Psalm 78:34-39

“Whenever God slew them, they would seek him; they eagerly turned to him again. They remembered that God was their Rock, that God Most High was their Redeemer. But then they would flatter him with their mouths, lying to him with their tongues; their hearts were not loyal to him, they were not faithful to his covenant. Yet he was merciful; he forgave their iniquities and did not destroy them. Time after time he restrained his anger and did not stir up his full wrath. He remembered that they were but flesh, a passing breeze that does not return.”

The Psalm before us is altogether historical; yet may it be called one great parable. It is, in fact, so called by the Psalmist himself; and the very words by which he designates this composition are quoted by the Evangelist as fulfilled, when our blessed Lord spoke to the people in parables, and in parables exclusively. Compare verse 2 with Matthew 13:35.

The truth is, that the whole account of the redemption of Israel from Egypt, with their preservation in the wilderness, and their final establishment in the land of Canaan, is typical of man’s redemption through Christ, and of the final salvation of all God’s chosen people. It is not unlike the parable of the Prodigal Son; and, unless we view it in this light, and read in it the great concerns of our own souls, we have no just conception of its true import.

As a record of the most important events in the Jewish history, the writer of it might justly urge the importance of transmitting it with care, and teaching it with diligence, to all succeeding generations, verses 3-6; but, as a vehicle of spiritual instruction, it is of inestimable value, not to Jews only, but to Gentiles also, and ought to be studied with care by every man.

We shall not now enter into a minute illustration of this truth, because it would occupy far more of your attention than could be allotted to one—but a general view of the subject will be brought before us, while we notice the conduct of the Israelites towards God, and his forbearance towards them, or, in other words:

I. The extent of the wickedness of the Israelites.

They were continually provoking God to anger.

They were from the beginning “a rebellious and obstinate people.” Never would they pay any regard to God, until they were constrained to do so by his chastening rod. In vain were his mercies multiplied unto them; they overlooked them all, and “forgot all the wonders” of his love and mercy, verse 11. Dissatisfied with what he gave them for their subsistence, notwithstanding it was “angels’ food,” they lusted after things which were in no respect necessary for their well-being, verse 18-25. And when they had provoked God to punish them for their ungrateful murmurings, instead of being reclaimed by his chastisements, “they only sinned yet more against him! verse 17, 32.” When, in consequence of their obstinacy, these chastisements became more severe, and no way of deliverance was found but by their turning unto God, they pretended to return unto him; but it was a mere pretense. They called to remembrance his past interpositions in their favor, and professed to acknowledge him as their Redeemer and their God; but they only “flattered him” with titles, which excited no corresponding opinions in their hearts, and “lied unto him” with vows, which they never intended to perform. They pretended to lay hold on “his covenant;” but they would “not be steadfast in it, or perform any of the engagements which it entailed upon them.”

And what is this, but a history of ourselves also?

In our prosperity, we care nothing about God, “he is not in all our thoughts.” But under some heavy calamity we begin to lay to heart our former transgressions, and to inquire after God. This is common, especially in sickness, and at the expected approach of death, Isaiah 26:16 and Hosea 5:15. Then we can bear to hear of God, and of Christ; yes, we apply to God as our Father, and to Christ as our Redeemer; we acknowledge with apparent gratitude all that they have done for us; and profess a dependence on them for all that we stand in need of.

Yet in the midst of all these professions there is no true contrition, no real self-abhorrence, no fixed determination to give up ourselves unreservedly to God. We approach our God indeed, but it is “with flattery and lies! Hosea 11:12.” We profess much love to him, and much delight in that covenant which he has made with us in Christ Jesus; but “our hearts are not right with him, neither are we steadfast in his covenant.” This appears from our speedy return to worldliness and vanity, as soon as ever the judgment is removed from us. We are like metal taken out of the furnace, which, however liquefied, soon returns to its original hardness. Our relentings possibly have been renewed either under the ministry of the Word, or by some fresh calamity; but, after all, like Pharaoh, we have only verified that humiliating description of the Apostle, “we have returned again with the dog to his vomit; and the sow that was washed, to her wallowing in the mire.”

These rebellions however against their God only gave occasion for displaying:

II. The extent of his mercy.

Many times did he forgive them.

Often, through the greatness of their provocations, did he lift up his hand to destroy them in the wilderness; but he forbore to execute upon them the judgments they deserved. “He remembered that they were but flesh, or as a wind that passes away, and comes not again;” and, if he should give vent to his indignation against them, they must inevitably, and irremediably perish!

In the same way, he has dealt with us.

“How oft have we provoked him, and grieved him by our transgressions! verse 40.” Yet on every fresh occasion he has shown himself “slow to anger and of great kindness.” Let every one think with himself how many seasons there have been, when, in heart at least, if not in act—we have exceeded our usual measure of wickedness, and when he might have cut us off, so to speak, with advantage, and made us signal monuments of his displeasure. Yet he has borne with us, and not allowed his whole displeasure to arise. He has, thus far at least, “forgiven us;” and, in answer to the intercessions of our great High Priest, he has spared the barren fig-tree, revoking the order for its removal, and renewing, for its preservation, all the means which have hitherto been used in vain.

Of God’s mercy we are all living monuments; from time to time he has said concerning us, “How shall I give you up? Hosea 11:7-9.” “Will you not be made clean? when shall it once be? Jeremiah 13:27.” Yes, we must all bear witness for him, that the only reason of our not having been long since “consumed, is because his compassions never fail.”

See, then:

1. What improvement we should make of afflictive providences.

What the Jews professed to do, we should do in reality. God sends afflictions for this end; and, if they produce this blessed effect, we shall have reason to be thankful for them.

2. What, under all circumstances, should be the chief object of our attention.

The Jews failed, because “their heart was not right with God.” Let us look to this, that we indulge not hypocrisy in our hearts. If we call God our God, and our Redeemer—then let our eyes be to him as our only, and our all-sufficient Help!

Charles Simeon

Psalm 78:32-33

“In spite of all this, they kept on sinning; in spite of his wonders, they did not believe. So he ended their days in futility and their years in terror!”

It is a saying of Solomon’s, that “he who sows iniquity, shall reap vanity! Proverbs 22:8;” and the truth of this is remarkably illustrated throughout all the history of God’s ancient people. The Jews were, beyond all comparison, the most favored people upon earth; and if they had made a due improvement of their mercies, they would have been as much exalted above others in happiness, as they were in their outward privileges. But neither mercies nor judgments could prevail upon them to yield themselves sincerely to God. The mercies they received were so signal, that one would have supposed it impossible for them to forget the Donor. Their judgments, too, on some occasions were so awful, that one would have supposed fear should supply the place of love, and constrain them to turn to God with their whole hearts.

In the preceding part of this Psalm, these dealings of God with them are especially referred to; yet, in my text we are told, “In spite of all this, they kept on sinning; in spite of his wonders, they did not believe.” In consequence of this, they reaped according to what they sowed; for, on account of this incorrigibleness, “God ended their days in futility and their years in terror!”

But is that generation passed away? Is there not among us the same obstinacy in sin? and do we not feel the same effects of transgression? Yes, truly, they are a mirror in which we may see our own image; and the events of their days are still visible in ours. This will appear, while I show,

I. The incorrigible obstinacy of sinners.

God diversifies his dealings with us for our good.

Our temporal mercies, public, social, personal—have been equal to any that have been given to any people under Heaven. But what shall I say of our spiritual mercies? Truly, if a preached Gospel is the greatest of all mercies, we have indeed very abundant reason to acknowledge the transcendent goodness of God to us.

In some instances, too, has God dealt with us, both individually and collectively, in a way of paternal chastisement.

But to an awful extent have we persisted in impenitence and unbelief.

What were the sins in which we indulged years ago? Take us as a collective body; and it must be said, “In those we continue still.” The mirthful, the worldly, the sensual, the profane—all follow their respective courses as much as ever, equally unallured by mercies, and unawed by judgments. Nor have all “the wonders” of redeeming love, though so fully and faithfully proclaimed, wrought any change in us.

As the Israelites, though so visibly under the care of Almighty God, could not be prevailed upon to enter into the design of God’s mercies to them, or to yield up themselves to him in a way of holy obedience—so neither are we led to exercise a simple faith in the Lord Jesus Christ, and to “cleave unto him with full purpose of heart.”

Dependence on him,
communion with him,
and devotedness to him
—are as far from us as ever!

Our heads possibly may be instructed, but our hearts and lives are unchanged!

And now let me ask,

II. What are the bitter fruits which they reap from it?

Certainly, if ever a people could be happy, the circumstances in which the Israelites were placed were calculated to make them happy. But “their days were consumed in futility and their years in terror,” as the just punishment of their sins. And how are our lives spent?

What have we, but vanity, futility, and trouble?

In the abundance of all things that we enjoy, it is surprising how little there is of real comfort to the possessors. Many possess all that the world can give; yet “in the midst of their sufficiency they are in straits, Job 20:22.” It may be thought that the rich are happier than the poor; but the very reverse of this is true. God has cursed their very blessings, Deuteronomy 28:15-20. Yes, marriage, the nearest of all connections which God ordained for the happiness of man is, in a great majority of instances, unattended with the blessedness which the parties hoped for; yes, and too often is made a source of bitterest woe. Truly, “man is born to trouble, as the sparks fly upwards! Job 5:6-7.” This poor wilderness world is found by most to be a valley of tears!

And what is this but the fruit of sin?

This was not the state of man in Paradise; it came as the fruit of sin; and in proportion as men live without God in the world, is the world and everything in it embittered to them.

