06.05. Psalm 23:5

Psalms 23:5. "Thou preparest a table before me in the presence of mine enemies." The bereaved and benighted pilgrim now enters a new path of experience. He is emerging from the thick darkness of the valley. Light from on high is breaking through the clouds, and scattering its beams over his path. He only begins to realise what has happened, and to find out where he is. The departure of his fellow-pilgrim is no dream of the night, but a stern reality under the hand of the Lord. It meets him everywhere and in every form. He has never been this lonely way before, but the footsteps of many are found here, and of Him who knows from experience every step of the way, and how to succour those who are passing through these gloomy regions. (Hebrews 2:17-18)

Happy thought! The dark and dreary valley, with its days and nights of heaviness, introduce, in due time, the exhausted pilgrim to the rich provisions of the Shepherd’s care, and to a more intimate acquaintance with Himself. "Thou preparest a table before me in the presence of mine enemies." He is still in the wilderness, and in the presence of his enemies, but divine refreshment is provided to strengthen him on his way, and in the presence of the Lord all enemies are powerless. Thus the Good Shepherd, when the first heat of the trial is over, causeth His weary ones to sit down under His protection, and partake, of the rich repast, which He has dressed with His own hands. Blessed Lord, what thoughtful love and tender care are Thine! In the day of nature’s extreme weakness, when there is not so much strength left as to see a friend, far less to encounter a foe, Thou thinkest of us, and carest for us. Others may upbraid, but Thou upbraidest not. Secured by Thy presence, we sit in safety at Thy table, feed on the bounties of Thy love, and are hidden under the shadow of Thy wing, from the assaults of our enemies.

Sayest thou, my soul, canst thou say, as many, that such a repast — such an expression of the Lord’s own deep sympathies — would amply repay all thy sore travel through the valley? I seek not so to balance things — I cannot — I dare not propose to my Lord another such journey through the desert for anything. Still, if He leads the way, there must be unspeakable blessedness to the soul in following Him. But there is no reason why the Christian should not be perfectly happy with the Lord, though in the depths of sorrow.

"The Lord is my shepherd," he may well say at all times, "I shall not want."

"Wherever He may guide me
No want shall turn me back;
My Shepherd is beside me,
And nothing can I lack.
His wisdom never faileth,
His sight is never dim;
He knows the way He taketh,
And I will walk with Him." But here it may be profitable to observe, in meditating on this new line of experience, that the Good Shepherd is not now leading the soul beside the still waters and the green pastures. No, He has done so already. He is now leading the soul into further and higher truth, and into a path of richer experience. As the babes, in the second chapter of John’s first epistle, know Abba, Father, and the forgiveness of sins, so the flock of the good Shepherd, in our beautiful psalm, start on their journey in the knowledge of Himself, and of what He is to them, and of His grace and love in their salvation. But, as we also read in the same chapter of "young men and fathers," so here, some are led on to a more individual character of blessing. "Thou preparest a table before me . . . Thou anointest my head with oil; my cup runneth over." For example: the woman who came to Jesus, in the house of Simon, under deep distress of soul about her sins, He introduced at once, we may say, to the green pastures and still waters. He met her heart’s distress about sin with a plenary pardon — salvation and peace. He thus led her, without raising a single question as to the past or present, into the grace and love of His heart, and into the value and power of His cross. He made her, as it were, to lie down — to find perfect rest — in the green pastures, and beside the peaceful waters of His boundless mercy. Such is the Lord’s way in grace with every soul that comes to Him; and such is the inalienable heritage of every sheep and lamb of His flock. As to these things, there is no difference between the babes, young men and fathers. One may know them better than another, and enjoy them more than another, but they are the same to all. And observe, further, He never needs to repeat these precious sayings. The word has gone forth from His mouth, and "the word of the Lord endureth for ever." When He has said, "Thy sins are forgiven, thy faith hath saved thee; go in peace," these words endure for ever: just as the blood on the door-posts never was repeated.

"Blest Lamb of God, Thy precious blood
Shall never lose its power,
Till every ransomed saint of God
Be saved to sin no more."

Let us now turn, in further illustration of the truth before us, to the bereaved sisters of Bethany. They, too, were in great distress, but of a very different kind to hers who bathed His feet with tears. It was no question with Martha and Mary as to forgiveness and justification, but of needed consolation and strength, in the hour of their deep sorrow, and of nature’s utter weakness. And, oh, what new treasures He opens out to them! The deep treasures of His love, tenderness, sympathies, power and consolations. Oh, what sights they saw, what words they heard, and what blessings they received! "But for the death of their brother," as one has sweetly said, "they might never have seen the Redeemer’s tears." But this was not all, though these tears must be the wonder of heaven, and the deepest consolation of His bereaved ones in all ages. They are embalmed in the heart of sorrow. But the mourning sisters were also privileged to see, not only the most touching expression of His manhood, but the crowning display of His Godhead. "Jesus wept" — "Lazarus, come forth." And it was to them, in their deep sorrow, that He revealed the blessed truth — "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die."

What glory to God, may we not say — what a telling forth of what our Jesus is — what comfort for the mourner — what blessing to Mary, flowed from the death of Lazarus! In a high and blessed sense the soul has only to do with the Lord Himself at such a time. Experience becomes more and more a personal thing. Now it is not so much the language of the soul — what great things the Lord has done for me, as, what the Lord Himself is to me. Communion is not only a real but a personal thing. "Thou preparest a table before me." "Thou" — "me." And sweeter far than tongue can speak, or pen can write, is the refreshment which the Lord provides at such times. It comes with the unmistakable impression of His own hand.

