Psalm 45:13-16

“The King’s daughter is all glorious within; her clothing is of wrought gold. She shall be brought unto the King in clothing of needle-work; the virgins, her companions that follow her shall be brought unto you; with gladness and rejoicing shall they be brought; they shall enter into the King’s palace!”

That in no point of view whatever, did works render men deserving of God’s favors is the avowed sentiment of our Church; yet to the full attainment of salvation, it is quite necessary that every man be holy, and possess what the Scriptures call “a fitness for the inheritance of the saints in light.”

The Church is here represented under the character of a Bride that is to be joined, as in the marriage union, to her Lord. For this she must be prepared; and a preparation shall be given her suited to the occasion. In the former part of this Psalm, which is penned on the occasion of her marriage, the excellencies of her Lord are set forth; in this latter part, her excellencies also. Let us consider,

I. The redeemed church’s transcendent qualities.

In the words which we have read, we see:

1. The internal qualities of her mind.

“The King’s daughter is all glorious within.” She once, in her unconverted state, was corrupt even as others; but she has been “born again,” and “renewed in the spirit of her mind,” and made altogether “a new creature.” Once, being born only after the flesh, she had nothing but what was carnal; but now, having been born of the Spirit, she possesses a truly spiritual nature, or, as Peter expresses it, “she is a partaker of the Divine nature, 2 Peter 1:4;” and is progressively “changed into the image of her Lord himself, from glory to glory, by the Spirit of the Lord, 2 Corinthians 3:18.” Hence “the mind that was in Christ Jesus is found in her! Philippians 2:5.” She has:
the same views,
the same principles,
the same desires,
the same delights.

There is indeed still a corrupt nature within her, “the flesh lusting against the Spirit, as well as the Spirit against the flesh;” but she longs to be holy, as her Lord is holy; and strives to be “perfect, as her Father who is in Heaven is perfect.” When compared with what she was, she differs as light from darkness; but in comparison with what she will be, she is only as the dawn to the meridian sun; for “her path is as the shining light, which shines more and more unto the perfect day.”

2. The external habits of her life.

“Her clothing is of wrought gold.” This refers to the outward conduct, which is often in Scripture represented as a putting off of the old man, and putting on the new, “Put off, as concerning the former conduct,” says the Apostle, “the old man, which is corrupt according to the deceitful lusts; and put on the new man, which after God is created in righteousness and true holiness, Ephesians 4:22; Ephesians 4:24.” To the same effect is that other expression of his, “Put on the Lord Jesus Christ Romans 13:14;” that is, let your whole deportment be such as his was; so that anyone who beholds you may be constrained to confess, that you “walk as he walked, 1 John 2:6,” and that, “as he was, so are you in this world, 1 John 4:17.”

Such is every true believer; nor will the heavenly Bridegroom acknowledge as his, anyone, whose spirit, and temper, and conduct—do not accord with his.

“The clothing of needle-work” may fitly represent the assemblage of all the diversified graces which adorn her. All her dispositions being duly chastised, harmoniously tempered, and opportunely exercised—she shines in every department, and in every act; and at once approves herself faithful to her obligations, and fit for the future honors that shall be conferred upon her.

Suited to these qualities is,

II. The felicity prepared for the redeemed church.

In due time “she shall be brought to the King’s palace,” there to be united to him in indissoluble and everlasting bonds.

While the redeemed church is here on earth, she is to be employed in making herself ready for King Jesus.

In royal nuptials, much time was spent in preparing the bride for her husband. In the purification of the virgins from among whom King Ahasuerus was to select a wife, a whole year was occupied, “six months in purifying them with oil of myrrh, and another six months with sweet fragrances of different kinds, Esther 2:12-13;” after which they were presented to him.

In like manner we are told, that the Church also is dealt with, in order to prepare her for her heavenly Bridegroom; for it is said, that “Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the Word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish! Ephesians 5:25-27.”

This process is going forward through the whole of this life.

Every work of Providence,
every communication of grace,
every afflictive dispensation,
and every joyous occurrence,
is intended to advance it; so that at last the soul of the believer may be altogether “worthy to stand before” the King of kings, and to be admitted to the most intimate fellowship with him forever and ever!

This work completed, the redeemed church is introduced “into the palace of her Lord”.

It was customary for a number of bridesmaids to attend upon the bride, in order to welcome her to her destined home, Matthew 25:1. Accordingly it is said, “The virgins, her companions who follow her, shall be brought with her to the King’s palace.” Even here on earth, whenever any are united unto the Lord, many, both of saints and angels are ready to encourage them on the blissful occasion. And how much more will this be the case, when those who are espoused to him in this world shall be brought to consummate their nuptials in the realms of bliss!

We read of angels waiting upon Lazarus to bear his spirit to Abraham’s bosom. Just so, at the departure of every saint, we may well conceive of multitudes of angels and of their former friends coming forth to welcome their arrival.

O! what joy will fill every soul! It is said, “With gladness and rejoicing shall they be brought;” and we may see in the book of Revelation the whole ceremony pass, as it were, before our eyes. “Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns. Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.) Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!'” And he added, “These are the true words of God! Revelation 19:6-9.”

Yes, blessed are they indeed, whether in the character of the spouse or her attendants; for though on earth they are different, in Heaven they are the same; the one being the collective body of the Church, of which the others are the individual members. This representation, it must be confessed, is figurative; but under the figure there is a reality; for, as the Scripture says, “These are the true Words of God! Revelation 19:9.”

ADDRESS.

1. To those who have never yet been espoused to Christ.

Let it not be forgotten, that this is a very common figure in Scripture to represent the surrender of the soul to God. To his Church of old, God said by the prophet Hosea, “You shall abide for me many days; (referring, like our text, to the purifications preparatory to nuptials;) you shall not play the harlot; and you shall not be for another man; so will I also be for you, Hosea 3:3.” And again, “I will betroth you unto me forever; yes, I will betroth you unto me in righteousness, and in judgment, and in loving-kindness, and in mercies; I will even betroth you unto me in faithfulness, and you shall know the Lord! Hosea 2:19-20.”

In the New Testament also every believer is spoken of in this view, “I have espoused you to one Husband,” says Paul, “that I may present you as a chaste virgin to Christ! 2 Corinthians 11:2.” Know then, that if you have never solemnly engaged yourselves to Christ, as a virgin does to the object of her affections, and so pledged yourselves, as not for a moment to admit a rival to your heart—then you are not yet Christians indeed; you may bear the name; but you have no just title to the character. I call upon you therefore to do this without delay. And, if you desire to postpone this necessary act, I ask: Whom have you found so worthy of your affections as the Lord Jesus Christ? Who has done so much for you to deserve them? and who will ever make you so rich a return? Do not say, “What is your Beloved more than another beloved, that you do so charge us? Song of Solomon 5:9;” for there is none to be compared with Him, either in Heaven or on earth.

“He is fairer than the children of men! Psalm 45:2.”

“He is the chief among ten thousand! Song of Solomon 5:10”

“He is altogether lovely! Song of Solomon 5:16.”

O, rest not, until with holy confidence you can say, “This is my Beloved, and this is my Friend, O daughters of Jerusalem! Song of Solomon 5:16.” And so set yourselves from this moment to prepare yourselves for him, that he may shortly “bring you to his banqueting-house, and his banner over you is love! Song of Solomon 2:4.”

2. Those who are truly committed to be Christ’s Spouse.

Look forward for the period when he will come and take you to himself! The precise hour of his arrival is not known; but it will not be very long, at all events. In the mean time, let your preparation for him be diligent and unintermitted. Seek to be daily more and more “glorious within,” and to have your clothing of wrought gold ever ready; so that if his arrival is ever so sudden, he may not find you unprepared for his call. Be jealous over yourselves; and forgive me if I also am jealous over you, in relation to this matter. You know how “the serpent beguiled Eve through his subtlety” even in Paradise; and you may be sure that he will use his utmost efforts to “corrupt you from the simplicity that is in Christ, 2 Corinthians 11:3.” Be on your guard therefore, lest either in principle or in practice you turn aside from him. Satan has numberless instruments whom he employs as his agents to deceive the world, “deceitful workers, who can transform themselves into the Apostles of Christ; as he himself also is frequently transformed into an angel of light! 2 Corinthians 11:13-14.”

But entreat of God to keep you; beg of him to “hedge up your way with thorns, and even to build up a wall around you, that, if you should for a moment incline to follow after your former lovers, you may not be able to find your paths.” If unhappily you have gone in pursuit of your former lovers, implore of God, that “you may never find them; or, having found, may never overtake them;” or, if you have overtaken them, separate yourselves instantly from them, and say, “I will go and return to my first husband; for then it was better with me than now! Hosea 2:6-7.”

Charles Simeon

Psalm 45:10-11

“Hearken, O daughter, consider and give ear: Forget your people and your father’s house. The king is enthralled by your beauty; honor him, for he is your lord.”

The Psalm before us is a kind of nuptial hymn; the former part of which recites the excellencies and glories of the heavenly Bridegroom; and the latter celebrates the praises of the Church, which is his bride. Into this relation to Christ every believer is brought, Isaiah 54:5.

