Psalm 116:1-7

“I love the LORD, for he heard my voice; he heard my cry for mercy. Because he turned his ear to me, I will call on him as long as I live. The cords of death entangled me, the anguish of the grave came upon me; I was overcome by trouble and sorrow. Then I called on the name of the LORD: “O LORD, save me!” The LORD is gracious and righteous; our God is full of compassion. The LORD protects the simple-hearted; when I was in great need, he saved me. Be at rest once more, O my soul, for the LORD has been good to you. For you, O LORD, have delivered my soul from death, my eyes from tears, my feet from stumbling!”

The abruptness of this Psalm shows that it was the fruit of much previous meditation; the writer of it had been “musing in his heart, until at last the fire kindled, and he spoke with his tongue.” It begins, “I love the LORD, for he heard my voice; he heard my cry for mercy!” The fact is, that nothing so endears God to the souls of men as answers to prayer; nor does anything so encourage sinners to address him with unwearied importunity.

The two first verses of the Psalm are a kind of summary of the whole; setting forth in few words what he afterwards expatiates upon more at length; but though we shall, on this account, pass them over in our discussion, we shall not be unmindful of the resolution contained in them, but shall conclude our subject with commending it to your most serious attention.

The points which now call for our notice are:

I. The troubles which the Psalmist had endured.

We know not for certain what these were; but we are sure, that the Psalm was written after the ark had been brought up to mount Zion, and the worship of God had been permanently settled at Jerusalem, verse 18, 19; and therefore we apprehend, that is was written on occasion of David’s deliverance from some overwhelming distress both of body and mind, resembling that specified in the sixth Psalm, Psalm 6:2-3.

The terms used in our text might indeed be interpreted of death only; because the word “Hell” often means nothing more than the grave; but we rather think that terrors of conscience, on account of his sin committed in the matter of Uriah—had given a ten-fold poignancy to the fear of death, and that his experience was similar to that described in the 25th Psalm, where he says, “The troubles of my heart are enlarged; O bring me out of my distresses! Look upon my affliction and my pain; and forgive all my sins! Psalm 25:17-18.”

But whatever was the precise occasion of David’s sorrows, it is manifest, that, sooner or later, we must all be brought into a situation wherein his language will be exactly suitable to us. “The sorrows of death” will shortly “encompass us,” and “the pains of Hell,” if we have not previously obtained a sense of reconciliation with God, will “get hold upon us;” and, in the contemplation of an approaching eternity, “we shall find trouble and sorrow,” such as in our present state of carelessness and security we have no conception of.

O that we could but bring our hearers to realize that awful hour, when we shall look back upon our misspent hours with unavailing regret, and look forward to our great account with fear and trembling, wishing, if it were possible, that we might have a fresh term of probation allowed us, or that the hills and mountains might cover us from the face of our offended God!

Let all, even though, like David, they are monarchs upon their thrones, know, that the time must shortly arrive, when the things of time and sense will appear in all their real insignificance; and nothing will be deemed of any importance but the eternal welfare of the soul!

Whatever his troubles had been, we have no doubt respecting:

II. The means the Psalmist had used for his relief from them.

David had had recourse to prayer, “Then I called on the name of the Lord; O Lord, I beseech you, deliver my soul!”

Prayer is the proper remedy for all our troubles.

“Is any afflicted? let him pray;” says the inspired apostle. God himself says, “Call upon me in the time of trouble; and I will hear you; and you shall glorify me.” Indeed, where else can we go with any hope of relief?

If it is the death of the body that we dread, man can do nothing for us, any farther than it shall please God to employ him as an instrument for our good.

If it is the death of the soul which we fear, who but God can help us? Who can interpose between a sinner and his Judge?

If we betake ourselves to a throne of grace, and “pray unto our God with strong crying and tears,” we shall find that He “is able to save us from death;” but the best of men are at best, physicians of no value.

We must however, in our prayers, resemble David.

