Psalm 98:1-9

“Sing to the LORD a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him. The LORD has made his salvation known and revealed his righteousness to the nations. He has remembered his love and his faithfulness to the house of Israel; all the ends of the earth have seen the salvation of our God. Shout for joy to the LORD, all the earth, burst into jubilant song with music; make music to the LORD with the harp, with the harp and the sound of singing, with trumpets and the blast of the ram’s horn—shout for joy before the LORD, the King. Let the sea resound, and everything in it, the world, and all who live in it. Let the rivers clap their hands, let the mountains sing together for joy; let them sing before the LORD, for he comes to judge the earth. He will judge the world in righteousness and the peoples with equity!”

The Psalms are generally read as the effusions of a devout mind, while their reference to Christ is almost entirely overlooked. This, which is now under our consideration, like the 96th Psalm with which it accords, confessedly relates to Christ; the very language of verse 3, is used by Mary, Zachariah, and Simeon, in the divine hymns whereby they celebrated his advent in the flesh, Luke 1:54-55; Luke 1:72; Luke 2:30-32. It contains,

I. Some grounds and matter for our joy.

In the three first verses the Psalmist describes our joy in figurative expressions. In the last verse he expressly specifies, the proper ground of our joy.

The incarnation of Christ seems to be the subject here referred to.

Christ is “the Lord” Jehovah, “the King” of kings, and Lord of lords, who “has come to judge the earth,” and to exercise dominion, not, like the judges of Israel, over one nation only, but over all the nations of the world.

Nor under his government will any partiality be shown either to Jews or Gentiles; on the contrary, it is administered “with perfect righteousness and equity.”

His laws are equally binding on the rich and poor.

His invitations are equally extended to the most abandoned sinner, and the most decent moralist.

His benefits are equally conferred on all, according to their attainments in holiness.

His judgments will be inflicted with equal severity on the proudest monarch and the lowest beggar.

With him is no respect of persons; and whatever difference he may put between one man and another in this life—he will manifest at last, that though clouds and darkness were round about him, righteousness and judgment are the basis of his throne!

This is indeed a ground for the most exalted joy:

1. The incarnation of Christ is the most “marvelous” occurrence that ever the world beheld.

That God should be manifested in human flesh, in order to redeem his enemies from destruction, and to purchase to himself a people with his own blood! great indeed is this mystery of godliness; it has heights and depths that can never be explored.

2. The incarnation of Christ is the only means of “victory” over death and Hell.

Satan, the god of this world, the prince of the power of the air, had usurped dominion over the whole race of man, which he would have retained forever—if God himself had not interposed to rescue us from our sore bondage. But how should even God himself effect this great deliverance? No way was found, but for God himself to take our nature, and become our substitute. What joy then should not the execution of this plan excite in our hearts!

3. The incarnation of Christ opens salvation to a ruined world.

By this was “made known” the way of “righteousness and salvation” through a vicarious sacrifice; nor was it any longer set forth in types, but “openly,” in plain explicit declarations; and that, not to the house of Israel only, but “in the sight of the heathen.” How should we benighted Gentiles rejoice in this!

4. The incarnation of Christ is the richest display of God’s mercy and truth.

It was in this incomprehensible mystery that “mercy and truth” met together, and righteousness and peace kissed each other. When the incarnation of Christ was first promised to the world, it was a most stupendous act of mercy; after that, the accomplishment of it was an exhibition of truth and faithfulness. Yes, it was:
virtually the substance of all the types,
the completion of all the prophecies,
the consummation of all the promises.

Surely we must rejoice in it!

After stating such grounds for joy, we may add with confidence:

II. An exhortation to rejoice.

The animated exhortation of the Psalmist implies that,

1. We should desire a saving interest in this great event.

It is by no means sufficient to acknowledge Christ in a mere speculative manner; we should consider ourselves as the subjects of his kingdom, and seek to participate the blessedness of his people.

Let us then inquire, not merely whether we believe that Christ came into the world, but whether we have been filled with wonder at his “marvelous” condescension?

Let us ask ourselves whether “his right hand and his holy arm have gotten him the victory” over our rebellious hearts? Whether “he has made known” to us the sufficiency of “his righteousness,” and the excellency of “his salvation?” Whether “his mercy and truth” have been magnified in the forgiveness of our sins, and in our renovation after his divine image? All our pretenses to joy will be vile hypocrisy, if we have not experienced, in some measure at least, these triumphs of his love, these victories of his grace.

2. We should express our gratitude for it:

With frequency.

It is not at one particular season only that we should call these things to remembrance, but frequently, yes, continually; since we every moment reap the benefits of Christ’s administration. As the fire that burnt upon the altar was never allowed to go out, so neither should the flames of love and gratitude ever be extinguished in our hearts.

With fervor.

With what energy does the Psalmist repeat and diversify his exhortations to rejoice! Shall we then he contented to offer to our Lord a few cold and languid acknowledgments? No! We should make melody in our hearts unto him; we should even shout for joy. What if the world accuses us of enthusiasm? Shall we relax the tone of Christian joy for them; or bring down the injunctions of Heaven to the standard of their vain religion? Let the angels or glorified saints be blamed for carrying their exultations to excess—would they regard it, and compliment their accusers at the expense of duty? We plead not indeed for anything that is extravagant and foolish; but if we can obtain more of Heaven in our hearts, and manifest it more in our lives, let us not be afraid or ashamed to do it.

With unanimity.

The Psalmist calls, not only upon all the human race, but even upon the whole inanimate creation, to join in songs of praise and thanksgiving. And how lamentable is it that there should be found a creature upon earth, a rational and redeemed creature, that is indisposed for this exercise! O let us all be of one heart and mind; let us sing, rejoice, and give thanks; let our harps no longer be hung upon the willows, or struck in commendation of carnal joys; but let them be tuned in honor of our incarnate God; and let us celebrate upon them Messiah’s praise. Thus shall even now our joy be unspeakable and full of glory, a preparation for glory, and a foretaste of Heaven!

Charles Simeon

Psalm 97:11

“Light is sown for the righteous, and gladness far the upright in heart.”

This Psalm, whatever was the particular occasion on which it was written, undoubtedly refers to the kingdom of the Messiah, in which the whole creation has abundant reason to rejoice, verse 1. To him it is expressly applied in the Epistle to the Hebrews, even to his incarnation, “When Jehovah brings in the First-begotten into the world, he says: And let all the angels of God worship him! Compare verse 7 with Hebrews 1:6.”

But it is not to rejoice in him merely that the saints are called; they are to love him, to serve him, to honor him, to trust in him, and to expect at his hands the blessedness which he himself, in his exalted state, enjoys.

He suffered indeed before he entered into his glory; and so likewise must they; but, for their consolation under their sufferings, let them know that joy is treasured up for them; for “light is sown for the righteous, and gladness for the upright in heart;” and, if only they maintain their integrity, they shall assuredly reap their reward.

In discoursing on these words, I shall open to you:

I. Genuine uprightness of heart described.

Instead of entering into a general description of “the righteous,” I shall take that particular representation here given of them, “the upright in heart;” for this is peculiar to the righteous, and to them alone; and at the same time there is not a righteous person in the universe whom it does not accurately depict.

Now, uprightness of heart necessarily includes:

1. A MIND open to the reception of truth.

The mind of a natural man is closed against divine truth; he hates the light, and will not come to it; and if it is imposed upon him, he shuts his eyes against it, lest it should reveal to him his corruptions!

But a man who is upright in heart will come to the light, that his deeds may be made manifest. He desires to know the whole mind of God; and is as thankful for the light which opens to him his sins, as for that which brings to his view the wondrous Savior. He is conscious that there is a film upon his eyes; but he begs of God to remove it. He is sensible that, through the weakness of his vision, the very light itself will blind him; and therefore he entreats of God to send his Holy Spirit into his soul, to “open the eyes of his understanding,” and to “guide him into all truth.” While “his eye was evil, he was in total darkness;” but having attained “a single eye, his whole body is full of light, Matthew 6:22-23.”

2. A WILL determined to follow the truth as far as it is discovered.

He complains of no doctrine as “an hard saying,” nor of any “commandment as grievous.” When he goes to the Lord for instruction, he says with Paul, “Lord, what will you have me to do?” ‘Only declare to me your blessed will, and I am ready, and determined, through grace, to execute it.’ As to consequences, he will not regard them. “What is duty?” will be his only inquiry. He will expect to have his conduct disapproved by an ignorant ungodly world; but “he confers not with flesh and blood.” It is a settled principle in his mind, “If I please men, I cannot be a servant of Jesus Christ! Galatians 1:10.” He will give his whole soul to God, to “be poured into the mold of the Gospel,” and to be employed in “magnifying the Lord, whether by life or death, Philippians 1:20.”

