Psalm 91:9-10

“If you make the Most High your dwelling—even the LORD, who is my refuge—then no harm will befall you, no disaster will come near your tent.”

It is scarcely possible to conceive any terms more strong, or any images more lively, than those in which the Scripture represents the privileges of believers. We need look no further than to the Psalm before us for a confirmation of this truth. The whole Psalm may be considered as the believer’s charter, in which all his privileges are contained, from his first acceptance with God to the consummation of his happiness in glory.

We have in the words of our text a just description of the believer:

I. The believer’s experience.

The true Christian is one who has been “turned from darkness unto light, and from the power of Satan unto God.” Being once brought to God, he “makes the Most High his habitation.” He regards God, not merely as reconciled to him, but as affording him what a dwelling-house affords to its possessor:

1. The believer’s free access to God.

A person goes familiarly to his house at all times, not doubting but that he shall gain a ready admission into it. He considers it as his own, and feels that it exists only for his accommodation.

It is thus that the believer goes to God as his God; he has “access to him with boldness and confidence;” he is certain that, when he calls, he shall receive an answer; and “when he knocks, the door will be opened to him.” In this precise view the Psalmist speaks of God, “Be my strong habitation, whereunto I may continually resort, Psalm 71:3.”

2. The believer’s necessary provision.

Every man, whatever be his situation in life, expects to find in his own house the things suited to his necessities. He does not seek his meals at the houses of his neighbors, but in his own; and he returns home at stated seasons to partake of them.

And where does the believer go for daily supplies of bread for his soul? It is in Christ Jesus that his fullness is treasured up; and in him the believer expects to find the “grace that is sufficient for him.” God invites him to come to him for the express purpose, that he may be filled and satisfied with good things, “Why do you spend your money for that which is not bread? Hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness! Isaiah 55:2.”

3. The believer’s sure protection.

If storms descend, or dangers threaten, we take refuge in our house, and find it a place of safety. Thus “The name of God also is a strong tower, into which the righteous man runs and is safe! Proverbs 18:10.” It is to himself that God invites us, when he says, “Come my people, enter into your chambers, shut the door about you, and hide yourself for a little moment, until the indignation be over and past, Isaiah 26:20.” And that this was a primary idea in the mind of the Psalmist, appears from the very words of the text, wherein he calls God “his Refuge,” and from the whole scope of the Psalm, from the beginning to the end. With this also agrees the beautiful description given of Jesus by the Prophet, as “a hiding-place from the wind, and a covert from the tempest! Isaiah 32:2.”

4. The believer’s sweet repose.

To his house a man retires from the noise and bustle of the world; and there he lays himself down to rest after the fatigues of the day. Home, though inferior in many respects to places of temporary residence, is to almost all people the most agreeable, because they are most at ease. And such is God to the believer.

“In every place, God is to him as a little sanctuary, Ezekiel 11:16,” where he finds himself at rest. He carries his needs to God, and “casts all his cares on him,” and enjoys that peace which passes all understanding. In this sense he says for his own encouragement, “Return unto your Rest, O my soul;” and attests for the glory of his God, “Lord you have been our dwelling-place in all generations! Psalm 90:1.”

In connection with this experience of the believer, let us consider:

II. The believer’s privilege.

The expression in the text seems to exceed the bounds of truth; but the more it is examined, the more will it be found to be strictly true. The man who makes God his habitation shall have no real evil befall him:

1. No real evil befall him in this present world.

No casual evil shall befall him. There is no such thing as chance; everything, even to the falling of a sparrow, is ordered of the Lord. As for the children of God, “their heavenly Father has given his angels charge over them, to keep them in all their ways, verses 11, 12;” and if anything were to happen to them, they (the angels) would contract a fearful responsibility for their neglect.

We must not however imagine that believers are at liberty to rush into needless dangers; for our Lord, when tempted by Satan to cast himself from a pinnacle of the Temple in expectation that the angels would preserve him from injury, replied, “You shall not tempt the Lord your God;” but nothing can happen to them except by the Divine appointment; they are hidden in the shadow of their Father’s hand, and “their very hairs are all numbered.”

But it may be thought that penal evil may come to them. This however we utterly deny. That they may be “visited with the rod,” we readily acknowledge; but there is a great difference between the vindictive arm of an incensed judge, and the gentle chastisements of an indulgent parent. The cup of suffering that may at any time be put into their hands may be bitter; but it has not in it one drop of wrath; it is altogether mixed by love; and not an ingredient can be found in it, which they themselves shall not one day confess to have been beneficial.

In short, no real evil shall befall them. That they may have troubles, is certain; that their troubles may be heavy and accumulated, is also certain. But who accounts even the amputation of a limb evil, if it is the only and infallible method of preserving life? Much less then are any sufferings to be accounted evil, which the believer can ever be called to sustain; for he shall never endure any, which shall not work for good to him in this life, and be the means of increasing his weight of glory in the next! Romans 8:28 and 2 Corinthians 4:17.”

2. No real evil befall him in the eternal world.

It is in this life only that the believer can meet with even the semblance of evil; when he goes hence, he is instantly placed beyond the reach of harm. No sin, no sorrow, no pain, no temptation, no weariness, no need—can ever be felt by him in the mansions of bliss. He will there enjoy forever one unclouded day! and his happiness will be without alloy, without intermission, without end Revelation 21:4.”

To render this subject more instructive, we shall add:

1. A word of direction.

Christ, in reference to the sheepfold of his church, says, “I am the door; if any man enters in by me, he shall be saved, and shall go in and out, and find pasture, John 10:9.”

The same figure we may apply to the subject before us, “Christ is the door;” he is “the way to the Father;” and “no man comes unto the Father, but by him.”

To those who come to God in any other way, he is not “a Refuge,” or “Habitation,” but “a consuming fire! Hebrews 12:29.” But if we believe in Christ, then “will he dwell in us, and we shall dwell in him, John 6:56;” yes, “he will be our house of defense, to save us forever! Psalm 31:2.”

2. A word of warning.

Who, except the believer, can apply to himself the promise in the text? As for the unbelieving and disobedient, they are in danger every hour; they know not but that God’s wrath may break forth against them the very next moment to their destruction. Of this they are certain, (whether they will believe it or not,) that in a little time his judgments shall overtake them, and the greatest of all evils shall befall them—unless they repent!

O that they would be prevailed upon to flee for refuge to the hope that is set before them! O that they would now seek to be “found in Christ!” Then the destroying angel would pass over them, and “they should dwell safely, and be quiet from the fear of evil, Proverbs 1:33.”

3. A word of encouragement.

The weakness of men’s faith often robs them of the comfort which it is their privilege to enjoy. Why should a believer be afraid of thunder and lightning? Were he but sensible what a Protector he has, he would feel assured that no evil could come unto him. How varied are God’s promises to him in the Psalm before us! How diversified also are the assurances given him by Eliphaz in the book of Job, Job 5:19-24. Let him only commit himself to God, and he has nothing to fear.

Let us then, beloved, have faith in God; and let those words of David be our song in this land of our pilgrimage, “God is our refuge and strength, an ever-present help in trouble. Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, though its waters roar and foam and the mountains quake with their surging. Selah! Psalm 46:1-3”

Charles Simeon

Psalm 91:1-4

“He who dwells in the shelter of the Most High will rest in the shadow of the Almighty. I will say of the LORD, ‘He is my refuge and my fortress, my God, in whom I trust.’ Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart!”

To unfold the doctrines and duties of our holy religion is a matter of indispensable necessity to every one who would discharge the ministerial office with acceptance. Yet it is not necessary that a minister should always be laying the foundation of repentance towards God and faith in our Lord Jesus Christ; there are times and seasons when he should “go on unto perfection, Hebrews 6:1,” and exhibit Christianity in its highest stages of practical duties. The Psalm before us will afford us ample scope for this.

According to these verses, we have a clear exposition of the character and blessedness of every true believer. Let us consider, then,

I. The true believer’s character.

He is not described either by his religious creed or by his moral conduct. We are led to view him rather in his secret walk with God.

1. View the believer’s character portrayed figuratively.

It will be remembered that God dwelt by a visible symbol of his presence in the tabernacle; and that the high-priest on the great day of annual atonement went within the veil, and abode there until he had sprinkled the blood of his sacrifices upon the mercy-seat, and covered the mercy-seat with his incense.

Now, what he did physically once in the year, the true Christian does spiritually every day in the year; for through Christ we all are “made kings and priests unto our God.”

Paint to yourselves, then, the high-priest in his occasional access to God; and there you see the Christian going continually within the veil, or rather habitually dwelling there, and “making God himself his habitation, verse 9.” And truly this is “a secret place,” of which an unconverted man has no conception; it is “the secret of God’s pavilion, the secret of his tabernacle Psalm 27:5.”

But we must divest ourselves of the notion of locality; for this place is wherever God manifests his more immediate presence; and therefore David beautifully calls it, “the secret of his presence! Psalm 31:20.” There the believer dwells; and, O! who can conceive “the fellowship which he there enjoys with God the Father and with the Lord Jesus Christ, 1 John 1:3;” while they, with condescending and affectionate endearment, come to him, and abidingly feast with him, John 14:21; John 14:23. Revelation 3:20.

In truth, the communion between God and the soul is such as no language can convey. It is nothing less than a mutual indwelling, resembling that which exists between the Father and the Son; they being in God, and God in them; yes, and being one with God, and God with them! Compare John 6:56 and 1 John 4:15-16 with John 17:21-23.

This is a mercy which the believer alone enjoys. But some little idea of it may be formed from the favor conferred upon the camp of Israel in the wilderness. The pillar of cloud and fire led them in all their way, affording them shade by day from the heat of the burning sun, and light throughout the night season. To no other people under Heaven was this ever given.

And so it is with the camp of the true Israelites at this day, “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God, Romans 2:28-29.” They, and they only, behold the light of God’s countenance in the night-season of adversity. They alone are sheltered from everything that would oppress and overwhelm their souls; as it is written, “Then the LORD will provide shade for Mount Zion and all who assemble there. He will provide a canopy of cloud during the day and smoke and flaming fire at night, covering the glorious land. It will be a shelter from daytime heat and a hiding place from storms and rain! Isaiah 4:5-6.”

2. View the believer’s character portrayed in plain terms.

The workings of his mind and heart, under all the trials and difficulties which he has to encounter, are here set forth. He is convinced that no created arm can be sufficient for him. Hence he directs his eyes towards the Creator himself, and says of him:

“He is my refuge” from every trouble!

“He is my fortress” against every assailant!

“He is my God,” all whose powers and perfections shall be employed for me.

“In Him I will trust,” in Him only and exclusively; in Him always, under all circumstances; in Him, with perfect confidence and unshaken trust.

