Psalm 27:4

“One thing I have desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple.”

Most of the saints recorded in the Holy Scriptures were eminent for some particular grace:

in Abraham, faith was chiefly conspicuous;

in Job, patience;

in Moses, meekness;

in Elijah, faithfulness and fearlessness.

In respect of devotion, David seems to have surpassed all others.

Of none have we such ample and minute accounts, in relation to this matter, as we have of him.

His public addresses to God,

his private communion with him,

the inmost recesses of his heart when in his closet or upon his bed—

are all laid open to us.

On this account the Psalms are pre-eminently useful to all who wish to cultivate a devout spirit, and to maintain a close walk with God. The expression before us may serve as a specimen of the whole.

In discoursing upon it: I will:

I. Set before you the example of David.

The one object of David’s desire was to enjoy the ordinances of his God.

David was not of the tribe to which the priesthood exclusively belonged; yet would he gladly have possessed the privilege of the priests, in having his stated residence as near as possible to the tabernacle of his God. But though this could not be, he determined, by the constancy of his attendance there, to make it, as it were, his residence and habitation. This indeed was “the one object of his desire;” and in comparison with it there was nothing in the world that he wished for. To this he made everything subservient; even the affairs of state were not allowed so to occupy his mind as to divert his attention from the service of the sanctuary. This one object he sought, and “determined to seek it” “to the last hour of his life.” He “sought it of the Lord” too, entreating him so to order and overrule everything, that he might not be forced away from Jerusalem, or, while there, be kept away from the ordinances of his God.

If at any time he was, by the efforts of his enemies, prevented from waiting upon God, he mourned over it, and “panted after the return of those blessed seasons, even as the hunted deer pants after the water-brooks! Psalm 42:1-2.” On some occasions, his enemies, knowing how painful to him his absence from the tabernacle was, exulted over him, and said, “Where is now your God?” And so distressing to him were these impious taunts, that “tears were his food night and day on account of them, Psalm 42:3,” and they were even “as a sword in his bones, Psalm 42:10.”

At those seasons he envied the swallows, that were able to build their nests in the courts of God’s house; he envied them, I say, their proximity to the altar of his God, Psalm 84:1-4. Every day that was spent at a distance from that, seemed, as it were, to be lost to his life; so entirely was his soul wrapped up in the enjoyment of divine ordinances, and in cultivating communion with his God.

David’s desire was founded on the benefit he had derived from them.

There “he beheld the beauty of the Lord;” and there “he inquired of the Lord,” spreading before him, from day to day, his every want, his every wish. He looked through the various sacrifices that were offered there from day to day—and beheld in them the perfections of his God.

In the death of all the victims, he saw the desert of sin, and the justice of God—which had denounced death as the punishment of sin.

In the acceptance of those sacrifices he saw the goodness and mercy of God, who had appointed such offerings as means of leading the people to that Great Sacrifice, which would in due time be offered for the sins of men.

In the sprinklings and ablutions that were practiced, he beheld the holiness of God, who would accept no sinner who would not be purged from his iniquities, and be made holy after the divine image.

In the whole of the services altogether he saw “mercy and truth met together, and righteousness and peace kissing each other! Psalm 85:10.”

Here he felt encouragement to pour out his soul before God, and to ask whatever his returning necessities might require. This, to him whose trials were so great and manifold, was an unspeakable privilege. The extreme arduousness of his affairs also rendered it most desirable to him to spread all his difficulties before the Lord, and to ask counsel of him for his direction. It was true that in private he could carry his affairs to the Lord, and implore help from him; but, as the public ordinances were of God’s special appointment, and as the high-priest was the established medium of access to him, and of communications from him—he delighted more particularly to wait upon God there; so that while he received blessings in a more abundant measure from God, he might glorify God in the sight of all Israel.

Admiring, as I do, this bright example,

II. I will commend David example to your imitation.

We have far greater reason to love the ordinances of God than ever David had.

If the beauty of the Lord was visible in the Jewish worship, how much more so must it be in the ordinances of the Gospel! David beheld the perfections of his God only under types and shadows; but we behold them reflected as in a looking-glass, with transcendent brightness, and all shining with united splendor in the face of Jesus Christ! We see, not bulls and goats, but the very Son of God himself, “Jehovah’s fellow,” offered in sacrifice for the sins of men. What then must the justice be that required such a sacrifice! What the love, that gave him from the Father’s bosom to be a sacrifice! What the mercy, that spared not him, in order that we, enemies and rebels, might be spared!

So imperfectly was this mystery known under the Jewish dispensation, that all, even the most exalted prophets, were in a state of comparative darkness; but now, “the things which from the beginning of the world eye had not seen, nor ear heard, nor had it entered into the heart of man to conceive—are revealed unto us by the Spirit, 1 Corinthians 2:9-10;” so that we can truly and emphatically say, “The darkness is past, and the true light now shines, 1 John 2:8.”

John the Baptist was greater in this respect than all the prophets; because he personally saw and bore witness to Him, whom all the other prophets spoke of obscurely, and at the distance of many hundred years; but as great as John was, “the least and lowest in the Gospel kingdom is greater than he, Matthew 11:11.” In our ordinances, Jesus Christ is so fully revealed, that he may be said to be “evidently set forth crucified before our eyes, Galatians 3:1;” and at his holy table we “eat his flesh, and drink his blood,” as truly in a spiritual sense, as we do really and substantially eat the bread and drink the wine by which they are represented.

We see that through the virtue of this sacrifice God is so reconciled to us, as to “behold no iniquity in us, Numbers 23:21;” for, viewing us as clothed in the righteousness of his dear Son, he beholds us “without spot or blemish! Ephesians 5:27.” Moreover as by faith we see the Lord Jesus carrying his own blood within the veil—so we also hear him making intercession for us at the right hand of God; yes, and “out of the fullness that is treasured up in him, we receive” all the blessings that he has purchased for us!

How often are we, in the experience of these things, constrained to cry out with the prophet, “How great is his goodness! How great is his beauty! Zechariah 9:17.” And how often, in rapturous admiration of him, do we pray with the Psalmist, “Let the beauty of the Lord our God be upon us!” In truth, it is by thus “beholding as with an unveiled face the glory of the Lord, we are changed into the same image from glory to glory even as by the Spirit of the Lord! 2 Corinthians 3:18.”

Nor do we have the less advantage of David in relation to the things which we would ask from God; for we are able to inquire more explicitly and distinctly of our God than he could. He indeed might say with Moses, “Lord, show me your glory;” and God would, as in the case of Moses, “make all his goodness to pass before him, Exodus 33:18-19.” But audible sounds conveyed nothing to them, in comparison with what shall be disclosed to us by the still small voice of God’s Holy Spirit, speaking in us through the written Word. To us all the blessings of the Covenant are laid open; and, as God, when he revealed them, said, “I will be inquired of concerning these things to do them, Ezekiel 36:37.” We are at liberty to take that covenant, and spread it before the Lord, and to ask of him every distinct blessing that is contained in it. We may lay hold on every promise that we can find in the inspired volume, and plead it with God, and have it fulfilled to our souls.

Besides, we can ask in the name of Jesus Christ; which none of the prophets ever could. And with what confidence can we do that, when we reflect on the relation which exists between the Father and the Son, and the express engagement which the Father has made to answer every petition which is offered in his Son’s name, John 16:23-24; Moreover, the particular promise of the Lord Jesus to be more immediately with his people in the public ordinances, and to grant whatever any number of his congregated people shall agree to ask, Matthew 18:19-20, is a still further encouragement to us to frequent the house of God; for experience proves, that still, as formerly, “God loves the gates of Zion more than all the dwellings of Jacob, Psalm 87:2.”

We should therefore desire the ordinances no less than David did.

We should make a point of attending on all stated occasions the ordinances of our God. We should not allow any trifling matter to detain us from them; and, if we are kept from them by any means, it should fill us with grief rather than delight; and we should determine as soon as possible to remove the obstacle that deprives us of so great a blessing.

More particularly, we should keep in mind what it is that we should go there to obtain; nor ever consider the true object of the ordinances as attained, unless we be enriched with brighter views of his beauty, and more enlarged discoveries of his excellency!

We should consider too, what our more immediate necessities require; so that we may be ready to spread them all before him, and to inquire of him respecting them. Then the more enlarged our expectations of benefit from the ordinances are, the more abundant will be God’s communications of blessings to us by them. If we “open our mouths ever so wide, he will fill them! Psalm 81:10.”

Application.

1. Love to God’s ordinances is most conducive to your present happiness.

Hear the testimony of David himself, “Blessed is the man whom you chose, and causes to approach unto you, that he may dwell in your courts; he shall be satisfied with the goodness of your house, even of your holy temple, Psalm 65:4.” And with this agrees the experience of every living saint.

Hence every true believer can say, “Lord, I have loved the habitation of your house, and the place where your honor dwells, Psalm 26:8.” Or rather, the more appropriate language of his heart is, “O God, you are my God; early will I seek you; my soul thirsts for you; my flesh longs for you, in a dry and thirsty land, where there is no water; to see your power and your glory, so as I have seen you in the sanctuary! Psalm 63:1-2.”

I will leave you to judge, whether a person with such desires, and such enjoyments, is not happy. And if you are persuaded that he must be so, then seek your own happiness in this way, in which you cannot possibly be disappointed; for “he never said to any: Seek my face in vain.”

2. Love to God’s ordinances is the best preparative for Heaven.

Heaven is a place of continued exercises, for which we are now to be trained. We must now obtain a taste for heavenly employments; and in that taste real piety consists. We quite mistake if we imagine that religion consists in notions or in forms; it is a taste; a taste not formed by nature or education; but wrought in us by the Spirit of God; and the acquisition of this constitutes our fitness for Heaven.

