.” Once we imagined ourselves able to do our work and be sure to get our wages; we hoped to merit a reward for our good conduct; and we thought it was only for us to add a little piety to our decent morals in order to be well pleasing to God and our own conscience. Ah, sirs! when we woke up from these foolish dreams, and faced our own abject poverty, how ashamed we were; how we shunned the light; how we sat alone and avoided company; how fear preyed on our heart; with what anguish we muttered to ourselves, saying, “What shall I do? What shall I do?” We are very poor indeed and we know it.
6. Moreover, it is said they have no helper. Now, until God enlightens us, we seem to have a great many helpers. We imagine — perhaps we once imagined — that a priest could save us. If we have a grain of grace we have given up that idea. Perhaps we imagined that our parents would help us, that our godly ancestry might stand us in some good stead: — but we have long ago been brought to the conviction that we must each stand personally before God, for only personal religion is of any value. At one time we placed some dependence upon the ministry we attended, and hoped that in some favoured hour that ministry might be of use to us; but, if God has awakened us, we look higher than pulpits and preachers now. Our eyes are up towards the hills from where comes our help, and concerning all earthly things, we see no help in them. “Cursed is he who trusts in man, and makes flesh his arm.” “He shall be like the heath in the desert — he shall not see when good comes.” May the Lord grant us all to be reduced to this — that we have no helper, because when we have no helper here, he will become our helper and our salvation. Put the three words together and you have a very accurate description of the awakened people of God — needy, poor, and having no helper.
7. Beloved, some of us have felt this very keenly just before we looked to Christ. Oh! we can remember now when we wanted to have our sins forgiven us, we would have given all we had if we could only have found mercy; — we were full of needs. We examined all our good works, but they had all become mouldy and worm eaten, and they stank in our nostrils. We looked at our prayers. We used to imagine if we began to pray earnestly it would all be well with us, but alas! alas! we found our prayers to be poor comforts — broken reeds. We looked all around us, and we could obtain no consolation. Even Scripture did not seem to cheer us; the very promises seemed to shut their doors against us. We had no helper. Oh, do you remember then when you cried to God in your trouble, and he delivered you? I know you verified the truth of the promise in our text, “He shall deliver the needy when he cries.”
8. Since that time, we have been equally needy; we have been making fresh proof of our indigence; and getting into straits from which we could by no means extricate ourselves. Indeed, when a Christian is richest in grace he is poorest in himself. The way to grow rich in grace is to feel your poverty. Whenever you think you have stored up a little strength, a little comfort, a little provision for a rainy day, you are pretty sure to have the trouble you bargained for, and to miss the resources you counted on. Estimate your true wealth before God by your entire dependence on him. The more you have, the less you have, and the less you have, the more you have. When you have nothing at all in yourself, then Christ is all in all to you. The perpetual condition of every child of God in himself is that of a needy and a poor and a helpless one — on the high mountains with his Lord, rejoicing in his love, yet even there he is in himself less than nothing and vanity — still poor and needy.
There have been times when we felt this very powerfully, perhaps,
very painfully. Has Satan ever attacked you, my brethren, with his
fierce temptations? No doubt many of you have had to feel the
ferocity of his attacks. Perhaps, blasphemous thoughts have been
injected into your mind — dark forebodings, such as these, “God has
forsaken me.” Perhaps, he has said, “He has sinned himself out of the
covenant — he is a castaway,” and your poor little faith has tried to
hold on to Christ, but it seemed as if she must be driven from her
hold. While others found it as you thought easy to get to heaven, you
realised the truth of the text — “The righteous are scarcely saved.”
You have had to fight for every inch of ground, and it seemed to you
often as though you had not a spark of grace in you, not a ray of
hope, and not so much as a single grain of the grace of God within
your heart. Ah! and at such times you have been poor and needy, and
you have had no helper. And, perhaps, at such times, too, temporal
trouble may have come in. Whoever may go through the world without
trouble, God’s people never do.
The path of sorrow, and that path alone,
Leads to the place where sorrow is unknown.