Behold what humility and fervor were manifested in this petition, “O Lord, I beseech you, deliver my soul!” Prayer does not consist in fluent or eloquent expressions, but in ardent desires of the soul; and it may as well be uttered in sighs and groans, as in the most energetic words that language can afford. “God knows the mind of the Spirit,” by whose inspiration all acceptable supplications are suggested. Never was there a petition more pleasing to God than that of the publican, “God be merciful to me a sinner!” Nor did any prayer prove more effectual for immediate relief than that recorded in our text.

Truly this is a comfortable consideration to the broken-hearted penitent; the greatness of his sorrows perhaps prevents the enlargement of his heart in prayer; but God estimates his prayers, not by their fluency, but by their sincerity; and that which is offered in indistinct and unutterable groans, is as intelligible and as acceptable to him, as if every request were offered in the most measured terms. Prayer thus offered, shall never go forth in vain.

This appears from,

III. The success of those means.

Most encouraging is the testimony which the Psalmist bears to the condescension and goodness of God.

Not a word intervenes between his petition for mercy and his acknowledgment of mercy received, “Gracious is the Lord, and righteous; yes, our God is merciful.” Here the Psalmist marks the union of justice and mercy in the dispensations of God’s grace towards him; and that union is invariable, whenever we plead before him that great sacrifice which was made for the sins of men, and which has fully satisfied the justice of our God. Moreover, he represents this mercy as the common lot of all who in simplicity and godly sincerity implore it at God’s hands, “The Lord preserves the simple,” and will never allow one of them to perish. But then he brings it back again to his own experience, and acknowledges with heartfelt gratitude that God had received his prayer, and made him a most distinguished monument of his mercy.

Such is the testimony which every contrite and believing suppliant shall be able to bear.

Yes, justice is on the believer’s side, as well as mercy. Whoever comes to God in the name of Christ, may plead, that all his debts have been discharged by his great Surety, and that all the glory of Heaven has been purchased for him by his Redeemer’s blood. Through this infinitely meritorious atonement God is reconciled to man, and “the righteousness of Jehovah, no less than his mercy, is declared in the remission of sins, Romans 3:25-26;” so that, “if we humbly confess our sins, God will be faithful and just in forgiving our sins, and in cleansing us from all unrighteousness, 1 John 1:9.” Let the simple-hearted penitent rejoice in this assurance; and let every one labor from his own experience to say, “I was brought low, and he helped me.”

In the close of our text we see,

IV. The improvement which the Psalmist made of his whole experience.

He determined henceforth to make God “the rest” of his soul.

Truly there is no rest for the soul in any other. We may renew our attempts to seek soul-rest in this lower world, but we shall find none, except in the ark of God. Indeed the great use of troubles is to bring us to a conviction of this truth; and, whatever we may have suffered from “the sorrows of death,” or “the pains of Hell,” we may bless and adore our God for the dispensation, if it disposes us at last to seek all our happiness in him.

To the same “Rest” must we also continually “return”

As the needle of a compass which has sustained some violent concussion will continue its tremulous motion until it returns to the pole again, so must our souls do, if at any time through the violence of temptation they be diverted for a season from their God. Not a moment’s rest should we even wish to have, until we find it in him alone. In all his perfections we have “chambers into which we may enter,” and in which we may enjoy security from every impending danger.

His omniscience will prevent surprise.

His omnipotence will defeat our most potent adversaries.

His love will comfort us under our most painful circumstances.

His faithfulness will preserve us even to the end.

Let our troubles then drive us to him, and our experience of past mercies determine us to “cleave unto him with full purpose of heart.”

ADDRESS.

We now revert to the resolution announced by the Psalmist at the very beginning of the Psalm, “I love the LORD, for he heard my voice; he heard my cry for mercy. Because he turned his ear to me, I will call on him as long as I live!” This shows how justly he appreciated the Divine goodness; that he regarded it as an inexhaustible fountain, from whence the whole creation may incessantly “draw water with joy.” The very command which God himself has given us, attests the same, and proves, that it is no less our privilege than our duty to “pray without ceasing,” to “pray, and not faint.”

