Psalm 73:23-24

“Yet I am always with you; you hold me by my right hand. You guide me with your counsel, and afterward you will take me into glory!”

There are in the Holy Scriptures many expressions which are difficult to be reconciled with each other. For instance, the Psalmist, in the very words before my text, says, “So foolish was I and ignorant, I was as a beast before you.” Yet behold, in the text itself, he speaks as one enjoying the sublimest communion with his God, and possessing a most confident expectation of his favor.

Now, how is this to be explained? The fact is, that he had been sorely tempted to envy the ungodly world, when he saw how prosperous they were, in comparison with many of God’s most faithful servants. But when he reflected on “the end” that awaited them, he condemned his former thoughts, as betraying rather the ignorance of a beast than the judgment of a real saint; and then he encouraged himself as elevated far above the most prosperous of ungodly men, in that, whatever he might lack in this world, he possessed God himself for his friend, his counselor, his everlasting portion!

I shall take occasion from these words to consider the saint in,

I. His present experience.

Here we see the saint with his God, in a way of humble dependence; and his God with him, in a way of effectual support.

1. The saint with his God in a way of humble dependence.

Numberless are the difficulties with which the Christian is encompassed, while yet in himself he has no power to surmount the smallest of them. In fact, he has to wrestle not only with flesh and blood, but with all the principalities and powers of Hell itself! What then shall he do? How shall he entertain a hope of a successful outcome? He would sit down in utter despair, but that he remembers he has with him, at all times, a Friend, who is almighty, and all-sufficient for him.

He has been taught to look unto God as his Father in Christ Jesus.

He has been assured, that, since he has fled to Christ for refuge, and sought for reconciliation with God through Him, he is entitled to regard God as a friend, and to commit into his hands his every concern.

Hence he becomes composed, in the midst of all his trials; and comforts himself with the reflection: ‘I am continually with my God; I see him ever present with me; confiding in him, I have no fear. It is a small matter to me what confederacies there may be against me; having him at hand, I need no other help; I therefore repose all my confidence on him, and “cast all my care on him.’

2. God with his redeemed child, in a way of effectual support.

To enter fully into this idea; conceive of a child passing over rocks where there is scarcely room for his feet; and where the path is so slippery, that it is scarcely possible for him to stand; and where there are precipices on every hand so steep and tremendous, that a single false step must of necessity cause him to be dashed in pieces. Conceive a father guiding his beloved child in all this way, “holding him by his right hand,” that he may not fall; and raising him up, if at any time he has fallen; and preserving him from all the dangers to which he is exposed.

Here you see our God with the believing soul. Not for a moment does he leave the trembling saint; and it is altogether in consequence of this effectual help that any saint in the universe is enabled to pursue his way. Hence every child of God ascribes his safety to him who has thus upheld him; and with sincere gratitude exclaims, “My foot stands fast; in the congregation I will bless the Lord! Psalm 26:12.”

In unison with his present experience, are,

II. His future prospects.

“Knowing in whom he has believed,” he expects.

1. God’s guidance in all his way.

In addition to all the difficulties of his journey, he knows not what way he is to pursue. He has a general notion of his path; but an infinite variety of circumstances occur from time to time, to render it difficult to discern which is the way in which it will be best and safest for him to proceed. He is aware that one single step may lead to consequences inconceivably important.

Joseph was sent to visit his brethren. The step was good; but oh! to what a diversity of trials did it lead! Genesis 37:14.

David also was sent to visit his brethren; here too the step was good; and from it resulted the victory over Goliath, and the deliverance of Israel from their oppressors! 1 Samuel 17:20. In the consciousness that God alone can guide him, he asks counsel of the Lord every step he takes; and God grants to guide his feet into the way of peace.

There are many different means which God is pleased to make use of for the direction of his people:
sometimes he guides by his Word;
sometimes by his Spirit;
sometimes by his providence, opening or shutting a door, as is pleasing in his sight; diversifying these as he sees occasion, he accomplishes his gracious ends; just as, in the days of old, he led his people Israel through the trackless wilderness, until they came in safety to the Promised Land.

The entire process may be seen, as it were, realized in actual life. Behold the saint’s desire of counsel, as expressed in the prayers of David, Psalm 143:4-8; and mark the accomplishment of that desire in the consolations and encouragements administered to the waiting soul, Isaiah 41:10-15; And this is exactly what every believing soul is warranted to expect, “I will instruct you, and teach you in the way you shall go; I will guide you with my eye! Psalm 32:8.”

2. Glory at the end!

Never will God cease from his offices of love, until he has completed all his gracious purposes, and fulfilled the utmost desires of those who wait upon him. Glory is that to which every soul looks forward, as the consummation of its bliss; that is “the joy that is set before us, the prize of our high calling,” “the recompense of our reward;” and God will not allow his people to come short of it. “He will fulfill in them all the good pleasure of his goodness,” until the work which has been begun in grace is consummated in glory. Of this Paul was confident, Philippians 1:6; and in the prospect of it every believing soul may rejoice, even as if he were already in possession of the full result!

“Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord! Romans 8:33-39.”

See, then, the Christian’s life exhibited before you.

1. The Christian’s life is an arduous life.

The people of the world imagine it an easy thing to get to Heaven; but the real saint finds it far otherwise. The worldling glides down the stream in a way of carnal gratification; but the Christian has to go against the stream of corrupt nature, and to stem the tide of a voluptuous world. Were it so easy a matter to serve the Lord, it would never have been characterized by terms which convey so different an idea. The wrestler, the racer, the soldier, find that they have enough to do, in order to obtain a successful outcome to their exertions.

2. The Christian’s life is a watchful life.

The apostle Paul says, “I would have you without anxiety.” But our Lord says, “Watch and pray, that you enter not into temptation.” Unbelieving anxiety is surely to be put away; but watchfulness and holy fear are never to be intermitted one single moment. Peter knew, by bitter experience, how needful that caution was, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, goes about seeking whom he may devour!”

It would ill befit a man on the borders of eternity to indulge a careless frame of mind. The most eminent saint in the universe should “take heed lest he fall,” and should “walk in the fear of the Lord all the day long.”

3. The Christian’s life is a happy life.

It should seem as if concern were inconsistent with happiness. And it would be so, if we knew not where to look for the grace that is needful for us. But the very trials which drive us to our God for help, are the means of drawing forth the supports which God has promised, and of bringing God himself into closer union with us.

In truth, it is from such discoveries of the divine character, and such communications of the heavenly grace, that the believer derives his sublimest pleasures; and he is then most truly happy, when “his fellowship is most intimate with the Father, and with his Son Jesus Christ! 1 John 1:3.”

4. The Christian’s life is a glorious life.

To the eye of sense, a believer is only like a common man, and his life like that of other men; but to the eye of faith it is not so. A believer walks with God; his soul is brought into closest union with God. What has been said of a father and a son, does but very faintly convey what actually passes between God and him. There is, on the one part, the entire dependence of his soul on God; and, on the other part, the tender care of a father exercised towards him in every step he takes.

Throughout the whole of his life is this continued, until the period has arrived for his being invested with all the glory and felicity of Heaven. And is not this a glorious life:
ordered as it is by the Father;
exampled by the Son;
effected by the Holy Spirit;
begun in grace;
and consummated in glory?

Think what you will, this is a glorious life indeed! It is a life which even an angel might desire! It is a life which is, in some respects, more glorious than that of angels, inasmuch as it is the effect of Redeeming Love, and will issue in louder songs of praise and thanksgiving, than the angels, who never experienced such trials, will ever be able to sing!

Charles Simeon

Psalm 73:16-17

“When I tried to understand all this, it was oppressive to me until I entered the sanctuary of God; then I understood their final destiny!”

To unenlightened man, there are numberless things in the dispensations of Providence altogether dark and inexplicable: it is the light of Revelation alone that enables us to form any just notions respecting them. Moreover, after that men are enlightened, they still are liable to be disconcerted and perplexed by the events which daily occur, in proportion as they lean to their own understandings, and neglect to avail themselves of the means which are afforded them for the regulation of their judgment.

Nor has Satan any more powerful instruments with which to assault the minds of believers, than those which he derives from this source. The temptation with which he assaulted our first parents in Paradise, was furnished by the prohibition which God had given them to eat of a certain tree; “Has God said: You shall not eat of every tree of the garden?” insinuating, that such a prohibition could never have proceeded from a God of love. In like manner, if God have seen fit to deny his people any particular comfort which he has given to others, or allowed them to be afflicted in any respect more than others, Satan suggests to their minds: How can these dispensations consist with his professed regard for you as his own peculiar people? Thus their subtle adversary would instill into their minds hard thoughts of God, and a distrust of his providential care. It was in this way that he assaulted the author of the psalm before us, and caused him almost to renounce his confidence in God. The Psalmist himself (whether it were Asaph, or David, we cannot certainly declare) tells us, how nearly he was overcome by this temptation: “As for me, my feet were almost gone; my steps had well near slipped: for I was envious at the foolish, when I saw the prosperity of the wicked.” He proceeds more fully to state the difficulty with which his mind was harassed, and the way in which the snare was broken: and as the subject is of universal interest, we will draw your attention to it, by stating,

I. The difficulty.

It is frequently seen that the wicked prosper, while the godly are grievously oppressed.

The godly are for the most part “a poor and afflicted people, Zephaniah 3:12.” They are objects of hatred and contempt to an ungodly world, John 15:19, and they suffer much from the unkind treatment which they meet with, 2 Timothy 3:12. Frequently, “their greatest foes are those of their own household.” From the hand of God also they receive many strokes of fatherly correction, from which the avowed enemies of God are in great measure exempt, Hebrews 12:6-8. It is necessary also, with a view to the accomplishment of God’s purpose of love towards them, that they should, for the most part, “be in heaviness through manifold temptations, 1 Peter 1:6.”