Now, as every change of situation brings with it correspondent duties—so that of marriage in particular requires a sacrifice of all other attachments. It binds each party to renounce whatever habits or practices may be found inconsistent with their mutual happiness. Such sacrifices are more eminently necessary for those united to Christ. To this effect, God addresses the Church in the words of our text.

We may consider,

I. The direction given to the Church.

The redeemed Church has, by adoption, by regeneration, and especially by her union with the Lord Jesus Christ, become the “daughter of Almighty God! 2 Corinthians 6:18.” She is here addressed by him under that affectionate appellation. Nor is it possible for a father to give more beneficial advice, or to deliver it in more persuasive terms, “Hearken, consider, give ear,” etc.

The direction itself is of a very peculiar nature.

The Jews were permitted to marry the heathen virgins whom they had taken in war; but they were to allow them the space of a month to forget their own relations, Deuteronomy 21:10-13. Thus the captives, weaned from former habits, might become loving companions, and obedient wives. In reference to this law, the Church is exhorted to forget her former friends. She has been taken captive by Christ, who makes her the first overtures of marriage; but his union with her is incompatible with worldly attachments. She can never love and obey him as she ought, until her heart is weaned from all other lovers.

The direction is given to every individual in Christ’s church.

Every wife is to forsake her parents, and cleave to her husband, Genesis 2:24; much more is it needful for the soul to forsake all for Christ! To him we are espoused by our own voluntary surrender, 2 Corinthians 11:2; nor will he be satisfied with a divided heart, Hosea 10:2. Ungodliness and worldly lusts must be renounced, Titus 2:11-12 and 1 Peter 4:2-3; the companions of our unregenerate state must be forsaken, 2 Corinthians 6:14-17. Our very parents, yes, even life itself, must be hated, when they stand in competition with him, Luke 14:26.

The change in our actions and affections must be radical, 2 Corinthians 5:17; and we must subscribe from our hearts the terms proposed to us, Hosea 3:3.

This injunction will not appear harsh, if we attend to,

II. The arguments with which the direction is enforced.

God deals with us in all things as intelligent beings, and labors to persuade us by rational considerations.

1. It is our highest interest.

Though the Church is vile in herself, she is complete in Christ! Colossians 2:10; he has given orders for her thorough purification, Esther 2:3. When she is presented to him, she is cleansed from all the filthiness of her former state, Ephesians 5:25-27. Hence she is exceedingly beautiful in his eyes, Song of Solomon 4:9-11; and he feels a longing desire after communion with her, Song of Solomon 2:14. No bridegroom ever so much rejoiced over his bride, as he over her! Isaiah 62:5.

More especially is he delighted with her when he sees that her heart is devoted to him, Proverbs 11:20. How powerful an argument is this with a sincere soul! What can influence a wife more than to know that her conduct will conciliate the esteem of her husband? Just so, what can delight a regenerate soul so much, as to please the Lord Jesus Christ? Let this hope then animate us to renounce all for him, and to address him in the words of holy David Psalm 73:25.

2. It is our indispensable duty.

The husband is to be considered as lord over his wife, 1 Peter 3:6; to him she owes a humble obediential reverence, Ephesians 5:33. Christ also is the supreme Head and “LORD” of his Church. No limits whatever are to be set to his authority. We must “worship” and serve “him” equally with God the Father, John 5:23. Let us then at least show him that regard which we ourselves expect from a fellow-creature. A husband will not endure a rival in his wife’s affections. Just so, shall we then “provoke the Lord himself to jealousy” by worldly attachments? Let us not dare in such a way to violate our nuptial engagements to Christ. When anything solicits a place in our hearts, let us utterly reject it; and let us exercise that fidelity towards him, which we have ever experienced at his hands.

ADDRESS.

1. Those who are endeavoring to unite the love of the world with the love of Christ.

The interests of the world, and of Christ, are altogether opposite! Our Lord declares them to be absolutely irreconcilable, Matthew 6:24. James also represents even a wish to reconcile them, as an incontestable proof of enmity against God, James 4:4. As Jesus deserves, so he demands, our whole hearts! Proverbs 23:26. Let us not then “mock him, and deceive ourselves.” If the Lord is God, let us not serve Baal, but him! 1 Kings 18:21; and let us unite in imitating the repentant Jews, 2 Chronicles 15:12.

2. Those who are desirous of uniting themselves to Christ.

It is a great honor indeed which you aspire after; yet is it offered to the vilest of the human race! Ezekiel 16:3-5; Ezekiel 16:8. But you must get a change of clothing, that you may not dishonor your new station, Zechariah 3:3-5. Revelation 19:7-8. Labor then to “purge out all remains of the old leaven!” Be on your guard, lest, after having escaped the pollutions of the world, you be again entangled with them and overcome 2 Peter 2:20. “Remember Lot’s wife,” that you may shun her example; so shall you enjoy the sweetest fellowship with Jesus, and live in the fruition of him to all eternity!

Charles Simeon

Psalm 45:7

“You love righteousness, and hate wickedness; therefore God, your God, has anointed you with the oil of gladness above your fellows!”

This Psalm is a nuptial song; wherein Christ, as the heavenly Bridegroom, is celebrated by his Bride, the Church; and she also is commended by him as worthy of the union proposed between them.

In the former part, the glory and excellency of Jesus are set forth in a variety of views. In the verse before the text, he is addressed as the supreme “God, whose throne is forever and ever;” while, as man, he is acknowledged to have received his glory and felicity from the Father, as the reward of his unparalleled virtues. This is undoubtedly the primary sense of the words before us.

But they may also be considered as containing a general truth, expressive of God’s regard for holiness, and of those testimonies of his approbation which all godly people shall enjoy.

Let us then turn our attention to them,

I. As applicable to Christ.

That they refer to him there can be no doubt; because in the Epistle to the Hebrews it is expressly affirmed that they were addressed to him, Hebrews 1:8-9.

To Christ, the character transcendently belongs.

In his doctrine, he removed the false glosses with which the Jewish doctors had obscured the law, and established its authority over the motions of the heart as well as the actions of the life. He showed that the laws prohibiting murder and adultery were violated by an angry word or impure desire, Matthew 25:21-22; Matthew 25:27-28. He laid the axe at the very root of sin; and gave a system of morality more pure and perfect than the united wisdom of the whole world had been ever able to devise!

In his life, “he was holy, harmless, undefiled, and separate from sinners.” Neither his friends who were most intimate with him, nor his enemies who were most inveterate against him—could ever find the smallest flaw or blemish in his conduct. God himself repeatedly attests that “in him was no sin.

But most of all in his death did our blessed Lord approve himself a lover of righteousness and a hater of iniquity; for he died in order to expiate the guilt of sin; yes, he came down from Heaven on purpose to atone for it by his blood; and to mark in indelible characters its malignity, by the very means which he used to deliver us from its curse!

In the whole scope of the economy which he introduced, he manifested the same righteous disposition; for at the same time that he commissioned his Apostles to go forth and evangelize all nations, he bade them to “teach their converts to observe and do whatever he had commanded.” His Gospel, while it “brings salvation to men, teaches them to deny ungodliness and worldly lusts, and to live righteously, soberly, and godly in this present world;” and the ministers who are sent forth to proclaim it, are “sent to bless men, in turning away every one of them from his iniquities.”

On this account God in a super-eminent degree anointed Jesus with the oil of gladness.

The Father “gave not the Spirit by measure unto him,” even during the time of his ministration upon earth. See Isaiah 11:2; Isaiah 61:1. But though he was anointed in this world in an infinitely more abundant measure than all who were partakers of the same divine unction—yet it was rather after his death that the Spirit was given to him as “the oil of gladness.” At his ascension the words before us received their full accomplishment. Then was “the joy given him, in the expectation of which he had endured the cross and despised the shame.” Then was he “made full of joy by the light of his Father’s countenance, compare Psalm 16:10-11; Psalm 21:6 with Acts 2:27-28,” and was invested with a glory as much transcending that of the highest archangel, as the brightness of the sun exceeds the luster of a glimmering star. This was given him as the reward of his righteousness, “he loved righteousness,” “therefore the Lord anointed him with his oil of gladness, Philippians 2:8-9.”

Though this is the primary sense of the words, we may without impropriety consider them,

II. As applicable to us. The character of the true Christian is here most fitly drawn.

There are many unbelievers whose external characters are unimpeachable; they abstain from open iniquity, and they are kind and do many charitable things.

But the distinctive mark of the true believer is that “he loves righteousness and hates iniquity.”

He looks upon sin as the worst enemy of his soul. Not contented with suppressing the outward acts of sin, he strives to mortify its inward motions. The existence of sin within him is his affliction, his burden, his grief.

He abhors it!

He loathes himself on account of it!

He often cries with anguish of heart, “O what a wretched man I am! Who will rescue me from this body of death!” Romans 7:24

As for righteousness, he considers it as the health and felicity of his soul. It is the very element in which he desires to live. Were he possessed of holiness in ever so high a degree, he would not be satisfied, as long as there were any measure of it which he had not attained. He would be as “holy as God is holy,” and as “perfect as God is perfect.” We repeat it, that this is the distinctive character of a true believer.

Unbelievers, whatever their conduct is, have no real hatred of secret sin, no sincere delight in the secret exercises of genuine piety; but in the believer, these dispositions radically and abidingly exist!

On this account God grants the richest of blessings to the true Christian.

