Psalm 24:7-10

“Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O you gates; lift them up, you ancient doors, that the King of glory may come in. Who is he, this King of glory? The LORD Almighty—he is the King of glory. Selah.”

The various rites and ceremonies of the Mosaic law were extremely useful to the Jews, not merely as means whereby they were to serve their God, but as vehicles of instruction to their minds. It is true indeed that the instruction which would be conveyed by them was very imperfect; but still it was such as best suited their infant minds, and such as was well calculated to stir up in them a desire after a fuller comprehension of the things contained in them. They were to the nation at large what the parables of our Lord were to the Scribes and Pharisees of his day; they were means of fixing the attention of the people, and of stimulating them to inquiry.

But to us who have the true light reflected on those things, they are of far greater value; for, seeing them in connection with the things typified by them, we behold a fitness and a beauty in them which the people of God under the Jewish dispensation could have no idea of. Let us illustrate this from the Psalm before us.

This Psalm was written on the occasion of carrying up the ark from the house of Obed-edom to Mount Zion. The ark was the symbol of the Divine presence; and the carrying it up in so solemn and triumphant a way conveyed to the spectators this important truth: that to have God near unto them, where he might be sought and consulted at all times, even in the very midst of them, was an inestimable privilege.

But we behold in that ceremony, the ascension of our blessed Lord to the heavenly Zion, where he is gone for the benefit of all his waiting people. The character by which he is described is infinitely more intelligible to us than it could be to those who lived before his advent, and the benefit to be derived from his elevation is proportionably more clear. This will appear while we consider,

I. The character here given of our ascended Lord.

His ascension, as we have already said, was here represented.

The priests, with the Levites who bore the ark, demanded, in elevated strains, admission for it within the tabernacle that had been reared for its reception. The terms used, though not strictly applicable to the tabernacle, were proper to it in a figurative sense, as representing the Heaven of heavens, the peculiar residence of God. In this view it is said, “Lift up your heads, O gates; and be lifted up, you everlasting doors!” The Levites within the tabernacle, on hearing this demand, are represented as inquiring in whose behalf it is made, and who this King of glory is. The reply being satisfactory to those who had the charge of the tabernacle, the ark is borne in, and deposited in the place prepared for it.

Agreeably to this representation we may conceive of Jesus at his ascension, attended by a host of ministering angels, who, on their arrival at the portals of Heaven, demand admission for their Divine Master. The angels within inquire who that man can be in whose behalf such a claim is made. Twice is the inquiry made, and twice the answer is returned; and on the entrance of the Lord into those heavenly mansions we may conceive that the whole celestial choir unite in one exulting acclamation, “The King of glory! The King of glory!”

But the character here given of Jesus deserves more attentive consideration.

The essential dignity of our Lord is that first mentioned. As “the King of glory,” and “the Lord of glory,” he could claim Heaven as his own. There he had from all eternity been “in the bosom of the Father;” there he had “had a glory with the Father before the worlds were made.” “From thence he had descended,” for the purpose of executing the Father’s will. Though he had assumed our nature, and “was found in fashion as a man”—yet he was from all eternity “in the form of God, and thought it no robbery to be equal with God.” He was “the brightness of his Father’s glory, and the express image of his person.” He was “one with God,” in glory equal, in majesty co-eternal; in a word, he was “the mighty God,” “the great God and our Savior,” “God over all, blessed for evermore.” Well therefore might his attendant angels call on the hosts of Heaven to open wide the portals of those glorious mansions for his admission; since the Heaven of heavens were from all eternity his proper, his peculiar residence.

But he is further described as “the Lord strong and mighty, the Lord mighty in battle.” The reason of his descent from Heaven had been to rescue a ruined world from the dominion of sin and Satan, death and Hell. “The god of this world” had his vassals in complete subjection; as “a strong man armed he kept his house, and all his goods were in peace.” But Jesus entered into conflict with him, and “bound him and spoiled his goods;” or, in other words, delivered from his sway millions of the human race, who had not only been “led captive by him at his will,” but would ultimately have been “bound with him in chains of everlasting darkness!” True indeed, he himself received a wound in the engagement; (“his heel was bruised,”) but he inflicted a deadly wound on “the head” of his enemy, Genesis 3:15, and vanquished him forever. It may be said indeed that he himself died in the conflict; he did so, and appeared to be “crucified through weakness;” but it was not through weakness that he died, but in compliance with his own engagement to “make his soul an offering for sin.” His death was to be the very means of victory; it was “through death that he overcame him who had the power of death, that is the devil, and delivered those who through fear of death were all their life-time subject to bondage.”

On his cross he not only “spoiled all the principalities and powers of Hell, but made a show of them openly, triumphing over them in it;” and in his ascension “he led them captive,” bound, as it were, to his chariot-wheels.

This constituted a further claim to the mansions of Heaven. It had been covenanted on his Father’s part, that after his conflicts on earth, he should be raised in his manhood to the right hand of God, and that, thus enthroned, he should put every enemy under his feet! Psalm 110:1. This was now to be fulfilled; the victory was gained; and nothing now remained to complete the glorious work but the installation of Messiah on his promised throne. Hence the exulting reply to the inquiry, “Who is this King of glory?” “The Lord strong and mighty, the Lord mighty in battle; the Lord Almighty, He is the King of glory!” and, as such, he comes to take possession of his throne, and calls on all the hosts of Heaven to celebrate and adorn his triumphs.

But to participate in the joy expressed in our text, we should understand.

II. The saving interest we have in his ascension.

It is not as a private individual that he has ascended, for then we should have mourned as Elisha did for Elijah, and as the Apostles were disposed to do, when he advertised them of his intentions to depart from them. But we have reason rather to rejoice in his departure, yes, far more than if he had continued upon earth to the present hour, John 14:28.

1. Jesus has ascended as our Great High Priest.

The office of the High Priest was but half performed when he had slain the sacrifice; he must carry the blood within the veil, to sprinkle it upon the Mercy-seat; and he must burn incense also before the Mercy-seat.

Now our blessed Lord was to execute every part of the priestly office; and therefore he must carry his own blood within the veil, and present also the incense of his continual intercession before the Mercy-seat. Agreeably to this we are told, “that by his own blood he is entered into the Holy Place, having obtained eternal redemption for us;” that “he has gone to appear in the presence of God for us;” and that “he ever lives to make intercession for us! Hebrews 7:25; Hebrews 9:12; Hebrews 9:24.”

What a blessed thought is this!

Have I a doubt whether my sins shall be forgiven? Behold, he is at this very moment pleading in his Father’s presence the merit of his blood, which is a sufficient “atoning sacrifice not for our sins only, but also for the sins of the world.”

Have I a doubt whether God will hear my unworthy petitions? Behold, Jesus, my Great High Priest, will secure, by his own prevailing intercession, an everlasting acceptance both of my person and services at the hands of Almighty God.

2. Jesus has ascended as our living Head.

Jesus is the Head and Representative of his people; insomuch that they may properly be said to be even at this time “sitting in and with him in heavenly places, Ephesians 2:6.” But he is also our Head of vital influence, having all fullness of spiritual blessings treasured up in him, in order that we may receive out of it according to our necessities, Colossians 2:9.

Adam at first had, as it were, a treasure of grace committed to his own custody; and he lost it even in Paradise. How much more then would we lose it, who are corrupt creatures in a corrupt world, if it were again left in our own keeping! But God has now taken more effectual care for us. He has given us into the hands of his own Son; and our life is now placed out of the reach of our great Adversary, “it is hidden with Christ in God.”

Do we want wisdom, or righteousness, or sanctification, or complete redemption? It is all treasured up for us in Christ, who “is made all unto us! 1 Corinthians 1:30.” It is out of his inexhaustible fullness that we all receive one blessing after another! John 1:16. And, as the sun in the firmament is the one source of all the light that we, or any other of the planets, receive, so is Christ, of all the spiritual blessings that are enjoyed on earth, “He is head over all things to the Church;” and “he fills all in all! Ephesians 1:22-23.”

3. Jesus has ascended as the Forerunner of all his people.

By that very name is he called, in reference to his entrance within the veil, Hebrews 6:19-20. Indeed previous to his departure he expressly told his disciples, that he was going to prepare a place for them, in order at a future period to come and take them to himself, that they might be with him forever! John 14:2-3. He is gone up to Heaven as the first-fruits, which sanctified and assured the whole harvest, 1 Corinthians 15:20. Soon is he coming again from thence, to take home his people who wait for him. Not one will he leave behind. At whatever period or place they died, they “shall hear his voice,” they shall “meet him in the air, they shall be ever with the Lord! John 5:28. 1 Thessalonians 4:16-17.”

When he was upon the earth he appeared like other men, and died laden with the iniquities of a ruined world; but in due time he will appear again, without sin, in all the glory of his Father and of his holy angels, to the complete and everlasting salvation of all who look for him! Hebrews 9:28. 1 Thessalonians 4:18. “Therefore comfort one another with these words.”

Improvement.

Is our blessed Lord ascended to the highest heavens?

Then,

1. Let our affections be where He is.

This is the improvement which Paul himself teaches us to make of this subject, Colossians 3:1-2 with Philippians 3:17; Philippians 3:20. What is there worth a thought, in comparison with this adorable Savior, who has died for us, and is yet every moment occupied in the great work of our salvation, exerting all his influence with the Father in our behalf, and communicating continually to our souls all needful supplies of grace and strength?

