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Your Word Is a Lamp to My Feet and a Light to My Path (Psalm 119:105–112) | Charles Spurgeon · Reformed Thinking

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  Welcome to Reformed Thinking. You know, usually when we talk
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  about walking through a city at night, there is this total
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  expectation of safety and visibility.
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  Oh. Absolutely.
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  I mean, you step out your front door and the streetlights just
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  flick right on. Right.
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  The pavement is smooth, the curbs are clearly marked, and
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  like if you drop your keys, the glow from a nearby storefront
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  makes them incredibly easy to find.
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  Yeah, the whole thing is engineered for our comfort.
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  We really like things to be visible.
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  We want the path ahead to be entirely illuminated.
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  We do. It is a controlled environment
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  that, well, it kind of lulls us into a false sense of security
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  for sure. I mean, we have essentially
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  eradicated the unknown from our physical surroundings.
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  But then you step into the reality of the ancient world, or
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  frankly, you step into the reality of our spiritual lives,
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  and suddenly those streetlights are completely gone.
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  Yeah, you are looking at a landscape that is remarkably
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  dark, full of hidden drops and quite honestly just terrifying
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  to walk through blind. And that actually brings us to
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  our objective for you. Today we are taking a deep dive
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  into an amazingly striking piece of theological literature.
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  Right, we are looking at Charles Spurgeon's massive work, The
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  Treasury of David. Specifically, we are focusing on
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  his exposition and the historical commentary he curated
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  on Psalm 119 verses one O 5 through 112.
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  And we should lay our cards on the table right away.
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  Both of us are Protestant Christians.
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  We adhere to the Westminster Confession and to reform
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  theology. So as we open this text for you
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  today, we are looking at these verses strictly through the lens
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  of God's absolute sovereignty, our complete human dependence on
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  Him, and the supreme authority of Scripture.
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  Our mission for you in this deep dive is twofold, really. 1st we
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  want to examine how you can walk through a dark, treacherous
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  world using the Word of God as your lamp.
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  Yeah, and 2nd, we want to understand the beautiful,
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  intricate ways that God bends human affections toward his
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  statutes. That is such a critical mission,
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  especially, you know, when we consider the very first verse in
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  our section today. Right Psalm 119, verse 105 Thy
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  word is a lamp unto my feet, and a light unto my path.
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  Spurgeon paints a very specific picture here.
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  He talks about ancient Eastern towns and these were not places
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  with fixed public lighting. No, not at all.
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  If a traveler went out at night without carrying a Lantern, they
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  were in immediate physical danger.
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  Spurgeon notes they could fall into an open sewer or stumble
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  over heaps of refuse. He calls it order that literally
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  defiled the roads. The darkness was not just some
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  minor inconvenience, it was a severe physical threat.
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  Yes, Spurgeon says. This is a true picture of our
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  path through this Dark World. We would not know the way or how
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  to walk in it if Scripture did not reveal it like a blazing
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  flambeau. You know, a torch.
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  Let me offer a practical pushback on behalf of the
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  listener, though, because the metaphor Spurgeon uses, it
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  requires some scrutiny. OK, go ahead.
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  Why a lamp like why not a blazing sun?
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  If God is sovereign and all knowing, why does he hand us a
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  small handheld Lantern instead of just lighting up the entire
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  sky so we can see 5 miles down the road?
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  That is a brilliant question, and we actually have an anecdote
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  in the sources from an 1881 publication that speaks directly
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  to this. Oh right, the Pitch Pine Torch
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  story. Yeah, well, precisely that one.
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  A man was visiting a rural neighborhood and he had to walk
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  2 miles back through the woods on a narrow path where several
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  trails diverged. And it was pitch black.
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  Right, right. So his host handed him a torch
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  of pitch pine. Now this torch was tiny,
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  weighing maybe half a pound. The man objected immediately.
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  He said the wind might blow it out.