3. A CONSCIENCE faithfully inspecting the whole conduct, and bringing it to the test of God’s Word.

Conscience in the natural man is partial. Indeed, in multitudes who profess religion, it is far from being a faithful monitor. Conscience will deny in practice what it admits in principle, and allow in ourselves what it condemns in others.

But where the heart is truly upright, conscience will act, not according to any selfish views or principles, but with strict equity, according to the unerring standard of the Gospel. This is essential to real integrity; and, when God has “put truth in our inward parts,” and “renewed a right spirit within us,” such will assuredly be the effects: conscience will be a light within us; it will be like a compass, that will guide us in the darkest night; it will be God’s viceregent in the soul, acquitting or condemning according to truth, even as God himself will do in the day of judgment. It will summon the whole man to give account of himself from day to day; it will cause all the actions, words, and thoughts to pass in review before it. In short, a good conscience will allow no disposition, no habit, no inclination, to exist in the soul—without comparing it with the written word, and having reason to believe that it will be approved of the Lord.

4. A LIFE in habitual accordance with these principles.

After all, “the tree must be known by its fruit.” We can know nothing with certainty respecting the heart, but by the life. God sees it as it is in itself; we can discover it only by its acts.

Behold then the upright man in his daily walk.

See him searching with all humility the Word of truth, and imploring direction from God, that he may understand it aright.

Behold him giving up himself, in body and soul, to the Lord from day to day; and rising, above all earthly considerations, to the contemplation and execution of God’s blessed will.

Behold his searchings of heart also, and holy fear lest any hidden abomination should lurk within him.

Hear him crying to God for his effectual aid, “Search me, O Lord, and know my heart; try me, and know my thoughts; and see if there is any wicked way in me, and lead me in the way everlasting! Psalm 139:23-24.”

Then compare with this, his temper, his spirit, his conduct; and then you will see, though surely with manifold imperfections, “an Israelite indeed, in whom there is no deceit.”

Here is real uprightness of heart. Let us next contemplate,

II. The blessedness that awaits genuine uprightness of heart.

A person possessed of this character will have many afflictions to bear.

We greatly mistake if we think that such a person will be approved of all; or that he will have no trials within his own soul. No, indeed; he will, like Paul himself, have “fightings without and fears within.” As much as such a character is admired in theory, it never is really exhibited before men without exciting great offence. From the days of Abel to the present moment, have “those who were born after the flesh hated and persecuted those who were born after the Spirit;” and for the most part has that been found true, that “the greatest foes have been those of a man’s own household.” If infallible wisdom, unbounded love, and sinless perfection could have obtained an exemption from the common lot, our blessed Lord would have passed without offence; but He, who was the most perfect of the human race, was pursued with more bitter acrimony than any other from the foundation of the world; and if they so hated him, they will hate us also, “if they called the Master of the house Beelzebub, much more will those of his household.”

In his own soul, too, the saint feels much to humble and to try him. He still has a carnal principle within him, and is only renewed in part, “the flesh still lusts against the Spirit, so that he cannot do the things that he would.” The Apostle Paul himself “groaned within himself, being burdened;” and, under a distressing sense of his indwelling corruptions, cried, “O wretched man that I am; who shall deliver me from this body of sin and death?”

It may be, too, that he is assaulted with violent temptations, and that the fiery darts of Satan are permitted to pierce his soul. At such a season as this he may be ready to write bitter things against himself, and to call in question all that he has ever experienced of the grace of God.

But, whatever his trials may be, a happy outcome of them most assuredly awaits him.

“Light and gladness are sown for him;” and, though he may wait long for the harvest, “he shall surely reap, if he faints not.”

There is in the purposes of God a harvest of happiness secured to him. The trials of Joseph appeared, for a season, to defeat all the expectations which his dreams had excited; but they led, all of them in succession, to the accomplishment of his predestined elevation.

Our blessed Lord, if viewed in the garden, on the cross, and in the grave, seemed to have been utterly defeated; but these were the forerunners of his glory. His resurrection soon changed the scene; his ascension speedily followed; and his sending of the Holy Spirit showed, that all which had been ordained respecting him was fulfilled, and that he was invested with all power to save a ruined world.

Thus shall God’s purposes be accomplished in the final salvation of all his people. They may be tried, and sorely too, for a season; but they may adopt the language of the Church of old, under her deepest afflictions, and say, “Do not gloat over me, my enemy! Though I have fallen, I will rise. Though I sit in darkness, the LORD will be my light. Because I have sinned against him, I will bear the LORD’s wrath, until he pleads my case and establishes my right. He will bring me out into the light; I will see his righteousness! Micah 7:8-9.”

In the promises of God, also, is the same blessed issue secured. “If we suffer with Christ, God engages that we shall also reign with him,” and “be glorified together.” “The trial of our faith, from whatever quarter it may come, is precious; yes, more precious than gold itself; because it will be to our praise and honor and glory, as well as to the glory of our Lord and Savior, in the great day of his appearing, 1 Peter 1:7.”

Hear how fully our blessed Lord declared this to his weeping and disconsolate disciples, “I tell you the truth, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy. A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy! John 16:20-22.” So our “weeping may endure for a night; but joy shall most assuredly come in the morning! Psalm 30:5.”

But even in the very experience of the upright is there a pledge of future glory. His tears are the seed of joy; and, “as surely as he goes on his way, bearing this precious seed-basket, so surely shall he come again with joy, bringing his sheaves with him.” See this described, in its process, by Paul, “We glory in tribulation, knowing that tribulation works patience; and patience, experience; and experience, hope; and hope makes not ashamed.”

Here tribulation is the seed;
patience is the blade;
experience is the ear;
hope is the full corn in the ear;
and the completion of that hope is in Heaven, the ingathering of the harvest into the garner.

In truth, “the light and momentary afflictions of the righteous, actually work out for them a far more exceeding and eternal weight of glory!”

Thus is every upright soul rendered conformable to his Divine Master. He first” drinks of the brook along the way, and then, like him, has the happiness to lift up his head Psalm 110:7.”

ADDRESS.

1. Seek genuine integrity.

Integrity is universally held in high estimation; at least, men universally profess so to regard it; and therefore, waving at present all consideration of the peculiarities of religion, I say, seek an honest and an upright heart:

Let your minds be open to the reception of truth.

Let your wills be determined to embrace Scripture truth.

Let conscience act its part, and execute the office of a faithful monitor within you.

Let your lives be regulated altogether by its dictates.

Do not let prejudice or passion or self-interest blind you; let not the whole world cause you to swerve from the path of duty. Be bold for God; and “serve him, without fear, in holiness and righteousness before him all your days.” In a word, “Behave like men,” and “be faithful unto death.” Like Moses, be ready to suffer affliction with the people of God; and in due season you shall, like him, receive an ample recompense of reward!

2. Seek genuine happiness.

This also is an object of universal desire. But be sure to seek it in the way in which alone it can be found. If you “sow iniquity, you can reap nothing but vanity!” If you “sow the wind, you must reap the whirlwind!” God has determined, that “whatever a man sows, that shall he also reap; he who sows to the flesh, shall from the flesh reap corruption; but he who sows to the Spirit, shall from the Spirit reap life everlasting! Galatians 6:7-8.”

It is the harvest which repays the gardener for all his labors. Look to that; and know, that “the sufferings of this present life, however great or numerous they may be, are not worthy to be compared with the glory that shall be revealed in us!”

As for mere appearances of integrity, be not satisfied with them; they must end badly at the last. “Surely you know how it has been from of old, ever since man was placed on the earth, that the mirth of the wicked is brief, the joy of the godless lasts but a moment. Though his pride reaches to the heavens and his head touches the clouds, he will perish forever, like his own dung! Job 20:4-7.” “Seek, then, the honor that comes from God,” and the happiness that will endure. Then, when those who laughed now shall weep, you who wept now shall laugh and sing for joy to all eternity! Luke 6:21; Luke 6:25.

Charles Simeon

Psalm 97:2

“Clouds and thick darkness are round about him; righteousness and judgment are the habitation of his throne!”

The reign of Christ is here spoken of, as a ground of joy to the whole world, “The Lord reigns; let the earth rejoice; let the distant shores be glad.” That Christ is the person to whom the Psalm refers, we are assured on infallible authority; for, in the Epistle to the Hebrews, we are told that the injunction, “Let all God’s angels worship him!” was given by the Father in reference to him, “When He (the Father) brings in the First-begotten into the world, he says, And let all the angels of God worship him. Compare verse 7 with Hebrews 1:6.”