He who knows the end from the beginning, and sees what is coming, alone can make provision. Nothing takes Him by surprise. The cloud that has darkened the heavens and desolated the earth He saw before it was the size of a man’s hand. It may have come upon the pilgrim suddenly, like a thunderclap, so that, for the moment, he knew not where to look, what to say, or what to do. He was overwhelmed — his soul was sinking in deep waters. But there was one eye that saw what was coming and prepared for it. And, oh, what a preparation is His! With wonder and amazement the soul can only worship in the presence of a love that has thought of everything, and provided for everything, even to the least thing. Adorable Lord, what grace is Thine! what care for Thy people! But why wonder? No event, no circumstance in the event, could be too minute for Him who counts the hairs of our head, and suffers not a sparrow to fall to the ground without His providence.

Take an illustration from scripture of His present watchful care over His people: an illustration, too, which is the result of His rejection on earth. (See Matthew 14:22; Matthew 14:36; also Mark 6:1-56; John 6:1-71) "And straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away." It turned out to be a dark and stormy night, and, to outward appearance, the disciples were left alone in the midst of the raging billows. "The ship was now in the midst of the sea, tossed with waves: for the wind was contrary." But there was no Jesus in the ship with them — no blessed Master to compose their troubled minds, or encourage their drooping hearts. "And it was now dark, and Jesus was not there." Had the night been calm and clear they would not have felt His absence in the same way. But now everything seemed against them. The troubled sea, the stormy wind, the darkness of the night, the difficulty in rowing and the Lord’s absence, made their position one of perplexity and distress. No doubt they were ready to conclude that, not only had their Master forsaken them, but that the elements had conspired against them. But where is the Lord all this time, and whither has He gone? Has He ceased to care for His disciples? or, is He not aware of their distress? He has gone to the place of power, and that power He is using on their behalf. From the mountain, whither He had gone to pray, His all-seeing eye is following them unweariedly. Not a single wave has touched the vessel without His measuring hand; and not a breath of wind that He has not sent forth from its chambers. He is at the helm, we may say, both of the wind, the waves and the vessel. His hand lays hold on everything — He rules over all. Never was He more near to His people, or they more dear to Him, than when they were passing through the storm, apparently alone. The whole scene is a living picture of the richest instruction, and sweetest comfort, and of what has actually taken place. Personally, of course, the Lord and His disciples were apart, but in spirit and in power He was present with them. He permitted the storm to arise in His absence for the trial of their faith. And who does not find it hard now to pull against a strong headwind? But so it is with the people of God in the present period. The world has crucified their Lord, and they have to cross the troubled sea of this life alone. The church is as a widow, and desolate, so that she is to keep up the remembrance of her Lord’s death, and her own identification with Him in it, according to His will, until He come. Her place of lonely widowhood is never to be forgotten. To deny it would be to deny that her Lord was slain. But let us return, for a moment, to the exquisite scene before us. Towards the close of that interesting day the ancient prediction was fulfilled: "I will abundantly bless her provision: I will satisfy her poor with bread." Thousands of the people were miraculously fed, and, as we read in John, they wanted to take Him by force and make Him a king. But Jesus perceiving this, "departed again into a mountain himself alone." The hour was not yet come for the crown of David to flourish on the head of his Son and Lord. The people were in unbelief, and He would not be made a king to gratify their worldly desires. He departs from them, and goes up to a mountain to pray alone. He refuses to be king by the will of man, but He takes the place of priest before God. Blessed fruit of His rejection! But here carefully observe, and mark well, O my soul, the hand of the Master is drawing this beautiful picture. Before He ascends up on high He dismisses the multitude, or the unbelieving nation. Then He gathers His disciples, or the believing remnant, into a ship, and launches them on a tempestuous sea alone. And now He goes Himself to a mountain to make intercession for them. "And when he had sent the multitudes away, he went up into, a mountain apart to pray: and when the evening was come, he was there alone." But during the long, dark night of His absence His eye of love, which neither slumbers nor sleeps, followed His loved, though tossed and tried, ones all the way through the deep. O, blessed Lord, what a night that was to Thee! Its silent watches must have pictured to Thy far-seeing eye these last eighteen hundred years and more. During the long, dark night of man’s day Thy beloved ones have had to meet an opposing current in this evil age, which is indeed hard to strive against. But the morning watch brings relief. This dark and dreary night, with its toiling and rowing, will soon be past. "Surely I come quickly" is the word of Jesus; and the Spirit speaks as if we could count on nothing more than "the twinkling of an eye" between us and the coming of the Lord.

"And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. Peter may represent the church. He leaves the position of the Jewish remnant and goes out in faith to meet the Lord without the support of nature. But he fails, as the church has done; he fails, as she has done, through not keeping Christ and His word before him. He looked at the waves — the circumstances — in place of looking to the Lord. So long as Christ filled his eye he imitated Him, and walked on the sea as He did. But the moment his eye is off Christ and on the billows, he begins to sink. Faith can walk on rough waters as well as smooth if the eye is kept on the Lord. The Lord had said, "Come," to Peter, and that was enough. He who created the elements could make the sea a pavement for His servant. When Christ and His word are kept before the soul, we can walk on the rough sea of life as well as on the smooth waters.

But, oh, gracious Lord, Thou art as ready to answer the cry of distress as the voice of faith! But the honour that belongs to the walk of faith is lost. "And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased." The Lord, in company with Peter, rejoins His disciples in the ship, and immediately the troubled waters are at rest. When the Lord and His heavenly bride return to Israel all their troubles and persecutions will be at an end. He will be owned and worshipped as their own Messiah, the Son of David, the Son of God. "Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God." But the blessing flows out unto all the earth.

"And when they were gone over, they came into the land of Gennesaret. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; and besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole." Here we have a bright millennial scene. The Lord is received joyfully. The place of His former humiliation and rejection is now the scene of His power and glory. He has come down from the place of His intercession. His ancient people, who were in deep waters, He immediately brings to a peaceful shore. In the world, which is filled with the works of Satan, He exercises His power in healing and blessing. He relieves a distressed and groaning creation. The trail of the serpent disappears, and joy and gladness, health and beauty, fill all lands. Hasten, O Lord, hasten in Thy time, that promised, coming, happy day.