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  And what did the host say? His host just replied, It will
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  light you home. I love that.
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  But the man pushed back again. Right, He said.
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  But if it should rain? Yeah, and again, the host simply
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  said it will light you home. I bring this up because it
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  highlights a massive tension for us today.
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  You and I, we often want God to give us a massive floodlight for
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  our entire future. Oh. 100% we want the five year
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  plan, we want all the variables totally resolved before we take
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  a single step. But he gives us just enough
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  light for the next step, just the half pound piece of pine.
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  The historical commentators viewed that tension with
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  remarkable clarity. There's a quote from the
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  Expositor from 1864 that addresses this craving we have
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  for the floodlight. What do they say?
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  The writer says that what we want is to see wonders that daze
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  us. We want ecstatic visions and
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  splendors. We want meteors.
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  Meteors. Why Meteors?
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  Because meteors are superb and dazzling, you know they light up
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  the whole sky in a flash. But a meteor crossing the sky
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  does not actually help you avoid the open sewer right at your
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  feet. Wow.
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  Yeah, it creates A spectacle, not a safe passage.
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  Spot on. The commentator notes that a
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  lamp shining in a dark place is infinitely closer to our
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  practical daily needs. Ambrose, the ancient church
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  father. He takes this a step further in
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  the material. Yeah, I love the Ambrose quote.
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  He points out that Christ is the Word, and he functions as a
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  great light to angels, but as a lamp to us.
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  Right, because Ambrose says Christ shines in clay in a
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  Potter's vessel. We are earthen vessels.
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  Our faculties are incredibly limited.
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  We just cannot handle the blinding light of the entire
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  divine plan all at once. It would crush us.
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  The lamp is scaled to our frailty.
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  The scale of the light matching the capacity of the person
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  holding it is just a fascinating concept.
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  I am thinking about how easily we mishandle even that limited
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  amount of light. Though there is another story
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  here from James Wells. The one about the boy and the
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  Sabbath School teacher. Yes, exactly.
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  So this boy was super proud to carry the Lantern for his
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  teacher. They were walking through these
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  unlit, muddy streets. And he messes it up.
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  Right. Big time.
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  The boy was so pleased with the light itself that he held the
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  Lantern far too high up in the air.
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  Right, because he is just staring at the glow.
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  Because the light was casting its beam into the sky instead of
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  on the ground, both the boy and the teacher sank deep into the
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  mud. The teacher literally had to
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  stop and tell him you must hold the lamp lower.
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  The application there is striking.
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  You can easily hold the lamp too high, but you can hardly hold it
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  too low. Yeah, the light is meant for the
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  dirt in front of your toes, not the atmosphere above your head.
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  That anecdote is a severe warning against
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  intellectualizing theology. Holding the lamp too high
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  represents treating the Word of God as an abstract academic
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  pursuit. Oh for sure, we can get so
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  caught up in debating high level theological concepts, staring
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  into the sky, arguing about super lapsarianism or the
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  intricacies of eschatology and. We completely miss the practical
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  daily obedience required of us. We step right into the mud of
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  sin while arguing about the stars.
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  Charles Bricas, another commentator in our material,
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  notes that without the teaching of the Spirit, the Word remains
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  gross darkness to us. The illumination is meant for
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  decision and action. Sound doctrine must direct the
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  feat. It must guide our particular
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  actions in the home, in the workplace and in our private
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  thoughts, not just our general theological theories.
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  Having the light pointed at the ground implies a massive
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  responsibility though. You have to actually take the
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  step. Right.
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  Committing to follow where that light leads requires A conscious
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  resolve. And the psalmist takes that step
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  by making a solemn vow to God. He says in verse one, O 6 I have
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  sworn and I will perform it, that I will keep thy righteous
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  judgments. Now, making a vow to God feels
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  incredibly risky to me. Human beings are notoriously
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  prone to failure. We really are.