It may be asked: Are the saints exempt from this common lot? Do not they find “vanity and trouble” here below, as well as others? They do; but by no means in the same degree. To the saints, blessings are really blessings; and even troubles are blessings in disguise! The man who truly believes in Christ, enjoys, in common mercies, a sense of God’s love and favor, to which an unbeliever is an utter stranger; and his trials he receives as paternal chastisements, which are the means ordained for his furtherance in the divine life, and for the eventual increase of his happiness to all eternity. Though therefore, in a certain degree, he finds vanity and vexation of spirit to be stamped on all sublunary good, he has, on the whole, a different portion from that of the ungodly world even here; and hereafter, I need not say how widely different is his lot.

As for the impenitent and unbelieving, possess what they may, they are not happy; and, in the prospect of death and judgment, it is from lack of reflection only if they are not completely miserable.

To APPLY the subject to our hearts.

Have we not sinned enough already? May not the past time suffice for our neglect of God, and our contempt of his favors? Shall it continue to be said of us, ‘They have still sinned; and will not believe in God, notwithstanding all his wondrous works?’ Do but look back, and see what has hitherto been the “fruit” of such a life, Romans 6:21.

I appeal to all: What have you found but vanity and trouble, even in your best enjoyments? Truly, they have been but as the “crackling of thorns under a pot,” which blazed for a moment, and then vanished in smoke! Ecclesiastes 7:6. Indeed, brethren, if the happiness of this world only, were concerned, I would recommend to you a life of penitential sorrow, and of entire devotedness to God; for “godliness is profitable unto all things, having the promise of the life which now is, as well as of that which is to come, 1 Timothy 4:8.” But there is a world to come; a world in which we shall reap, in its full extent, the fruit of our present conduct.

Oh! where will the impenitent transgressor find pardon then? Where the contemptuous unbelieving sinner then flee to hide himself from the wrath of an avenging God? Let there then, brethren, be an end to your contest with the God of Heaven. Cast down the weapons of your rebellion; and, with penitential faith, cast yourselves on the Savior, who died even for the very chief of sinners. “Humble yourselves truly under the mighty hand of God; and in due season, notwithstanding all your past transgressions, he will lift you up! James 4:10.”

Charles Simeon

Psalm 78:32

“For all this, they still sinned!”

The history of the Israelites in the wilderness should not be considered as the history of that people only, but of human nature in general. In this view, it is pre-eminently instructive; because it serves as a mirror, to reflect our own selves, and to show us what is actually passing in our own hearts. In illustration of this remark, I will set before you,

I. The state of Israel in the wilderness.

It is plainly depicted in the Psalm before us. It was one continued contest between God and them: God endeavoring, by mercies and judgments, to reclaim them from their evil ways; and they determinately persisting in their rebellion against him.

1. They had begun their wickedness early.

While they were yet in Egypt, where, as might be supposed, they were led to commit idolatry—God had endeavored to withdraw them from it. He had revealed himself to them as the God of their fathers; and had urged them to cast away their abominations and their idols. But they would not hearken unto him; on the contrary, so obstinately did they adhere to their idol worship, that, had it not been for his own great Name’s sake, which would have been dishonored among the heathen—God would have cut them off from being a nation, and have utterly destroyed them from the face of the earth! Ezekiel 20:5-9.

When Moses had clearly proved to them his divine mission to deliver them, they murmured at the delay which Pharaoh’s obstinacy had created, and made their augmented trials an occasion of utter despondency, Exodus 5:20-21.

After all the wonders that had been wrought in Egypt before their eyes, and they were brought out with a high hand, no sooner did they see fresh perils arise, than they renewed their murmurings with augmented vehemence, and complained that they had been betrayed to their utter ruin, Exodus 14:11-12.

Nor did even the passage of the Red Sea, and the sight of all their enemies dead upon the sea-shore, cure them of this propensity; for they were a rebellious and stiff-necked people even to the end! Deuteronomy 9:7.

2. They continued in their wickedness with scarcely any intermission.

For a little moment “they believed the words of God, and sang his praise, Psalm 106:12;” but “they soon forgot his works, Psalm 106:13,” and provoked him at the sea, even at the Red Sea, Psalm 106:7.”

Read their history, of which a summary is given in the Psalm before us, and you will find it to be one continued series of murmurings and rebellions. Dissatisfied with the provision which God gave them in the wilderness, they invidiously contrasted with it the delicacies which they had enjoyed in Egypt, their flesh and fish, their leeks and onions, and expressed their doubt whether God could furnish them with such provisions as those, verse 19, 20; and, when God had done it in such profusion that it was not possible for them to consume it all, and at the same time had testified his abhorrence of their inordinate desires, they, instead of humbling themselves before him, continued impenitent, and, as my text expresses it, “for all this, they still sinned, verse 27-32.”

They had not been three months in the wilderness before they even made a golden calf, and worshiped that as their deliverer. On some occasions, indeed, after signal judgments had been inflicted on them, they pretended to repent, and to turn unto God; but “their heart was not right with him, neither were they steadfast in his covenant, verses 34-37.” In truth, “they despised the pleasant land, Psalm 106:24.” which God had promised to them for an inheritance; and, in the outcome, they provoked “him to swear in his wrath that they would never enter into his rest, Psalm 95:11.”

3. They were utterly irreclaimable by any dispensations, whether of mercy or of judgment.

The mercies which God had given to them were innumerable; yet, “for all this, they still sinned.” The judgments also which he inflicted were most awful; but, “for all this, they still sinned.” In a word, they kept up the contest, until they all, with the exception of Caleb and Joshua, were utterly consumed!

And can any parallel to this be found? Yes, indeed, it will be found in,

II. The state of the Christian Church at this day.

1. Our guilt resembles theirs.

The sins of Israel may be comprehended under these two: ingratitude and unbelief.

Let me ask: Are not these sins as prevalent among ourselves, as ever they were in the days of Israel? Are not we loaded with benefits, even as they were? What conveniences did they have, which are not showered down on us? It matters not whether our food be rained down from the clouds, or raised up from the earth; here it is, and we gather it, and have the calls of nature satisfied. The providence of God, if less visibly displayed towards us, is not a whit less careful of us; nor is his goodness towards us less manifest to the eye of faith.

But where do we find hearts duly sensible of his tender mercy?

Where do we find people rendering to him the honor due unto his name?

Where do we find people, under circumstances of trial, able to repose their confidence in God, and with peaceful resignation expecting his gracious and seasonable interposition?

Where do we find that his Word forms such a ground of trust, as to supersede all doubts and fears respecting the final outcome of events?

In a word, who among us is in the daily habit of acknowledging God in everything, and of committing everything to his disposal, and of living only to his glory? If our murmurings and discontent are less visible, they are not less real, when we cast the blame of our trials on second causes, instead of tracing them to that divine hand from whence they all proceed. And if, instead of living with Heaven in our view, and proceeding towards that as our desired rest, we are occupied mainly with the things of time and sense—we are really in the state which we have before contemplated, and may see in the Israelites of old, our own hateful deformity.

2. The gradations of our guilt, too, are the same.

They sinned. They still sinned, notwithstanding all that God could do to reclaim them. And what have we done from our youth up? In our earliest years, we no sooner began to act, than we began to violate the laws of God. As our reason became matured, it might be hoped that we should act in a way more suited to our profession, and more pleasing to God. But neither days nor years have made any difference in this respect; on the contrary, we have gone on adding iniquity to iniquity, in one continued series, even to the present hour. Nor have any dispensations of God, whether in a way of mercy or of judgment, produced any permanent effect upon our minds.

Now and then, perhaps, we may have felt a transient gleam of thankfulness on our minds, or some faint resolve to amend our ways; but both the one and the other have passed away without lasting benefit; and notwithstanding all God’s efforts to reclaim us, we are still the same.

3. The aggravations of our guilt are greater far.

We have sinned against greater light than they. What did they know of the mind of God, in comparison with us? The poorest person in the midst of us, is better informed than they; and, consequently, our violations of duty are proportionably heinous in the sight of God.

We have sinned, too, against richer mercies than they. What is their redemption from Egypt, in comparison with that which has been given to us from sin and damnation? Theirs was by power only; but who can estimate the price that has been paid for us, even “the precious blood of Christ, as of a Lamb without blemish and without spot! 1 Peter 1:19.”

They ate indeed of manna, and drank of water from the rock; but we have Christ himself, who is the true bread from Heaven; and we have the Holy Spirit, whom Christ pours out abundantly upon us, for the refreshing of our thirsty souls.

They had the guidance of the pillar and the cloud; but we have the Word of God, which is both “a light to our feet in general, and a lantern to our paths,” for our direction and preservation, every step we take.

We have sinned, also, against stronger inducements than they. To them was promised the enjoyment of the land of Canaan, as a land flowing with milk and honey; and the loss of it was threatened as the punishment of disobedience. But Heaven and Hell are set before us; even Heaven with all its glory—and Hell with all its inconceivable terrors; the one, as the reward of our fidelity; the other, as the recompense of impenitence and unbelief.

Say, then, whether the guilt of Israel can be compared with ours? And whether, while we are ready to cast reflections on the Jews of old as a race of unparalleled impiety, we have not reason to acknowledge ourselves their equals, or rather their superiors, in iniquity!

But it is time that we descend from general views of this subject, to a personal application of it. Permit me, then, to ask of you individually,

1. What is your state at this time?

You have seen what the state of Israel was; and you know, by the state of Caleb and Joshua, what it ought to have been.

Now, has your state resembled theirs?

Are you “following the Lord fully?”

Have you searched out the Promised Land, and brought from thence the grapes of Eschol?

Are you bearing your testimony before all, that it is the duty of every man to go up and possess the land?

Are you exercising faith in God, as able to put down your enemies, and as pledged to bring you into possession of your promised inheritance?

Is there a wide difference between the unbelieving world and you, so that to the whole camp of Israel, you are patterns of courage and fidelity? Numbers 32:12.