What happiness could a soul that feels the exercises of devotion irksome; and in Heaven where the singing praises to God and to the Lamb forms the one employment of all around the throne, and will to all eternity?

If this is not the pleasure which you chiefly desire in this world—then be assured that you are not prepared to unite with saints and angels in the world to come!

If this is not your state, whatever knowledge you may possess, you are yet a lost soul; for God himself has said, that “those who are after the flesh, mind (savor) the things of the flesh; and those who are after the Spirit, desire the things of the Spirit, Romans 8:5.”

I beg you then to seek your happiness in God; and never to rest until you can say, “Whom have I in Heaven but You? There is none upon earth that I desire besides You!”

Charles Simeon

Psalm 26:8

“Lord, I have loved the habitation of your house, and the place where your honor dwells.”

Between the people of God and the men of this world, there is a much broader line of distinction than is generally imagined. In the performance of outward duties there may be but little difference; but in their motives and principles and desires, they are as far asunder as Heaven and earth; yes, I had almost said, as between Heaven and Hell!

They have altogether a different taste; the one desiring heavenly things as their most delightful occupation; while the other follow them rather by constraint, and feel themselves most in their element when they are engaged in worldly company and in carnal pursuits.

The faithful servant of God enjoys the testimony of his own conscience, that he has no real delight in anything but in doing God’s will, and in enjoying his presence. David, in this respect, may serve as a looking-glass, wherein every real saint may discern his own image. He could appeal to God that he had found no pleasure in worldly company and worldly pursuits; but that his delight had been altogether in communion with his God, and in the ordinances of his grace, verse 2-5.

In order to make a suitable improvement of the assertion before us, I will show,

I. The reasons which David had for so loving the house of God.

To give a full account of them would be impossible. It may suffice to specify a few of those which operated with greater force upon his mind.

1. It was the immediate residence of God.

“I have loved,” says he, “the habitation of your house, and the place where your honor dwells.” When Moses made the tabernacle, it pleased God to come down and honor it with his more immediate presence, and to manifest his glory there in the sight of all Israel, Exodus 40:34-38. There God promised, in a more especial manner, to meet his people; saying, “You shall put the mercy-seat above upon the ark; and in the ark you shall put the testimony that I shall give you; and there I will meet with you; and I will commune with you from above the mercy-seat, and from between the two cherubim which are upon the ark of the testimony, of all things which I will give you in commandment unto the children of Israel, Exodus 25:21-22.”

The same blessed privilege was given to all Israel, through the medium of their High Priest, as long as the tabernacle and the temple stood; and on numberless occasions had David reaped the benefit of this condescending and merciful appointment.

Can we wonder, then, that he should love the house of God, where he enjoyed so vast a privilege, and where such transcendent benefits were accorded to him? But we know from himself what his feelings were in relation to it, “One thing I have desired of the Lord, that I will seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple, Psalm 27:4.”

2. There David was enabled to worship God in the way that God himself had appointed.

Though God might be worshiped acceptably in every place—yet it was at the tabernacle alone that any sacrifice could be offered to him, or that a full access to him could be enjoyed. There alone could a sinner be sprinkled with the blood of his offering, and have the pardon of his sins thus sealed upon his soul. Hence, when David was driven from Jerusalem, and forced to take refuge in a heathen land, this was the great subject of his distress; not, that he was separated from his friends, but that he was cut off from communion with his God in the established ordinances of his worship. Hear his sad distress, “As the deer pants after the water-brooks, so my soul pants after you, O God! My soul thirsts for God, for the living God; when shall I come and appear before God? My tears have been my food day and night; while they continually say unto me, Where is your God? When I remember these things, I pour out my soul in me; for I had gone with the multitude; I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy-day …. As with a sword in my bones, my enemies reproach me, while they say daily unto me, Where is your God? Psalm 41:1-4; Psalm 41:10.”

3. There David obtained those supplies of grace and peace which his daily necessities required.

The whole book of Psalms is little else than a record of answers to his prayers. “I waited patiently for the Lord; and he inclined unto me, and heard my cry. He brought me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings; and he has put a new song in my mouth, even praise unto our God! Psalm 40:1-3.” True, he might enjoy much of this in his own secret chamber; but it was chiefly in the house of God that he obtained these benefits. This he himself acknowledges; and he assigns it as the reason for his ardent attachment to that holy place, “How lovely are your tabernacles, O Lord Almighty! My soul longs, yes, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. Yes, the sparrow has found a house, and the swallow a nest for herself, where she may lay her young; even your altars, O Lord Almighty, my King, and my God. Blessed are they that dwell in your house; they will be still praising you …. A day in your courts is better than a thousand; I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness. For the Lord is a sun and a shield; the Lord will give grace and glory; and no good thing will he withhold from those who walk uprightly! Psalm 84:1-4; Psalm 84:10-11.”

The example before us might be amply sufficient to commend the house of God to our regard. But I must proceed to state:

II. The incomparably stronger reasons which we have for a similar desire for God’s ordinances.

The dispensation which we are privileged to enjoy is of a more liberal kind than that under which David lived.

1. Our access to God is more intimate.

David, though a prophet and a king, did not dare to enter into the most holy place, where God displayed his glory. Had he presumed to intrude himself there, he would have been struck dead upon the spot. Not even the high-priest could enter there but on one day in the year, and in the manner prescribed by God himself.

But we are permitted to come even to his very throne of grace, and to behold him on his mercy seat! Yes, the veil of the temple, at the time of our Savior’s death, was rent in twain from the top to the bottom; and from that very moment a way of access to him has been open for all the sinners of mankind, without exception.

This is the construction put on that event by an inspired Apostle, who says, “Having, therefore, boldness to enter into the holiest by the blood of Jesus, by a new and living way which he has consecrated for us through the veil, that is to say, his flesh, and having a High-Priest over the house of God—let us draw near with a true heart in full assurance of faith! Hebrews 10:19-22.” “The Holy Spirit himself,” I say, has taught us this in Hebrews 9:7-8. And is this no ground for love to divine ordinances? Methinks, the liberty thus accorded to us should produce in us a correspondent liberty of mind in approaching God, and an exquisite delight in drawing near unto him.

2. Our views of God are more clear.

Even the high-priest himself, when admitted into the sanctuary, could behold nothing but a bright cloud abiding on the ark between the cherubim.

But we have access to the true tabernacle, the Lord Jesus Christ, “in whom dwelt all the fullness of the Godhead bodily! Colossians 2:19.” “He is the image of the invisible God, Colossians 1:15,” “the brightness of his glory, and the express image of his person, Hebrews 1:3;” and “in beholding him, we behold the Father himself, John 14:9;” yes, “as with an unveiled face we behold the glory” both of the Father and the Son! 2 Corinthians 3:18. We see “God in Christ reconciling the world unto himself, 2 Corinthians 5:19,” and are enabled to call him our Father and our Friend, Galatians 4:6.

Of the attributes of God, also, we have incomparably clearer views than ever were given even to David himself. True indeed, he says that in God, “Mercy and truth are met together, righteousness and peace have kissed each other, Psalm 85:10.” But David had not such an insight into that mystery as we enjoy. The full discovery of God, as “a just God, and yet a justifier of ungodly men! Romans 3:26,” was reserved for us, under the Gospel dispensation; we see, not only mercy, but faithfulness and justice, engaged on our side, and pledged for the forgiveness of our sins, 1 John 1:9.

His purposes, too, how marvelously are they unraveled, and with what distinctness are they exhibited to our admiring eyes! Things which no eye ever saw, or ear heard, or heart conceived, under the Jewish economy—are revealed unto us by the Spirit; so that, from eternity to eternity, we can behold the designs of God unfolded:

first, as they were originally concerted between the Father and the Son in eternity past;

then as executed by Christ Jesus in his incarnate and glorified state;

and, lastly, as they will be consummated at the day of judgment.

Say, then, whether we should not delight in drawing near to God, and having our souls filled with these heavenly contemplations? If the shadow of these things so endeared the house of God to David—then what should the substance of them effect in our hearts?

3. Our communications from God are more abundant.

Doubtless David was most highly favored by the Lord; and “God was very abundant towards him, both in faith and love, 1 Timothy 1:14.” But still we cannot yield to him, no, not even to him, in the privileges we enjoy. The Holy Spirit was not then “poured out so abundantly” as he has since been upon the servants of the Lord, John 7:39. Titus 3:6. To us he is given as “a Spirit of adoption, Romans 8:15,” and as “a witness” to testify of that adoption, Romans 8:16; and as “a seal,” to mark us for the Lord’s peculiar treasure, Ephesians 1:13-14. The servile spirit of the Law is altogether banished from us, and we are “made free indeed, John 8:36.”

With what exalted views are we sometimes favored, when we behold the Lord Jesus Christ:

actually bearing our sins in his own body on the tree,

and pleading our cause at the right hand of God,

and ordering everything, both in Heaven and earth, for our welfare,

and preparing a mansion in Heaven for us, himself taking possession of it for us as our forerunner,

and shortly about to come again in his own person to invest us with all the glory he has purchased for us, even a participation of his own throne, his own kingdom, and his own glory!

What is all this, but “a pledge” of Heaven itself already begun in the soul!

Yet all this is given to us frequently under the ministry of the Word, and at the table of the Lord; insomuch that we seem caught up, as it were, into the third heavens, and scarcely know whether we are in the body or out the body, by reason of the brightness of our views, and the blessedness of our souls.

I do not mean to say that this is the experience of all, nor of any at all times; but I do say, that it is the privilege of all; and that it is our own fault if we do not actually possess it; and that the hope of gratifying our taste with these rich dainties cannot fail of endearing to us the house where this feast is provided for us! Isaiah 25:6-8.