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  We make promises we cannot keep, especially when we are under
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  pressure. We see this human tendency
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  perfectly captured in the epigram of Theodoricus.
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  Oh I love this poem. How does it go again?
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  It goes the devil was sick, the devil a monk would be.
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  The devil was, well, the devil. A monk, was he?
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  It is a humorous way of pointing out a truly tragic reality.
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  People often make massive promises to God when they are
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  lying in a hospital bed or facing a financial ruin.
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  And they forget those vows the very second the trouble passes.
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  So I have to wonder how a fragile human being can swear an
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  oath to God and actually expect to keep it.
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  Well, from a Reformed perspective, acknowledging total
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  depravity means we recognize that human beings in and of
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  themselves do not possess the moral strength to keep God's law
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  perfectly. Right, our wills are tainted.
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  So when the psalmist swears to do it, he is not making a
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  declaration of self-reliance. Stephen Tarnock, a brilliant
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  Puritan divine, offers the crucial insight here.
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  He explains that David bound himself to God, depending
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  entirely upon God's strength, not his own.
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  Chanuk writes that we cannot keep ourselves from falling
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  unless we first keep our resolutions from flagging he.
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  Points out a fascinating psychological truth.
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  Actually, a resolution in a weak person will accomplish more than
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  strength in a coward. That is so good.
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  David is not boasting about his own willpower.
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  He is anchoring his weak will to God's sovereign strength.
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  The act of swearing the oath is an act of binding oneself to the
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  mast, knowing the storm is coming and knowing your own
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  hands will want to let go. So the vow is less about
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  claiming personal perfection and more about formally declaring
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  dependence. That provides a solid framework
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  for you as a listener. You might feel way too weak to
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  make a promise to God. But Philip Doddridge, an English
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  non conformist minister, actually advised making a very
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  deliberate written dedication of oneself to God.
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  He suggested setting your hand and seal to a document literally
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  stating that on a specific day you resolve to serve the Lord.
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  Doddridge argued that doing this deliberately acts as an anchor
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  in an hour of temptation. When your feelings waiver, you
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  can look back at that defined moment of resolve.
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  The memory and the conscience are struck by the formality of
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  the ACT. You are essentially creating a
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  legal boundary for your own wandering heart.
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  Doddridge adds that this surrender must be perpetual.
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  You give yourself up to God in such a manner as never more to
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  pretend to be your own. Which connects beautifully to
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  the Westminster Confessions understanding of our duty to
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  God. We are under obligations founded
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  in the eternal fitness of things.
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  God is the Creator, we are the creatures.
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  He has the absolute right to command, and we have the
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  obligation to obey. When you take the word into your
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  heart, by a firm resolve to obey it, you place a lamp within your
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  soul as well as in the book. The external command becomes an
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  internal conviction, but we have to be realistic about what
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  happens next. Because a formal resolve to
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  follow God does not result in a life of ease.
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  Far from it. In fact, following the light
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  often leads you straight into hardship.
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  Sequence of the text is really eye opening here.
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  Right after the psalmist swears absolute loyalty to God in verse
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  one O 7, he says I am afflicted very much.
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  I want to highlight this for you because there is a super common
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  misconception that obedience acts as a shield against trial.
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  We often think that if we do the right things, God owes us a
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  smooth Rd. The text shows us the complete
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  opposite. Obedience often guarantees
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  trial. We have a quote from Jean
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  Baptiste Marie Vianney that captures this perfectly.
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  He said the Christian lives in the midst of crosses as the fish
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  lives in the sea. Affliction is the very
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  environment of the faithful believer.
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  You do not ask a fish why it is what?
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  And you should not ask a Christian why they are facing
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  hardship. It is the medium in which they
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  swim. What?
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  Stands out in the text, though is not just the presence of
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  affliction, but the psalmist's response to it.
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  He says, I am afflicted very much.
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  Quicken me, O Lord, according unto thy word.