Who among the sons of pleasure can be compared with the Christian in respect to real happiness? The happiness of the worldly man is only as “the crackling of thorns under a pot;” it blazes for a little time, and then expires in smoke.

But let a true Christian be bereft of all that the world holds most dear, and be reduced to a condition the most calamitous in the eyes of worldly men—yet he would not exchange states with the happiest worldling upon earth; he would spurn at the proposal with contemptuous indignation!

But it is not merely over the ungodly world that a holy Christian has this advantage, “he is anointed with the oil of gladness above his fellows,” above those who in an inferior degree participate the same heavenly calling. Occasional circumstances of temptation or of darkness may indeed for a time reduce the most eminent Christian below the standard of his weaker brother; but in the general it will be found, that the more we have of the divine image, the more we shall abound in heavenly consolation; they will have most of Heaven in their souls, who have the greatest fitness for it in their hearts and lives.

And though these holy joys are not bestowed on account of the believer’s merits—yet are they strictly and properly a reward for his piety; they are a reward of grace—though not a payment of a debt. God has in numberless places assured his people, that “he is a rewarder of those who diligently seek him,” and that “it shall be well with the righteous, who shall eat the fruit of their doings, Isaiah 3:10.”

Inferences:

1. What a mercy it is to have such an example as Christ!

If we entertain any doubt how we ought to walk, or what shall be the outcome of a godly life, we need only look to the Lord Jesus Christ; in him we see precisely “how we ought to walk and to please God,” and what shall be the termination of a life spent in the service of our God. In him we shall find an answer to the cavils of the world on the one hand, and to the suggestions of Satan on the other. In those things which Christ did as a Prophet, or as the Mediator—he is not an example to us; but in all other things he is; and as surely as we tread in his steps in this world, we shall be seated with him on his throne in the world to come!

2. How vain are the expectations of those who are not lovers of righteousness, and haters of iniquity!

Holiness and happiness are inseparable! It is in vain to hope for the “oil of joy”—if we are not lovers of righteousness, and haters of iniquity. Those who conform to the world’s standard of goodness may be applauded by worldlings; but God will not ratify their approval.

The precepts of the Gospel are the infallible, the only rule of duty. They were exhibited in all their perfection by our blessed Lord, whose own life was a commentary on them.

If we labor to imitate Him, and to walk in all things as he walked—then our short-comings and defects will be forgiven for His sake; but if we make any reserves in our obedience, we shall be regarded as despisers of his law, and take our portion with hypocrites and unbelievers!

“This is how we know who the children of God are and who the children of the devil are: Anyone who does not practice righteousness is not a child of God; nor is anyone who does not love his brother!” 1 John 3:10

Charles Simeon

Psalm 45:3-5

“Gird your sword upon your side, O mighty one; clothe yourself with splendor and majesty. In your majesty ride forth victoriously in behalf of truth, humility and righteousness; let your right hand display awesome deeds. Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet.”

This Psalm is called “A wedding song;” and it is supposed to have been written on occasion of Solomon’s marriage with Pharaoh’s daughter. But, beyond all doubt, a greater than Solomon is here. Solomon was altogether a man of peace; but the King here spoken of was “a man of war;” and all the address which is here made to him has reference to him under that character. It may seem strange that this view of him should be introduced on the occasion of a nuptial solemnity; but it must be remembered that as the Jews were accustomed, by God’s special permission, to connect themselves in marriage with females whom they had taken captive in war, allowing them a month to forget their former relatives—so the Messiah first conquers those whom he afterwards unites himself in the nuptial bonds.

This is particularly marked in the address to the spouse herself, “Hearken, O daughter, and consider, and incline your ear; forget also your own people, and your father’s house; so shall the King greatly desire your beauty! verses 10, 11.” Hence, even while contemplating the Lord Jesus under the idea of a husband, we see why we should be anxious to behold his conquests extended over the face of the whole earth. That we may attain the spirit which David breathed, let us consider,

I. The frame of David’s mind.

In reading the Holy Scriptures, we should not be content with noticing the mere sense of any particular passage, (though that is surely in the first place, and with the greatest diligence, to be examined,) but we should mark the peculiar spirit of it, the spirit which the passage itself breathes, the spirit of the person who wrote it, or which it has a tendency to produce in those who read it.

When David penned this Psalm, his mind was full of zeal for Christ.

He had been contemplating the glory and excellency of Christ, “My heart,” says he, “is stirred by a noble thing; I speak of the things which I have made concerning the King.” And so full was his heart of this glorious subject, that “his tongue was as the pen of a ready writer,” which yet was scarcely capable of keeping pace with the ardor of his mind, or of giving utterance to the vast conceptions with which his soul labored! He beheld the Lord Jesus Christ as possessing in himself an excellency far beyond that of any created being, “You are fairer than the children of men.” He saw that, both in the subject and manner of his ministrations, there was a grace which nothing could equal, and which God would honor with the most wonderful success, “Grace is poured into your lips; therefore God has blessed you forever.” And anxious to behold the full accomplishment of all that the Messiah had undertaken, he further calls upon him to take to him his great power, and to subdue the whole world unto himself, “Gird your sword upon your thigh, and let the people of every nation under Heaven fall under you!”

In all this you will perceive, that instead of speaking of Christ, as he had intended to do, he is constrained, by the ardor of his own mind, to address himself directly to Christ; and, instead of making his thoughts a subject of communication with man, he is led by them into the exercise of immediate communion with his God. Now,

Such should be the frame of our minds also.

We should be in the constant habit of meditating upon Christ; and of so musing upon his glorious excellencies, that a fire should be kindled in our bosoms! And what other subject is there under Heaven to be compared with this?

Reflect a moment, who the Savior is! He is “the mighty God!”

Consider what he has done! He has assumed our nature, and become a man, in order that, by substituting himself in our place and stead, he might deliver us out of the hands of our great enemy, and bring us into an everlasting union with himself, as “our Friend and our Beloved.”

Consider how rich and free and full are all his invitations and promises; and what blessings will attend the progress of his rule, wherever men shall be subdued unto him.

Should we not long to see his glory advance, and his kingdom established in the world?

Should it not be grievous to us to behold so great a part of the world both ignorant of him, and in rebellion against him?

Should we not be urgent with him in prayer, to make bare his arm, and to subdue the world unto himself?

Surely these are the meditations that befit us; and our hearts should be so full of them, that, wherever we go, and whatever we do, Jesus should be present to our minds; and his praise should be, as it were, the constant effusion of our souls.

But in my text we are more particularly led to notice,

II. The object of David’s desire.

He desires that Christ’s kingdom may be established in the world. But, that I may open this to you the more fully, I wish you to mark,

1. Wherein Christ’s kingdom consists.

It is “in the cause of truth and meekness and righteousness” that the Savior advances to the combat. The whole world is lying in darkness; and he comes to dispel error from their minds. The whole world is full of all manner of abominations; pride stalks through the earth, defying even God himself, “Who is the Lord, that I should obey his voice?” and every species of wickedness is indulged, without either remorse or fear.

But the Lord Jesus Christ comes to humble man in the dust before God; and to transform the children of the wicked one into the very image of their God, in righteousness and true holiness! Who must not wish for such a kingdom to be established throughout the whole world? Who must not make it his very first petition from day to day, “May Your kingdom come!” Truly, wherever that kingdom is, which consists “in righteousness and peace and joy in the Holy Spirit”—there is Heaven itself begun in the souls of men.

2. By what means Christ’s kingdom is to be erected.

The sword of the Messiah is the Word of God, which, proceeding from his mouth, Revelation 1:16; Revelation 19:15, subdues the universe before him. “That sword is living and powerful, and pierces even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart, Hebrews 4:12.” Nothing can effectually stand before it. As weak as it may appear, it is “mighty, through God, to the pulling down of strongholds, and bringing into captivity every thought to the obedience of Christ! 2 Corinthians 10:4-5.”

Look at the primitive ages of the Church—what was it that brought down all the power and policy both of men and devils? It was not human wisdom or worldly power. It was the simple exhibition of the cross of Christ, and the preaching of Christ crucified! “This Word came to the hearts of men in demonstration of the Spirit and of power;” and, to every soul who received it, it was made “the power of God to his everlasting salvation.”

3. The certainty of the establishment of Christ’s kingdom.

Very sharp were the arrows which were thus sent forth from the Messiah’s bow. Truly “he was a polished shaft in the quiver of Jehovah, Isaiah 49:2,” and nothing could stand before it, Isaiah 59:16-18.

True, indeed, God has not yet seen fit to accomplish all the purposes of his grace; but the time is quickly coming, when Satan, that great adversary of God and man, shall be bound, and “all the kingdoms of the world become the kingdom of our God and his Christ!” “Great things will God work,” either in a way of mercy or of judgment. He has sworn, that “unto his Messiah every knee shall bow! Isaiah 45:23.” And every soul that bows not to the scepter of his grace shall be broken in pieces, as a potter’s vessel! Psalm 2:8-9.”

Application. Methinks you will now be disposed to ask:

1. How shall I know whether Christ’s kingdom has begun within me?

Only consider wherein this kingdom consists; and you will be at no loss to ascertain the state of your souls before God.

Has the truth of the Gospel been so revealed in your hearts, as to “bring you out of darkness into marvelous light”?

