Times of extremity

Psalm 119: 126. It is time for thee, Lord, to work: For they have made void thy law. 

David was a servant, and therefore it was always his time to work: but being oppressed by a sight of man's ungodly behaviour, he feels that his Master's hand is wanted, and therefore he appeals to him to work against the working of evil. Men make void the law of God by denying it to be his law, by promulgating commands and doctrines in opposition to it, by setting up tradition in its place, or by utterly disregarding and scorning the authority of the lawgiver. Then sin becomes fashionable, and a holy walk is regarded as a contemptible puritanism; vice is styled pleasure, and vanity bears the bell. Then the saints sigh for the presence and power of their God: Oh for an hour of the King upon the throne and the rod of iron! Oh for another Pentecost with all its wonders, to reveal the energy of God to gainsayers, and make them see that there is a God in Israel! Man's extremity, whether of need or sin, is God's opportunity. When the earth was without form and void, the Spirit came and moved upon the face of the waters; should he not come when society is returning to a like chaos? When Israel in Egypt were reduced to the lowest point, and it seemed that the covenant would be void, then Moses appeared and wrought mighty miracles; so, too, when the church of God is trampled down, and her message is derided, we may expect to see the hand of the Lord stretched out for the revival of religion, the defence of the truth, and the glorifying of the divine name. The Lord can work either by judgments which hurl down the ramparts of the foe; or by revivals which build up the walls of his own Jerusalem. How heartily may we pray the Lord to raise up new evangelists, to quicken those we all early have, to set his whole church on fire, and to bring the world to his feet. God's work is ever honourable and glorious; as for our work, it is as nothing apart from him.

Charles Spurgeon in The Treasury of David, on Psalm 119.

No Government without Law

Psalm 119: 118. Thou hast trodden down all them that err from thy statutes 

There is a disposition to merge all the characteristics of the Divinity into one; and while with many of our most eminent writers, the exuberant goodness, the soft and yielding benignity, the mercy that overlooks and makes liberal allowance for the infirmities of human weakness, have been fondly and most abundantly dwelt upon— there has been what the French would call, if not a studied, at least an actually observed reticence, on the subject of his truth and purity and his hatred of moral evil. 

There can be no government without a law; and the question is little entertained— how are the violations of that law to be disposed of? Every law has its sanctions— the hopes of proffered reward on the one hand, the fears of threatened vengeance on the other. Is the vengeance to be threatened only, but never to be executed? Is guilt only to be dealt with by proclamations that go before, but never by punishments that are to follow?...Take away from jurisprudence its penalties, or, what were still worse, let the penalties only be denounced but never exacted; and we reduce the whole to an unsubstantial mockery. The fabric of moral government falls to pieces; and, instead of a great presiding authority in the universe, we have a subverted throne and a degraded Sovereign...If there is only to be the parade of a judicial economy, without any of its power or its performance; if the truth is only to be kept in the promises of reward, but as constantly to be receded from in the threats of vengeance; if the judge is thus to be lost in the overweening parent — there is positively nothing of a moral government over us but the name, we are not the subjects of God's authority; we are the fondlings of his regard. Under a system like this, the whole universe would drift, as it were, into a state of anarchy; and, in the uproar of this wild misrule, the King who sits on high would lose his hold on the creation that he had formed. — Thomas Chalmers.

From the additional notes to Charles Spurgeon's The Treasury of David.

All men are equal

A voice out of Bethlehem two thousand years ago said that all men are equal. It said right would triumph. Jesus of Nazareth wrote no books, he owned no property to endow him with influence. He had no friends in the courts of the powerful. But he changed the course of mankind with only the poor and the despised. Naive and unsophisticated though we may be, the poor and despised of the twentieth century will revolutionize this era. In our "arrogance, lawlessness and ingratitude," we will fight for human justice, brotherhood, secure peace and abundance for all. When we have won these -- in a spirit of unshakable nonviolence -- then, in luminous splendour, the Christian era will truly begin.

Martin Luther King, Jr.