The Christian man is not like the ungodly world, who know not what to do, and are at their wit’s end when trouble comes. The believer is “in the secret place of the Most High;” and, where others can see nothing, he beholds “chariots of fire and horses of fire all around him, 2 Kings 6:17.” Or rather, he beholds “God himself as a wall of fire round about him, Zechariah 2:5,” and has the very glory of God resting on him, 1 Peter 4:14.

Thus is the true believer distinguished from all others, “he beholds Him who is invisible! Hebrews 11:27;” and walks as in his immediate presence, saying, “If God is for me—then who can be against me?”

Shall this be thought an exaggerated description? I do not say that the Divine presence is equally realized by all Christians, or by any Christian equally at all times. There are seasons when a Peter may be “of little faith, Matthew 14:31;” and a Paul may need a special revelation for his support, “One night the Lord spoke to Paul in a vision: Do not be afraid; keep on speaking, do not be silent. For I am with you, and no one is going to attack and harm you, because I have many people in this city! Acts 18:9-10.”

Nevertheless, in the general habit of their mind, their language is like that of David, “I love you, LORD; you are my strength. The LORD is my rock, my fortress, and my savior; my God is my rock, in whom I find protection. He is my shield, the power that saves me, and my place of safety. I called on the LORD, who is worthy of praise, and he saved me from my enemies! Psalm 18:1-3.”

With such views of the believer’s character—you can have no doubt of:

II. The true believer’s blessedness.

Here let the abruptness of the address be borne in mind. The Psalmist, instead of proceeding, as might have been expected, to declare the blessings which a person of this description should receive, addresses himself to that person in these animated terms, “Surely he will save you from the fowler’s snare and from the deadly pestilence. He will cover you with his feathers, and under his wings you will find refuge; his faithfulness will be your shield and rampart!” Now, in these terms, the Psalmist, in the very name of God himself, and in the most assured manner, pledges to the true believer:

1. The protection of God’s power.

If war were raging in our country; or pestilence, like that which desolated Judea after David had numbered the people, and which probably gave occasion to this Psalm, were carrying off multitudes all around us—we would enter more fully into the subject before us, and see more forcibly the exalted privileges of the true believer.

But we must remember that there is a moral “pestilence” raging all around us, and sweeping myriads into the pit of destruction!

We should remember, too, that there is a demonic “fowler,” who entangles, in his net, millions, unwary as the silly bird, and “leads them captive at his will! 2 Timothy 2:26.”

What is the example of men in every walk of life, but one deadly contagion, from which it is almost impossible to escape?

And what are those lusts and temptations with which we are continually beset, but baits whereby the devil seeks to ensnare us to our everlasting ruin?

Who can preserve us from all of these snares, but God himself! Little will human wisdom or power avail against such potent spiritual enemies. Peter imagined himself secure enough from denying his Lord, when he formed so steadfast a resolution respecting it; but, as our Lord had forewarned him, “the rooster did not crow twice, until he had denied him thrice.” And whoever Satan should get into his sieve, he would prove us all to be chaff—if we would be left without timely support from God! Luke 22:31.

But “God will keep the feet of his saints, 1 Samuel 2:9,” and not allow them to fall a prey to the destroyer. The care of a mother hen over her brood is well known. When a bird of prey is hovering over them, she calls them under her wings, and there preserves them in perfect safety. The bird of prey, when searching for them, can behold nothing but the mother hen.

Thus will God preserve his people from all their enemies, “He will cover them with his feathers, and under his wings shall they trust!” Yes, “their lives shall be hidden with Christ in God,” beyond the reach of harm; and because “Christ himself is their life, when he shall appear, they also shall appear with him in glory! Colossians 3:3-4.” What was done by God for Israel in the wilderness, shall be done by him for every soul that puts its trust in him! Deuteronomy 32:9-12.

2. The protection of God’s faithfulness.

For every believer the very truth of God is pledged; and “life is promised” to him by the “God who cannot lie, Titus 1:2.” It is not said that the believer shall not be tempted, or “be in heaviness through manifold temptations; but that he shall not be finally overcome, as the Apostle says, “God is faithful, who will not allow you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it, 1 Corinthians 10:13.”

Here, I say, the very faithfulness of God is pledged; and we may be sure, that “of all the good things which he has promised to his people, not one shall ever fail! Joshua 23:14.”

No doubt they may through weakness be overcome for a season, as the lives of the most eminent saints but too clearly prove. But in such a case God has told us how he will act towards them, “But if his descendants forsake my instructions and fail to obey my regulations, if they do not obey my decrees and fail to keep my commands—then I will punish their sin with the rod, and their disobedience with beating. But I will never stop loving him nor fail to keep my promise to him. No, I will not break my covenant; I will not take back a single word I said. I have sworn an oath to David, and in my holiness I cannot lie! Psalm 89:30-35.”

Of course, we are not to understand this of one who willfully and habitually lives in sin; for, whatever he may profess, he is no child of God, but a downright hypocrite! But of the weakest of real saints it is spoken (and to him it shall assuredly be fulfilled; for “it is not the will of our Father that one of his little ones should perish! Matthew 18:14.”

For a just improvement of this passage, let it be remembered,

1. In what way alone we can have access to God.

We have spoken of the believer as “dwelling in God;” but how did he come into that sanctuary? and where did he find a door of entrance? This is a point that should be well understood. There is but one way to the Father; and that is by Christ. Our blessed Lord himself tells us this, when he says, “I am the way, the truth, and the life; no man comes unto the Father but by me.” It must never be forgotten, that in ourselves we are altogether departed from God; and that we can be “only brought near by the blood of Jesus.” It was by the blood of his sacrifice alone, that the High Priest, of whom we have before spoken, could come into the holy place of the Most High, Hebrews 9:7. In the same way, it is by the blood of Jesus alone that we can venture into the holiest, Hebrews 10:19, or presume to ask anything at the hands of God, Hebrews 10:20-22. I beseech you, therefore, to bear this in remembrance, and never to call God yours, until you have come to him in his appointed way.

2. What is that kind of confidence which we ought to maintain.

It must not be presumptuous confidence, that overlooks the use of means or supersedes the necessity of holy fear. Satan could not be better served than by such confidence as that. And hence it was, that, in tempting our blessed Lord, he cited this very Psalm, and urged a part of it as a warrant for him to cast himself down from a pinnacle of the temple; saying, “If you are the Son of God, cast yourself down; for it is written, He shall give his angels charge concerning you; and in their hands they shall bear you up, lest at any time you dash your foot against a stone, verse 11, 12 with Matthew 4:6.” Our Lord’s reply to him shows us our duty in relation to this matter, “You shall not tempt the Lord your God.”

In the same way, we are not needlessly to expose ourselves to dangers, in the expectation that God will preserve us; nor are we to neglect the use of means, as though God were engaged to work miracles in our behalf. We must be humble, watchful, diligent; as it is written, “Give all diligence to make your calling and election sure.”

God has, indeed, engaged to “give us both to will and to do;” but, while we depend on him for his effectual aid, we must “work out our own salvation with fear and trembling, Philippians 2:12-13.” In every step of our way to Zion, we must cry, “Hold me up, and I shall be safe.”

3. What should be the frame of our minds after we have come to him.

I have said, ‘We should fear;’ for “blessed is the man who fears always.” But this fear should temper, not weaken, our confidence in God. Hear what the Prophet Isaiah says, “You will keep him in perfect peace, whose mind is stayed on you; because he trusts in you. Trust in the Lord forever; for with the Lord Jehovah is everlasting strength! Isaiah 26:3-4.”

Paul maintained to the uttermost, the fear of which we have been speaking; for he “kept his body under control, and brought it into subjection; lest that by any means, after he had preached to others, he himself should be a cast-away, 1 Corinthians 9:27.” But his confidence in God was entire. He defied all the powers in the universe to separate him from the love of God! Romans 8:33-39. And you, also, may possess the same blessed hope, “knowing in whom you have believed, 2 Timothy 1:12.”

“My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand!”

Charles Simeon

Psalm 90:17

“Let the beauty of the Lord our God be upon us!”

It is pleasing to think that in every age the Lord has many “hidden ones;” even as in the days of Elijah, who thought himself the only worshiper of Jehovah, while there were in reality “seven thousand men who had not bowed their knee to the image of Baal.”

It is not every one who dies apparently under the displeasure of God, that will be visited with his judgments in the world to come. Many “are judged by the Lord now, in order that they may not be condemned with the world hereafter, 1 Corinthians 11:32.” Among those who died in the wilderness for their transgressions, we know, infallibly, that some were received to mercy. We have no more doubt of the salvation of Moses and Aaron than we have of any saint from the foundation of the world. And we think that there is evidence in the Psalm before us, that many repented in the wilderness, and that though “they were delivered, as it were, to Satan for the destruction of the flesh, their spirit will be saved in the day of the Lord Jesus, 1 Corinthians 5:5.” When they found that the sentence passed against them could not be reversed, they humbled themselves before God for their iniquities; and in consequence thereof they found favor in his sight, passing their remaining days upon earth in some measure of peace, and enjoying a hope, that, though they were never to possess the earthly Canaan, they would be admitted to the enjoyment of a heavenly inheritance. Their supplications for mercy were such as God never did, nor ever will, reject. “O satisfy us early with your mercy, that we may rejoice and be glad all our days! Make us glad according to the days wherein you have afflicted us, and the years wherein we have seen evil. Let your work appear unto your servants, and your glory unto their children; and let the beauty of the Lord our God be upon us.” That is: Let us have such tokens of your love, and such communications of your grace, as may carry us forward with comfort, and prepare us for your more immediate presence.

For the further elucidation of my text, I will endeavor to show,

I. What is the beauty of the Lord?

But in attempting to speak on such a subject, I feel that I shall only “darken counsel by words without knowledge;” for “we cannot by searching find out God, we cannot find out the Almighty to perfection.” Yet, as we are able, we must declare him unto you, and set forth his perfections.

1. God’s perfections as existing in himself.

We need only to open our eyes and survey the visible creation, to be assured of his eternal power and godhead. In this respect the most ignorant heathen, in neglecting to worship him, are without excuse. The magnitude and number of the heavenly bodies, all moving so exactly in their respective courses, and fulfilling the ends for which they were designed; and the variety and beauty of the things existing on this terraqueous globe, all so adapted for their respective offices and uses, and all subservient to one great design, the glory of their Creator—evince that his wisdom and goodness are equal to his power.

I am aware that academic men have no advantage over those of less intelligence in things which are known only by revelation; because those things can be known only by the teachings of God’s Spirit; and the Holy Spirit can instruct one as easily as another, and does often “reveal to babes what is hidden from the wise and prudent.”