It will now, in conclusion, be profitable to inquire,

1. Why it is that this experience is so rare.

It must be confessed that there are but few who thus delight in the ordinances of God. But why is this? Would they not be alike precious to all, if all desired to make a suitable improvement of them? The truth is, that the generality of people attend them only as a mere form, without any consciousness of the ends for which they have been appointed. What if we viewed them as our mother’s bosom, to which we as babes were invited for the nourishment of our souls? What if we came to them, “desiring the sincere and unadulterated milk of the word, that we might grow thereby! 1 Peter 2:2.” Truly we would then find such communications from the Lord Jesus, as would fill us with unutterable joy! John 4:10; John 7:37-38.

But we do not feel our need of mercy;

we have no genuine desire after the Savior;

we are content with a religion which consists in mere form, without any power.

No wonder, then, that the house of God has no charms for us. True, indeed, people may affect divine ordinances, just as they would a fine concert, on account of the eloquence of the person by whom they are administered, Ezekiel 33:31-32. Or they may set a value on them as means of fostering a pride of their own goodness, Isaiah 58:2. But as means of access to God, and as a medium of communion with him, they find no real delight in them. To enter into the experience of David, and obtain a conformity of mind to his vital religion, must be our one great and paramount concern. If once Christ becomes our supreme joy, whatever brings us near to him, and him near to us—will be “as marrow and fatness to our souls!”

2. What are the prospects of those in whom this godly experience is found.

Truly, the godly are most blessed among men. They need not envy any other people upon earth. They possess what is far superior to all the delights of sense.

View a man at the footstool of the Most High; view even the poor publican, who, through a consciousness of his own extreme unworthiness, dared not so much as to lift up his eyes to Heaven. Who that knows with what delight Almighty God beheld him, and with what pleasure he listened to his sighs, and treasured up his tears in his vial—would not think the state of his soul, and the prospects of Heaven that were before him, to be truly blessed?

The truth is, that every such person has “his sins put away from him, as far as the east is from the west;” and “his name is written in the Lamb’s book of life!” For every such person is prepared “a crown of glory, that never fades away.”

He now beholds his God by faith; and soon shall he behold him face to face.

He now draws near to God in a temple made with hands; and he shall soon commune with him in his glorious temple above!

He now pours forth his prayers and praises at such intervals as the infirmity of his nature will admit of; and he soon shall engage in praising God, without infirmity or interruption, to all eternity!

Charles Simeon

Psalm 25:14

“The secret of the Lord is with those who fear him; and he will show them his covenant.”

Of the condescension of God, mankind in general form very inadequate conceptions. His greatness is supposed to be such as not to admit of an attention to the trifling concerns of men; and because we stand at an infinite distance from him, the idea of familiar approximation to him is contemplated only as a fanatical and wild conceit. But God represents himself to us as a Father; and our blessed Lord says, “Henceforth I do not call you servants; for the servant knows not what his Lord does; but I have called you friends! John 15:15.”

Now the Lord Jesus Christ was from eternity “in the bosom of the Father, John 1:18,” and knows the Father as intimately and completely as the Father knows him, John 10:15. Matthew 11:27; and all the Father’s secrets he has made known to us John 15:15; so that we are treated by him, not with the reserve that is shown to strangers, but with the confidence that is due to people who are bound to him in the ties of the most endeared friendship.

Under the Mosaic dispensation this holy familiarity indeed was but little known. The whole economy was of a servile nature; none except the high priest having any immediate access to God; nor he, except on one day in the year; and then not without the blood of sacrifices. Yet, even under that dispensation, some were more highly favored with divine communications; insomuch that Solomon could say, “The secret of the Lord is with the righteous, Proverbs 3:32.” Under the government of the Lord Jesus Christ, the legal distinctions are removed; and all true Christians possess the same privileges as the most favored of God’s servants; so that now it may be said, in reference to them all, without exception, “The secret of the Lord is with those who fear him, and he will show them his covenant.”

In confirmation of this truth, I will endeavor to point out:

I. Some of those secrets which God reveals to his faithful people.

The whole of the divine life is a secret, from the beginning to the end; and “the joys” arising from it are such as the unbeliever cannot understand. But, to descend to particulars,

1. God gives them an insight into the great mystery of redemption.

This was “a mystery hidden from ages and generations,” yes, “hidden in God from the foundation of the world, Romans 16:25. Ephesians 3:5;” but at last it was made known to the Church by Christ and his holy Apostles, that all God’s saints might become acquainted with it, Ephesians 3:9. Colossians 1:26-27. Paul, speaking of the great truths of the Gospel, says, “It is written, Eye has not seen, nor ear heard, nor have entered into the heart of man, the things which God has prepared for those who love him. But God has revealed them unto us by his Spirit! 1 Corinthians 2:9-10.”

We must not, however, imagine, that because this mystery is revealed to the Church in the written word, we need no further revelation of it to our souls; for “the natural man receives not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” Notwithstanding, therefore, the Gospel revelation is so clear in itself, we still must “receive the Spirit of God, that we may know the things that are freely given to us by God, 1 Corinthians 2:12; 1 Corinthians 2:14.”

A speculative knowledge of the Gospel may, indeed, be acquired by human instruction; but a spiritual and experimental acquaintance with it, as “the wisdom of God and the power of God,” can be attained only through the teaching of God’s Spirit, “flesh and blood cannot reveal it unto us;” it can be made known only by the Father’s revealing of it, Matthew 16:17. And that revealing, blessed be his name, is given to many. Through his tender mercy, it may be said of many, “You have an anointing from the Holy One, and you know all things! 1 John 2:20; 1 John 2:27.”

While to some, who hear the Gospel, “it is spoken, as it were, only in parables;” so that, in relation to the plainest truths of the Gospel, they are ready to exclaim, as Ezekiel’s hearers did in reference to him, “Ah, Lord God! does he not speak parables! Ezekiel 20:49.” To others “it is granted to know the mysteries of the kingdom of Heaven, Mark 4:11;” and by the opening of their spiritual eyes “they are brought out of darkness into marvelous light.”

2. He makes them to know their own personal interest in Christ’s redemption.

We are struck with the confidence with which the inspired writers speak, in reference to their own state and the state of their brethren in the faith,

“Now are we the sons of God.”

“We know that we have passed from death unto life.”

“We know that God abides in us, by the Spirit whom he has given us.”

“We know that we are of God; and the whole world lies in wickedness.”

1 John 3:2; 1 John 3:14; 1 John 3:24; 1 John 5:19.

Now this assurance is no other than what our blessed Lord promised to his believing people, “In that day you shall know that the Father is in me, and I in you, and you in me, John 14:20.” That the believer may, by fair and rational deduction, ascertain much of his state before God—there can be no doubt but that internal manifestations are, in many cases, given to the soul, is also certain; for our Lord has promised, that “he will manifest himself unto us, as he does not unto the world;” and this promise he has explained, by saying, that “he and his Father will love us, and come unto us, and make their abode with us! John 14:21-23.”

Accordingly we find, that to many is given “the Holy Spirit,” as a witness, to “bear witness with their spirit that they are the children of God,” and, as “a Spirit of adoption, enabling them, with holy confidence, to cry, Abba, Father! Romans 8:15-16.” They have prayed to him, like the Psalmist, “Say unto my soul, I am your salvation, Psalm 35:3;” and God has answered them in the desire of their hearts, and enabled them to say, in reference to him, “O God, you are my God! Psalm 63:1.” And, in reference to the Lord Jesus Christ, “My Beloved is mine, and I am his! Song of Solomon 2:16.”

3. He shows them that every event, of whatever kind, is in some way or other working for the ultimate salvation of their souls.

They may not always see this at first; but, when more fully instructed, they learn to trust in God, assured, that though “clouds and darkness are round about him, righteousness and judgment are the basis of his throne.”

See a remarkable instance of this in the Apostle Paul. He was shut up for two full years in prison, and was thus deprived of exercising his apostolic office in his accustomed way. Such an event as this would be contemplated, by the Church at large, as a subject of unmixed sorrow. But Paul himself had far different views of it; he said, “I know that this shall turn to my salvation;” nor was he less confident that good would accrue from it, also, to the Church of God; yes, he saw, even while in bonds, the beneficial results of his imprisonment; and declared, that, instead of obstructing the progress of the Gospel, it had “tended rather to the furtherance of the Gospel,” since many had been emboldened by it to preach the Word with greater courage and fidelity! Philippians 1:12-14; Philippians 1:19.

Thus does God compose the minds of all his faithful people. They may indeed, for a season, be ready to complain with Jacob, “All these things are against me!” But he whispers in their ears, that “All things are working together for their good! Romans 8:28;” and that, eventually, they shall have as much reason to bless him for the darkest dispensations as for those which were more gratifying to flesh and blood.

Passing by many other secrets, I will proceed to set before you:

II. That more particular view of God’s covenant which is the crown and summit of them all.

From all eternity God entered into covenant with his Son; as it is said, “The counsel of peace was between them both, Zechariah 6:13.”

1. To this covenant God leads the minds of his people, as the source of all their blessings.

Certain it is, that, whatever grace has been bestowed upon us, it has been conferred, “not on account of any works of righteousness which we have done, but according to God’s purpose and grace, which was given to us in Christ Jesus before the world began! 2 Timothy 1:9.” But this is a great secret; a secret utterly unknown to the world at large; and one which not all, even of godly people, are able to receive. There is, in the minds of many, a prejudice against it, as though such an idea would necessarily puff up the mind with pride and conceit. But in truth, there is nothing in the world that so much tends to humble and abase the soul as this; for it takes from man all ground of self-preference, and leads him to give all the honor of his salvation to God alone!

