The Biblical Illustrator
Psalms 142:7
Bring my soul out of prison.
The soul in prison
I. The prison into which so many souls are cast. David said, “In the way wherein I walked, the hunters laid a snare for me.” No one had better intentions than David; and I believe that nobody has better intentions than ourselves. But the best of wishes will do us little benefit unless we have brave resolves. To intend well is one thing; but if the intention stop short of action, it is worth nothing. When we intend well without practical resolution, it seems as if a trap were laid for us. We are oftenest caught in what seems our strongest point because we do not guard and watch ourselves where we are unconscious of weakness. Therefore, we all need to take heed lest we also be caught tripping. David further said, “The hunters are stonger than I.” What makes our enemies strong? It is one’s own weakness, the result of sin. David again cries, “Bring my soul out of prison!” It is a blessed thing when a man feels that his inclination to sin is like having his soul in prison. What man who is worthy of the name would not prefer liberty to bondage?
II. The way to get one’s soul out of prison. We read in Bunyan’s marvellous parable that when Christian had been beaten sore by a giant and thrust into Doubting Castle, he gave himself up to misery and despair. But one day he said, “Why, what a fool am I to stay here in all this wretchedness, when I have in my breast a key to unlock the gates of Doubting Castle.” And taking out the key he found it fitted the lock, and he escaped. It was, says Bunyan, a key called Promise. This should teach us that when we seek in God’s Word and find His promises, they are to us as a key to open the door of the prison into which our sins have thrust us. Would you have this priceless, this wonderful key always within your reach? Then hold on to God’s promises, which apply to every individual case. (W. Birch.)
Man, morally considered
I. Man’s moral imprisonment. All sinners are in a state of bondage. They are “spirits in prison.” Like fallen angels they are in “chains of darkness.”
1. A state of darkness. Justice shuts out the light from the prisoner in the cell. How morally benighted is the unregenerate soul l Having “the understanding darkened.”
2. A state of confinement. Materialism--intemperance--avarice--prejudice--unholy associations and habits manacle his faculties.
3. A state of criminality. A prisoner is under sentence of condemnation. So every sinner is a moral criminal, condemned alike by God and by his own conscience.
II. Man’s moral liberation. “Bring my soul out of prison.”
1. A consciousness of its wretched condition. “O wretched man that I am,” etc. How can I become free? Who can level those massive walls, who can break those fetters?
2. A consciousness that God alone can deliver. “Bring my soul.” He feels he cannot emancipate himself, nor can his fellow-men effect his deliverance. Hence to Him he looks who came “to preach deliverance to the captive,” etc.
III. Man’s moral mission. “That I may praise Thy name.”
1. Deep in the heart of all men is the feeling of obligation to worship God.
2. Moral misery consists in this, the soul feeling its obligation to worship, and yet unable to do so through the enthralling influence of its corruptions. Hence the text may be regarded as the prayer of every sin-convicted soul.
(1) I must worship Thee; my conscience urges this as an essential condition of my peace.
(2) I cannot worship Thee in my state of moral captivity.
(3) Come Thou, therefore, to my deliverance and set me free. (Homilist.)
A cry from prison
I. A wretched condition. Some of the prisons in which we sometimes find ourselves confined. Fearfulness.
(1) Lest our conversion is only a sham.
(2) Lest we may not be finally saved.
(3) Dread of death.
2. Carelessness.
(1) About our soul’s prosperity.
(2) As to the use of our privileges.
3. Discontentedness.
4. Selfishness.
(1) In belief.
(2) In prayers.
(3) In efforts.
II. A suitable petition. It is expressive of--
1. Consciousness. The spiritual dead feel not their awful condition.
2. Helplessness. We can do nothing; but He is faithful who has promised.
3. Tenderness. “Bring.” The invalid cannot bear harsh treatment. And our compassionate Lord deals gently with us. Doubtless David had former proof of this, hence his present cry. Further, this would necessitate God’s coming Himself, not even trusting His loved ones to His ministering spirits. “Come Lord Thyself, and bring my soul out of prison.” Then it was a petition of--
4. Completeness. “Bring my soul out.” It is well for our souls, when we get so dissatisfied with our prisons as to want to leave them entirely.
III. A justifying reason. How could David praise God’s name?
1. By making known His wondrous power.
2. By living near to God.
3. By warning others of their danger. (A. H. Stote.)
“Bring my soul out of prison”
I. The mercy implored. Consider it as the language of
1. An awakened sinner.
2. A disconsolate Christian, when oppressed or persecuted, or under trouble.
II. The end for which this mercy was desired. Mercy wanted calls for prayer; and the earnestness of the prayer should correspond with the magnitude of the blessing we implore. Mercy received requires praise; and the more importunate the prayer, the more animated will be the praise in return.
1. Praise may be considered as mental.
2. Vocal.
3. Practical. (B. Beddome, M. A.).