The wicked, on the contrary, frequently pass through life without any particular trials verses 4, 5. And having nothing to humble them, they are lifted up with pride, (which they glory in as their brightest ornament, Daniel 5:29 with verse 6.) They are often encompassed with violence, as their daily habit. They gratify their sensual appetites, “until their eyes stand out with fatness verse 7.” They despise all restraint, whether human or divine verses 8, 9. Mark the language of verse 9; and even atheistically question whether God notices and regards the conduct of his creatures verse 11.

These are the persons who generally get forward in life, and engross to themselves the wealth and honors of a corrupt world. Doubtless, in countries where the rights of individuals are secured by just laws and a righteous administration, this inequality will be less apparent, than in places where there is more scope afforded for the unrestrained exercise of fraud and violence: but in every place there is ample evidence, that worldly prosperity is the attainment, not of spiritual, but of carnal minds.

This, to the carnal mind, presents a difficulty not easy to be explained.

There is in the mind of man a general idea that the Governor of the universe will testify by his present dispensations his love for virtue, and his hatred of iniquity. The friends of Job carried this notion so far, that, without any other evidence than what arose from his peculiar trials, they concluded, that he must of necessity have been a hypocrite and deceiver, whom justice at last had visibly overtaken.

Nor could Job himself understand, how it should be that the prosperity of the wicked should be so great, while he, who had walked in his integrity, was so overwhelmed with troubles! Job 21:7-13. Even the Prophet Jeremiah, who might be supposed to have a deeper insight into divine truth than Job, was stumbled at the same thing, Jeremiah 12:1; and therefore we must not wonder that it operates as a temptation in the minds of the generality.

Under the Mosaic dispensation, the difficulty of accounting for these things was certainly very great: for all the sanctions of the Law were almost, if not altogether, of a temporal nature. Temporal prosperity was promised, and that too in very general and unqualified terms, as the reward of obedience. And temporal judgments were threatened as the punishment of disobedience. Consequently, when the wicked prospered and the righteous were oppressed, it seemed as if the providence of God were in direct opposition to his Word.

Nor did Moses alone give ground for such expectations: even David himself had said, that “those who sought the Lord should lack nothing good, Psalm 34:10; Psalm 84:11.” Nay more, the same language is used in the New Testament: If we “seek first the kingdom of God and his righteousness, all earthly comforts shall be added unto us.” And again, “Blessed are the meek, for they shall inherit the earth Matthew 5:5; Matthew 6:33.”

Now it may be asked: How can this consist with the exaltation of the wicked, and the almost universal depression of the righteous, of whom it may be said, that “they are plagued all the day long, and chastened every morning! verse 14.”

But the Psalmist, having stated his difficulty, gives us,

II. The solution.

To the carnal mind the difficulty is insurmountable: but “if we enter into the sanctuary of God,” it will vanish instantly. There we shall see the lamentable state of the wicked in the midst of their prosperity:

1. The danger of their way.

“Their feet are set in slippery places,” where it is, humanly speaking, impossible for them to stand. This may appear a strong assertion; but it is not at all too strong—it is the assertion of our Lord himself, Mark 10:23-27

Indeed, it is with great justice said by Solomon, that “the prosperity of fools destroys them, Proverbs 1:32;” for it almost universally generates those very dispositions which are so strongly depicted in the psalm before us verses 6–11. If riches increase, we are immediately ready “to set our heart upon them, Psalm 62:10,” and to trust in them rather than in God, 1 Timothy 6:17. Luke 12:19. They foster pride in the heart of the possessor, Proverbs 18:23; and frequently lead to an oppressive conduct towards the poor, James 2:6, and to the most daring impiety towards God, James 2:7.

Are they then to be envied, who are placed in such perilous circumstances? Or are they to be envied, who, when running for their lives, have “their feet laden with thick clay?” Be it so, that the rich have many comforts which the poor taste not of—but what enjoyment can that man have of a feast, who sees a sword suspended over his head by a single hair, and knows not but that it may fall and pierce him the very next minute!

In the same way, the godly man who knows his own weakness, and the force of the temptations to which he may be exposed, will be well satisfied to have such a portion of this world as God sees fit to give him; and will abundantly prefer the eternal welfare of his soul before all the gratifications that wealth or honor can afford him!

2. The awfulness of their end.

As God raised up Pharaoh to the throne of Egypt, with an intent to show forth in him his wrathful indignation against sin, Romans 9:17—so he loads with temporal benefits many, who shall finally be made objects of his heavy displeasure for their abuse of them. He bears with them for a season: but “their feet shall slide in due time! Deuteronomy 32:35;” and then “they will be cast down into everlasting destruction! verse 18.” O how terrible is their transition in a single instant, from a fullness of all earthly comforts—to an utter destitution! verse 19. even of “a drop of water to cool their tongue!”

Think of the rich man who was clothed in purple and fine linen, and fared sumptuously every day; what a change did he experience the moment that his soul departed from the body! The next thing we hear of him is, that “he was in Hell, lifting up his eyes in torment!” such as no words can describe, and no imagination can conceive! Luke 16:23-24.

Lazarus, on the contrary, who in this world had not even the most common necessities of life, was enjoying unspeakable and endless felicity in Abraham’s bosom.

Who that beholds the termination of their lives, would not infinitely prefer the temporal estate of Lazarus, even though it should last a thousand years, before all the vanishing gratifications of the man of wealth? If it should be thought that this rich man was more addicted to sin than others, the account we have of him suggests no ground for it whatever. On the contrary, it tells us, that his five surviving brethren, who inherited his wealth, were, like him, yielding to the sad influence of the temptations which it offered, and therefore were hastening to that same place of torment, to which he had been consigned! Luke 16:27-28.

Doubtless it is painful to reflect on the thoughtless security of millions, who, if not guilty of any flagrant enormity, have no conception of the predicament in which they stand. But the Scripture speaks too plainly on this subject to admit of any doubt, Psalm 92:7. Job 20:4-7; Job 21:30. Proverbs 23:17-18. Say then, Are these to be envied? Alas! if viewed aright, they must be regarded only as persons accumulating wrath upon their own heads! Romans 2:5; or as victims fattening for the slaughter! James 5:1-3; James 5:5; and consequently, their superior prosperity in earthly things affords no ground for complaint to the godly, however destitute they may be, or however afflicted.

Let us learn then from this subject,

1. To mark the motions of our own hearts.

We greatly deceive ourselves if we imagine that our actions afford a sufficient criterion for judging of our state state before God. There are many who indulge in all manner of evil thoughts, while yet they are restrained by merely social considerations from carrying them into effect. While therefore men may see nothing amiss in us, God may see our “hearts to be full of evil.”

It was not any overt act that the Psalmist spoke of in our text, but of his thoughts only; and yet he acknowledges, that they had well near destroyed and ruined his soul, verses 2, 3.

O let us observe from time to time the various thoughts that arise in our corrupt hearts:
the proud thoughts,
the vain thoughts,
the envious thoughts,
the angry thoughts,
the vindictive thoughts,
the impure thoughts,
the hateful thoughts,
the covetous thoughts,
the worldly thoughts
—and let us humble ourselves for them in dust and ashes, and pray, that “the thoughts of our hearts may be forgiven! Acts 8:22.”

If we view ourselves as we really are in the sight of God, we shall see that we may, on many occasions, justly, and without hyperbole, say, “So foolish am I and ignorant, I am even as a beast before you! verse 22.”

2. To be satisfied with our condition.

To Judas was consigned the custody of the money bag provided for the daily support of our Lord and his disciples. What if the other disciples had envied him that honor? would they have been wise? Judas was a thief: and the pre-eminence he enjoyed, afforded him an opportunity of gratifying his covetous desires, while the rest were free from any such temptation.

God knows that many of those things which we would gladly enjoy, would only prove snares and temptations to our souls. He sees, not only the evil that does exist within us, but the evil also that might arise within us: and he withholds in mercy many things, which he knows would be injurious to our spiritual welfare.

How happy would it have been for the Rich Youth in the Gospel, if, instead of being possessed of wealth, he had been as poor as Lazarus! It was his wealth alone that induced him to forego all hope of a saving interest in Christ, Mark 10:22; and, if he had been a poor man, he might, for ought we know, have been at this moment a blessed inhabitant of Heaven.

Let us then remember, that if God sends us trials which we would gladly escape, or withholds comforts which we would desire to possess—that he does it in wisdom, and in love: and we shall one day see reason to adore him for the things which we now deplore, as much as for any of those benefits in which we are most disposed to rejoice.

3. To seek above all things the prosperity of our souls.

Here is full scope for our ambition. We may “covet, as earnestly as we will, the best gifts.” We must not indeed grudge to any their higher attainments: but we may take occasion from the superior piety of others to aspire after the highest possible communications of grace and peace. Were we to possess the whole world, then we must shortly leave it all, and “go just as naked out of the world as we came into it.”

But if we possess spiritual riches, then we shall carry them with us into the eternal world, and have our weight of glory proportioned to them!

The operation of these truths upon our souls needs not to be feared: they bring no snare with them; or, if they are accompanied with a temptation to pride, they will lead us to Him, who will assuredly supply an antidote, to screen us from its injurious effects, 2 Corinthians 12:7-9. If we are “rich towards God,” then we are truly rich! Yes, though we possess nothing in the world besides, we may exult, as “having nothing, and yet possessing all things! 2 Corinthians 6:10.”

Charles Simeon

Psalm 73:1

“Truly God is good to Israel—even to such as are of a pure heart!”