But, meanwhile, may those who are now tolling through the deep waters, in patience possess their souls. Surely we know Thee better than did Thy disciples of old. Thy love has been fully manifested, and we know Thine unfailing intercession for us at God’s right hand in heaven. The night may be dark, the billows high, the wind boisterous; circumstances may be cheerless, joyless and gloomy, but the night is far spent, the day is at hand. "The coming of the Lord draweth nigh." "Yet a little while, and he that shall come will come, and will not tarry." The tempest-tossed vessel will soon reach the shores of eternal rest, and be welcomed by many who have been safely landed there before. Till then, O most gracious Lord, may our hands be kept steady at the oars, and our hearts confiding in Thee, while we sleeplessly watch for the first radiance of the Morning Star.

"Go not far from me, O my strength,
Whom all my times obey;
Take from me anything Thou wilt,
But go not Thou away.
So let the storm that bears me home,
Deal with me as it may.

"On Thy compassion I repose.
In weakness and distress;
I will not ask for greater ease.
Lest I should love Thee less.
Oh! ’tis a blessed thing for me
To NEED Thy tenderness.

Thy love hath many a hidden path.
No outward eye can trace;
And, through the darkest night, my heart
Leaps to behold Thy face;
And communes with Thee ’mid the storm,
As in a quiet place.

’Deep unto deep’ may call, but I
With peaceful heart will say,
Thy loving-kindness has a charge
No wave can take away.
So let the storm that speeds me home,
Deal with me as it may."
A. L. W.

"Thou anointest my head with oil." How sweetly conscious the pilgrim is of the Lord’s nearness to him! This is the strength of his heart. The honour conferred is great, and may be duly esteemed; but that which the heart loves most is the presence of the Lord. Comparatively it matters little who may be at a distance, or even opposed to us, when the Lord is near. In His presence we enjoy a rest from all that surrounds us, which we can find nowhere else, and which, we doubt not, partakes of the perfect rest above. Is this, O my soul, thine own experience? Knowest thou the sweet peace and the quiet confidence which conscious nearness to the Lord gives? Surely those who have experienced the power of that presence in days of weakness and trial can never forget it. There is a way of learning such things which neither time nor change of circumstances can efface, and which will be remembered with profit throughout eternity. But before the Lord teaches thus, the soul must be stripped of all self-dependence, and of everything that has its roots in nature. A destitution must be felt that looks to the Lord alone, and welcomes the supplies as coming directly from Himself. Then, the arms that enfold the fainting one, the power that raises the stricken one, and the fulness that fills the emptied one, must ever be remembered, and remembered with adoring gratitude. But may not a soul enjoy great nearness to the Lord without having passed through trial, or known much of the difficulties of this present life? These, most surely, form no ground, but are often the occasion, of great conscious nearness. It is the happy privilege of all who, through grace, believe to enjoy spiritual nearness to God in Christ, through the power of the Holy Ghost. This is their birthright. "Truly our fellowship is with the Father, and with his Son Jesus Christ." We are not only pardoned, but reconciled. Though, strange to say, I have talked with many who knew their pardon, but were strangers to reconciliation. Such, of course, knew nothing of that personal nearness to Christ of which we are speaking. The sweet, happy, home feeling of reconciliation is unknown. But why? it may be asked. Because the truth is not fully apprehended. And what is the truth? it may be further asked. As we are merely referring to the fact at present, we cannot go into the subject; but the reception of the prodigal son may be taken as an answer to the question, and as the divine illustration of the doctrine of reconciliation. The first thing the prodigal received from his father was the kiss of peace — of reconciliation. He is the living picture of a soul quickened, pardoned, scaled, accepted, reconciled, worshipping. Was there one in all the father’s house that felt more at home than the prodigal? Not one. He was there in the full credit of Christ — radiant in His beauty — exalted in His dignity, and adorned with the jewels of heaven. The Father in His love, we may say, knows not how much to make of him. But how few, alas, drink deeply at the fountain of the Father’s love! — a love that is unchangeable, and that is infinitely above robes and rings and fatted calves! O Father — Father of the Lord Jesus — give us to know more of the love that so receives and so welcomes every returning prodigal! O give us to taste of this perfect peace — this perfect reconciliation — this happy, joyous worship! But may every truly converted sinner now read, in the prodigal’s reception, the history of his own? He ought to. The Father is not changed. And he may also connect with the love that receives the love that seeks. So that he ought to rejoice in the love of the Father, Son and Holy Ghost. And with the additional light of the epistles, we see even something more than in that ever fresh, ever precious fifteenth of Luke. The new ground — namely, the death and resurrection of Christ, and His exaltation to the right hand of God — is unfolded and expounded in the epistles. This is the entirely new ground on which the believer is placed in reconciliation with God. Hence the doctrine so fully taught in the epistles of our oneness with Christ, as the risen and exalted Man in glory,. There we read that the Christian is in Christ Jesus — joined unto the Lord — seated together in heavenly places in Christ Jesus. (Romans 8:1; 1 Corinthians 6:17; Ephesians 2:6) But we return to the question of our experimental nearness to the Lord. True enough, it is our blessed privilege to know our place of nearness to Him spiritually, and His presence with us at all times and under all circumstances; but who can speak of it? Rather let us meditate on the experience of the man of faith, as recorded by the Holy Spirit. Much of the experience of this psalm will apply to Christ Himself, in His path down here, and to those in all ages who follow His footsteps. It is the path of a godly man, under the eye of the unfailing care of Jehovah. There is suffering and humiliation, honour and glory, in the way. The former for a time, the latter for ever. But however much the Lord may be known and enjoyed in the simplicity of faith, it was by the way of Marah’s bitter waters, and the dark shadows of death, that our pilgrim reached the King’s table, and became an honoured guest in His banqueting house. It is better that the sufferings should be first, and the glory after, than that the glory should be first, and the sufferings after.