But in the things which are obvious to our senses they have a great advantage, because by their proficiency in different sciences they attain a comprehensive knowledge of many things, of which the generality of people have no conception; and consequently, they can discern traces of divine wisdom, and goodness, and power, which can never come under the view of one that is illiterate and uninformed.

If from the works of creation we turn our eyes to the dispensations of Providence, we shall see all the same perfections illustrated and displayed to yet greater advantage; because they show how entirely every created being, however unconscious, or however adverse, fulfills his will, and executes his designs.

But it is in the work of redemption that the attributes of God must be chiefly viewed; because in that are displayed his justice, his mercy, and his grace; for the exercise of which there is, in the works of creation and of providence, comparatively but little scope.

But, to discover these, we must view,

2. God’s perfections as displayed in the person of his Son.

The Lord Jesus Christ is called “the image of the invisible God, Colossians 1:15,” because in him Jehovah, “who dwells in the light which no man can approach unto, whom no man has seen or can see, 1 Timothy 6:16,” is rendered visible to mortal eyes; so that in him we see “the brightness of his Father’s glory, and the express image of his person, Hebrews 1:3.” We know that “in his face all the glory of the Godhead shines;” and that on that account the god of this world is so anxious to blind our eyes, and to hide him from our view, 2 Corinthians 4:4.

See then in Jesus, and in his cross—not some perfections only, but all, even all the perfections of the Godhead shining in their utmost splendor. Draw near to the garden of Gethsemane, or to Mount Calvary—and there take a view of your adorable Savior. How awful does the justice of God appear, when not one sinner in the universe could be received to mercy, nor one single transgression of God’s law be pardoned, until an atonement should be offered for it—not by any creature, but by the Creator himself, whose blood alone could expiate our guilt, and whose righteousness alone could serve as a sufficient title for our acceptance before God.

How brightly does God’s sovereign mercy appear, in that, rather than man should perish after the example of the fallen angels, God vouchsafed to give his only dear Son to die for us, and to effect our reconciliation by the blood of his cross!

What wisdom too is displayed in this way of making the truth of God, which denounced death as the penalty of sin, to consist with the happiness and salvation of those who had committed it! As the Psalmist says, “Mercy and truth have met together; righteousness and peace have kissed each other! Psalm 85:10.” To make these perfections unite in the salvation of men, and to bring to every perfection far higher glory than it could have had if it had stood alone; (for while each shines in its own proper glory, each has a tenfold luster reflected on it by the opposite perfection with which it is made to harmonize;) this required the utmost possible effort both of wisdom and grace; and to all eternity it will form the chief subject of adoration and praise among all the hosts of Heaven.

Here is God seen as “forgiving iniquity, transgression, and sin, while he by no means clears the guilty, Exodus 34:6-7;” because their guilt has been expiated, and a righteousness has been wrought out by the Lord Jesus Christ, so that God is “a just God, and yet a Savior, Isaiah 45:21,” and is no less just than he is merciful, in every exercise of his pardoning love, and in every blessing which he bestows on his redeemed people! 1 John 1:9.

The petition offered respecting this, leads us to inquire,

II. In what respects we may hope that “this beauty shall be on us.”

Had the prayer been offered by Moses alone, like that, “I beseech you, show me your glory, Exodus 33:18,” then we might have supposed, that it was a peculiar favor which other saints had no right to expect. But the prayer was uttered by multitudes, even by the great mass of those who repented in the wilderness; and therefore it may be poured forth by all true penitents among ourselves, who may expect that:

1. This beauty of the Lord shall be upon us by an outward manifestation of it to our MINDS.

To the Corinthian Church was this honor given; for “God, who commanded light to shine out of darkness at the first Creation, shined into their hearts, to give them the light of the knowledge of the glory of God in the face of Jesus Christ! 2 Corinthians 4:6.”

Such manifestations therefore may we also expect. The Lord Jesus Christ has expressly promised, that he will manifest himself to us, as he does not unto the world; and with such convincing evidence will he show us his glory, that we shall differ from those around us, as Paul at his conversion differed from his attendants; they heard a voice as well as he; but he alone was favored with the sight of the Lord Jesus Christ himself! Acts 9:7. 1 Corinthians 9:1; 1 Corinthians 15:8; so that the words which we hear or read may be heard or read by thousands; but to us only, that is, to those only who are truly penitent and believing, will he “manifest forth his glory,” so as to constrain us to cry out, “How great is his goodness! How great is his beauty! Zechariah 9:17.”

It is by the public ordinances chiefly that he will make these revelations of himself to us; and hence it was that David so exceedingly delighted in the house of God, saying, “One thing I have desired of the Lord, which I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, Psalm 27:4.” If only we come up to his house with raised expectations, and a humble mind—he will reveal himself to us, and lift up the light of his countenance upon us, and show us “his power and glory as he is accustomed to display them in his sanctuary, Psalm 63:2.”

2. This beauty of the Lord shall be upon us by an inward communication of it to our SOULS.

“God originally made man after his own image, Genesis 1:26-27;” and after the same image will he create us anew “in righteousness and true holiness, Ephesians 4:24.” It is for this very end that he so reveals himself in his ordinances; namely, that, by communing with him there, our faces may be made to shine, as the face of Moses did, Exodus 34:29-30; and that “by beholding his glory, we may be changed into the same image from glory to glory by the Spirit of our God, 2 Corinthians 3:18.”

In this sense the beauty of the Lord our God shall be upon all his children, according as it is written, “He who has this hope in him, purifies himself even as he is pure! 1 John 3:3.” No inferior standard will they aim at; they know their duty; and they know their privilege; and with no attainments will they be satisfied, until they “are holy, as God is holy;” and “perfect, even as their Father who is in Heaven is perfect.”

This indeed will not be imparted to anyone at once—it is a progressive work. People must be babes, and young men, before they are fathers. But from the time that they are truly converted unto God, they will “grow in grace,” and “make their profiting to appear,” until they have “attained to the full measure of the stature of Christ, Ephesians 4:13.”

To all of you then I would say: Offer up with devoutest earnestness to God the petition in my text, “Let the beauty of the Lord our God be upon us;” and add to it that prayer of Paul for the Ephesian converts, which in import corresponds exactly with it, “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. Then you will be made complete with all the fullness of life and power that comes from God! Ephesians 3:18.”

From the text thus explained, we may learn:

1. What is the great antidote to the troubles of life?

Certainly the Israelites, when doomed to perish in the wilderness, were in a very pitiable condition. But, if they could only attain this great object, they declared that their sorrows would all be turned into joy. Whatever our troubles may be, their sting will be taken away if they prevail to bring us to the footstool of our God, and to the enjoyment of the light of his countenance.

The trials which God sends are for this very end: to purge away our dross, and to purify us as gold—that we may be vessels of honor, fit for our Master’s use.

Let us then not be so anxious to get rid of our afflictions, as to obtain from God a sanctified use of them . . .
in brighter manifestations of the loveliness of Jesus,
and richer communications of grace from Him,
and a more entire conformity to Him!

Let us but get even a small measure of these benefits, and “our consolations shall abound far above all that our afflictions have abounded, 2 Corinthians 1:5.”

2. What we are to aim at in our pursuit of holiness.

It is not any one grace, or any particular set of graces, that we should seek after—but an entire conformity to the image of our God. Now his beauty, as we have seen, consists not in anyone perfection, but in a union of all perfections, however opposite to each other. So must there be in us, not such graces only as are suited to the natural temperament of our minds, but an assemblage of all graces, however different from each other—every one being blended with, and tempered by, its opposite, and all together brought, as occasion may require, into united exercise.

God is compared to “light;” which is a union of rays, exceedingly diverse from each other, and all in simultaneous motion. Now as some may think that the brighter colored rays, as the red, the orange, the yellow, would make a better light if divested of those which bear a more somber aspect, as the blue, the indigo, and the violet—so many imagine that God would be more lovely, if his justice were separated from his attributes, and mercy were to shine unalloyed by that more formidable perfection. But as neither can light part with any of its rays, nor, God with any of his perfections, so neither must the Christian dispense with any grace whatever.

If he rejoices, it must be with trembling. If he walks in faith, he must be also in the fear of the Lord all the day long. If he is bold, he must also be meek and lowly of heart, and resemble him, who “was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he did not open his mouth.” This union of opposite graces it is which constitutes the beauty of holiness; as David, after the most exalted strains of adoration, says, “O worship the Lord in the beauty of holiness; fear before him all the earth! Psalm 96:7-9.”

Let me earnestly entreat every professor of religion to be attentive to this matter. Nothing is more common than for people of this description to value themselves on account of some particular grace or set of graces—when they are offensive, and, I had almost said, odious in the eyes both of God and man, for lack of those graces which ought to temper and moderate the actings of their mind. Distortion in the human frame is not more disgusting than such distorted piety as this.

Even without any particular blemish in the human frame, it is not any one feature that constitutes beauty; but a regular and harmonious set of features. So it is not faith, or fear, or zeal, or prudence, or any other separate grace, that will assimilate us to God—but every grace in its proper measure, and its combined exercise; or rather every grace borrowing from its opposite its chief luster, and all harmoniously exercised for the glory of God!

Were this subject better understood, we would see, as in Christ, so in all his followers also—the God and the man; the lion and the lamb.

Charles Simeon

Psalm 90:14

“O satisfy us early with your mercy, that we may rejoice and be glad all our days!”

We are told, on most unquestionable authority, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come, 1 Timothy 4:8.” We are further assured, that “its ways are ways of pleasantness, and all its paths are peace, Proverbs 3:17.” This was the conviction of Moses, when he penned this Psalm.

The vanity and bitterness of sin had been deeply felt by all that generation whom he had brought out of Egypt; and here, he declared that there was no happiness but in God; he prays, “O satisfy us early with your mercy, that we may rejoice and be glad all our days!” Now, brethren, longing as I do for the happiness of you all, both here and in the eternal world, I will show:

I. Where, and where alone, true satisfaction can be found.

The whole world is inquiring, “Who will show us any good?” And to that there is but one answer to be given; namely this, “Lord, lift up the light of your countenance upon us! Psalm 4:6.”

Satisfaction is not to be found in any earthly pursuit.

Pleasure, however diversified it may be, can never satisfy a rational being. Solomon drank more deeply of that cup than any other man; and after imbibing all worldly pleasures, pronounced it all to be “vanity and vexation of spirit.”

The same may be said of wealth and honor; they can never fill the desires and capacities of an immortal soul. As the eye is never satisfied with seeing, nor the ear with hearing—so no man that attains the greatest eminence can be sure that he has reached the highest pinnacle of his ambition. Let him possess all that mortal man can possess, and there will be some Naboth, whose vineyard he covets; or some Mordecai, who wounds him by refusing to pay him the homage he demands.