Be assured, your conduct must resemble theirs; your faith, your hope, your love, your zeal, must operate to the production of a life like theirs—if you would attain the same testimony from God, and the same happy outcome of your labors.

2. What will your state very shortly be?

Death is spreading its desolations far and wide; and, whether by sweeping judgments or a more silent process—is terminating the career of thousands; so that in the space of forty years a whole generation, as it were, passes away from the face of the earth!

But do all go to one place? O! could we but follow the spirits of departed men into the presence of their God, as we follow their bodies to the grave—then what scenes should we behold? In some happy cases, we should behold them seated on thrones of glory, and crowned with immortal bliss; but in how many cases would we see them hurled from the tribunal of their God into the bottomless abyss of Hell, and cast forever into the lake that burns with fire and brimstone—sad monuments of human folly, and objects of God’s everlasting wrath and indignation!

Indeed, my brethren, this is no vain conceit; it is a reality; it is an event that is taking place every moment; and in the space of another day may be realized in you!

Is it not time for you to inquire, whether you have turned sincerely to God, as reconciled to you in the Son of his love; or whether you are “sinning still!”

Here the particular dispensation, whether of war, famine, pestilence, sudden death, or any other calamity—may be urged as a call from God to personal self-examination, and preparation for death!

Remember, that “the goodness and patience of God, which have been so long exercised towards you, are intended to bring you to repentance! Romans 2:4.” I beg you, do not despise these mercies, as the Israelites did in the wilderness, and as thousands around us do; but “today, while it is yet called today,” bear in mind the doom that befell them—lest “you also, having the same promise of entering into God’s rest, should at last come short of it! Hebrews 4:1.”

Charles Simeon

Psalm 78:19-22

“They spoke against God, saying: Can God spread a table in the desert? When he struck the rock, water gushed out, and streams flowed abundantly. But can he also give us food? Can he supply food for his people?”

When the LORD heard them, he was very angry; his fire broke out against Jacob, and his wrath rose against Israel, for they did not believe in God or trust in his deliverance.”

Human nature is the same in all ages. On a comparison of ourselves with the ancient Jews, we are ready to suppose that we are better than they. But, if we were subjected to the same trials as they, and as faithful a record were kept of all the workings of our hearts, perhaps our incorrigible perverseness would be found to be equal or worse than theirs.

I. Their murmuring manifests an evil heart of unbelief.

Unbelief often assumes the garb of humility. But the evil of it appears,

1. From the construction which God himself has put upon it.

He says, “They spoke against God,” when they questioned his power to give them food. And this is what we do, whenever we call in question God’s power to effect anything which our necessities require. He has declared himself to be possessed of all power in Heaven and in earth, “I am the Almighty God! Genesis 17:1.” But when we limit his power, we represent him as unworthy of our belief; or, as John strongly expresses it, “We make him a liar! 1 John 5:10.” We may not intend to cast this reflection upon him; but we do it; and, in fact, reduce him to a level with his creatures!

As for our acknowledgments of his past interpositions, these aggravate, rather than excuse, our doubts of his power; since they are standing witnesses for him; and our doubts are entertained in direct opposition to their testimony. Let us not, therefore, imagine that the giving of glory to God for past favors, will at all palliate our refusal of credit to him for the future; for, on the contrary, he will rather say to us, “Out of your own mouth will I judge you, you calumniator of your God!”

2. From the indignation which God manifested on account of it.

“When he heard these unbelieving doubts, he was angry; and so a fire was kindled in Jacob, and anger also came up against Israel,” and “he smote them with a very great and fatal plague! Numbers 11:33.” Now, it is true that we do not see the same displeasure exercised on us; but we can have no doubt but that our unbelief is as offensive to God as theirs was. Indeed, it involves us in deeper guilt; because his mercies to us, in our redemption by Christ, infinitely exceed all which the Jews experienced in the wilderness. And, if we still harbor unbelief in our hearts, it will bring down a proportionably heavier judgment than what theirs brought on them.

They were excluded from the earthly Canaan for their unbelief; but we shall be excluded from Heaven itself, and from the everlasting enjoyment of our God! Hebrews 3:19; Hebrews 4:1; Hebrews 4:11.”

Seeing, then, that unbelief is so offensive to him, let us note that,

II. God approves a heart and mind of faith.

This is clearly intimated in our text; His anger was kindled against Israel, “because they believed not in God, and trusted not in his salvation.” Of all the images that human wisdom can suggest, no one can be devised so complete as that before us, for the purpose of illustrating a life of faith.

The people of Israel were brought out of Egypt, but:
they knew not one step of the way that they were to take;
they were not provided with any sustenance;
they were incapable of protecting themselves against any enemy;
they had to pass through a country infested with wild beasts, and full of obstacles apparently insurmountable!

Consequently, they had to trust to God for everything from day to day; and, in dependence upon him, to expect a successful termination of their labors in a peaceful enjoyment of the Promised Land. A new-born infant was not more incapable of providing for itself than they; yet were they to prosecute their journey without fear, and without any apprehension respecting its final outcome.

Now this is precisely the frame of mind which God expects from us. We must feel our dependence on him as much as they did. We must look to him in every difficulty; and expect from him a supply of every need; and never move, but as guided and directed by him. If trials arise, they must drive us all to him, and lead us to expect from him the more visible manifestations of his power and love. If he delays, we must wait his time. If he appear for a time to have forgotten us, we must regard it only as a call to give him a more abundant measure of glory, by a full persuasion, that “in the mount of difficulty, he will be seen;” and that, though he were to allow us all to perish, he would rather raise us up again from the dead than fail to accomplish anyone of his promises! Such was Abraham’s faith; and such should be ours also, Hebrews 11:17-19; and “sooner shall Heaven and earth pass away” than one such believer ever fall short of the promised inheritance.

And now let me address,

1. Those who murmur.

Alas! to what an awful degree has discontent raged in our hearts under circumstances of trial; so that we have dared to question, not only the willingness of God, but even the power of God to relieve us! Nay, we have even, like Jonah, vindicated our complaints, and thought that “we did well to be angry.”

But remember, brethren, that God is the disposer of all events; and, while you vent your rage against those who may have been accessary to your troubles—that your murmuring is in reality against God. Beware, I beg you, lest you provoke him to anger, and bring down upon your souls his heavy displeasure. Your wisdom and your duty is, under every affliction, to “be silent before God,” or to say, “It is the Lord, let him do what seems good to him!”

2. Those who doubt.

You limit the mercies of your God. “Why did Sarah laugh, saying, Shall I have a child, who am old? Genesis 18:12-13.” And why do you allow any difficulties to shake your confidence in God? “Is there anything too hard for the Lord?”

Peter, when he saw the waves, began to sink through fear. But our Lord reproved him, saying, “O you of little faith, why did you doubt?”

So then I say to you: Look only to the promises; and do not think whether they be more or less difficult of accomplishment; but take them; plead them; rest on them; expect the fulfillment of them; and be assured, that “not one thing shall fail, of all the good things which the Lord your God has promised to you! Joshua 23:14.” “Faithful is He who has called you; who also will do it 1 Thessalonians 5:24.”

3. Those who are true believers.

“Hold fast to your confidence in God.” This will bring peace unto your souls, and will give glory to your God. Of all the graces that have been ever exercised by the Lord’s people, no one has been so much noticed, and so highly applauded by him, as faith. Even when as bright an assemblage of graces as ever were united, were called forth into exercise by the penitent Mary, nothing but her faith was noticed by our Lord, “Your faith has saved you; go in peace! Luke 7:50.” In fact, as it is that which, more than any other grace, honors God—faith beyond every other grace, shall be honored by him. “Be strong then in faith, giving glory to God!” “According to your faith, it shall be unto you.”

Charles Simeon

Psalm 78:8

“A stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him.”

History is universally considered as a source of the most valuable instruction, since it sets before us the actions of men, under all the most important circumstances of life, and teaches us what to avoid, and what to follow.

But in this point of view the inspired history is of incomparably greater value than any other, because it portrays the conduct of men under an infinitely greater variety of circumstances than any other history can do, and does it also with far greater truth and certainty. Its importance in this respect is strongly marked by the Psalmist in the preceding context. He calls on the whole Jewish nation to listen to him, while he sets before them the dealings of Jehovah with their ancestors, and their conduct towards him; and he charges them to impart the information to their children, in order to its being transmitted through successive generations to their last posterity; that all might learn their obligations to God, and be instructed to avoid the evils into which their ancestors had fallen, “that they might set their hope in God, and not forget the works of God, but keep his commandments; and might not be, as their fathers, a stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him.”

With a view to a similar improvement of the subject for ourselves, I will point out,

I. The character of that generation.

To estimate this aright, we must consider what might reasonably have been expected of them.

No nation under Heaven were ever so distinguished by the Divine favor as they.

The wonders that were wrought for them in Egypt;
their passage through the Red Sea, in which the enemies who followed them were drowned;
their being guided by a cloud which afforded them shade by day, and light by night;
their being nourished for forty years by bread from Heaven, and by water, which, issuing from a rock, followed them in all their way;
their having the Law written by the finger of God himself given them, together with laws and ordinances for the political and religious government of their nation;
their having the river Jordan open a passage for them as the sea had formerly done;
the seven nations, greater and mightier than they, all subdued before them;
the promised land in due time put into their possession;
and the worship of God, with all its attendant privileges and blessings, established among them.

These were favors peculiar to that nation, and elevated them above all other people upon the face of the earth.

Respecting their superior obligations to love and serve God on account of these things, Moses made an appeal to their forefathers, which appeal may still be made to their descendants at the present day, “Ask now about the former days, long before your time, from the day God created man on the earth; ask from one end of the heavens to the other. Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God speaking out of fire, as you have, and lived? Has any god ever tried to take for himself one nation out of another nation, by testings, by miraculous signs and wonders, by war, by a mighty hand and an outstretched arm, or by great and awesome deeds, like all the things the LORD your God did for you in Egypt before your very eyes? You were shown these things so that you might know that the LORD is God; besides him there is no other! Deuteronomy 4:32-35.”