O brethren, let every answer to prayer bring you back again more speedily to the throne of grace; and every communication of blessings to your souls make you more importunate for further blessings, until “your cup runs over,” and you are “filled with all the fullness of God.”

Charles Simeon

Psalm 115:9-13

“O house of Israel, trust in the LORD—he is their help and shield. O house of Aaron, trust in the LORD—he is their help and shield. You who fear him, trust in the LORD—he is their help and shield. The LORD remembers us and will bless us: He will bless the house of Israel, he will bless the house of Aaron, he will bless those who fear the LORD—small and great alike!”

As great as the stupidity of fallen man is, one would not have imagined that it should ever enter into his mind to worship the works of his own hands. To come before those idols who cannot see; and address ourselves to those that cannot answer; and offer sacrifices to those who can smell no sweet savor from them; and to rely on those who have no operative or locomotive powers—all this seems to be a degree of imbecility beyond what one would conceive a creature possessed of reason should labor under. But so it is.

There are millions of such people, who are, in fact, as senseless as the objects they worship. But there is one who is able either to save or to destroy, even Jehovah, “who dwells in the heavens, and does whatever pleases him verse 3-8.” And to him I will now call your most devout attention, in the words of my text, “O house of Israel, trust in the LORD—he is their help and shield!”

I. In these words we behold our duty.

This is specified again and again, “Trust in the Lord.” Now this is,

1. Trust in the Lord is a comprehensive duty.

Our necessities are numberless; our trust in Him, therefore, for the supply of them must extend to our every need-temporal, spiritual, eternal.

We must trust in his Word; which, as it is in reality the only proper ground of confidence, must also be the measure of it. We have no authority to trust in God for anything which he has not promised; and we are bound to trust in him for everything that he has promised. To do the former is presumption; to decline the latter is unbelief.

We must trust, also, in his Providence; for everything is ordered by him, even to “the falling of a sparrow upon the ground, “and we are incapable of ordering anything for ourselves, “it is not in man that walks to direct his steps Jeremiah 10:23.”

We must trust also in his grace; for “we cannot do any good thing without him, John 15:5.” It is from him that we must obtain “power either to do, or even to will,” what is acceptable in his sight, Philippians 2:13; and in every stage of our existence must we depend on him for “more grace, James 4:6,” and receive from him “the grace that shall be sufficient for us, 2 Corinthians 12:9.”

Thus must we look up to him as the source of all good, James 1:17, whether for the body or the soul, for time or for eternity.

2. Trust in the Lord is a universal duty.

Every person, in every condition, is equally dependent on God, and must equally look to him for a supply of his necessities.

“O Israel, trust in the Lord!” Though you have been admitted into covenant with God, and are numbered by him among his peculiar people, you have not on that account any more sufficiency in yourself than others. You are still, and will be to your dying hour, as helpless as a little child, and must be borne by him as an infant in its mother’s arms.

“O House of Aaron, trust in the Lord!” You, who are exercising the office of the priesthood, have peculiar need of help from above, in order to discharge it to the satisfaction of your God. Your difficulties are great; your duties arduous; and you have no more strength in yourself than other men. Even the Apostle Paul exclaimed, “Who is sufficient for these things? 2 Corinthians 2:16.” You have to give an account of the souls of others, as well as of your own; and methinks, a double portion of help from above is necessary for you, in order that you may prevail at last to “save yourself and those who hear you.”

“You also that fear the Lord, trust in the Lord!” As there were proselytes among the Jews who were not considered on the high footing of native Israelites, so are there many at this time who are not publicly known and recognized as God’s peculiar people, who yet do truly “fear him;” and shall these be overlooked? No! You are privileged to trust in the Lord, as much as others; and may expect from him all needful blessings, as much as others; for “God is no respecter of persons; but, in every nation, he who fears God, and works righteousness shall be accepted by him, Acts 10:34-35.”