The humble God

From the additional notes to Charles Spurgeon's The Treasury of David, Psalm 113:

Verse 6. Who humbleth himself. Whatever may be affirmed of God, may be affirmed of him infinitely, and whatever he is, he is infinitely. So the psalmist, in this place, does not speak of God as humble, but as infinitely and superlatively so, humble beyond all conception and comparison; he challenges the whole universe of created nature, from the highest immortal spirit in heaven to the lowest mortal on earth, to show a being endued with so much humility, as the adorable majesty of the great God of Heaven and earth...If some instances of the Divine humility surprise, the following may amaze us: To see the great King of heaven stooping from his height, and condescending himself to offer terms of reconciliation to his rebellious creatures! To see offended majesty courting the offenders to accept of pardon! To see God persuading, entreating and beseeching men to return to him with such earnestness and importunity, as if his very life were bound up in them, and his own happiness depended upon theirs! To see the adorable Spirit of God, with infinite long suffering and gentleness, submitting to the contempt and insults of such miserable, despicable wretches as sinful mortals are! Is not this amazing?—Valentine Nalson, 1641-1724.

[Nalson, known mostly for his Sermons on Twenty Topics was the son of the slightly more famous Valentine Nalson.]

Evangelion

The root meaning of the term evangelion [gospel] would today best be translated "revolution." Originally it is not a religious or a personal term at all, but a secular one: "good news." But evangelion is not just any welcome piece of information, it is news which impinges upon the fate of the community. "Good news" is the report brought by a runner to a Greek city, that a distant battle has been won, preserving their freedom; or that a son has been born to the king, assuring a generation of political stability. "Gospel" is good news having seriously to do with the people's welfare.... whatever it is that God is about to do, it will be good news for the poor, bad news for the proud and the rich; it will be change, including changed economic and social relations.

John Howard Yoder

The Original Revolution

Violence is immoral

Violence as a way of achieving ... justice is both impractical and immoral. It is impractical because it is a descending spiral ending in destruction for all. The old law of an eye for an eye leaves everybody blind. It is immoral because it seeks to humiliate the opponent rather than win his understanding; it seeks to annihilate rather than to convert. Violence is immoral because it thrives on hatred rather than love. It destroys community and makes brotherhood impossible. It leaves society in monologue rather than dialogue. Violence ends by defeating itself. It creates bitterness in the survivors and brutality in the destroyers. A voice echoes through time saying to every potential Peter, "Put up your sword." History is cluttered with the wreckage of nations that failed to follow this command.

Martin Luther King, Jr.Stride Toward Freedom

The prayer of the destitute

Extracts from the additional notes by other writers - in this case, Stephen Marshall - accompanying Psalm 102 in The Treasury of David, by Charles Spurgeon

Verse 17. He will regard the prayer of the destitute, etc. The persons are here called "the destitute." The Hebrew word which is here translated "destitute" doth properly signify myrica, a low shrub, humiles myrica, low shrubs that grow in wildernesses, some think they were juniper shrubs, some a kind of wild tamaris, but a base wild shrub that grew nowhere but in a desolate forlorn place; and sometimes the word in the text is used to signify the deserts of Arabia, the sandy desert place of Arabia, which was a miserable wilderness. Now when this word is applied to men, it always means such as were forsaken men, despised men; such men as are stripped of all that is comfortable to them: either they never had children, or else their children are taken away from them, and all comforts banished, and themselves left utterly forlorn, like the barren heath in a desolate howling wilderness. These are the people of whom my text speaks, that the Lord will regard the prayer of "the destitute;" and this was now the state of the Church of God when they offered up this prayer, and yet by faith did foretell that God would grant such a glorious answer. . . . This is also a lesson of singular comfort to every afflicted soul, to assure them their prayers and supplications are tenderly regarded before God. I have often observed such poor forsaken ones, who in their own eyes are brought very low, that of all other people they are most desirous to beg and obtain the prayers of their friends, when they see any that hath gifts, and peace, and cheerfulness of spirit, and liberty, and abilities to perform duties, O how glad they are to get such a man's prayers: "I beseech you, will you pray for me, will you please to remember me at the throne of grace," whereas, in truth, if we could give a right judgment, all such would rather desire the poor, and the desolate, to be mediators for them; for, certainly, whomsoever God neglects, he will listen to the cry of those that are forsaken and destitute. And therefore, O thou afflicted and tossed with tempests, who thinkest thou art wholly rejected by the Lord, continue to pour out thy soul to him; thou hast a faithful promise from him to be rewarded: he will regard the prayer of the destitute. 
Stephen Marshall, in a Sermon entitled "The Strong Helper," 1645.

