“1. An urgent occasion. And now Lord, etc. There are seasons that should lead us specially to look up to God, and say, Now, Lord. “Father, the hour is come.”

2. A devout exclamation, Now, Lord, what wait I for? Where is my expectation? where my confidence? To whom shall I look? I am nothing, the world is nothing, all earthly sources of confidence and consolation fail: What wait I for? In life, in death, in a dying world, in a coming judgment, in an eternity at hand; what is it that I need?

1. Prayer should be general:Deliver me from all my transgressions. We often need anew to say, “God be merciful to me a sinner.” Afflictions should remind us of our sins. If we pray to be delivered from all transgressions, we are sure to be delivered from the one for which affliction was sent.

2. Prayer should be particular:Make me not the reproach of the foolish. Suffer me not so to speak or show impatience in affliction as to give occasion even to the foolish to blaspheme. The thought that many watch for our halting should be a preservative from sin.

1. The occasion referred to. I was dumb, etc. We are not told what the particular trial was, that each one may apply it to his own affliction, and because all are to be viewed in the same light.

2. The conduct of the psalmist upon that particular occasion: I opened not my mouth. (a) Not in anger and rebellion against God in murmurs or complaints. (b) Not in impatience, or complaining, or angry feelings against men. (c) The reason he assigns for this conduct: Because thou didst it.

1. Afflictions are sent by God. Thy strokes. They are strokes of his hand, not of the rod of the law, but of the shepherd’s rod. Every affliction is his stroke.

2. Afflictions are removed by God. Remove. He asks not for miracles, but that God in his own way, in the use of natural means, would interpose for his deliverance. We should seek his blessing upon the means employed for our deliverance both by ourselves and others. “Cause to remove, “etc.

3. Afflictions have their end from God. I am consumed by the conflict, etc. God hath a controversy with his people. It is a conflict between his will and their wills. The psalmist owns himself conquered and subdued in the struggle. We should be more anxious that this end should be accomplished than that the affliction should be removed, and when this is accomplished the affliction will be removed.

1. The cause of our trials: “for iniquity.” Oh, this trial is come to take away my comforts, my peace of mind, and the divine smile! No, this is all the fruit to take away their sin—the dross, none of the gold—sin, nothing but sin.

2. The effect of our trials. All that he counted desirable in this life, but not for his real good, is consumed. His robes which are beautiful in men’s esteem are moth eaten, but the robe of righteousness upon his soul cannot decay.

3. The design of our trials. They are not penal inflictions, but friendly rebukes and fatherly corrections. On Christ our Surety the penal consequences were laid, upon us their paternal chastisements only.

4. The reasonableness of our trials. “Surely every man is vanity.” How in a world like this could any expect to be exempt from trials! The world is the same to the Christian as before, and his body is the same. He has a converted soul in an unconverted body, and how can he escape the external ills of life?”