The aversion which men usually feel to a vindication of God’s absolute sovereignty, proceeds from an idea, that the exercise of it would be repugnant to his other perfections of goodness and mercy. But there is no just foundation for this error; nor is there any reason why we should doubt the sovereignty of God, any more than any other of his attributes. That God does dispense his favors according to his own will is an undeniable truth; how else can we account for his taking one nation from the midst of another nation, and forming them for his peculiar people, and giving them his righteous laws, and expelling seven nations from the land of Canaan in order to give it to his chosen people for their inheritance?

But however freely God exercises his own prerogative in this respect, he will take care that his final appointment of men’s states shall accord with perfect equity; he even calls the day in which that decision shall pass, “The day of the revelation of the righteous judgment of God.”

The truth is, that though God has no respect to men’s moral characters in the first communications of his mercy, he invariably transforms the objects of that mercy in such a manner, as to make it suitable and proper that he should confer upon them the ultimate and everlasting tokens of his love. The Israel of old, and those to whom that name at this time belongs, were, and are, a chosen people; but all the true Israel are renewed in the spirit of their minds; they are “such as are of a pure heart;” and therefore they are such as may reasonably hope to experience the transcendent goodness of their God.

The words before us will naturally lead us to consider,

I. The character of God’s true Israel.

“All are not Israel, who are of Israel, Romans 9:6.” The true Israel are widely different from those who are only “Israelites after the flesh.”

They cannot however be known from others by their outward appearance. Others may be as modest in their apparel, and as humble in their looks, as they; and yet have no part with them in their more distinctive characters.

They cannot be distinguished from others by their language. There certainly is a mode of speaking which religious people will adopt; they will be sincere, modest, inoffensive; and will accustom themselves to such speech as, “being seasoned with salt,” and is calculated to “administer grace to the hearers.” But hypocrites may vie with them in this particular also.

Nor can they be altogether known from others by their actions; for though their actions will surely be holy, and just, and good, and extremely different from those of the ungodly world—yet Pharisees and formalists may “cleanse the outside of the cup and platter,” and be as punctual and correct in all external duties as any people whatever.

The true Israelite is known by no external badge, but by “the circumcision of the heart” only. “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God! Romans 2:28-29.” He is of a pure heart!

1. He is pure from idolatrous regards.

The very best of ungodly men has some idol in his heart which usurps the throne of God. Pleasure, riches, and honor are the common objects of men’s regards; but some, who seem indifferent to these things, are no less in subjection to a carnal love of ease, wherein their happiness principally consists. But the true Christian has taken the Lord for his God; and has determined, through grace, that no rival shall ever be harbored in his bosom. He makes his adorable Savior the one object of all his trust, his love, and his obedience! Psalm 73:25.

2. He is pure from allowed lusts.

None but those who have embraced the promises of the Gospel have been able to “cleanse themselves from all fleshly and spiritual filthiness;” but “all who are really Christ’s, have crucified the flesh with the affections and lusts.” We do not say, that Christians have no lusts remaining in them; (for a man that is crucified may still continue to live a considerable time; and the lusts that are crucified may still live and act,) but their lusts shall never regain the liberty which they once had; the death of their corruption is irreversibly decreed; and the strength of their lusts is gradually weakening; and in due time they shall utterly expire. In all other people, sin of some kind has dominion; but over the Christian “it shall not; because he is not under the law, but under grace.”

3. He is pure from sinister and selfish motives.

All, even the most refined hypocrites, are under the influence of self-seeking and self-delight. But the true Christian endeavors to consult the glory of his God in all things. He is as jealous of his motives, as of his actions. He knows that SELF is but too apt to mix with what we do; and therefore he labors to counteract its influence, and to do his most common actions to the glory of his God, “So whether you eat or drink or whatever you do, do it all for the glory of God! 1 Corinthians 10:31”

To please God, to serve God, to honor God—these are the ends which he proposes to himself; nor is he ever satisfied with anyone action which has not these objects as their true and ultimate scope. He who is “an Israelite indeed, is an Israelite without deceit! John 1:47.”

Let us now proceed to contemplate,

II. The character of spiritual Israel’s God.

“God is good to all, and his tender mercy is over all his works;” but he is more especially good to his spiritual Israel; for,

1. God is reconciled to his spiritual Israel.

They once were under his displeasure, even as others; but he has given them repentance unto life; he has accepted them in and through his beloved Son; he has blotted out all their transgressions as a morning cloud. These are special mercies not given to others, whatever be their profession, or whatever their character.

2. God admits his spiritual Israel to most familiar communion with himself.

Others may have prayed in some peculiar extremity, and may have obtained deliverance from their distress; but “they will not always call upon God:” prayer is not their delight; nor have they any freedom of access to God in it.

But “the true Israel” are “a people near unto God.” It is their delight to draw near to God at all times, to make known to him their requests on all occasions, and to walk continually in the light of his countenance. God, on the other hand, like a tender parent, condescends to hear and answer their petitions, and reveals himself to them as he does not unto the world!

Thus, while others perform prayer as a mere service which they would think it criminal to neglect, true believers account it their highest privilege to say, “Truly our fellowship is with the Father, and with his Son, Jesus Christ!”

3. God makes all things to work together for the good of his spiritual Israel

Many dark and afflictive dispensations do they meet with; but they all shall outcome in their good. Under the pressure of their trials they may be ready to say, “All these things are against me!” But they shall at last see reason to confess, that “it is good for them that they have been afflicted.” God has expressly promised, that “all things shall work together for their good;” and he sooner or later fulfills the promise, to every one that loves him, and that trusts in him. The persecutions of men and the temptations of Satan shall ultimately conduce to this end: “The wrath of men and devils shall praise him; and the remainder of it,” which would counteract his designs, “he will restrain.”

4. God has prepared a glorious and everlasting inheritance for his spiritual Israel.

To others he generally gives a greater measure of earthly wealth: but “for these he has prepared a city;” being “not ashamed to be called their God.” The very hope and prospect of that far outweighs all earthly possessions. What then must the actual enjoyment of it be! With what emphasis do those in Heaven say, “Truly God is good to Israel!”

Well does David exclaim, “O how great is your goodness which you have laid up for those who fear you! Psalm 31:19.” But we must wait until we come to Heaven, before we can form any adequate idea of this glorious subject.

ADDRESS.

1. Those who are ignorant of God.

You are ready to think of God only as a harsh Master, and a severe Judge: but if you knew him aright, you would cry out, with the prophet, “How great is his goodness! how great is his beauty!” The fact is, that while your heart is so corrupt, you cannot form any correct judgment concerning God. Your eyes are jaundiced, and you behold all his perfections, yes, and his dispensations too, under false colors! “The light shines; but your darkness does not comprehend it.” If you would know him as he is, pray that he would “create in you a clean heart, and renew a right spirit within you.” Then shall you be disposed to admire the justice and holiness which you now hate, and, instead of denying his distinguishing grace, you will seek to obtain a saving interest in it. See Psalm 106:4-5.

2. Those who are tempted to think harshly of God.

This had been the state of the Psalmist’s mind, just before he penned this psalm: and it was on finding his error, that he abruptly exclaimed, “Truly God is good,” notwithstanding all I have been tempted to think to the contrary.

The same temptations are common with us—and when we see the ungodly triumphing and the righteous afflicted, we are ready to say, “I have cleansed my heart in vain, and washed my hands in innocency.” But go into the sanctuary, as David did, and then you will learn the different ends of the righteous and the wicked. Take eternity into your estimate, and the delusion will vanish; and you will see, that no state in which an ungodly man can possibly be, is any more to be compared with yours, than the twinkling of a candle is with the light and splendor of the meridian sun!

Charles Simeon

Psalm 72:18-19

“Blessed be the Lord God, the God of Israel, who alone does wondrous things; and blessed be His glorious name forever. Let the whole earth be filled with his glory! Amen and Amen!”

Religion, as experienced by the generality, is selfish and superficial; it consists almost entirely in a desire to obtain mercy through the Lord Jesus Christ, and an endeavor, through faith in him, and a surrender of the soul to him, to flee from the wrath to come.

The religion of the more eminent saints is of a more diffusive and sincere cast; it interests the soul in all that relates to God and to the world; it delights in heavenly contemplations; it surveys with wonder and gratitude all that God has done for a ruined world; and looks forward with holy joy to those richer manifestations of his glory, which, by all his holy Prophets and Apostles, he has taught us to expect. Of this kind was the piety of David, whose Psalms display a noble, generous mind, occupied with the honor of his God and Savior, and deeply intent on the welfare of the whole human race.

The Psalm before us was written, primarily, to describe the kingdom of Israel, as it should exist under the government of his son Solomon. But, beyond all doubt, a greater than Solomon is here; and it is the Messiah’s kingdom to which David ultimately refers, and which alone fully corresponds with the description here given of it.

In our further elucidation of this truth, we shall consider,

I. The “wondrous things” here referred to.

These are particularly specified throughout the Psalm. We notice:

1. The nature of the Redeemer’s kingdom.

It is truly a kingdom of righteousness and peace, verse 7. In it no law exists which does not tend to promote the best interests of him who obeys it, and of all connected with him. Nor are the laws recorded merely in books that are inaccessible to the great mass of the people; they are inscribed on the very hearts of the people themselves; to whom a disposition is given to love and obey them; so that every subject of the empire is made both holy and happy; and of every obedient subject the King himself espouses the cause; so that, however numerous or powerful his enemies may be, they shall all be subdued before him, and the great leader of them all be bruised under his feet! verse 4.

2. The extent of the Redeemer’s kingdom.

Solomon’s kingdom extended over the whole of that country which had originally been promised to Abraham; but the Messiah’s shall embrace the whole earth, “All kings shall fall down before him; all nations shall serve him! verse 11.” “From the rising of the sun to the going down thereof his name shall be great among the Gentiles, Malachi 1:11;” he shall have “the utmost ends of the earth for his possession, Psalm 2:8;” and “all the kingdoms of the world become his” undivided empire, Revelation 11:15.