Have you been so humbled by it, as to put your hand on your mouth, and your mouth in the dust, with a deep consciousness of your vileness, and of your desert of God a wrath and indignation?

And, lastly, are you so under “the constraining influence of the love of Christ, that you daily mortify sin, and live not unto yourselves, but unto Him who died for you, and rose again?”

These are questions which, if put to your consciences with fidelity, and answered with truth, will show you at once whose you are, and whom you serve. Truly, by such marks we may infallibly “distinguish the children of God from the children of the devil, 1 John 3:9-10;” and I entreat you to examine yourselves by them with all imaginable care; because, if you still continue to cast off the Savior’s yoke, the time will quickly come when he will say, “Bring here those that were my enemies, who would not have me reign over them, and slay them before me! Luke 19:27.”

2. How shall I get Christ’s kingdom established in my soul?

You have seen the frame of David’s mind. You have seen how he contemplated the Savior’s love, until his soul was ravished with it, and he burst forth into the devout raptures which we have been contemplating.

Just so, this is the way in which the Savior will acquire an ascendant over our souls. The Apostle tells us, “We, beholding as in a looking-glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Corinthians 3:18.”

I am far from saying that we ought not to search out our own evil ways, and to mourn over them before God; for it is by such repentance that the preparatory work is usually wrought within us. But I do say that nothing but the love of Christ will ever perfect that work, or bring us into the full liberty of the children of God.

It is from a view of God’s “truth” that our “meekness” will be matured, and our “righteousness” be perfected; and when we are enabled to live by faith in Christ, and in dependence on his promises, then shall we be enabled to “cleanse ourselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God! 2 Corinthians 7:1.”

Charles Simeon

Psalm 43:5

“Why are you cast down, O my soul? and why are you disquieted within me? Hope in God; for I shall yet praise Him, who is the health of my countenance, and my God!”

It has pleased God to allow many of his most eminent servants to be in trouble, and to record their experience for our benefit, that we, when in similar circumstances may know that we are not walking in an untrodden path, and that we may see how to conduct ourselves aright.

The Psalmist was conversant with afflictions of every kind. In the preceding Psalm, which seems to have been penned during his flight from Absalom, he gives us a very melancholy picture of his state; tears were his food day and night, while his enemies gloried over him, and said continually: Where is now your God Psalm 42:3; Psalm 42:10.” “His soul was cast down within him;” for while “the waves and billows threatened to overwhelm him, the waterspouts threatened to burst upon him; so that deep called unto deep, Psalm 42:6-7. Waterspouts are very formidable to mariners, because if they burst over a ship, they will sink it instantly; and here they are represented as conspiring with the tempestuous ocean for their destruction,” to effect his ruin; and it seemed as if all the powers of Heaven and earth were combined against him.

In speaking of these things, he sometimes expostulates with God, “Why have you forgotten me? Psalm 42:9.” but at other times he checks himself, and, as it were, reproves his soul for its disquietude and despondency, Psalm 42:5; Psalm 42:11. The Psalm before us was evidently written on the same occasion; it contains the same complaints. Compare 42:9 with 43:2; and ends, like the former, with a third time condemning his own impatience, and encouraging his soul to trust in God!

I. David’s words lead us to consider the sources of his dejection.

It cannot be doubted but that temporal afflictions will produce a very great dejection of mind; for though sometimes grace will enable a person to triumph over them as of small consequence—yet more frequently our frail nature is left to feel its weakness; and the effect of grace is to reconcile us to the dispensations of Providence, and to make them work for our good.

Still however, though we are saints, we do not cease to be men; and it often happens, that heavy and accumulated troubles will so weaken the physical frame, as ultimately to enfeeble the mind also, and to render it susceptible of fears, to which, in its unbroken state, it was an utter stranger.

The disquietude of the Psalmist himself arose in a measure from this source; and therefore we must not wonder if heavy losses, and cruel treatment from our near friends, or troubles of any other kind—should weigh down the spirits of those who have made less attainments in the divine life.

But we shall confine our attention principally to spiritual troubles; and among these we shall find many fruitful sources of dejection:

1. Relapses into sin.

By far the greatest part of our sorrows originates here. A close and uniform walk with God is productive of peace; but declensions from him bring guilt upon the conscience, together with many other attendant evils. And if those professors of religion who complain so much of their doubts and fears, would examine faithfully the causes of their disquietude, they might trace it up to secret neglects of duty, or to some lust harbored and indulged.

2. The temptations of Satan.

Doubtless this wicked fiend is an occasion of much trouble to the people of God; else his temptations had not been characterized as “fiery darts! Ephesians 6:16,” which suddenly pierce and inflame the soul.

We may judge in a measure how terrible Satan’s assaults are, when we see the Apostle Paul, who was unmoved by all that man could do against him, Acts 20:24, crying out with such agony and distress under the buffetings of Satan! 2 Corinthians 12:7-8.

We shall have a yet more formidable idea of them, if we consider that the Lord of glory himself, when conflicting with the powers of darkness, sweat great drops of blood from every pore of his body, through the agony of his soul. Can we wonder then if the saints are sometimes dejected through the agency of that subtle enemy?

3. The hidings of God’s face.

We do not think that God often hides his face from men without some immediate provocation; but we dare not to say that he never does; because he is sovereign in the disposal of his gifts; and because he withdrew the light of his countenance from Job without any flagrant transgression on the part of his servant to deserve it. It is scarcely needful to observe, how painful that must be to those who love God. Our blessed Lord, who bore the cruelties of men without a complaint, was constrained to cry out bitterly under the hidings of his heavenly Father, “My God, my God, why have you forsaken me!” And certainly this is the most distressing of all events, “the spirit of a man, when strengthened from above, may sustain any infirmity. But a wounded spirit, wounded too by such a hand, who can bear? Proverbs 18:14.”

Having traced out the sources of dejection, let us ponder that,

II. David’s words lead us to consider, the remedy for his dejection.

The great remedy for every temporal or spiritual affliction is faith! This, and this alone, is adequate to our necessities. The efficacy of this principle for the space of three thousand six hundred years is declared in the 11th chapter to the Hebrews; toward the close of which, we are told what it enabled them to do, Hebrews 11:33-34, and what to suffer, Hebrews 11:36-37. It was that which the Psalmist prescribed to himself as the cure of his disquietude:

1. “Hope in God!”

We are too apt in our troubles to flee unto the creature for help, Hosea 5:13. But it is God who sends our troubles; (“they spring not out of the dust, Job 5:6,”) and God alone can remove them. We should therefore look unto him, and put our trust in him. This is the direction which God himself gives us; he reminds us of his wisdom and power to over-rule our trials for good; and exhorts us, when weary and fainting, to wait on him as our all-sufficient Helper! Isaiah 40:28-31.

2. Expect deliverance from God.

To what end has God given us such “exceeding great and precious promises”—if we do not rest upon them, and expect their accomplishment? The refiner does not put his vessels into the furnace, to leave them there; but to take them out again when they are fitted for his use! Just so, it is to purify us as “vessels of honor,” that God subjects us to the fiery trial. We should say therefore with Job, “When he has tried me, I shall come forth as gold! Job 23:10.” It was this expectation that supported David, “I would have fainted,” says he, “unless I had believed to see the goodness of the Lord in the land of the living! Psalm 27:13.”

We are told that “light is sown for the righteous, Psalm 97:11.” That is sufficient for us. Between seed-time and harvest there may be a long and dreary winter; but still every day brings forward the appointed time of harvest; and the gardener waits in an assured expectation of its arrival. James 5:7.

Thus must we wait, however long the promise may seem to tarry. Habakkuk 2:3; and as those who are now in Heaven were once in great tribulation like ourselves, Revelation 7:14—so shall we in due season be with them, freed from all remains of sin and sorrow! In our darkest hours we should hold fast this confidence, “I shall yet praise him!” Compare Psalm 118:17-18 with the text.

3. View God in his covenant relation to you.

It is observable, that our Lord, in the midst of his anguish, addressed his Father, “My God! my God!” Now thus should we do. God is the God of all his redeemed people; yes, he dwells in them, 2 Corinthians 6:16, and is, as it were, the very life of their souls, Colossians 3:4. However distressed then we may be, we should regard him as “the health of our countenance, and our God.”

What a foundation of hope did the remembrance of God’s paternal relation to them, afford to the Church of old, Isaiah 63:15-16. And what a sweet assurance does God himself teach us also to derive from the same source, Isaiah 49:14-16. If we sincerely desire to be his, we have good reason to believe that we are his; and if we are his, then he will never allow any to pluck us out of his hand! John 10:27-28. Hold fast this therefore, as an anchor of the soul; and it shall keep you steadfast amidst all the storms and tempests that can possibly assail you.

ADDRESS.

1. To those who are in a drooping desponding frame.

We cannot give you better counsel than that suggested by the example of David.

Inquire, first, into the reasons of your disquietude.

If it proceeds from temporal afflictions, recollect that these are rather tokens of God’s love, than of his hatred; for “whom he loves, he chastens, Hebrews 12:6.”

If it arises from the temptations of Satan, then do not take all the blame to yourselves; but cast a good measure of it at least on him from whom they proceed.

If you are troubled about the hidings of God’s face, entreat him to return, and once more to lift up upon you the light of his countenance.