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  Notice what he does not say. He does not ask for the
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  affliction to be taken away. No, he asks to be quickened,
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  which means to be given life, to be a revival.
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  Thomas Manton, another incredible Puritan voice,
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  explains this beautifully. He asks how does God quicken us?
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  God does it by reviving our suffering graces.
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  He breathes new life into our hope, our patience, and our
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  faith. Manton notes that discomfort and
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  discouragement weaken our hands in prayer.
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  Until the Lord cheers us again. We have zero life in our
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  spiritual duties. The affliction is actually used
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  as the means of quickening, much like stirring a fire increases
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  the heat of the flame. Right, the poker disrupts the
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  coals, but that disruption introduces oxygen and creates a
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  way hotter fire. The blow that feels like it
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  might extinguish you is actually the tool God uses to introduce
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  oxygen to the coals. And the psalmist bases this
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  request on a very specific foundation.
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  He says, According unto thy word.
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  Oliver Haywood suggests that David had a specific promise in
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  mind when he prayed this. He was laying his dead, dull
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  heart at Christ's feet, pleading that specific promise.
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  This is a core practice in the Reformed doctrine of Providence.
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  You trust God's promises, even when His Providence feels
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  intensely heavy. Haywood imagines the believer
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  pleading with God, reminding him of the covenant mercies, asking
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  him to repair his image in the soul and to draw the heart back
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  toward him. You are essentially taking God's
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  own words and presenting them back to Him, asking him to honor
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  the contract, he wrote. That reliance on the promises is
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  what sustains the believer. Thomas Manton adds to this by
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  pointing out that we have so many more promises in Scripture
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  than David did. David had obscure hints compared
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  to the full revelation we have. If David could stay his heart
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  upon God's Word in the midst of severe affliction, how much more
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  should we be able to do so? God has promised to stay his
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  rough wind, to lay no more upon us than we can bear, and to
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  never fail us. When God provides that reviving
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  life in the middle of deep suffering, the natural,
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  inevitable response of the quickened heart is to offer
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  something back to the One who gave the life.
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  The psalmist then prays in verse one.
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  O 8 Except I beseech thee the free will offerings of my mouth,
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  O Lord. Let's pause and look at that
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  phrase Free will offerings. I want to contrast this with
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  forced taxation. Oh, that's a great analogy.
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  If you owe taxes, you pay them because you have to under threat
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  of penalty. There is 0 joy in it.
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  You write the check and resent the entity taking the money.
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  But God's revenue of praise should never be extorted from
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  his people. Thomas Manton provides A
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  phenomenal illustration for this.
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  He says forced worship is like water forced out of a still by
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  fire. It takes intense external
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  pressure to get a few drops of condensation.
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  The water only moves because the heat forces it to.
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  But free will offerings are like water, bubbling natively and
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  freely from a fountain. The praise flows because it is
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  the nature of the spring to overflow.
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  The pressure is internal, born of gratitude, rather than
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  external, born of fear. That distinction between forced
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  extraction and natural overflow is vital for assessing our own
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  worship. But William CalPERS commentary
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  race is a really striking theological question here.
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  What question does he ask? What do we actually have to give
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  to a sovereign? All sufficient God.
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  The Lord stands in need of absolutely nothing.
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  He owns the cattle on 1000 Hills.
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  We, on the other hand, are essentially beggars.
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  CalPERS says we get our light from the sun, our clothes from
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  the worms in our food from the dirt.
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  We rely entirely on the physical creation just to survive another
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  day. So what could we possibly offer
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  a king who needs nothing from us?
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  We only give back what we have already received from him.
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  David has no physical sacrifice at this moment.
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  He is on the run, likely hiding in caves from his enemies.
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  He cannot get to the temple. He has no bulls or goats to
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  offer. So he offers the calves of our
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  lips his prayer, his pray, that his confession, his testimony,
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  it is a sacrifice of words. And yet God accepts there is no
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  fair sake boasting here. The psalmist is incredibly
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  humble. He says, Except I beseech thee.