While the pilgrim is still seated at the table which the Lord prepared for his refreshment, new honours and richer blessing await him. The host, we may say, according to eastern custom, now rises from his seat, and pours the fragrant oil on the head of his guest. In oriental nations this is esteemed a mark of the very highest honour, and is usually reserved for distinguished guests and strangers. The oil is mingled with the most costly perfumes, so that the banqueting hall is filled with its sweet odours. It is not unusual, on certain occasions, for the servant to anoint the head of each guest; but when the master himself performs this service on some favoured one, what must his honour be! Yet faith can say of Him who is King of kings and Lord of lords, "Thou anointest my head with oil." No servant is employed on this occasion; the royal Host takes the place of servant Himself.

It is quite evident, from what our Lord says in the house of Simon, that this custom prevailed amongst the Jews: "My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment." What self-righteousness so ungraciously withheld the poor penitent supplied. The Pharisee did not think He was worthy of a little water for His feet, far less the costly oil for His head. But who ever heard of self-righteousness having either oil for the head, water for the feet, or a kiss of gracious welcome for the lowly Son of man? But the humble penitent finds them all. The fountains of her heart are broken up to bathe His feet with tears. Like a man who once said to the writer, after the word had reached his heart, and who could scarcely speak from emotion, "I seem to have got a well in my heart, and it is constantly springing up to my head." This woman, too, found a well — a springing well in her heart; and also the means of finding the costly ointment, and every other tribute of respect for the Saviour of her soul. Oh, what a scene, what a lesson! A poor, fallen, degraded sinner — an outward breaker of the law, enters the abode of man’s righteousness, bows at the feet of the son of David, and carries off the blessing in the very face, and from the very centre, of the Pharisee’s vain glory. She is enriched with the noblest prize that soul ever found, while the chiefs of the people, who refused to bow to Jesus, are left poor and miserable, and blind and naked. "For every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted." The practice of anointing is frequently spoken of in scripture. The holy oil was largely used in the Jewish worship. Their prophets, priests and kings were consecrated and inaugurated with it. It formed an important ingredient in the offerings; even the vessels of the tabernacle were to be anointed with the "holy anointing oil." As compounded according to divine directions (Exodus 30:1-38) it was, no doubt, an expressive type of the Holy Spirit in His many and various operations; and in its noiseless flow through the golden pipes (Zechariah 4:1-14) may represent His silent, unseen working in the soul. But the anointing of the head, as in our beautiful psalm, is more the emblem of a personal blessing than of a ceremonial observance. The man of God in the beginning of the psalm, under the similitude of the sheep and its shepherd, speaks of his perfect confidence in Jehovah; and that confidence never fails him; it characterises this psalm. "The Lord is my shepherd; I shall not want." He is led forth by His shepherd’s hand to the green pastures, and beside the still waters. But a day comes when a dark cloud passes over the whole scene. He goes through sorrow and suffering, though the hand that strikes be unseen. Death crosses his path and leaves its dark shadows behind. The once joyous, peaceful, happy scene is turned into a vale of tears. Still, the Lord is there, and His presence is enjoyed. "Thou art with me; thy rod and thy staff they comfort me." And now the figure is changed — changed from the emblem of a sheep confiding in a Shepherd, to an invited guest at the King’s entertainment.

"Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over." The "table" may be the symbol of the soul’s communion with the Lord Himself. It may be employed here to set forth a richer, fuller character of communion with Him. As He says elsewhere, "Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Revelation 3:20) The anointing of the head seems to partake more of an open, public expression of the Lord’s favour; and, in this distinguishing blessing, the anointed one is brought into blessed fellowship with the Master Himself. He was anointed, not with the oil of the sanctuary, but with the Holy Ghost sent down from heaven. "And Jesus, when he was baptised, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him." (Matthew 3:16) We elsewhere read, that "God anointed Jesus of Nazareth with the Holy Ghost and with power:" and again, "Thou hast loved righteousness, and hated iniquity; therefore God. even thy God, hath anointed thee with the oil of gladness above thy fellows." (Acts 10:38; Hebrews 1:9)

Most marvellous, indeed, is the blessing to our souls that shines under the emblem of anointing. Here we are said to be the "fellows" of Christ; and as man, we know, He is addressed as the "fellow" of the Jehovah of hosts! (Zechariah 13:1-9) What a link!! thou mayest well exclaim, O, my soul, what a link between us and the living God! It is also said of all Christians, "But ye have an unction from the Holy One;" and that, "He which stablisheth us with you in Christ, and hath anointed us, is God." (1 John 2:20; 2 Corinthians 1:21) True, most true, He is anointed with the oil of gladness above His "fellows;" still, we are His "fellows." The Spirit of truth affirms it, we believe it, and the day will declare it. As the anointed kings and priests of our God and Father we shall, ere long, be associated with our blessed Lord in His dominion and glory. We shall then be the public companions of Him under whose hand will be the whole government of the heavens and the earth. "And I saw thrones, and they sat upon them, and judgment was given unto them. . . . They shall be priests of God and of Christ, and shall reign with him a thousand years." (Revelation 20:1-15) But let it not be thought that our reigning, or companionship with Christ, terminates with the thousand years. True, that will be the end of the time-period of the reign; and then Christ will deliver up the kingdom to God, even the Father, when He shall have put down all rule and all authority and power. "For he must reign, till he hath put all enemies under his feet." (1 Corinthians 15:1-58) But our reigning with Christ will just be, as it were, commencing then; for we "shall reign in life by one, Jesus Christ." (Romans 5:17) Our eternal life, and our reign with Christ, are co-equal.

Blessed Lord! what love! what a prospect! what can we say? O give us to walk worthy of the holy oil of our God that is upon us! Meantime, we can only worship and adore in the presence of such grace. In truth we may say, "My cup runneth over."

"Hail to the Lord’s Anointed, great David’s greater Son;
When, to the time appointed, the rolling years have run.
He comes to break oppression, to set the captive free;
To take away transgression, and rule in equity.