And if, as is most probable, “your own sins have hidden his face from you”—then repent and humble yourself for them, and implore his grace that you may be enabled henceforth to mortify and subdue them.

At all events, having once searched out the cause, you will know the better how to apply a remedy.

But, in the next place, it will be proper to check these desponding fears. The text is not a mere inquiry, but an expostulation; and such an expostulation as you should address to your own souls. For, what benefit can accrue from such a frame? It only weakens your hands, and discourages your heart, and dishonors your God.

We do not say that there are not just occasions for disquietude; but this we say, that instead of continuing in a dejected state, you should return instantly to God, who would “give you beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness! Isaiah 61:3.”

But, above all, “encourage yourself in God!” This is what David did in the text, and on another most memorable occasion, 1 Samuel 30:1-6. And while there is an all-sufficient God on whom to rely, you need not fear though earth and Hell should be combined against you! Psalm 11:1; Psalm 11:4; Psalm 27:1; Psalm 27:3; Psalm 125:1.

2. To those who are entire strangers to disquietude and dejection.

We are far from congratulating you on your exemption from such feelings as these. On the contrary, we would propose to you, in reference to that exemption, the very same things as we recommended to others in reference to their distresses.

First, inquire into the reason of your never having experienced such feelings. “Why are you NOT cast down, O my soul? and why are you NOT disquieted within me?” Does it not proceed from an ignorance of your own state, and from an unconcern about that account which you must soon give of yourself at the judgment-seat of Christ?

Next, expostulate with yourself, “O my soul, why are you thus callous and insensible? Will not your contempt of God’s judgments end in your ruin? It must not, it shall not be; you have neglected your eternal interests long enough; you shall, God helping you, bend your attention to them from this time; for if you be summoned before your God in your present state, it had been better for me that I had never been born!”

But you also, no less than the disconsolate, must found your hopes on God. All your expectation must be from Him, “with whom there is mercy and plenteous redemption!” If you will but turn to him in earnest, you have nothing to fear; for his Word to you is, “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon!”

Charles Simeon

Psalm 43:3-4

“Send forth your light and your truth, let them guide me; let them bring me to your holy mountain, to the place where you dwell. Then will I go to the altar of God, to God, my joy and my delight. I will praise you with the harp, O God, my God!”

It is supposed that David wrote both this and the preceding Psalm when he was driven from Jerusalem by his rebellious son, Absalom. After briefly calling on God to judge between him and his blood-thirsty enemies, he here shows, that the being separated from divine ordinances was to him the heaviest part of his affliction. True, indeed, his faithful servants, Zadok and Abiathar, had brought him the ark; but that he sent back again to its usual residence, 2 Samuel 15:25; for to have the symbol of God without his actual presence and favor, would afford him little consolation or benefit. To enjoy God in his ordinances, was his supreme delight. And hence he implores of God to “send forth his light and his truth,” to conduct him back to them; for who but God could devise a way for his return? or what had he to depend upon in this hour of his extremity, but the promise and protection of God himself?

In the event of his being restored to God’s tabernacles, he determined that he would go with more delight than ever “to the altar of his God, even to God himself, who was his exceeding joy,” and there pay to God the vows which he had made; yes, and the harp which now hung upon the willows should again be tuned, to sing with more devotion than ever the praises of his God.

What he here promises, we find in another Psalm he actually performed, as soon as the desired deliverance had been given, “You let men ride over our heads; we went through fire and water, but you brought us to a place of abundance. I will come to your temple with burnt offerings and fulfill my vows to you—vows my lips promised and my mouth spoke when I was in trouble. I will sacrifice fat animals to you and an offering of rams; I will offer bulls and goats. Selah. Psalm 66:12-15.”

The words of my text consist of two parts:

1. A devout petition to God to restore him to his usual enjoyment of divine ordinances.

2. A joyful anticipation of augmented zeal in the service of his God.

And, in correspondence with these, we see what, under all circumstances, it befits us chiefly to desire:

I. We should chiefly desire a Scriptural and believing access to God.

It is not sufficient that we attend divine ordinances. Many frequent them without any benefit at all. We must be “led to them by God’s light and truth,” so that we may attend upon them with intelligence and faith.

Who but God can teach us how to approach him acceptably? Or what hope can we have in approaching him, except from the promises which he has given us in the Son of his love? In order to derive benefit to our souls, we must entreat God to “send forth his light and his truth, that they may lead us.” It is only as reconciled to us in Christ Jesus, that we can venture to draw near to God; for in himself, though a God of love to the penitent, he is to the impenitent “a consuming fire!” Nor could we presume to come to him in Christ Jesus, if he had not expressly declared that he would forgive our sins, and receive us to mercy for Jesus’ sake, “This is the new and living way which God has opened to sinful man! Hebrews 10:19-20;” (all access to the tree of life in any other way is barred forever, Genesis 3:24;) and we should implore of God to reveal it to us, so that we may find acceptance with him, and be restored to that communion with him from which “we have been separated by our sins, Isaiah 59:2.”

II. Secondly, we should chiefly desire a life of entire devotedness to his service.

David would offer on God’s altar the sacrifices appointed by the Law. But we have a richer offering than all the cattle upon a thousand hills; yes, we ourselves are the sacrifices which God calls for; and, “as living sacrifices we must present ourselves to him,” that every faculty and power we possess may be consecrated altogether to his service, Romans 12:1.

Truly, if God was to David “his exceeding joy,” then much more must he be so to us. To David, the wonders of Redeeming Love were, comparatively, but little known. Even John the Baptist himself had but a faint insight into them, in comparison with us. “The height and depth and length and breadth of the love of Christ,” which not even an Archangel can fully comprehend—are revealed to us; and in the contemplation of them we should “rejoice in Him with joy unspeakable and full of glory! 1 Peter 1:8.” Never should our harp lie still. We should be singing his praises every day, and all the day long.

Nor need our access to God be in the least restrained by the lack of public ordinances. Doubtless they are of infinite value; for “God loves the gates of Zion more than all the dwellings of Jacob;” but in every house, and in every heart, is an altar to the Lord, from whence the sacrifices of prayer and praise may ascend up before God continually, and be regarded by him as “offerings of a sweet-smelling savor.”

In a word, to be devoted to God in heart and life is the great end of ordinances; which are no farther serviceable to us, or acceptable to God, than as they are productive of these effects. And, as it was for this end that David so earnestly implored of God a restoration to his ordinances, so it is this which, in attending upon ordinances, we, my brethren, must continually bear in mind, and make the great object of our pursuit.

APPLICATION.

As for those who are strangers to spiritual religion, I forbear to address this subject to them; for to them it can appear, as the Apostle tells us, no better than “foolishness, 1 Corinthians 2:14;” and their very ignorance of the subject is itself a sufficient condemnation to them.

But to those who have been endued with somewhat of a spiritual discernment, this subject affords abundant matter for the deepest humiliation. For, who among us values God’s ordinances as David did, and accounts the loss of them the most bitter ingredient even in the bitterest cup which he has to drink? And, in attending upon them, what coldness and formality do we too often feel!

As for “our joy in God through our Lord Jesus Christ,” how faint is it, when compared with that which he expressed in the Psalm before us, even in the midst of his heavy and accumulated afflictions!

Dear brethren, I blush for you, and for myself also; and I would propose to you to adopt, for our future imitation, that resolved purpose of the Psalmist, “My heart is steadfast, O God, my heart is steadfast; I will sing and make music. Awake, my soul! Awake, harp and lyre! I will awaken the dawn. I will praise you, O Lord, among the nations; I will sing of you among the peoples. For great is your love, reaching to the heavens; your faithfulness reaches to the skies. Be exalted, O God, above the heavens; let your glory be over all the earth! Psalm 57:7-11.”

Happy shall we be if we attain to such a frame; for it is an anticipation and foretaste of Heaven itself.

Charles Simeon

Psalm 42:1-2

“As the deer pants after the water-brooks, so my soul pants after you, O God. My soul thirsts for God, for the living God; when shall I come and appear before God?”

Great are the vicissitudes of the Christian life; sometimes the soul basks, if we may so speak, in the full splendor of the Sun of Righteousness; and at other times it does not feel the cheering influence of his rays. And these variations are sometimes of shorter duration, like successive days; and at other times of longer continuance, like the seasons of the year.

In David these changes were carried almost to the utmost extremes of elevation and depression, of confidence and despondency, of exultation and grief.

At the time of writing this Psalm he was driven from his throne by Absalom, and constrained to flee for his life beyond Jordan. There, exiled from the city and temple of his God, he stated, for the edification of the Church in all future ages, how ardently he longed for the renewed enjoyment of those ordinances, which were the delight and solace of his life. In these things he may be considered as a pattern for us; we shall therefore endeavor distinctly to mark,

I. The frame of David’s mind towards God.

This is described in peculiarly energetic terms: “he thirsted after God; yes, he panted after him, as the deer pants after the water-brooks.” We cannot conceive any image that could mark more strongly the intenseness of his desire, than that which is here used. A deer, when fleeing from its pursuers, has naturally its mouth parched through fear and terror; but when, by its own exertions in the flight, its very blood almost boils within it, the thirst is altogether insupportable, and the creature pants for some brook, where it may refresh its sinking frame, and acquire strength for further exertions. Such was David’s thirst after God, the living God.