3. The means by which the Redeemer’s kingdom shall be established.

It was by the shedding of blood that David subdued his enemies, and conquered for his son that vast dominion; but it is not by carnal weapons that the Redeemer extends his empire. The Word of God is that sword whereby he “subdues the nations to the obedience of faith.” The preachers of it go forth without any human aid, like sowers to sow their seed; and it is by “a handful of grain cast by them on the tops of the mountains,” that the vast field is cultivated; so that “the fruit thereof shakes like the woods of Lebanon, and the converts spring up and flourish like the countless piles of grass upon the earth, verse 16.” It is “a stone cut out without hands, that breaks in pieces all other kingdoms, and that fills the whole earth, Daniel 2:34-35.”

4. The duration of the Redeemer’s kingdom.

Solomon’s kingdom endured but for a little time. His son and successor had scarcely assumed the reins of government, before ten tribes out of the twelve revolted from him, and have never since been re-united into one kingdom. But Christ’s kingdom shall endure forever! Daniel 2:44, even “throughout all generations! verse 5, 17.”

The mode of administering the kingdom will be changed, when there shall be no more occasion for the exercise of the mediatorial office. Then, I say, “the kingdom shall be delivered up to God, even the Father,” from whom it was received, Daniel 7:13-14 with 1 Corinthians 15:24; 1 Corinthians 15:28. But of the kingdom itself there shall be no end; nor shall Christ ever cease to be the Head, the joy, the glory of his redeemed people, Isaiah 9:7.

Such are the wonders here celebrated; and from the Psalmist we may learn,

II. The spirit with which the wonders of the Redeemer’s kingdom should be contemplated.

The Psalmist closes his review of these wonders, as we also should do:

1. With grateful adoration to God as the author of them.

Truly, it is “God alone” who does these wonders. Whatever instruments he may make use of, the work is his alone, 1 Corinthians 3:6-7; and his should be the glory. For these things he is adored in Heaven; and from us on earth should they call forth the devoutest acknowledgments. In truth, we should be even lost in wonder at the contemplation of them; that God should ever so pity our fallen world! That he should ever use such means for our deliverance from our great enemy! That he should send his own Son to die, and “by death to overcome him who had the power of death, and thus to deliver those who, through fear of death, were all their life-time subject to bondage!” What shall we say to these things? If they do not fill us with wonder and gratitude and praise, “the very stones may well cry out against us!”

2. With an ardent desire for the manifestation of them to the whole world.

However persuaded we may be of our own saving interest in these things, we should not be satisfied without seeing the whole world brought to the knowledge of them. We have a debt to God, and a debt to our fellow-creatures also; to Him, to glorify his name; to them, to diffuse as widely as possible among them the blessings of salvation. On both of these accounts, if there is a promise in God’s Word to extend this kingdom, we should say “Amen” to it. If there is a proposal among men to aid its extension, we should add “Amen” to it. And to every effort that is made, in whatever way, we should say “Amen, and Amen.”

We should long for the time, when “there shall be but one King upon all the earth, and his name One, Zechariah 14:9;” when “the whole earth shall be filled with his glory,” and “all men shall see the salvation of God.”

But, in examining ourselves in relation to these things, have we not need to be ashamed?

How little sense have we had of these wonders; and of God’s glory or man’s happiness, as connected with them! If we might but be saved ourselves, it has been, with the generality among us, of little consequence whether God’s glory were ever revealed to others, or his salvation experienced by others. Basely selfish as we have been, we need, every one of us, to be humbled in dust and ashes. O that we could imbibe a better spirit!

Dear brethren, let us henceforth determine, like David, to meditate on the wonders of God’s love, Psalm 77:11-13, and to recount them gratefully with songs of praise, Nehemiah 9:5-24. Here the whole series of mercies, from the first election of the seed of Abraham to their complete establishment in Canaan, is distinctly mentioned, and might be very briefly noticed. Permit me to call upon you to bear your part, and to unite with me now in this blessed work. With David, I would say, “Blessed be you, Lord God of Israel, our father, forever and ever! Yours, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty! Now therefore, our God, we thank you, and praise your glorious name! 1 Chronicles 29:10-11; 1 Chronicles 29:13.”

Having thus set the example, “David said to all the congregation: Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshiped, 1 Chronicles 29:20.”

O that I might be alike successful!

O that this whole congregation might resemble them!

Truly, if you considered what a mercy God has given unto you, in “delivering you from the powers of darkness, and translating you into the kingdom of his dear Son,” I should not plead in vain.

Let me then, in conclusion, first address our God in the words of David, “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto your holy name, and triumph in your praise!”

And now let me also, in the language of that same holy prophet, offer unto God the acknowledgment due unto his name, “Blessed be the Lord God of Israel from everlasting to everlasting! Let all the people say, Amen Praise the Lord! Psalm 106:47-48.”

Charles Simeon

Psalm 72:17

“His name shall endure forever; His name shall continue as long as the sun. And men shall be blessed in Him; all nations shall call Him blessed!”

None of the Prophets, except Isaiah, have written so copiously and so plainly respecting Christ as David. His prophecies are very frequently referred to in the New Testament; and their accomplishment in Jesus is frequently asserted, incontestably proved, and copiously illustrated. The Psalm before us was most probably the last that David penned. It was written at the close of his life, on occasion of Solomon’s coronation. The dying monarch hearing that his son Adonijah had usurped his throne, gave immediate orders that Solomon should be anointed with the holy oil, and placed upon the throne, and be proclaimed king throughout all his dominions; that by this means his oath to Bathsheba, respecting the succession of Solomon, might be fulfilled, and the nation be rescued from the calamities in which a disputed succession might involve it 1 Kings 1:33-35.

The Psalm begins with a prayer for Solomon, and proceeds to foretell the peace, glory, extent, duration, and happiness of his government. But beyond, a doubt, a greater than Solomon is here; the Messiah himself is manifestly referred to; and the words of our text must be considered as describing his kingdom!

I. The perpetuity of Christ’s kingdom.

The names, not of the Jewish monarchs only, but also of many heroes of antiquity, have been handed down to us, and probably will be transmitted to the last generations. But there are several points of view in which the remembrance of Jesus’ name differs widely from that of any other person whatever.

It is transmitted to us in a way of lineage. Other names come down to us by means of historic records; but that of our blessed Lord “is continued,” or propagated (as the word means) in the same way as the name of a father is continued in his children. Children were born to him by the preaching of his Gospel; and, after him, were called Christians; from that period, others have risen up, in constant succession, to perpetuate his name; nor shall the line ever be broken, “instead of the fathers there shall be children, who shall make his name to be remembered in all generations! Psalm 45:16-17; Psalm 145:4-6.”

It is heard with the same regard that it ever was. There was a time when the name of Caesar or of Alexander made whole nations tremble; but who fears them now? What is their love or their hatred unto us? What is Solomon himself to us? We admire his character; but for his person we have no regard. But it is not thus with the sacred name of Jesus. We tremble at it with a holy awe; we love it, as expressing all that is amiable and endearing. We dread his displeasure above all things, and covet his favor more than life itself. And as long as the sun shall continue its course, so long shall the name of Jesus be venerated and adored.

It “endures” in spite of all the endeavors that have been made to blot out the remembrance of it from under Heaven. No sooner was the name of Jesus exalted by the preaching of the Apostles, than the rulers exerted all their power to suppress it; they beat and imprisoned the preachers, and threatened them with yet severer punishment, if they should presume to speak any more in his name, Acts 4:17-18; Acts 5:28; Acts 5:40. Thus also, in all subsequent ages, “the potentates of the earth have taken counsel together against the Lord, and against his Anointed, saying: Let us break their bands asunder, and cast away their cords from us, Psalm 2:2.”

What name, like that of Jesus, is proscribed at this day? We may descant upon the virtues of ancient sages; and the more light we can throw upon their characters, the more acceptable we shall be in every company; but let us speak of Jesus, let us set forth his transcendent excellencies, and expatiate upon all the wonders of his love, and we shall excite in our hearers nothing but disgust! But has this confederacy prevailed to banish his name? No; rather, “the more his people have been afflicted, the more they have grown and multiplied;” and however earth and Hell may combine their efforts to efface his memory, or diminish his influence, “He who sits in the heavens shall laugh at them, and have them in derision! Psalm 2:4.”

II. The excellency of Christ’s kingdom.

The administration of Solomon was attended with great benefit to his people; and such a king as he must be considered as a rich blessing to any nation. But there are many benefits which it is not in the power of any king to communicate. What can a creature do to mitigate our pains, or to rescue us from the dominion of unbridled lusts? It is otherwise with the Lord Jesus; he can impart to his subjects whatever blessings they need, for body or for soul, for time or for eternity!

Do we desire the pardon of our sins? We may be “justified freely through his blood! Romans 5:9.”
Do we long for peace of conscience? He has left it to his subjects as a legacy, John 14:27, and gives them “a peace which passes all understanding! Philippians 4:7.”
Do we stand in need of strength? “Through him we shall be enabled to do all things, Philippians 4:13.”
Do we extend our desires to all the glory of Heaven? “In him we may be saved with an everlasting salvation, Isaiah 45:17.”

It is not sufficient to say that the subjects of Christ’s kingdom may be thus blessed; for they actually are so; there is not one in all his dominions who is not thus highly favored. If we consult the prophets, they declare this uniformly; and represent them all as saying, “In the Lord I have righteousness and strength, Isaiah 45:24-25.” If we consult the Apostles, they declare, that every blessing we enjoy is “in him, even in him;” yes, that “in him we are blessed with all spiritual and eternal blessings! Ephesians 1:3-13, where it is repeated at least eight times. Strange that any should overlook this truth.”