10. “In the world you shall have tribulation” is as sure a promise as that other, “In me you shall have peace.” The trials of God’s servants are sometimes extremely severe. Not a few are literally as well as spiritually poor. Hunger, deprivation, and embarrassment haunt their steps. And when you once come to be poor, how often it happens that you have no helper. In the summer of prosperity your friends and acquaintances are numerous as the leaves of the forest, but in the winter of your losses and distresses, your friends are few indeed; your neighbours stand aloof, your old companions desert you, for like the wind your trials have borne them all away as sere leaves, and you cannot find them.
11. But, do not think that the Lord has cast you off, because he is chastening you with the rod of men; take it as an exercise of your faith, and go to him and plead this promise, “He shall deliver the needy when he cries; the poor also, and him who has no helper.”
12. Thus I have described to you the character of God’s special objects of sovereign grace; they are poor and needy spiritually. Do you ask why it is that God selects these? Our first answer is, he gives no account of his matters; he does as he wishes. He is a sovereign; who shall say to him, “What are you doing?” And, in order that he may make that sovereignty clear to the sons of men, he is pleased to select those whom we might naturally expect him to pass by. Did not Jesus lift his eyes to heaven full of gratitude and say, “I thank you, oh Father, Lord of heaven and earth, that you have hidden these things from the wise and prudent, and have revealed them to babes. Even so, Father, for so it seemed good in your sight.” Not many great men after the flesh, not many mighty are chosen, but God has chosen the poor of this world, he has chosen the things that are despised, (and as the Apostle puts it) “God chose things despised by the world, things counted as nothing at all, and used them to bring to nothing what the world considers important. As a result, no one can ever boast in the presence of God.” (NLT 1Co 1:28,29) When the chariot of the Eternal comes from above, he orders it to roll far downward from the skies; he passes by the towers of haughty kings; he leaves the palaces of princes and the halls of senates, and the chariot of his grace descends down to the hovels of cottagers, for there he sees with joy and delight the objects of his everlasting love. “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion,” is the word of divine sovereignty, and God makes it true by taking the poor and the needy, and those who have no helper.
13. Still, if we may enquire into the reason, we see in the poor, and the needy, and the helpless, a reason for God’s grace. They are the people who are most willing to accept it, for they are the people who most require it. Your generosity will not stand to be dictated to, but, at the same time, you usually prefer to give to those who need it the most. Wise mercy seeks out chief misery, and God therefore delights to give his blessings to those who need them most, not to those who imagine they deserve them — they shall have none of them, but those who need them, they shall have all of them.
14. When a soul is made to feel its own poverty, it does not set itself up in rivalry with Christ; it does not pretend to be able to help itself; it has no disputing about the terms of the gospel. A sinner, when he is thoroughly famished, has such an appetite that he eats such things as God’s mercy sets before him, and he raises no question. A proud Pharisee will say, “I will not submit to this, to be saved by faith alone — I will not have it. To accept mercy as the absolute gift of heaven, irrespective of my character, I cannot endure it.” The high soul of a Pharisee, I say, kicks at it. But when God has brought a man low, until like the tax collector he cries, “God be merciful to me a sinner,” he is glad to be saved in God’s way, and no matter however humbling the plan of grace, nor how the sinner is debased and Christ exalted, the poor sinner loves to have it so. It is a way suitable for his own needs, a way which he accepts for the very reason that God has adapted it to his position. Hence, if there are reasons they lie here, not in man’s merit but on the Lord’s mercy. The fact that mere misery, when touched and guided by the Spirit of God, makes the soul to open its mouth like the hard baked soil to drink in the rain, as soon as the rain descends from above, is an argument why grace so commonly flows in this way.
