Psalm 119:57
confidence—to examine, "Is there not a cause?" and what is the cause? Have not "strangers devoured my strength; and I knew it not?" Is the Lord "with me as in months past?"—with me in my closet?—with me in my family?—with me at my table?—with me in my daily employments and conversation with the world? When I hear the faithful people of God telling of His love, and saying—This I had; must I not, if unable to join their cheerful acknowledgment, trace it to my unfaithful walk, and say—This I had not, because I have failed in obedience to Your precepts; because I have been careless and self-indulgent; because I have slighted Your love; because I have "grieved Your Holy Spirit," and forgotten to ask for the "old paths, that I might walk therein, and find rest to my soul?" O let this scrutiny and recollection of our ways realize the constant need of the finished work of Jesus, as our ground of acceptance, and source of strength. This will bring healing, restoration, increasing devotedness, tenderness of conscience, circumspection of walk, and a determination not to rest, until we can make this grateful acknowledgment our own. At the same time, instead of boasting that our own arm, our own diligence, or holiness, "have gotten us" into this favor, we shall cast all our attainments at the feet of Jesus, and crown Him Lord of all forever.
Psalm 119:57
57. You are my portion, O Lord; I have said that I would keep Your words.
Man, as a dependent being, must be possessed of some portion. He cannot live upon himself. It must, however, be not only good, but his own good—something that he may lay claim to as his own. It must also be a large portion, because the powers and capacities to be filled are large. If he has not a satisfying portion, he is a wretched empty
creature. But where and how shall he find this portion? "There be many that say, Who will show us any good? Lord! lift up the light of Your countenance upon us." And then the goodness of the Lord, in having offered Himself as the portion of an unworthy sinner! So that we can now lay claim to Him, as having wholly and fully made
Himself over to us, and having engaged to employ His perfections for our happiness! "I will be your God." Surely every good is centered in the chief good—the fountain of all blessings, temporal, spiritual, eternal. What, then, is the folly, madness, and guilt, of the sinner, in choosing his "portion in this life:" as if there were no God on the earth, no way of access to Him, or no happiness to be found in Him?
That such madness should be found in the heart of man, is a most affecting illustration of his departure from God. But that God's own
"people should commit these two evils—forsaking the fountain of living waters, and hewing out for themselves broken cisterns"—this is the fearful astonishment of heaven itself.
But we cannot know and enjoy God as our portion, except as He has manifested Himself in His dear Son. And in the knowledge and enjoyment of Him, can we envy those who "in their lifetime receive their good things," and therefore have nothing more to expect?
Never, indeed, does the poverty of the worldling's portion appear more striking, than when contrasted with the enjoyment of the child of God, "Soul"—said the rich fool, "you have much goods laid up for many years." But God said, "This night your soul shall be required of you." Augustine's prayer was, "Lord, give me Yourself!" And thus the believer exults, "Whom have I in heaven but You? and there is none upon earth that I desire but You. Return unto your rest, O my soul.
The Lord Himself is the portion of my inheritance and of my cup.
You maintain my lot. The lines have fallen to me in pleasant places; yes, I have a goodly heritage. I will bless the Lord, who has given me counsel."
Elsewhere the believer makes this confession to himself, "The Lord is my portion—says my soul." Here, as if to prove his sincerity, he "lifts up his face unto God." "You are my portion, O Lord." And surely the
whole world cannot weigh against the comfort of this Christian confidence. For it is as impossible, that His own people should ever be impoverished, as that His own perfections should molder away.
But a portion implies, not a source of ordinary pleasure, but of rest and satisfaction, such as leaves nothing else to be desired. Thus the Lord can never be enjoyed, even by His own children—except as a portion—not only above all, but in the place of all. Other objects indeed may be subordinately loved: but of none but Himself must we say, "He is altogether lovely.""In all things He must have the preeminence"—one with the Father in our affections, as in His own subsistence. The moment that any rival is allowed to usurp the throne of the heart, we open the door to disappointment and unsatisfied desires.
But if we take the Lord as our portion, we must take Him as our king.
I have said—this is my deliberate resolution—that I would keep Your words. Here is the Christian complete—taking the Lord as his portion, and His word as his rule. And what energy for holy devotedness flows from the enjoyment of this our heavenly portion!
Thus delighting ourselves in the Lord, He gives us our heart's desire; and every desire identifies itself with His service. All that we are and all that we have, are His; cheerfully surrendered as His right, and willingly employed in his work. Thus do we evidence our interest in His salvation; for "Christ became the author of eternal salvation unto all those who obey Him."
Reader! inquire—was my choice of this Divine portion considerate, free, unreserved? Am I resolved that it shall be steadfast and abiding? that death itself shall not separate me from the enjoyment of it? Am I ready to receive a Sovereign as well as a Savior? Oh! let me have a whole Christ for my portion! Oh! let Him have a whole heart for His possession. Oh! let me call nothing mine but Him.
'The heart touched with the loadstone of Divine love: trembling with godly fear, yet still looking towards God by fixed believing—points at the love of election. He who loves may be sure he was loved first. He