III. The universality of Christ’s kingdom

The greatest monarchs of this world, have had a very limited sway; and many who have been called their subjects, have been so rather in name than in reality. But Christ’s dominion shall be strictly and literally universal, “the kingdoms of the world shall become the kingdoms of the Lord and of his Christ! Revelation 11:15.” Already there are some of all nations who submit to his government. We may go to the most uncultivated parts of the earth, where human nature seems but little elevated above the beasts, and there we shall find some who acknowledge him as their sovereign Lord. But his dominion is certainly at present very limited. There is a time however coming, when “all nations shall call him blessed.” The rich and great shall take upon them his yoke; according as it is said, “All kings shall fall down before him; all nations shall serve him! verse 10, 11.” The poor and base also shall devote themselves to his service, according to that prediction, “Holiness to the Lord shall be written upon the bells of the horses, Zechariah 14:9; Zechariah 14:20-21.” Thus shall “all know the Lord, from the least even to the greatest! Jeremiah 31:34.”

As at this present time all the subjects of his kingdom are blessing and adoring him as the one author of all their happiness. Just so, at a future period, shall “every knee bow to him, and every tongue confess ,Romans 14:11;” and “the whole earth shall be filled with his glory, verse 19.” But it is not until the day of judgment that the full accomplishment of this prophecy shall be seen. Then “a multitude that no man can number, of all nations and kindreds, and people and tongues, shall stand before him, and cry with united voices, Worthy is the Lamb who was slain! Salvation to our God, and to the Lamb forever! Revelation 5:11-12; Revelation 7:9-10.”

We cannot more profitably improve this subject, than by inquiring:

1. What blessings have we received from Christ?

If we are indeed subjects of his kingdom, it cannot fail but that we must have received many blessings at his hands.

Has he then “blessed us” with the pardon of our sins?
Has he filled us with joy and peace in believing?
Has he endued us with grace and strength to subdue our spiritual enemies?
Has he transformed us into his own image in righteousness and true holiness?

This is the criterion whereby we must judge of our saving interest in him; for he cannot be a Savior to us, unless he saves us from the dominion of sin, as well as from the guilt of all our sins.

2. What is the disposition of our minds towards him?

Can we possibly be partakers of his benefits, and feel no disposition to “bless his name?” Surely a grateful sense of his goodness must characterize those who are so greatly indebted to him. To those who believe, he is, and must be, precious!

Charles Simeon

Psalm 72:16

“There will be an abundance of grain in the earth, On the top of the mountains; Its fruit shall wave like Lebanon; And those of the city shall flourish like grass of the earth!”

In many parts of Scripture the typical sense is more manifest than the literal sense. It is so in the Psalm before us.

This Psalm is a description of the reign of Solomon, who was the first of the “kings” that was also a “king’s son.” The extent, duration, and happiness of his government are predicted by David his father.

But a greater than Solomon is here. There can be no doubt but that the glory of the Messiah’s kingdom is here described. The extent of that is unbounded, and the blessedness of it is eternal. The words of the text, according to their literal meaning, declare the fruitfulness of the land, and the increase of population in the days of Solomon; but they typically represent the spread of the Gospel under the Christian dispensation, and the multitudes of converts that shall become the subjects of Messiah’s kingdom. They naturally lead us to consider,

I. The representation here given of the preached Gospel.

The Gospel is compared to seed cast upon the earth.

This is a frequent comparison in the Scriptures; nor can any other be more just. The seed is that from which the whole harvest springs. Weeds will grow by themselves, but grain requires culture; nor can any harvest be expected but in consequence of a patient and laborious attention to the duties of husbandry.

Thus it is also with the Gospel. That is the seed from which alone any fruit will arise to God. Men will bring forth all manner of evil fruits without any instruction or advice. But never will they abound in fruits of righteousness unless the seed of divine truth is first sown in their hearts.

The place whereon this seed is cast is like “the tops of mountains”.

Valleys are fruitful; but mountains, and especially the mountain-tops, are barren. They rarely have any soil; nor, if they had, would they be proper situations for the sowing of grain. Were any grain to spring up upon them, the storms and tempests would destroy it long before it could arrive at maturity.

Such is the world at large, and the heart of every individual in it—barren in itself, and exposed to storms of passion and floods of temptation. And most discouraging is the prospect of that laborer who goes forth to sow his grain in such a soil.

Moreover the mountain-tops were the places where the idols of the heathen deities were worshiped. In reference to this custom, the prophet Isaiah, foretelling the triumph of the Gospel over all false religions, says, “The mountain of the Lord’s House shall be established on the top of the mountains.”

Thus were the mountain-tops the seat of all superstition and idolatry. What a view does this give us of the place whore the Gospel seed is sown! Yet, alas! it is but too just a representation both of the world, and of the heart of man. Superstition and idolatry abound in every place and every heart. What seed then can be expected ever to flourish in so foul a soil?

Nor is there more than a mere “handful” of grain sown there.

If the seed were multiplied in proportion to the badness of the soil, there might be some little hope for a harvest. But of what use is a mere handful of grain when cast on a surface of such vast extent? What hope could there be that the whole world should be evangelized by twelve poor fishermen?

Even at this time, how wide the field, and how few the laborers! Millions of our fellow-creatures never so much as hear the name of Christ; and of those who do, there are, alas! too many who never have the whole counsel of God declared unto them.

But notwithstanding these discouragements we shall not despair of the success of the Gospel, if we consider:

II. The blessing which God has promised to it.

The prophecy before us declares that:

1. The increase of this seed shall be strong.

The woods of “Lebanon” were proverbially grand. Waving their lofty heads, they seemed to defy the storms and tempests. Such was to be the fruit that would spring from the Gospel seed. As weak as grain is to withstand a storm, that which was to grow upon the mountain-tops should be firm as the deep-rooted cedars.

And has not the outcome justified the prediction? The powers of earth and Hell combined against the infant church, but were not able to crush it. Neither imprisonment nor death could intimidate the disciples of Jesus. Even the weaker gender were enabled to endure the most cruel tortures, and to glory in their tribulations for Jesus’ sake.

In every successive age the same holy fortitude has characterized the followers of the Lamb. If any through the fear of man have forsaken the Church, they have only proved thereby that they never truly belonged to it, “they went out from us because they were not of us; for if they had been of us, they would no doubt have continued with us! 1 John 2:19.” Every true believer has been faithful unto death.

2. The increase of this seed shall be numerous.

What is more numerous than the piles of grass? Yet such, it was foretold, should be the converts to Christianity. And how was this verified in the apostolic age! Thousands were converted by one single sermon. In a few years the followers of Christ filled, not Judea alone, but also the whole Roman empire. At the reformation too, the seed that had long lain under the earth, sprang up and yielded a glorious harvest. But the promised period is yet future, though, we hope, it is hastening on apace. In the latter day “the people of God shall be as the stars of Heaven for multitude”. “A little one shall become a thousand, and a small one a strong nation! Isaiah 60:22.” Yes, “a nation shall be born in a day!” And “All the ends of the earth shall turn unto the Lord, Psalm 22:27.” There still indeed may be seasons when, as in former ages, they shall be mown down by their persecutors; but they shall spring up again like the grass; and the very blood of the martyrs shall be the seed of the church. “The knowledge of the Lord shall surely cover the earth as the waters cover the sea! Habakkuk 2:14.”

This subject may well excite in us,

1. Thankfulness for what is past.

What a mercy is it, that, when only a handful of grain is sown on the earth, some grains of it should fall on this barren spot! And what a signal mercy if it has sprung up in our hearts! And have we not reason to hope that this is indeed the case? If we cannot boast of multitudes like the piles of grass, are there not sufficient to show the virtue of the Gospel-seed, and the blessing of God upon the sowing of it? Have not some attained a height and stability, and maintained their steadfastness against the united assaults of the world, the flesh, and the devil?

Let us then rejoice and be thankful to God for such distinguished blessings. And let us still show ourselves to have been “planted in the house of the Lord, by flourishing in the courts of our God.”

2. Hope respecting the future.

The promise of God is sure, and shall be fulfilled in its season. We cannot but grieve when we see the barrenness of the field, and fewness of faithful laborers. But there is nothing impossible with God. He can send forth laborers into his harvest, and give the most abundant success to the seed sown. Yes, he can overrule the most adverse circumstances for the manifestation of his own glory. Let us wait upon him then in prayer, and cry from our inmost souls, “May Your kingdom come!”

Let us beg, “That the Word of the Lord may have free course and be glorified” throughout the world, 2 Thessalonians 3:1. And let us look forward in certain expectation, that the “grain of mustard-seed shall become a great tree Matthew 13:32,” and that in due time “All shall know the Lord from the least to the greatest! Jeremiah 31:34.”

Charles Simeon

Psalm 72:12-15

“For he will deliver the needy who cry out, the afflicted who have no one to help. He will take pity on the weak and the needy and save the needy from death. He will rescue them from oppression and violence, for precious is their blood in his sight. Long may he live! May gold from Sheba be given him. May people ever pray for him and bless him all day long!”

The science of Government is at all times interesting to the human mind. Respecting the different forms of Government, there must of necessity be a great diversity of opinion; but respecting the ends of it there can be but one sentiment in every bosom. The one concern of those in authority should be to promote to the utmost possible extent the welfare and happiness of all who are committed to their charge; and in proportion as this object is pursued, must the existence of Government and the exercise of legitimate authority be numbered among the richest blessings bestowed upon mankind.

It was from a conviction of this truth that the Queen of Sheba said to Solomon, “Happy are your men, happy are these your servants, who stand continually before you, and that hear your wisdom. Blessed be the Lord your God, who delighted in you, to set you on the throne of Israel; because the Lord loved Israel forever, therefore made He you king, to do judgment and justice, 1 Kings 10:8-9.”