15. In choosing to bless the poor and needy by his grace, the Lord finds for himself warm friends, those who will give him much praise, contend earnestly for his reign and for his sovereignty, and endure much slander for very love for his dear name. Why if the Lord were to save the Pharisees, they would hardly say, “thank you,” they are so good in themselves. They consider themselves to be so excellent, that if they had salvation they would take it as a matter of course, and, like the lepers, they would never return to thank him who healed them. But when the Lord saves a great sinner, a man who feels there is nothing good in him; oh, how that man talks about it and tells it to others. He cannot take any praise for himself, he knows that he had nothing to do with it, that it is all by the grace of God. And, oh, see that man how he will stand up for the doctrines of grace! He is as the valiant men in Solomon’s song, “each man with a sword on his thigh because of fear in the night”; for the doctrines of grace are not matters of opinion for him, but matters of experience. They are dear to him as his own life. “What,” he says, “is not God the giver of salvation? Is not salvation all of God, from first to last? I know it is,” he says. “Do not tell me. Whatever your arguments, however smooth may be the form and fashion of your theology, it does not tally with what I have tasted and handled and felt; for unless it is grace from first to last, I am a lost man; and, if I am indeed a child of God, then I can contend for the doctrines of grace, and will do so until I die.” I know I felt myself last Sunday night, after I had talked to you about the difficulties of salvation, that if ever I got to heaven, I would praise and bless God with all my soul. I felt like that good old woman who said, that if the Lord ever saved her he would never hear the end of it, for she would tell it everywhere, and proclaim it abroad throughout all eternity, that the Lord had done it, that he was a good and gracious God to have mercy on such a soul as she was. Now, since one object of God in bestowing his mercy is to glorify himself, he does wisely in bestowing his mercy upon the poor and the needy, and those who have no helper. May the Lord give to you, my dear hearer, to be brought down to this tonight. I know many of you have been brought there and are there now. Let my text encourage and cheer you. Dear objects of Almighty love, he finds you on the dunghill, but he lifts you from it. He finds you in the dust, but is this not the song of Hannah and the song of Mary too — “He has put down the mighty from their seat, and he has exalted those of low degree: he has filled the hungry with good things, but he has sent the rich away empty?” It is God’s way of dealing with the poor and lost; rejoice about it, it is full of encouragement for you. But I say to any of you that have never been humbled, good people, who have always been good people, you who have always kept the law from your youth up, and gone to church regularly, or to chapel regularly, very good people — may the Lord have mercy upon you, and let you see that your goodness is filthiness, that your righteousness is unrighteousness, and that the best that is in you is bad, and that the bad that is in you that you have never seen as yet will be your ruin, your eternal destruction, unless God sets it before your eyes, and brings you down to loathe yourself, and feel yourself to be abominable in his sight, and abominable also in your own sight, when his law comes home to your souls with power. So I have spoken upon the special objects of divine grace.
16. II. Now, a few words upon THE SPECIAL BLESSING WHICH THE GREAT KING HAS STORED UP FOR THESE PEOPLE.
17. Kindly look at the second verse. “He shall judge your people with righteousness, and your poor with justice”; so that one of the special blessings for God’s poor is that they shall be judged with justice. Alas! they are often judged with harshness; or they are judged in ignorance; or they are judged by malice — not judged by righteousness, nor by justice. When their enemies see them, they say, “These are a broken spirited people; they are moping and melancholy, wretched and sad.” So harsh things are spoken against them, and unkind stories are told about them. Sometimes they say they are out of their minds, and then they will insinuate that they are only hypocrites and pretenders. Slander is very busy with the children of God. God had a Son who had no fault; but he never had a son that was not found fault with. Indeed, God himself was slandered in paradise by Satan: let us not expect, therefore, to escape from the venomous tongue.
18. One blessing, however, that will always come to God’s needy ones is this — Christ will justify them, he will judge them with justice. Are you harshly spoken about at home? Do not be angry, do not provoke in return, do not answer railing with railing. “He shall judge his poor with righteousness.” Leave it to him. Wait, wait, until the judge sits, for who are these that they should judge you? Their opinion, though it is bitter as gall to your spirit, does not really affect your character or your destiny. If you are right before the Lord, through faith in Christ, they cannot make you wrong by anything they say. God judges and God knows. “He searches the heart and tries the reins.” You remember how David, among his brothers, was much despised. He did not have the appearance and the bearing that his older brothers had, and even Samuel, the Lord’s prophet, thought the others to be better than David, and said of them, “Surely the Lord has chosen these.” David was therefore despised by his brothers, but what did it matter? The Lord did not see as man sees, for man looked upon the outward appearance, but God looks at the heart. Bide your time you who are one of a family and all alone. Or, if for Christ’s sake you have been despised, have courage tonight and do not let your spirit be bowed down. “Rejoice in this day and leap for joy, for so they persecuted the prophets who were before you.” The King will speedily come, and when he comes then this word will be verified. “He shall judge his people with righteousness and his poor with justice.” There is one mercy for you — to have your wrongs righted and your character cleared.