Believer, how wonderful is the thought, that God, from all eternity, set his heart on you; ordained you to be born in a country where the light of Scripture shone, and where the means and opportunities of conversion should be afforded to you! How wonderful, too, that this grace, which so many receive in vain, should be made effectual for you; and that, by the operation of God’s mighty power on your soul, you should be “turned from darkness unto light, and from the power of Satan unto God!” Are you not amazed, that you should be “taken, when so many are left;” and that the Savior, who to so many millions is only “a stumbling-block and rock of offence—should be to you a sanctuary,” where you have found rest for your soul? Truly, it is a great matter if God has taught you, that “you have not chosen him—but he has chosen you, John 15:16;” that you have not loved him, or apprehended him—but you have been loved and apprehended by him! 1 John 4:10. Galatians 4:9. Philippians 3:12; that “He has loved you with an everlasting love; and therefore with loving-kindness has he drawn you! Jeremiah 31:3.” Does not the thought of this overwhelm your soul with gratitude? Are you not altogether lost in wonder, love, and praise?

2. To this covenant God leads the minds of his people, as the security for the everlasting continuance of their blessings.

This is another part of the same stupendous mystery; and blessed, indeed, are the ears that have heard this secret from the Lord, and the eyes that can discern the truth of it!

Believer, when God entered into covenant with his Son, he left it not uncertain whether any benefit should accrue from his mediation, but engaged, that “when he should make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hand.”

Then he gave you to his Son, that in you “he might see of the travail of his soul, and be satisfied.”

You were then ordained to be a jewel in his crown; and the Father engaged, when he put you into the hands of his Son, that “none should ever pluck you from them, John 10:28-29.” Times without number does the Lord Jesus speak of his people in this light, as “given to him from eternity by the Father! John 17:2; John 17:6; John 17:9; John 17:11-12; John 17:24;” and “of those who were so given him, he will lose none! John 17:12.”

What a consolation is this to you, under all your difficulties and all your conflicts—to know that “God has made with you an everlasting covenant, ordered in all things and sure! 2 Samuel 23:5.” God himself tells us, that “he confirmed his covenant with an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us, Hebrews 6:17-18.”

Rejoice, then, in this thought. Bless God for making it known to you. See how safe you are in the hands of an unchanging God. See to what it is owing that you have not been consumed already, Malachi 3:6; and what is your security, against all the wiles of Satan, and all the infirmities of flesh and blood. “Know, then, in whom you have believed; and that, as he is able to keep that which you have committed to him, 2 Timothy 1:12,” so “he will preserve you unto his heavenly kingdom! 2 Timothy 4:18.”

To improve this subject, I would further say:

1. Cultivate increasing friendship with God.

It is not to all, but to his friends only, that God imparts these heart-reviving secrets, even to those who truly “fear him.” Nor is it amidst the noise and bustle of the world that he will communicate them, but in seasons of retirement, and in the stillness of the night. It is by a still small voice that he imparts them to the sold. O let your fellowship with him be sweet and frequent! Go to him on all occasions; consult him in every emergency; listen to his voice, whether he speaks by the written word, or by his Holy Spirit. Say to him at all times, “Speak, Lord, for your servant is listening.” So “will he draw near to you, when you draw near to him;” and when you spread before him your inmost needs, “he will guide you by his counsel;” he will “lead you into all truth;” he will make known to you “the deep things of God, 1 Corinthians 2:10;” and by communications of every kind will “perfect that which concerns you, Psalm 138:8;” enabling you to “comprehend, in a measure, what none can fully comprehend: the height and depth and length and breadth of the love of Christ, and thereby filling you with all the fullness of God! Ephesians 3:18-19.”

2. Make a due improvement of the secrets which God has already imparted to you.

Treasure them up in your minds, for your support and comfort under all the trials of life. They will prove a healing balm to every wound. Like an anchor of the soul, they will keep you steadfast amidst all the storms that you may encounter in this tempestuous world! Hebrews 6:19.

But, keep them not altogether in your own bosoms. God may make use of you for the imparting of them to others, and for the sustaining and strengthening of your weaker brethren.

Yet, care is necessary, that you do not, by an indiscreet disclosure of them to those whose minds are not prepared to receive them, lay a stumbling-block before the very people whom you wish to edify. Our Lord cautions us “not to cast our pearls before swine, lest they trample them under their feet, and turn again and tear us to pieces! Matthew 7:6.” We must administer “milk to babes, and strong meat to only those who are able to digest it, 1 Corinthians 3:1-2. Hebrews 5:12-14.”

But to those who have ears to hear, it is well to speak of these things, as our Lord and his Apostles conversed of them in the way to Emmaus. Then will your hearts often burn within you; and your own souls, as well as those of your brethren, be edified in faith and love!

Charles Simeon

Psalm 25:12-13

“Who is the man that fears the LORD? He shall teach him in the way He chooses. His soul shall dwell at ease, and his descendants shall inherit the earth.”

Where, as in the Psalm before us, different verses begin with the different letters of the Hebrew alphabet, we must not look for a very strict connection between the different parts; if there is somewhat of a harmonious sentiment pervading the whole, it is as much as we have reason to expect.

The general idea that pervades this Psalm seems to be, that if (whether under the pressure of guilt or of affliction of any kind) we betake ourselves to God in prayer, and cast our care on him—then he will administer to us such consolation and support as our necessities may require. In conformity with this idea, he, throughout the former part of the Psalm, supplicates mercy for himself, and, in the words before us, he declares the blessedness of all who truly fear God.

To bring the subject more fully before you, I shall:

I. Inquire after the character that is here described.

Where shall we find a man who fears the Lord? One would suppose that, in a Christian community at least, it should be difficult to find one who did not fear God; but, strange as it may appear, the character here described is by no means common. I am anxious, however, to find a God-fearing man; because it is to him, and to him alone, that the glorious promises in my text are addressed. Assist me, then, every one of you, in this important inquiry; and descend into your own bosoms, to explore the records of conscience, and to see whether you can, in your own hearts, present before me the character I am endeavoring to find. I want to know “What man among you fears the Lord?”

1. Who is there among you that reverences God’s authority?

There can be no question whether God’s authority should be revered; for we all acknowledge him to be the Governor of the Universe, and confess that all his creatures owe submission to his will. Indeed it is the common sentiment of all, that “he is greatly to be feared, and to be had in reverence by all;” and it is obvious, that any man who disregards his authority can have no true fear of him in his heart.

2. Who is there among you that dreads God’s displeasure?

We all are sinners, and, as sinners, are liable to the displeasure of the Most High. Whether our lives have been more or less moral, we are all transgressors of God’s holy law, and all have merited his wrathful indignation; all, therefore, ought, with deep humility of mind, to fear his impending judgments. Had we never sinned, we should never have needed this kind of fear; but to fallen creatures it is absolutely and indispensably necessary.

Let me then ask: Who is there among you that mourns over his past transgressions, and implores mercy at the hands of his offended God, and seeks reconciliation with him through the Son of his love? I do not ask: Where is the person who, on some particular occasion, has wept for sin? but, Where is the person whose heart is habitually broken and contrite, so as to have no hope, no peace, but in the sin-atoning blood of Christ; and who, notwithstanding God is reconciled towards him, still loathes himself for his iniquities and abominations?

The man who had fled to a city of refuge ventured not out of the gates of the city any more (until the death of the High Priest), lest the pursuer of blood should fall upon him and destroy him. And if we, through fear of God’s displeasure, have fled for refuge to Jesus, as to the hope set before us—we shall be careful to “abide in him,” lest the sword of vengeance overtake us, and we perish.

3. Who is there among you that sincerely and unreservedly endeavors to obey God’s will?

A desire to please God cannot but be associated with a fear of his Divine Majesty. Say, then, where is the person who from day to day endeavors to ascertain his will, and labors to perform it? I am not inquiring after one who never errs; for such a character as that I could have no hope to find on earth; since “in many things we all offend;” and “there is no man that lives and never sins.” But one who labors conscientiously to approve himself to God, I may hope to find.

Search among you, brethren; see whether such a one be not to be found. I am not willing that the consolations in my text should be spoken in vain. I want to engage the attention of the person to whom they are addressed, and to pour them into the ear for which they are more especially designed. But do not too hastily obtrude yourselves, and say, ‘I am the one who fears God.’

Consider once more. Are you so studious of God’s will, and so determined to perform it, that no consideration of ease, or interest, or pleasure, can induce you to violate anyone of his commands? And, if in anything a more perfect way can be pointed out to you—are you ready to walk in it, notwithstanding any difficulties you may have to encounter, or any trials to which you may be exposed?

If there is one whose conscience bears witness to him that his state before God is such as I have described, then I have found the person for whose comfort the Psalmist made the declarations in my text, and for whose benefit I shall:

II. Unfold the benefits that are accorded to him.

Stand forth, my brother; for in the name of the Most High God I declare unto you, that:

1. You shall be taught and guided in the way that God approves.

It may be, that at present your views of divine truth are but obscure; and that you have but little capacity to comprehend the deep things of God, and but little opportunity to investigate them. Yet I say to you, in the name of the Lord, that you shall be guided into all truth, as far as shall be necessary for the welfare of your soul; and that God’s way shall be made so plain before your face, that, notwithstanding you are “a wayfaring man, and, in respect of human sciences, a fool—you shall not err therein, Isaiah 35:8.”

In particular, you shall have the Lord Jesus Christ revealed to you, as “the way, the truth, and the life;” and, “having received him” into your hearts, you shall “walk in him, rooted and built up in him, and established in the faith as you have been taught, abounding therein with thanksgiving, Colossians 2:6-7.”

This is the very first step to which the teaching of Almighty God will lead you; as our Lord has said, “It is written in the prophets: All your children shall be taught of God. Every one, therefore, who has heard and learned of the Father, comes unto me, John 6:45.”