David’s circumstances, it is true, were peculiar.

Jerusalem was the place where God had appointed the ordinances of his worship; and David, being driven from thence, was precluded from a possibility of presenting to the Lord his accustomed offerings. This was a great distress to his soul; for though God was accessible to him in prayer, he could not hope for that measure of acceptance which he had reason to expect in an exact observance of the Mosaic ritual; nor could he hope that such manifestations would be given to his soul, as he might have enjoyed, if he had approached God in the way prescribed by the law. Hence all his ardor might well be accounted for, since by the dispensation under which he lived, his way to God was obstructed, and the communications of God to him were intercepted.

We acknowledge that these peculiar circumstances account for the frame of David’s mind at that time.

Nevertheless, David’s frame is as proper for us as it was for David.

Though the observance of certain rites and ceremonies is no longer necessary, and God may be approached with equal ease from any spot upon the globe—yet it is no easy matter to come into his presence, and to behold the light of his countenance lifted up upon us. To bow the knees before him, and to address him in a form of words, is a service which we may render without any difficulty; but to draw near to the very throne of God, to open our mouths wide, and to have our hearts enlarged in prayer, to plead with God, to wrestle with him, to obtain answers of prayer from him, and to maintain sweet fellowship with him from day to day—this, I say, is of very difficult attainment; to do it indeed is our duty, and to enjoy it is our privilege; but there are few who can reach these heights, or, having reached them, prolong to any great extent the heavenly frame.

Hence we all have occasion to lament seasons of comparative darkness and declension; and to pant with insatiable avidity after the renewed enjoyment of an absent God.

I often say my prayers
But do I ever pray?
And do the wishes of my heart
Go with the words I say?

I may as well kneel down
And worship gods of stone,
As offer to the living God
A prayer of words alone!

For words without the heart
The Lord will never hear;
Nor will He to those lips attend
Whose prayers are not sincere.

Lord, show me what I need,
And teach me how to pray;
Nor let me ask Thee for Thy grace,
Not feeling what I say. (John Burton)

Let us then contemplate,

II. The evidences of this heavenly frame, wherever it exists.

Such a frame of mind must of necessity be attended with correspondent efforts to attain its object:

1. There will be in us, a diligent attendance on all the means of grace.

Where shall we look for God, but in his holy Word, where he reveals to us all his majesty and his glory? That Word then we shall read with care, and meditate upon it day and night, and listen to the voice of God speaking to us in it; We shall also pray over it, converting every command into a petition, and every promise into an urgent plea. The public ordinances we shall highly prize, because in them more especially we honor God, and have reason to expect more abundant manifestations of his love to our souls. At the table of the Lord too we shall be found frequent guests, not only because we are required by gratitude to remember the love of Christ in dying for us, but because the Lord Jesus still, as formerly, delights to “make himself known to his disciples in the breaking of the bread.” If we do really pant after God, I say again, we cannot but seek after him in the way of his means of grace.

2. There will be in us, an acquiescence in everything that may bring him nearer to us.

God is pleased oftentimes to afflict his people, in order to wean them from the love of this present world, and to quicken their souls to a greater delight in him. Now “affliction is not in itself joyous, but grievous;” nevertheless, when viewed in connection with the end for which it is sent, it is welcomed even with joy and gratitude by all who are intent on the enjoyment of their God. In this view Paul “took pleasure in infirmities and distresses” of every kind, because they brought him to God, and God to him; him, in a way of fervent prayer; and God, in a way of rich and abundant communication, 2 Corinthians 12:10. In this view, every saint that has ever experienced tribulation in the ways of God is ready to say, that “it is good for him that he has been afflicted,” and that, if only God’s presence may be more abidingly manifested to his soul, he is ready to suffer the loss of all things, and to count them but dross and rubbish.

3. There will be in us, a dread of everything that may cause God to hide his face from us.

We know that there is, in every generous heart, a dread of anything that may wound the feelings of those we love; how much more then will this exist in those who love God, and are panting after the enjoyment of him!

Shall we, under such a frame of mind, go and do “the abominable thing which his soul hates?”

Shall we by any willful misconduct “grieve the Holy Spirit of promise, whereby we are sealed unto the day of redemption?”

No! When tempted to evil, we shall reject it with abhorrence, and say, “How shall I do this wickedness, and sin against God?”

We shall “put away every accursed thing that may trouble our camp.”

We shall not only turn from open and flagrant iniquity, but shall “abstain from the very appearance of evil.”

We shall search for sin in the heart, as the Jews searched for leaven in their houses, in order that we may be “a new lump, altogether unleavened.”

We shall strive to have our every action, every word, and “every thought, brought into captivity to the obedience of Christ!”

4. There will be in us, a dissatisfaction of mind whenever we have not an actual sense of his presence.

True Christians cannot rest in a mere routine of duties; it is God Himself whom we seek, even the living God; and therefore we can never be satisfied with a dead form, nor with any number of forms, however multiplied.

We shall look back to seasons of peculiar access to God, as the happiest periods of our life; and in the absence of God shall say, “O that it were with me as in months past, when the candle of the Lord shone upon my head!”

We shall deprecate the hidings of his face as the severest affliction that we can endure; and shall never feel comfort in our minds, until we have regained the light of his countenance and the joy of his salvation.

The conduct of the Church, in the Song of Solomon, is that which every one who truly loves the heavenly Bridegroom will observe; he will inquire after him with all diligence, and, having found him, will labor with augmented care to retain and perpetuate the expressions of his love, Chapter 3:1-4.

Let US learn then, from this example of David:

1. The proper object of our ambition.

Crowns and kingdoms should not satisfy the Christian’s ambition. He should seek to enjoy “God himself, even the living God,” who has life in himself, and is the one source of life to the whole creation. David, when driven from his house and family, did not pant after his lost possessions, his ruined honors, his deserted relatives; it was God alone whose presence he so ardently desired! O that every desire of our souls may thus be swallowed up in God, whose loveliness and loving-kindness exceed all the powers of language to describe, or of any created imagination to conceive!

2. The proper measure of our zeal.

In reference to earthly attainments, men in general contend, that it is scarcely possible to have our desires too ardent; but in reference to the knowledge and the enjoyment of God, they think even the smallest ardor is misplaced. But “it is good to be zealously affected always in a good thing;” and, if the measure of David’s desire was right, then our desires should not stop short of his. When we can explore the heights and depths of the Redeemer’s love, or count the unsearchable riches of his grace, then may we limit our exertions according to the scale which we may derive from them; but, if they surpass all the powers of language or of thought, then may we take the hunted deer for our pattern, and pursue God with fervency and ardor.

Charles Simeon

Psalm 40:17

“I am poor and needy; yet the Lord thinks upon me!”

That part of the Holy Scriptures which most fully opens the exercises of the heart, is the book of Psalms. There we see a man of God unbosoming himself before his Maker, and declaring all his hopes and fears, his griefs and consolations.

Sometimes he speaks in the person of the Messiah, and sometimes in his own person; sometimes his words are applicable both to the one and the other. These varieties often appear in the very same Psalm; some parts of which exclusively relate to the type, or to the antitype; and other parts are common to both. It is thus in the Psalm before us.

That it refers to the Messiah, there can be no doubt; because it is applied to him by God himself. Compare verse 6-8 with Hebrews 10:5-7. Yet there are in it some expressions, which should rather be explained in reference to David only. The twelfth verse in particular must be understood in this way; and the circumstance of all the following verses being repeated in another place, and formed into a distinct Psalm by themselves, Psalms 70, is a strong reason for referring them also to him principally, or perhaps to him alone.

I. In the words of our text we notice David’s distress.

David on some occasions was reduced to great straits and difficulties with respect to his temporal concerns; but he was also much tried in his spirit; and the distress before us seems to have arisen from,

1. A sense of David’s guilt.

In verse 12, he speaks of “his iniquities having taken such hold upon him, that he was not able to look up; that they were more than the hairs of his head, so that his heart failed him.” It is very probable that David alluded in some measure to those dreadful enormities which he had committed in the matter of Uriah. But he would not consider those actions merely as insulated and detached, but rather as indications of the extreme depravity of his heart. In this light he speaks of them in Psalm 51:5; and in reference to that he might well say of himself, “I am poor and needy.”

Indeed, who that knows anything of the spirituality of God’s law, or of his own immediate departures from it, can use any other language than that in the text?

Was Adam poor when despoiled of the Divine image through the commission of one sin; and are not we, whose iniquities are more in number than the hairs of our head?

Was Adam needy, when banished from Paradise, and doomed to eternal death; and are not we, who from our very birth have been “treasuring up wrath against the day of wrath?” Though God has forgiven us, it does not befit us to forget what we are in ourselves, but to go softly before him all our days, repenting in dust and ashes.

2. A sense of David’s weakness.

David had other enemies than those who opposed his regal authority. He complains in another Psalm, “Iniquities prevail against me, Psalm 65:3;” and he found it exceeding difficult to subdue them. On this account also he used the expressions in the text. He felt himself poor and needy in reference to everything that he accounted good. He lamented especially his lack of wisdom, and strength, and righteousness. Hence he cried, “Open my eyes;” “O give me understanding in the way of godliness!” “Hold me up!” “hold up my goings in your ways, that my footsteps do not slip!” “Enter not into judgment with your servant, O Lord! for in your sight shall no man living be justified.”