As to the particular advent of our Lord, I conceive that, in the Psalm before us, the period alluded to is that in which our Lord came to conduct the Hebrew nation through the wilderness to the Promised Land. “He came down with thunderings and lightnings, and a thick cloud,” in exact accordance with the description given of him in this Psalm. Compare verses 2-5 with Exodus 19:11; Exodus 19:16.

At the precise period of his incarnation there were no such signs; though at his death and resurrection, which may properly be included in that period, there were similar demonstrations of his Divine Majesty; and at his future advent we are assured he will “come in power and great glory,” such as that with which he was attended at the time of his ascension to the right hand of God, Acts 1:11 with Luke 21:27. But it is not to any one of these periods that I shall confine my attention; because the language of my text is general, and may well be considered as referring to all periods and to all events; for there is no one part of the divine government to which it may not be well applied, every act of it being involved in impenetrable obscurity—yet founded in wisdom, and goodness, and truth, and equity.

In unfolding, then, the truth contained in my text, I will endeavor to illustrate it:

I. Inscrutable depths will be found in the dispensations of God’s providence.

Survey the state of the whole world since the fall of man.

See the state in which every child is born into the world; how “shaped in iniquity,” how altogether unlike to man in his original creation, Psalm 51:5. Ephesians 2:3. See also, as they grow up to maturity and put forth their powers, what wickedness they commit, and what misery they spread around them—none being a greater enemy to man than man himself!

Behold the brute creation; these, though incapable of sin, feel bitterly its penal consequences; and show, beyond a possibility of doubt, that they inherit qualities which they did not originally possess; being hostile to each other, and in many instances the common enemies of man.

The very earth itself also partakes of the curse due to sin; and all the elements are armed against the human race, to inflict on them, as God shall appoint, the destruction they have merited.

I ask then: Are not “clouds and thick darkness round about that God by whose ordinance these things exist? Can anyone give a satisfactory explanation of them all, or even of any one of them? Yet we are sure that “righteousness and judgment are the habitation (the basis) of them all.” For whether we understand his ways or not, “his work is perfect, and all his ways are judgment; a God of truth, and without iniquity; just and right is he, Deuteronomy 32:4.”

Mark also his dealings with individual men.

What an amazing disparity do we find among men!

Some are endued with great mental powers; while others, from their very birth, through a lack of intellectual capacity, are in a state more helpless and degraded than the beasts themselves.

Some possess all the comforts of health; and others protracting a miserable existence, from which, at any moment, death would be a merciful relief!

Some are destitute of the most common necessities of life; while others revel in every species of luxurious abundance!

To what can we trace this vast diversity for, if we attempt to account for it on the common principles of equity, what shall we say? Surely “clouds and darkness are round about it” all; and faith is left to supply the deficiencies of reason. We know that God cannot err, and that “all his ways are both mercy and truth.” His “way, indeed, is in the sea, and his footsteps are not known, Psalm 77:19; but “his righteousness is like the great mountains, though his judgments are a great deep, Psalm 36:6.”

II. Inscrutable depths are also found in the method of God’s grace in salvation.

Here the difficulties are greater still. Consider,

1. The revelation itself.

What a mystery is here! The substitution of God’s coequal, co-eternal Son, in the place of his own sinful and rebellious creatures!” The Holy and the Just One , in the place of the unholy and unjust! 1 Peter 3:18. Or rather, if I might venture to use such an expression, I would almost say, The death of the incarnate God—in the place and for the sake of incarnate devils! You remember what our blessed Lord himself said, even to those who called themselves the Lord’s people, “You are of your father the devil; and the lusts of your father you will do! John 8:44.” Yet for such did Jesus die, even for the chief of sinners. Tell me, Are there not “clouds and darkness” here? Yet I hesitate not to say, that “righteousness” pervades it all; and “judgment,” such as shall finally approve itself to the whole intelligent creation, is the basis of it.

In fact, it is this which, above all other things in the whole universe, displays the righteousness of God, who, by exacting such a sacrifice, then most of all shows himself just, when he justifies those who believe in his dear Son! Romans 3:25-26.

2. The objects selected to enjoy its benefits.

The great mass of mankind, from the Deluge to the time of Abraham, were left in darkness, insomuch that the knowledge of the true God had nearly vanished from the earth. And then was God pleased to fix on Abraham, an idolater in the midst of an idolatrous family and nation, and to reveal his covenant to him. To Isaac also, in preference to Ishmael his elder child; and to Jacob also, in preference to Esau—was it given to be comprehended in this covenant; yes, given while both of them were yet in the womb, and consequently before they had done either good or evil. Let anyone explain this, or account for it in any other way than that suggested by our Lord, “Even so, Father, for so it seemed good in your sight!”

God’s sovereignty in salvation is apparent throughout history, and in our times as well, in choosing the poor, the weak, the vile—in preference, for the most part, to the rich, the great, the moral. For it is found, in ten thousand instances, that “publicans and harlots enter into the kingdom before the subtle and self-righteous Pharisees.” The man who sees no mystery here, only betrays his own ignorance and stupidity. A man with ever so contracted a view of this subject, must of necessity exclaim, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Romans 11:33.”

3. The trials to which the elect are subjected, in their way to Heaven.

One would suppose that God’s chosen people should be freed from:
the persecutions of men,
the assaults of devils,
the temptations of sin, and
from all which might endanger their salvation;
but God sees fit to give both to men and devils a kind of licence to assault his redeemed people; as it is said, “You wrestle not with flesh and blood, but with principalities and powers and spiritual wickedness in high places! Ephesians 6:12.”

One would suppose that those whom he has redeemed with the blood of his only dear Son, should be free from these things; but, on the contrary, he says, “If you are without chastisement, whereof all are partakers, then are you illegitimate, and not sons.”

One would suppose at least, that from their conversion to God they should be freed from the corruptions of their nature and the power of the evil principle within them.

But far different are his dealings with his redeemed people; and through much tribulation he brings every one of them to glory.

In all these things he is “both wise and good;” and, however intricate or circuitous the way may be whereby he leads his people to glory, it will be found at last to have been “the right way! Psalm 107:7;” the right way for their benefit, and the right way also for the honor of his own great name.

III. Let us yet further contemplate the inscrutableness of God’s ways, in the final outcome of all things.

How tremendous will be the difference between the states of different men!

View Heaven and all its glory, and Hell with all its misery; and consider that both the one and the other will be eternal; and then consider how short the period of time is in which any man is preparing for the one or the other of these states; and how small the distance between their real characters, if estimated by the common standard of the world. Above all, contemplate the rich youth, who thought he had fulfilled the whole Law from his earliest youth, cast out; and the dying thief, who spent his whole life, even to his last hour in sin, exalted to glory!

Is there nothing mysterious in this?

Truly, we must acknowledge that these things are utterly pass all human comprehension. We are sure that “the Judge of all will do right,” and that the day of judgment is especially appointed “for the revelation of the righteous judgment of God! Romans 2:5;” but we must wait until he shall be pleased to throw the true light upon his own mysterious ways, and to take the veil from our hearts, that we may be able to comprehend them.

Surely from this subject we may learn:

1. Submission.

Your trials, I will suppose, are great. But are they greater than your desert of punishment? Or do you know all the gracious designs which God has to accomplish by them? “Be still, then, and know that he is God;” and, under the most grievous affliction that can come upon you, learn to say, “It is the Lord; let him do what seems good to him.”

2. Gratitude.

Look back upon the ways of God; and, however you may have been disposed at the time to say, “All these things are against me!” say whether you have not found that he has brought good out of evil, and given you reason to acknowledge, that his judgments were mercies in disguise? Were you left to yourselves, you would choose nothing but what should be pleasing to flesh and blood; but God consults your best interests, and deals with you, not according to your wishes, but according to your necessities.

Be thankful then to him, for having acted towards you as a wise and loving parent, who has withheld nothing that was good for you; and if at any time he has inflicted chastisement upon you, he “has done it for your profit, that you might be partaken of his holiness,” and be rendered fit for his glory.

3. Trust.

You know not what is before you; but you know that you are in God’s hands, and that “not a hair can fall from your head” but by his special appointment. Look then to him, to order everything for you; and if you understand not his dealings with you, be content to say, ‘What I know not now, I shall know hereafter.’ Never for a moment doubt his power or grace. He has promised to “make all things work together for your good;” and therefore, under the darkest dispensation, assure yourselves that “He is doing all things well;” and determine, through grace, to say with Job, “Though he slays me—yet will I trust in him!”

“Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” Romans 11:33

Charles Simeon

Psalm 96:9

“O worship the Lord in the beauty of holiness!”

The calling of the Gentiles was a very favorite subject with the sweet singer of Israel. It is almost always blended with his sweetest strains. If at any time his soul is inflamed with more than ordinary devotion, it expands itself immediately to the remotest corners of the earth, and anticipates the period when the whole world shall enjoy the privileges which were then confined within the narrow limits of the Jewish nation. Yes rather, when the richer blessings of Messiah’s reign should be diffused with equal liberality over the face of the whole earth.

The Psalm before us had a special reference to the Messiah. It speaks of “a new song” that was to be sung; a song unknown to Moses, who celebrated only a temporal deliverance; and it was to be sung by “the whole earth,” because it was to be commemorative of a spiritual and eternal redemption, wrought out by the Messiah for man.

Let us read a part of this sublime composition, “O sing unto the Lord a new song! sing unto the Lord all the whole earth. Sing unto the Lord; bless his name; show forth his salvation from day to day. Declare his glory among the Heathen, his wonders among all people. Give unto the Lord, O kindreds of the people, give unto the Lord glory and strength. O worship the Lord in the beauty of holiness! fear before him, all the earth. Say among the Heathen that the Lord reigns! verses 1-3, 7, 9, 10.” That it is of the Messiah’s advent and reign that he here speaks, is evident; because he refers, not to anything past, but to events yet future, “Let the heavens rejoice, and let the earth be glad; let the sea roar, and the fullness thereof; let the field be joyful, and all that is therein; then shall all the trees of the forest rejoice before the Lord; for He comes; for he comes to judge (to rule) the earth; he shall judge the world with righteousness, and the people with his truth! verses 11-13.”

This Psalm, together with a part of the 105th, was used by David, when he carried up the ark to Mount Zion, to place it in the Tabernacle, 1 Chronicles 16:7-33; and well was it adapted to that occasion; because the ark was a very eminent type of that adorable “Word, who in due time became flesh, and dwelt among us, John 1:14.” Then, even at the hour when we might have supposed that the interests of his own subjects would have an exclusive possession of his mind, did David contemplate the welfare of the Gentiles, and call on them to “worship the Lord in the beauty of holiness, 1 Chronicles 16:29.”

We shall consider these words as containing:

I. An invitation to the whole Gentile world.

By “the beauty of holiness,” I understand the Sanctuary of the Lord.

As the tabernacle and all its furniture were of the most costly materials and the most exquisite workmanship, so was the temple and all that it contained; and especially everything connected with the holy of holies. But though in this respect it exceeded everything upon earth in “beauty,” there was a far higher reason for its being called by this peculiar name; it was the immediate residence of God, who dwelt there in a bright cloud, the Shechinah, the visible symbol of his presence. The Heaven of heavens was not more holy than that sacred chamber, nor more beauteous; and therefore it might well be called, not beautiful, but “beauty;” not holy, but “holiness” in the abstract, or more forcibly still, “The beauty of holiness,” in comparison with which there was nothing beautiful or holy upon the face of the whole earth.

There David invites the whole Gentile world to come, and “worship the Lord,” the Creator, the Governor, the Savior of the world.

By the Law of Moses, it was forbidden them to enter into any part of the sanctuary. For them an outer court was provided, beyond which they were forbidden, on pain of death, to proceed. But, through the coming of the Messiah, “the partition-wall was to be broken down;” and all, both Jews and Gentiles, were to be incorporated into one body, and to be made partakers of the same privileges, Ephesians 2:14-16. Even the veil of the temple itself was to be rent in twain, Matthew 27:51, and “a new and living way be opened” for every man, Hebrews 10:19-22, to approach for himself the very mercy-seat of the Most High, and to offer there his sacrifices of prayer and praise, and his incense of fervent intercession.

To this does David here invite the Gentile world. Not David himself would have dared to enter into the sanctuary which was then standing; into “the holy place of the tabernacle of the Most High” it would have been at the peril of his life to enter; but he foresaw, that that servile dispensation was in due time to pass away; and that God would then hold out to every man, whether Jew or Gentile, whether bond or free, the golden scepter of his grace, with free permission to make known to him his every request, even to the half, or to the whole, of his kingdom. To the Gentiles therefore he calls, to “turn from their idols to serve the living God,” and to “glorify God with their bodies and their spirits, which are his.”

Let us next consider the words as,

II. A special call to us.

“The beauty of holiness” is yet standing.

The tabernacle and the temple are indeed long since swept away; nor is there in existence a vessel that belonged to either. But, if the symbol of God’s presence is removed, is God himself therefore gone? No; he is here, in this very place, as truly as ever he was in his sanctuary of old. He has said, “Where two or three are gathered together in my name, there am I in the midst of them.” “Lo, I am with you always, even to the end of the world.”

And have we not also a sacrifice with which we may approach him? Yes, we have a sacrifice of infinitely greater value than all the cattle on a thousand hills. “The sacrifice of his dear Son is to him of a sweet-smelling savor;” and the merit of that, every one of us may plead, and plead too with an infallible certainty of acceptance.

What was there in the temple of old which we do not possess? Not anything; not anything which we do not possess to infinitely greater advantage. The Jews had the shadow; we have the substance; and what we enjoy as far excels in beauty and in holiness all that they possessed, as a living body excels a reflection of it in a looking-glass.

Let me, then, call you, as David does, to “worship the Lord in the beauty of holiness”.

“Give unto the Lord the glory due unto his name; bring an offering; come into his courts, verse 8;” and take care that your worship be such as befits his sanctuary. Let a holy reverential awe fill your souls, whenever you draw near to God. Let your confessions be humble; your supplications, fervent; your thanksgivings, devout. Have a special view to the Lord Jesus Christ throughout the whole of the service; and do not think to offer anything to God, or to receive anything from God, but through him, as your all-prevailing Friend and Mediator.

Whether you approach God in your closet, or in the public assembly, watch over your spirit in relation to these things, and presume not to offer unto God the sacrifice of fools. Do not let the consideration of your natural distance from God discourage you.

Remember that the invitation is given to the remotest Gentiles, who are bowing down to the works of their own hands, which can never profit or deliver. To you, therefore, whatever your state is, is the invitation sent; and we are authorised, by God himself, to declare, that of those who come to him in his Son’s name, “not so much as one shall ever be cast out.”

ADDRESS.

1. Make a due improvement of your own privileges.

You cannot but see how highly David and his people were privileged above the benighted heathen; yet were their blessings but a faint shadow of yours; so much more distinct is your knowledge of God, and so much nearer is your access to him. Not any but the High Priest could enter into the Holy of Holies; and he only on one day in the year. But of you, every individual may go to the very throne of the Divine Majesty, and that too every day and every hour of your lives. You are “a kingdom of priests,” and may take the blood of your great sacrifice, and sprinkle it with acceptance on the Mercy-seat of your God. O that you might learn to estimate aright your high privilege, and improve it daily to the everlasting benefit of your souls!

2. Endeavor to extend these privileges to the whole world.

We should not be content to serve our God alone; we should wish him to be honored and enjoyed by every man; and to advance his glory in the world should be an object of our most unwearied attention. Happily for us, there are Societies that have embarked in this blessed work, and through which every individual may contribute to the enlargement of the Redeemer’s kingdom. And view the field, how extended it is! “The field is the world.” Arise, my brethren, to the work that is before you; and if you cannot effect all that you could wish, let it at least be said of you by the heart-searching God, “They have done what they could!”

Charles Simeon

Psalm 96:1-3

“Sing to the LORD a new song; sing to the LORD, all the earth. Sing to the LORD, praise his name; proclaim his salvation day after day. Declare his glory among the nations, his marvelous deeds among all peoples!”

To anyone who looks even in the most superficial manner into the Holy Scriptures, there must appear a very wide difference between the experience of the saints recorded there, and that which is found among people reputed saints in the present day. The Savior himself is not so much the object of holy glorying, as he was among some, who looked forward to him at the distance of a thousand years. Nor are the same elevated affections towards him brought into exercise, as were displayed by them. A man who should now exclaim, as David did, “Sing to the LORD a new song; sing to the LORD, all the earth. Sing to the LORD, praise his name; proclaim his salvation day after day. Declare his glory among the nations, his marvelous deeds among all peoples!” He, I say, would be accounted an enthusiast at least; and it would be well if he were not characterized by a yet harsher term.