Now, I ask: What might reasonably be expected of a people so favored? Might it not be supposed, that they would:
love their God supremely,
and cleave to him steadfastly,
and trust in him confidently,
and serve him with their whole hearts?

One would think it impossible that they would do otherwise, if we did not know that the very reverse of this characterized their whole deportment!

Their whole history from the beginning records, is one continued series of murmurings and rebellions in Egypt itself, and within a few days after their passage through the Red Sea. But how shall I recite all their provocations? I must recite their whole history, if I would bring before you the full extent of their wickedness.

Now and then they seemed to manifest a better spirit. When they saw all their enemies dead upon the sea-shore, they began to sing praise to their almighty Deliverer; and on some occasions, when he punished them for their rebellions, they manifested some contrition, and promised to amend, verses 34-37. But they soon returned to their former habits, and “turned aside like a deceitful bow,” which, when promising to carry the arrow to the mark, causes it to drop at your very feet, verse 57. At no time did they evince any real desire “to set their heart aright;” and, when they professed any such purpose, they soon forgot their engagements, and showed, that “their spirit was not steadfast with their God.”

Now from having so complete a knowledge of them, we are ready to imagine that they were as far beyond all others in depravity as they were in their privileges! But, that we may do justice to the character of that generation, let us proceed to consider,

II. The character of our generation.

The favors conferred on us are as superior to any bestowed on them, as it is possible to conceive!

Their redemption was from oppressive task-masters; but ours is from sin and Satan, death and Hell.
Their redemption was accomplished by power only; ours by a price surpassing all calculation, even the inestimably precious blood of God’s only-begotten Son.
Their redemption was for a time in the earthly Canaan; ours for eternity in Heaven.
Their redemption was a mere shadow; ours is the substance.

What then may God reasonably expect of us?

Suppose we could divest ourselves of all recollection that we were a party concerned in this matter, and were called upon to give our opinion as to how any people, so favored as we have been, might be expected to requite their heavenly Benefactor. What answer would we give? Would we not say:

There will be no bounds to their gratitude;
they will adore their God day and night;
they will almost grudge a moment that is not spent in his praise;
they will commit all their concerns to him with a confidence which nothing can shake;
they will devote themselves to him with an ardor which nothing can abate;
they will be wholly his—in body, soul, and spirit;
they will look for his presence and his blessing as the only portion of their souls!

And how is it actually, with us?

How is it with the generality of people today?
Do they “set their heart aright” towards him?
Is there in their hearts any real determination to live to him, and for him, as their rightful Lord and Master?
Is there any decided purpose to secure a saving interest in Jesus’ redemption above all else?
Do they desire to live entirely on him, who has lived and died for them?

Let me rather ask: Is there any concern about their heart at all? Provided only they are moral in their lives, and regular in church attendance—do they not think themselves at liberty to set their affections on things below, instead of setting them primarily for things above? See, in their converse with the world—how little they savor of Heaven and heavenly things! See them even in their religious worship, (whether in the closet, or the family, or the public assembly)—how cold and formal all their services are; performed from a sense of duty, rather than from inclination; and with a view to satisfy their conscience, rather than to enjoy and glorify their God!

In a word, instead of pointing like the needle to the pole, their heart rests indifferently in any other position than the right one; and never, unless from some forcible impulse, and for a moment, points towards God as its rest at all!

How is it with the greater part of those who profess to be Christians? As the former “set not their heart aright,” so these “in their spirit are not steadfast with God.” What lamentable instability is found in many who embrace the Gospel as a system, and number themselves among the Israel of God!

They “name the name of Christ; but do not depart from iniquity;”
they “profess to know him; but in works deny him;”
they “have a name to live; but are really dead;”
or, if they did “run well, it was only for a season;”
they are soon diverted from their course;
they are drawn aside by temptation;
and though they “begin in the Spirit, they end in the flesh.”

Thus it was in the Apostle’s days; and thus we are taught to expect it will be in every age, until that blessed period shall arrive, when “all nations shall serve the Lord,” and “the Canaanite no more be found in the house of the Lord Almighty.”

The good-ground hearers are but few, in comparison with those whose unfruitfulness or instability disappoint the efforts of the laborer.

Discontent with respect to what God has done, and distrust as to what he will do;
a love of present gratifications, and a contempt of future good;
a renunciation of God himself, for base and worthless idols

—are not evils peculiar to that generation. They exist and operate among ourselves with undiminished force; and in the conduct of the Israelites we have a mirror wherein we may see our own faces, with the exception of a few who serve God in spirit and in truth.

There is indeed, thanks be unto God! “a generation of righteous” people, who are truly “upright,” and truly “blessed, Psalm 14:5; Psalm 112:2.” But, for the most part, the present generation has little reason to boast against that which is mentioned in our text. Yes rather, inasmuch as our privileges exceed theirs, and our obligations to holiness are greater, it may well be doubted whether we are not more criminal than they; and whether they in the day of judgment will not rise up against us and condemn us!

Address,

1. Those who are satisfied with themselves.

We are told that “there is a generation that are pure in their own eyes, but are not washed from their filthiness, Proverbs 30:12.” Yes, thousands are well satisfied with themselves on account of their outward morality, though they have no real spirituality of mind, nor radical devotedness of heart to God. But let it be remembered, that “God looks not at the outward appearance, but at the heart!” He “requires truth in the inward parts.”

And to the heart must we also look; for “as a man thinks in his heart—so is he.” I mean not that we should take no notice of our actions; because if they are bad—then our hearts must of necessity be bad also; since it is “out of the abundance of the heart that we both speak” and act.

But actions, though good in appearance, will not suffice to prove our integrity before God. By the heart alone, he judges; (acts are regarded only as proofs and evidences of our inward state,) and according as that is found upright or hypocritical before him, will our sentence at his tribunal be.

Let us then look well to the truth of our profession, and to the stability of our ways. Let us see to it, that our “heart is set aright” to glorify his name, and that our spirit is steadfast with him, whatever temptations or difficulties are put in our way. For then only “have we a good hope,” when we are “Israelites indeed, and without deceit, John 1:47.”

2. Those who are conscious of their departures from God.

To see that we have erred from his ways, is the first step towards a return to him. If you see then a resemblance between yourselves and the Jews of old, be thankful that “God has not yet sworn in his wrath that you shall not enter into his rest.” And without delay flee to the Savior, “whose blood will cleanse you from all sin.” Yet be not content to have your sins forgiven. When you pray with David, “Purge me with hyssop, and I shall be clean,” “wash me, and I shall be whiter than snow,” forget not to add, “Create in me a pure heart, O God, and renew a right spirit within me!” “The old heart must be taken away, and a new heart be given to you,” before you can enter into the kingdom of Heaven. You must be born again, and become “new creatures in Christ Jesus.”

You must become the very reverse of what the world is: regarding God, as they regard the world; and the world, as they regard their God. When they are in holy exercises, they are quite out of their element; but when engaged in worldly pursuits or company, they are quite at home. On the contrary, be strangers in the world, and at home with God. Let your whole life and conduct testify for you, whose you are, and whom you serve; and then will God acknowledge you as his in the eternal world!

Charles Simeon

Psalm 77:7-10

“Will the Lord reject forever? Will he never show his favor again? Has his unfailing love vanished forever? Has his promise failed for all time? Has God forgotten to be merciful? Has he in anger withheld his compassion?” Selah Then I thought, “To this I will appeal: the years of the right hand of the Most High.”

It pleases God to deal with men in a great variety of ways.

Some, in their bodies, experience scarcely any pain or sickness until the period of their dissolution; while others know little of health or ease through the greatest part of their lives.

In like manner, the souls of some enjoy an almost uninterrupted course of peace and prosperity; while others are made to pass through deep waters, and to sustain fiery trials during a great part of their earthly pilgrimage. It is of these last that we propose at this time to speak.

The afflictions of Asaph were certainly exceeding heavy; and the account, which in the preceding verses he gives of himself, shows that he may well be considered as a mirror, wherein the Lord’s people in all ages may, under their several temptations, behold the workings of their own minds.

Scarcely anyone can experience a sorer temptation than Asaph’s. When he wrote this Psalm, he was brought through it, verse 1; but he tells us faithfully, what were his views and feelings under it. He sought the Lord without intermission; but found no comfort, verse 2; his very recollections of God’s character contributed only to augment his grief, verse 3. To such a degree was his spirit oppressed, that he was deprived of all rest by night, and of all power of friendly communication by day; and he altogether sunk under his trouble, verse 3, 4. In vain did he call to mind the consolations he had enjoyed under former trials, verse 5, 6, or examine to find the causes of this peculiar dispensation verse 6; he thought surely that God himself must have changed, and have cast off that character, which, in appearance at least, he had on all former occasions exhibited; yes, God’s darling attributes of mercy and truth seemed to have undergone a change, and to have assumed an aspect totally different from that in which they had hitherto been viewed, verses 7-9.

Happily, however, the snare was broken; and he saw that these hard thoughts of God had no foundation in truth; they were the result only of his own weakness, verse 10; and would be effectually removed by a more attentive consideration of all that God had done for his people of old, verse 10-20.

His temptation was at its height, when he asked the questions recorded in our text. We shall do well therefore to consider:

I. What Asaph’s questions signify.

They are not to be viewed as subjects of a merely speculative inquiry, but to be taken in connection with all that agitation of mind that is depicted in the foregoing context. In this view they express,

1. Disquieting apprehensions in reference to himself.

He had thought in former times, that he was a monument of God’s “mercy,” and an object of his “favorable” regard; but now he seems as one cast out, and doomed to everlasting misery. It must be remembered that interrogations, which in our language would imply a negation of the thing inquired about, have frequently in Scripture the force of affirmations, Jeremiah 2:14; Jeremiah 31:20; and thus it is in the various questions that are before us, in which therefore there is a very strong degree of apprehension intimated.