In the course of your pilgrimage many difficulties will arise, wherein you will need direction from above; but God engages that in all those emergencies, “you shall hear a voice behind you, saying, This is the way, walk in it; when you would otherwise be turning to the right hand or to the left, Isaiah 30:21.” As the pillar and the cloud went before the Israelites throughout all their journeyings in the wilderness for forty years, until they arrived safe in the Promised Land—so will “God guide you by his counsel, until he has safely brought you to glory! Psalm 73:24.”

2. “Your soul shall dwell at ease”.

It may be that your former iniquities have been great and manifold; so that, unless God interposed in a more than ordinary way to support your soul, you would sink into despair. But “where sin has abounded, his grace shall much more abound;” and he will say to you, as to the woman of old, “Your sins are forgiven!” “Being justified by faith, you shall have peace with God;” and in your own conscience, even that “peace of God which passes all understanding.” It is possible, also, that you may be exposed to many trials and temptations, even such as without divine aid would utterly overwhelm you. But you shall “know in whom you have believed; and feel assured that He is able to keep that which you have committed to him, 2 Timothy 1:12,” and that “He will preserve you unto his heavenly kingdom.”

Thus, as Peter, the very night before his intended execution, though bound with chains, and doomed to a cruel death, was sleeping as serenely as if no such event had awaited him—so shall “your soul dwell at ease,” yes, “it shall be kept in perfect peace, Isaiah 26:3;” for, “if God gives quietness, then who can make trouble?” Job 34:29.

But, in the margin of our Bibles the sense of the original is more fully and literally expressed thus, “His soul shall lodge in goodness.” What a rich and glorious idea is this! The Scriptures abound in expressions of this kind; Isaiah, commending the truths of the Gospel to us, says, “Eat that which is good, and let your soul delight itself in fatness;” and David says, “My soul shall be satisfied as with marrow and fatness, while my mouth praises you with joyful lips.”

Just so, in my text he tells us that the believer’s soul shall “lodge in goodness.” Yes, truly, “God himself is the habitation” of those who fear him; his bosom is the place in which they are safely lodged, far beyond the reach of harm! Psalm 91:1; Psalm 91:9-10, and fondled with more than maternal tenderness, Isaiah 66:10-13; insomuch that God himself “rejoices over them to do them good, and rests in his love, and rejoices over them with singing, Zephaniah 3:17.”

Thus, my brother (for I am speaking to that particular individual who fears God), it shall be with you in this world; and who shall describe your lodging in the world above? Oh! the joys that await you there! How surpassing all expression or conception! The kingdom, the glory, the felicity of God himself shall be yours, even your portion, and your inheritance, forever and ever.

APPLICATION.

Now will I pause; and, from addressing you who fear God, turn,

1. To the unhappy multitude who do not fear God.

It is painful to make this distinction; but this distinction must be made. We are commanded to “separate the precious from the vile, Jeremiah 15:19;” and if we forbear to do it, God will not; He will put “a difference between those who serve him, and those who do not serve him, Malachi 3:18.”

It cannot but be known to you, that the generality, even of the Christian world, have not, in truth, “the fear of God before their eyes.” Say, beloved, did not your own consciences attest, that, in many of you at least, the marks of holy fear did not exist; or, not in such a degree as to identify you with the character described in my text?

While we spoke of those who reverenced the authority of God, and trembled at his displeasure, and made it the one object of their lives to do his will—were not many of you constrained to say, “If this be the character of those who fear God, I am forced to confess that it does not belong to me?” Then, brethren, by your own confession, you have no part in the promises annexed to that character. And, indeed, your own experience confirms this; for at this moment you cannot comprehend those mysteries of grace which are made clear to the believing soul. You have not that spiritual discernment, whereby alone you can understand and appreciate the things of the Spirit, 1 Corinthians 2:12; 1 Corinthians 2:14.

And, as for “your soul dwelling at ease,” you know nothing of it; the very thought of death and judgment is so appalling to you, that you can find no rest until you dismiss it from your mind. God himself tells us, that “you are like the troubled sea, whose waters cast up mire and dirt; and that there is no peace to the wicked! Isaiah 57:20-21.”

Will you not, then, seek to fear God? Will you not entreat him to “put his fear into your hearts,” before it is too late? I tremble at the thought of the lodging prepared for you. Oh! “who can dwell with everlasting burnings?” I beg you, brethren, realize in your minds the different states of the Rich Man and Lazarus; and “labor not for the food that perishes, but for that which endures unto everlasting life, which the Son of Man shall give unto you.”

2. To anyone who, though really fearing God, does not yet experience the full comfort of it in his soul.

It may be that such a one is here present, even one who, because he feels not yet all the consolations of true religion, is led to doubt its existence in his soul. We read of some in the primitive Church, who were “in heaviness through manifold temptations;” and, no doubt, there may be people so circumstanced among ourselves at this time.

But for such God has provided peculiar encouragement. He has stated the very case, and addressed appropriate counsel to the person under it, “Who is among you that fears the Lord, and obeys the voice of his servant, who walks in darkness, and has no light? Let him trust in the name of the Lord, and stay upon his God, Isaiah 50:10.”

Do not imagine that God has forgotten his Word, or that he will not fulfill it to you; for “not one jot or tittle of it shall ever fail.” “Light is sown for the righteous, and gladness for the upright in heart.” The grain that is sown in the earth does not rise up immediately; nor must you be discouraged, if you have some time to wait before the harvest that is prepared for you appears. “The vision may tarry; but it is only for the time appointed of your God; and then it shall come, and shall not tarry, Habakkuk 2:3.” Only wait his leisure; and you shall find in due season, that, “in every nation under Heaven, he who fears God and works righteousness shall be accepted by him!”

Charles Simeon

Psalm 25:11

“For your name’s sake, O Lord, pardon my iniquity, though it is great.”

God is a mighty Sovereign, “who does according to his own will,” “neither gives account to us of any of his matters.” We may indeed mark the traces of wisdom and goodness in everything which he does; but “his ways and his thoughts are very different from ours, and far above them.”

In the dispensations of his providence he pays no regard to the moral characters of men, but “makes the sun to shine equally upon the evil and the good.”

In the dispensations of his grace too, he is far from preferring those whom we should think he would select. He often inclines the hearts of “publicans and harlots to enter into his kingdom,” while he leaves less abandoned Religionists, Pharisees and Formalists to perish in their sins. This, if it is a humiliating truth, is also replete with comfort. If it takes away all grounds of boasting, it cuts off at the same time all occasion for despondency. If he “has a right to do what he will with his own,” the vilest person in the universe may approach him with a comfortable hope of acceptance and may address him in the language of the text.

In these words of the Psalmist we may notice,

I. David’s Confession.

David was not ashamed to confess that his sins were exceedingly great.

There is no reason to think that David in this Psalm adverts to his transgression with Bathsheba. It is probable that the Psalm was penned many years before that event. The Royal Penitent speaks rather of his indwelling corruptions. He had long been accustomed to observe the workings of his own heart, and had often besought God to search and try him to the uttermost, Psalm 139:23-24. In this way he had marked both the defects of his duties, and the evil propensities of his nature; and, from a review of all his actions, words, and thoughts, was led to acknowledge that his sin was exceeding great. Nor was this confession peculiar to him.

Holy Job, as soon as he beheld his true character, exclaimed, “Behold, I am vile! Job 40:4.”

Paul no sooner became acquainted with the purity and extent of God’s law, than he saw himself a condemned sinner, and confessed, that “in him dwelt no good thing! Romans 7:9; Romans 7:18.”

And does not a similar confession befit us also?

Let us only review our past lives, and we shall find much occasion for the deepest humiliation.

Have not many of us been addicted to open, known iniquities? And do not the consciences of such people testify against them that their sin is great?

Have not many also devoted all their time and attention to secular concerns? And will they account it a light thing thus to despise God, and idolize the world?

Have not others satisfied themselves with a formal round of duties, in which their souls were never earnestly engaged? And can they suppose that God is pleased with a mere lip-service, when their hearts are far from him?

Have not others professed godliness indeed, but walked utterly unworthy of their profession, being as proud, and passionate, as worldly too, and covetous—as those who have made no such profession? And can they suppose their sin is not great, when sinners are hardened, and God is blasphemed through their means?

But why do we speak of the profane and worldly, or the formal and hypocritical? Must not even the saints themselves blush and be confounded, when they consider how miserably they have fallen short in everything? Must they not exclaim with Paul, “O wretched man that I am!” Surely we must know little indeed of ourselves, if we do not all see how much the confession in the text is suited to our state.

When, like David, we are duly humbled under a sense of our guilt, we shall readily adopt,

II. David’s Petition.

David could not rest without imploring forgiveness at God’s hands.

He found a sense of guilt to be an intolerable burden to his soul, Psalm 38:4; and well knew that it would “eat as a canker,” until he had obtained the pardon of his sin. Hence he humbled himself before his God, and cried for mercy.

Nor shall we restrain prayer before God, if we will but consider the state of an unpardoned soul.

No words can fully express the misery of one who has all the guilt of his sins upon him!

He has no peace with God, seeing that “God is angry with him every day,” and “the wrath of God abides on him.”

He has no peace in his own conscience; for though he may drown reflection for a while in business or pleasure, he is like the troubled sea which cannot rest, but casts up mire and dirt! Isaiah 57:20.

He is also destitute of any well-founded hope for Heaven; he may buoy up himself with blind presumption; but he will feel many misgiving fears, and forebodings of evil.

He has no comfort in his afflictions; for, not having God for his friend, he cannot go to him with confidence, or obtain those refreshing consolations which strengthen and uphold the godly.

In a dying hour he is yet more wretched; if he is not insensible as a beast, how does he regret his mis-spent hours, and wish that God would prolong his state of probation!