Such being the duty enjoined on all, let us consider,

II. In these words we behold our encouragement to perform our duty.

This is twofold, arising,

1. From what God has already done for us.

“He has been mindful of us,” of all of us, without exception. To whom of those who ever trusted in him, has he not been both “a help and a shield?” Whom has he not protected from innumerable dangers, and assisted in times of difficulty? Can anyone doubt but that he would have long since perished from the assaults of sin and Satan, if God had not been with him to preserve and uphold him?

But it is not in time only that God has been mindful of us; from all eternity has his eye been fixed upon us, and his infinite wisdom been occupied in our behalf. Long before we were in existence, or the foundations of the earth were laid, he made provision for our eternal happiness. He foresaw that we should fall; and he entered into covenant with his own Son to redeem us. He engaged also his Holy Spirit, to execute within us all the purposes of his love.

Say, Is not this a sufficient ground for trusting in him? What greater encouragement can we have?

2. From what he is engaged to do for us.

“He will bless us.” We need not fear it; for it is a work in which he greatly delights.

“He will bless the House of Israel.” They are “his peculiar people,” “his household,” “his sons and daughters, 2 Corinthians 6:18;” Will he forget them? “They are engraved upon the palms of his hands;” and sooner may “a mother forget her nursing child, than he forget” to minister to them whatever they may stand in need of, Isaiah 49:15-16. His word is pledged to them; and “sooner shall Heaven and earth pass away, than one jot or tittle of his Word shall fail, Isaiah 54:9-10.”

“He will bless the House of Aaron” too, and give to them such communications of grace and peace as the world have no conception of, “clothing them with salvation, and making them to shout aloud for joy! Psalm 132:16.”

The priest, when offering incense, may give us some idea of what the Lord imparts to his faithful servants while occupied in his service. No other person was privileged to offer incense, nor he himself on any other occasion than that; but then, while honoring God with it, he was richly regaled with its fragrances.

Such is the privilege of all God’s faithful servants, in the midst of their laborious duties. Their face often shines with radiance from God upon the holy mount; though, by reason of the veil they wear, it is not discerned in their fellowship with the world.

“He will indeed bless all who fear the Lord, both small and great.” They may be overlooked by men; but they are known to God; and his eye is over them for good. It matters not whether they be great or small. The great are not so great, but that they need his blessing; nor are the small so insignificant, that they shall be deemed unworthy of his notice. If they are as beggars on a dunghill, even there will he visit them; and from thence will he take them, “to set them among the princes, and to make them inherit a throne of glory, 1 Samuel 2:8.”

To all of them, without exception, will he give occasion for that devout acknowledgment, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ!”

ADDRESS.

1. Those who are ignorant of God.

This is the state of all who are not living in the habitual performance of the duty here enjoined; for, “if they knew God’s name, they would put their trust in him, Psalm 9:10.”

Let me then ask of you, Who will be your help, and your shield? Who in this world? Who, when you shall be standing at the judgment-seat of Christ, and the sword of vengeance is lifted up for your destruction? O seek to know God, especially as he is revealed to us in Christ Jesus! And tremble now for fear of his judgments; and flee for refuge to the hope that is set before you. So shall you even yet escape his wrath, and receive at his hands all the blessings of salvation!

2. Those who are putting their trust in him.

Whom among you all has he ever disappointed of his hope? Are you not all witnesses for him, that he is faithful to his Word, and that “of all the good things that he has promised you, not so much as one has ever failed! Joshua 23:14.” He has been ever “mindful of you, and blessed you!”

Be then, “mindful” of him, and “bless” him. Bear in remembrance your obligations to him; and go to him “in every time of need, both for mercy to pardon, and for grace to help! Hebrews 4:16.” And bless him from your inmost souls, as David, specifying your respective characters, exhorts you, “Let Israel now say, that his mercy endures forever. Let the house of Aaron now say, that his mercy endures forever. Let them now, who fear the Lord, say, that his mercy endures forever! Psalm 118:2-4.” Let this song be begun by you on earth, and you shall sing it to all eternity in Heaven.