Yet is this feeling by no means uncommon at the present day. Many in a season of darkness are led to write bitter things against themselves, and to account all their past profession a continued scene of hypocrisy and self-delusion. They think that they have resisted the Spirit, until they have utterly quenched his sacred motions; yes, that they have committed the sin against the Holy Spirit, and placed themselves, as it were, out of the reach of mercy; and such an unhappy degree of darkness frequently accompanies these apprehensions, that they read their doom as if it had been already past, and disregard all means of grace as though it were utterly in vain to use them.

2. Desponding fears in reference to God.

He properly referred everything to God as the one source of all good; but instead of deriving comfort from this, he made it an occasion of increased despondency. And thus it is with many, “They remember God, and are troubled.” Every attribute of God is brought against them, to aggravate their guilt and ensure their condemnation. Even mercy and truth are regarded by them as arrayed in hostile attitude against them, and as uniting their influence on the side of offended justice. His paternal corrections are considered by them as judicial inflictions, and as the forerunners of yet heavier judgments in the lake that burns with fire and brimstone. His delays in answering prayer are viewed as absolute refusals, and as decisive proofs of final doom. Hence their fears are vented in terms similar to those in the passage before us, “I have been deprived of peace; I have forgotten what prosperity is. So I say, “My splendor is gone and all that I had hoped from the LORD.” I remember my affliction and my wandering, the bitterness and the gall!” Lamentations 3:17-19.

An apprehension of the true import of these questions will enable us to discover,

II. Whence Asaph’s questions proceed.

Justly did Asaph say, “This is my infirmity;” and a grievous infirmity it was.

1. Such questions as Asaph’s arise from impatience.

There is great impatience in the mind of man, yes, even of godly men, and especially under any dark and mysterious dispensation. We are apt to think that God is, as it were, bound to hear us, and to interpose, either for the solution of our difficulties, or the removal of our trials, as soon as we call upon him. We cannot wait God’s timing. Like Saul, we think he has forgotten us; and, that our enemies will crush us, before he can come to our relief, 1 Samuel 13:12-13, Thus David was exercised, as he himself tells us, “I said in my haste, I am cut off from before your eyes! Psalm 31:22.” To such a degree was he agitated on one occasion, that he declared that it was altogether in vain that he had served God, “Truly I have cleansed my heart in vain, and washed my hands in innocence! Psalm 73:13; Psalm 73:21.”

And, as for all that God’s saints had spoken from the beginning of the world respecting the grace and mercy and fidelity of God, he did not hesitate to pronounce it all a downright falsehood, “I said in my haste, all men are liars, Psalm 116:11.”

The Prophet Jeremiah, too, cast reflections even upon God himself, as having deceived him by false promises, “You have deceived me, and I was deceived, Jeremiah 20:7.” Alas! what a root of bitterness is an impatient spirit! How greatly does it aggravate the calamities under which we suffer! Surely we should leave times and seasons, whether of trial or consolation, unto God, and say, “Though he slays me—yet will I trust in him! Job 13:15.”

2. Such questions as Asaph’s arise from unbelief.

This is the great source of all our disquietude. If we truly believe that God ordered everything with infallible wisdom, and unbounded goodness, and an inviolable fidelity—then we could never be put into such a consternation as is expressed in our text. We should rather lie as clay in his hands; and leave him to fashion us according to his will, and to put us into as many successive furnaces as he sees fit, and to accomplish his own purposes in his own way. We should have it fixed as an immutable principle in our minds, that though “clouds and darkness may be round about him—justice and judgment are the basis of his throne;” and under the influence of this certainty, we should adopt the language of the Prophet Habakkuk, and say, “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty—yet I will rejoice in the LORD! I will be joyful in the God of my salvation! The Sovereign LORD is my strength! He makes me as surefooted as a deer, able to tread upon the heights! Habakkuk 3:17-19.”

Happily the same authority that points out the source of these questions, shows us also,

III. How Asaph’s questions should be answered.

Would we know what God will do—then we should attentively consider what he has done. We should mark his wonders of old, and observe all the diversified exercises of his perfections towards his people from the beginning of the world, and especially towards the Israelites whom he redeemed from the land of Egypt:

1. How mighty is his power!

When the moment for the deliverance of his people was arrived, not all the power of Egypt could detain them. Difficulties indeed were multiplied, but only for the purpose of displaying more gloriously his power in their behalf. The Red Sea obstructed their flight; but it opened at God’s command, and made for his people a passage on dry ground; and then closed again to overwhelm their enemies.

Their necessities in the wilderness were such as no human power or wisdom could supply; but this also only tended in the same manner to proclaim His might, who for the space of forty yean fed them with bread from Heaven, and with water out of the stony rock, and caused their garments never to decay.

Be it so then, that our difficulties are great, yes, insuperable by human power; then God will magnify towards us his power so much the more, and show, that still, as in former times, he “makes the depths of the sea (not a place for his people to be drowned in, but) a way for the ransomed to pass over, Isaiah 51:10.”

2. How rich is his mercy!

Truly it was “not for their righteousness that he brought them out; for they were a stiff-necked people” from the very beginning; and “many a time would he have consumed them for their iniquities, but for his own name’s sake, that it should not be dishonored among the heathen.” See their murmurings, their idolatries, their innumerable provocations, and then say, whether God’s grace be not sovereign, and his mercy infinite? And, if such surmises as those suggested in our text arise in our minds respecting him, let us remember, that he is the same God now as in former ages; and that now, as well as in former times, the very chief of sinners, if truly penitent, shall be accepted by him; and that “where sin has abounded, his grace shall much more abound! Romans 5:20.”

3. How mysterious are his ways!

In the space of a few months God had brought his people to the borders of Canaan; and yet for their murmuring and unbelief he turned them back into the wilderness, and caused them to wander there forty years, until all that generation, excepting two people, were swept away. This was most mysterious; yet are we told on infallible authority, that “He led them by the right way.” In truth, that dispensation has afforded the richest instruction to the Church from that period to the present hour, and will continue to do so to the end of time; and it will be found that his darkest dispensations towards us also are the most replete with instruction to our souls.

It is usually those who are most exercised with trials, that know most of themselves, and most of God. Whenever therefore his dealings with us appear strange and inexplicable, let us compose our minds with the reflection suggested toward the close of this Psalm, “Your way is in the sea, and your path in the great waters, and your footsteps are not known! Isaiah 51:10.”

4. How sure are his promises!

He had pledged himself to Abraham, that he would bring his posterity into the full possession of the Promised Land; and, though for their iniquities he caused all who came out of Egypt to die in the wilderness—yet he brought their children, who they supposed would fall an easy prey to their enemies, into that good land, and gave it to them for their inheritance; and so perfectly did he fulfill his Word to them in every respect, that Joshua after many years could appeal to the whole nation, that “not one thing had failed of all the good things which the Lord their God had spoken concerning them; all was come to pass unto them, and not one thing had failed thereof! Joshua 23:14.”

Thus, if the thought arises in our hearts, “Is his mercy clean gone forever? Does his promise fail for evermore?” Our answer must be, “No!”
“It is impossible for God to lie! Hebrews 6:18;”
“His promises in Christ are all yes, and amen! 2 Corinthians 1:20;”
“His mercy endures forever! Psalm 136:1-26.”

Address,

1. Those who are walking in darkness.

There are changes in the spiritual, as well as in the natural world. None of us must expect that our sun shall shine equally at all times with unclouded splendor. Notwithstanding we may truly “fear God and obey the voice of his servants, we may yet be walking in darkness and have no light.”

But in that state we are directed what to do; we must “trust in the Lord, and stay upon our God! Isaiah 50:10.” The longest night will have an end; and if we wait patiently upon our God, “his way is prepared as the morning,” which, though the night appear exceeding long and tedious, will come at last, Hosea 6:3. He may for wise reasons hide his face from us for a time; but it shall not be forever, Isaiah 54:7-8. Hear his own answer to the complaints which we are apt to make, Isaiah 49:14-16; And know, that though “heaviness may endure for a night, joy shall surely come to us in the morning! Psalm 30:5.” if only we wait until the appointed hour, “our light shall rise in obscurity, and our darkness shall be as the noon day, Isaiah 58:10.”

2. Those who enjoy the light of God’s countenance.

O what a privilege, what an unspeakable blessing, is this! Learn to value it aright; and take care that you do not presume upon the mercy given unto you. Do not be saying with David, “My mountain stands strong, I shall never be moved,” lest you provoke “God to hide his face from you, and you be troubled, Psalm 30:7.”

A slavish fear is surely to be avoided on the one hand; but so is a presumptuous security on the other. The true medium is, to “rejoice with trembling, Psalm 2:11,” and to unite “the fear of the Lord with the comforts of the Holy Spirit, Acts 9:31.” Be watchful then, that you do not by any unhallowed dispositions “grieve the Holy Spirit Ephesians 4:30;” but endeavor to “walk in the fear of the Lord all the day long, Proverbs 23:17.”

Charles Simeon

Psalm 76:7

“You, even you, are to be feared! Who may stand in your sight, when once you are angry?”

There is not only a generally prevailing notion that God is merciful, but the consideration of his mercy is with many, a ground and reason for dismissing from their minds all concern for his displeasure. But it is not in this partial view that God is represented in the Scriptures of truth; on the contrary, the whole sacred records bear witness to him as a God who is greatly to be feared. On many occasions has his indignation against sin and sinners been most awfully displayed; as when, in one single night, he slew one hundred and eighty-five thousand of the Assyrian army, who had besieged Jerusalem and defied his power. It was probably on that occasion that the Psalm before us was written; and in reference to it was this testimony given, “You, even you, are to be feared; and who may stand in your sight, when you are angry?” To establish and confirm this sentiment, is my purpose at this time.

