Salmos 74:22

DISCOURSE: 628
GOD’S INTEREST IN HIS PEOPLE

Salmos 74:22. Arise, O God! plead thine own cause.

NO one can have ever heard or read the account given us of Abraham’s intercession for Sodom, without being struck with the condescension of God in suffering a poor sinful worm so to urge his requests as to make every fresh concession an occasion of still larger demands. Yet, methinks, the petition offered in my text is incomparably more bold than perhaps any other that was ever offered by fallen man.
In unfolding this petition, I will shew you,

I. That there is an identity of interests between God and his people—

This the psalm before us clearly proves—
[Great was the distress of God’s people at the time it was written: they appear to have been forsaken of their God, and delivered over into the hands of their enemies. But the writer speaks, throughout the psalm, as if their cause was God’s; and calls upon God to take it up altogether as his own: “O God, why hast thou cast us off for ever? why doth thine anger smoke against the sheep of thy pasture? Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this Mount Zion, wherein thou hast dwelt [Note: ver. 1, 2.]!” “Have respect unto the Covenant [Note: ver. 20.].” “Arise, O God! plead thine own cause.” Who would imagine that this is the address of a sinner imploring mercy for himself and for his people? Yet such it is: and this clearly proves that God considers his people’s cause as his own, and their interests as identified with his.]

The whole Scriptures also speak to the same effect—
[When the people murmured against Moses, he warned them that their murmuring was not against him, but against God himself [Note: Êxodo 16:8.]. When the people of Israel desired to have no longer a judge, like Samuel, but a king, like other nations around them, Samuel told them, that it was not him that they had rejected, but God [Note: 1 Samuel 8:7.]. The Prophet Zechariah confirms this, in terms peculiarly strong and energetic, when he represents God as saying to his oppressed people, “He that toucheth you, toucheth the apple of mine eye [Note: Zacarias 2:8.].” Our blessed Lord and Saviour speaks to the same effect; and so identifies himself with his people, that, whether they be benefited or injured, he considers it as done to himself. Is any poor servant of his clothed or fed or visited, Christ says, “In doing it to him, ye did it to me [Note: Mateus 25:40.].” On the other hand, is any one of them oppressed, Christ feels the stroke as inflicted on himself: “Saul, Saul, why persecutest thou me [Note: Atos 9:4.]?”]

This being clear, I proceed to shew,

II.

Whence this identity arises—

It arises,

1. From the relation in which they stand to God—

[In the psalm before us this is strongly marked. The Jewish nation being “his sheep,” “his congregation,” “his inheritance,” was a reason why he should consider “their cause as his own.” The whole people of Israel were accounted by God as “his portion and inheritance,” and the more religious part of them as “his peculiar treasure” and “his jewels.” Yea, he accounted himself as their Father, and them as his children. Now, is there a parent in the universe who, if his child were injured, would not account the injury as done to himself? We wonder not, then, that God should regard his children’s cause as identified with his own.]

2. From the union which subsists between them and the Lord Jesus Christ—

[They have been “bought with the precious blood of Christ,” who therefore considers them as “his own [Note: 1 Coríntios 6:20.].” And how near their union with him is, may be seen by the images under which it is described. He is “the foundation” on which they stand [Note: 1 Pedro 2:4.], and consequently one with the superstructure built upon him. He is “the Husband” of his Church, and therefore one with his spouse [Note: Efésios 5:32.]. But the union is far closer than this: for “He is the vine, and they are the branches,” vitally united to him, and deriving all their sap and nourishment from him [Note: João 15:4.]. But neither does that come up to the full idea of our union with him: for “we are members of his body, even of his flesh and of his bones [Note: Efésios 5:30.],” yea, and are also “one Spirit with him [Note: 1 Coríntios 6:17.],” he being “the very life that liveth in us [Note: Colossenses 3:4 and Gálatas 2:20.].” In fact, there is no union with which it can be compared, but that which exists between the Father and Christ [Note: João 17:21.]: and hence St. Paul calls the collective members of his body by the very name of Christ: “As the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ [Note: 1 Coríntios 12:12.];” that is, so also is the Church of Christ, which is so identified with him, that it may well bear his very name. How can it be, then, but that he should make our cause his own?]