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  He knows his words are inadequate and what I find so
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  compelling is the second-half of the verse.
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  Right after he offers his praise, he immediately says, And
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  teach me thy judgments. The moment we render our best to
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  God, we immediately realize our inadequacy.
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  The act of drawing near to the light exposes how much darkness
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  we still possess. We realize how much more we need
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  to learn. That is the whole cycle of
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  sanctification and Reformed thought.
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  The more you know God, the more you praise Him.
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  The more you praise Him, the more you realize your ignorance
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  and your sin. Which naturally leads you to ask
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  for more teaching. Matthew Henry points out that we
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  cannot offer anything to God that he will accept unless he is
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  pleased to instruct us in the doing of it.
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  We must be as earnest for the grace of God in us As for the
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  favor of God toward us. This ongoing instruction is
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  absolutely critical. Why?
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  Because the believers life is not lived in a safe enclosed
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  sanctuary where no harm can reach them.
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  No, it is lived on a battlefield filled with hidden,
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  sophisticated dangers that require constant vigilance.
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  The reality of that danger hits US hard as the text continues,
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  the psalmist writes. My soul is continually in my
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  hand. The wicked have laid a snare for
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  me. I want to stop and thoroughly
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  examine this phrase soul in my hand.
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  It is a Hebrew ISM, a specific ancient idiom.
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  To modern ears, having your life in your hands sounds like taking
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  control of your own destiny, taking charge, being the master
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  of your fate. But that is the complete
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  opposite of what the idiom actually means in the original
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  context. Jon Trapp uses the imagery of a
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  child holding a bird in an open palm.
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  The bird is not secure at all. It could fly away at any second.
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  Andreas Ruvetas offers another analogy.
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  He describes a person carrying a fragile glass vessel filled with
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  a precious liquid walking through a highly dangerous area.
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  The vessel could be shattered at any moment by a slight misstep
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  or a sudden attack. Joseph Carroll expands on this
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  elegantly. He notes that carrying something
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  openly in the hand exposes it to peril.
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  It is ready to be snatched away. It is not locked in a safe or
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  hidden in a fortress. But Carroll also points out a
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  beautiful secondary meaning. When a person is about to
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  deliver a thing or give it up to someone else, they take it in
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  their hand. To have your soul in your hand
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  means you are constantly ready to hand your life over to God as
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  an offering, or to trust Him to protect it when you are in
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  extreme peril. You are walking through a war
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  zone, holding your life open, trusting the Creator with the
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  outcome rather than clutching it to your chest in panic.
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  And the war zone is filled with specific traps, the text says.
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  The wicked have laid a snare for me.
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  The word for snare here, according to William Latham
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  Bevan, refers to a physical trap set underground in an animal's
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  run. Specifically designed to catch
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  the animal by the leg. Malicious people do not treat
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  the godly with chivalry, they treat them like vermin to be
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  exterminated. Jarola, most of Honorola lists
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  the ways these spiritual traps are set in our daily lives.
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  He says in eating the enemy sets the snare of gluttony, in labor
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  sluggishness and conversation envy in governing covetousness.
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  The snares are not abstract evils.
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  They are tailored to our specific, mundane daily
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  activities. They are placed exactly where we
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  are most likely to stop. They're late in our usual runs,
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  as Spurgeon says, but the Believers defense is not to
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  become obsessed with the traps. The defense is found in the
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  second part of the verse, yet I erred not from my precepts.
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  Thomas Watson offers a brilliant insight here.
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  He says it is not the laying the bait hurts the fish if the fish
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  do not bite. The believer avoids the bait by
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  refusing to stray from God's commands.
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  Obedience provides security because when you were walking
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  strictly on the King's Hwy., your feet cannot become
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  entangled in the Nets laid in the wilderness.