2. Let our dependence be upon him.

It may be said, that, having been quickened from the dead, we have now a new and spiritual life within us; but it must not be forgotten, that the life we have is not so committed to us, that we have it in, and of, ourselves. As light in our dwellings is derived from, and altogether dependent on, the sun in the firmament—so is the life that is infused into our souls entirely derived from, and dependent on, the Lord Jesus Christ. Hence Paul says, “I live; yet not I; but Christ lives in me;” and then he adds, “And the life which I now live in the flesh, I live by faith in the Son of God, who loved me, and gave himself for me Galatians 3:20.”

Thus it must be with us. We must remember that “all our fresh springs are in him;” and from him must we derive all our vital energy, as branches from the stock, and as members from the head. A life of faith in him is equally necessary for every human being. In ourselves we are all wretched and miserable, and poor, and blind, and naked; and to him must we equally be indebted:

for eye-salve to restore our sight,

for clothing to cover us, and

for gold to enrich our souls! Revelation 3:17-18.

To him must we go for sanctifying grace from day to day; and from him must we obtain grace, “without money and without price! Isaiah 55:1.”

3. Let us be looking forward to, and preparing for, a similar entrance into his glory.

The apostle Paul assures us, that “when Christ, who is our life, shall appear, then we shall also appear with him in glory! Colossians 3:3-4.” Yes, as soon as ever the judgment shall be past, then shall he, at the head of his redeemed people, demand admission for them all into the highest heavens, “Lift up, etc. etc and the King of glory, with all his redeemed, shall enter in!” What shouts will then resound throughout all the courts of Heaven! “The King of glory! The King of glory!” No other name will then be heard but that of our Redeeming God, to whom all possible “praise and honor and glory will be ascribed, even to Him who sits upon the throne, and unto the Lamb forever!”

“Look then for this glorious period, and haste unto it,” as the consummation of all your hopes, and the completion of all your joys! 2 Peter 3:12. And by adding virtue to virtue, and grace to grace, ensure to yourselves an entrance, not like that of a mere wreck, but like a ship in full sail, even “an abundant entrance into the kingdom of our Lord and Savior Jesus Christ! 2 Peter 1:5; 2 Peter 1:10-11.”

Charles Simeon

Psalm 23:1-6

“The LORD is my shepherd, I shall not be in want. He makes me lie down in green pastures, he leads me beside quiet waters, he restores my soul. He guides me in paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup overflows. Surely goodness and love will follow me all the days of my life, and I will dwell in the house of the LORD forever!”

In reading the Psalms of David we are apt to think of him as a highly privileged person, whom we can never hope to resemble in the fervor of his piety, or the height of his spiritual enjoyments. But, while as the anointed King of Israel whom God had so particularly chosen, and as a distinguished Prophet of the Lord, he was favored with communications and supports, which we are not entitled to expect. In his more private character as a saint, he possessed no advantage above us. His views of divine truth were far inferior to ours; and his experience of its efficacy was no other than what may be enjoyed by every saint in every age.

The Psalm before us is a bright specimen of devout affection; and, in point both of composition and sentiment, is universally admired; yet it contains no other recollections than what every believer’s experience must afford, no other confidence than what every saint is warranted to express. Considering David then as a pattern for ourselves, we shall notice:

I. David’s retrospective acknowledgments.

In recording the mercies of God to him, David speaks of his heavenly Benefactor under the character of,

1. A Shepherd.

The Son of David, the Lord Jesus Christ, was David’s Lord, Matthew 22:42-45, and David’s Shepherd, Genesis 49:24. Ezekiel 34:23-24. John 10:11. And whatever pertains to the office of a good shepherd, he both executed for him, and will execute for us.

Is it the office of a shepherd to provide good pasture for his sheep? O what pasture is provided for us in the sacred records! David in his day could say, “He makes me to lie down in green pastures; he leads me beside the still waters.” And if he, with so small a portion of the inspired volume in his hands, when the great mystery of redemption was hidden under a veil, and the Spirit of God was yet but sparingly bestowed upon the Church, could use such language—then how much more may we, who have the meridian light of the Gospel shining around us, and the Holy Spirit poured forth in all his gracious influences, almost without measure!

What exalted views we have of the “covenant, that is ordered in all things and sure!”

What exalted views we have of the prophecies, which have been so minutely fulfilled!

What exalted views we have of “the exceeding great and precious promises,” which are so suited to all our needs!

How abundant are our consolations when the Comforter, the Holy Spirit, seals all these truths upon our souls, and witnesses with our spirits that we are the Lord’s!

Is it the office of a shepherd to restore his wandering sheep to the fold, and to guide them in right paths?

How justly may we unite with David in saying, “He restores my soul; he leads me in the paths of righteousness for his name’s sake.” Mark the words, “For his name’s sake.” It is his own glory that he has consulted in all his dealings towards us; and especially in that astonishing patience and forbearance which he has exercised towards us from day to day. Our backslidings have been so grievous, and our departures from him so frequent, that we might well have been left to perish in our sins. But he considers that his own honor is involved in the preservation of his sheep; and, therefore, he has never withdrawn his loving-kindness from us, or ceased to watch over us for good. It is on no other principle that we can account for our recoveries when fallen, and our preservation from ten thousand evils into which we would have fallen, if we had not been guided and upheld by him.

Is it the office of a shepherd to protect his sheep from danger? This he does, as well for the lambs of his flock, as for those that have attained a greater measure of strength. By “the valley of the shadow of death” we may understand a dying hour, Job 10:21-22; but we rather understand by it a season of darkness and distress. This is more agreeable to the context, and better accords with the general import of those words in Holy Writ, Psalm 107:10; Psalm 107:14. Jeremiah 13:16.

Sheep, in going from mountain to mountain and hill to hill, may easily be supposed to pass occasionally through valleys where dangers affright them, and difficulties obstruct their way; and in this respect the saints resemble them; for however rich their pastures for the most part may be, they find occasional seasons of darkness and gloom. But in such seasons the Lord Jesus Christ, as the great Shepherd and Bishop (Overseer) of souls, is with them, and with his pastoral rod and staff protects them. It is with that rod he numbers them when they come into his fold, Leviticus 27:32. Ezekiel 26:17, and with that he secures them from every harm. This he has promised to them in the most express terms, Isaiah 43:2-3; Isaiah 43:5; and he will fulfill it even to the end, Isaiah 41:10.

2. A Friend.

This is a character which God assumed in reference to Abraham, Isaiah 41:8; and our blessed Lord honors all his faithful disciples with this endearing name, “Henceforth I call you not servants, but friends, John 15:15.” Now, as the friend of his people, he uses all hospitality towards them. As in the days of old he spread a table for his people in the wilderness, where they could not otherwise have subsisted—so “he prepares a table for us in the presence of our enemies.” Enemies we have on every side; and such enemies as would deprive us of every blessing, if they were not restrained by an invisible and almighty power. But our heavenly Friend protects us from their assaults, and gives us an abundant supply of all good things, even “a feast of fat things, of fat things full of marrow, of wines on the lees well refined.”

Nor does he omit anything which can possibly evince his love towards us. As a Host who delights to honor his guests, he anoints our head with oil. And as the Master of the feast, he fills “our cup” with the richest wine, so that it “runs over.” These figures, though strong and clear, very inadequately represent the communications of his grace, and the consolations of his Spirit. David, in another Psalm, says, “The Lord himself is the portion of my inheritance and my cup, Psalm 16:5;” and when this is the case, can it be matter of surprise that “our cup runs over?” No indeed; for there is nothing on this side of Heaven that can be compared with the manifestations of his dying love. Truly, “in his favor is life; and his loving-kindness is better than life itself!”

While acknowledging thus the goodness of God to him in past times, the Psalmist does not hesitate to proclaim,

II. David’s prospective consolations.

These pervade the whole Psalm, and arise out of every truth contained in it. Three of his assertions in particular we shall notice:

1. “I shall not be in want”.

With such a Shepherd, and such a Friend—how could David be in real want; or what can anyone so privileged ever stand in need of? Does he not know all our needs? Is he not able to supply them, Philippians 4:19. Has he not absolutely pledged himself to supply them? Is there not an inexhaustible fullness treasured up in him on purpose that he may supply them?

Do we need a righteousness wherein we may stand before God? “The righteousness of Christ shall be unto all and upon all those who believe!”

Do we need grace to mortify all our corruptions, and to fulfill the whole will of God? “His grace shall be sufficient for us!”

Do we need peace in our troubled bosoms? He has left us peace as a legacy, “Peace I leave with you; my peace I give unto you.” Yes, “He himself will be our peace!” Even of temporal things he has said, that “they who fear him shall lack no manner of thing that is good Psalm 34:10.” Whether we look to the blessings of time or the glories of eternity, it is every believer’s privilege to say: “I shall not be in want.”

2. “I will not fear”.

It would be presumptuous in the extreme for anyone to use such an expression as this, if he looked only to an arm of flesh; for “of ourselves we have no sufficiency even to think a good thought;” but, with such a protector as the Lord Jesus, we may laugh all our enemies to scorn.

We know how powerful, how subtle, how malignant is that “roaring lion that seeks to devour us;” and we know that we are as weak and impotent in ourselves as sheep. But if David, a man like ourselves, slew a lion and a bear that invaded his father’s flock—then what shall not Jesus effect in our defense? Who shall escape his omniscient eye, or who shall withstand his omnipotent arm?

Hear what our Lord himself says, “My people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places, Isaiah 32:18.”