19. God’s poor and needy ones, you will perceive, if you turn a little further down, shall be saved from oppression. The fourth verse says: “He shall judge the poor of the people, he shall save the children of the needy, and shall break the oppressor in pieces.” The Lord’s people are like sheep among wolves, the wolves treat them injuriously. Christ himself was oppressed and afflicted, yet he did not open his mouth. His people may expect to be oppressed too; but they have this for their comfort, that Christ will surely deliver them, and he will break their oppressors in pieces. Are you oppressed by Satan tonight? Do you have things laid to your charge by him that you do not know about, and does conscience oppress you with the remembrance of sins which have been forgiven? Have you ever believed concerning them in the atonement of Christ? Well, bow your head meekly, and go to the mercy seat once again, pleading the precious blood, and he shall break the oppressor in pieces. There is no answer for Satan like the blood! and there is no answer for conscience except the blood. Plead it before God, plead it in your own soul, and you shall find that the great and glorious King in Zion shall, in your hearts, break the oppressor in pieces. There is another special mercy, then — help against the oppressor.
20. The third blessing is that of our text: “He shall deliver the needy.” Deliver them! You are brought into great troubles; you shall be delivered out of them. You are just now the subject of many fears: you shall be delivered from your fears. It seems as though the enemy would soon exult over you, and put his foot upon your neck, and make an end of you; but you shall be delivered. You are like a bird taken in the fowler’s net, and he is ready to wring your neck and take the breath out of you; but you shall be delivered out of the hand of the fowler, and brought safely through the perils that threaten you. Oh, that we all had faith! Oh, that we all could exercise faith when in deep waters. It is a fine thing to talk about faith on land, but we need faith to swim with when we are thrown into the flood. May you, tonight, get such a grip on this precious word that you may take it before the Lord and say, “I am poor and needy, and have no helper. Oh God, deliver my soul now.”
21. But, we have not exhausted the string of blessings. A little further down in the psalm, at the thirteenth verse, you will notice it is said of the King: “He shall spare the poor and needy.” If he lays heavily upon them apparently, yet he will by and by remove his hand; if he asks one of his rough winds to blow, he will save the other. Just as he is said to temper the wind to the shorn lamb, so will he certainly temper it to his people; they shall be afflicted, but it shall be in measure; he shall spare them as a man spares his own son who serves him: the rod shall make them smart, but shall not make them bleed; they shall be made to suffer, but they shall not be called to die. Perplexed, but not in despair; persecuted, but not forsaken; there shall always be a gracious limit put to the blows that come from Jehovah’s hand for his own people. Oh, what a mercy to be among his poor ones, and to feel that he will spare us; he did not spare his own Son, but he will spare us, the poor and needy; he struck him with the blows of avenging justice, but concerning us it is written, “The mountains shall depart, and the hills be removed, but the covenant of my love shall not depart. As I have sworn that the waters shall no more go over the earth; so I have sworn that I would not be angry with you, nor rebuke you.” He will spare his people; he will bring them safely through, and, meanwhile, he will not let the waters be deep enough to overwhelm them.