Charles Simeon

Psalm 113:5-8

“Who is like the LORD our God, the One who sits enthroned on high, who stoops down to look on the heavens and the earth? He raises the poor from the dust and lifts the needy from the ash heap; he seats them with princes, with the princes of their people.”

Truly, God is to be praised, “from the rising of the sun unto the going down of the same, his name” should be glorious, “He is above all blessing and praise.” Whether we consider what he is in himself, or what he is to us, we cannot but exclaim, “Who is like unto the Lord?” If men be not filled with admiring and adoring thoughts of him, it is because they know him not, neither contemplate him; but we can scarcely fail of being in some measure suitably impressed with his excellency, if we consider those perfections of his which are set before us in our text:

I. God’s greatness.

“Who is like the LORD our God, the One who sits enthroned on high, who stoops down to look on the heavens and the earth?”

But how shall we convey any idea of this! If we speak of created things, however great, we can give some kind of statement, which, though very inadequate, will convey a slight notion at least of the subject. However great the disparity between a monarch and a worm, or between the globe and a grain of sand, there is something whereon we may ground a comparison between them, and something to which we may affix tolerably definite ideas. But between the Creator and the creature there is no point of comparison.

If we attempt to declare his immensity, and say, that in all the boundless regions of space God is everywhere, and as entirely present in every different spot as if he were no where in the universe besides, what are we the nearer to any just apprehension of him? Our intellect is not capable of conceiving of him aright. Were a peasant told respecting the motions and distances and mutual dependence of the heavenly bodies, how much of it would he understand? It would be far above his comprehension; he could not embrace any part of the system. Just so, if we presume to speak of the greatness and incomprehensibility of Jehovah, we only “darken counsel by words without knowledge;” “it is a knowledge too wonderful for us; we cannot attain unto it.”

The opinions of Zophar on this subject are well worthy of our attention,

“Can you fathom the mysteries of God? Can you probe the limits of the Almighty? They are higher than the heavens—what can you do? They are deeper than the depths of the grave—what can you know? Their measure is longer than the earth and wider than the sea! Job 11:7-9.” And Elihu, another of Job’s friends, exactly to the same purpose says, “Touching the Almighty, we cannot find him out! Job 37:23.”

Sometimes indeed God is pleased to give us some little glimpse of his majesty; light enough, if we may so speak, to make our darkness visible. Thus by the Prophet Isaiah he asks, “Who has measured the waters in the hollow of his hand, and meted out Heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance; he takes up the islands as a very little thing. All nations before him are as nothing, and they are counted to him less than nothing, and vanity.” He then adds, “To whom then will you liken God? or what likeness will you compare unto him? Isaiah 40:12; Isaiah 40:15; Isaiah 40:17-18.”

The Psalmist also, with exquisite beauty, thus sets forth the glory of his majesty, “Praise the LORD, O my soul. O LORD my God, you are very great; you are clothed with splendor and majesty. He wraps himself in light as with a garment; he stretches out the heavens like a tent and lays the beams of his upper chambers on their waters. He makes the clouds his chariot and rides on the wings of the wind. He makes winds his messengers, flames of fire his servants. He set the earth on its foundations; it can never be moved! Psalm 104:1-5.”

But, after all, what idea does this description give us of Him, who “fills all things,” “whom the Heaven of heavens cannot contain?” We are altogether at a loss on so mysterious a subject; which therefore we close with that declaration of the Psalmist, “His greatness is unsearchable! Psalm 145:3.”