Let the timid then dismiss their fears, from whatever source they may arise. “I will fear no evil,” said the Psalmist; and we, whether we take a general view of our enemies, or enter into a distinct enumeration of them—may adopt the same triumphant language, Psalm 46:1-3. Romans 8:35-39. If “we know in whom we have believed, we may be assured that he will keep that which we have committed to him against that glorious day,” when all his flock shall be gathered together, and be one fold under one shepherd!

3. Of my happiness there shall be no end.

Behold how confidently the Psalmist speaks on this subject! “Surely goodness and mercy shall follow me all the days of my life.”

What! Have you no doubt about this great matter? No; it shall be surely so.

Are you not presumptuous in speaking thus in relation to yourself? No; it shall be thus to me.

But would it not be abundantly sufficient to say, that goodness and mercy shall not turn away from you? No; they shall follow me, and that too “all the days of my life;” they shall follow me, even as my shadow does, wherever I go: “goodness,” to supply my needs; and “mercy,” to cover my defects. And are you bold enough to carry this confidence beyond the grave? Yes, “I will dwell in the house of the Lord forever;” not only serving him in his house below, but enjoying and glorifying him in his house above.

Behold here the felicity of the saints! All the rest of the world are following after happiness, and it eludes their grasp. But those who believe in Jesus have happiness following after them, “goodness and mercy” are their attendant angels, that never for a moment turn aside from them, or relax their attention to them.

The ignorant world have no idea of this blessed truth; they would account it almost blasphemy to utter such language as this. But the reason is, they know not what a Shepherd, and what a Friend, we have; did they but duly appreciate his love, they would know, that nothing within the sphere of our necessities to require, or of his ability to grant, is too great for us to expect at his gracious hands.

Enlarge then your expectations, all you who are of the fold of Christ; learn to estimate your privileges aright; see them yet more distinctly stated by the Holy Psalmist, Psalm 91:15-16; and look forward to the full enjoyment of them in that house, where the same adorable Savior that now ministers unto you, will continue his ministrations to all eternity! Revelation 7:15-17.

Charles Simeon

Psalm 22:11-22

“Do not be far from me, for trouble is near and there is no one to help. Many bulls surround me; strong bulls of Bashan encircle me. Roaring lions tearing their prey open their mouths wide against me. I am poured out like water, and all my bones are out of joint. My heart has turned to wax; it has melted away within me. My strength is dried up like a potsherd, and my tongue sticks to the roof of my mouth; you lay me in the dust of death. Dogs have surrounded me; a band of evil men has encircled me, they have pierced my hands and my feet. I can count all my bones; people stare and gloat over me. They divide my garments among them and cast lots for my clothing. But you, O LORD, be not far off; O my Strength, come quickly to help me. Deliver my life from the sword, my precious life from the power of the dogs. Rescue me from the mouth of the lions; save me from the horns of the wild oxen. I will declare your name to my brothers; in the congregation I will praise you!”

In many parts of the Psalms there is a strong resemblance between David’s experience, and the experience of David’s Lord; so that the language used, may properly be applied to both. But in some parts David speaks in terms which are wholly inapplicable to himself, and can be understood only as referring to Christ.

This is particularly the case with respect to some expressions in the Psalm before us. That a greater than David is here, there can be no doubt. The writers of the New Testament quote many parts of it as literally fulfilled in Christ; in whom alone indeed the words which I have read had any appearance of accomplishment. We scruple not therefore to consider from them:

I. The sufferings of our Lord Jesus Christ.

1. The sufferings of our Lord Jesus are strongly manifested in his lamentations.

Great was the number of his enemies, and most inveterate was their rage against him. He compares them to:

fierce “bulls,”

and savage “lions,”

and ravenous “dogs.”

Under the emblem of “the fat bulls of Bashan,” he represents the Jewish Governors both in church and state; while the populace, both of Jews and Gentiles, were like dogs, set on indeed by others, but actuated by their own native ferocity, and by an insatiable thirst for blood. All ranks of people combined against him; and not so much as one was found to administer comfort to him, or to assuage his anguish. Of this he laments as a great additional source of grief and sorrow, “Do not be far from me, for trouble is near and there is no one to help! Psalm 22:11.” “Scorn has broken my heart and has left me helpless; I looked for sympathy, but there was none, for comforters, but I found none!” Psalm 69:20

Exceeding deep also, and various were his sufferings:

In his body he endured all that the most cruel adversaries could inflict. He laments that his frame was so emaciated that they might “count all his bones;” that “his joints also were dislocated,” and “his hands and feet pierced with nails;” and, to complete the scene, while he was suspended thus, a naked bloody spectacle upon the cross, some gazed upon him with a stupid unfeeling curiosity (“they look and stare upon me”). Others, with cruel indifference, amused themselves with “casting lots upon his clothing.” Now in no sense whatever were these things at any time fulfilled in David. In relating them, he evidently personifies the Messiah, in whom they were fulfilled with the minutest possible precision.

In his soul his sufferings were far deeper still. Before his body ever was touched, “his soul was exceeding sorrowful even unto death! Matthew 26:38.” And from whence did that anguish proceed but from the hand of the Father, who laid on Jesus the sins of the whole elect world, Isaiah 53:10. Yes, this it was which then so oppressed and overwhelmed him. And at the same time all the hosts of Hell assaulted him; for “that was their hour, and the power of darkness.” Under the pressure of these mental agonies, “he was poured out like water,” or rather, was consumed, as it were, by fire, as the burnt-offerings were, even with the fire of God’s wrath; insomuch that “his heart was like melted wax.”

2. The sufferings of our Lord Jesus are strongly manifested in his supplications.

These were offered up in every diversified form of entreaty and of urgent pleas, “Deliver my life from the sword, my precious life from the power of the dogs. Rescue me from the mouth of the lions; save me from the horns of the wild oxen!”

Now these petitions, I apprehend, related chiefly, if not exclusively, to the sufferings of his soul. It was “the Father’s sword that had now awakened against him, to smite him,” and it was “the roaring lion,” even Satan, with all his hosts—that now sought to devour him.

In the midst of these accumulated troubles, he felt above all, and deprecated most urgently, the hidings of his Father’s face, “My God! My God! Why have you forsaken me?” “O be not far from me, be not far from me, O Lord! verse 1, 11, 19.” The plea, which in this extremity he offered, must not be overlooked, “Save me from the horns of the wild oxen.” At the time of his birth had the Father interposed to deliver him from the murderous rage of Herod; and on many occasions from the Jews who sought his life; and he requested that, if possible, and consistent with the Father’s purpose of saving a ruined world, the same protecting hand might be stretched out to save him now; and that the bitter cup, which he was drinking, might be removed from him. If however this could not be given to him consistently with the end for which he had come into the world, he was content to drink the cup of divine wrath even to the dregs!

If now the Son of God himself was so pressed with his sufferings, that he besought his Father “with strong crying and tears” either to mitigate the anguish, or to uphold him under it, we can have no doubt but the distress exceeded all that language can express, or that any finite intelligence can adequately conceive!

Now then ask yourselves, my brethren, in reference to these sufferings, what should be:

II. The feelings which the sufferings of Christ should excite in our bosom.

If we beheld but a common man enduring excessive anguish both of body and mind, we could not but feel some measure of sympathy with him; and, if we ourselves had been the occasion of his sufferings, and he were bearing them willingly in our place and stead—we could not but take the liveliest interest in them, both in a way of grief, that we had brought them upon him, and in a way of gratitude to him for sustaining them in our behalf. But this Sufferer was none other than our incarnate God, who came down from Heaven on purpose to bear our sins in his own sacred person, that he might deliver us from the condemnation due to them, and procure for us reconciliation with our offended God.

1. We should behold our adorable Savior with the deepest humiliation for having occasioned him such anguish.

Had we never sinned, our adorable Lord would never have assumed our nature, nor borne any of these agonies which we have been contemplating. In Christ’s sin-atoning sufferings, we should measure our guilt and misery.

Was He under the hidings of His Father’s face?

We deserve to be banished from the gracious presence of our God to all eternity!

Did He suffer inconceivable agonies both of body and soul, under the wrath of Almighty God?

We merited the utmost extremity of that wrath forever and ever!

Did he suffer even unto death?

We were liable to everlasting death, even that “second death in the lake that burns with fire and brimstone,” “where the worm never dies, and the fire is never quenched!”

Draw near then with me, brethren, to Gethsemane and to Golgotha, and contemplate with me the scenes which were there exhibited.

Behold that Sufferer in the garden, whose agonies of soul are so intense, that the blood issues from every pore of His body!

Behold Him on the mount, stretched upon the cross, and hear His heart-rending cry, “My God! My God! Why have you forsaken me!”

Say then within yourselves, ‘Now I behold what my sins have merited! Or, rather, what my sins merit at this hour. There is not a moment of my life, wherein I might not justly be called upon to drink that bitter cup, without the smallest hope for even the slightest mitigation of my woe through eternal ages.’

Dear brethren, this is the looking-glass in which I wish you to behold your own deservings. I would not have your eyes turned away from it for one instant, to the last hour of your lives.

In viewing particular sins, you may perhaps be led to self-delight, from the thought that they have not been so enormous as what are habitually committed by others. But in viewing your iniquities as expiated by our blessed Lord, you will see that nothing can exceed your vileness; and you will be ready to take the lowest place as the very “chief of sinners!”

The best of you, no less than the most abandoned, have merited, and do yet daily merit, at God’s hand—all that the Savior endured for you; and I again say, ‘Never look at yourselves in any other looking-glass than this!’