But religion is, or ought to be, the same in all ages; except indeed that our views of Christ should be more elevated, and our delight in him be more ardent, in proportion as our means of knowing him are more ample, and our motives to love him are more enlarged.

The Psalm before us undoubtedly refers to Jesus; for it speaks expressly of the publication of his Gospel to the Gentile world. It is indeed only a part of a Psalm written originally by David at the time of his bringing up the ark to Mount Zion from the house of Obed-edom, 1 Chronicles 16:7-36; and this part was selected afterwards for the constant use of the Church, as being calculated to keep up in the minds of men an expectation of the Messiah, and to prepare their hearts for the reception of him.

In discoursing on that portion of it which we have read, we shall,

I. Point out your duty to the Lord Jesus Christ.

In speaking to people who profess to derive all their hopes of salvation from the Lord Jesus, methinks it is scarcely necessary to say that:

1. We should praise him ourselves.

We should not be content merely to acknowledge him in words; we should feel towards him in deed, as our “All in all! 1 John 3:18.” These feelings we should express in songs of praise; or if we are silent as to our voice, we should at least “make melody to him in our hearts;” “blessing” and adoring him from our inmost souls!

We should sing to him “a new song.” It was so called by David, because it was a song that was to be sung especially at the introduction of the Christian dispensation, the events predicted and shadowed forth being then fulfilled. But it is still a new song to all who sing it; because in their unconverted state they have no disposition, no ability to sing it, “they cannot, in that sense, say that Jesus is the Lord, but by the Holy Spirit, 1 Corinthians 12:3.” Moreover, it will to all eternity continue new; fresh discoveries of his glory being ever manifested to the soul, and fresh energies supplied for the celebration of his praise. Hence in Heaven itself, the songs of all the glorified saints are thus designated, “they sing unto the Lord a new song! Revelation 5:9; Revelation 14:3.” Thus “from day to day” our harps should be tuned afresh, and our praises ascend to Heaven with every breath we draw.

2. We should make him known to others.

Who that had ever tasted of the blessings of salvation would “eat his morsel alone?” Who would not wish all the world to partake with him? Yes surely, we should declare his glory among the heathen, and his wonders among all people.”

O what “wonders” of love and mercy have we to proclaim! Who can reflect on the person of our “Emmanuel, who is God with us,” leaving the bosom of his Father, taking our nature, bearing our sins, and effecting by his obedience unto death our reconciliation with God. Who, I say, can reflect on this, and not desire to make it known to all the sinners of mankind? In a word, who can have beheld “the glory of God shining in the face of Jesus Christ,” and not desire to reflect the light of it on all who are sitting in darkness and the shadow of death? This is undoubtedly our duty; we are not to put our light under a basket, but to set it on a lampstand that all the world, if possible, may see the light.

This then being our duty to the Lord Jesus Christ, we will proceed to,

II. Call you to the performance of it.

1. Consider your obligations to the Lord Jesus Christ.

How inconceivably great are our obligations to the Lord Jesus! If we attempt to estimate them, where shall we begin? Or, having begun, where shall we end? If you have not yet experienced his converting grace, the very provision of a salvation for you, a salvation so dearly bought, and so freely offered, demands from you every tribute of love and gratitude that you can ever pay.

But if you have reason to think yourselves partakers of this salvation, and are enabled with appropriating faith to say, “He has loved me, and given himself for me!” then there should be no bounds to your zeal and diligence in his service. Time, talents, property, yes life itself, should be esteemed by you as of no value, any farther than they may enable you to glorify his name.

Enter then minutely into the consideration of this subject, and say, Whether, “if you hold your peace, the very stones will not cry out against you?”

2. Consider the necessities of the heathen world.

The whole Scriptures speak of the heathen as perishing for lack of knowledge; and are under a sentence of guilt and condemnation!

Can we then know the remedy which God has provided for them, and not feel ourselves bound to reveal it to them, and to labor, as far as possible, to extend to them its saving benefits?

Can we reflect on the unhappy state of the Jews, and not pity them; blinded as they are by prejudice, and bent as they are on their own destruction?

Can we look on all the different classes of the Gentile world, and see what penances they endure to pacify the supposed wrath of their senseless idols, and not feel a desire to proclaim to them the glad tidings of the Gospel?

If it would be our duty to stretch out our hand to one sinking in the waters, and to rescue him from perishing, much more is it our duty to exert ourselves to the utmost of our power for the preservation of a ruined world.

ADDRESS.

1. Those who are lukewarm in the cause of Christ.

Many are so afraid of being accused of wild enthusiasm, that they banish from their minds all that may subject them to such an imputation. Hence, while they are correct and accurate in their principles, they are grievously defective in the sublimer parts of practical religion. They have a form of godliness, but no experience of its power. But let such people know that the Lord Jesus Christ is more displeased with the lukewarmness of those who profess themselves to be his friends, than he is with the neglect of his avowed enemies! Revelation 3:15-16. If from our inmost souls we love him not, he denounces a solemn curse against us, 1 Corinthians 16:22; and if we serve him not with the talents entrusted to our care, he will require them at our hands, and punish us severely for our abuse of them! Matthew 26:20.

2. Those who are active in his service.

God forbid that we should ever speak a word to discourage activity in the service of our Lord. But it is certain that many are diligent in doing what they suppose to be his will, who yet are far from cultivating that spirit which he will approve. Pride, ostentation, and a variety of other corrupt motives—may stimulate men to exertion; while humility and modesty, and all the lovelier graces of the Spirit, are lacking in them. See to it then, that your love and zeal be duly tempered with humility and godly fear. At the same time, take care that you do not become weary in well-doing. Be on your guard that your love to the Savior languish not, and that your endeavors to convert others to the knowledge of him be not relaxed.

Try among your family, friends and neighbors to interest them in his salvation. Then extend your efforts to all, whether Jews or Gentiles; and “count not even life itself dear to you,” if that you may but glorify him, and save the souls of your perishing fellow-creatures!

Charles Simeon

Psalm 95:6-11

“Come, let us bow down in worship, let us kneel before the LORD our Maker; for he is our God and we are the people of his pasture, the flock under his care. Today, if you hear his voice, do not harden your hearts as you did at Meribah, as you did that day at Massah in the desert, where your fathers tested and tried me, though they had seen what I did. For forty years I was angry with that generation; I said, “They are a people whose hearts go astray, and they have not known my ways.” So I declared on oath in my anger, “They shall never enter my rest.”

In the former part of this Psalm, the Jewish people, for whom it was composed, mutually exhorted each other; in the latter part, God himself is the speaker; and the manner in which this latter part is cited in the Epistle to the Hebrews, shows that the whole Psalm is as proper for the use of the Christian, as it was of the Jewish, Church.

The peculiar circumstance of its consisting of a mutual exhortation is there expressly noticed; and noticed with particular approbation, “Exhort one another daily, while it is called Today! Hebrews 3:13.” This hint, the compilers of our Liturgy attended to, when they appointed this Psalm to be read constantly in the Morning Service, as introductory to the other Psalms that should come in rotation; and, as being so appointed, it deserves from us a more than ordinary attention.

In discoursing upon it, we shall notice:

I. The exhortation.

The proper object of our worship is here described. As addressed to the Jews, the terms here used would fix their attention on Jehovah, as contra-distinguished from all false gods; but, as addressed to Christians, they lead our minds to the Lord Jesus Christ, who is “God with us,” even “God over all, blessed for evermore!”

He is our Maker; for “by him were all things created, both which are in Heaven and in earth, John 1:3.” He is “the good Shepherd, who laid down his life for his sheep,” and who watches over them, and preserves them day and night, John 10:11. Hebrews 13:20. Ezekiel 34:11-16. Him then we must worship with all humility of mind, “bowing down, and kneeling before him.” At his hands must we seek for mercy, even through his sin-atoning sacrifice; and from him, as our living Head, must we look for all necessary supplies of grace and peace.

O come, let us thus approach him! Let us do it not merely in the public services of our Church, but in our secret chambers; and not occasionally only, but constantly; having all our dependence upon him, and all our expectations from him.

That this exhortation may not be in vain, we entreat you to consider,

II. The warning with which it is enforced.

The Jews who, in the wilderness, disobeyed the heavenly call, were never allowed to enter into the land of Canaan. In the judgments inflicted upon them, they are held forth as a warning to us, 1 Corinthians 10:1-11.

Like them, we have seen all the wonders of God’s love, in delivering us from a far greater than Egyptian bondage.