Similar to this is the experience of all the saints. All are insufficient of themselves for anything that is good; and the man who was stripped, and wounded, and left half dead, Luke 10:30, was but a faint emblem of the man who, feeling in himself innumerable corruptions, is unable to mortify so much as one of them, except as he is aided from above, and strengthened by communications of the Spirit of grace. Paul himself lamented his state in reference to this; yes, he even surpassed the Psalmist in his humiliating confessions and mournful complaints, Romans 7:24.

II. But in the midst of all this, we view with pleasure, David’s consolation.

He considered that God’s caring thoughts were exercised upon him.

God is not an inattentive observer of any of his creatures; but “his eyes are more especially upon the righteous, Psalm 33:18-19; Psalm 34:15.” As “his eyes were upon the promised land from one end of the year even to the other, Job 36:7. Deuteronomy 11:12″—so are they upon his own people in every place and in every age. He says, “For I know the thoughts I have for you, thoughts to prosper you and not to harm you, plans to give you hope and a future! Jeremiah 29:11.” He thinks of his people:
with tender compassion,
with loving care,
with joyful delight.

How tenderly did he listen to the effusions of Ephraim’s sorrow, Jeremiah 31:18-20 and Hosea 14:8. With what concern does he sit as a refiner, to watch the vessel which he is purifying in the furnace, lest it should by any means suffer injury by the process that was intended only for its good, Malachi 3:3. With what exultation too does he say, “To this man I will look, even unto him who is poor, and of a contrite spirit;” as though not all the angels in Heaven could engage his attention in comparison with such a sight! David was sensible, that in the midst of all his spiritual distress he was not forgotten by his God; but that he was, notwithstanding all his unworthiness, an object of God’s paternal care! He knew it from both his past and present experience, Psalm 31:7 with verse 5.

What comfort must such a consideration afford him!

Surely greater consolation could scarcely be conceived than that which would arise from this source.

What must it be to have unsearchable wisdom planning for his good!

What must it be to have almighty power ready to execute whatever Divine wisdom should judge expedient!

What must it be to have unbounded mercy pleading that his sins and frailties may not provoke God to withdraw his loving-kindness from him!

What must it be to have unchanging faithfulness demanding on his behalf the accomplishment of all the promises!

The consideration of these things must of necessity check every desponding fear and constrain him to exclaim, “Why are you cast down, O my soul, and why are you disquieted within me? Hope in God; for I shall yet praise him, who is the health of my countenance, and my God! Psalm 42:11.” And every one who can realize this one consideration, has within himself an antidote for every fear, and a balm for every wound.

ADDRESS.

1. Those who know little of David’s experience.

The generality of those who are called Christians would be ready to despise anyone who should express himself like the inspired Psalmist. They would suppose that he was under the influence of a weak deluded mind. But let them not commend themselves on their imagined superiority; for they only betray their own ignorance! Revelation 3:17 with Micah 4:12. Let them rather seek to know themselves, that, being made sensible of their destitute condition, they may be made rich in Christ Jesus! 1 Corinthians 1:30.

2. Those whose feelings are like David’s.

While you are complaining of your poverty—God is saying, “But you are rich! Revelation 2:9.” The truth is, that the more we are sensible of our guilt and helplessness, the more ready God is to help and deliver us, “The hungry he fills with good things; but the rich he sends away empty.” Indeed he paints the most destitute condition that can be imagined, on purpose that he may administer consolation to us under it, Isaiah 41:17-18. If any then are cast down as though there were no hope, let them plead with him as David did, Psalm 142:1-7; and they shall soon find, by happy experience, that “God’s thoughts and ways as far exceed ours, as the heavens are above the earth. See Psalm 72:12-13. which may be illustrated by Jonah 1:6; Jonah 1:15; Jonah 2:1-10.”

Charles Simeon

Psalm 40:9-10

“I have preached righteousness in the great assembly; I do not seal my lips, as you know, O LORD. I do not hide your righteousness in my heart; I speak of your faithfulness and salvation. I do not conceal your love and your truth from the great assembly.”

Some of the most important prophecies are introduced in such a way as clearly to show that their writers were overruled, as it were, by a divine impulse, to speak things which they themselves did not understand.

This was certainly the case with Caiaphas, who, being the High Priest, was moved by God to utter words, of the true import of which he had not the slightest conception, John 11:49-52.

I think it highly probable, also, that David in this Psalm had no just comprehension of the prophecy before us. The beginning of the Psalm and the end of it seem to belong to David only; but here is a passage which can have no reference to him, and can be interpreted of Christ alone. To him it is applied in the Epistle to the Hebrews; the writer of which, showing the utter inefficacy of the legal sacrifices to take away sin, refers to this Psalm in confirmation of his statement; and argues from it, that God in this very passage had declared his determination to “remove” the shadowy institutions of the law, and to “establish” that which was revealed in the Gospel, even “that one offering of Christ Jesus, whereby the whole world may be sanctified and saved, Hebrews 10:4-10.”

The words of my text stand in immediate connection with those cited by the Apostle; and they declare what Christ should do in his prophetic office; that as, in the capacity of our great High Priest, he should offer himself a sacrifice for our sins, so, in the capacity of a Prophet to his Church, he should “preach righteousness and salvation” to the whole world.

I. This passage is fulfilled in the ministry of Christ himself.

Our blessed Lord did not, indeed, open the truths of the Gospel so fully as his Apostles did after his resurrection; for, until after his death and resurrection, the people were not prepared to receive a full communication of all which he was commissioned to reveal. He told his hearers, that “he had many things to say unto them; but that they could not bear them then, John 16:12.” Yet did he so far unfold the mystery of godliness to his hearers, that all future revelations of it should evidently appear to be only a continuation and enlargement of the same divine testimony.

1. Jesus traced salvation to its source—the love of God the Father, John 3:16.

2. Jesus referred to his own sufferings as the means whereby it was to be accomplished, Matthew 20:28; Matthew 26:26-28.

3. Jesus displayed it in all its glorious effects—the glory of God, and the salvation of man, John 12:28; John 12:32. He opened it fully, under the images of the bread of life, John 6:35; John 6:47-51; John 4:13-14, as also under other images, John 11:25-26; John 14:6.

Nor could any consideration whatever induce him to conceal within his own bosom any one truth which he was commissioned to declare.

He could appeal to the heart-searching God, “I have not refrained my lips, O Lord, you know.” In every part of his ministry “he witnessed a good confession, 1 Timothy 6:13;” and, at the close of it, gave the most explicit directions relative to the truths that should be proclaimed by all the ministers of his Word, Luke 24:46-47.

II. This passage is fulfilled yet further in the ministry of all his faithful servants.

The apostle Peter unfolded this great salvation both to Jews, Acts 2:36; Acts 3:16; Acts 3:19; Acts 4:10-12; Acts 5:30-31; Acts 13:38-39. and Gentiles Acts 10:43. Paul determined to know nothing among his people, “except Jesus Christ and him crucified, 1 Corinthians 2:2.”

And we also can appeal to God that we, according to our ability, have followed his steps, “not shunning to declare unto you all the counsel of God, Acts 20:27.

Let me then inquire,

1. What do you know of gospel salvation?

It is surprising how ignorant of this great salvation many are, even after it has been preached to them faithfully for many years. But the truth is, men do not meditate on what they hear, or pray to God to impress it on their minds by his Holy Spirit; and hence, the word, like seed sown by the way-side, is taken away from their hearts, and either never springs up at all, or springs only to wither immediately for lack of either root or moisture. But, my dear brethren, you must give account to God of all that you hear, as I also must of all that I preach; and I pray God, that I may so speak, and you hear, that we may “give up our account together, with joy, and not with grief”.

2. What effect has gospel salvation produced upon you?

The use of the Gospel is to bring us unto Christ, and to assimilate us to his divine image. If, then, we receive it aright, we shall be able to say with Christ, “I delight to do your will, O my God; yes, your Law is within my heart, verse 8.” And, as Christ did not hide God’s righteousness within his heart, but proclaimed it boldly “to the great congregation,” so must you, brethren, before the whole world be ready to confess Christ, and to follow him faithfully, even unto death. You must not only “cleave to him with full purpose of heart, Acts 11:23,” but must “glory in his cross, and by means of it be crucified unto the world, and have the world crucified unto you! Galatians 6:14.”

Let me then ask, Is it thus with your souls? Oh, “let there be in you the mind that was in Christ Jesus, Philippians 2:5.” So shall you partake with him in all the glory and felicity which the Father has conferred upon him Philippians 2:9, and which he also is empowered to bestow on all his faithful followers, Luke 22:29. Revelation 3:21.

Charles Simeon

Psalm 40:1-3

“I waited patiently for the LORD; he turned to me and heard my cry. He lifted me out of the slimy pit, out of the mud and mire; he set my feet on a rock and gave me a firm place to stand. He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the LORD.”

This Psalm undoubtedly refers to Christ, being expressly applied to him by an inspired Apostle; and so applied, as to have the whole weight of the Apostle’s argument depending on the truth and propriety of his citation in Hebrews 10:4-9.

Yet it certainly refers to David also, who, in some parts of it, speaks in his own person—and in others, in the person of the Messiah. It is in this way that the prophetic writings generally speak; there will be found in them a primary or historical sense, and a secondary or mystical sense; the two senses being sometimes more blended, and sometimes more distinct.