3. From the connexion which there is between their prosperity and his glory—

[When God threatened to extirpate Israel for their heinous provocations, Moses urged on God the consideration of his own glory, which would suffer, if that threat were carried into execution [Note: Êxodo 32:11.Números 14:13.]. On the other hand, God’s honour is represented as greatly advanced by their welfare. If they flourish as “trees of righteousness, the planting of the Lord [Note: Isaías 61:3.],” and “bring forth much fruit, God is glorified [Note: João 15:8.].” Hence, in the book of Psalms, this consideration is urged with earnest importunity as a plea for speedy and effectual relief: “Help us, O God of our salvation, for the glory of thy name; and deliver us, and purge away our sins for thy name’s sake. Wherefore should the heathen say, Where is their God [Note: Salmos 79:9.]?” In a word, as children by their conduct may reflect either honour or disgrace upon their parents according as that conduct may deserve, so God himself participates in the honour or disgrace of his people; “being blasphemed,” when they violate their duty [Note: Romanos 2:4.]; and lauded, when they approve themselves faithful in the discharge of it [Note: 1 Pedro 4:14.]

This point being clear, let us consider,

III.

The use which we should make of it in our addresses at the throne of grace—

We should plead with God precisely as the Psalmist does in the words of our text. Whatever be the pressure under which we labour, whether it be from men or devils, we shall do well in offering up this prayer, “Arise, O God, and plead thine own cause.”
[Let us suppose a person bowed down with a sense of sin, and an apprehension of God’s heavy displeasure: Is that a case wherein this plea may be urged? Yes, assuredly; for so it was urged by the Church of old, in language peculiarly strong, and, I had almost said, presumptuous: “We acknowledge, O Lord, our wickedness, and the iniquity of our fathers: for we have sinned against thee. Do not abhor us, for thy name’s sake; do not disgrace the throne of thy glory: remember, break not thy covenant with us [Note: Jeremias 14:20.].” Precisely thus, however, may we also address the Father of mercies: for he has covenanted to receive all who come to him humbly in his Son’s name; and if he should cast out one, he would violate his covenant, and “disgrace the throne of his glory” — — — In like manner, if we are suffering under persecution, we may come to God in this very manner, and entreat him to plead his own cause: “Plead my cause, O Lord, with them that strive with me: fight thou against them that fight against me. Take hold of shield and buckler, and stand up for mine help: draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation ….. This thou hast seen, O Lord; keep not silence: O Lord, be not thou far from me! Stir up thyself, and awake to my judgment, even unto my cause, my God, and my Lord [Note: Salmos 35:1; Salmos 35:22.].” There can be no situation whatever, where this plea is not proper; nor any in winch it shall not prevail, if it be offered in humility and faith — — —]

1. A word of caution, however, may not be unseasonable—

[It may be supposed, that, whilst we thus consider God as engaged to help us, we are at liberty to sit down in sloth and inactivity. But God will help those only who endeavour, as far as they are able, to help themselves. Hence, when the Church of old cried to him, “Awake, awake, O arm of the Lord! awake as in the ancient days, in the generations of old!” he replied, “Awake, awake, stand up, O Jerusalem!” and again, “Awake, awake, put on thy strength, O Zion [Note: Isaías 51:9; Isaías 51:17; Isaías 52:1.]!” The paralytic, notwithstanding his impotence, endeavoured to put forth his arm; and in that effort he was healed [Note: Mateus 12:13.]. And so also shall it be with us: let us labour to the uttermost to maintain our own cause, and God will then both make it his own, and plead it for us — — —]

2. A word of encouragement, at all events, must not be omitted—

[If God make our cause his own, what have we to fear? for “who can be against us, if He be for us?” Let our Saviour’s consolations in the depth of all his troubles be applied by you for the comfort of your own souls: “The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old us a garment; the moth shall eat them up [Note: Isaías 50:7.].” Rely on God thus, and all will be well: for of “those who thus trust in God, not one shall ever be confounded.”]