Nor is satisfaction to be found in any religious services which are performed with a self-righteous view.

Doubtless a self-righteous man may be gratified for a season with the notion that he has established a ground of confidence before God; but at times there will arise in his mind such thoughts as these, “Have I done enough to secure for me the forgiveness of my sins, and to purchase the blessedness of Heaven?” And, after all his labor, he will feel some secret misgivings that all is not right. He has not a standard whereby to measure his attainments, except indeed the holy Law of God; and that altogether condemns him. In this state of uncertainty, he cannot contemplate death and judgment without a degree of alarm, which casts a gloom over his prospect of the eternal world, and to a certain degree embitters also his enjoyments in this present world.

That which alone can afford solid satisfaction to the soul, is, the having obtained “mercy” from the Lord.

Every man is conscious that he has sinned, and must give an account of himself to the Judge of the living and the dead. But, if he has fled for refuge to Christ, and embraced the salvation offered him in the Gospel, he is ready to go into the presence of his God. He knows “in whom he has believed, 2 Timothy 1:12;” and has no doubt but that through the Redeemer’s righteousness he shall find acceptance with God. He will be able to say, “I know that when the earthly house of this tabernacle shall be dissolved, I have a house not made with hands, eternal in the heavens! 2 Corinthians 5:1.” In Christ he sees all that he can need; and, being “in Christ,” he is assured that “there is no condemnation to him, Romans 8:1″—either now or at the bar of judgment. “Believing in Christ, he has peace with God,” and rejoices before him “with joy unspeakable and full of glory! 1 Peter 1:8.”

This point being ascertained, let us direct our attention to,

II. The blessedness of those who seek satisfaction from God’s saving mercy.

Saving mercy, once obtained from the Lord, is the richest balm of life!

1. God’s saving mercy constitutes the chief felicity in youth.

Who is there that has sought the Lord in early life, and did not experience the benefit of that blessed employment beyond his most optimistic expectations? Nay, I will ask, Who ever spent one hour in penitential exercises, and in crying to the Lord for mercy—and did not find more satisfaction in that hour than in all the pleasures he ever enjoyed? Who does not look back to such a period, as the happiest hour of his life? I will gladly concede to every man the liberty of passing judgment on himself; and will venture to abide the verdict which every man shall give. Into whatever state of carnal pleasures such a one may have turned aside, I can have no doubt but that, in seasons of reflection, he says, “Oh that it were with me as in times past!”

2. God’s saving mercy renders us happy amidst all the most afflictive circumstances of life.

Every man is, sooner or later, brought into trouble; for “man is born to trouble, as the sparks fly upward.” But a sense of God’s pardoning love upon his soul will more than counterbalance all his afflictions. “Being justified by faith, and having peace with God, he will glory in tribulations,” of whatever kind they are, Romans 5:1; Romans 5:3. He will see his trials to be a rod in his Father’s hand! Micah 6:9; and he will acquiesce in the dispensation, from the assurance that “all things shall work together for his good, Romans 8:28,” and shall ultimately “work out for him a far more exceeding and eternal weight of glory! 2 Corinthians 4:17.”

3. God’s saving mercy administers consolation to him, even on the bed of death.

How blessed were the reflections of Paul when in the daily expectation of a cruel death! “I have fought a good fight; I have finished my course; I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall grant me in that day! 2 Timothy 4:7-8.”

Such was Jacob’s consolation in his dying hour, “I have waited for your salvation, O Lord Genesis 49:18.”

Yes, brethren, a sense of God’s pardoning mercy upon the soul will take away the sting of death, and make us rather to “desire that we may depart and be with Christ! Philippians 1:23,” in the full fruition of his glory!

ADDRESS.

1. The young.

It is never too “early” to seek, and to obtain, “mercy” from God. We read of several who from their youth were sanctified unto the Lord; and why should not you be numbered among that highly-privileged class? You have an idea that the good things of this world, and the enjoyment of all pleasurable amusements, will make you happy. But if you will transfer this notion to spiritual things, and seek your happiness in them—I pledge myself that you shall be satisfied to the full; for of all the ransomed of the Lord it is said, “They will come and shout for joy on the heights of Zion; they will rejoice in the bounty of the LORD—the grain, the new wine and the oil, the young of the flocks and herds. They will be like a well-watered garden, and they will sorrow no more. Then maidens will dance and be glad, young men and old as well. I will turn their mourning into gladness; I will give them comfort and joy instead of sorrow. I will satisfy the priests with abundance, and my people will be filled with my bounty, declares the LORD! Jeremiah 31:12-14.” Indeed, you have a promise peculiar to yourselves; for God has said, “Those who seek me early, shall find me! Proverbs 8:17.”

2. The busy.

I would not have anyone neglect his proper occupation in life. We are as much bound to be “diligent in business,” as we are to be “fervent in spirit;” in the one, as well as in the other, we may “serve the Lord, Romans 12:11.” But, in comparison, our zeal in the service of God should swallow up that which we exercise in reference to the world. Our Lord says, “Labor not for the food that perishes, but for that which endures unto everlasting life! John 6:27.”

I will suppose that you succeed to the utmost extent of your wishes in this world—what satisfaction will it afford you in the eternal world, if you have not secured “an inheritance among the saints in light?” There is no occupation whatever that can justify a neglect of your eternal interests. There may be other things desirable; but this a needful, yes, “the one thing needful;” and therefore I say, “Seek first the kingdom of God and his righteousness,” and leave it to God to “add other things to you” in the measure which in his unerring wisdom he shall see fit! Matthew 6:33.

3. Those advanced in life.

Our text has a peculiar force as it relates to you. Much of your time is gone; and what is done either by you or for you, must be done quickly. There is, indeed, no time to be lost. The work of the soul is not to be left to a dying hour! Truly, that is but an unfavorable season for such a work; and the reality of it, when commenced at that season, is always dubious. Be in earnest now. Delay not another hour. Cry mightily to God:

“O satisfy me early with your mercy!”

“Blot out my transgressions as a morning cloud.” Wash my sins away in my Redeemer’s blood!

“Bring me out of the horrible pit, out of the miry clay, and set my feet upon the rock, and establish my goings; and put a new song into my mouth, even praise unto my God! Psalm 40:2-3.”

“Then I will bless you while I live; I will lift up my hands in your name; my soul shall be satisfied as with marrow and fatness; and my mouth shall praise you with joyful lips, when I remember you upon my bed, and meditate upon you in the night-watches! Psalm 63:4.”

“Yes, when my flesh and my heart fail, you shall be the strength of my heart, and my portion forever!”

Charles Simeon

Psalm 90:11-12

“Who knows the power of your anger? Even according to your fear, so is your wrath. So teach us to number our days, that we may apply our hearts unto wisdom!”

This Psalm is entitled, “A prayer of Moses the man of God.” It seems to have been written by Moses on account of the judgment denounced against the whole nation of Israel, that they should die in the wilderness, verse 3. It had been already executed to a great extent, God having consumed multitudes of them in his anger, verses 5-7; and the period of man’s life was then reduced to its present standard of seventy or eighty years, verse 10. From this awful demonstration of God’s displeasure, he is led to this solemn reflection, “Who knows the power of your anger?” And then he prays, that the whole nation might be induced by the shortness and uncertainty of their lives to seek without delay the favor of their offended God, “So teach us to number our days, that we may apply our hearts unto wisdom.”

In accordance with our text let us also contemplate:

I. The inconceivable weight of God’s anger.

Of course, in speaking of God’s anger we must divest it of all those tumultuous feelings, which agitate the minds of men; and conceive of it as manifested only in his dispensations towards the objects of his displeasure.

Let us contemplate it then,

1. God’s wrath as it appears in this world.

The whole world bears the evidence of being under the displeasure of an angry God. The creation itself, even the animal and vegetable parts, as well as the rational parts of it, is greatly changed since it came out of its Creator’s hands. A curse has been inflicted on it all, on account of sin. Storms, and tempests, and earthquakes, and pestilences, and diseases of every kind, and death with its antecedent pains and its attendant horrors, are all the sad fruits of sin, and the effects of God’s anger on account of sin. Death has obtained a universal empire, and “reigns even over those who have never sinned after the similitude of Adam’s transgression,” as well as over the actual transgressors of God’s law.

But the anger of God is yet more strikingly visible, in those particular judgments which God has executed upon men from time to time.

Behold the plagues in Egypt, the destruction of the Egyptian first-born, and of Pharaoh and all his host in the Red Sea!

Behold the awful judgments inflicted on Korah, Dathan, and Abiram, and on the myriads—who, by their lewdness, their unbelief, and their murmurings, drew down the wrath of God upon them! 1 Corinthians 10:8-10.

Behold fire and brimstone rained down from Heaven upon Sodom and Gomorrah, and the cities of the plain! Yes, and the whole world, with every living creature except those contained in the ark, swept away by one universal deluge!

These serve as solemn proofs of God’s indignation against sin, and his determination to punish it according to its deserts.

There are other proofs, less visible indeed, but not less real, of God’s anger, which may be found in the horrors of a guilty conscience, or the distresses of a soul that is under the hidings of his face.

Hear what was Job’s experience under a sense of God’s displeasure, “The arrows of the Almighty are within me; the poison whereof drinks up my spirit; the terrors of God set themselves in array against me! Job 6:4.”

To the same effect the Psalmist also speaks, when describing the anguish of his own mind, “Your arrows stick fast in me, and your hand presseth me sore. There is no soundness in my flesh because of your anger; neither is there any rest in my bones because of my sin. I am troubled; I am bowed down greatly; I go mourning all the day. I am feeble and sorely broken; I have roared by reason of the disquietness of my heart, Psalm 38:2-3; Psalm 38:6; Psalm 38:8.” The unhappy end of Judas shows how insupportable is a sense of God’s wrath, when the consolations of hope are altogether withdrawn.

But, after all, there is nothing that will give us such a full display of God’s anger, as a view of the Lord Jesus Christ when “Jehovah’s sword awoke against him” to inflict the penalty that was due to sin! Behold that immaculate Lamb of God sweating great drops of blood from every pore of his body, through the inconceivable agonies of his soul! Hear him in the depths of unspeakable suffering, crying, “My God. My God! Why have you forsaken me?” See him finally, dying under the load of his people’s sins! Could we at all appreciate this mystery, we should indeed say, “Who knows the power of your anger?”

But let us contemplate it,

2. God’s wrath as it appears in the world to come.

Of this however we can form but little conception. The terms which are used to depict the misery of the fallen angels, and of those who from among the human race have died in their sins, though exceeding terrible to the imagination, fall infinitely short of the reality.