But in the eternal world his misery is completed; he comes to the tribunal of divine justice without any mediator to reconcile him to God, or any advocate to plead his cause. Yes, the very voice which just before importuned him to accept of mercy, now bids him “depart accursed” and from that moment his doom is fixed in everlasting burnings!

Now can any man reflect on this, and not see the need of crying earnestly for mercy? Can our petitions be too earnest, or too constant, when they are the appointed, and the only means of escaping all this misery?

But in our application for mercy, we must be careful to use,

III. David’s Plea.

The Psalmist derived all his hope of mercy from God himself.

He never pleaded the smallness of his offences or the multitude of his services, the depth of his penitence, or the fervor of his petitions. He knew that name, which had long before been proclaimed to Moses, to which, as to “a strong tower, the righteous runs and is safe;” and to that he fled for refuge; from that he derived his only hope, his only plea.

Nor can we present any other plea than the name—the sacred name of Jesus.

Under the Gospel we are taught more clearly to ask in the name of Jesus, and are assured that petitions so offered shall never fail of acceptance, John 14:13-14. But it is no easy matter to offer that plea in sincerity. Perhaps there is nothing in the world more difficult. We naturally prefer any other plea that can be devised; and, even when we find that we have not in ourselves any worthiness on which we can rely, we are still averse to rest on the name of Jesus. We either deem it insufficient to procure acceptance for our prayers, or make our unworthiness a reason for declining to urge it as our plea with any confidence before God. But, unless we renounce every other hope, and rest entirely on the mediation and intercession of Christ—our prayer will never enter into the ears of our heavenly Father.

Observations.

1. The vilest of sinners has no reason to despair.

The confession, petition, and plea, which David presented at the throne of Grace—are suited to the very chief of sinners. Nor, as the subsequent experience of David proves, can there be any state in which they shall not prevail. Let none then despond. Be it so, our sins are great; but are they greater than Christ’s merits, or beyond the reach of God’s mercy? If not, let us exalt our adorable Savior; and determine, if we perish, to perish crying for mercy in the name of Jesus!

2. The most eminent saints have no ground to boast.

There never was a creature that had any righteousness of his own to plead. And if God has had mercy upon any, it was purely and entirely for his own name’s sake, Ezekiel 36:22; Ezekiel 36:32. Could we ascend to Heaven, and ask the glorified saints what had been the ground of their acceptance, they would all “cast down their crowns at the feet of Jesus,” and shout, with one consent, “Salvation to God and to the Lamb! Revelation 4:10; Revelation 7:10.” Let the saints on earth then lie low before God, and say continually, “Not unto us, O Lord, not unto us, but unto your name be the praise!”

3. People of every description must guard diligently against pride and unbelief.

Sin, of whatever kind, is both evil in itself and dangerous to us. But the consequences of pride and unbelief are peculiarly fatal. There is not any other sin which may not be forgiven, provided we seek mercy with real penitence and faith. But if we are too proud to confess our sins, and to plead the name and merits of Jesus for the forgiveness of them—then we insure and seal our own condemnation. Let us then guard against all sins; but especially against sins which rivet all our other sins upon us. So shall we obtain favor with God, and “be to him for a name and for a praise for evermore! Jeremiah 13:11.”

Charles Simeon

Psalm 25:10

“All the paths of the Lord are mercy and truth unto those who keep his covenant and his testimonies.”

It has often been observed that there is in the world an indiscriminate distribution by God, of good and evil, without any respect to men’s moral characters. And this is confirmed by Solomon, who says, “All things come alike to all, neither does any man know whether love or hatred await him.” This, however, must be understood with certain limitations and restrictions; for, as in chemical preparations one ingredient will entirely change the qualities of the thing prepared, so in the dispensations of Providence will one single ingredient wholly change their nature, while, in appearance, they remain the same.

God often sends temporal blessings to his enemies in anger, for the purpose of displaying in him the power of his wrath—as we see when he raised up Pharaoh to a throne. On the contrary, the bitterest cup that he puts into the hands of his friends is mixed with love. The eye of faith therefore will discern a most essential difference, where sense and reason can see none. It will see that however God may load the wicked with benefits, “he is angry with them every day.” It will see however he may visit the righteous with the rod, “all his paths are mercy and truth unto them.” To elucidate this truth, let us consider,

I. The character of the godly.

Among the numberless marks whereby the godly are described in Scripture, there are not any more deserving of our attention than those before us:

1. They keep God’s covenant.

The covenant here spoken of cannot be the covenant of works, because no man is able to keep that, seeing that it requires perfect and unsinning obedience. We understand it therefore as relating to the covenant of grace, wherein God undertakes to give us pardon, holiness, and glory, for the sake of his dear Son, who is the Mediator of it, and in whose blood it is ratified and confirmed. Compare Jeremiah 31:31-34 with Hebrews 8:10-12.

Now this covenant every godly person “keeps.” He embraces it gladly, being well persuaded, that if the tenor of it were not precisely what it is, he could have no hope. If the covenant required the performance of certain conditions on his part, without providing him with strength to perform those conditions, and pardon for his innumerable failures and defects—then he would sit down in despair. But seeing that the covenant is ordered in all things and sure, and that Jesus, the surety of it, has guaranteed to God the accomplishment of its demands, and to us the enjoyment of its blessings, every believer rejoices in it, and cleaves to it steadfastly with his whole heart.

2. They keep God’s testimonies.

While the believer is thus attached to the Gospel covenant, he does not relax his obedience to the law. On the contrary, whatever God has testified to be his will—that the believer labors to fulfill. He would not wish to live in sin, though he might do it with impunity; nor does he account one of the commandments grievous; but rather he esteems them all concerning all things to be right, Psalm 119:128. His complaints are not against the law as too strict, but against his own heart, as treacherous and vile. With respect to the testimonies of God, he says, with David, “I claim them as my heritage forever; yes, they are the rejoicing of my heart; they are sweeter to me than honey and the honey-comb.”

Such, in other parts of God’s Word, is the description given of the godly, Isaiah 56:4-5. Psalm 103:17-18. We should therefore inquire into our faith and practice, in order that we may ascertain our real character. For if we are harboring self-righteousness on the one hand, or hypocrisy on the other, we have no part in this covenant, nor any interest in its blessings. Whether we reject the covenant or dishonor it, we are equally destitute of grace, and equally liable to God’s eternal displeasure. To have a good evidence of our acceptance with God, we must trust as simply in the covenant as if no works were required; and be as earnest in the performance of good works, as if only works were required.

Having delineated the character of the godly, let us next consider,

II. The dealings of God towards the godly.

It might be supposed that people so pleasing to God should never suffer affliction; but the contrary is true, as appears, not only from the declarations of Scripture, Zephaniah 3:12. Psalm 34:19, but from the experience of all who have been most favored of God Job, David, Paul, and, above all, Christ himself.

1. All of God’s dealings towards the godly are in mercy.

There are no dispensations, however afflictive, which are not sent to them for good. They are all mercy in their source, their measure, their end. Whence do they spring, but from the love of God? for, “whom he loves he chastens, and scourges every son whom he receives.” They are all mercifully tempered as to their number, weight, and duration. Has there not “with every temptation been opened also a way to escape,” or “strength given according to our day, Hebrews 12:6. Deuteronomy 33:25.” And have they not all wrought for good:

to wean us from the world,

to purge away sin,

to exercise and increase our grace,

to give to us the comfort of grace bestowed,

and to God the glory of it?

Is there one of us who must not confess, “It is good for me that I have been afflicted!” And shall we not say that our light and momentary afflictions have been rich mercies, when we find what a weight of glory they have wrought out for us?

2. All of God’s dealings towards the godly are in truth.

Truth has respect to the performance of promises. Now afflictions are expressly promised as much as salvation itself, Jeremiah 30:11. When therefore they come, we should regard them as the accomplishment of God’s Word, wherein he has said, that he will withhold no good thing from us. It was in this light that David viewed them, when he said, “I know, O Lord, that your judgments are right, and that you in faithfulness have afflicted me! Psalm 119:75.” And it is in consideration of this, that we are taught to consider, not merely life with all its comforts, but even death also with all its antecedent evils, as a treasure given to us by God, 1 Corinthians 3:22.

Inferences:

1. How excellent a grace is faith!

It is faith, and faith alone, that can enable us to view God’s dispensations in this light. If we are weak in faith, we shall be easily drawn to fretfulness and murmuring; but if we are enabled to see the hand of God in our trials, they will all administer occasions of joy and gratitude. Faith is the magic potion which turns all to gold, and enables us to glory in that, which, to flesh and blood, is a source of sorrow and disquietude. Let us, then, cultivate this grace, and keep it in continual exercise; and, if anything occurs, the reasons of which we cannot immediately comprehend, let us content ourselves with saying, ‘What I know not now, I shall know hereafter.’

2. How resigned should the believer be under all his troubles!

Nothing can come to him which is not the fruit of God’s mercy and truth. Not so much as a hair can fall from his head but by divine appointment!

Believer, are you sick and in pain? God knows that health and ease would have been harmful to your soul.

Have you sustained some heavy loss? God sees, perhaps, that the thing which you have lost might have been a weight about your feet, and have retarded you in running your race.

Are you persecuted by the world, or tempted by Satan? It is a discipline whereby God is preparing you for future victories, and everlasting triumphs.

These may be mercies in disguise; but they are mercies notwithstanding; and therefore should be received with resignation, and improved with diligence.

3. How lamentable is the state of unbelievers!

While we disregard God’s covenant and his testimonies, we neither enjoy any mercy, nor have a saving interest in any promise. On the contrary, our very blessings are cursed to us, and every threatening in God’s Word is in full force against us. Moreover, our troubles are pledges of infinitely heavier calamities that shall come upon us in the eternal world! Let us, then, if we are yet in unbelief, embrace the covenant of grace, and set ourselves diligently to keep the testimonies of our God. So shall the blessings of the covenant flow down upon us, and we shall know by happy experience, that “the Lord is gracious, his mercy is everlasting, and his truth endures from generation to generation!”