2. We should behold our adorable Savior with the liveliest gratitude for bearing our sins in our place.

He never interposed for the angels when they fell; but for you he undertook and executed this stupendous work of “redeeming you to God by his own precious blood.” This, methinks, should fill you with such wonder and love, that you should never be able to think of anything else.

In this mystery of a suffering Savior for the sins of His people, are contained “all the treasures of wisdom and knowledge;” and all other things, however beautiful in their place, should be swallowed up by it, even as the most brilliant stars are eclipsed by the sun! Hence, this formed the one great topic of Paul’s preaching; (which he calls “the preaching of the cross;”) for “he determined to know nothing but Jesus Christ, and him crucified.” And in Heaven the slain Lamb in the midst of the throne, forms, among all the choir of saints and angels, the one subject of their praise. Even angels, I say, unite with the saints in singing a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation! Revelation 5:9.” “Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. In a loud voice they sang: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever! Revelation 5:11-13.”

Oh! brethren, if our minds were more occupied in exploring the height and depth and length and breadth of redeeming love—we would not be so easily turned away from it, to the trifling vanities of this poor world. Let Christ’s unfathomable love be duly and abidingly impressed upon your minds, and this subject will elevate and enlarge the soul, and have a transforming efficacy in proportion as we delight to dwell upon it.

Charles Simeon

Psalm 22:1

“My God, my God, why have you forsaken me?

Why are you so far from helping me, and from the words of my roaring?”

The prophecies relating to our Lord have not only declared what works he should do, and what sufferings he should endure, but even the very words that should be uttered both by his enemies and himself. Whatever reference the words of the text might have to David, there can be no doubt but that they principally relate to the Lord Jesus; and in him they received their accomplishment. When he had hung about six hours upon the cross, we are told, “he cried with a loud voice, saying, Eli! Eli! lama sabachthani? that is to say, “My God! my God! Why have you forsaken me?” Matthew 27:46.” Perhaps he cried with a loud voice in order to show, that his natural strength was by no means exhausted; and that his dissolution, which immediately followed, was voluntary; but he revealed also by that, the intenseness of his sufferings, and fulfilled in the minutest manner the prediction before us. Waving all illustration of the text as applicable to David, we shall endeavor to elucidate it as accomplished in his great antitype, and shall consider:

I. The occasion of our Lord’s lamentation.

Jesus, in the hour of his extremity, was forsaken by his heavenly Father.

We are not to suppose that the godhead actually separated itself from his manhood; but that the sensible manifestation of the divine presence was withheld from him. This was necessary in various points of view. A banishment from the gracious presence of God was part of the punishment due to sin; and therefore it must be inflicted on him who had become the surety and substitute of sinners.

Occasional suspensions, also, of the tokens of God’s love are the means whereby he perfects the work of faith in his people’s hearts; and “it behooved Jesus to be made like unto us in all things;” “though he was a son—yet he must learn” the nature and the difficulty of “obedience (yes, and be made perfect too) through sufferings, Hebrews 2:10; Hebrews 2:17-18; Hebrews 5:7-9.” Nor could Jesus properly sympathize with us, which, as our great High-Priest, he ought to do, unless he himself should endure the very temptations, which we, in our measure, are called to sustain, Hebrews 4:15.

It was a just ground of lamentation.

Never had he endured anything like this before; when he said, “Now is my soul troubled, it is exceeding sorrowful even unto death!” a voice was uttered from Heaven, “You are my beloved Son, in whom I am well pleased.” When he agonized in the garden, an angel was sent from Heaven to strengthen him; but now that he was more fiercely than ever assaulted by all the powers of darkness, his heavenly Father also seemed to conspire with them, and withdrew the only consolation that remained for his support. What a dreadful aggravation of his sufferings must this have been! To cry, and even “roar” for help, and find God “far from helping him,” to have him, in whose bosom he had lain from all eternity, hide his face from him! How could he but lament? Surely in proportion as he loved his heavenly Father, he could not but bewail the hidings of his face.

Lest however we should form a wrong conception of our Lord’s conduct, let us consider,

II. The lament itself.

Let us not suppose that there was the smallest mixture of impatience in it.

When our Lord first undertook to stand in the place of sinners, he said, “I delight to do your will, O God.” When the full cup of God’s wrath was put into his hand, he still acquiesced; and, though his human nature shrunk back for a while from the conflict, he committed himself to God, saying, “Not my will, but may your will be done.” Nor was the lamentation uttered on the cross any other than what every godly man, under the hidings of God’s face, both may and ought to utter! Psalm 77:1-3; Psalm 88:9-10; Psalm 88:14.

Jesus’ lamentation expressed the fullest confidence in the Father, and exhibited the brightest pattern to all his tried people.

Not for one moment does Jesus doubt his relation to his heavenly Father, as we alas! are too apt to do in seasons of deep affliction. His repetition of that endearing name, “My God! My God!” shows how steadfastly he maintained his faith and confidence; and teaches us, that, “when we are walking in darkness and have no light, we should trust in the Lord, and stay ourselves upon our God.”

We may improve the subject by considering,

III. The lessons we may learn from Jesus’ lamentation.

There is not any part of doctrine or experience which will not receive light from this subject. But we shall content ourselves with observing from it:

1. Christ’s unfathomable love for His people!

“God demonstrates His own love for us in this: While we were still sinners, Christ died for us!” Romans 5:8

“Christ loved us and gave Himself up for us as a fragrant offering and sacrifice to God!” Ephesians 5:2

Truly the love of Christ has heights and depths that can never be explored. From eternity past, He knew all that He would endure as the atoning sacrifice for our sins—and yet He freely offered Himself for us!

Never shall we form any just conceptions of His unfathomable love for us, until we behold that glory which He left for our sakes; and see, in the agonies of the damned, the miseries He endured! But when the veil shall be taken from our eyes, how marvelous will His love for us appear—and with what acclamations will Heaven resound!

“May you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep His love is. May you experience the love of Christ, though it is too great to understand fully! Ephesians 3:18-19.”

2. The duty of those who are under the hidings of his face.

Our enjoyment of Christ’s presence is variable, and often intermitted; but let us not on that account be discouraged. Let us pray, and that too with strong crying and tears; yes, let us expostulate with him, and ask, like Job, “Why do you contend with me? Job 10:2.” But though we say, “The Lord has forsaken me,” let us never add, like the Church of old, “my Lord has forgotten me.” If he hides himself, “it is but for a little moment, that he may gather us with everlasting mercies, Isaiah 54:7-8.” Therefore let us say with Job, “Though he slay me—yet I will trust in him.”

3. The misery of those who are not savingly interested in his atonement.

We see what bitter lamentation sin occasioned in him, who bore the iniquities of others, even though he knew that his sufferings would shortly end. What wailing and gnashing of teeth will they experience, who shall perish under their own personal sin and guilt—when they shall be shut up as monuments of God’s wrath to all eternity! Luke 23:31. O that careless sinners would lay this to heart, while yet a remedy remains, and before they are finally separated from the gracious presence of God by an impassable gulf!

Charles Simeon

Psalm 21:7

“For the king trusts in the LORD, and through the mercy of the Most High he shall not be moved.”

There is an inseparable connection between the duties and privileges of a Christian. It is his privilege to enjoy composure under all difficulties and dangers; but this he cannot possess, unless he reposes his confidence in God. Nevertheless in relying upon God, his mind shall be kept in perfect peace. David had known the storms of trouble as much as any man; but in the midst of all maintained a full assurance of divine protection. He records his experience in the words before us.

I. David’s words in this text can be considered according to their original import.

This Psalm, like many other parts of Scripture, has a double sense.

In a historical view, David’s words speaks of David himself.

David had long been habituated to trust in the Lord. When he was yet a youth, he withstood a lion and a bear in dependence upon God, 1 Samuel 17:36-37. Nor did he fear to fight Goliath, who filled all the hosts of Israel with terror, 1 Samuel 17:45; 1 Samuel 17:47. During his persecutions by Saul he still held fast his confidence; and, under the most imminent danger and accumulated trouble, encouraged himself in God, 1 Samuel 30:6.

Sometimes, indeed, his faith for a moment began to fail him, 1 Samuel 27:1; but, on the whole, he was “strong in faith, giving glory to God.” Nor was he less sensible of his own insufficiency when he was a king; he still made the Most High his only and continual refuge, Psalm 91:2; Psalm 56:2-4; and God approved himself faithful to his believing servant. There were indeed some occasions wherein David was greatly “moved, 2 Samuel 15:30, “but these only served more fully to evince the power and faithfulness of his God! 2 Samuel 23:5.

In a prophetic sense, the words are applicable to Christ.

The whole Psalm has an evident reference to the Messiah. Christ is that “King” who was raised to sit upon the throne of David, Luke 1:32; and, as for every other good thing, so was he eminent for trust in God. He disregarded the plots of his most powerful enemies, Luke 13:32; and, undaunted, renewed his visit to those who had lately sought to stone him, John 11:8. He well knew that, until his hour was come, no power on earth could touch him, John 19:11; nor was he ever left destitute of the divine protection. He seemed indeed to be “moved” when “he was crucified through weakness;” but he soon showed how vain were the attempts of his adversaries. In his resurrection and ascension he “led captivity itself captive;” and he will in due season “put all his enemies under his feet.”

In both of these views the text sets before us an instructive example.

But we may consider it further,

II. David’s words in this text can be considered in reference to the present occasion.

The solemnities of this day prove that the former part of the text is exemplified also in our own monarch. [This sermon was preached on occasion of the king going to St. Paul’s to present the colors taken in three different engagements with the French, Spanish, and Dutch fleets.]