For Him shall praise unceasing, and daily vows ascend,
His kingdom still increasing — a kingdom without end.
The tide of time shall never His covenant remove;
His name shall stand for ever, His great, best name of love."

"My cup runneth over." What a happy state to be in! The blessing of the King’s guest is now unmeasured. He who was a little while ago amidst the deepest shades of the valley, is now in the scene of highest joy, and receiving the most public assurance of the Lord’s favour. Nevertheless, we must not forget that the valley may be as strong an expression of the Lord’s favour as the banquet, though the results in experience be so widely different. Now, the cup of joy is flowing over. But this joy is only in the Lord. The whole scene below may be as joyless as ever. These two things are perfectly consistent in christian experience, and well known to many. Earth’s scenes may henceforth be joyless though full of mercies, while the heart is in the boundless joys of the Lord. Everything around may be tinged with the dark shade of disappointment, bereavement, or with the most crushing, abiding trial; while all above is calm, cloudless, unmingled joy; standing before God in the full credit of Christ, and in the sweet confidence that we are the children whom He loves, the heart overflows with joyous praise. This is the genuine fruit, O my soul, of being at the King’s entertainment. But how could it be otherwise? Seated at the King’s table — partaking of the repast which His own hand had dressed — the head anointed with the odoriferous oil — the cup filled to overflowing with the King’s choicest wine; what else, tell me, could a soul say in such circumstances, than "my cup runneth over"? — my joy — my blessing — my happiness, is full — yea, more than full; I can only love and praise. From this expressive image thou mayest learn, O my soul, what worship is. And rest assured, that nothing is of more importance to the Christian, and nothing more honouring to God. He is robbed of His glory when His children fail to worship Him. The true principle and character of worship are seen here. How full and instructive is this remarkable psalm! And in how many points it applies to the blessed Lord Himself. Oh! how full was His cup of joy, and of sorrow too, when down here as the dependent Man, confiding in Jehovah’s care! But what wonderful experience for a sinner saved by grace to be able to say, when in deep, deep waters, "My cup of joy is full, my cup of sorrow too." Such was always the portion of the Lord’s cup as the Man of Sorrows. But He knew both perfectly. What a blessing to have fellowship with Him! What a privilege, however painful for the present, to taste His cup of sorrow, as well as His cup of joy — to know something of His earthly sorrows and of His heavenly joys. Of the cup of wrath, which He drank for us, we can never taste: "It is finished;" it is drained to its dregs: but of His cup of joy we shall drink for ever; Hallelujah! "Enter thou into the joy of thy Lord" will be His welcome greeting by-and-by. Not merely, observe, my soul, into the joy of heaven, or of angels, but into the joy of thy Lord.

"Thou art my joy, Lord Jesus! Thou art my glorious sun!
In the light that shineth from Thee, I gladly journey on.
There is a hidden beauty, a healing, holy light,
In Thy countenance, uplifted, upon the inward sight.

Oh, purer than the morning, and brighter than the noon,
And sweeter than the evening, a thousand joys in one;
Thou Brightness of God’s glory, and Lord of all, above,
Son of the Father’s bosom, and Image of His love."

What, then, thou mayest still inquire, O my soul, is the spiritual meaning of this emblem? We believe it represents, a soul in the true spirit and act of worshipping. We know no other four words in scripture which so emphatically express the true idea of worship. The Master has so filled the vessel that it overflows. When the heart is filled with the truth, "as the truth is in Jesus," and indwelt by the Holy Spirit, it overflows in thanksgiving and praise — it worships God, who is a Spirit, in spirit and in truth. The heart of the guest, we may say, responds to the kindness of the Host. But, plainly, that which comes down from God to the soul in grace re-ascends from the soul to Him in grateful praise. Like the curling smoke from the golden altar, it ascends in the sweet odours of acceptable worship.

It is perfectly clear that a cup running over can hold no more; that which is poured in only increases its overflow. But what, may I ask, are the spiritual feelings of a soul that answers to this figure? They are heavenly in their character, and produced by the Holy Spirit. Nothing on earth comes so near the employment of heaven as worship. It will be our happy employment throughout eternity. But the soul must, in spirit, be in heaven — in the holy of holies — before it reaches this condition; and that is where the Christian should always be. He is in Christ, and Christ fills all heaven with His glory. In God’s account there is no outer-court worship now, it must be priestly, and inside the Veil. When the heart of the worshipper answers to the overflowing cup, it is evidently completely filled up — not a corner is left empty. This is the main thought. It feels spiritually, that every wish is met — every desire is satisfied, and all the longings of the soul perfectly answered. True, the worshipper is not yet in resurrection-glory, but he knows and feels that he has everything excepting glory. That he waits for, but not uncertainly. "For we through the Spirit wait for the hope of righteousness by faith." (Galatians 5:5) The hope which properly belongs to righteousness is glory. We have the righteousness now in Christ; we wait for the glory. And yet, in another sense, we have the glory too, as the Lord Himself says, "And the glory which thou gavest me I have given them." And even in a still closer way we may say that we have it now, according to what the apostle says to the Colossians: "Which is Christ in you, the hope of glory." Here it may be said that we are already linked with the glory. "Christ in you, the hope of glory." But we wait for the glory of God in full manifestation.