But the very circumstance of millions of once happy angels, as happy as any that are now before the throne of God, being cast out of Heaven for their pride; and Hell itself being prepared by Almighty God for their reception, that they may there endure his wrath and indignation to the uttermost. This very circumstance, I say, may serve to show how deeply God abhors iniquity, and how fearfully he will punish it.

Of the place where they are confined “in chains of darkness to the judgment of the great day,” Tophet, as described by the Prophet Isaiah, may be considered as a type or emblem, “It is a place both deep and large; the pile thereof is fire and much wood; and the breath of the Lord, like a stream of brimstone, does kindle it! Isaiah 30:33.” And the state of the unhappy sufferers there is thus described in the Revelation of John, “They will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. And the smoke of their torment rises for ever and ever. There is no rest day or night.” Revelation 14:10-11.”

Yet, as terrible as this description is, it conveys no adequate idea either of the torment itself, or even of those foretastes of it, which are sometimes given to those for whom it is prepared. Well therefore may it be asked, “Who knows the power of your anger?” and well is it added, “According to your fear,” that is, according to the terror which the very apprehension of it excites, “so is your wrath;” for, in truth, it not only equals, but infinitely exceeds, all the conceptions that can be formed of it.

The whole scope both of the preceding and following context leads us to consider,

II. The wisdom of seeking reconciliation with God without delay.

Notwithstanding his anger against sin, God is willing to be reconciled to sinful people.

“He will not always chide; neither will he keep his anger forever.” “Many times did he turn away his wrath from his people in the wilderness; and did not allow his whole displeasure to arise.”

He has even sent his own Son into the world to effect reconciliation by the blood of his cross. He could not consistently with his own honor pardon sin without an atonement made for it; and, that a sufficient atonement might be made, he gave his Son to “bear our iniquities in his own body on the tree,” and to “be made sin for us, that we might be made the righteousness of God in him.” For the fallen angels he made no such provision; but for us he did; and he sends forth his servants into all the world, to proclaim his offers of mercy, and to “beseech sinners in his name to be reconciled to him”.

To seek reconciliation with him then is our true wisdom.

The world may account it folly, and may stigmatize all serious piety as needless preciseness; but we hesitate not to declare with David, that “the fear of the Lord is the very beginning of wisdom, Psalm 111:10;” and that the prodigal’s return to his father’s house was an evidence, not, as his ungodly companions would say, of weakness and folly, but of his having attained a soundness of mind and judgment; for it was “when he came to himself he said, I will return, and go to my father!”

Who that reflects upon the inconceivable weight of God’s anger, and on the misery of those who are exposed to it, would continue one moment liable to it, when God is offering him pardon, and beseeching him to accept of all spiritual and eternal blessings?

But add to this, the shortness and uncertainty of human life. Who that considers this, would delay to deprecate God’s wrath, and to avail himself of the present hour to secure the offered mercy? O beg of God to impress your minds with a sense of the shortness of time, and to “teach you so to number your days, that you may without delay, apply your hearts unto wisdom.”

As obvious as this lesson is, you can never learn it, unless you are taught of God. You will be ever calculating upon months and years to come, when “you know not what a single day may bring forth.” You may even, like the Rich Fool, be promising yourselves “years of ease and pleasure,” when God may have said, “You fool! This very night your life will be demanded from you! Luke 12:19-20.” To turn unto God instantly is true wisdom; to put it off to a more convenient season—is pure folly and madness, “Today, if you will hear his voice, harden not your hearts, Psalm 119:60. Hebrews 3:7-8.”

But, to this work you must “apply with your heart”—your whole heart.

It is not by seeking merely, but by “striving, to enter in at the strait gate,” that you are to obtain acceptance with your God Luke 13:24. You must “apply your heart” unto wisdom; and “whatever your hand finds to do, you must do it with all your might! Ecclesiastes 9:10.”

ADDRESS.

1. Those who make light of God’s wrath.

There are, alas! too many who do this. As David says, “Psalm 10:4-6 In his pride the wicked does not seek him; in all his thoughts there is no room for God. His ways are always prosperous; he is haughty and your laws are far from him; he sneers at all his enemies. He says to himself: Nothing will shake me; I’ll always be happy and never have trouble! Psalm 10:4-5;” and, with atheistic impiety, “says in his heart, God will not do good; neither will he do evil, Zephaniah 1:12.”

But consider, brethren, whether you will think so lightly of God’s judgments when you shall have begun to feel the weight of them? Think whether, on first opening your eyes in the invisible world, and beholding the face of your incensed God, you will not bewail your present supineness, and curse the day when you listened to the dictates of sinful men, instead of attending to the counsels of true wisdom? O! think, “Who can stand before his indignation? and who can abide in the fierceness of his anger! Nahum 1:6.” “Who can dwell with everlasting burnings! Isaiah 33:14.”

I beg you to number your days, not as the world does, but as God directs you; and to consider every day as if it were to be your last! This, with God’s blessing, will stir you up to redeem the present time, and will put energy into your exertions in “fleeing from the wrath to come.” Whatever your age may be, my advice is still the same; for “you know not whether your Lord will come in the evening, or at midnight, or before the crowing of the rooster, or in the morning.” “Knowing the terrors of the Lord, I would persuade you! 2 Corinthians 5:11;” and “what I say unto one, I say unto all, Watch!”

2. Those who are in a state of reconciliation with him.

Doubtless there are many among you, who can say with the church of old, “Though you were angry with me, your anger is turned away, and you comfort me! Isaiah 12:1.” To you then I would say, “Who knows the power of God’s love? According to your hope, even your most optimistic hope, so is his mercy!” Yes, and infinitely above all that either men or angels can conceive.

Compare your state with that of those who are now lifting up their eyes in the torments of Hell; and say whether eternity itself will suffice to express your obligations to Him who has redeemed you by his blood, and to the Father who has accepted that atonement in your behalf! O! bless your reconciled God without ceasing. Labor to count, if it were possible, the riches of his grace; and to explore “the height and depth and length and breadth of his incomprehensible love.” And let the stupendous mercy given unto you, quicken you to every possible expression of gratitude to your adorable Benefactor!

Charles Simeon

Psalm 89:28-36

“I will maintain my love to him forever, and my covenant with him will never fail. I will establish his line forever, his throne as long as the heavens endure. “If his sons forsake my law and do not follow my statutes, if they violate my decrees and fail to keep my commands, I will punish their sin with the rod, their iniquity with flogging; but I will not take my love from him, nor will I ever betray my faithfulness. I will not violate my covenant or alter what my lips have uttered. Once for all, I have sworn by my holiness—and I will not lie to David—that his line will continue forever and his throne endure before me like the sun!”

In seasons of deep affliction, when, through unbelief, we are ready to think that God has forsaken and forgotten us, it is well to look back to God’s covenant engagements, whereon, as on a rock, we may stand firm amidst the tempest that surrounds us. It was under such circumstances (probably about the time of the Babylonian captivity) that this Psalm was penned. In it, the stability of God’s covenant is fully declared. The fears and apprehensions of his people, as arising from his apparent violation of it, are next delineated; and it concludes with fervent adorations of God, who, notwithstanding all the dictates of unbelief, is worthy to be blessed for evermore.

For the just use, as well as understanding, of the passage before us, we shall:

I. Explain it.

There can be no doubt but that the words, in their literal meaning, refer to the covenant which God made with David respecting the continuance of his posterity on his throne, 2 Samuel 7:12-17; and which seemed to be violated, now that both king and people were carried captive to Babylon; but which, in fact, would be accomplished in all its parts; because whatever they might endure for a season, the scepter should not depart from Judah until Shiloh should come.

But there is surely a reference to Christ, who is often called David, Ezekiel 34:23-24. Hosea 3:5. Some of the words originally addressed to David, are expressly declared to refer to Christ chiefly, yes exclusively! Compare 2 Samuel 7:14 with Hebrews 1:5. They must be understood therefore as containing God’s covenant with Christ.

In them we see, first: God’s assurances respecting Christ himself, that notwithstanding all the troubles he should experience, he should be raised from the dead. Compare Isaiah 55:3 with Acts 13:34, and have all the kingdoms of the earth for his possession, Luke 1:32-33. Revelation 11:15.

Next: Christ is assured respecting his people, who are his seed, that though through infirmity and temptation they may fall into sin, the Father will not utterly abandon them, or finally withdraw his love from them! Isaiah 53:10. Psalm 22:30. 1 Peter 1:23. Isaiah 54:7-10. Jeremiah 32:40. He will not indeed leave them to continue in sin (for that would be incompatible with their salvation, Hebrews 12:14.) but he will chastise them, until they repent and turn from all their transgressions, and thus will he secure them to Christ as his inheritance, John 17:11. 1 Peter 1:5-7.

The grounds of these assurances are, lastly, specified. These are God’s covenant, and his oath. Having entered into covenant with his Son, he cannot disannul it. Yet, if he were to give up to final destruction any who were Christ’s spiritual seed, this covenant would be broken; seeing that some who were given to Christ would perish, and Christ, as far as relates to them, would have died in vain. Moreover, in this, the oath, which (for our consolation) he swore to his Son, would be violated; but, having sworn by his holiness, which is the glory of all his perfections, he never can, nor ever will recede. On these grounds therefore the glory of Christ, and the salvation of his people are irrevocably secured.

Lest however this consolatory passage should be abused, let us:

II. Improve it.

It evidently teaches us:

1. To cleave unto Christ with full purpose of heart.

The covenant, whether made with David or with Abraham, was confirmed by God in Christ, Galatians 3:17. Every blessing of the covenant was made over to him as our head and representative, and must be received from him by faith, Colossians 1:19. John 1:16. To him therefore must we look for pardon, stability, and everlasting salvation. As to him the promises were made, Galatians 3:16, so in him alone are they yes, and Amen, 2 Corinthians 1:20. Let it then be our great care to be found in him Philippians 3:9; and then we may rest assured that nothing shall ever separate us from him! Romans 8:38-39.

2. To endure with patience and thankfulness whatever afflictions God may lay upon us.

Part of God’s covenant is, to “correct us in measure, Jeremiah 30:11.” And, however afflicted any may be, have they any cause to say that they are corrected beyond measure? Can a living man complain, a man for the punishment of his sins? Lamentations 3:39. Surely it is far better to be chastened here, than to be condemned with the world hereafter, 1 Corinthians 11:32.

We may all see reason enough for chastisement, if we will but mark our daily and hourly transgressions. Let us therefore not so much as desire God to spare us, provided he sees that we need correction for the welfare of our souls; but rather let us kiss the rod, Micah 6:9, and improve it, Isaiah 27:9, and adore the hand that uses it for our good! Hebrews 12:10.