I. To establish the fact the God is greatly to be feared.

But where shall I begin? or where shall I end? Of course, it is but a very partial view of this subject that can be presented in one discourse. Let us, however, notice,

1. What God is in himself.

If we contemplate his natural perfections, we shall see this truth in very striking colors.
He is omnipresent, so that we can never escape from him for a single moment.
He is omniscient, so that there is not so much as a thought of our hearts which can be hidden from him.
He is omnipotent also, to deal with men according to their deserts.

His moral perfections, too, are well calculated to impress our minds with awe. So holy is he, that “he cannot behold iniquity” of any kind without the utmost abhorrence. He is so just, that he cannot but enforce on men the observance of his laws, and execute his judgments upon them for every act of disobedience. And so unalterable is his truth, that sooner should Heaven and earth pass away than one jot or tittle of his Word should fail. Say, then, whether such a God is not greatly to be feared.

2. What he has recorded respecting his dealings with mankind.

Behold Adam in Paradise; he violated the command which had been given him respecting the forbidden tree; and how was he dealt with? The curse of God came upon him instantly; and he was driven from Paradise, and with all his posterity subjected to misery both in this world and the world to come.

See the whole race of mankind after they had multiplied and filled the earth; they had provoked God to anger by their abominations; and he swept them all, with every living creature, from the face of the earth—a remnant only in the ark excepted, by a universal deluge.

Trace God at subsequent periods; his judgments upon Sodom and all the cities of the plain; his wonders in Egypt; his judgments on all his own chosen people in the wilderness; his extirpation of all the nations that inhabited the land of Canaan. In a word, see his dealings either with nations or individuals, and you must come speedily to this same conclusion, that he is a God very greatly to be feared!

3. What he has taught us to expect at his hands.

He has told us plainly, that “the wicked shall be turned into Hell, even all the nations that forget God! Psalm 9:17.” He has said, that “he will rain upon them snares, fire and brimstone, and a horrible tempest; and that this shall be their portion to drink! Psalm 11:6. See also Revelation 14:9-11.”

And what is the feeling which such declarations should inspire? Even in Heaven itself they connect with these views the fear of God; saying, “Great and marvelous are your works, Lord God Almighty; just and true are your ways, O King of saints! Who shall not fear you, O Lord, and glorify your name! Revelation 15:3-4.”

As plain and undeniable as this sentiment is, I will nevertheless proceed,

II. To confirm the fact the God is greatly to be feared.

Here is an appeal to every man, “Who shall stand before God, when once he is angry?”

Indeed, God is angry with those who are disobedient to his laws.

Of course, we are not to conceive of God as under the influence of such a feeling as we call anger; but he will surely act, in reference to sinners, as men do against those who have excited their displeasure; and this we call a manifestation of his anger. To this effect the Psalmist speaks, “God is angry with the wicked every day. If he does not turn, he will whet his sword; he has bent his bow, and made it ready; he has also prepared for him the instruments of death! Psalm 7:11-13.”

And who may stand in his sight, when once his anger is excited?

Not even the angels in Heaven could abide his wrath, when once they had kindled his indignation against them; how much less, then, can man, who is crushed before the moth! 2 Peter 2:4. Shall it be thought that any man is so holy, as not to deserve God’s anger? Vain imagination! Fatal conceit! “There is no man who lives and sins not.” “In many things we all offend, James 3:2.” “If any man says he has not sinned, he makes God a liar, 1 John 1:10.” Even Job himself says, “If I justify myself, my own mouth shall condemn me; if I say, I am perfect, it shall also prove me perverse, Job 9:20.”

But possibly it may be thought that God will never proceed to extremities with all the human race; and that, consequently, if we are as good as the generality of people—then we have nothing to fear. This, however, is a fatal delusion; for already is death inflicted upon all as the wages of sin; and on all who die in impenitence and unbelief will his judgments fall, even the destruction of body and soul in Hell!”

APPLICATION.

1. Let the ungodly, then, seek reconciliation with God.

Indeed, indeed, you have angered the Most High God, all you who have lived unto yourselves and not unto him. But is there no way of reconciliation with him? Yes, blessed be his name! he has given his only dear Son to bear your sins in his own body on the tree, and to effect reconciliation for you through the blood of his Cross. Yes, and he has given to us the ministry of reconciliation, and commissioned us to proclaim, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” We are happy to announce that, however you may have angered God in past times, you may yet find mercy with him through the Son of his love. In the name of Christ himself, then, we address you; and in his stead we beseech you all, “Be reconciled to God! 2 Corinthians 5:18-20.”

2. Let the godly forbear to anger him any more.

Though God will be merciful to his repentant people, he will not spare any who continue to live in sin. No, he commands “every one that names the name of Christ to depart from iniquity.” And so far will he be from overlooking sin in his professing people, that he has declared, “His judgments shall begin with them, 1 Peter 4:17;” “You only have I known of all the families of the earth, therefore I will punish you for all your iniquities, Amos 3:2.”

Presume not, then, upon your being in his favor, as though that would preserve you from his judgments; for I tell you, that of all who came out of Egypt, only two were allowed to enter into the land of Canaan; and the only evidence of real friendship with God, is the keeping of God’s commandments, and the doing unreservedly whatever is pleasing in his sight! John 15:14.”

Charles Simeon

Psalm 74:22

“Arise, O God! Plead your own cause!”

No one can have ever heard or read the account given us of Abraham’s intercession for Sodom, without being struck with the condescension of God in allowing a poor sinful worm so to urge his requests as to make every fresh concession an occasion of still larger demands. Yet, methinks, the petition offered in my text is incomparably more bold than perhaps any other that was ever offered by fallen man.

In unfolding this petition, I will show you:

I. That there is an identity of interests between God and his people.

This the Psalm before us clearly proves.

Great was the distress of God’s people at the time it was written; they appear to have been forsaken of their God, and delivered over into the hands of their enemies. But the writer speaks, throughout the Psalm, as if their cause was God’s; and calls upon God to take it up altogether as his own, “Why have you rejected us forever, O God? Why does your anger smolder against the sheep of your pasture? Remember the people you purchased of old, the tribe of your inheritance, whom you redeemed—Mount Zion, where you dwelt! Psalm 74:1-2.” “Have respect unto the Covenant, verse 20.” “Arise, O God! plead your own cause.”

Who would imagine that this is the address of a sinner imploring mercy for himself and for his people? Yet such it is; and this clearly proves that God considers his people’s cause as his own, and their interests as identified with his.

The whole Scriptures also speak to the same effect.

When the people murmured against Moses, he warned them that their murmuring was not against him, but against God himself! Exodus 16:8. When the people of Israel desired to have no longer a judge, like Samuel, but a king, like other nations around them, Samuel told them, that it was not him who they had rejected, but God, 1 Samuel 8:7.

The Prophet Zechariah confirms this, in terms peculiarly strong and energetic, when he represents God as saying to his oppressed people, “He who touches you, touches the apple of my eye! Zechariah 2:8.”

Our blessed Lord and Savior speaks to the same effect; and so identifies himself with his people, that, whether they be benefitted or injured, he considers it as done to himself. Is any poor servant of his clothed or fed or visited, Christ says, “In doing it to him, you did it to me, Matthew 25:40.” On the other hand, is anyone of them oppressed, Christ feels the stroke as inflicted on himself, “Saul, Saul, why do you persecute me! Acts 9:4.”

This being clear, I proceed to show,

II. Whence this identity arises.

1. This identity arises from the relation in which they stand to God.

In the Psalm before us this is strongly marked. The Jewish nation being “his sheep,” “his congregation,” “his inheritance,” was a reason why he should consider “their cause as his own.” The whole people of Israel were accounted by God as “his portion and inheritance,” and the more pious part of them as “his peculiar treasure” and “his jewels.” Yes, he accounted himself as their Father, and them as his children.

Now, is there a parent in the universe who, if his child were injured, would not account the injury as done to himself? We wonder not, then, that God should regard his children’s cause as identified with his own.

2. This identity arises from the union which exists between them and the Lord Jesus Christ.

They have been “bought with the precious blood of Christ,” who therefore considers them as “his own, 1 Corinthians 6:20.” And how near their union with him is, may be seen by the images under which it is described.

He is “the foundation” on which they stand 1 Peter 2:4-5, and consequently one with the superstructure built upon him.

He is “the Husband” of his Church, and therefore one with his spouse, Ephesians 5:32.

But the union is far closer than this; for “He is the vine, and they are the branches,” vitally united to him, and deriving all their sap and nourishment from him, John 15:4-5.

But neither does that come up to the full idea of our union with him; for “we are members of his body, even of his flesh and of his bones, Ephesians 5:30,” yes, and are also “one Spirit with him, 1 Corinthians 6:17,” he being “the very life that lives in us, Colossians 3:4 and Galatians 2:20.”

In fact, there is no union with which it can be compared, but that which exists between the Father and Christ! John 17:21; and hence Paul calls the collective members of his body by the very name of Christ, “As the body is one, and has many members, and all the members of that one body, being many, are one body, so also is Christ, 1 Corinthians 12:12.” That is, so also is the Church of Christ, which is so identified with him, that it may well bear his very name. How can it be, then, but that he should make our cause his own?

3. This identity arises from the connection which there is between their prosperity and his glory.

When God threatened to extirpate Israel for their heinous provocations, Moses urged on God the consideration of his own glory, which would suffer, if that threat were carried into execution, Exodus 32:11-13. Numbers 14:13-16. On the other hand, God’s honor is represented as greatly advanced by their welfare. If they flourish as “trees of righteousness, the planting of the Lord, Isaiah 61:3,” and “bring forth much fruit, God is glorified, John 15:8.”