It may be well to notice the difference between prayer and worship, however nearly allied they may be to each other, and even suitably mingled together, as "supplications, prayers, intercessions, and giving of thanks." We have always much to be thankful for; still, the two things in themselves are, quite distinct. We bring our empty cups to the prayer meeting, and beg and beseech our God and Father to fill them. This shows our knowledge of God, and our confidence in Him; and if we pray in faith, the oil may flow until every vessel be filled. (2 Kings 4:1-44) Thus, prayer may lead to worship, as preaching the gospel to the world, and teaching God’s people, may do. Nevertheless, it is well to understand the difference between prayer, preaching, teaching and worship. They are each most important in themselves, and all of God, and ought not to be confounded. In the preaching of the gospel God is addressing the world; in teaching, He is speaking to His saints; but in worship we address God, we render adoration to Him. Ministry is from God to man, worship is from man to God. Hardly any two things could be more distinct, and yet the distinction is rarely seen. True worship may be produced by any of the three named services, and even a spirit of worship may be enjoyed when engaged in them, and so much the better when it is so; but in christian worship we draw near to God as our Father in Christ Jesus and address ourselves to Him. When we know God as He has revealed Himself in the Person and work of Christ, we have holy liberty in His presence and render the praise, adoration and thanksgiving of an overflowing heart. The term "cup" is frequently and variously used in scripture: sometimes it is the symbol of joy and sometimes of sorrow; but in the verse before us the "cup running over" is the expression of overflowing joy and is in full harmony with the position of the anointed believer. The table which Jehovah had prepared for His weary pilgrim more than supplied all his need. Nothing was wanting. The provision was full and divinely suited to his condition. There was no need to remind the Host of something that had been forgotten. Asking for this, or for that, at such a table, would be contrary to every feeling of the satisfied guest: unless it were, in heart, for more gratitude, more suited thanksgiving. Ought we not to be filled with this spirit when at the Lord’s supper? Most surely, and in the highest sense. May we not, at least, say, that in this beautiful verse we have an illustration of the Lord’s supper, the presence of the Holy Spirit and the worship of the assembly of God? Surely we may; for the idea of worship is more in connection with the assembly than with a single Christian. The joy of others increases our joy and strengthens our worship. This truth is so beautifully and touchingly set before us in Deuteronomy 26:1-19, that we must notice it. The worshipper, already in the land promised to the fathers, brings his basket of first-fruits — the growth of the holy land — and the priest presents it before the Lord his God. He worships in the land, and only presents to Jehovah the fruits of the land. Canaan is the type of heaven, and we can only worship God when there, in spirit, and with the growth of that happy land. Love, joy, holiness, praise, adoration and thanksgiving grow abundantly in our heavenly Canaan. But the joy of the redeemed Israelite in the land was shared with others. He did not forget his own once miserable condition in the land of Egypt, though now redeemed out of it. "A Syrian ready to perish was my father, and he went down into Egypt." In his new joy he invites the Levite, the stranger, the fatherless and the widow to share his abundance. But this was not all; he maintained a walk of practical holiness, without which there can be no worship. "I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use, nor given ought thereof for the dead: but I have hearkened to the voice of the Lord my God, and have done according to all that thou hast commanded me." And now, in the largeness of his heart, he embraces all Israel. "Look down from thy holy habitation, from heaven, and bless thy people Israel, and the land which thou hast given us, as thou swarest unto our fathers, a land that floweth with milk and honey." True benevolence, largeness of heart, is sure to accompany a spirit of heavenly worship. "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. But to do good and communicate forget not: for with such sacrifices God is well pleased." (Hebrews 13:15-16) The sacrifice of Christ, which is commemorated in the breaking of bread, is the only foundation of true worship; and the Holy Spirit, present in the assembly, is the alone power by which God can be worshipped acceptably. It would be the most daring presumption for any one to draw near to God as a worshipper, unless he knew that all his guilt were removed, and that he was a new creature in Christ Jesus. But when we know that the blessed Lord, by the blood of His cross, has fully glorified God, blotted out all our sins and cleansed us from all defilement, we have holy boldness to draw near to God as our Father. But for the cross, all must be judgment; but by means of the cross, all is grace, boundless grace. The rending of the veil from the top to the bottom is the divine witness to us that Christ put away sin by the sacrifice of Himself, and opened up the way for us into the holiest of all. In virtue of His atoning sacrifice there is now, glory be to God, no question of sin between the worshipper and God. That question was fully gone into on the cross and there settled — there closed for ever. The same stroke which slew the Lamb rent the veil and laid open the way into the presence of infinite holiness, where the worshipper now stands without spot and rejoices before the Lord his God.

Still meditate, O my soul, for the deepening and the elevating of thy worship, on that wondrous cross — the great centre of God’s moral universe! To this centre God ever pointed, and the eye of faith ever looked forward, until the Saviour came. And now we must ever turn to that cross as the centre of all our blessing, and the basis of all our worship, both on earth and in heaven — in time and throughout eternity. The "new song" never could have been sung in heaven, and no hymn of praise could ever have been sung on earth by fallen man, but for the cross of Jesus; and, but for that same cross, ours must have been for ever a cup of trembling in place of an overflowing cup of rejoicing.

"O what a debt I owe to Him who shed His blood.
And cleansed my soul, and gave me power to stand before His God.
Saviour and Lord! I own the riches of Thy grace;
For I can call Thy God, my God — can bow before His face:
Thy heavenly Father, too, I worship as my own,
Who gave with Thee the Spirit’s cry, to me, a son foreknown."