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  The Nets are off the path. If you stay on the path, the
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  Nets cannot touch you. You keep your eyes on the lamp,
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  not on the shadows in the bushes.
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  Choosing to avoid the bait implies that the fish has found
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  something better to eat, though. It implies the believer has
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  found a much better, infinitely more satisfying prize than
• 19:29
  whatever the trap is offering. The psalmist declares in verse
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  111. Thy testimonies have I taken as
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  an heritage forever, for they are the rejoicing of my heart.
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  Let's look at this word heritage.
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  How can written laws and testimonies be be considered an
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  estate or an inheritance? We usually think of an
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  inheritance as land or money or a house, a physical asset that
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  can be passed down. Richard Holdsworth provides a
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  phenomenal legal analogy for this.
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  He explains that the Word of God functions as the evidence or the
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  title deeds to the heavenly estate.
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  Think about how property ownership actually works.
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  A person might hold a dusty worm, eaten piece of paper or
• 20:07
  parchment. To the untrained eye, it is just
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  an old piece of paper. It has 0 intrinsic value.
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  Yet that specific paper is worth an entire county because it
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  legally proves ownership. The Scriptures are the deed of
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  gift conveying all our hopes of heaven.
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  What's our title any St. has to heaven?
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  He has it in and out of the Word of God.
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  The promises written on those pages are the legal guarantee of
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  the inheritance to come. You are literally holding the
• 20:32
  legal proof of your future inheritance in your hands when
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  you hold the Bible. No wonder, the psalmist says.
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  They are the rejoicing of my heart.
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  Abraham Wright provides a sharp contrast to this true joy.
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  He points out that a person can have all the worldly joys
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  imaginable. Like corn, wine society, music.
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  Right. And still possess an empty Husky
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  Chaffee soul. Worldly wealth does not seal up
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  special favor. It's completely temporary.
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  It rusts, it breaks, it gets stolen.
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  But true joy, the joy that acts as the earnest or the down
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  payment of heaven, is found in the testimonies of God.
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  It is an unlosable wealth. You can strip a believer of all
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  their physical possessions, but you cannot take away the title
• 21:12
  deed written on their heart. To hold on to this heritage
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  forever, though, to keep gripping that title deed,
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  requires a heart that is permanently bent in the right
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  direction. It requires A fundamental
• 21:23
  orientation of the soul. The psalmist concludes this
• 21:26
  section in verse 112 by stating, I have inclined my heart to
• 21:29
  perform Thy statutes always, even unto the end.
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  I have to stop here and ask a defining theological question,
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  because this strikes at the very core of the reformed worldview.
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  Go for it. If Reformed theology teaches
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  that human beings are totally depraved, that our wills are in
• 21:46
  bondage to sin, how can the psalmist possibly say, I have
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  inclined my heart? Yeah, that phrasing is tricky.
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  We literally just discussed how we rely on God's strength for
• 21:56
  everything. This makes it sound like the
• 21:57
  psalmist is claiming he reached inside his own chest and changed
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  his own spiritual orientation by sheer willpower.
• 22:03
  Wolfgang Musculus directly resolves this tension for us in
• 22:07
  the commentary. How does he explain it?
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  He points out that earlier in this exact same Psalm, in verse
• 22:12
  36, David prays, Incline my heart unto thy testimonies.
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  So David explicitly knows God must do the work.
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  Musculus explains that man inclines by striving, but God
• 22:23
  inclines by affecting. Right.
• 22:25
  It is God who gives both to will and to do of His good pleasure,
• 22:29
  as Philippians 2.13 tells us. The believers effort, the
• 22:33
  driving, the choosing, the resolving, is the direct result
• 22:37
  of God's sovereign grace already being at work in the soul.
• 22:40
  Man is active, but only because God has already sovereignly
• 22:44
  acted upon him to make that activity actually possible.
• 22:47
  It is like the lungs breathing. The person is doing the
• 22:50
  breathing. They are actively taking in air.