Hence, in the book of Psalms, this consideration is urged with earnest importunity as a plea for speedy and effectual relief, “Help us, O God of our salvation, for the glory of your name; and deliver us, and purge away our sins for your name’s sake. Why should the heathen say, Where is their God? Psalm 79:9-10.”

In a word, as children by their conduct may reflect either honor or disgrace upon their parents according as that conduct may deserve—so God himself participates in the honor or disgrace of his people, “being blasphemed,” when they violate their duty, Romans 2:4; and lauded, when they approve themselves faithful in the discharge of it, 1 Peter 4:14.

This point being clear, let us consider,

III. The use which we should make of it in our addresses at the throne of grace.

We should plead with God precisely as the Psalmist does in the words of our text. Whatever is the pressure under which we labor, whether it be from men or devils, we shall do well in offering up this prayer: “Arise, O God, and plead your own cause!”

Let us suppose a person bowed down with a sense of sin, and an apprehension of God’s heavy displeasure—is that a case wherein this plea may be urged? Yes, assuredly; for so it was urged by the Church of old, in language peculiarly strong, and, I had almost said, presumptuous, “We acknowledge, O Lord, our wickedness, and the iniquity of our fathers; for we have sinned against you. Do not abhor us, for your name’s sake; do not disgrace the throne of your glory; remember, break not your covenant with us, Jeremiah 14:20-21.”

Precisely thus, however, may we also address the Father of mercies; for he has covenanted to receive all who come to him humbly in his Son’s name; and if he should cast out one, he would violate his covenant, and “disgrace the throne of his glory!”

In like manner, if we are suffering under persecution, we may come to God in this very manner, and entreat him to plead his own cause, “Plead my cause, O Lord, with them that strive with me; fight against them that fight against me. Take hold of shield and buckler, and stand up for my help; draw out also the spear, and stop the way against those who persecute me; say unto my soul, I am your salvation …. This you have seen, O Lord; keep not silence; O Lord, be not far from me! Stir up yourself, and awake to my judgment, even unto my cause, my God, and my Lord! Psalm 35:1-3; Psalm 35:22-23.”

There can be no situation whatever, where this plea is not proper; nor any in which it shall not prevail, if it is offered in humility and faith.

1. A word of caution, however, may not be unseasonable.

It may be supposed, that, while we thus consider God as engaged to help us—then we are at liberty to sit down in sloth and inactivity. But God will help those only who endeavor, as far as they are able, to help themselves. Hence, when the Church of old cried to him, “Awake, awake! O arm of the Lord! Awake as in the ancient days, in the generations of old!” he replied, “Awake, awake, stand up, O Jerusalem!” and again, “Awake, awake, put on your strength, O Zion! Isaiah 51:9; Isaiah 51:17; Isaiah 52:1.”

The paralytic, notwithstanding his impotence, endeavored to put forth his arm; and in that effort he was healed, Matthew 12:13. And so also shall it be with us; let us labor to the uttermost to maintain our own cause, and God will then both make it his own, and plead it for us.

2. A word of encouragement, at all events, must not be omitted.

If God makes our cause his own, what have we to fear? for “who can be against us, if He be for us?” Let our Savior’s consolations in the depth of all his troubles be applied by you for the comfort of your own souls, “The Lord God will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed.

He is near who justifies me.
Who will contend with me?
Who is my adversary?
Who is he who shall condemn me?
Behold, the Lord God will help me!

Lo, they all shall wax old us a garment; the moth shall eat them up, Isaiah 50:7-9.” Rely on God thus, and all will be well; for of “those who thus trust in God, not one shall ever be confounded!”

Charles Simeon

Psalm 73:28

“It is good for me to draw near to God!”

The dispensations of Divine Providence are often so dark and inscrutable, that the proud man is ready to question the wisdom of them, and almost to doubt whether they are the result of design or chance. The prosperity of the wicked is more particularly a stumbling-block to those who limit their views to the things of this life. But a more enlarged acquaintance with God and his ways will silence every cavil, and oblige us to confess, that however “clouds and darkness may be round about him, righteousness and justice are the basis of his throne!”

The Psalmist himself for a season was unable to account for the prosperous state of the ungodly, while the righteous were regarded by them as objects of contempt and abhorrence. His reasonings upon the subject could not satisfy his mind; but at last he “went into the sanctuary of God,” and there learned to estimate the ways of God by a very different standard, and to think those the most happy who were happy for eternity. In the review of this experience, he was led to acknowledge the more than brutish stupidity of his soul, verse 22, and the benefit which he had received from drawing near to God, “It is good for me,” says he,” “to draw near to God.”

In discoursing on these words, we shall show,

I. What is meant by drawing near to God.

We must not suppose that any bodily motion is necessary in order to the drawing near to God; since he fills all space, and is “never far from anyone of us, Acts 17:27.”

1. The expression in the text imports a drawing near to God with the mind.

Though “God is a Spirit,” and therefore not to be apprehended with bodily eyes—yet man is able, by the exercise of faith, to place him as it were before the eyes of his mind, and thereby to “see Him who is invisible, Hebrews 11:27.” Nothing can be more absurd or delusive, than to draw a picture of him, as it were, in our imagination, and to present him before us in a way of vision. Whatever visions were granted to men in former times, it is rather a sense and consciousness of his presence, than a sight of him as present, which we are to expect. We must not look for such a luminous appearance as Moses saw; but it is our privilege to say with David, “I have set the Lord always before me! Psalm 16:8.”

When, we set God before us, we also set ourselves before him; we summon ourselves into his presence; and endeavor to impress our minds with the conviction that he discerns our inmost thoughts.

In this way we may properly be said to draw near to him; because, though in fact we are no nearer to him than before—yet we are much nearer in our own apprehension; and the effect upon our own minds is precisely the same as if the approximation were real.

2. The expression in the text imports a drawing near to God with the the heart.

The drawing near to God is not a work of the understanding only, but also of the heart, 1 Corinthians 14:15; and the exercises of the one are as necessary as those of the other. Indeed the idea of approaching God without suitable affections, is vain; since man cannot remain unaffected in the Divine presence; nor would he be approved of God if he did. It is obvious therefore that an acceptable approach to God must be attended with such emotions as befit a sinner in the presence of his Judge, and a redeemed sinner in the presence of his Lord and Savior. It must be accompanied with:
a fear of God’s majesty,
an admiration of his goodness,
a trust in his mercy,
a love to his name,
a submission to his will,
a zeal for his glory.
Those various feelings must be expressed in such petitions and acknowledgments as the occasion requires.

In short, our drawing near to God must somewhat resemble Esther’s approach to Ahasuerus. She knew that none but the king could help her; and that she must perish if she did not obtain favor in his sight; and therefore, with much preparation of mind, she humbly presented herself before him, and then offered her petition in the manner she thought most likely to prevail, Esther 5:1-4. [This whole head might be changed; and, instead of it, one might show, How we are to draw near to God. This would be more in the common-place way; but it would be easier, and perhaps more profitable to the lower class of hearers.]

Having ascertained the import of drawing near to God, we proceed to show.

II. The benefits arising from drawing near to God.

There is no other thing under Heaven so “good for” the soul, as this! Lamentations 3:25

1. There is nothing so pleasant as drawing near to God.

We will grant, for argument sake, that the things which this world afford are capable of imparting as much happiness as the votaries of pleasure expect; still the happiness of drawing near to God is incomparably greater. We appear indeed to “speak parables, Ezekiel 20:49” when we descant on such a subject as this, because the things we affirm can be known only from Scripture and experience; and people have an easy way of setting both of these aside. The words of Scripture are represented as high eastern metaphors; and the experience of the primitive saints is supposed to be confined to the earlier ages of the Church.

And with respect to the experience of living saints, that is derided as wild enthusiasm. But there is a blessedness in communion with God, whether man will admit it or not.

To the ungodly it is an irksome task to approach God; but to the godly it is their chief joy. The Psalmist justly says, “Blessed is the man, O Lord, whom you chose, and cause to approach unto you! Psalm 64:5.”

But how shall we describe this blessedness? How shall we paint the lowly self-abasing thoughts which lead a man to prostrate himself in the very dust before God? How shall we express the wonder and admiration with which he is filled, when he contemplates the goodness of God towards him? How shall we declare the ardor of his feelings when he is adoring that Savior who bought him with his blood? We do not say, that any man feels at all times the same rapturous and exalted joys; but we do say, that the joys of those who live near to God are at some seasons “unspeakable and full of glory 1 Peter 1:5,” a pledge and foretaste of Heaven itself!

2. There is nothing so profitable as drawing near to God.

Not to mention the pardon and acceptance which flow from communion with God, it is certain that it will restrain from sin. The presence of a fellow-creature, yes, even of a child, will restrain men from the commission of crimes, which in secret they would perpetrate without remorse! How much more then would a consciousness of God’s presence awe us, if we felt it as we ought! Psalm 4:4. The falls and apostasies of those who profess religion always originate from, or are preceded by, a secret departure of the heart from God!

Communion with God will also console us in trouble. David, both on this and many other occasions, found prayer the best means of composing his spirit when it was harassed by temptations or persecutions, verse 3, 13, 17. See also Psalm 69:17-18; Psalm 116:3-5. Has anyone ever applied this remedy in vain? When we have complained to man only, we have felt the pressure of our burdens still, and groaned under them as much as ever; but when we have carried our complaints to God, we have almost invariably had:
our murmurs silenced,
our agitations tranquillized,
and our spirits comforted.

God has fulfilled to us his promise, “Call upon me in the time of trouble, and I will hear you, and you shall glorify me! Psalm 50:15.”