We may therefore hope that the latter part also shall be accomplished in him.

The religious conduct of kings is of great importance to a nation. Their piety indeed is not more meritorious than that of others; but it is often more beneficial to the community than that of a private person. In the days of old, God paid especial regard to the prayers of princes, 2 Chronicles 14:11-12; 2 Chronicles 20:5-6; 2 Chronicles 20:12; 2 Chronicles 20:15; 2 Chronicles 20:17; 2 Chronicles 34:27 and Isaiah 37:21-22; Isaiah 37:33-34; even when some of these kings were of an abandoned character, God heard them, 1 Kings 21:29.

How much more may we hope that he will respect those offered to him this day! “The mercy of the Most High” has hitherto been signally manifested towards us, and if we trust in him it shall yet be continued to us. We do not say indeed but that, as a nation, we may be greatly “moved.” It is certain that we deserve the heaviest calamities that can fall upon us; but we shall not be given up to ruin if we cry unto God for help. To the end of the world shall that promise be fulfilled to repenting nations, Jeremiah 18:7-8.

We are sure that those who trust in God for spiritual blessings shall never be disappointed.

Our thoughts on this occasion are not to be confined to temporal concerns. As much as we are interested in national mercies, the welfare of our souls is yet more important; yes, our spiritual progress is the great means of obtaining God’s protection to the state. Trust in God therefore, for spiritual blessings, is not foreign to the business of this day. Whatever our political opinions may be, we are all equally concerned to seek acceptance through Christ. We all need to trust in the promises made to us in him; and, if we do, “the gates of Hell shall not be able to prevail against us.”

Though we have been led captive by our lusts, “we shall have redemption through his blood;” and though we have still to conflict with sin and Satan, we shall be made more than conquerors. The mercy of the Most High God shall assuredly be extended to us. Sooner shall Heaven and earth pass away than that promise fail of accomplishment, 2 Chronicles 20:20.

APPLICATION.

Let us habituate ourselves to view the hand of God in all our mercies, and to trust in him both for personal and national blessings; but let us not think that we trust in God, when in reality we do not. Trust in God necessarily implies a renunciation of all creature-confidence; it also supposes that we sincerely commit our cause to God, and that we plead the promises made to us in his Word. If we seek not the Lord in this manner, we trust rather in chance, or in our own vain conceits, than in him. Let us then be earnest in our applications at the throne of grace. Let us be exceeding thankful to God for the mercies we have received, and in every difficulty, temporal or spiritual, confide in him. Thus shall we see a happy outcome to our present troubles, and be monuments of God’s truth and faithfulness to all eternity!

Charles Simeon

Psalm 21:1-7

“The king shall have joy in Your strength, O LORD; and in Your salvation how greatly shall he rejoice! You have given him his heart’s desire, and have not withheld the request of his lips. Selah. For You meet him with the blessings of goodness; You set a crown of pure gold upon his head. He asked life from You, and You gave it to him—Length of days forever and ever. His glory is great in Your salvation. Honor and majesty You have placed upon him. For You have made him most blessed forever; You have made him exceedingly glad with Your presence. For the king trusts in the LORD, and through the mercy of the Most High he shall not be moved.”

This Psalm is appointed by the Church to be read on the day of our Lord’s Ascension; and on a close examination, it will appear to be well suited to that occasion.

I. We will explain this Psalm.

In its primary and literal sense, it expresses David’s gratitude on his advancement to the throne of Israel.

After acknowledging, in general terms, God’s goodness towards him in this dispensation, David speaks of his elevation as an answer to his prayers, though in its origin it was altogether unsolicited and unsought for, verse 1-4.

Impressed with the greatness of the honor conferred upon him, he exults in it, especially as affording him an opportunity of benefiting others, verses 5-6.

Then David declares his confidence that his enemies, so far from ever being able to subvert his government, shall all be crushed before him, verses 7-12.

Passing over this view of the Psalm, we proceed to observe: that it is yet more applicable to Christ, as expressing his feelings on his ascension to the throne of glory.

David was a type of Christ, as David’s kingdom was a type of Christ’s kingdom; and Christ, on his ascension to Heaven, may be considered as addressing his Father in the words of this Psalm.

He declares his joy and gratitude on account of the blessedness given to him, and on account of the blessedness which he was now empowered to bestow on others. With respect to his own blessedness we observe, that his conflicts were now terminated. These had been numerous and severe. From his first entrance into the world to the instant of his departure from it, he “was a man of sorrows and acquainted with grief.” View him especially during the three years of his public ministry, what “contradiction of sinners against himself did he endure!” View more particularly the four last days of his life, what grievous and accumulated wrongs did he sustain! Consider his conflicts also with the powers of darkness, and the terrors of his Father’s wrath; O what reason had he to rejoice in the termination of such sufferings, and to magnify his Father who had brought him in safety through them! For this he had prayed; and God had given him the fullest answer to his prayers, Hebrews 5:7 with verses 2, 4.

Now also he was restored to glory. He had “a glory with the Father before the worlds were made, John 1:1; John 1:18; John 17:5;” and of that glory he had divested himself when he assumed our nature, Philippians 2:6-8. But now he was restored to it; and what a contrast did it form with that state, from which he had been delivered!

A few days ago he had nowhere to lay his head—and now he is received into his Father’s house, his Father’s bosom. Lately he was derided, mocked, insulted, spit upon, buffeted, and scourged by the vilest of the human race—and now he is seated on his throne of glory, and worshiped and adored by all the hosts of Heaven! Great indeed was the glory that now accrued to him, and great “the majesty that was now laid upon him, verse 5.” and, as it had proceeded from his Father, Philippians 2:9-11, so he justly acknowledges it as his Father’s gift.

But it was not to himself only that Jesus had respect; he blesses his Father also for the blessedness which he was empowered to bestow on others. The words, “You have made him most blessed forever,” are translated in the margin of our Bibles, “You have set him to be blessings forever.” This version opens a new and important view of the subject, a view which particularly accords with all the prophecies respecting Christ. It is said again and again concerning him, that “in him shall all the nations of the earth be blessed;” and we are well assured, that to communicate blessings to a ruined world is a source of inconceivable happiness to himself. We apprehend that to have been a very principal idea in the mind of the Apostle, when, speaking of Christ, he said, “Who for the joy that was set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God, Hebrews 12:2.”

With what joy must he behold the myriads who had been exalted to glory through the virtue of his sacrifice, while yet it remained to be offered! It was through “his obedience unto death” that all the antediluvian and patriarchal saints were saved. Our First Parents looked to him as “the Seed of the woman who should bruise the serpent’s head.” To him righteous Abel had respect, in the offering which was honored with visible tokens of God’s acceptance. To him Noah looked, when he offered the burnt-offerings, from which “God smelled a sweet savor Genesis 8:20-21.”

In a word, it is through his righteousness that forbearance and forgiveness were exercised from the beginning, just as they will be exercised even to the end; and all who were saved before his advent are in that respect on the same level with those who have been saved since; there is but one song among all the glorified saints in Heaven; they are all harmonious in singing “to Him who loved them and washed them from their sins in his own blood, etc.” What a joy must it be to Christ to see in so many myriads the travail of his soul, who “were brought forth, as it were, to God, even before he travailed!” With what joy, too, did he then take upon him to dispense his blessings to the myriads yet unborn! He is “Head over all things,” not for his own sake merely, but “for the Church’s sake.”

Knowing then how many of his most cruel enemies were given to him by the Father, with what pleasure would he look down upon them, (even while their hands were yet reeking with his blood,) and anticipate their conversion to God by the influence of his Spirit on the day of Pentecost! Every man that shall at any period of the world participate his grace, was at that moment before his eyes; and with what delight would he view them:

as drawn by his Word,

as nourished by his grace,

as comforted by his Spirit,

as made more than conquerors over all their enemies! Zephaniah 3:17. At that moment he saw, as it were, the whole company of the redeemed, the multitudes which no man can number—all enthroned around him as:

the monuments of his love,

the heirs of his glory,

the partners of his throne!

He saw:

that the kingdom which he had now established upon earth “should never be moved;”

that “the gates of Hell should never prevail against it;”

and that it should stand forever and ever! verse 7.

Well therefore might he say, “The King shall rejoice in your strength, O Lord; and in your salvation how greatly shall he rejoice!”

Having thus explained the Psalm,

II. We will show what improvement we should make of this Psalm.

From its literal sense we learn how thankful we should be for any blessings given unto us.

In many respects God has “gone before us with the blessings of goodness;” and in many respects he has given them in answer to our prayers. We may “account even his patience towards us to be salvation,” and much more the gift of his grace, and the knowledge of his dear Son.

Can we reflect on “the salvation to which he has called us,” even “the salvation that is in Christ Jesus with eternal glory,” and not be thankful for it? Can we reflect on the exaltation which we ourselves have received:

from death to life,

from Satan’s slaves to Christ’s free-men,

from children of the devil to sons of God,

and not rejoice in it?

Can we think of our having been made “kings and priests unto God,” “heirs of God, and joint-heirs with Christ,” yes, partners of his throne, and partakers of his glory for evermore; can we contemplate all this, and not say, “In your salvation how greatly shall I rejoice!” Truly, if we do not rejoice and shout for joy, “the very stones will cry out against us”.

From its mystical or prophetic sense we learn what should be our disposition and conduct towards the Lord Jesus.

Methinks, we should rejoice in his joy. If it were but a common friend that was released from heavy sufferings and exalted to glory, we should rejoice with him in the blessed change; how much more then should we participate in our minds of the joy and glory of our adorable Redeemer!