But though we can add nothing to what is said in the words before our text, “The Lord is high above all nations, and his glory is above the heavens,” yet we see in this what will serve to illustrate the depth of,

II. God’s condescension.

“He humbles himself to behold the things that are in Heaven;” yes, if he deigns to cast an eye upon the highest angels and archangels, it is an act of infinite condescension; for, as intelligent as they are in comparison with us, “he charges them with folly!” And as pure as Heaven itself is in comparison with earth, it is “not clean in his sight! Job 4:18; Job 15:15.” But he will stoop even to look down on earth, yes and on the lowest and vilest of its inhabitants, provided they do but humble themselves before him.

The believing poor and needy, even in their lowest state, ever have been, and ever shall be, objects of his peculiar regard. Men may be low in station, in character, and in spirit; but he will notice them notwithstanding.

The description given us of Lazarus, represents a condition more deplorable than usually falls to the lot of man; yet was he set forth as an object of the tenderest compassion to Almighty God.

The dying thief may well be adduced as among the most degraded of the human race; yet did the Savior honor him with an express and audible assurance, that he should that very day be with him in Paradise.

“To the man that is poor and of a contrite spirit” God has promised in a more especial manner to “look, in order to revive and comfort his drooping spirit.” Only let a person lie in the dust before God, and sit, like Job, upon the dunghill, from a consciousness of his own extreme unworthiness; and God will fly instantly to his relief, “he will raise the poor out of the dust, and lift up the needy out of the dunghill!”

Nor is there any dignity, however high, to which he will not exalt him, “he will set him among the princes, even with the princes of his people!” Yes, he will cause him to “sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven,” and to reign with them in glory forever and ever!

Perhaps the primary import of our text may be found in the elevation of such men as Saul and David from the lowest offices to the throne of Israel. But in the Psalm, as well as in the Song of Hannah, from whence it is taken, 1 Samuel 2:8, we must undoubtedly look for a higher meaning, even the elevation of an immortal soul from the lowest state of sin and misery to all the glory and felicity of Heaven. Would we have a just conception of the change which by the tender mercy of our God shall be wrought on the poor and contrite, we may behold our blessed Lord raised from the grave, to which with unparalleled ignominy he had been committed, and exalted to the right hand of God, above all the principalities and powers both of earth and Heaven. Thus will the poor and contrite soul be raised from guilt to peace, from sin to holiness, from the very gates of Hell even to the throne of God.

Does our God so condescend to you?

1. Then let me call on you to adore him.

Frequently does this expression occur in the Holy Scriptures, “O Lord, who is like unto you?” And continually should the thought be in our minds. It is impossible to know anything of the condescension and grace of God, and not be lost in wonder and in praise. We do not say that livelier emotions of joy are wrong; but they are always to be suspected, if they be not blended with a considerable measure of self-loathing and self-abhorrence. Profound adoration and devotion seems to be the proper posture of a redeemed soul. O you poor, whose station is so low that the greater part of your fellow-creatures would scarcely deign to notice you, think what love God has shown towards you, if he has made you rich in faith and heirs of his kingdom! James 2:5. And you whose character has been so degraded as to have almost resembled that of the Corinthians, think what reason you have to adore your God, if it can be said of you, as of them, “But you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus, and by the Spirit of our God! 1 Corinthians 6:9-11.”

Above all, you drooping and desponding souls, who once were ready to say, “There is no hope!” What thanks can you give for those rich assurances and consolations which now form a very foretaste of Heaven in your souls? And in all these changes, consider chiefly the means which have been used to effect them.

It is not by a mere act of mercy that God has wrought these things for you, but by taking on himself your miseries, that you may be partakers of his glory. To view the grace of our Lord Jesus Christ aright, you must bear in mind, that “though he was rich—yet for your sakes he became poor, that you through his poverty might be rich! 2 Corinthians 8:9.” Yes, “He was made sin for you, that you might be made the righteousness of God in him 2 Corinthians 5:21.” O extol him, praise him, magnify him, and adore him and let all that is within you bless his holy name!