Perhaps in no country, at any period of the world, were these ends of Government so extensively attained as in Israel, under the reign of Solomon. It is in praise of his administration that the Psalm before us was penned. Yet there are parts of the Psalm which clearly show that the inspired penman had respect to a greater King than Solomon, even to “Messiah the Prince,” the “King of kings, and Lord of lords.” The reference of the Psalm to Him being universally acknowledged, we will draw your attention to the two points which are unfolded in our text; namely,

I. The interest which Christ takes in his people.

The description here given of his people deserves especial notice.

In the former part of the Psalm, they are repeatedly characterized as poor and needy. “He shall judge your people with righteousness, and your poor with judgment. He shall judge the poor of the people, he shall save the children of the needy, and shall break in pieces the oppressor, verses 2, 4.” In the text itself this description is given of them even to tautology, “He shall deliver the needy when he cries, the poor also, and him who has no helper. He shall spare the poor and needy, and shall save the souls of the needy.”

We are not to understand, from hence, that he reigns over no other; though it is certain that over his people chiefly he has reigned hitherto, 1 Corinthians 1:26. James 2:5. But, as his reign is spiritual, so it is in a spiritual view that his subjects are here described; and, truly, to this description do they all answer; and it is an unspeakable comfort to them that they are so described; for, if they had been designated by any nobler title, thousands of them would, have doubted whether they might dare to number themselves among his subjects; but, under the character of the poor and needy, the very least, as well as the greatest of his subjects, can confidently assert their claim to that honor.

It is here taken for granted, too, that his people will be exposed to heavy trials from an oppressive and ungodly world. And because the violence of persecution has in great measure ceased in the present day, we are ready to imagine the disposition to oppress them has ceased. But this is by no means the case. The laws of the land protect the godly from that measure of persecution which at different times and under different pretexts has raged against them; but the contempt in which the saints are held, solely and entirely on the ground of their sanctity, clearly shows that the enmity against them has not ceased, but is only restrained by legal enactments, and a more general diffusion of civil and religious liberty. It is still as true as at any period of the world, that “if we were of the world, the world would love its own; but because we are not of the world, but Christ has chosen us out of the world, therefore the world hates us! John 15:19.”

But Jesus will suit his ministration to their necessities.

If he allows them to be oppressed for a while, it is only that he may the more visibly and acceptably exert himself in their behalf. Let them only “cry” unto him, and he will show himself strong in their behalf, and mighty to save.

There are but two ways in which anyone can gain an unjust dominion over his people; namely, by fraudulent enticement, or by overpowering force. But, though both of these be combined for the bringing of them into bondage, he will interpose for them, and “redeem them both from deceit and violence.” Or, if God should permit an oppressor so far to prevail over them as to take away their life, he will vindicate their cause, and make their enemy to feel that “precious is their blood in his sight.” But over “their souls” shall none prevail.

Not even their great adversary, though as a subtle serpent he put forth all his devices to beguile them, 2 Corinthians 11:3, or as a roaring lion he make his utmost efforts to devour them, 1 Peter 5:8, he shall not be able; for Jesus will effectually preserve them, and not suffer so much as “one of them to be plucked out of his hand! John 10:28.” As it is his Father’s will, so also is it Jesus’ will, that not one of his little ones should perish! Luke 12:32.

As for their poverty and helplessness, this shall operate with him rather as an inducement to afford them his support, than as an obstacle to his gracious interference; indeed, the more they feel their utter dependence upon him, the more readily and effectually will he exert himself in their behalf, 2 Corinthians 12:9.

Nor shall they be insensible of his kindness towards them; for the text informs us of,

II. The interest which his people take in Christ.

In the life of such a king as Solomon, the whole nation is deeply interested. But he, however long he reign, must die at last; but the King of Zion shall live forever. “He was indeed crucified through weakness; but he lives by the power of God! 2 Corinthians 13:4;” yes, “he is alive for evermore, Revelation 1:18.”

Now, as in earthly governments the people pay tribute to their king, and pray for the prosperity of his kingdom, and take all suitable occasions for displaying their loyalty, whether in a way of private commendation or public address; so the subjects of King Messiah approve themselves worthy of the relation in which they stand to him:

1. They pay him their tribute.

“The silver and the gold are his;” and though he is able to carry on the affairs of his government without any contribution from man—yet he is pleased to make use of human instruments, and to give his people an opportunity of manifesting their zeal in his service; hence they bring him their willing offerings. As, at his first appearance in the world, the wise men presented to him gold and incense and myrrh—so now it is the joy of all his people to contribute, according to their ability, to the enlargement and establishment of his kingdom. Gladly do they “give him of the gold of Sheba;” and account it all as of no value, except us it is employed in subservience to his will, and for the advancement of his glory. The very widow accounts it her honor and her happiness to cast her mite into his treasury; and he accepts it with the same pleasure as the richest contributions of the great and wealthy.

2. They offer their prayers in his behalf.

Personally, he needs them not. In this respect he is unlike the kings of the earth. But for the prosperity of his kingdom he enjoins us to pray. One of the first petitions which, in his short and comprehensive prayer, he has taught us to pour forth, is, “May Your kingdom come.” In this sense, “prayer is made for him continually,” by every subject of his kingdom. It is a grief to his people to see so great a part of the world still ignorant of him, and persisting in a rejection of his light and easy yoke; and they long to behold both Jews and Gentiles prostrate at his feet. “They rest not day or night” in calling upon God to take to him his great power and reign among them; yes, they give him no rest, until he shall arise and “subdue all nations to the obedience of faith, Isaiah 62:6-7.”

3. They render unto him their most devout acknowledgments.

A grateful people cannot but acknowledge with gratitude the blessings which they enjoy under the paternal government of a wise and pious king. But, as great as earthly benefits are, they are not to be compared with those which we receive under the government of the Lord Jesus. What protection from enemies, what peaceful quiet, what abundance of all spiritual blessings does the very least and lowest of his subjects enjoy! Enjoy, too, as the very result of his care over them, and of his bounty towards them.

An earthly prince, however ardent his desires or laborious his efforts, could not drive away distress from his dominions; nor, if it were possible for his subjects, all of them without exception, to have access to him, could he administer to them the relief which they solicited.

But Jesus is accessible at all times to every believer in his vast empire; and can both listen to their requests without weariness, and fulfill them without delay. This, too, is a truth, of which every individual among them is sensible; all of them having been deeply oppressed with need, and having carried to him their respective trials, and having received relief at his hands.

Every one of them, therefore, “praises him daily,” as the one author of all his blessings, and the one ground of all his hopes. See this done first in general terms, Psalm 145:1-13; and then, for his more particular acts of grace, Psalm 145:14-21 and Psalm 146:1-2; Psalm 146:7-10.

Such, then, being the mutual regard existing between the Lord Jesus Christ and his people, let me, in conclusion, call you to contemplate:

1. The folly of casting off Christ’s yoke.

He has ascended up on high, and has set down on the right hand of God, until all his enemies shall become his footstool, Psalm 110:1. And do you suppose that any will be able successfully to hold out against him? No, his arrows shall be very sharp in the hearts of all his enemies; and the stoutest of them all shall lick the dust; yes, “all kings shall fall down before him, all nations shall serve him! verse 11.” Let none of you, then, continue in your stoutness of heart; but cast down the weapons of your rebellion, and implore mercy at his hands. Then shall you find, that in the mercy which he exercises, no less than in the justice he administers, “your blood shall be precious in his sight.”

2. The happiness of his faithful subjects.

This is great, if we considered only what is spoken respecting them in the text. But their happiness infinitely transcends any thing that earthly monarchs are able to bestow. They are themselves, all of them without exception, made kings, and have a kingdom given unto them by their Lord, similar to that which has been conferred on the Messiah himself by his heavenly Father, Revelation 3:21.

Hear this, you poor and needy souls! Are you not amazed, that you should be “taken, as it were, from a dunghill, and set among princes, and made to inherit a throne of glory! 1 Samuel 2:8.” Yet be assured that this is your portion, if only you approve yourselves faithful to your Lord and King. Yes, “be faithful unto death, and you shall, every one of you, inherit a crown of life!”

Charles Simeon

Psalm 72:6-11

“May the king’s rule be refreshing like spring rain on freshly cut grass, like the showers that water the earth. May all the godly flourish during his reign. May there be abundant prosperity until the moon is no more. May he reign from sea to sea, and from the Euphrates River to the ends of the earth. Desert nomads will bow before him; his enemies will fall before him in the dust. The western kings of Tarshish and other distant lands will bring him tribute. The eastern kings of Sheba and Seba will bring him gifts. All kings will bow before him, and all nations will serve him!”

The priesthood of Christ is that to which our attention is principally called in the New Testament; the epistle to the Hebrews being almost exclusively written upon that subject.

But in the Old Testament there seems to be a far more studied exhibition of his kingly office. The whole levitical law indeed typically displayed his priestly character; but the prophets continually, in the most express terms, declared, that the person, who was to be “a child born and a son given,” would have “the government upon his shoulder, Isaiah 9:6-7,” and that a universal and everlasting dominion should be committed to him, Daniel 7:13-14.

The Psalm before us is altogether occupied in describing the nature of his government, and the blessings which should result from it. There was surely some reference to Solomon, who was the first of the Israelites that was both “a king, and a king’s son, verse 1;” but the language in many parts cannot with any truth or propriety be applied to him; it can relate to none but him who was greater than Solomon, even to the Messiah, whose glory no words can adequately describe.