22. There is one other blessing which sums up all the rest; you find it in the fourteenth verse: “He shall redeem their souls from deceit and violence.” Redemption belongs to the Lord’s poor people. He bought with a price his poor ones, and since the ransom has all been paid, they belong to Christ, and no one shall take them out of his hand. He who redeemed them by price will redeem them by power. He will, if it is required, divide the Red Sea again to redeem his people; and, if by no usual means his servants can be preserved, he will bring unusual means into the field. There are no miracles now, we say, but if they are ever needed for the safety of God’s people, there shall be miracles as timely and as plentiful as of days gone by. “Heaven and earth shall pass away, but his word shall never pass away.” He would sooner shake the heavens themselves than allow one of his children to famish, or to utterly perish, rest assured of that. Oh, what glorious comfort there is in all this! We shall be spared, we shall be redeemed, we shall be delivered, we shall be saved, we shall be revenged and cleared before the judgment bar of God; and, all because the great King has made the poor and needy the special objects of his love. Oh! my soul revels in this. I cannot speak the thoughts I feel, much less the joy that arises out of them; but what a mercy it really is, that the great King, the King who rules from the river to the ends of the earth, is the poor man’s friend. I am very poor and needy and helpless tonight, but the King has made me his favourite, considers me one of his courtiers: it is the same with you, dear brother, if you too are poor and needy, he rules, and he rules on the throne for us; he is great and has dominion, but he uses all his greatness and his dominion for us. Just as Joseph in Egypt was invested with power for the good of his brethren, or at least such sovereignty as he held of Pharaoh he used for the welfare of his father’s house, so Jesus has all power and authority in heaven and earth; all might, majesty, and dominion for the good of his people. He has the King’s signet ring upon his finger, but he uses it for his own beloved ones so that he may enrich, and honour, and cheer, and perfect them. His glory is concerned with everyone of us. If one of the least of his people should perish, his crown would suffer damage. He is the shepherd and surety of the flock, and the Father will require from his hand all those who are committed to him. He cannot, therefore, let us perish, for then he would not be able to say at the last, “Of all whom you have given to me I have lost no one.” He must and will preserve us. We are wrapped up in his honour. His power, I say, his crown, his glory, his very name, as the Christ of God anointed to save sinners, all are wrapped up and intertwined in the salvation of every poor and needy soul that is brought to rest in him.
23. III. And, now, our closing word is, THE SPECIAL TIME WHEN ALL THIS SHALL BE TRUE. He shall deliver the needy when he cries.
Ah! while I have been preaching there may have been some poor child
of God here who has said, “I am poor and needy, and I am in great
distress, but I have not been delivered.” And there may be some
sinner here who has said, “God has taught me my poverty and need, and
I know I have no helper, but I cannot say that I have been
delivered.” Perhaps, dear friends, you have been praying for months,
praying very bitterly too, after a fashion, and you have been
desirous that you might find mercy. God’s time, when will it come?
Well, it will come when you cry. That is something more, I take it,
than a mere ordinary prayer. A child asks you for something, and you
may perhaps deny him; but you know there is a difference between
asking for a thing and crying for a thing. Oh, when you get so that
you must have it, and your heart breaks for it, when your needs are
so extreme that you cannot stand up under them — well, now, it comes to
this, that you must have Christ or perish. “Give me Christ or else I
die,” when it seems as if you could not put your prayer into words
any more, that you could only fall at the foot of the cross, and say,
“Oh God, I cannot pray, but my very soul groans after you, to have
mercy upon me,” then is the time, then is the time, but not until
then, when God will deliver you. The Lord loves to hear the prayers
of his people, and he sometimes keeps them waiting at the threshold
of his door, so that they may pray more. It is always a blessing for
us to pray as well as to get the answer to prayer. Prayer is in
itself a blessing. When the Lord hears us knock faintly at the door,
he does not open; we may knock and knock again — he likes us to knock;
it does us good to knock. But when it comes to this, that it is all
knocking with us, and our very soul and body seem to knock, and our
heart and flesh cry after God, the living God: when we shall come
like this to appear before God, and open our mouth and pant
vehemently for the mercy he has promised, then it will come. When you
cannot take a denial, you shall not have a denial. The kingdom of
heaven suffers violence, and the violent take it by force. There is
no one so violent as the man who is in desperate need. There is a