2. Then let me call on you to trust in him.

The greatest discouragements of the saints arise from a view of their own unworthiness. But God, if I may so speak, loves to see you in the dust and on the dunghill. The lower you are abased before him, the more he delights to exalt you. He even derives to himself a glory from the very depths to which he condescends for you. Add not then to all your other sins, that most hateful one of limiting his mercy. If your “sins have ever so much abounded, his grace will much more abound,” if only you seek it in Christ Jesus, your Mediator and Redeemer. If you attempt to measure God’s love and mercy by any created standard, then you must of necessity dishonor him exceedingly; for there is nothing finite that will admit of a comparison with him who is infinite.

As for his mercy, he most of all is grieved to have that disparaged, because it is the attribute in which he chiefly delights. Whatever then are your sins, or sorrows, or needs, or fears, cast them all on him, and know that you shall never be disappointed; for “as his majesty is, so also is his mercy.”

3. Then let me call on you to glorify him.

We have no fear, but that if once you are led to trust in him aright, your most anxious inquiry will be, “What shall I render unto the Lord for all the benefits he has done unto me?” Methinks you will of yourselves be panting after opportunities to testify to him your love and gratitude, “No one is like you, O LORD; you are great, and your name is mighty in power. Who should not revere you, O King of the nations? This is your due. Among all the wise men of the nations and in all their kingdoms, there is no one like you! Jeremiah 10:6-7.”

You will see, that to surrender up yourselves wholly to him is your “reasonable service, Romans 12:1.” Knowing that “you are not your own, but are bought with a price, you will long to glorify God with your body and your spirit, which are his! 1 Corinthians 6:20.”

We call you then to this blessed duty, to “live no more unto yourselves, but unto Him who died for you and rose again.” He has made you most blessed among men; for “who is like unto you, O Israel, O people saved by the Lord, Deuteronomy 33:29.” O let it be seen then, that he has made you also the most holy of all the people upon earth. He has set you among the princes now, that you may have fellowship with all the holy Prophets and Apostles of old; and by walking in their steps, you will soon arrive at those blissful mansions, where you shall share with them in their inheritance, and be yourselves “kings and priests unto God and our Father forever and ever!”

Charles Simeon

Psalm 111:10

“The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise!”

Of all attainments that are made by man, wisdom is confessedly the highest; and well does it deserve the highest place in our esteem, because it elevates and ennobles him in whom it is found. This is true even of human wisdom; how much more, then, of that which is divine!

But where shall divine wisdom be found? Who can ever estimate it aright, when found? These are questions propounded by holy Job; and they deserve our most attentive consideration. “But where can wisdom be found? Where does understanding dwell? Man does not comprehend its worth; it cannot be found in the land of the living. The deep says, ‘It is not in me’; the sea says, ‘It is not with me.’ It cannot be bought with the finest gold, nor can its price be weighed in silver. It cannot be bought with the gold of Ophir, with precious onyx or sapphires. Neither gold nor crystal can compare with it, nor can it be had for jewels of gold. Coral and jasper are not worthy of mention; the price of wisdom is beyond rubies. The topaz of Cush cannot compare with it; it cannot be bought with pure gold! Job 28:12-19.”

Having stated all this, he again asks the question, “Whence then comes wisdom? And where is the place of understanding?” He then answers, that it is hidden from the eyes of all living; that God alone understands it; and that he has declared where and what it is, “Unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding! Job 28:20-21; Job 28:24; Job 28:27-28.”

Now, as rich and determinate as this passage is, it does not equal the declaration of David, who says, “The fear of the LORD is the beginning of wisdom; all who follow his precepts have good understanding. To him belongs eternal praise!” Here he not only identifies the fear of the Lord with wisdom, but carries on the comparison from the beginning to the end, from the first formation of them in the soul, to their final completion in glory.

To enter fully into his meaning, we shall consider

I. The fear of the Lord as existing in the soul.

“Man is born like a wild donkey’s colt,” and is as destitute of true wisdom as the animal. “The fear of the Lord is the very beginning of wisdom;” and then only does wisdom exist in the soul, when the fear of the Lord is implanted in it. But,

What do we understand by the fear of the Lord?