The sublime passage which we have selected for our meditation at this time, will lead us to show,

I. The nature of Christ’s government.

It has generally happened, that those whose power has been most absolute have been most tyrannical in their use of it; and that they have sought rather the aggrandizement of themselves, than the good of their subjects. But the administration of Christ is like the influence of the heavens:

1. The government of Christ is gently operative.

“The showers gently descending on the parched ground, or the new-mown grass,” insinuate themselves in a silent and imperceptible manner to the roots, and cause the suspended powers of vegetation to exert themselves with renewed vigor. It is thus that Christ, by his word and spirit, renovates the soul. He comes not with the sanctions of the law, which, like an impetuous torrent or a desolating tempest, spread terror and dismay; he descends to us rather in mild invitations and gracious promises, which, through the effectual influences of his Spirit, penetrate the recesses of the heart, and give life and vigor to the whole man. When once we are cut down, as it were, and made to feel our need of him—then he pours upon us the riches of his grace, to soften the hardness of our hearts, and to invigorate the withered faculties of our souls. As it was not by “the wind, the earthquake, or the fire, that God wrought upon Elijah, but by the still small voice,” at the sound of which the prophet “wrapped his face in his mantle, 1 Kings 19:11-13;” so it is with respect to the secret visits of our Lord. When he is pleased to speak to us in the mild accents of his love, then the heart is dissolved in tenderness and contrition, or sweetly elevated in devout and grateful adorations.

2. The government of Christ is richly productive.

The sickly plants, when watered, raise up their drooping heads, and bring forth, each according to its nature—their proper fruits. Thus, in the day of Christ’s descent upon the souls of the “righteous, they flourish;” and “peace,” the first-fruit of the Spirit, “abounds within them.” The image in the text beautifully represents the change which is produced, when “a season of refreshing comes from the presence of the Lord.” The person thus highly favored “flourishes” like the palm-tree; he becomes as “a tree planted by the rivers of water, that brings forth fruit in his season; his leaf does not wither; and whatever he does, it prospers! Psalm 92:12-13; Psalm 1:3.” If the sun of persecution arises upon him, it does not now scorch him and destroy his root, Matthew 13:6; Matthew 13:21 with Jeremiah 17:8 and Hosea 14:5-7, but rather calls into activity his vital energies; and serves only to display with fuller evidence the communications he has received from God. Nothing now robs him of his peace. As much as the Christian laments his former iniquities, they no longer disturb his peace, because the guilt of them is washed away in “the fountain opened to cleanse them from sin and impurity!”

Nor does the prospect of death and judgment appal him, because “he knows in whom he has believed,” and that “there is no condemnation to those who are in Christ Jesus.” His rapturous joys may intermit and subside, but his peace shall continue “as long as the moon endures.”

A due consideration of these things will lead us to rejoice in,

II. The extent of Christ’s dominion.

Earthly monarchs have vainly imagined themselves possessed of universal empire; but it is to Christ alone that this truly and properly belongs.

1. Christ’s dominion extends itself over the most distant places.

Solomon’s empire was the most extensive of any that was governed by Jewish kings. It reached from the river Euphrates to the Red Sea; and comprehended all the countries between the Euphrates and the Mediterranean, “it was from sea to sea, and from the river unto the ends of the earth.”

But Christ has literally “the utmost ends of the earth for his possession.” His kingdom was speedily erected in every part of the known world; and at this moment there are multitudes in every civilized nation under Heaven, yes, also among barbarians and savages, who acknowledge him as their supreme Governor, and render the most cheerful obedience to his commands. Already is that prophecy fulfilled, “From the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering, Malachi 1:11.” In this therefore we have a pledge that the knowledge of him “shall yet more extensively prevail, and shall one day cover the earth as the waters cover the sea! Isaiah 11:9 and Zechariah 14:9.”

2. Christ’s dominion extends itself over the most exalted personages.

It was said of Solomon, in reference to the fore-mentioned countries, that “all the kings of the earth sought his presence, and brought presents to him; and that he reigned over them, 2 Chronicles 9:23-24; 2 Chronicles 9:26.”

Nominally too, a great multitude of kings are subject unto Christ; but, alas! his real subjects have hitherto been few among them. What Paul complained of in his time has been verified in all succeeding ages to the present day, “Not many wise, not many mighty, not many noble are called! 1 Corinthians 1:26.” But the time is coming when the most potent monarchs upon earth shall become his willing subjects, and “bow down themselves, and lick the dust before him,” in a humble acknowledgment of their entire dependence on him, and of their unreserved devotion to his will. This seems to be the true meaning of “licking the dust.” Compare Isaiah 49:23. “He is Lord of lords, and King of kings;” and if any will not bend to the scepter of his grace, they shall be broken in pieces with a rod of iron! Psalm 2:9.

INFERENCES.

1. The folly of refusing submission to Christ.

The Word of Jehovah is pledged, that “the kingdoms of the earth shall become the kingdoms of the Lord and of his Christ, Revelation 11:15.” Yes, the Lord Jesus Christ himself has “sworn, that unto him every knee shall bow, and every tongue shall swear Isaiah 45:23.” To what purpose then shall we hold out against him, when we know what must infallibly be the outcome of the contest? He has told us what he will say to his attendants in the last day, “Bring here my enemies, which would not have me reign over them, and slay them before me! Luke 19:27.” Let us then “be wise” in time; let us “kiss the Son, lest he be angry, and we perish! Psalm 2:10-12.”

2. The blessedness of being Christ’s faithful subjects.

It is a rich blessing to live under a mild and just government. But no earthly monarch, however well disposed, can render his subjects happy, like the adorable Jesus. He gives us access to him all times, and sheds forth upon us his gracious influences, whereby our spirits are revived, and our souls strengthened. What Solomon speaks figuratively in reference to earthly kings, is literally true with respect to him, “When the king smiles, there is life; his favor refreshes like a spring rain! Proverbs 16:15.” “Happy then are you, O Israel! Who is like unto you! Deuteronomy 33:29.” “Let Israel rejoice in Him who made him, and redeemed him; and let the children of Zion be joyful in their King! Psalm 149:2.”

3. What encouragement we have to exert ourselves for the diffusion of the Gospel throughout the world!

If we look at the state of the world, or at the weakness of the instruments which we employ, we shall despair of producing any great effects. But we have nothing to fear, as God has spoken; and he will do it. Who that sees the effect of the sun and showers upon the earth, and the rapid change which takes place, from the desolation of winter, to the verdure of the spring and the fruits of autumn—can doubt the power of the Redeemer’s grace to convert and sanctify all the nations of the world? It shall be done; and perhaps, notwithstanding the present unfavorable appearances, the time for it is not so distant as we may imagine. What has already been effected towards it, has been wrought through the instrumentality of a few ignorant or hostile men. In the same way, in like manner, though there were none among us who were not ignorant as the Galilean fishermen, or hostile as Saul, the grace of Christ shall be sufficient, both to raise up instruments and to bless their endeavors.

I call upon all of you, then, according to your ability, to be fellow-workers with Christ in this good work—assured, that the events predicted in my text shall certainly be accomplished in God’s appointed time; and that all of our labors for Christ, whether effectual or not for the end we desired, shall be accepted and recompensed by him whom we serve, and whose empire we labor to establish!

Charles Simeon

Psalm 71:15

“My mouth shall tell of your righteousness and your salvation all the day, though their number is past my knowledge!”

Perhaps, of all mankind, no one person ever experienced more signal deliverances than David. In his early life he was exposed to the most imminent dangers from Saul. During his whole reign he was engaged in almost one continual scene of warfare; and in his old age, his own son Absalom conspired against him, and sought his life. It was on this last occasion that he penned this Psalm; and gave it to the church, as a memorial of God’s unbounded mercy and faithfulness towards him.

The spirit which he breathes in the words before us shows,

I. What the subjects of our daily contemplation should be.

We, like David, have numberless mercies to acknowledge at God’s hands. Could we but see one half of the deliverances we have received, we would be perfectly overwhelmed with wonder and astonishment. From our youth up, even to the present moment, his care of us has been unintermitted, and his interpositions truly wonderful. But still greater has been His care for our souls. Behold the blessings of “salvation” which He has revealed to us; truly their number surpasses knowledge! Behold, I say,

1. How inestimable are our numberless mercies!

Who can ever declare the value of pardon or peace, or holiness or eternal glory? Go down to the dread abodes of Hell—and see the misery of unpardoned sin! Or go up to the regions of bliss in Heaven—and see the joys that are at God’s right hand for evermore! Or ponder the state of God’s redeemed people here on earth—and contrast the liberty enjoyed by His children, with the bondage endured by the slaves of Satan! Then you will see what unspeakable obligations we owe to God for his electing, redeeming and regenerating grace!

2. How incalculable is the price paid for our numberless mercies!

“You know that it was not with perishable things such as silver or gold that you were redeemed. It was the precious blood of Christ, the sinless, spotless Lamb of God! 1 Peter 1:18-19.” In comparison with this, ten thousand worlds would have been a worthless sacrifice. How inconceivable the cost! Truly, “their number is past our knowledge!” Nor could all the angels in Heaven count the mighty sum!

3. How unsearchable is the grace displayed in our numberless mercies!

All of our numberless mercies are the fruits of God’s Sovereign Grace! And all are bestowed on the very chief of sinners. Yes, all of them are not only unmerited by us, but unsought and unsolicited!

In the first instance, they were given to man when he was risen up in rebellion against his maker; and even still they are conferred on men, “not according to their works, but according to God’s purpose and grace, which he purposed from all eternity in Christ Jesus” our Lord! 2 Timothy 1:9.

Let us, then, consider,

II. What the frame of our minds in relation to our numberless mercies should be?

Our determination should resemble that of David “our mouth should tell of your righteousness and your salvation all the day”.

1. In grateful acknowledgments to God.

It seems really astonishing, that men so indebted to their God should be able to find time for everything, but praise. David in his Psalms, sets us a good example, “I will extol you, my God, O king; and I will bless your name forever and ever! verse 8 with Psalm 145:1-2.” Let us only learn to appreciate the mercies we have received aright, and there will be no bounds to our gratitude, no end to our praise!