3. To dread sin as the greatest of all evils.

Though at first sight this passage may seem to weaken our dread of sin—yet, in reality, it is calculated to impress us with a holy fear of offending God. The covenant made with Christ does indeed secure the salvation of his people; but does it provide them impunity in sin? No! On the contrary, it engages God to punish sin, yes, to punish it effectually; and never to leave his people under its dominion, Romans 6:14. Is there then room to say, I shall be saved, though I continue to live in sin? No! For either God will “drive it out with the rod of correction,” or leave it as an indisputable mark that we never belonged to him at all! “No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God! 1 John 3:9.”

Let us never then make Christ a minister of sin, Galatians 2:17; but learn from the very grace that saves us, to glorify him by a holy life! Titus 2:11-12.

Charles Simeon

Psalm 89:19

“I have laid help upon One who is mighty!”

How joyful must these tidings be, to whoever they may have respect! Suppose them to refer to an oppressed nation; the raising up to them a mighty deliverer must be a rich, inestimable blessing; and such were David and Solomon, who were raised up to govern Israel, and to put all their enemies under their feet.

But a greater than David or Solomon is here. The words spoken by God to Samuel did certainly, in their primary sense, relate to David, 1 Samuel 16:1; as those spoken afterwards to Nathan did to Solomon, 2 Samuel 7:12-16. But their ultimate reference was to Christ! Compare 2 Samuel 7:14 with Hebrews 1:5, who is the true David, Ezekiel 34:23-24 and Hosea 3:5, and the Son of David, Matthew 22:42. On him was laid all the help that the Israel of God required; and God the Father declared beforehand, to his holy prophets—the sufficiency of Christ to discharge the office committed to him.

Two things are here obviously presented to us for our consideration:

I. The office committed unto Christ.

What this was, may be known from the necessities of fallen man; because it was to supply them, that he was sent into the world. It was then,

1. To make reconciliation for man.

This was a work which no man could accomplish for himself; a work which all the angels in Heaven were unequal to perform. Satisfaction must be made for sin; made too, in the nature that had sinned. The curse due to sin must be borne, even the wrath of Almighty God. Who could afford us this help? Who could sustain this weight? It would crush in an instant the highest archangel. None could endure it, but God’s co-equal Son. He cheerfully undertaking to bear it for us, the Father made him our substitute; that, divine justice being satisfied, and the law magnified by his obedience unto death—mercy might be extended unto us, and reconciliation be made between God and his offending creatures.

2. To effect their complete salvation.

It was not enough to die for them:
they were wandering afar off, and they must be searched out;
they were in rebellion, and must be subdued.

When brought home to their Father’s house:
they are weak, and must be upheld;
they are tempted, and must be strengthened;
they are beset with enemies, and must be protected;
they must never be left to themselves one moment;
they must have everything done for them, and in them;
the whole care of preserving them, from first to last, must be devolved on him who undertakes for them; they must be “carried in the arms,” “dandled on the knees,” fed at the bosom, and be watched over exactly like new-born infants!

Nothing less than this will suffice for them. Though there are millions of them spread over the face of the whole globe, they must all be attended to as much as if there were only one. What a work was this to undertake! Yet was this “the help which God laid upon” his dear Son.

But as weighty as this office is, we have no reason to doubt,

II. Christ’s sufficiency to discharge it.

To be convinced of this, we need only to consider,

1. His essential perfections.

He is said to be “mighty.” But the angels are also called mighty; yet are they not therefore able to execute such an office as this. But Jesus is almighty; he is expressly called “The mighty God, Isaiah 9:6,” even “God over all blessed forever, Romans 9:5.” In him therefore are all the attributes of God.

He is omnipresent, to behold the states of men.
He is omniscient, to discern the things that will be most expedient for their relief.
He is omnipotent, to effect whatever shall be most conducive to their good.

Difficulties can be no difficulties with him. He who spoke the universe into existence, can be at no loss to accomplish, everywhere, and at the same instant, whatever the necessities of his creatures may require.

2. Christ’s Mediatorial endowments.

As Mediator, he has received his qualifications from God the Father; and those qualifications are abundantly sufficient for the work assigned to him. The Spirit has been given to him, not by measure, as to others, but without measure John 3:34, “In him, even in his human nature, dwells all the fullness of the Godhead bodily, Colossians 2:9.” Hence “on him may be hung every vessel, even all the glory of his Father’s house, Isaiah 22:22-24.”

But, not to mention the infinite merit of his blood, and the all-prevailing efficacy of his intercession (“through which he is able to save men to the uttermost”), he has, as man, qualifications which he could not have as God. He has, from his own experience of temptation, a tender sympathy with his tempted people, and a peculiar fitness and readiness to afford them all needful support, Hebrews 2:18.

ADDRESS.

1. Those who do not feel their need of Christ.

You cannot be persuaded that you are in a guilty, helpless, and undone state. But why did God lay help upon One that was so mighty? Did he exert himself thus without a cause? If not, the greatness of the remedy should show you the extent and imminence of your danger. Be persuaded then to put away your high thoughts of yourselves. Beg of God that you may feel in what a helpless and hopeless state you are without Christ; and never imagine that your repentance is at all genuine, until your sense of your misery corresponds, in some measure at least, with the provision which God has made for your relief.

2. Those who are discouraged on account of their extreme weakness and sinfulness.

That you should be humbled on this account is right enough; but why should you fear? Do you suppose, that when God laid help for you upon his dear Son, he was not aware how much would be necessary for your salvation? Or, has he been disappointed in his Son, finding him, after all, unequal to the task assigned to him? Be ashamed of your unbelieving fears. Do not come to Christ, saying, “Lord, if you can, or if you will;” but cast your burden wholly upon him, and see whether he be not able and willing to sustain you.

He himself says to you, “O Israel, you have destroyed yourself; but in me is your help! Hosea 13:9.” This is your warrant to trust in him. “Trust in him therefore with all your heart, and he will bring to pass” whatever he sees to be needful for you. “Cast all your care upon him;” and you “shall be saved in him with an everlasting salvation!”

Charles Simeon

Psalm 89:15-16

“Blessed are the people who know the joyful sound! They walk, O LORD, in the light of Your countenance. In Your name they rejoice all day long, and in Your righteousness they are exalted!”

Every man by nature desires happiness; but few know where it is to be found. The generality imagine that happiness will be a sure attendant on earthly prosperity. But the Psalmist points out to us its only true source, “There are many who say, who will show us any good? Lord, lift up the light of your countenance upon us! Psalm 4:6.” In like manner he instructs us in the text, “Blessed are the people that know the joyful sound.”

In these words the character and blessedness of the Lord’s people are fully declared. Let us consider,

I. The character of the Lord’s people.

“The joyful sound” must here import the Gospel.

In the Gospel a Savior is revealed, even such a Savior as our necessities require: a Savior who has made a full atonement for our sins, and who promises “salvation to all who come unto God by him.” When this Savior was proclaimed to the shepherds, it was in these memorable terms, “Behold, we bring you glad tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Savior, who is Christ the Lord!”

But “the joyful sound” refers to the sound of the trumpets under the law, when the people were convoked to come up to God in the solemn assembly, Numbers 10:1-3; Numbers 10:10; or when the year of Jubilee was proclaimed, Leviticus 25:8-13. On this latter occasion, in particular, it was indeed a joyful sound; for then all people who had sold their houses and lands, yes, and their wives and children, and their own selves too for bond-slaves, were restored to perfect liberty, and to the full possession of their former inheritance. Suppose a person so circumstanced, what a joyful sound would that of the trumpet be to him!

Such then is the Gospel to the weary and heavy-laden sinner, when he hears of a free and full salvation through the Lord Jesus Christ!

This “sound” the true believer “knows”.

A speculative knowledge of the Gospel is possessed by many who have no personal and saving interest in it, and no desire after its blessings. But the true believer knows it practically; he has felt its power; he has tasted its sweetness; and he has been brought to a reliance on it for the salvation of his soul. This distinction must be carefully made by us. It is not of a head-knowledge that my text speaks; but of such a knowledge as enters into the heart, and engages all the powers of the soul. It is such a knowledge as God alone can impart; and all who possess that are truly “blessed,”

In our text we have a rich description of,

II. The blessedness of the Lord’s people.

They may not have much of this world; but they have much of God.

1. They enjoy a sweet sense of God’s love.

“They walk in the light of his countenance.” This is a privilege of which a worldly man can form no conception; but it is understood, and experienced, by all who enter into the spirit of the Gospel. They can go to God as a Father; they know that he is reconciled towards them in the Son of his love; and with a spirit of adoption they can draw near to him, and pour out their hearts before him, and hear him speaking peace unto their souls. In answer to their daily prayers he draws near to them, and “lifts up the light of his countenance upon them,” and “fills them with joy and peace in believing.” Such is their daily “walk” with God—a foretaste of their happiness in the realms of bliss.”

2. They enjoy a habitual confidence in God’s care.

They are subjected to a variety of circumstances like other men; but they have a Friend to whom they can go on every occasion, and from whom they can receive all such communications as they stand in need of. “The name of the Lord is a strong tower, to which they run and are safe!” His perfections and attributes are all exercised in their behalf; and, being their God, he is “a God unto them,” doing for them whatever their diversified necessities require. In Him “therefore, even in his name, they rejoice all the day,” spreading before him their every need, and committing to him their every desire. “They know in whom they have believed,” and cast all their care on him who cares for them.”

3. They enjoy an assured prospect of God’s glory.

In the Gospel the Lord Jesus Christ reveals himself to his people as a complete Savior, who not only obtains a pardon for them, but has provided also a righteousness, wherein they may stand before God without spot or blemish. To him therefore they look in this view; and on him they rely, as “The Lord their righteousness.” “In this righteousness they are exalted;” they are exalted in their own eyes, being no longer condemned sinners, but saints accepted and justified from all their sins! They are exalted in the eyes of God also; for he now “beholds no iniquity in them;” he views them as one with his dear Son, partakers of his nature, and joint-heirs of his glory. They are exalted also in the eyes of all the angelic hosts, who now delight to minister unto them, and will before long give them the precedence in Heaven, and take their station behind them before the throne of God! Revelation 7:11.”

Say now, are not these happy? Yes; and David not only asserts it, but appeals to God himself for the truth of his assertion, “They shall walk, O Lord, in the light of your countenance.”

ADDRESS.

1. Those who have no knowledge of this joyful sound.

How many among us are altogether ignorant of the Gospel itself! And of those who hear it and profess to receive it, how many have no taste for that joy which it is intended to impart! Will you then call yourselves the people of God; or imagine that salvation belongs to you? Know, that “all are not Israel, who are of Israel;” nor are all Christians who bear that name. While you are ignorant of the joyful sound, you can have no part or lot in those blessings which the Gospel is intended to convey.