Here, as in several other Psalms, some parts of the Psalm are more applicable to David, and others to the Messiah. To David, we conceive, the words which we have just read more immediately belong; and, as spoken by him in his own name, they will lead me to set before you:

I. David’s conduct in a season of deep distress.

What the particular distress was, we are not informed. Sometimes the language which he here uses has respect to sufferings under persecution.

Thus in the 69th Psalm he says, “I sink in deep mire, where there is no standing; I have come into deep waters, where the floods overflow me. Deliver me out of the mire, and let me not sink; let me be delivered from those who hate me, and out of the deep waters, Psalm 69:1-2; Psalm 69:14.”

Again, in the 142nd Psalm, “Attend unto my cry; for I am brought very low; deliver me from my persecutors; for they are stronger than I; bring my soul out of prison, that I may praise your name! Psalm 142:6-7.”

But in the Psalm before us, he speaks more particularly as under the pressure of sin, “Innumerable evils have compassed me about; my iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of my head; therefore my heart fails me verse 12.” On this account I understand his distress to have arisen chiefly on account of sin, under a sense of which:

1. David “waited patiently upon the Lord”.

He betook himself to prayer. And where should a weary and heavy-laden sinner go, but unto his God; or how should he approach his God, but in a way of humble, fervent, and continual supplication? In what manner he prayed, he tells us in another Psalm, “Out of the depths have I cried unto you, O Lord; Lord, hear my voice; let your ear be attentive to the voice of my supplication! If you, O Lord, should mark iniquities, O Lord, who shall stand? But there is forgiveness with you, that you may be feared. I wait for the Lord; my soul does wait; and in his Word do I hope! Psalm 130:1-5. See also Psalm 38:1-6.”

He was not like those who “pour out a prayer only when God’s chastening is upon them;” he would call upon his God day and night; and never cease to wrestle with him, until he had prevailed, Genesis 32:26. Hosea 12:3-4.

2. David “waited patiently for the Lord”.

He well knew how often he had turned a deaf ear to the voice of God; and therefore, how justly God might turn a deaf ear to him. Yet he hoped in the multitude of God’s tender mercies. He came not pleading any merits of his own, nor trusting in any outward services whatever; he knew that God required not the sacrifice of bulls and of goats to expiate sin, but faith in that better sacrifice which should in due time be offered for the sins of men; and he came pleading the merit of that sacrifice, and trusting that through it he should ultimately find acceptance, verse 6-11. However long therefore God should withhold an answer of peace, he would wait, and patiently too, without murmuring; satisfied, if, after ever so many years of continued supplication, God should at last say to him, “Do not fear; your sins, which are many, are forgiven!”

The wisdom of this conduct may be seen in,

II. The benefit which David derived from his prayer.

God “inclined his ear to him, and heard his cry;” and, in answer to his supplications, God gave to David:

1. Liberty.

The image under which David depicts his unpardoned state is very beautiful and just. “He lifted me out of the slimy pit, out of the mud and mire.” Say, you who know what it is to be shut up, as it were, under a sense of guilt, and an apprehension of God’s wrath, whether any words can adequately describe the darkness, the misery, and the bondage of a soul so circumstanced?

The state of Jeremiah, when cast into a dungeon, and sunk in the mire, and ready to perish with hunger, Jeremiah 38:6; Jeremiah 38:9-10, was distressing to flesh and blood; but what was that to a sinner shut up in hourly expectation of the wrath of an offended God! Oh! it is inexpressibly tremendous; no tongue can tell how a soul trembles, and sinks, and faints under such appalling apprehensions, as are called by the Apostle, “a certain fearful looking-for of judgment and fiery indignation to consume it!” But from this state David was delivered by means of fervent and persevering prayer. Who will say that he was not well repaid for waiting, for waiting patiently upon the Lord, and for the Lord? Had his supplications been unintermitted for ten thousand years, they would have been well compensated by such an answer as this at last.

And, if a promise of such an answer after such a period were given to anyone that is now gone beyond redemption, we may well conceive with what ardor he would commence, and prosecute his labor through the appointed time; the very hope of deliverance at last, would more than half annihilate the anguish with which despair has already overwhelmed his soul.

2. Holiness.

When God, by a sense of pardoning love, “lifted David up out of the slimy pit, out of the mud and mire,” he at the same time “set his feet upon a rock, and established his goings.” What that rock was, we are at no loss to determine; it was no other than “the Rock of Ages,” the Lord Jesus Christ, who is “a sure foundation” to all who stand upon him! Isaiah 28:15, and who will impart of his own stability to all who put their trust in him. “On this Rock the whole Church is built; nor shall the gates of Hell prevail against it! Matthew 16:18.” It is not pardon alone that we obtain by union with the Lord Jesus Christ; but strength also, to walk steadfastly in the ways of God. Separate from him, we can do nothing, John 15:5; united to him by faith, we can do all things, Philippians 4:13; and so established shall our hearts be by his grace, that we may defy all the powers of darkness, and already, by anticipation, enjoy our final triumph, Zechariah 4:7. Isaiah 41:14-16. Romans 8:35-39.”

What a fruit then was here of persevering prayer! Yet so shall all who wait patiently upon their God be favored; they shall be “turned from darkness unto light, and from the power of Satan unto God.”

3. Joy.

“A new song was now put into the mouth of David, even praise unto his God.” And praise is indeed a “new” song to one who is but just brought to peace with God through our Lord Jesus Christ! The unconverted man knows it not, as he has not a heart attuned to it. He may feel somewhat of gratitude for temporal mercies; but for the communication of spiritual blessings he cannot render any cordial thanks, because he never has received them, nor ever felt his need of them.

Jeremiah might be sensible of his obligations to Ebed-melech for deliverance from the dungeon, because he had a deep consciousness of the peril and misery from which he had been rescued; but without that consciousness all professions of gratitude for such a deliverance would have been absurd.

Just so, until we are sensible what a horrible pit we have been taken out of, we can never have our mouth filled with praises and thanksgivings to our redeeming God! But this ardent love to God and holy delight in him, invariably spring out of a manifestation of God’s mercy to the soul. David would praise his God every day, and all the day long; and it would seem that the greatness and the multitude of the deliverances given to him—disposed him, beyond all other of the sons of men, to pour out his soul in acclamations and Hosannahs to his God.

What then is,

III. The improvement we should make of David’s experience.

The apostle Paul tells us that the mercy given to him was intended by God for the instruction and encouragement of others.

For their instruction, that they might know how great the patience of God was.

And for their encouragement, that they, from so glorious an example of mercy, might learn to expect the same.

Thus David, speaking of this experience of his, says, “Many shall see it, and fear, and shall put their trust in the Lord.”

From David’s experience then we may learn:

1. To use the same means as David.

We are not to say, David found mercy form the Lord, therefore I may expect the same at all events; but therefore I may expect the same in a diligent use of the same means.

David feared; and therefore I must “fear;” I must fear the displeasure of my God; I must fear lest I be left in the horrible pit, and sink forever in the mire of unforgiven sin.

My fear also must be operative—stirring me up to earnest prayer, and stimulating me to “flee for refuge to the hope that is set before me.”

The use we are apt to make of any extraordinary displays of divine mercy, and which many make of the mercy given to the penitent thief upon the cross, is to say within ourselves, God is too merciful to punish men in the eternal world; if I in a dying hour do but ask forgiveness, I also shall obtain mercy; and therefore I will not trouble myself about turning unto God, until I find, or think I find, that death is coming upon me.

But let not any of us be guilty of so perverting the mercies of our God; let us “not so despise his goodness and patience and long-suffering; but let his goodness lead us to repentance.” Let us say, David found deliverance by waiting patiently. Just so, I will wait patiently also. But it was with strong crying and tears that David sought for mercy; and in that way I will seek it also.

It was in these holy exercises too that David was so constant; and in them also will I be constant, and persevere unto the end—assured, that it is only by patient continuance in well-doing I can ever hope to obtain the desired benefits.

2. To expect the same end as David.

We should never imagine ourselves to be in so low a state, but that God is able to deliver us from it. If, like Jonah, we were, as to our own apprehensions, “in the belly of Hell,” yet from thence we should cry to him, assured that he would hear our voice, and “bring up our souls from the pit of corruption, Jonah 2:2; Jonah 2:6.”

The state of David was as desperate as it could well be; yet from thence was he rescued, to his unutterable joy. Hezekiah also seems to have been in a similar state, and to have experienced a similar deliverance, “Behold, for peace I had great bitterness; but you have in love to my soul delivered it from the pit of corruption; for you have cast all my sins behind your back! Isaiah 38:17.”

Thus shall it be with all who will seek God in sincerity and truth, especially when, like David, they seek him through the sacrifice and righteousness of the Lord Jesus Christ. Their feet shall then be extricated from the mire, and set upon the Rock, where “their feet shall not slide,” and from whence “they shall never be moved.” And though their lives hitherto may have been spent in sighing and mourning—yet shall there be given to them “the oil of joy for mourning, and the garment of praise for the spirit of heaviness!” In a word, let them only pray in faith; and however “wide they open their mouth—it shall be filled! Psalm 81:10.”

Charles Simeon