2. In affectionate commendations to men.

David desired to make known to others the goodness of his God. In the Psalm just cited, hear how he dilates upon this subject, “I will speak of the glorious honor of your majesty, and of your wondrous works; and men shall speak of the might of your awesome acts; and I will declare your greatness; they shall speak of the glory of your kingdom, and talk of your power; to make known to men his mighty acts, and the glorious majesty of your kingdom, verse 24 with Psalm 145:5-6; Psalm 145:11-12. See also Psalm 40:9-10.” What other subject of conversation can we ever find so interesting, so useful, so worthy of a rational being, and, above all, so suitable to a redeemed soul?

Behold, then,

1. What glorious subjects have ministers to proclaim!

The apostles “preached to men the unsearchable riches of Christ! Ephesians 3:8.” So filled with this subject was the apostle Paul, that “he determined to know nothing among his people but Jesus Christ, and him crucified! 1 Corinthians 2:2.” This is an utterly inexhaustible subject; in it “are contained all the treasures of wisdom and knowledge! Colossians 2:3.” O, that every minister would bring it forth to his people! Surely his hearers should soon be enriched; for it cannot be that the Savior should ever be exhibited in vain, and his salvation be offered unto men in vain. But,

2. How unlike David are the generality of professors!

David would think and speak of nothing else but God’s righteousness and salvation; but the generality of men scarcely ever speak or think of it at all. Indeed, this is the one subject which, beyond all others, is, as it were, by universal consent, proscribed; so that we may mix in company for years and scores of years, and never once hear it brought forward in the way that David and the apostles spoke of it. And even Christian men are too little impressed with it, either in their conversations with men, or in their secret addresses at the throne of grace.

Mark the frame of your minds, brethren, from day to day, and see whether you have not reason to blush and be ashamed for the little impression which this subject makes upon your minds. But as for the world at large, if anything under Heaven can show them how far they are from God, methinks they must see it by comparing their experience with that of David in our text.

3. What a resemblance to Heaven is the saint’s life on earth!

Let us suppose a saint resembling David, and uttering from his inmost soul the expressions in my text; and you will immediately be reminded of the heavenly host, who “rest not day and night,” ascribing, without a moment’s intermission, and with all the powers they possess, “Salvation to God and to the Lamb!” take this view, then, of real piety, and seek, my brethren, to begin your Heaven upon earth.

‘Many, O LORD my God, are the wonders you have done. The things you planned for us no one can recount to you; were I to speak and tell of them, they would be too many to declare!” Psalm 40:5

Charles Simeon

Psalm 71:1-3

“In you, O Lord, I have taken refuge; let me never be put to shame. Rescue me and deliver me in your righteousness; turn your ear to me and save me. Be my strong habitation, to which I can always go; give the command to save me, for you are my rock and my fortress.”

No one can enter into the spirit of David’s Psalms, unless he himself has been sorely persecuted and severely tried. A very great number of the Psalms were written under circumstances of deep affliction; and record either the prayers of David for protection from his enemies, or his thanksgivings for deliverance from them.

This Psalm was written when David, far advanced in life, was driven from his throne by his son Absalom, and was in the most imminent danger of falling by the hands of his blood-thirsty pursuers. But as in early life, when threatened by Saul, he had besought the Lord, saying, “bow down your ear to me; deliver me speedily; be my strong rock, for a house of defense to save me! Psalm 31:1-2;” so now, in nearly the same terms, he repeats the cry, “in you, O Lord, I have taken refuge; let me never be put to shame. Rescue me and deliver me in your righteousness; turn your ear to me and save me. Be my strong habitation, to which I can always go; give the command to save me, for you are my rock and my fortress.”

Now though, through the goodness of God, we are not brought into such imminent perils as David—yet have we occasion to adopt his language, and to seek in God that protection which no created power can afford.

Let us, in discoursing on his words, consider,

I. The Sentiment Propounded.

Accustomed as we are to hear the language of the Psalms, we pass by, without any particular notice, expressions which, if duly considered, will appear truly astonishing. How extraordinary is the idea, for instance, of making Jehovah, the creator of Heaven and earth, “our habitation!” contemplate, I beg you,

1. The condescension of God in allowing himself to be so addressed.

Consider, for a moment, what a habitation is. Whether it is greater or less in point of magnificence or strength, if it is ours—then:

We have access to it as our own.
We gain a ready admission to it at all seasons.
We expect to find in it all the accommodations which our necessities require.
We regard every chamber of it as destined for our use.
We shut the door against every unwelcome intruder.
And whatever storms may rage outside, we lie down to rest in it, in perfect peace and safety.

If we superadd the idea of a fortress—then we deride the vain attempts of our enemies, and defy all the power that can be brought against us.

Now, think of God as revealing himself to us under such an image; and permitting every sinner in the universe, who will but enter in by Christ as the door, to take to himself this mansion as his own. Truly, if God himself had not authorised such a representation of his character, we should have been ready to denounce it as blasphemy. That the most high God should give even to the vilest of the human race such intimate access unto himself, seems to be perfectly incredible! Even an earthly monarch could not endure such humiliation as this; and yet the God of Heaven and earth feels it to be not unworthy of him. Truly, I say again, this condescension far exceeds all that could ever have entered into the mind of man to conceive, if the voice of inspiration itself had not announced it to us! This is the very view in which David himself speaks of it in another Psalm, “praise be to the Lord my rock, who trains my hands for war, my fingers for battle. He is my loving God and my fortress, my stronghold and my deliverer, my shield, in whom I take refuge, who subdues peoples under me. O Lord, what is man that you care for him, the son of man that you think of him? Psalm 144:1-3.”

2. The comfort which man derives from this view of God.

Everyone, the lowest as well as the greatest of men, knows what is comprehended in the idea of a “habitation.” It requires no stretch of thought to grasp it; the image is familiar to every mind; and presents itself in all its bearings to everyone that has felt the blessings of civilized society. But if we suppose a person to be under the pressure of heavy affliction, whether from the persecutions of men or the assaults of devils, what a comfort must it be to him to contemplate the wisdom, the power, the goodness, the mercy, the love, the faithfulness of almighty God; and to hear him saying, “come, enter you into your chambers, and shut the doors about you, and hide yourself for a little moment, until the indignation be overpast, Isaiah 26:20.” How joyfully will he “hide himself in the secret of this tabernacle;” and, like the manslayer that has got within the city of his refuge, lift up his soul in adoring gratitude to God, and look with exultation on his disappointed foe!

The more we contemplate the sentiment that is here propounded, the more we shall see occasion to admire the condescension of our God, and to encourage believers upon the high privilege which is thus accorded to him.

But it is not as an abstract sentiment that this truth is declared; it is embodied in a petition that is presented to God himself; and therefore, to view it aright, we must contemplate,

II. The Petition Urged.

That it is such a petition as every one will do well to offer, will appear, if we mark,

1. The wisdom of it.

Every man has enemies to encounter; nor can anyone encounter them in his own strength. But we have a vantage ground to which we may flee, a fortress that is absolutely impregnable. In our God we have not only a wall, but “a wall of fire;” which, while it protects his people, will devour their assailants. With such a habitation open to us, would it not be madness to neglect it? Should we not rather “resort to it continually,” yes, and abide in it, that we may enjoy the safety which is thus provided for us? If, indeed, there were any other means of safety, an option would be left us; but not all the powers of Heaven and earth can save us, if we turn our back on God, to rely upon an arm of flesh. God has said, “cursed be the man who trusts in man, and makes flesh his arm; but blessed is the man who trusts in the Lord, and whose hope is in the Lord, Jeremiah 17:5-8.” To every one, therefore, I would say, flee to your mountain, that the flames overtake you not; and “look not back in all the plain, lest you be consumed, Genesis 19:17.”

2. The piety of it.

David renounced every other hope but that which he had in God. Nor, indeed, did he wish for any other; because he saw that God was all-sufficient for him. He saw in God a sufficiency of grace to receive him, of power to protect him, of love to supply his every need; and hence it was that he was emboldened to offer the petition which we are now contemplating. In truth, without such news of God, no one would ever think of addressing him in such terms as these. There must be a just knowledge of God’s character, with suitable affections towards him, or else we could never entertain such a desire as is here expressed; it is this apprehension of his excellency that could alone inspire a wish to make him, even his very bosom, our continual resort. But all who have those views of him will unite in that grateful acknowledgment, “Lord, you have been our dwelling-place in all generations, Psalm 90:1.”

Address.

1. Those who have never yet had these views of God.

Truly, you are greatly to be pitied! For who among you can hope to escape all trouble, when it is said that “we are born to trouble as the sparks fly upward!” Where will you go, when enemies assail you? Where will you flee for refuge? In whom will you find the aid which you will stand in need of? Alas! your state, whatever it may now be, will be terrible beyond expression. You will resemble the host of pharaoh, who found at last that the God with whom they had presumed to contend was mightier than they. On the other hand, “acquaint yourselves with God, and you shall be at peace,” both now and in the eternal world!

2. Those who have resorted to him under this character.

Hear what the Psalmist says concerning you, “because you have made the Lord, who is my refuge, even the most high, your habitation, there shall no evil befall you! Psalm 91:9-10.” Truly, “his name is a strong tower, to which you may run at all times, and be safe! Proverbs 18:10;” and whatever your circumstances may be, “he will be to you as a hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land! Isaiah 32:2.” Enjoy, then, the exalted privilege which is here given unto you. And let there not be a day, or an hour, wherein you do not resort to God under this endearing character, dwelling in him, abiding in him, and finding in him all that your necessities can require.

Charles Simeon