Psalm 119:142
disciple of his Master, who would express his astonishment that any one above the rank of "the beasts that perish" could condescend to notice him. But if we are small and despised, in the estimation of men, let us think of "Him, whom man despises—Him whom the nation abhors." Never was such an instance of magnanimity displayed, as when Pilate brought out the blessed Jesus, arrayed in the mockery of royalty, and with the blood streaming from His temples: and said, "Behold the man!" Then was there a human being, sustaining himself in the simple exclusive consciousness of the favor of God, against the universal scorn of every face. This was independence—this was greatness indeed. With such a pattern before our eyes, and such a motive touching our hearts, we may well account it "a very small thing, that we should be judged of man's judgment." What upheld "the man Christ Jesus," will uphold His servants also. "He committed himself to Him that judges righteously." Must we not desire to "know the fellowship of His sufferings"—yes, to rejoice in the participation of them?
Christian! do you love to be low, and still desire to be lower than ever? Small and despised as you are in your own eyes, and in the eyes of the world, "you are precious in the eyes of Him," who gave a price
"for your ransom"—infinitely more precious than "Egypt, Ethiopia, and Seba," and who will suffer "none to pluck you out of His hands."
Many may rebuke you; many may scorn you; even your brethren may treat you with contempt; yet your God, your Redeemer, will not depart from you, will not permit you to depart from Him; but will put
His Spirit within you, and bring forth His precepts to your remembrance, that you may keep them, and many a sweet supporting promise for your consolation. Therefore "fear not, you worm Jacob; I will help you, says the Lord, and your Redeemer, the Holy One of Israel."
Psalm 119:142
142. Your righteousness is an everlasting righteousness, and Your law is the truth.
The Psalmist in the midst of his trials could not forget the precepts, while he maintained so just a perception of their exalted character.
His mind at this time seems to have been filled with the contemplation of the righteous government of God. He therefore repeats his adoration, not as applied to any particular instance, but as distinguishing the general character of His administration from everlasting.
But on whom is this government appointed to rest? Think of our Immanuel—the human brow encircled with Divine glory—the crucified hands wielding the scepter of the universe—Him, whom they mocked as the King of the Jews, seated on His own exalted throne, "King of Kings and Lord of lords!" "The government is upon His shoulder: and of the increase of His government and peace there shall be no end." How delightful to join Jehovah Himself in the ascription of praise, "Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom!" How glorious also to praise that everlasting righteousness—the ground on which the administration of His church is framed—which Jesus
"brought in," and "which is unto all them that believe;" which, when once clothed with it, is our infinite glory and reward!
"Every ordinance of man" is connected only with time. The Divine government has a constant reference to eternity, past and to come.
"And I heard"—said the enraptured disciple, "the angel of the waters say; You are righteous, which are, and was, and shall be; because You have judged thus." Every instance, therefore, of His righteous administration, is that display of the Divine character which constrains the adoration of heaven. "One cried to another, and said,
Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory." His law, "the manifestation of His righteousness"—is the truth. "Your word is true from the beginning! and everyone of Your righteous judgments endures forever."
This truth is the law of righteousness, which Jesus bound Himself to "fulfill"—to which He "came to bear witness," and for which He commended His people to His Father as the means of their sanctification; for what else is holiness, but the influence of truth, digested and practically embodied in the life and conduct? There may be fragments of truth elsewhere found—the scattered remnants of the fall. There may be systems imbued with large portions of truth deduced from this law. But here alone is it found perfect—unsullied.
How carefully, therefore, should we test, by this standard, every doctrine—every revelation; receiving with implicit subjection all that is conformed to it; rejecting with uncompromising decision whatever will not abide the fiery trial. Most careful also should we be to preserve its unadulterated simplicity. Even the most seemingly trifling infusion of fundamental error is the grain of poison cast into the food, and making it "a savor of death unto death." Such was the error of the Galatian Church, "another gospel, yet not another"—not deserving the name—not putting ordinances in the stead of Christ
(an error too gross to beguile a Christian profession), but what is far more subtle, and equally destructive, mixing them with Christ; thus impairing the integrity of the foundation, paralyzing the springs, poisoning the sources of life, yes, converting life itself into death. Let this church stand out as a beacon to our own—as a much-needed warning to each of her members.
But in a more general view, let us adore the Divine revelation, as bearing so full an impress of a "God that cannot lie"—of a "covenant ordered in all things" beyond human contrivance, "and sure" beyond the possibility of a change. How many dying testimonies have sealed the truth of the precious promises! Joshua, Simeon, and a "cloud of witnesses with which we are compassed about," have "set to their seals that God is true"—that "all the promises of God are in Christ