But more particularly we should submit to his government. This is strongly suggested in all the latter part of the Psalm before us. “God has highly exalted Jesus, that at his name every knee should bow!” Yes, he has sworn, that every knee shall bow to him; and that all who will not bow to the scepter of his grace, shall be broken in pieces with a rod of iron. Read from the text to the end of the Psalm; and endeavor to realize every expression in it.

O that we may be wise before it is too late! Let us “kiss the Son, lest he be angry, and we perish!” For though now he condescends to follow us with entreaties to be reconciled towards him, the time is quickly coming when he will say, “Bring here those that were my enemies, who would not that I should reign over them, and slay them before me!”

A further improvement we should make of this subject is, to confide in his care. “He is set to be blessings” to a ruined world. He has “ascended up on high that he might fill all things;” “he has received gifts, even for the rebellious;” and “has all fullness treasured up in him,” on purpose that we may “receive out of his fullness grace for grace.” There is nothing that we can want, but it may be found in him; nor anything which he is not willing to bestow on the very chief of sinners. Let us then look to him, and trust in him; and assure ourselves, that, as “he lost none that had been given him” in the days of his flesh, so now will he allow “none to be plucked out of his hands.” We cannot expect too much from such a King; however “wide we open our mouths, he will fill them.”

To seek the enlargement of his kingdom is the last duty we shall mention as suggested by the subject before us. In the prayer that he has taught us, we say, “May your kingdom come;” and we close that prayer with ascribing to him “the kingdom, and the power, and the glory, forever and ever; and it is with similar opinions that the Psalm before us concludes. Let us enter into the spirit of them, saying, “Be exalted, O Lord, in your own strength; so will we sing and praise your power.” Nothing should be so dear to us as the advancement of his glory. Let us reflect, how we may best promote it; and let the extension of his kingdom be our chief joy! Psalm 72:18-19.

Charles Simeon

Psalm 20:7

“Some trust in chariots, and some in horses; but we will remember the name of the Lord our God!”

Astonishing is the success of united prayer; nor are any so situated as not to need the intercessions of others. David, though so great and powerful, stood in need of them; and he here records the benefit he received from them.

The Psalmist here records,

I. The different grounds of men’s confidence.

The generality make the creature their confidence.

This prevailed universally among the heathen; and it too generally pervaded the Jewish nation also. We too, in all our straits and difficulties, are prone to it:

leaning to our understanding;

resting on our own resolutions;

and undertaking everything in a dependence on self.

The only proper ground of confidence is God.

He alone is all-sufficient; with him everything is easy. David abhorred the idea of resting on any other, Psalm 121:1-2; Psalm 11:1-4. Hence he adopted the resolution in the text.

II. The correspondent outcomes of their confidence.

Those who depend on the creature are disappointed.

This has frequently been the case, 1 Kings 20:23; and it is only what may be expected, Psalm 33:17. Creature-confidence arms God against us, Isaiah 31:1; Isaiah 31:3; and entails his curse on all who indulge it, Jeremiah 17:5-6.

But those who depend on God succeed.

So did Asa, 2 Chronicles 14:11-12. So did Jehoshaphat, 2 Chronicles 20:12; 2 Chronicles 20:15; 2 Chronicles 20:20. So did Hezekiah 2 Chronicles 32:7; 2 Chronicles 32:21. So did David, verse 8. And so shall all, even to the end of the world Psalm 34:22; Psalm 125:1-2.

Inferences:

1. What obligations do we owe to God for the mercies we have now received.

2. What shall they not receive who trust in the Lord Jesus Christ?

Charles Simeon

Psalm 19:10-11

“They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. By them is your servant warned; in keeping them there is great reward.”

God has at no time left himself without witness in the world, seeing that he has spoken to all, in and by the visible creation, from which the most unenlightened heathen might learn his eternal power and godhead.

But to us he has communicated a perfect revelation of his mind and will, which, as the Psalmist informs us in the preceding verses, is capable of producing the most beneficial effects. It was but a small portion of the Scriptures which David possessed; yet his testimony respecting them shows that they were inestimable in his eyes, and that to all who received them aright, they would be a source of the richest blessings. In discoursing on his words we shall point out,

I. The excellency of the Scriptures.

Gold and honey are both excellent in their kind, and may fitly represent those things which are most pleasing to a carnal and a sensual appetite; but the Scriptures are infinitely preferable to both!

1. The Scriptures are “more desirable than GOLD”.

Gold, though so ardently and universally desired, is yet very confined in its uses. It is useful only to the body; yet not to that in all circumstances, nor for any long duration.

But the Scriptures are profitable to the soul, and that too in every possible condition; nor will there be any termination to the benefits they convey. What light do they bring into the mind! the weakest Christian upon earth that is instructed out of them, as far surpasses all the philosophers of Greece and Rome, as they surpassed the most ignorant of the human race.

How powerful too is their operation on the soul! The suggestions of man’s wisdom were utterly incapable of counteracting the wicked propensities of the heart; but these, when applied with power from on high, subdue the soul to God, and renovate it after the divine image. Can gold then, however “great” in quantity, or “fine” in quality, be compared with these?

2. The Scriptures are “sweeter also than HONEY”.

The most delicious honey is not nearly so pleasing to the palate, as the Scriptures are to the spiritual taste.

The doctrines of the Gospel, especially that which is the fundamental article of our faith—salvation through the blood of our incarnate God—how inexpressibly sweet are they to a weary and heavy-laden soul!

What a delightful feast do the promises, “the exceeding great and precious promises,” afford to those who live upon them!

The precepts too are equally high in the Christian’s estimation; their purity exactly suits his appetite, and instead of disgusting him, renders them tenfold more pleasing to his soul, Psalm 119:140.

Nor is he averse to the threatenings themselves; while he regards them as holy and just, he considers them also as good, Romans 7:12.

In short, the Christian feasts upon the blessed book of God. He finds it the joy and rejoicing of his heart! Jeremiah 15:16. He esteems it more than his necessary food! Job 23:12.

But we will proceed to mark more distinctly,

II. The use of the Scriptures

A variety of uses are mentioned in the preceding context; but the text comprehends them all under two particulars:

1. The Scriptures WARN us against much evil.

We could have had no conception of the deceitfulness and depravity of the heart, if God had not revealed it to us. But from the insight into it which the Scriptures afford us, we learn that to trust in one’s own heart is the most consummate folly, Proverbs 28:26, since it is sure to mislead us, and to betray us into some evil.

From the same fountain of knowledge also we learn that there is an invisible, but mighty, agent:

whose malice is most inveterate,

whose devices are most subtle, and

whose labors to destroy us are incessant.

Against his wiles we are put upon our guard; we are taught how to distinguish his agency, and to defeat his plots.

There is yet another danger, of which we could have formed no idea, if God had not instructed us respecting it. We are told of another invisible power, even the Holy Spirit himself, who strives with us, and endeavors to establish the kingdom of God in our hearts. But we may “grieve,” and “vex” that divine Agent, and may so “resist” him as to “quench” his sacred motions. Against this therefore, as the greatest of all evils—we are frequently and strongly warned.

It is no small advantage to us that every duty, and every danger, is set before us in living characters. We are enabled in the Scriptures to discern the track of the godly, and to see where all who have suffered shipwreck, have perished; so that, notwithstanding we are passing through an ocean filled with hidden rocks and shoals—yet, if we only attend to the buoys which God has placed in our sight, we cannot but navigate it in perfect safety, and reach in due season our destined port.

2. The Scriptures lead us to much good.

We do not speak of the recompense, which those who love the Scriptures will meet with in another world. There is a reward in keeping the commandments, as well as for it; and it is of that present recompense that we are called to speak.

In receiving the doctrines, what peace do we obtain with God, and in our own consciences!

In resting on the promises, what ineffable joy flows into our souls!

In obeying the precepts, what heavenly dispositions do we exercise, and what conformity to God do we obtain!

And lastly, in following the bright examples that are set before us—how greatly our ambition is stimulated, and our steps are advanced!

Unanswerable in every view is that appeal of God to man, “Do not my Words do good to him who walks uprightly? Micah 2:7.”

Address,

1. Those who neglect the Scriptures.

How vitiated is your taste, that you can prefer a novel or a newspaper to the inspired volume! That you can be anxious about the things of time and sense, and be indifferent to that which is more valuable than gold, more sweet than honey!

Ah, think what durable riches, what heavenly delights, you lose! Did you but know what reason you have for shame and regret, you would go and search the Scriptures until you had learned their value by your own experience, and had found them to be the power of God to the salvation of your souls.

2. Those who are like-minded with the Psalmist.

What do you owe to God, who has given you a spiritual taste and a spiritual discernment! By this, as much as by anything, you may know your state towards God; and you may mark, as by a scale, your progress or decline. With your advancement in the divine life, the Scriptures will rise in your estimation. With your declension in spiritual life, your relish for the Scriptures will abate. O then “let them be your meditation all the day; let them be your delight and your counselors.” Thus will your spirit and temper be cast into their mold, and you will be gradually fitted for that place, where all that is now held forth to your faith, shall be forever realized.

Charles Simeon

Psalm 19:7-10

“The law of the LORD is perfect, converting the soul.

The testimony of the LORD is sure, making wise the simple.

The statutes of the LORD are right, rejoicing the heart.

The commandment of the LORD is pure, enlightening the eyes.

The fear of the LORD is clean, enduring forever.

The judgments of the LORD are true and righteous altogether.