Charles Simeon

Psalm 25:9

“The meek will he guide in judgment; and the meek he will teach his way.”

The necessity of a revelation from God is universally acknowledged; for no man could possibly know God’s will, unless God himself should be pleased to communicate information respecting it from above. But the necessity for any divine influence upon the soul, in order to a due improvement of a revelation already given, is not generally admitted. But we are expressly told, that “all God’s children shall be taught by him;” and both the goodness and integrity of God are pledged for the performance of the promise, verse 8. There are, however, certain qualifications which we must possess, before the offered benefits can be extended to us; and what they are, it is my intention, in this present discourse, to set before you.

Let me then state,

I. What dispositions are necessary for a reception of divine truth.

The term “meekness” is of very extensive import. But, instead of entering into the variety of senses in which the word is used, we shall find it more profitable to confine ourselves to the precise view in which it is used in the passage before us.

1. Men may be denominated “meek,” when they are sensible of their own ignorance.

Ignorant we are, whether we are sensible of it or not. The fall of man has proved no less injurious to his intellectual powers than to his heart.

“His understanding is darkened;”

“the god of this world has blinded his eyes;”

“he is alienated from the life of God through the ignorance that is in him, and because of the blindness of his heart.”

But men are unconscious of this. They feel that their powers are strong for the investigation of human sciences; and they see no reason why they should not be equally so for the comprehension of things relating to the soul. They are ready to resent any intimation of their spiritual blindness, as the Pharisees did of old, “Are we blind also? John 9:40.”

Very different is their conduct, when they are become truly “meek.” Then they perceive their lack of spiritual discernment, 2 Corinthians 2:14. They feel that no efforts of flesh and blood will suffice for the illumination of their minds! Matthew 16:17; and that they need “not the spirit of the world, but the Spirit which is from God, that they may know the things that are freely given to them of God, 1 Corinthians 2:12.”

2. Men may be denominated “meek,” when they are willing and desirous to be taught by God.

As man by nature is not sensible of his own blindness, so has he no wish to obtain a spiritual insight into the things of God. He is satisfied with a speculative knowledge; and, if he possesses that which may be apprehended by reason, and which may be attained by his own personal exertions—then he has all that he desires. All beyond that is, in his estimation, a vain conceit.

But a person who possesses a meek disposition desires to be taught of God, and to be guided into all truth. He is not contented with abiding in the outer court of the temple; but longs to be introduced within the veil, even into the sanctuary of the Most High, in order that he may behold God shining forth in all his glory, and receive from him the richest possible communications of his grace and love.

For this end, whenever he opens the inspired volume, he lifts up his heart to God, and prays, “Open my eyes, that I may behold wondrous things out of your Law!” In relation to the whole work of redemption, whether as revealed in the Word, or as experienced in the soul—he desires to hear God himself, and be “taught by him, as the truth is in Jesus, Ephesians 4:20-21;” and he pleads with God that most encouraging promise, “Call upon me, and I will show you great and mighty (hidden) things, which you know not! Jeremiah 33:3.”

Such are the dispositions which characterize the people whom God will instruct.

We are next to show,

II. Whence arises the necessity for meekness.

1. There is, in the whole scope and tenor of the Gospel, a contrariety to our carnal reason.

The substitution of God’s co-equal, co-eternal Son in the place of sinners, his vicarious sacrifice, his bringing in a righteousness by the imputation of which sinners may be justified before God, and his imparting all the blessings of redemption to them, through the exercise of faith, and without any respect whatever to their works—these are truths to which carnal reason is extremely averse. They are among “those things of the Spirit which the natural man neither does, nor can, receive.”

A man may, indeed, adopt these things as his creed, and may account an opposition to them as heresy; while yet he has no spiritual acquaintance with them in his own soul. But to see the excellency of them, to love them, to delight in them, to “account all things but dung for the knowledge of them,” is an attainment which the natural man has no idea of, and which, instead of desiring, he hates. They form altogether a mystery.

Hence, until he is humbled before God, he cannot possibly comprehend these things; they are a stumbling-block to him; they are mere “foolishness” in his eyes!

2. There is, in the whole scope and tenor of the Gospel, an opposition to our depraved appetites.

The Gospel calls upon us to “mortify our members upon earth,” yes, and to “crucify the flesh with the affections and lusts;” and to such an extent does it require the subjugation of our corrupt appetites, that, if there be a thing as dear to us as a right eye, it calls upon us to pluck it out, or a thing as useful as a right hand, to cut it off.

How can such doctrines as these be received by a proud, unmortified, and unhumbled spirit? It is not possible but that there should be the utmost repugnance to them in all who feel not the value of their own souls, and desire not above all things to obtain peace with God.

In truth, the doctrines of Christianity are not a whit more offensive to the reason of the natural man, than the duties of it are to his corrupt affections; which, therefore, must be mortified, before he can acquiesce in them as good and right.

3. There is, in the whole scope and tenor of the Gospel, an inconsistency with our worldly interests.

The instant we embrace the Gospel with our whole hearts, the world will become our enemies. They hated and persecuted the Lord of glory himself; can we suppose that the disciple will be above his Lord? Or that, if they called the Master of the house Beelzebub, they will not find some opprobrious names for those also of his household? We are taught by our Lord that we must be hated by all men for his name’s sake; and that, if we will not take up our cross daily, and follow him, we cannot be his disciples. Nay more; if we are not willing to forsake all, and even to lay down our lives for him, we cannot be partakers of his salvation.

But what will an earthly mind say to this? Will not a faithful declaration of these things draw forth that reply which was given to our Lord, “This is a hard saying; who can hear it?” Many, when our Lord proclaimed these things, turned back, and walked no more with him; and this cannot but be the result with every carnal and worldly mind, when such sacrifices are required.

Hence, then, it is evident, that, unless a very great change is wrought in the heart of an unconverted man, he neither will, nor can, be in a state to receive truths to which his whole nature is so averse! If he meekly desired to do God’s will, the film would be removed from his eyes, and he would be able to appreciate the things which are set before him in the Gospel; but, until he becomes thus “meek” and docile, he will be inaccessible to the light, or rather, the light itself will only augment his blindness!

That all may be encouraged to seek these necessary dispositions, I proceed to notice,

III. The promise made to those who are possessed of them.

It has already appeared, that men, by the Fall, have suffered loss both in their intellectual and moral powers. And, in both respects, shall they be restored to a rich measure of their pristine dignity, if only they cultivate the dispositions which God requires.

1. God will “guide the meek in judgment”.

They see at present through a dense and delusive medium; and hence everything relating to God assumes, in their eyes, an odious and distorted shape. But God will rectify their views; he will enable them to discern everything in its proper colors, and to see its bearings on the welfare of the soul.

The excellency of salvation through the crucified Redeemer,

the blessedness of having all our corruptions mortified,

and the wisdom of sacrificing all our worldly interests to the welfare of the soul—

these, and all other truths connected with them, shall be brought home to the mind with an evidence which it cannot doubt, and with a power which it cannot withstand. Or, to use the expressive language of the Psalmist, “In the hidden part God shall make them to know wisdom, Psalm 51:6.”

In a word, he will bring the soul out of darkness into marvelous light; so that it shall no more call evil good, and good evil; but shall “be guided into all truth,” and shall “have the very mind that was in Christ Jesus.”

2. He will enable the meek also, to walk in his ways.

Gospel truths do not float in the minds of a genuine Christian as a mere theory or speculation—but influence their affections, their speech and their acts in a most practical way. God will, by his Word and Spirit, recover them from their wanderings, and guide their feet into the way of peace. And, if at any time they are for a moment turned aside through error of judgment, or instability of mind, he will cause them to “hear a word behind them, saying, This is the way, walk in it!” He will go before them, as he did before the Israelites in the wilderness, causing his Word to be a light to their feet and a lantern to their paths; and thus “he will guide them by his counsel, until he shall finally receive them to glory!”

Here, then, we may see,

1. Why it is that the blessings of the Gospel are so pre-eminently enjoyed by the poor.

It is a fact, that “not many wise, not many mighty, not many noble, are called;” but that “God has revealed to babes and sucklings the things which, to so great an extent, are hidden from the wise and prudent.”

The wise and great are too generally under the influence of self-sufficiency and self-dependence. They cannot bow to the humiliating doctrines of the Gospel. They will not endure to view themselves in so destitute a condition as the Gospel represents them. Hence they, almost universally, “stumble at the word, being disobedient.”

But the poor are more easily brought to see that they need instruction from above; their very incompetency to enter into deep researches of any kind gives them a comparative distrust of their own powers, in relation to the things of God. Hence they see but little to stumble at in those points which the wise and learned find most difficult to overcome; and, being more easily brought to seek instruction from God, they, in far greater numbers, are taught of God, and almost engross to themselves, as it were, the possession of his kingdom.

O, you poor ones, never repine at your lot; but rather rejoice that you are of the happy number of those whom God has chosen chiefly, though not exclusively, “to be rich in faith, and heirs of his kingdom.”

And, you rich or learned, seek to “become as little children,” and be willing to “become fools, that you may be truly wise!”

2. Why it is that there are so many falls and errors in the religious world.

People, when they have embraced the truth, are but too apt to lose the simplicity of their earlier days, and to become wise in their own conceits. Hence many of them fall into errors of divers kinds; and frequently dishonor, by their conduct, their holy profession.

Alas! alas! what a picture does the religious world present! See what controversies and animosities prevail among those who profess themselves children of one common Father! Dear brethren, dreadful is the advantage which our great adversary gains by these means.

