This delightful sermon is taken from Moses’ dying words. Spurgeon asks why, given the danger of proclaiming the happiness of man (because of his tendency to exalt himself), Moses should be carried along by the Holy Spirit so to speak? He suggests that dwelling upon our happiness in the right way should console us in our trouble and inspire us for future service. With that in mind, he urges us to chide ourselves for our spiritual unhappiness, if we are Christians, for we have so many good reasons for joy. We are saved, and that by the Lord himself! We are both shielded by God and divinely armed for our spiritual warfare! Our victory is secure! With the bulk of his preaching time gone, Spurgeon spends the last minutes of his sermon hammering home the blessings of grasping our blessings in Christ, running through the impact on ourselves of enjoying God in this way, culminating in the effect it has through us on others, as we commend the grace of God in the Saviour to sinners. He closes by urging the lost to taste and see that the Lord is good, to realise that we have—in our highest flights of heavenly eloquence—failed to tell them the half of the joy the happy spiritual Israel, a people saved by the Lord.

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In another sermon from Psalm 119, Spurgeon focuses on spiritual quickening—the enlivening and invigorating of his title—by means of the Word of God brought to bear upon our hearts. It is simple and straightforward in its arrangement, as so often with Spurgeon. He first gives us various reasons why we need such quickening. Next, he points out some motives to seek this enlivening and invigorating of the soul. Thirdly, he mentions some ways in which it is worked in our hearts. Finally, he suggests certain pleas for obtaining this blessing, drawn from the psalm itself. It is, of course, a sermon soaked in grace, for Spurgeon is properly persuaded that there is no spiritual life outside of and apart from Jesus Christ himself. It is also a very realistic sermon, for it takes full account of our need of life at every stage of Christian experience. Indeed, the preacher would have us grasp the three needful blessings in three important phases of the reality of spiritual life. First, that sinners might ask the Lord for life (which would itself indicate that life was coming). Second, that, every Christian would be always praying for invigorating grace, stirring the soul. Third, that every child of God would be marked by a lively appetite for ever-increasing measures of his favour, lifting us ever closer to Christ and into nearer fellowship with the triune God.

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Every believer is a student and servant of God, and therefore desires to know God’s word. Here Spurgeon moves from the prayer of such a student—to understand the way of the Lord’s precepts—to the occupation of the scholar—speaking of the Lord’s wondrous ways. Of course, in dealing with these two elements, Spurgeon overflows with gospel delight, taken up with the manner in which God has made himself known in Jesus Christ, and our pleasure in making known God manifest in his Son. But the preacher also wants to drive home that connection between understanding and declaration, between study and service, and so he pleads how the enchantment of divine truth fills our hearts and our mouths with good things. During this season, Spurgeon mentions a couple of times a Tabernacle elder by the name of Mr Verdon, “a mighty soul-hunter before the Lord.” He was one of Spurgeon’s gospel snipers, lovingly picking off the spiritually wounded after a powerful sermon. Spurgeon seems to have mourned him particularly, and this sermon is intended to bring others into the same spirit and employment. Oh, for more Verdons in our churches!

Read the sermon: https://www.mediagratiae.org/resources/the-students-prayer

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