2. Those who know the Gospel, but find no blessedness in it.

There are, I must acknowledge, many of this description. But whence does this arise? Is it owing to any insufficiency in the Gospel to make them happy? No; it proceeds in some cases from a disordered constitution; in others, from imperfect views of the Gospel; and in others, from not walking steadfastly and consistently before God. But from whatever source it arises, I would say, Remember what an injury you do to the Gospel itself, and to the souls of men; the world around you will impute your gloom to religion, and take occasion from it to condemn the Gospel itself as a source of melancholy to all who embrace it.

O! brethren, do not so dishonor the Lord Jesus Christ; but view the Gospel in all its freeness and all its fullness, and all its excellency; and rest not until you have attained those rich blessings, which every true believer is privileged to enjoy!

3. Those who both know and enjoy the Gospel.

Happy indeed are you, even though you are in all other respects the most destitute and distressed. Let then your gratitude to God evince itself in a suitable life and conduct. As for your joys, the world knows nothing about them; and will therefore impute them to wild enthusiasm and delusion. But they can understand a holy life; that will approve itself to them as a good and genuine fruit of the Gospel. Let them then see, that this Gospel which makes you happy, makes you holy also. Let them see that it brings into subjection every unhallowed temper, every evil desire. Let them see that in every station and relation of life, it elevates you above others, rendering you more amiable, more consistent. In a word, “let your whole conduct be such as befits the Gospel of Christ;” and, while you are made partakers of a felicity which the world knows not of, endeavor to make your light shine before men, that they may be constrained to acknowledge the excellence of your principles, and be led to seek a participation of your bliss!

Charles Simeon

Psalm 88:14-16

“Why, O LORD, do you reject me and hide your face from me? From my youth I have been afflicted and close to death; I have suffered your terrors and am in despair. Your wrath has swept over me; your terrors have destroyed me!”

Heman the Ezrahite, the author of this Psalm, is thought by most to have been the grandson of Judah, 1 Chronicles 2:6; and to have been so eminent for wisdom, as almost to have equaled Solomon himself, 1 Kings 4:31. But he seems rather to have been the grandson of Shemuel, or Samuel, 1 Chronicles 6:33; 1 Chronicles 15:19. compared with the title to Psalm 89. The grandson of Judah could not have written so about David. Whoever he was, he was a man greatly afflicted, and, at the time that he wrote this Psalm, altogether destitute of any other consolation, than what he felt in spreading his sorrows before God. In other Psalms we find many and grievous complaints; but the gloom that overspreads the mind of the author at the commencement of them, is usually dispelled before they are brought to a close; and what began with sorrow is terminated with joy.

But in the composition before us there is no such pleasing change; it is nothing but one continued complaint from beginning to end. In discoursing on it, we shall point out:

I. The state to which a righteous soul may be reduced.

Truly the state of Heman was most afflictive.

There can be no doubt but that he was a righteous man. Had he not been so, he would not have addressed Jehovah in such expressions of holy confidence, as “The Lord God of his salvation;” nor could he have affirmed, that “night and day he had poured out his prayers and cries before him, verses 1, 2, 9, 13.”

Yet behold, how heavy, how exceeding heavy, was his affliction! “His soul was so full of troubles, that they brought him near to the grave, verse 3.” Hear how he himself represents them, referring them all at the same time to God himself as the author of them, “You have laid me in the lowest pit, in darkness, in the deeps. Your wrath lies hard upon me; and you have afflicted me with all your waves, verses 6, 7.” To the same effect he speaks also in the words of our text, complaining of the dereliction he experienced in this hour of his calamity, and of the terrors which he endured, which, while they were rapidly bringing down his body to the grave, had well near bereaved him of his senses, and reduced him to a state of utter distraction.

And such, alas! is the state of many in every age of the Church.

Some there are of a low, nervous, hypochondriac temperament both of mind and body, and who, whether they were religious or not, would of necessity be of a melancholy disposition; that being their constitutional tendency, just as cheerfulness or confidence are the tendencies of others. People of this class view everything in a dark unfavorable light; they forebode nothing but evil; and, if religion occupies their minds, they write bitter things against themselves, and conclude that they never can be saved. They love gloomy thoughts, and brood over them day and night; and greatly injure both their minds and bodies by ruminating on subjects that are too deep for them. They perplex themselves about the divine decrees, and thus give occasion to many to represent religion as distracting their minds.

But the truth is, that they seek for nothing but poison; they have no appetite for wholesome food; and religion is no more answerable for their distraction, than a fertilizing stream is for the death of a maniac who drowns himself in it!

Some there are who are brought into this state by long and complicated troubles. The mind of man, unless supported in a miraculous way, cannot endure a pressure beyond certain limits. Even Job himself, notwithstanding his extraordinary patience, seemed at times to sink under the accumulated load of his afflictions, and to be transported beyond the bounds of sense or reason. In the same way, the dejection of many, however it appears to originate in matters connected with religion, must in reality be traced to this source; their mind is enfeebled by a complication of bodily diseases, and of worldly sorrows, and then becomes an easy prey to any discouragements which may engross its attention.

Some are broken down by means of some great transgression, which, either before, or after, their religious course, they have committed, and which has destroyed all hope of respect from man, or comfort in their own minds).

To such, life is become a burden; they cannot bear even the sight of those whose esteem they have forfeited; they desire solitude, which yet is irksome to them; and they long for death, as a relief from the torments of a self-condemning conscience. It is no wonder if such, though truly penitent before God, yield to desponding fears, and anticipate nothing but misery in the eternal world.

Some are in a more extraordinary degree than others exposed to the assaults of Satan. That powerful adversary seems, as it were, to take possession of their minds, as formerly he possessed the bodies of men; and by his fiery darts he inflicts the deadliest wounds upon their souls. He is well called, “The accuser of the brethren;” for he accuses them to God, as he did Job of old; and accuses them also at the bar of their own consciences, to prove them hypocrites and self-deceivers. Is it to be wondered at, if that roaring lion prevails over a weak and unprotected sheep? The wonder rather is, that any are enabled to withstand him.

But once more; there are some who by God himself are brought into manifold temptations, and are allowed to experience much darkness in their souls. And though at first sight it should seem as if these people were less beloved of the Lord than others, the truth is that they are often to be found among those who are his chief favorites, “Whom the Lord loves, he chastens;” and usually, those most, who are most beloved.

We cannot doubt but that Job was an object of God’s peculiar favor; yet who was ever more afflicted than he, even in the very way that we are now speaking of? Hear his own words, “The arrows of the Almighty are within me, the poison whereof drinks up my spirit; the terrors of God set themselves in array against me! Job 6:4.” And need we say how deeply our blessed Lord himself was afflicted, when “his soul was exceeding sorrowful, even unto death,” and his mind was so distracted, that “he knew not what to say, John 12:27.”

That God sends these dispensations to his people in love, will appear even from our text; for Heman, who was eminent for his piety, declares, that he had been so “afflicted from his youth up.” And where did he attain this extraordinary piety, but in the school of affliction? While others were intent on pleasure, he by his troubles was led to study his own heart, and to seek an acquaintance with his God; and thus he gained a knowledge which well repaid him for all that he endured. And it is a well-known fact, that those who are most exercised with spiritual troubles, are usually best instructed in “the deep things of God.”

It is evident, then, that pious souls may be reduced to great distress, and that, in fact, many in every age are really so reduced:
some through constitutional infirmities;
some by means of accumulated afflictions;
some by an irretrievable loss of character consequent on some heinous transgression;
some are brought into it by the assaults of Satan;
and some by the wise and gracious appointment of their God.

Let us now turn our attention to,

II. The reflections which naturally arise from the subject.

1. How great is the evil and bitterness of sin!

If there had been no sin, there would have been no sorrow. Sorrow is the fruit of sin—the fruit which immediately sprang up, as soon as this root of bitterness was planted in the human bosom. Until Adam fell, he enjoyed the sweetest fellowship with his Creator; but after his transgression, instead of going forth as before to meet his God, Adam fled from his face, and strove to hide himself. From that moment has the world become a “Bochim”—a land of weeping and of mourning, Judges 2:4-5.

Sorrow is that inheritance to which every man is born; and, even truly converted and holy people, as long as they continue in this valley of tears—they will, at a greater or smaller distance, be followed by two inseparable attendants, “sorrow and sighing.” It is only when they arrive at the portals of Heaven, that joy and gladness will be their sole companions! Then indeed, but never until then, will that Scripture be fulfilled, “They shall obtain joy and gladness; and sorrow and sighing shall flee away! Isaiah 35:10.”

How fearfully the minds even of godly men may be oppressed, by a sense of God’s displeasure against sin, will appear from the experience of David; who “ate ashes like bread, and mingled his drink with weeping, because of God’s indignation and wrath! See Psalm 38:1-2; Psalm 102:9-10.”

And it yet more forcibly appears from the complaints of Job, “You scare me with dreams, and terrify me through visions; so that my soul chooses strangling, and death rather than life! Job 7:14-15.”

If we look to the terrifying effects of sin on the ungodly, the sad history of Judas paints them in their true colors. Let these sorrows then, in whoever they be found, be traced to their proper source; and let this at least be learned from them, that “it is an evil and bitter thing to sin against the Lord!”

2. What obligations to God do they lie under, who are favored with any measure of peace and joy!

This point, we apprehend, is by no means duly considered. It is thought by many to be a hard thing if there be any intermission of their spiritual comfort; but the wonder rather is, that there is any intermission of their sorrow. Who that considers the desert of sin, who that views the imperfection of his best services—has not reason to adore and magnify his God, for the willingness he shows to revive the hearts of the contrite? Were God extreme to mark what is done amiss, the experience in our text would be the lot of all without exception, even of those who should find grace in the eternal world.

But, blessed be God! this is far from being the case; there are many to whom God grants the light of his countenance, and the joys of his salvation. We desire, however, that such people should appreciate aright the blessings conferred upon them; and that, instead of always complaining of darkness or of trouble, they should improve every manifestation of God’s love to the furtherance of their confidence in him, and of their zeal in his service.