person who has been without food for many hours, and he asks you for
charity in the street. You would pass him by, but he is famished, and
he says, “Oh give me food! I die.” He compels you to do it. And such
is the prayer that prevails with God. When the soul cannot wait,
dares not wait, fears lest it should shut its eyes and open them in
hell, oh! God will not keep such a soul waiting for long. I am always
glad when I hear of convicted souls saying, “I went up into my room
with the resolution that I would never come down again until I had
found the Saviour.” I always delight to hear about men and women who
say, “I went down on my knees and cried to him, saying, I will not
let you go unless you bless me.” He will bless you. If you will let
him go, he will go, but if you will not let him go, you shall have
your request from him. “But who am I,” one says, “that I should plead
like this? I have no right to hold him like this.” It is true, but
when a man is hungry, when a man is dying, he does not think about
rights. He holds you right or wrong. His need is his right. Poor
soul, go and plead your need before God. Plead your sin, tell him you
are wretched and undone without his sovereign grace. Use the strange
argument which David used, the strangest in all the world, “For your
name’s sake, oh Lord! pardon my iniquity, for it is great.” Plead the
very greatness of your sin as a reason for mercy; the damnable
character of your sin; the certainty that you will soon be cast into
hell, the fact that he might justly drive you from his presence for
ever; plead all that before him; and say, “Lord, if ever the heights
and depths of your grace might be seen in saving an undeserving soul,
I am just that one. If your mercy wants to honour itself by saving
the most undeserving, ill deserving, hell deserving sinner whoever
lived, Lord, I am the man. If you want a platform on which to erect a
monument of infinite grace, so that men shall stand and wonder, and
angels shall gaze on it with astonishment, Lord, here I am. If you
want emptiness, here is one who is all emptiness. If you as the good
physician want a bad case, a glaring case, a desperate case, to
operate on, you will never have a worse case than mine. Oh God, turn
aside and have pity upon me, and show your mighty power.” This is the
way to plead. Not your merits — they will never get a hearing, but your
misery, your sin, your guiltiness before God — these are the arguments.
And then if faith can come in and plead the blood, and say, “Did you
not send your Son to save sinners?” has he not said he did not come
to call the righteous, but sinners to repentance? Is it not written
that the Son of Man is come to seek and to save not the good, but
those who were lost? Oh! if you can plead the blood in that manner,
you will not fail. His name is the Saviour — he came to save his people
from their sins. He died for the ungodly, he justifies the
ungodly — the unrighteous he makes righteous through his own merits. If
you can plead this, oh, then, you shall not wait for long, for
although God does not deliver until we cry, still he does deliver
when we cry. “He will deliver the needy when he cries; the poor
also, and him who has no helper.” Oh, what a mercy it is when the
tide is ebbed right out, and there is nothing left. It will turn now,
it will turn now. The streams of grace will turn now. When you are
empty, when you are overwhelmed, when you are like a dish wiped out,
and there is not anything good left in you — now God will come to you.
The darkest part of the night is what precedes the dawn of the day.
When God has killed you, he will make you live. When he has wounded
you through and through, he will come to your healing.
’Tis perfect poverty alone,
That sets the soul at large;
While we can call one mite our own,
We get no full discharge.
But let our debts be what they may,
However great or small;
As soon as we have nought to pay,
Our God forgives us all.
May it be so now, for his name’s sake. Amen.
(See Spurgeon_Sermons No. 3564, “Publications” 3566 @@ "Feathers For Arrows")
These sermons from Charles Spurgeon are a series that is for reference and not necessarily a position of Answers in Genesis. Spurgeon did not entirely agree with six days of creation and dives into subjects that are beyond the AiG focus (e.g., Calvinism vs. Arminianism, modes of baptism, and so on).
Modernized Edition of Spurgeon’s Sermons. Copyright © 2010, Larry and Marion Pierce, Winterbourne, Ontario, Canada. Used by Answers in Genesis by permission of the copyright owner. The modernized edition of the material published in these sermons may not be reproduced or distributed by any electronic means without express written permission of the copyright owner. A limited license is hereby granted for the non-commercial printing and distribution of the material in hard copy form, provided this is done without charge to the recipient and the copyright information remains intact. Any charge or cost for distribution of the material is expressly forbidden under the terms of this limited license and automatically voids such permission. You may not prepare, manufacture, copy, use, promote, distribute, or sell a derivative work of the copyrighted work without the express written permission of the copyright owner.