Remember, I beg you, that your growth in grace is to be shown, not by a proud dogmatizing spirit, but by a spirit of meekness, and humility, and love. He is most acceptable to the Lord Jesus, who most resembles a little child; and he shall have the richest fellowship with God, who, with most lowliness of heart, implores his continual aid.

In reading the Holy Scriptures therefore, and under the public ministration of the Word, be careful not to lean to your own understanding, but to trust in God for the teaching of his Spirit; that “receiving the Word with meekness, as an engrafted word,” you may find it effectual to sanctify and “save your souls!”

Charles Simeon

Psalm 25:6-7

“Remember, O LORD, Your tender mercies and Your lovingkindnesses, for they are from of old. Do not remember the sins of my youth, nor my transgressions. According to Your mercy remember me, for Your goodness’ sake, O LORD.”

At what precise period this Psalm was written, is not certainly known; but probably about the time of Absalom’s rebellion. It is evident that David’s sorrows were very great, verses 16, 17; but those which appear to have pressed with the greatest weight upon his mind arose from a view of his past transgressions, and probably from that flagrant iniquity committed by him in the matter of Uriah, verses 11, 18.

His mode of pleading with God is that to which I propose, in a more especial manner, to draw your attention, because it affords an excellent pattern for us, in all our approaches to the throne of grace.

Let us notice,

I. What David desires.

He desires God to “remember the tender mercies and loving-kindnesses” with which he had favored him in times past. Now this is almost the last petition which we should have expected from a person mourning under a sense of sin, because the kindness of God to us forms one of the greatest aggravations of our sins. God himself made this the ground of his complaint against his people of old, “What could I have done more for my vineyard, that I have not done in it? And when I looked that it should bring forth grapes, it brought it forth wild grapes?” But David had a just view of God’s tender mercies; he regarded them as pledges of yet richer blessings in reserve for him; and in this view his request deserves particular attention.

God’s mercies are the fruits of his electing love.

God dispenses his blessings to whoever he will. He has a right to do so; for there is no creature in the universe that has any claim upon him. As well might the devils complain of him, for not giving a Savior to them—as any of us complain of him for not bestowing on us the grace which he imparts to others. In what he does, he consults his own glory alone; and, however rebellious man may arraign his counsels—he will be eternally glorified in all that he has done; it will all be found “to his praise and honor and glory” in “the day which he has appointed for the revelation of his righteous judgments.”

David was sensible of his obligations to God in this respect. He traced all his mercies to their proper source: the eternal counsels of God; who had given them to him, not for any righteousness of his, either seen or foreseen, but “according to his own purpose and grace, which had been given to him in Christ Jesus before the world began, 2 Timothy 1:9.” He saw that “God had loved him with an everlasting love,” and therefore with loving-kindness had God drawn him to the actual enjoyment of his favor.

In this view, God’s past mercies may be regarded as pledges of future blessings.

God is unchangeable, no less in his counsels than in his perfections, Malachi 3:6. In no respect is there with him “any variableness, or shadow of turning, James 1:17.” “His gifts and calling are without repentance, Romans 11:29.” Hence, if he remembers his former mercies, he will continue them. “He will not forsake his people for his great name’s sake, because it has pleased him to make them his people, 1 Samuel 12:22.” He has said, “I will never, never leave you; never, never forsake you, Hebrews 13:5;” so that, if we have indeed experienced his loving-kindness in our souls, we may “confidently hope that he will carry on and perfect his work within us, Philippians 1:6;” for “whom he loves, he loves to the end! John 13:1.”

Here, then, we see what was in the mind of David when he urged this petition. He had found consolation from this thought in the midst of the deepest distresses. When tempted, on one occasion, to think that “God had cast him off, and would be favorable to him no more, but had in anger shut up his tender mercies, so that his promise would fail for evermore,” he “called to mind God’s wonders of old time,” and thus composed his mind, and assured himself that his fears were groundless, the result only of “his own infirmity, Psalm 42:6; Psalm 77:6-11.”

In any troubles, therefore, which we may experience, we shall do well to look back upon God’s mercies of old, and to take encouragement from them to cast ourselves upon him, for the continuance of them.

Let us next observe,

II. What David deprecates.

Sin, in whoever it is found, is most offensive to God.

God “cannot look upon iniquity without the utmost abhorrence, Habakkuk 1:13,” both of the act itself, and of the person who has committed it. Hence, when he forgives sin, he “blots it out, even as a morning cloud, which passes away, and is no more seen, Isaiah 44:22.” God has put it altogether out of his own sight; he has “cast it behind his back, Isaiah 38:17,” “into the very depths of the sea, Micah 7:19,” from whence it shall never be brought up again.

If sin were remembered by him, he must punish it; and therefore, to those who turn unto him, and lay hold on his covenant, he promises, that “their sins and iniquities he will remember no more, Hebrews 8:12.”

On this account David deprecates the remembrance of his sins.

He specifies, in particular, “the sins of his youth,” which, though committed through levity and thoughtlessness, were displeasing to God, and must entail his judgments on the soul. Little do young people think what their views of their present conduct will be, when God shall open their eyes—whether it is in the present or the future life. They now imagine that they have, as it were, a licence to indulge in sin, and to neglect their God. They conceive, that serious piety at their age would be premature and preposterous; and that, if they only abstain from gross immoralities, they may well be excused for deferring to a later period the habits that are distasteful to a youthful mind.

But these are vain and delusive imaginations. God views their conduct with other eyes. He does not accept those frivolous excuses with which men satisfy their own minds. God sees no reason why the earlier part of life should be consecrated to Satan, and the dregs of it alone be reserved for him. He demands the first-fruits as his peculiar portion; and if the first-fruits of the field, much more the first-fruits of the immortal soul.

O! my young friends, I entreat you to reflect how different God’s estimate of your conduct is, from that which you and your thoughtless companions form; and how bitterly you will one day deprecate his remembrance of those sins, which now you pass over as unworthy of any serious consideration.

But David adverts also to the transgressions which, through weakness or inadvertence, he yet daily committed. And who among us is not conscious of manifold transgressions in his daily walk and conduct? Who is not constrained to say, “Enter not into judgment with your servant, O Lord;” “if you should be extreme to mark iniquity, O Lord, who shall stand?”

Thus, then, let us also implore God to blot out our sins from the book of his remembrance, that they may never appear against us in the day of judgment, and, “if sought for” with ever so much diligence, may never, “never be found! Jeremiah 50:20.”

Let us mark yet farther,

III. What David proposes as the rule and measure of God’s dealings with him.

David founds all his hope on the mercy of God.

Mercy is the favorite attribute of God. Mercy delights to spare the offending, and to save the penitent. It is ready to fly at the call of guilt and misery; and hastens to execute the dictates of God’s sovereign grace. Mercy demands no merit as the price of its blessings; it accounts itself richly recompensed in bringing glory to God, and happiness to man. Hence David prayed, “According to your mercy, remember me!”

When speaking of God’s interposition between him and his persecutors, he could say, “The Lord has rewarded me according to my righteousness; according to the cleanness of my hands has he recompensed me, Psalm 18:20.” But he would not presume to make his own righteousness the ground of his hope towards God. For acceptance with him, he would rely on nothing but mercy, even the mercy of God in Christ Jesus. Herein he has set us an example which we shall do well to follow; in all our addresses to the Most High God, we should adopt his prayer, and say, “Deal with your servant according to your mercy! Psalm 119:124.” There is solid ground. There the most holy of the saints must come; and there the vilest sinner upon earth may find a rock whereon to stand with confidence before God. With such a ground of hope, David could approach his God, and say, “Be merciful unto my sin; for it is great!”

From “the goodness of God, too,” David derives his only plea.

David well knew that God is most glorified in those exercises of mercy which most display his sovereignty and his grace. Hence he desired that God would have respect to his own honor, and show mercy to him for his goodness’ sake. Thus must we, also, take our arguments from the perfections of our God; and have all our hope, and plea, and confidence in him alone.

To this I will only add,

1. Let us follow the example of David.

We all have need to come to God precisely in the manner that David did. We have no more worthiness in ourselves than he. If judged by anything of our own, we can have no hope whatever. We must stand precisely on the same ground as he, and urge the very same pleas as he. Our first, and last, and only cry must be,

“Mercy, good Lord, mercy I ask;

This is the total sum;

For mercy, Lord, is all my plea:

O let your mercy come!

“Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions! Psalm 51:1.”

2. Let us take encouragement from the acceptance with God which David found.

His sins, as great as they were, were all forgiven. And when did God ever reject the prayer of faith? To whom did he ever say, “Seek my face in vain?” Read the whole of the fifty-first Psalm, and let it be a model for your supplications, day and night. Then shall your prayer come up with acceptance before God, and your seed-time of tears, issue in a harvest of eternal joy!

Charles Simeon

Psalm 24:7-10

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

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

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

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

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

I. The character here given of our ascended Lord.

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

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

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

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

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

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

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

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

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

II. The saving interest we have in his ascension.

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

1. Jesus has ascended as our Great High Priest.

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

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

What a blessed thought is this!

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

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

2. Jesus has ascended as our living Head.

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

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

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

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

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

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

Improvement.

Is our blessed Lord ascended to the highest heavens?

Then,

1. Let our affections be where He is.

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

2. Let our dependence be upon him.

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

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

for eye-salve to restore our sight,

for clothing to cover us, and

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

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

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

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

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

Charles Simeon

Psalm 23:1-6

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

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

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

I. David’s retrospective acknowledgments.

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

1. A Shepherd.

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

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

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

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

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

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

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

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

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

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

2. A Friend.

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

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

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

II. David’s prospective consolations.

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

1. “I shall not be in want”.

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

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

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

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

2. “I will not fear”.

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

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

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

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

3. Of my happiness there shall be no end.

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

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

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

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

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

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

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

Charles Simeon