Like them, we have had spiritual food administered to us in rich abundance in the Gospel of Christ.

And if, like them, we harden our hearts, and rebel against our God—like them, we must be excluded from the heavenly Canaan. They by their obstinacy provoked God to exclude them with an oath. O that we may never provoke him to “swear that we also shall never enter into his rest!”

That we are in danger of bringing this awful judgment on ourselves is evident from the intimation given us by the Apostle Jude, verse 5, and yet more plainly from the warnings which Paul founds on this very passage, Hebrews 3:7-19; Hebrews 4:1. Let us then “hear the voice” of our good Shepherd, before it is too late. Let us “grieve him” no longer; but let us turn to him with our whole hearts. Caleb and Joshua were admitted into Canaan, because “they followed the Lord fully;” let us follow him fully, and we shall certainly attain the promised rest.

After the example of Paul, we would caution you with all earnestness against:

1. Unbelief.

The Jews believed neither the promises nor the threatenings of God, and therefore they perished! Let us beware lest we fall after the same example of unbelief! Hebrews 4:12. If we will not believe that we stand in need of mercy to the extent that God has declared, or that the service of God is so reasonable and blessed as he has represented it to be, or that the judgments of God shall infallibly come on all who refuse to serve him—then there is no hope; we must perish, notwithstanding all the offers of mercy that are sent to us; for “the Word preached cannot profit us, if it is not mixed with faith in those who hear it, Hebrews 4:2.”

2. Hardness of heart.

As Israel hardened themselves against God when his messages were sent them by Moses, so do many now harden themselves against the Word preached by the ministers of Christ. They “puff at” all the judgments denounced against them, Psalm 10:4-5. But “who ever hardened himself against God, and prospered?” O! “will your hearts be stout in the day that he shall deal with you? Can you thunder with a voice like his?” Be persuaded; humble yourselves before him, yes, “bow down and kneel before him,” and never cease to cry for mercy, until he has turned away his anger, and spoken peace to your souls!

3. Delay.

“Today,” says the Psalmist.

“Today, while it is called Today,” says Paul.

“Today,” I would say. Yes, brethren, “today” “harden not your hearts;” for you know not what a day may bring forth. Before another day, you may be taken into the eternal world; or, if not, you may provoke God to swear in his wrath, that you shall never enter into his rest; and then your remaining days will answer no other end, than to fill up the measure of your iniquities!

But surely you have grieved him long enough already; some of you twenty, some thirty, some perhaps even “forty years.” Let there be an end of this rebellion against your Maker and your Redeemer; and let this day, which is with him the day of grace, be to you “the day of salvation.”

Charles Simeon

Psalm 94:19

“In the multitude of my thoughts within me, your comforts delight my soul.”

To judge of the efficacy of Divine grace, we should see it in actual exercise, and under circumstances calculated to display its power. The writer of this Psalm, whoever he was, (for respecting the author or the occasion of it we have no certain information,) was sorely oppressed under the sanction and authority of legal enactments. But he committed his cause to God; and warned his oppressors that they should give an account of their conduct before another tribunal, where their atheistical impiety would receive its just recompense, verses 5-10, 20-23.

At the same time, he declared that he had heartfelt consolations, of which it was not in their power to deprive him; for that “in the multitude of his thoughts, which their cruelty excited within him, God’s comforts delighted his soul.”

In these words we see,

I. The fluctuations of mind to which the saints are exposed.

When men become saints, they still have the common sensibilities of men, and consequently are exposed to great fluctuations of mind:

1. In reference to their temporal concerns.

As members of society, they must be engaged in earthly occupations of some kind; and must depend, not on themselves only, but on others also, for their prosperity in the world. The misfortunes of others may involve them; and, without any fault of their own, they may be drawn into circumstances of most painful embarrassment. In such a predicament, it would ill befit them to be careless and unconcerned. They must of necessity have many thoughts, how to extricate themselves from their trouble, and to maintain their good character before men.

In a domestic relation, too, the saint cannot be insensible to the welfare of his wife and children; their health, their honor, their happiness, must of necessity occupy a deep interest in his mind, and be sources of much concern within him. Religion is not intended to destroy these feelings, but only to regulate them, and to render them subservient to his spiritual welfare.

2. In reference to the concerns of their souls.

The very intent of piety is, to make everything that relates to eternity interesting to the soul. Now the saint, in this present state of warfare, cannot always preserve the same state of sublime and spiritual affection; there will be seasons of comparative darkness and deadness, and seasons too of temptation, when Satan has gained some advantage over him.

Now, such ought to be seasons of deeper humiliation to the soul; and, together with contrition, there will often arise doubts and fears, which will fill the soul with most distressing perplexity. David himself sometimes had his fears, lest God should have cast him off forever, Psalm 77:7-10; and similar apprehensions are experienced by the Lord’s people, in every age and in every place.

But in the example before us we see,

II. The consolations which God administers to them in their troubles.

Truly they have comforts which the world knows nothing of:

1. They have for their refreshment and delight, the comforts of God’s Word.

The Scriptures are a “well of salvation, from whence they draw water with joy.” In them they behold the character of God, exhibited as it were at full length, in all the dispensations of his providence and grace.

There they see how God has dealt with his people in every age, ordering everything according to the counsels of his unerring wisdom, and overruling everything for their eternal good.

There they behold him as a refiner, regulating the furnace into which he puts his vessels; and watching the process, in order to bring them forth in due season, fit for the master’s use!

There they see the “covenant ordered in all things and sure 2 Samuel 23:5.”

There they find promises without number, exactly suited to their state. These are as marrow and fatness to their souls; and, nourished by these, they not only bear with patience, but glory and exult in all their trials. Encouraged by these promises, they are content to go into the furnace, assured that they shall come forth, at last, purified as gold.

2. They have for their refreshment and delight, the comforts of the Spirit.

Afflictions are seasons when God for the most part manifests himself to the souls of his people. The Son of man then walks most visibly with them, when they are put into the furnace for his sake. In the mount of difficulty and trial, he will be seen. In his people’s extremity he grants to them his richest communications, imparting to them his Holy Spirit, as a Comforter, to witness their adoption into his family, and to seal them unto the day of redemption. Yes, so abundantly does he sometimes “shed abroad his love in their hearts,” that they are fearful of losing their trials, lest they should lose at the same time their consolations also.

Such were the comforts administered to the Apostle Paul, 2 Corinthians 1:5; and such shall be the portion of all who take the Lord for their God.

Application:

1. How highly the saint is favored above all other people upon earth!

What source of comfort can the worldling find in his trials? The whole creation is to him but “a broken cistern that can hold no water.” It is the saint alone that has a never-failing source of joy and bliss!

2. How desirable it is to acquaint ourselves with God!

It is in God, as reconciled to us in Christ Jesus, that this blessedness is to be found. To those who seek him not in Christ Jesus, God himself is only “a consuming fire;” but to his believing people he is “a very present help,” and “an eternal great reward!”

Charles Simeon

Psalm 92:12-15

“The righteous will flourish like a palm tree, they will grow like a cedar of Lebanon; planted in the house of the LORD, they will flourish in the courts of our God. They will still bear fruit in old age, they will stay fresh and green, proclaiming, “The LORD is upright; he is my Rock, and there is no wickedness in him.”

Well may we be filled with gratitude, while we contemplate the wonders of creation and of providence, verses 1-5; but deeper far are the wonders of redeeming love, secured as they are to the saints by the immutable attributes of God. “A brutish man, indeed, knows them not; nor does a fool understand them, verse 6,” but those who “are anointed with that heavenly unction which teaches them all things, 1 John 2:20; 1 John 2:27,” have an insight into them, and can attest the truth of the assertions of the Psalmist, while he declares,

I. The privileges of the righteous.

“The righteous” are indeed highly favored of the Lord. To them, amidst innumerable other blessings are secured,

1. Stability.

“The palm-tree and the cedar” are trees of most majestic growth; the one retaining its foliage all the year, and the other pre-eminent in respect of strength and durability. And like these shall the righteous “flourish;” nothing shall despoil them of their beauty, nothing shall subvert their souls; They may indeed be assailed with many storms and tempests; but they shall not be cast down; or, if cast down, shall not be destroyed, Job 5:19. Psalm 34:19. 2 Corinthians 4:8-10. Being once “planted in the house of the Lord, they shall flourish in the courts of our God,” never withering for lack of nourishment, Psalm 1:3 and Jeremiah 17:8, nor ever decaying by the lapse of years Isaiah 65:22.