Communion with God will moreover strengthen us for duty. We would not so often faint in the way of duty, if we waited more constantly upon our God. He “would renew our strength as the eagle’s! Isaiah 40:31;” he would “give us more grace! James 4:6,” even “grace sufficient for us.”

However weak we are in ourselves, we would be “able to do all things through the strength which he would impart unto us! Philippians 4:13.” By drawing near to God:
our humility is increased,
our faith is invigorated,
our hope is quickened,
our love is inflamed, and
the whole work of grace is advanced in our souls!

Lastly, communion with God will prepare us for glory. Nothing transforms us into the Divine image so much as nearness to God. When Moses continued with God for a season upon the holy mount, his face contracted a radiance which was visible to all who beheld him.

And though no bright effulgence will now adorn the countenances of those who live near to God—yet a glory will shine around their paths, a luster which will compel others to “take notice of them, that they have been with Jesus! Acts 4:13.” By “beholding his glory they will be changed into the same image, 2 Corinthians 3:18,” and be progressively fitted to “see him as he is! 1 John 3:2.”

ADDRESS.

1. Those who never draw near to God at all.

How many are there of this description! You rather say to him in your hearts, “Leave us alone! We have no desire to know your ways! Job 21:14;” and, in so doing, you pass sentence upon yourselves; you even inflict on yourselves, by anticipation, the punishment prepared for you! Matthew 25:41. God assures you, that “all who are far from him shall perish! verse 27.” O that you might tremble at the denunciations of his wrath, and not bring upon yourselves the bitter experience of it in the eternal world!

2. Those who draw near to him, but only in a formal manner.

Your state is as dangerous and deplorable as if you lived ever so far from God; for it is to no purpose to “draw near to him with your lips, while your hearts are far from him! Matthew 15:8-9.” “Bodily exercise profits nothing, 1 Timothy 4:8;” you must have “the power of godliness as well as the form, 2 Timothy 3:5.” “God is a Spirit; and, if you do not worship him in spirit and in truth, John 4:24,” then your service is a mockery, and your hope a delusion.

Be in earnest therefore in your walk with God; for as your formal duties, whether in the Church or closet, bring with them neither pleasure nor profit, so will they ultimately deceive you to your ruin!

On the contrary, if you really draw near to God, and “stir up yourselves to lay hold of him,” then he will draw near to you, and load you with his richest benefits! James 4:8.”

3. Those who find their happiness in communion with God.

This is the character of all the saints, “they are a people near unto God, Psalm 148:14;” “truly their fellowship is with God, and with his Son Jesus Christ, 1 John 1:3.” It is true, that there is no merit in this; and it arises only from the grace of God, which effectually works in them. Nevertheless God admires and applauds their conduct; viewing them with a kind of rapture and surprise, he says, “Who is this that has engaged his heart to approach unto me! Jeremiah 30:21.” Happy, happy are the people who can say, “Lord, it is I!” “Lord, it is I!”

Continue then and increase your diligence in walking with God. Then you shall not only say now, “It is good for me to draw near to God;” but you shall one day add with ten-fold emphasis, “It is good for me to have drawn near to God!” Yes; if now you can look back upon your seasons of communion with God as the best and happiest hours of your life—then much more shall you, when your fellowship with him shall be more immediate, and you are dwelling in the very bosom of your God!

Charles Simeon

Psalm 73:24-26

“You guide me with your counsel, and afterward you will take me into glory. Whom have I in Heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever!”

This evil and deceitful world promises happiness to its votaries; and men, naturally carnal and earthly, are too willing to be deceived by it. Even the godly themselves are sometimes drawn aside by the world’s glittering delusions; but when the snare is broken, they see, and lament their folly! “I was senseless and ignorant; I was a brute beast before you! Psalm 73:22.” David contrasted the mirth of the wicked with the troubles he had to conflict with, and was ready to conclude that the wicked had a better portion than himself, verses 3, 4, 5, 10, 12, 13, 14. But on deeper investigation, he found that their happiness was soon to end! verses 17-20. Whereas, however difficult his path at present was, God would guide him safely to the regions of eternal felicity! verse 23, 24.

Hence, as the result of his more deliberate judgment, he determines to take God as his only portion.

I. The Christian’s choice.

By nature, the Christian does not at all differ from those who are still in darkness. He once chose the world as the portion in which his soul delighted, but now he renounces it as sincerely as he ever loved it.

He does not indeed treat it with stoic indifference. He knows that wealth and honor are capable of important uses, and that, if God bestows them, they may be enjoyed, 1 Timothy 6:17. But he is well assured that they are not a satisfying portion; he is persuaded that our cares increase with our possessions, “As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them? Ecclesiastes 5:11”, and that Solomon’s testimony respecting the world is true, “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun! Ecclesiastes 2:11.”

God is the supreme object of the Christian’s choice.

Before his conversion he could think as lightly of God as others, Job 21:15, but grace has altogether changed his opinions and desires! God appears to him now exceeding great and glorious. The love of God in sending his own Son to die for us, has made an indelible impression on his mind. Since the Christian has been enabled to see this mystery, all created beauties have vanished as the stars before the sun. There is nothing “on earth” which, in his eyes, can stand for one moment in comparison with his incarnate God. The pleasures, riches, and honors of the world seem lighter than vanity. By the cross of Christ he is utterly crucified to them all! Galatians 6:14. Without the Savior’s presence, there would be nothing desirable even “in Heaven” itself; the glorified saints and angels would have nothing to attract the soul, nor would the bright regions in which they dwell, be any better than darkness itself. Created glory would be utterly extinguished, if the Sun of righteousness were withdrawn! Revelation 21:23. The Christian has all in God; without him nothing.

Nor is this an exaggerated description of the Christian’s character.

The children of God in all ages have been of one mind in these respects. Though their attainments have been different, their aims have been the same.

David frequently expresses, in yet stronger terms, his desires after God, Psalm 42:1-2; Psalm 63:1-2, and declares that he coveted nothing so much as the divine presence, Psalm 27:4.

Paul had as much to glory in as any man whatever—yet he despised it all as dung for the excellency of the knowledge of Christ, Philippians 3:7-8.

Nor were these views peculiar to these distinguished servants of God, they were common to all the saints in the days of old, Isaiah 26:8-9; nor is there a true Christian now, who, if interrogated respecting true happiness, would not reply in the language of the Psalmist, “Many are asking, “Who can show us any good?” Let the light of your face shine upon us, O LORD! Psalm 4:6.”

However foolish such a choice may be thought by a blind and sensual world, it is perfectly rational and wise.

II. The reasons for the Christian’s choice

Whatever men choose, they invariably choose it under the idea that it is good for them. Now there is no created good that can be at all compared with God:

1. God is an ever-present portion.

We may possess many things—yet not have them with us in the time of necessity. Yes, we may be utterly deprived of them by fraud or violence. But God is everywhere present to afford us help; though we be immured in a dungeon, he can visit us; nor can any human power intercept his gracious communications. This was a reflection peculiarly grateful to the Psalmist, Psalm 139:7-10, and, doubtless, was an important ground on which he fixed his choice, Psalm 139:17-18.

2. God is an all-sufficient portion.

A man may enjoy all which this world can bestow, but: What can it avail him while racked with excruciating pains?
What relief can it afford him under the agonies of a guilty conscience?
Or what can it do to appease the fears of death?

But there is no situation wherein God is not a suitable portion. In the possession of earthly blessings, God’s presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with him we can feel no lack, 1 Corinthians 3:21-23 and 2 Corinthians 6:10. A view of God as our friend will allay every fear, and assuage every pain; nor, having him, can we lack any other thing that is truly good for us, Psalm 34:9-10.

3. God is an eternal portion.

However long we retain earthly things, we must part with them at last. Death will reduce us to a level with the poorest of mankind, nor can we carry anything along with us into the invisible world! Psalm 49:17. But, if God is ours, we shall possess him forever. We are not left without many rich communications from him now; yes, sometimes, even in this valley of tears, our joy in him is unspeakable, 1 Peter 1:8. But it is not until after death that we shall have the full enjoyment of him. Now we taste of the streams; then we shall drink at the fountain-head. Now our capacity to enjoy him is but small; then all our faculties will be wonderfully enlarged. Now our delight in him is transient; then it will be without intermission or end! Psalm 16:11. Hence the Psalmist looked forward to that period for his full satisfaction, Psalm 17:15.

INFERENCES.

1. How little true piety there is in the world!

If to be called after the name of Christ were sufficient, his flock would be large. If to attend his ordinances and profess his faith were enough, there would be many on the way to Heaven. But God will judge us, not according to our professions, but our practice. That, which alone can constitute us truly pious, is, to choose God for our portion. Can we then, like David, appeal to God himself, that we do this? Could we make Peter’s reply to the question which was put to him, “Lord, you know all things; you know that I love yo! John 21:17.” Does the ardor of our devotions attest the strength of our desires after God? Have we the same evidence of our supreme regard for him, that the sensualist or worldling have of their love to the things of time and sense? Let us be assured that God can never be our portion, unless we deliberately choose him in preference to all others.

2. How enviable is the true Christian!

He can adopt the language of David, Psalm 16:5, and of the ancient church, Song of Solomon 5:10. Hence, however destitute he may seem to be, he needs envy none; he is freed from the cares which corrode the hearts of others; he is sure, not of attaining only, but of possessing forever, the object of his desires, and that, in proportion as he delights in God, his God will delight in him! Zephaniah 3:17. Surely we cannot but subscribe to the truth of that assertion, “Blessed are the people whose God is the LORD! Psalm 144:15.”

Let us then beg of God to deliver us from the love of this present evil world, and so to cast the mantle of his love upon us, that we may both follow him and serve him forever!

Charles Simeon