More to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honeycomb!” Psalm 19:7-10

God has not left himself without witness even among the most unenlightened heathens. His works testify of him; the heavens and the earth declare his eternal power and godhead. They speak silently indeed, but intelligibly, to every man; so that idolaters of every name are absolutely without excuse, verse 3, Romans 1:19-20.

Wherever the light and warming influence of the sun extend, there is God proclaimed as an infinitely wise and gracious Being. But we have a richer source of instruction opened to us; we have a revelation, which, while it proclaims the existence and attributes of Jehovah, makes known to us his will, and points out the path in which we may approach him with a certainty of acceptance; and so extensively was that published by our Lord and his Apostles, that it might be said, even in that age, “Their sound went into all the earth, and their words unto the ends of the world! Compare verse 4 with Romans 10:18.” It is of this written word that David speaks in the Psalm before us; in which are set forth:

I. The parts and properties of God’s Word.

The various terms here used to designate the Word of God, may be considered as directing our attention to all the different parts of that word; each of which has, annexed to it, an appropriate epithet of commendation.

“The law of the Lord” is in the marginal translation called, “The doctrine of the Lord;” and it may be understood as including under one general term all that is afterwards more particularly specified; and it is so “perfect,” that nothing can be taken from it, or added to it, but at the peril of our souls! Revelation 22:18-19.

“The testimony of the Lord” is “the Gospel of the grace of God, Acts 20:24,” even “the witness which God has testified of his Son, 1 John 5:9.” It is “the record that God has given of his Son, namely, that in him is eternal life; and that he who has the Son, has life; and he who has not the Son of God, has not life! 1 John 5:11-12.”

Now this is “sure,” so sure, that it may be relied upon with the most implicit confidence, “it is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners! 1 Timothy 1:15.”

“The statutes of the Lord” are those ordinances, which God appointed under the ceremonial law to shadow forth all the glorious mysteries of the Gospel, and which were right for the time then present; though, since the introduction of the clearer light of the Gospel, they are abrogated as burdensome and unnecessary. Not but that there are some still in force, such as the Sabbath, and the ordinances of Baptism and the Lord’s Supper. And these may well be called “right;” for who can doubt the propriety of a certain portion of our time being dedicated to the especial service of Him to whom we owe our very existence? Or who can question the suitableness of those easy and instructive rites, whereby we are dedicated to the Lord Jesus Christ at first, and afterwards commemorate from time to time the wonders of his dying love?

“The commandment of the Lord” is the moral law, in which we are taught, in what way we are to serve and please our God. And this is “pure,” and “holy, Romans 7:12;” it is given to regulate, not our words and actions only, but the inmost thoughts and desires of our hearts. It is indeed “exceedingly broad, Psalm 119:96,” extending to every motive and principle of the mind, yes, to every inclination, affection, appetite of the soul, and requiring the whole to be in a state of constant and entire conformity to the will of God.

“The fear of the Lord” we consider as another name for the Holy Scriptures, only putting, as is frequently done, the effect for the cause. The author would be understood to speak this with diffidence, because he is not aware that any commentator has put this construction on the words; but he considers any other interpretation as unsuitable to the context. Something similar occurs in Genesis 31:42, where God is called, “The fear of Isaac;” where not the act, but the object, of Isaac’s fear is spoken of.

If this sense is not approved, the reader may understand the words as signifying, The worship of God. The Word of God, as inculcating and exciting the fear of the Lord, is “clean;” its one object is, to cleanse and purify the souls of men. Hence our Lord says, “Now you are clean through the Word that I have spoken unto you, John 15:3. Compare also Ephesians 5:26.”

Moreover, the Word, in this view of it, “endures forever,” since its operation is uniform to the end of the world; and the purifying effects produced by it, will continue through all eternity.

“The judgments of the Lord” are his warnings and threatenings; which though questioned by men as false, or condemned by them as unjust, are yet “true and righteous altogether.”

We are very incompetent judges of the demerit of sin, or of the conduct which God, as the moral Governor of the universe, has thought proper to pursue; but we are assured, that when he shall inflict on the impenitent the judgments he has denounced against them, all his intelligent creatures will exclaim, “True and righteous are your judgments, O Lord God Almighty!” “just and true are your ways, O King of Saints!”

As the different terms which we have considered are not so definite in their import but that they admit of different interpretations, we shall wave the further consideration of them; and, comprehending them all under one general term, “The Word of God,” we shall proceed to notice,

II. The use and excellence of God’s Word.

It would occupy too much time to enter fully into this subject; let it suffice to notice those particular uses which are mentioned in our text.

1. The Word of God is of use to illuminate the mind.

Previous to the application of the Word to the heart by the Holy Spirit, we are in utter darkness; but “the entrance of God’s Word gives light.” Truly it is a “marvelous light that we are brought into,” when our eyes are opened to discern “the glory of God in the face of Jesus Christ!” Nor is it the educated only, who receive instruction from it; it is intended more especially for the poor. There is something in the Gospel which tends rather to offend the proud, but is most palatable and delightful to the humble.

Hence we are told, “It makes wise the simple.” What astonishing views of God, of Christ, of the human heart, of the evil of sin, of the beauty of holiness, of the felicity of Heaven—have many unlettered people attained! Yet it is in the knowledge of these things that true wisdom consists; and this knowledge is imparted to all who embrace the Gospel, in proportion to the simplicity of their minds, and the devotedness of their hearts to God. These are “the things,” which, as our blessed Lord informs us, “are hidden from the wise and prudent, and are revealed unto babes.”

Without such a special illumination of the mind, the most learned philosopher cannot comprehend them, 1 Corinthians 2:14; and by such an illumination the most untutored savage shall be “made wise unto salvation.”

2. The Word of God is of use to convert the soul.

Truly, “the Word is living and powerful, and sharper than any two-edged sword!” It is “the rod of God’s strength,” even that wonder-working rod, which subdues all his enemies before him. “Like fire it melts; and like a hammer, it breaks the rock in pieces.”

See its effects upon the three thousand on the day of Pentecost! Such is its operation, wherever “it comes in demonstration of the Spirit and of power.” It humbles the proudest spirit, and subdues the most obdurate heart to the obedience of faith. Nor is it to the adoption of new principles only, that it brings the soul, but to the acquisition of new habits; so that it becomes set on Christ and heavenly things, as once it was set on self and earthly things; it assimilates the soul to Christ as the great exemplar, and “changes it into the divine image, from one degree of glory to another, by the Spirit of our God.”

3. The Word of God is of use to rejoice the heart.

Ignorant men imagine that the application of God’s Word to the soul is productive only of pain and sorrow; but those who have ever “tasted of the good Word of life” have found, by happy experience, that it fills them “with joy and peace in believing,” yes, “with joy unspeakable and full of glory!” The Word is to them the charter of all their privileges, and the map of their everlasting inheritance!

As an heir peruses with delight a will in which great wealth is unexpectedly bequeathed to him, so the Christian finding in every page of the sacred volume his title to all the blessedness and glory of Heaven—how can he but rejoice in such records? how can he but concur with David in saying, “They are more desired by me than gold, yes, than much fine gold; sweeter also than honey and the honeycomb?

We may learn from hence:

1. Our exalted privilege.

If it was the highest privilege of the Jews, that “to them were committed the oracles of God,” much more are we distinguished, who have the writings of the New Testament added to those of the Old. Let us learn to estimate this privilege aright. Let us remember, that in this blessed volume is contained all that can be needful either for the instruction of our minds, or the salvation of our souls! And while we enjoy this inestimable blessing ourselves, let us labor by all possible means to communicate it to others.

2. Our obvious duty.

We should “search the Scriptures daily,” “digging into them as for hidden treasures,” and praying earnestly to God, that he would “open our minds to understand them.” We should look to them as the ground of all our hopes, and the rule of all our conduct. To study the book of nature will be well; but to study the sacred volume with prayer will tend to our highest perfection, and will “thoroughly furnish us unto every good word and work!”

Charles Simeon

Psalm 18:50

“He gives his king great victories; he shows unfailing kindness to his anointed, to David and his descendants forever.”

The Psalm before us is also recorded in the Second Book of Samuel, Chapter 22. There it stands, as it was drawn up at first by David for his own immediate use; but here it is inserted, with some slight alterations and improvements, for the use of the Church in all ages. The title informs us on what occasion it was written, namely, on David’s deliverance from the hand of all his enemies, and especially from the hand of Saul. But, as in most of his Psalms, so in this, David speaks, not in his own person only, but in the person of the Messiah, whose type he was.

It is a composition of very peculiar beauty; the figures are extremely bold, and the poetry is sublime. Of course the expressions are not to be so literally taken, as if they were an unadorned relation of facts; some of them are altogether figurative; and were verified, not at all in the letter, but only in the spiritual sense; some are more applicable to David himself, and others to Christ; but altogether it is a poem highly wrought, and exquisitely finished. It is our intention to set before you,

I. The diversified import of this Psalm.

The Psalm admits of a threefold interpretation:

1. A historical interpretation, as it relates to David.

David from his youth experienced many troubles. From the moment that Saul’s envy and jealousy were awakened by the fame of David’s exploits, this youth became the object of his incessant persecution; insomuch, that he was forced to flee for his life, and for several years was kept in constant fear of falling a sacrifice to the rage of Saul, “The sorrows of death and Hell compassed him,” as it were, continually, verse 4, 5.