3. How astonishing was the compassion of our Lord Jesus Christ, when he undertook to redeem a ruined world!

He well knew, that, as the surety and substitute of sinners, he must bear all that the violated law would have inflicted upon them. And, if to us, who are by nature alienated from God—it is such a dreadful thing to endure the hidings of his face and the terrors of his wrath—then what must it be to that immaculate Lamb of God, who from all eternity “lay in the bosom of his Father,” and “was daily his delight! John 1:18 and Proverbs 8:30.” Yet behold, having undertaken for us, he suffered all that was due to us, “He the just, for us the unjust!” From his youth up he was”a man of sorrows, and acquainted with grief;” and, especially at the close of his life, he drank to the very dregs the cup of bitterness that must otherwise have been put into our hands. Truly “he was made a curse for us;” and so grievously did he suffer under the united assaults of men and devils, and from a sense also of his Father’s wrath, that he sweat great drops of blood, and, in the midst of his severest agonies, had yet further to bewail the hidings of his Father’s face, “My God! My God! Why have you forsaken me?” Let us learn to estimate as we ought this stupendous mystery, of “God manifest in the flesh” to expiate by his own sufferings the sins of his rebellious creatures. O let us contemplate this mystery, until we are altogether lost in wonder, love, and praise!

4. How awful will be the state of all who die without a saving interest in Christ!

This which Heman so bitterly bewails as his portion in this world, will, in an infinitely higher degree, be the portion of all who shall perish in their sins. They will indeed be “cast out from God’s sight,” as objects of his everlasting abhorrence. Never to all eternity will they have one look from him, but will behold “his face turned away” from them, and “his fierce wrath” executed upon them. Truly, “while they suffer his terrors, they will be distracted.” Who can conceive the distraction of their minds at the overwhelming thought of eternity? Oh! what “weeping, and wailing, and gnashing of teeth” will there be among that wretched assembly, whose agonies are so insupportable, and whose prospects are so interminable! But thus it must be, if we will not flee to that Savior, who has laid down his life for us.

Shall we not then awaken from our slumbers?

Shall we not cry unto our God, now that his ear is open to our petitions?

Shall we stay until we come into that place of torment, and have an impassable gulf fixed between him and us?

O let us “seek the Lord while he may be found, and call upon him while he is near;” then, though we should not enjoy all that we may wish for here on earth—we shall hereafter; and even, by our occasional sorrows here, be fitted for an uninterrupted fruition of his glory to all eternity.

Charles Simeon

Psalm 87:3

“Glorious things are spoken of you, O city of God!”

The city here spoken of, is Zion; of whose praises the whole Scriptures speak. She is represented as “beautiful for situation, and as being the joy of the whole earth, Psalm 48:2.” Even God himself is represented as delighting in her, and as “loving the gates of Zion more than all the dwellings of Jacob, verse 2.” Why she, and the Church which is represented by her, are so high in the estimation of God and man, it will be important to consider.

To bring the subject fully before you, I will show:

I. What glorious things are spoken of her.

Among the many things spoken of her in Scripture, she is particularly commended,

1. As the residence of God.

God chose Zion of old for his habitation, and delighted to make that above all other cities in the universe “the place of his rest, Psalm 132:13-14.” There he abode in that bright symbol of his presence, the Shechinah, “dwelling between the cherubim, Psalm 80:1.” There his people assembled by his appointment to worship him; thence he dispensed his blessings; and thence in due time he sent forth his everlasting Gospel, Isaiah 2:3.

Thus under the Christian dispensation he has honored his Church, dwelling in it; as he has said, “I am with you always, even to the end of the world.”

There he reveals his glory, even “all the glory of the godhead, in the face of Jesus Christ.”

There he makes known all the riches of his grace and love.

There he communes with his people who present their supplications before him, “drawing near to them, while they draw near to him;” and giving them answers of peace; not indeed visibly, as by the Urim and Thummim of old, but really, and satisfactorily to their souls.

In a word, though unknown in every other place under Heaven, “He is known in her palaces as a refuge, Psalm 48:3.”

2. As the birth-place of the saints.

This is particularly noticed in the Psalm before us, “Of Zion it shall be said: This and that man is born in her, verse 5, 6.” Under the Jewish dispensation conversions were comparatively few; but under the Christian dispensation they are very numerous; though at present they are only as the drop before the shower. On the day of Pentecost the Spirit was poured out in richer abundance, and thousands were converted in a day; and still, wherever the Gospel is preached in sincerity and truth, there the power of God accompanies the word, and “subdues the souls of men to the obedience of faith.”

Among the heathen, Satan maintains a universal sway; and among those Christians who are not blessed with a faithful ministry, very few are ever rescued from his dominion; but where the cross of Christ is exalted, there will be found “a stir among the dry bones,” and multitudes will be born to God!

May we not ask, Whether this is not confirmed by the experience of many here present! Once you were dead in trespasses and sins, and as destitute of all desire after God, as any people in the world. But, through the preaching of a crucified Savior in this place, your souls have been “turned from darkness unto light, and from the power of Satan unto God.” Here also, when you have been mourning on account of your indwelling corruptions, God has “given you the oil of joy for mourning, and the garment of praise for the spirit of heaviness, Isaiah 61:3.” so that you can confidently say, “I was born there.” Blessed testimony, that may well endear to you the gates of Zion, and render her more lovely in your eyes than all the palaces in the universe!

3. As an emblem of Heaven itself.

Such it really is; for all who are born in her “have come unto Mount Zion, the city of the living God, the heavenly Jerusalem, Hebrews 12:22.” Though she is a spiritual edifice, she has her foundations, her walls, her gates; all of which are found also in that heavenly Zion which John saw, even in “that great city, the holy Jerusalem, descending out of Heaven from God, and having the glory of God, Revelation 21:10-11; Revelation 21:14; Revelation 21:21.” And both the one city and the other “are of pure gold, Revelation 21:18.”

Each of them too, among the many distinctions which they enjoy above all earthly cities, have a light peculiar to themselves. Of our Zion it is said, “The sun is no more her light by day, neither for brightness does the moon give light unto her; but the Lord is unto her an everlasting light, and her God her glory! Isaiah 60:19.” And thus it is also in the heavenly Zion, “The city has no need of the sun, neither of the moon, to shine in it; for the glory of God lightens it; and the Lamb is the light thereof, Revelation 21:23.”

It is but one family that is inhabiting both the one city and the other, “even the family of our Lord Jesus Christ, Ephesians 3:14-15;” and their employments are altogether the same; for while the one are “rejoicing in the Lord always” here below, Philippians 4:4, the other are incessantly engaged in singing praises to him above, even “to Him, who loved them, and washed them from their sins in his own blood, and made them kings and priests unto their God! To him, I say, do they ascribe all glory and dominion forever and ever, Revelation 1:5-6.”

II. The effect which these testimonies should have upon us.

Surely, when the Church is so high in the estimation of God:

1. We should inquire what place the redeemed church holds in our esteem.

Never has she had, at least in a spiritual view, any visible glory. In the days of the prophets, her limits were contracted, and her members poor, despised, persecuted. In the days of Christ and his Apostles, though her limits were enlarged, she, like her Lord himself, had “no beauty nor loveliness for which she was to be desired, Isaiah 53:2.” She has been in a wilderness state even to this present hour, Revelation 12:6, an object of hatred and derision to all that were round about her.

Yet to the eye of faith, the redeemed church is most beautiful, most glorious. In all that pertains to her, she is “the perfection of beauty, Psalm 50:2.”

Her foundations are of the most precious stones, “her walls are salvation, and her gates praise, Isaiah 60:18.” Her laws are all holy, and just, and good.

Her ordinances are a very Heaven upon earth.

Her chosen, redeemed and regenerate members more highly privileged than all other creatures in the universe.

Say then, brethren, whether such are your views of Zion; and whether to be enrolled among her citizens be the highest object of your ambition?

Our blessed Lord told his disciples, that even to have “the devils made subject unto them” was no ground of joy in comparison with this, Luke 10:20; for, if you really belong to Zion, “your names are written in Heaven,” and all the glory and felicity of Heaven are yours! But if you are “aliens from the commonwealth of Israel—then you are strangers from the covenants of promise, without God, without Christ, without hope! Ephesians 2:12.”

2. We should seek to advance the glory of the redeemed church.

God has promised, that, in due season, “the mountain of the Lord’s house shall be established on the top of the mountains, and that all nations shall flow unto her, Isaiah 2:2.” “Your gates will always stand open, they will never be shut, day or night, so that men may bring you the wealth of the nations—their kings led in triumphal procession. For the nation or kingdom that will not serve you will perish; it will be utterly ruined. “The glory of Lebanon will come to you, the pine, the fir and the cypress together, to adorn the place of my sanctuary; and I will glorify the place of my feet. The sons of your oppressors will come bowing before you; all who despise you will bow down at your feet and will call you the City of the LORD, Zion of the Holy One of Israel! Isaiah 60:11-14.”

Now then I ask: Should we not long for this glorious period? Should we not exert ourselves to the uttermost to help it forward? Should we not search out the benighted Gentiles, and labor to bring back to their God the dispersed of Israel? Should we not endeavor to bring men from every quarter, “their sons in our arms, and their daughters upon our shoulders, to glorify the house of his glory?”

Men may pretend to love the Church; but their professions must be brought to this test. If we are at all sensible of the benefit of belonging to Zion, we shall neither rest ourselves, “nor give any rest to our God,” until “the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burns, Isaiah 62:1; Isaiah 62:6-7.”

3. We should labor to participate in all the privileges of the redeemed church.

Is God indeed revealed there in all his excellency and glory? Is it the place, the only place, where sinners are born to God? Is it an emblem even of Heaven itself? We should determine then to come to her without delay, and to seek admission into her blissful community. In comparison with being numbered among her children, all that the world can give should be esteemed by us as dung and dross; and we should say with David, “I would rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness! Psalm 84:10.”

As for hatred, contempt, persecution, or even death itself, they should be accounted rather as an honor, and a happiness, and a privilege—than as objects of fear, if they are brought upon us for Zion’s sake. It should be a sufficient recompense to us, that our God is glorified, and that the interests of Zion are advanced, 1 Peter 4:13-14. If we are children of Zion indeed, we shall be joyful under any circumstances; we shall “be joyful, I say, in our King! Psalm 149:2;” as it is written, “They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd; (that is, for all spiritual consolation and support;) and their soul shall be as a watered garden; and they shall not sorrow any more at all! Jeremiah 31:12.” Whether they are priests or people, it shall be thus with them; for, “I will satiate the soul of the priests with fatness; and my people shall be satisfied with my goodness, says the Lord, Jeremiah 31:14.”

APPLICATION.

Let us then love Zion, and “prefer her before our chief joy, Psalm 137:5-6.” Let her ordinances be our delight, Psalm 84:4; Psalm 84:7. Let us pray for her advancement, saying, “Peace be within your walls, and prosperity within her palaces.” Then shall our own souls most assuredly flourish; for “they shall prosper who love her, Psalm 122:6-7.”

Charles Simeon