2. Fruitfulness.

The Gospel, wherever it comes, brings forth fruit, Colossians 1:6; and all who receive it aright become “fat and flourishing,” “being filled with the fruits of righteousness, which are by Jesus Christ to the glory and praise of God, Philippians 1:11. For every season in the year they have appropriate fruit Ezekiel 47:12; and even to “old age,” when other trees decay, these retain their vigor and fertility.

There may, indeed, be a difference in the fruits produced by them at the different periods of life; that of youth being more beauteous to the eye; and that of old age, more pleasant to the taste, as savoring less of crudity, and as being more richly flavored through the influence of many ripening suns.

“The fruits of the Spirit,” indeed, are seen in both, Galatians 5:22-23; but in one, the fruit of activity and zeal; and in the other, a patient waiting for the coming of their Lord, 1 Corinthians 1:7. To the last hour of their existence they shall bring forth fruit unto God, Hosea 14:5-7, and God shall be “glorified in them, Isaiah 61:3.” Never shall their leaf wither or their fruit fail, until they are transplanted to the Paradise above!

The confidence with which David announces to the righteous their privileges, will lead us to consider,

II. Their security for the enjoyment of their privileges.

God has solemnly engaged to confer these blessings upon them.

From all eternity did he enter into covenant with his dear Son, that “if he would make his soul an offering for sin, he would see a seed, who should prolong their days; and the pleasure of the Lord should prosper in his hand, Isaiah 53:10.” The terms being accepted by the Lord Jesus, a people were “given to him;” with an assurance that not one of them should ever be lost, John 17:2; John 17:6; John 17:9-12; John 17:24. Accordingly, we find innumerable promises made to them, that “God will keep their feet, 1 Samuel 2:9,” and carry on his work in their hearts, Philippians 1:6, and “preserve them blameless unto his heavenly kingdom, 1 Corinthians 1:8. 1 Thessalonians 5:23.”

From respect to these engagements, he will assuredly fulfill his Word.

Not one jot or tittle of his Word shall fail Isaiah 54:9-10. His children may, indeed, by their transgressions, call forth some tokens of his displeasure; yet, though he visits their transgression with the rod, and their iniquity with stripes, his loving-kindness will he not utterly take from them, nor allow his faithfulness to fail. His covenant will he not break, nor alter the thing that is gone out of his lips; for once he has sworn by his holiness, that he will not lie unto David, Psalm 89:30-35. Having thus pledged his truth and faithfulness in their behalf, 1 Thessalonians 5:24, and engaged never to leave them until he has accomplished in them and for them all that he has promised, Hebrews 13:5-6, he considers his own honor as involved in their happiness, Ezekiel 39:25; and would account himself “unrighteous,” if he left so much as one of them to perish! Hebrews 6:10. But “he cannot lie, Titus 1:2;” and, therefore, all who have fled for refuge to lay hold on the hope set before them, may have the most abundant consolation, Hebrews 6:17-18,” in an assured expectation that “he will perfect that which concerns them, Psalm 138:8,” and “keep them, by his own power, unto everlasting salvation! 1 Peter 1:5.”

As comforting as this Scripture is, it needs to be very carefully guarded from abuse. Permit me, then, to address myself,

1. To those who are indulging in undue and carnal security.

Is there anyone that will dare to say, ‘I cannot fall; or, if I fall, I cannot but rise again; for, if God were to leave me to perish, he would be unfaithful and unjust?’

I must reply to such a one, ‘You are on the very border and precipice of Hell!’ Who are you, that you should not fall, when David, and Solomon, and Peter fell? Or, who are you, that you must be raised again—when Demas, as far as we know, fell forever?

Have you been up to Heaven, and seen your name written in the Book of Life?

Have you inspected that covenant which was made between the Father and the Son, and seen that you were among the number of those who were given to Christ before the foundation of the world? “The Lord knows those who are his;” but who besides him possesses that knowledge? What do you know, except as far as causes can be discerned by their effects? You have experienced what appears to be a work of grace in your soul. Be thankful; but be not over confident. Thousands have deceived themselves; and you may have done the same.

Could it be infallibly ascertained that you were given to Christ before the foundation of the world, and, in consequence of God’s engagement with him, were effectually called to a state of union with him—then we will acknowledge that none should ever pluck you out of the Father’s hands, John 10:27-29; for “his gifts and calling are without repentance, Romans 11:29.” But, as this can never be ascertained but by a special revelation from God, I must say to you, and would say, if you were the most eminent Christian upon earth, “Do not be high-minded, but fear, Romans 11:20.” It is certain that multitudes of most distinguished professors have apostatized from their faith; and such may be your end; yes, and will, if your confidence be so daring and presumptuous; and, if this should be your unhappy fate, we shall not for one moment question the fidelity of God; but shall say of you, as John did of the apostates in his day, “They went out from us; but they were not of us; for if they had been of us, they would no doubt have continued with us; but they went out, that they might be made manifest that they were not all of us, 1 John 2:19.”

2. To those who have actually backslidden from God.

Are there none of this character among us? Would to God there were not! But look back, I beg you, and see whether it is still with you as it was in “the day of your espousals, Jeremiah 2:2.” Have none of you “left your first love, Revelation 2:4.”

Time was, perhaps, when the concerns of your souls were of such importance in your eyes, that you thought you could never do enough to promote their eternal interests. The Word of God and prayer were then, as it were, your daily food; you walked with God all the day long. To maintain communion with him was your highest delight; you dreaded everything that might draw you from him; your bodies and souls were, like living sacrifices, offered to him daily upon his altar.

But how is it with you now? Perhaps at this time any formal service will suffice to satisfy the conscience; the duties of the closet are become irksome to you; the world has regained an ascendant over your minds; and evil tempers, which once appeared subdued and mortified, display themselves on every occasion, to the destruction of your own peace, and to the annoyance of all around you.

Ah! think what dishonor you do to God, and what cause of triumph you give to his enemies. Through your misconduct, “the way of truth is evil spoken of,” and “the very name of God is blasphemed.” But His word is true, whether men stumble over it or not; and, whatever a profane world may imagine, “He is a Rock; and there is no unrighteousness in him.”

But do not delude yourselves with notions about electing love, or God’s faithfulness to his promises. The only promises in which you have any part, are those which are made to weeping penitents, “Repent, then, without delay, and do your first works, Revelation 2:5;” else “you shall be filled with your own ways, Proverbs 14:14,” and reap forever the bitter fruit of your own devices, Proverbs 1:31; Proverbs 22:8.

2. To those who are holding on in the narrow way.

You are living witnesses for God, that he is both merciful and “upright.” You know why it is that you have been preserved. You know that you would have fallen, even as others, if he had not upheld you in his everlasting arms! Give Him the glory, then; and cast yourselves altogether upon him. Beg of him to water your roots, and to make you “fruitful in every good work.” Entreat him, not only “not to turn away from you, but to put his fear in your hearts, that you may never depart from him! Jeremiah 32:40.” So may you look forward to all the occurrences of life with a joyful hope, that you shall be preserved even to the end, and be “more than conquerors through Him who loved you, Romans 8:35-39.”

The proper medium to be observed, is that between presumptuous hope and servile fear. A filial confidence is your high privilege; and you may go forward with joy, knowing in whom you have believed, that He is both able and willing to keep that which you have committed to him! 2 Timothy 1:12,” and that he will be eternally glorified in the salvation of your souls!

Charles Simeon

Psalm 92:4-5

“For you make me glad by your deeds, O LORD; I sing for joy at the works of your hands. How great are your works, O LORD, how profound your thoughts!”

To man, in this valley of tears, God has opened many sources of happiness; many in his fellowship with his fellow-man, but more and greater in communion with his God. In truth, if it is not his own fault, he may have in a measure the felicity of the Paradisiacal state restored to him; for though, through the weakness of the flesh, “he is in heaviness through manifold temptations,” he has a God to go unto, a God ever at hand, in whom it is his privilege always to rejoice, “Rejoice in the Lord always,” says the Apostle; and “again,” he adds, “Rejoice.”

The frame of David’s mind, in the Psalm before us, (for we can scarcely doubt but that the composition was his,) being that which we should cultivate, we will consider,

I. The works which he contemplated.

It is probable that the writer of this Psalm had primarily in his view the wonders of creation; because the Psalm was written for the Sabbath-day See the title to the Psalm, which was instituted to commemorate God’s rest from his creating work. Yet, in the body of the Psalm, much is spoken respecting the dispensations of God in his providence; and David, whom I consider as the author of it, had experienced the most wonderful interpositions in his behalf; so that, among all the children of men, there was not one who had more cause than he to sing of “the loving-kindness and the faithfulness of Jehovah;” of his “loving-kindness,” in selecting him to such high destinies; and his “faithfulness,” in accomplishing to him his promises in their full extent. But the language of my text necessarily leads our minds to that greatest and most stupendous of all God’s works, the work of Redemption.