Having briefly dwelt in our meditations on the only foundation of worship — the sacrifice of Christ — we will now refer to the only power of worship — the Holy Spirit. When "born again" we receive a new nature, which is holy and suited to the presence of God. It is also capable of enjoying Him, which truth surely gives us the highest thought of creature-happiness; and yet, as the apostle says, that blessed state may be enjoyed even now. "But we also joy in God through our Lord Jesus Christ." (Romans 5:11) Without this new nature there could be no worship. It is the children that the Father seeks to worship Him. Sonship is essential to worship. But the Father delights in the worship of His children. Not only does He accept it, but He seeks it. Wondrous, gracious truth, O my soul! our God and Father seeking worshippers! "For the Father seeketh such to worship him." But besides the accomplished work of redemption, the new birth and our union with the risen Christ, the gift of the Holy Spirit is indispensable to christian worship. Nothing can be plainer than our Lord’s own teaching to the woman of Samaria on this subject. "But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth." Here our Lord insists on the moral necessity of the presence and power of the Holy Spirit in christian worship. And surely He knows best what suits the Father, from whose bosom He came, and even then He was "in the bosom of the Father." (John 1:18) It is by the Spirit, though children of God, that we understand, enjoy and worship Him. God being a Spirit, He must be worshipped in His own nature — "in spirit." A son is the same nature as his father. As children we are feeble and dependent but we are "strengthened with might by his Spirit in the inner man." As children we are ignorant and foolish, but the Holy Spirit communicates to us the mind of God, and gives us an understanding in divine things, so that we can draw near to Him in thought and feeling suited to His holy presence. It is the Holy Spirit dwelling in us that gives us the consciousness of our oneness with Christ, and our nearness to God. He is the seal of redemption, and the earnest of the inheritance. The anointing of the head with oil is like "the unction" that we receive of God, whereby we may know all things. (See 1 John 2:20; 1 Corinthians 2:12.) And it is by the same Spirit that the love of God is shed abroad in our hearts (Romans 5:5), which love, we may say, is the source of all our blessing, and the spring of all our worship. If, then, the Holy Spirit be thus absolutely necessary to the worship of Christians, surely it becomes a matter of first importance that He should have His right place in the assemblies of the saints. "For by one Spirit are we all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free: and have all been made to drink into one Spirit." (1 Corinthians 12:13) How can we render to God the glory due unto His name if the Spirit, by any means, be quenched or practically displaced? This is a solemn question. Would not the contrast, so strongly drawn by the apostle, be in some way applicable in such a case? For we are the circumcision, which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." (Php 3:3)

Here it is not the sin of the flesh, but the religion of the flesh which the apostle warns against. In God’s sight the one is as bad as the other. The true worshippers are known by worshipping God in the Spirit, and rejoicing in Christ Jesus. The flesh can be very pious in its own way, and can be largely occupied with good works; but it will never "rejoice in Christ Jesus." It knows nothing of Christ as despised on earth and honoured in heaven; nor of setting our affections on things above. But even when Christ has His right place in the heart and the Holy Spirit is owned as the alone power of worship, we have need to watch against mingling the thoughts of the flesh with the guidance of the Spirit. It will be the constant aim of the enemy, where he cannot substitute flesh for spirit, to mingle the two.

One solemn question — one grand test, remains for each — for all: Do I rejoice in Christ Jesus alone? This is the true standard to judge by — the touchstone of spiritual worship. Answerest thou, O my soul, to this standard? Is Christ thy all in all? Comest thou before God — standest thou in His holy presence — rejoicing in Christ Jesus alone? He is the delight of the Father’s heart — the Object of the Spirit’s testimony — the joy and glory of His people. Happy, thrice happy they who, in this day of widespread fleshly pietism, "worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh."

"O God, we come with singing, because Thy great High Priest
Our names to Thee is bringing, nor e’er forgets the least;
For us He wears the mitre, where ’Holiness’ shines bright;
For us His robes are whiter than heaven’s unsullied light."

It may be well, before closing our meditations on the cup of joy, to dwell a little on its contrast, the cup of sorrow. In the saint’s experience the latter often goes before and accompanies the former. The one being natural and the other spiritual, both may be full at the same time. It is only while in the body and on the earth that we can meet with the cup of sorrow. It will be unmingled joy in heaven. There, we shall be met at the threshold with, "Enter thou into the joy of thy Lord." Then we shall drink, and drink for ever, of the Master’s own cup. We shall drink from the same fountain as Christ Himself. Having the same life we shall have the same relish for the joys, the employment and the blessedness of heaven; though not, of course, to the same degree.

Without this divine nature there can be no relish for divine things. To mere human nature the light of heaven would be more intolerable than the darkness of hell. Oh, what a thought! An immortal soul so driven to despair, through a sense of guilt in the presence of holiness, as to seek a shelter in the depths of darkness — as to cry "to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb." (Revelation 6:16) But even now, when the gospel of God’s grace is preached to sinners, it is said of such, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." (John 3:19) Oh, that all such might be induced now to come to the light — the light of eternal love — the light of the cross of Jesus — the light of the boundless grace of God! Come, O sinner, come! Better far be revealed now in the light of the glorious gospel, where all is grace and love — where thy many sins can be pardoned and where eternal life is received as the gift of God, than be revealed before the face of the judge, when the door of mercy is closed. Why not come? Is there not a terrible sting in sin, even now, when the pleasure of it is past? Hast thou not tasted this, O my fellow-sinner? How many are maddened to deeds of violence through the remorse and bitterness of sin, when the pleasure that led on to it is turned into gall and wormwood! But what must its bitterness be in that place where hopeless despair seizes the soul in all its dread reality? There nothing but sin and the sting remain, with the fearful conviction that no relief can ever come.

Why not then, my fellow-sinner, be entreated to come to Jesus now — just now? If so guilty, so far down in the social scale that thou art ashamed of thyself in the presence of others — yet thou mayest freely, trustingly, come to Jesus. Thou wilt be welcome there. And rest assured of a present pardon, salvation and acceptance through His precious blood. Such was the experience of the woman that was a sinner and of the penitent thief on the cross; and such may be thine. He who died on the cross for thee and me is surely fit to be trusted. And say, — would He have died for us if He had not loved us? Oh! lift thine eyes to that cross and see His unquenchable love bleeding there! Seekest thou another sign save the sign of the cross? God forbid! The great reality in the universe is the love of Jesus! Heaven, earth and hell, for a time, were all against the sinner’s Substitute. All refuge failed Him. (Psalms 142:4) But then it was that His love burst forth through every weight and pressure, in all its native strength and glory. Many waters could not quench His love, no floods could drown it, though He could say in spirit, "The waters compassed me about, even to the soul: the depth closed me round about, the weeds were wrapped about my head." (Jonah 2:5) Again and again we would ask thee, Wilt thou, dost thou value the love that willingly passed through all this suffering for the chief of sinners? And with what end in view, thinkest thou? That they might one day share with Him His throne in glory. Do lean all thy weight on Jesus — trust all to Him. His eye can never grow dim — His arm can never become feeble — His heart can never turn cold. For time and for eternity, thou art only safe and happy in trusting Him. But see, O my soul, how far thou hast wandered from the footsteps of the flock — from their joys and sorrows. Well, be it so. The Good Shepherd was content to leave the ninety-and-nine that were secure, and go far into the wilderness after a single lost sheep, and seek until He found it.