• 22:52
  But God provided the air, the lungs, and the involuntary
• 22:56
  muscle response that makes the breath possible in the first
• 22:58
  place. Nathaniel Random New gives us an
• 23:00
  even better analogy from the historical commentary.
• 23:03
  He talks about the Bloodstone or the magnet.
• 23:05
  He says a carnal heart naturally cleaves to earthly things, just
• 23:08
  like iron naturally flies to a magnet.
• 23:11
  The 2 unite effortlessly. But the mind of a believer must
• 23:14
  intentionally take the heart and bend it toward the Word.
• 23:17
  Why? Because holy duties will not
• 23:20
  come to us naturally. We must bring our hearts to
• 23:22
  them. We have to apply force to pull
• 23:25
  the iron away from the earth and press it against the things of
• 23:28
  God. That intentional bending of the
• 23:30
  heart is the essence of true religion.
• 23:32
  John Calvin notes that true religion applies not just hands
• 23:36
  and feet to the law, but begins with the affection of the heart.
• 23:39
  You're not just going through the motions of outward
• 23:41
  compliance, you are actively training your desires to want
• 23:46
  the things God wants. And notice the timeline given
• 23:49
  here. The psalmist says he will
• 23:51
  perform these statutes all way, even unto the end.
• 23:55
  This ties directly into the Reformed doctrine of the
• 23:58
  perseverance of the Saints. The grace that sovereignly bends
• 24:01
  the heart at the beginning of the Christian life is the exact
• 24:04
  same grace that keeps the heart bent unto the very end of life.
• 24:08
  The magnetism does not fail. So we have covered a massive
• 24:12
  progression of the Christian life today.
• 24:13
  We really have. We start in the dark and we pick
• 24:16
  up the lamp for our daily walk, trusting it for just the next
• 24:19
  step. Then we make a formal resolve to
• 24:21
  obey, relying entirely on God's strength to keep that vow.
• 24:25
  When affliction inevitably hits, we do not ask for a way out.
• 24:29
  We plead for new life, trusting God's specific promises.
• 24:33
  Quickened by that life, we offer our free praise as beggars,
• 24:37
  giving back what we were given. We walk carefully, our lives
• 24:41
  open in our hands, past the hidden traps of the wicked.
• 24:44
  We grip the Scriptures as our literal title deed to eternal
• 24:48
  joy. And finally, we trust God's
• 24:51
  sovereign grace to bend our stubborn hearts toward Him
• 24:54
  forever. The question you have to ask
• 24:56
  yourself after looking at all of this is incredibly practical.
• 24:59
  Where is your lamp pointed today?
• 25:01
  Are you holding it far too high in the air?
• 25:03
  Lost in abstract theological theory.
• 25:05
  Debating the stars. Or are you shining it directly
• 25:08
  on the ground, illuminating the very next immediate step you
• 25:11
  need to take in obedience? And I want to leave you with a
• 25:13
  final thought regarding that perseverance to the end.
• 25:16
  William Cowper brings up a fascinating detail from the Old
• 25:19
  Testament law. When an animal was sacrificed,
• 25:21
  the tail of the beast was sacrificed along with the rest
• 25:23
  of it. It was completely consumed on
• 25:25
  the altar. Cowper uses this to ask a
• 25:27
  piercing question. If your life is a sacrifice to
• 25:31
  God, are you prepared to offer Him the tale?
• 25:34
  Are you prepared to offer him the very end of your days, when
• 25:37
  your strength is gone and your mind is fading?
• 25:40
  Because your willingness to persevere to the end is the
• 25:42
  ultimate proof that your faith was real at the beginning.
• 25:45
  You cannot just offer the prime years of your strength, you must
• 25:48
  offer the tale. So as you step back out into the
• 25:51
  dark streets, listen for the wind, watch out for the mud, and
• 25:55
  keep the lamp aimed right at your feet.
• 25:57
  It will let you home.