But his deliverances were great and manifold. Repeatedly did he, almost by miracle, escape the stroke of the javelin that was cast at him; and frequently did God in a visible manner interpose to keep him from falling into the hands of Saul. Once he was in the midst of Saul’s army, and in the very same cave with Saul; and yet was preserved by God, so that neither Saul nor any of his soldiers could find it in their hearts to touch him. “David in his distress called upon the Lord; and God heard him out of his holy temple,” and delivered him, verse 6.

These deliverances he acknowledges with devoutest gratitude. Here the Psalmist, borne as it were on eagle’s wings, soars into the highest region of poetic imagery; he calls to mind the wonders which God had wrought for Israel of old, and represents them as renewed in his own experience. The glorious manifestations of Jehovah on Mount Sinai were not more bright in his eyes, verse 7-14, nor the passage of Israel through the Red Sea more wonderful, verse 15, than were the displays of almighty power and love which he had seen in his behalf, verse 16-19. In these deliverances David further acknowledges the equity of God in having so vindicated his character from the undeserved calumnies by which his enemies had sought to justify their cruelty towards him, verse 21-27.

From the experiences of past mercies, he expresses his confidence in God under whatever trials might yet await him. It is delightful to see how careful he is to ascribe all the glory of his preservation to that God who had delivered him, verse 28-42; and the full persuasion that his victory would in due time be complete, verse 43-45. Then with profoundest gratitude he blesses and adores his heavenly Benefactor for all the mercies he has received; recapitulating as it were, and giving us the substance of the whole, in the words of our text, verse 46-50.

Were we to view the Psalm only as a historical record, it would be very instructive; but it has a far higher sense as:

2. A prophetic interpretation, as it relates to Christ.

That it is a prophecy respecting Christ and his Gospel, we are assured by one whose testimony is decisive on the point. Paul, maintaining that Christ, though himself “a minister of the circumcision,” was to have his Gospel preached to the Gentiles, and to establish his kingdom over the heathen world, expressly quotes the words immediately preceding our text, as prophetic of that event, Romans 15:9. Here therefore we see it proved, that David spoke as a type of Christ; and a clue is given us for a fuller understanding of the whole Psalm.

Behold then in this Psalm our adorable Redeemer; behold his conflicts! He was indeed “a man of sorrows and acquainted with grief;” “nor was any sorrow like unto his sorrow;” “his visage was marred more than any man’s, and his form more than the sons of men.” How justly it might be said of him, that “the sorrows of Hell encompassed him.” We learn from his history, “Now,” says he, “is my soul sorrowful even unto death.” In the garden he was in such an agony, that he sweat great drops of blood from every pore. And on the cross he uttered the heart-rending cry, My God, my God! why have you forsaken me?” In that hour all the powers of darkness were let loose upon him; and God himself also, even the Father, combined to “bruise him,” until he fell a victim to the broken law, a sacrifice, “a curse! Galatians 3:13.”

But speedily we behold his deliverances. Like David, “he cried to the Lord in his distress;” “he offered up prayers and supplications with strong crying and tears; and was heard, in that he feared, verse 6 with Hebrews 5:7.” In him the elevated language of the Psalmist obtained a more literal accomplishment; for at his resurrection “the earth quaked, the rocks rent;” and together with him, as monuments and witnesses of his triumph, “many of the dead came forth from their graves, and went into the city, and appeared unto many. O, what a deliverance was here! “The cords of death were loosed” (it was not possible that he should any longer be held by them); and he rose triumphant from the grave; yes, he ascended, too, to Heaven, and was there seated on the right hand of the Majesty on high, all the angels and principalities and powers of Heaven, earth, and Hell, being made subject unto him. In comparison with this display of the Divine glory, the images referred to in this Psalm were faint, even as a candle before the sun.

Then commenced his victories. Then was literally fulfilled that prediction of the Psalmist, “a people whom I have not known shall serve me; as soon as they hear of me, they shall obey me, verses 43, 44.” No less than three thousand of his murderers were converted in the very first sermon; and soon his kingdom was established throughout the whole Roman Empire. This prediction is yet daily receiving a more enlarged accomplishment; thousands in every quarter of the globe are submitting themselves to him; and in due season, all the kingdoms of the world will acknowledge him as their universal Lord.

The triumphs of David over the neighboring nations, though signal, were nothing in comparison with those which Christ is gaining over the face of the whole earth; and he will “go on conquering and to conquer,” “until all his enemies are put under his feet.” O blessed and glorious day! May “the Lord hasten it in his time!”

But like many other passages of Scripture, the Psalm admits also of an interpretation, which is,

3. A spiritual interpretation, as it relates to the people of God in all ages.

The circumstance of its having been altered, and set apart for the use of the Church, shows, that, in substance, it exhibits the dealings of God with his people in all ages. They, like David, and like their blessed Lord and Master, have their trials, their deliverances, their triumphs; in all of which God is greatly glorified, and for which he ought ever to be adored.

Who among us that has ever been oppressed with a sense of guilt, and with a fear of God’s wrath;

who that has felt the tranquillizing influence of the Redeemer’s blood sprinkled on his conscience, and speaking peace to his soul;

who that has been enabled to overcome the world, the flesh, and the devil, and to serve his God in newness of heart and life;

who, I say, that has experienced these things, does not find that the language of this Psalm, figuratively indeed, but justly, depicts the gracious dealings of God towards him? Methinks, the sentiment that is uppermost in the mind of every such person is, “Who is God, besides the Lord? or who is a rock, except our God verse 31.”

But this part of our subject will receive fuller illustration while we notice the Psalm in reference to:

II. The practical use we should make of it.

The practical use of Scripture is that to which we should more particularly apply ourselves; and especially should we keep this in view in reading the Psalms, which, beyond any other part of the sacred volume, are calculated to elevate our souls to Heaven, and to fill us with delight in God. From this Psalm in particular we should learn:

1. To glorify God for the mercies he has given unto us.

We should never forget what we were, while dead in trespasses and sins, and what we are made by the effectual working of God’s grace in our souls. The change is nothing less than “passing from death unto life,” and “from the power of Satan unto God;” and when we contemplate it, we should be filled with wonder and with love on account of the stupendous mercies we have received. We should ever remember, “Who it is that has made us to differ” from those who are yet in darkness and the shadow of death; and the constant frame of our souls should be, “Not unto us, O Lord, not unto us, but unto your name be the praise!”

We may, indeed, without impropriety on some occasions say, as the Psalmist, “I have pursued my enemies and overtaken them; I have wounded them, that they were not able to rise;” but we must soon check ourselves, like Paul, and say, “Yet not I, but the grace of God that was with me;” “He who has wrought me to the self-same thing, is God.” It is worthy of particular observation, how anxious David is to give to God all the glory of those exploits which he commemorates, “By You I have run through a troop; and by my God I have leaped over a wall, verse 29. See also verse 32-36, 47-49.” Let us imitate him in this respect, and “give unto our God the glory due unto his name;” yes, “let our mouths be filled with his praise all the day long.”

2. To confide in God under all future difficulties.

In what exalted terms David speaks of God at the commencement of this Psalm, verse 2. Truly, he had profited well from his past experience. And ought not we to profit in like manner? Ought not we to remember what God is to all his believing people? If we have God for our God, what have we to fear? Can any enemy prevail against us, when he is on our side? Remember how God reproved those of old, who, when danger threatened them, gave way to terror, instead of trusting confidently in their God, “Say not, A confederacy, a confederacy! etc., but sanctify the Lord Almighty himself, and let him be your fear, and let him be your dread; and he shall be to you for a sanctuary, Isaiah 8:12-14.” Whatever be your need, know that He is able to supply it; whatever be your difficulty, He can make you triumphant over it, “His way is perfect; his Word is tried; he is a shield to all who trust in him, verse 30.”

3. To conduct ourselves so that we may reasonably expect his blessing.

Though God is found of those who sought him not, and dispenses his blessings altogether sovereignly and according to his own good pleasure towards the ungodly world—he proceeds, for the most part, in a way of equity towards his own peculiar people. The declaration that was made to king Asa is found true in every age, “The Lord is with you, while you are with him; and if you seek him, he will be found by you; but if you forsake him, he will forsake you, 2 Chronicles 15:2.” Precisely to the same effect are those expressions of the Psalmist, “With the upright, the merciful, the pure, you will show yourself upright, and merciful, and pure; but with the froward you will show yourself froward,” or, as it is in the margin, “you will wrestle.” “You will save the afflicted people (the humble); but you will bring down proud looks verse 25-27.” If we walk uprightly and circumspectly before him, and in a humble dependence on his grace, there is not anything which he will not do for us; but, “if we regard iniquity in our hearts, he will not hear us. Inquire, then, whether you are really “keeping the ways of the Lord,” and are “keeping yourselves from your iniquity,” that is, from the peculiar sin to which, by constitution, by habit, or by your situation in life—you are most inclined, verse 21-23. I charge you, before God, that you all make this a matter of serious inquiry. The “besetting sin,” ah! it is that which separates between God and our souls; it is that which “keeps good things from us.” How many are there, who, while they make a profession of religion, are yet, by their unmortified lusts, or worldly desires, or slothful habits, or by some habitual evil—provoking God to depart from them!

Beware lest it be so with you; and “grieve not the Holy Spirit of God whereby you are sealed unto the day of redemption.” You may grieve him, until you altogether “quench” his sacred motions. We entreat you to be upon your guard against this so fatal an evil. “Keep your hearts with all diligence, “yes, “give all diligence to make your calling and election sure.” Then shall God delight himself in you, and be not only your present portion, “but your everlasting great reward!”

Charles Simeon