Verse 17. Not despise their prayer. How many in every place (who have served the Lord in this great work) hath prayer helped at a dead lift? Prayer hath hitherto saved the kingdom. I remember a proud boast of our enemies, when we had lost Bristol and the Vies, they then sent abroad even into other kingdoms a triumphant paper, wherein they concluded all was now subdued to them, and among many other confident expressions, there was one to this purpose, Nil restat superare Regem, etc., which might be construed two ways; either thus,—There remains nothing for the King to conquer, but only the prayers of a few fanatic people; or thus,—There is nothing left to conquer the King, but the prayers of a few fanatic people: everything else was lost, all was now their own. And indeed we were then in a very low condition. Our strongholds taken, our armies melted away, our hearts generally failing us for fear, multitudes flying out of the kingdom, and many deserting the cause as desperate, making their peace at Oxford; nothing almost left us but preces et lachrymae; but blessed be God, prayer was not conquered; they have found it the hardest wall to climb, the strongest brigade to overthrow; it hath hitherto preserved us, it hath raised up unexpected helps, and brought many unhoped for successes and deliverances. Let us therefore, under God, set the crown upon the head of prayer. Ye nobles and worthies, be ye all content to have it so; it will wrong none of you in your deserved praise; God and man will give you your due. Many of you have done worthily, but prayer surpasses you all: and this is no new thing, prayer hath always had the pre-eminence in the building of Zion. God hath reserved several works for several men and several ages; but in all ages and among all men, prayer hath been the chiefest instrument, especially in the building up of Zion. Stephen Marshall.

The King who dies...

The death, resurrection, and ascension of Jesus -- especially the Ascension, since it is the final affirmation of the hands-off policy implicit in the other two -- proclaim that no meddling, divine or human, spiritual or material, can save the world.  Its only salvation is in the mystery of the King who dies, rises, and disappears, and who asks us simply to trust his promise that, in him, we have the kingdom already.

Robert Farrar Capon
Kingdom, Grace, Judgment

Today's Church

If the church of today does not recapture the sacrificial spirit of the early church, it will lose its authentic ring, forfeit the loyalty of millions, and be dismissed as an irrelevant social club with no meaning for the twentieth century. I am meeting young people every day whose disappointment with the church has risen to outright disgust.

Martin Luther King, Jr.
"Letter from Birmingham City Jail" in A Testament of Hope

Being poor costs more

Poor people are forced to pay more for less. Living in conditions day in and day out where the whole area is constantly drained without being replenished. It becomes a kind of domestic colony. And the tragedy is so often -- these forty million people are invisible because America is so affluent, so rich; because our expressways carry us away from the ghetto, we don’t see the poor.

Martin Luther King, Jr.
“Remaining Awake Through a Great Revolution” in A Testament of Hope

Saving the world

The sad part of it all is that if the world could have been saved by that kind of relatively minor meddling, it would have been--long before Jesus and a hundred times since. But spiritual works no more bring in the kingdom than moral or intellectual ones. The death, resurrection, and ascension of Jesus--especially the Ascension, since it is the final affirmation of the hands-off policy implicit in the other two--proclaim that no meddling, divine or human, spiritual or material, can save the world. Its only salvation is in the mystery of the King who dies, rises, and disappears, and who asks us simply to trust his promise that, in him, we have the kingdom already.

Robert Farrar Capon
Kingdom, Grace, Judgement

Violence and NonViolence

And another reason that I'm happy to live in this period is that we have been forced to a point where we're going to have to grapple with the problems that men have been trying to grapple with through history, but demands didn't force them to do it. Survival demands that we grapple with them. Men, for years now, have been talking about war and peace. But now, no longer can they just talk about it. It is no longer a choice between violence and nonviolence in this world; it's nonviolence or nonexistence.

Martin Luther King, Jr.
"I See the Promised Land" in A Testament of Hope

Jesus: King of the World

If Jesus is the true King of all the world, whose kingdom redefines power and glory so that they are now seen in the manger, on the cross, and in the garden, then to pray "Thy kingdom come" from the Lord's Prayer is to ask that this kingdom, this power, and this glory may be seen in all the world. It is not enough, though it is the essential starting point, that we submit in our own lives to God's alternative kingdom-vision; we must pray and work for the vision to come in reality, with the rulers of this world being confronted with the claims of their rightful King.

N. T. Wright
"The Most Dangerous Baby" from Christianity Today