This may be treated either in reference to Redemption generally, as wrought out for us by the incarnation, and death, and resurrection, and ascension of the Lord Jesus Christ; or with a special reference to anyone of these topics which may be suited to a particular season. But, in whatever way it is treated, the greatness of the work must be the point chiefly insisted on.

II. His experience in the contemplation of them.

He was filled,

1. With triumphant joy.

It is not possible to view these wonders of Redeeming Love, and not feel the reasonableness of that command, “Rejoice in the Lord always; and again I say, Rejoice Philippians 4:4.” Well does the Psalmist say, “It is a good thing to give thanks unto the Lord.” It is indeed good, at all times verse 2, and in every possible way verse 3. In this holy exercise should every faculty of our souls be engaged Psalm 103:1.

2. With adoring gratitude.

This, after all, is the fittest expression of our joy. The wonders of God’s love are so stupendous, that all attempts to celebrate them aright must fail; and silence, the profoundest silence, on such a subject, if proceeding from an overwhelming sense of it, may justly be accounted the sublimest eloquence. The Psalmist’s experience was of this kind verse 5,; as were Paul’s also, when he exclaimed, “O the depth Romans 11:33.”

ADDRESS.

1. Those who are strangers to this frame.

Alas! how little is this state of mind experienced by the generality of Christians! and in what humiliating terms is their insensibility described in the words following my text! I would not speak offensively, or wound the feelings of any; but I would ask you, whether David speaks too strongly, when he characterizes such people as “brutish and fools verse 6. You well know that the prophets often speak the same language Isaiah 1:3 and Jeremiah 8:7; and I beg you to repent of your insensibility, that these characters may no longer attach to you.

2. Those who aspire after it.

Let your thoughts soar to high and heavenly things; and especially let them be occupied on the works of God, and on his perfections as displayed in the great mystery of Redemption. Surely you shall not long meditate on these things in vain. Your God will cause you to “triumph in Christ Jesus.” But never rest, until you have those overwhelming views of Christ which characterize the worship of Heaven. The glorified saints and angels all fall upon their faces before the throne; seek you the same frame of mind with them; and soon you shall join with them in everlasting hallelujahs to God and to the Lamb.

Charles Simeon

Psalm 91:14-16

“Because he loves me,” says the LORD, “I will rescue him; I will protect him, for he acknowledges my name. He will call upon me, and I will answer him; I will be with him in trouble, I will deliver him and honor him. With long life will I satisfy him and show him my salvation.”

The Scriptures are the charter of the Christian’s privileges. They contain the most minute and accurate description of his character, and set forth, in all the variety of expression that language can afford, the blessings he enjoys.

The declarations concerning him in this Psalm may certainly be interpreted as relating to the Messiah, because when a passage out of it was applied to Christ, he did not deny its reference to himself, but showed with what limitations the passage was to be understood. Compare verse 11, 12 with Matthew 4:6-7.

That it refers also to the church cannot admit of doubt. Throughout the whole of it the character and blessedness of God’s people are delineated; but with peculiar force and beauty in the concluding verses. In discoursing upon them we shall consider,

I. The character of God’s people.

They “know the name” of God.

The name of God as proclaimed by himself, is recorded in the Scriptures, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin! Exodus 34:6-7,” and the Christian has a view of him as possessed of those very perfections which are there ascribed to him. He particularly sees these perfections harmonizing, and glorified, in the person of the Lord Jesus Christ; or, if he is not perfectly clear in his views of these things, he at least is sensible that the divine mercy flows only in one channel, and can be imparted only through the sin-atoning blood of Christ.

They so know him as to “set their love upon him.”

It is not a mere speculative knowledge that Christians possess (in this the ungodly may far surpass them), but such a practical knowledge as influences their heart and life. They feel a saving interest in every perfection of God. The justice and holiness of God are as amiable in their eyes as his love and mercy. From what they know of him they are constrained to love him, yes, to “set their love upon him,” with intenseness of desire and fixedness of affection.

They wait upon him in continual prayer.

Others may keep up an outward form of devotion, or even be exceedingly earnest in prayer on some particular occasion; but they alone can maintain a real fellowship with God, who have been taught by the Holy Spirit both to know and love him. When they have been thus enlightened and renewed, they will feel the necessity, and taste the sweetness, of secret prayer, and will account it their highest honor and happiness to have access unto their God at the throne of grace! Nor will they ever be satisfied with the worship they offer, if they do not “worship him in spirit and in truth.”

In perfect correspondence with their character will be found,

II. The privileges of God’s people.

There is nothing good which shall be withheld from them in time or eternity.

1. God will grant to them answers to prayer.

They who offer their petitions only in a formal manner, never expect an answer to them. They conceive that all testimonies from God respecting the acceptance of our prayers are delusive and enthusiastic in the extreme. But God is at no loss to impart to his people a clear and lively sense of his approbation. He most assuredly will answer them, though not by tokens that may be heard or seen—yet by sensible communications, and effectual interpositions.

Are they laden with guilt? Their burden shall be removed, and they shall be filled with peace and joy.

Are they bowed down under trials and temptations? they shall be strengthened by his grace, and be made more than conquerors over all.

And though they cannot infallibly conclude from any feelings of their mind that God has answered their prayers—yet their feelings, in conjunction with the effects produced by them, will enable them to ascertain it, at least sufficiently for their own encouragement, Psalm 138:3.

2. God will grant to them deliverances from trouble.

The people of God are exposed to troubles no less than others. But they are supported under them by the presence of their God. As the Son of man walked with the Hebrew youths in the furnace, so will he with all his afflicted people; nor shall a hair of their head be singed.

As a refiner he will carefully watch over every vessel, moderating the heat that would injure it, and bringing out the vessel as soon as his purposes in submitting it to the fire have been fully answered. This is twice declared in the text; and in due season shall it be experienced by every true believer.

3. God will grant to them present honor.

The saints are, for the most part, loaded with contempt and ignominy. Yet the very people who persecute them most, have frequently, like Herod, an inward reverence for them in their hearts. But however they may be treated by the ungodly, they are universally respected by the saints. The very angels account it their honor and happiness to minister unto them. They are lights in the world, and living witnesses for God to all around them; and “God himself is not ashamed to be called their God.” They are already exalted to the rank and dignity of God’s children; and are made “heirs of God and joint-heirs with Christ.”

4. God will grant to them everlasting glory.

How far length of days is to be expected as the reward of piety under the Gospel dispensation, we cannot absolutely determine. But the true Christian will be “satisfied with his life,” whether it is long or short. He does not wish for the termination of it merely because he is dissatisfied with his present state, but because he longs for his inheritance. He has Pisgah views of the promised land even here; and as soon as he has finished his appointed course, God will show him his full salvation; causing him to behold all its glory and enjoy all its blessedness. Then shall be given to him a life which will fully satisfy his most enlarged desires. God will say to him, in the presence of the whole assembled universe, ‘Come you servant, whom I have decreed to “set on high,” see the kingdom that was prepared for you from eternity; take possession of it as your own, and inherit it forever! Matthew 25:34.’

INFERENCES.

1. In how pitiable a state are the ignorant and ungodly world!

Being ignorant of God, and destitute of any real love to him, they have no part or lot in his salvation. They are strangers to all those sublime pleasures, which are communicated to God’s peculiar people. The witness of the Spirit, and many other unspeakably precious tokens of the divine favor, are withheld from them. If they are in trouble, they have no heavenly consolations to support them. They may have the wealth of this world, and the honor which comes of men; but they can expect no salvation from God, nor anything but shame and everlasting contempt, Daniel 12:2. O that they were wise and would consider these things!

2. How plain and simple is the duty of God’s people!

The privileges before mentioned, are all bestowed on us because we love and seek the Lord. Not that our services are meritorious, and can claim a “reward of debt;” but God has appointed these as means, in the use of which we shall attain the end.

Would we then have more abundant tokens of God’s favor here, and secure a still richer inheritance hereafter? Let us study to “grow in the knowledge of him,” and in a more fervent and fixed love towards him. Let us wait upon him more earnestly and with greater constancy in prayer. Thus shall his blessings infinitely exceed our highest expectations, and be enjoyed by us when the fleeting vanities of time shall be no more.

Charles Simeon