We were speaking of the twofold aspect of the Christian’s experience: the cup of natural sorrow and the cup of spiritual joy. He may know at times, what it is to have both cups filled to overflowing. The poor human heart may be so broken with sorrow that it cannot look up; strength, motive, object, as to this life, may be gone. At such a moment he feels a pressure as if he were down and could never rise up again. And surely, but for the Lord’s helping hand, he must have gone a step beyond the rallying point. Such is the crushing, exhausting weight of human sorrow — and such the Lord’s loved ones may be allowed to experience. The blessed Lord Himself, as the Man of sorrows, had deeper experience therein than any of His people ever can have. And now as the living Head, the great High-Priest of His people, He knows how to succour and raise up the sorrow-stricken soul.

Just at this point the Lord may so reveal Himself to the soul as to draw the eye away from its own sorrow and turn aside the keen edge of its anguish. Not that the trial is removed or less; nay, it may be deepening and that which is dreaded may be unmistakably drawing near. But the soul, we may say, is now in two regions, two states of being: in nature, amidst the desolations of earth; in faith, amidst the unchangeable realities of heaven. Both are real; but the spiritual joy changes the character of the earthly sorrow and strengthens to bear it. Quietness of soul being restored, it now remembers that the happy soul is only called up to wait with the Lord, and to enjoy a quiet time with Him, before the public display of His glory. But, oh! what experience; and how real! To have poured out, at the same moment, a full cup of joy, and a full cup of sorrow, too! The latter, we know, shall ere long be clean forgotten; but the former will be remembered throughout eternity as one of the strongest, sweetest expressions of the Saviour’s compassion, love and tender sympathy. In Romans 5:1-11 we have this line of christian experience clearly set before us. It may be profitable to glance at it for a moment. To have a personal and spiritual acquaintance with these eleven verses is a rich inheritance to the soul. "Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into the grace wherein we stand, and rejoice in hope of the glory of God." In these two verses the full blessing of the soul with reference to the past, present and the future is summed up. The work of Christ is the basis of it all. "Who was delivered for our offences, and was raised again for our justification." As to the past, in the case of every believer, all is blotted out — all connected with the old man came to its end, in God’s sight, on the cross. But the root and fruit of sin were judged there. All that needed putting away was put away, according to the claims of God’s glory and the sinner’s need. Hence, the Christian is now one with Christ in resurrection. Death, judgment, the world, sin and Satan, are behind him. On this ground, the ground of death and resurrection, there is perfect peace for the Christian, peace with God. Being justified by faith, we have peace with God." As to the present, we are introduced to the full favour of God. Our standing is in grace. "We have access by faith into this grace wherein we stand." And as to the future, we "rejoice in hope of the glory of God." We are placed between the cross and the crown; our yesterday was Calvary, our tomorrow is glory. This is true christian condition; not experience, but faith. Being justified, having peace, standing in grace, waiting for glory. Experience flows from this condition. The Spirit of God having conducted the Christian to the very height of his condition, as a new man in Christ, and even given him a glimpse of the glory behind the veil, He brings him back, as it were, to taste, in experience, the trials of this life. Still he can glory. He glories in the depths as well as on the heights. None can glory in tribulation as those who are rejoicing in the immediate hope of the glory of God. So it was with the great apostle who was "caught up into the third heavens." There he, found Christ as the only ground of his glorying; but when down here again and in tribulation through "a thorn in the flesh," he found the same Christ in the depths with him. "Most gladly therefore," he exclaims, "will I rather glory in my infirmities, that the power of Christ may rest upon me." And such experience we also find in the eleven verses before us. "And not only so, but we glory in tribulation also: knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." Thus the wheels of his soul are set in motion and through deep exercise he again, we may say, reaches the heights. He has now the blessed enjoyment of the love of God shed abroad in his heart and the gift of the Holy Ghost. What a blessed state of soul to be in, though under the very shadow of death! But this is not all; he has more to learn in this vale of tears, he must go through another kind of experience. The Christian is again brought back, not to the lesson of tribulation, but to an experimental acquaintance with the depths of his own moral ruin. What he was, as without strength, ungodly, a sinner, and an enemy he is now taught; but he learns these humiliating truths in the light of God’s perfect love and the Saviour’s perfect work and the Holy Spirit’s presence. And mark now, O my soul, the point he reaches by this process; higher he can never be raised. "But we also joy in God through our Lord Jesus Christ." Surely joying in God Himself surpasses all our enjoyment of the things He gives.

Well mayest thou wonder, O my soul, at what may be known, experienced and enjoyed by the poor pilgrim saint in the wilderness. In the eyes of men he may appear a heartless, soulless, joyless, undefinable inhabitant of the earth. But oh, what depths he penetrates! what heights he scales! what sights he sees! what power he commands, and what glory gilds his path! With him it is glory on the threshold of heaven and glory in the valley of humiliation. He knows the history of the future better than the past and divine light sheds its rays on the present. Ah! poor, blind, dead world, thou knowest not this mysterious man! Oh, that thou wouldst but come to Him who is the light of life and the light of men! Grace has no evil eye; what it has it longs for thee to share. It preaches, prays, watches that thou mayest know and love the only Friend of sinners. Were one candle to light a dozen, its own light would be undiminished, but the united light would be far greater. Now, just now, cast in thy lot with those who are walking in the light of the Lord; and may thine own path be as the shining light that shineth more and more unto the perfect day.