This needs not to be stated at any length, because a very few words will suffice to explain it. The fear of the Lord is here put for true religion; even for such religion as manifests itself by:
a deep humiliation for sin before God,
a simple trust in the Lord Jesus Christ,
and an unreserved obedience to his will.

The fear of the Lord does not consist in a mere assent to the truths of the gospel, or a mere profession of it as the only way to glory. True fear of God is a real surrender of ourselves to Him as His redeemed people.

The fear of God, when genuinely existing in the soul, is true wisdom.

There is no true wisdom where this fear is not; for without this fear, a man views nothing aright, and does nothing aright. Earthly things have in his eyes an importance which does not properly belong to them; and heavenly things are in no respect appreciated according to their real worth.

But when “God has put his fear into our hearts,” our misconceptions are removed, and our mistakes rectified. Sin is no longer that light and trivial evil which we before supposed it to be. Nor is salvation judged to be of so small consequence, that we can any longer neglect it. The salvation of the soul becomes from that moment, the one thing needful; and all the concerns of time are swallowed up in those of eternity. This may be accounted folly; yes, it is so accounted by an ignorant and ungodly world; but God declares it to be wisdom; and such it will prove itself to be in the outcome.

II. Trace the fear of the Lord as operating in the life.

In all its bearings, and in all its operations, the fear of the Lord approves itself to be true wisdom.

1. Genuine fear of God operates in the different ages and relations of life.

Of whatever age a person be, whether young or old, the fear of the Lord will dictate to him such a deportment as befits him. And in every relation of life it will exalt his character. Husband or wife, parent or child, master or servant, magistrate or subject—all will know their place; all will fulfill their duties; all will execute their respective offices with care. In nothing will the operation of this principle more clearly appear, than in stimulating every Christian to discharge with diligence and propriety the duties of his own peculiar calling.

2. Genuine fear of God operates in the different circumstances in which it may be placed.

Are we in prosperity?

Genuine fear of God will keep us humble, and watchful against the temptations to which prosperity will expose us.

Are we in adversity of any kind?

Genuine fear of God will support us from fainting and murmuring, on the one hand; and from a contemptuous apathy on the other. It will cause us to acknowledge a divine agency in everything that occurs; and to make such an improvement of it, as that God may be glorified in all.

Of course, I must not be understood to say that the fear of God will enlarge a man’s intellectual powers, any more than it will increase his bodily stature; at least, not to such a degree as to divest a man of his natural weakness. A man who is of slender mental capacity will continue so; and he will be liable to misapprehensions as arising out of that circumstance. A person of a weak mind will betray that weakness in anything that may engage his attention; and, if it shows itself in his religious deportment, it will be very unjust to ascribe that to religion which proceeds only from his own imbecility, and would equally show itself in any other occupation or pursuit.

But this I will say, that genuine fear of God will go far to direct him, where his judgment, not so regulated, would err; and that, consequently, he will on the whole excel in wisdom those whose capacity and attainments are in other respects on a level with his own.

I will further say, that, in proportion as he advances in true piety, his profiting in wisdom also will appear unto all.

Let us view this principle yet further,

III. Let us view the fear of God as completed in the eternal world.

The applause which ungodly men gain from their blind companions is of very short continuance. But that which piety secures will endure forever.

The man who fears the Lord is not without applause in this world.

What if he is derided by some? It is only by those who know not what true wisdom is; and who, if they acted in reference to earthly things as they do in relation to their heavenly concerns, would themselves be regarded by all mankind as fools and idiots. By every man whose good opinion is worth having, the godly man is loved and honored; yes, and God himself also honors him with the richest manifestations of his presence and love.

And how is he honored in the eternal world! There the angels of God bear him on their wings, exulting in the office assigned to them of ministering unto him. And no sooner is he arrived at the portals of Heaven, than he is welcomed by God himself, who, in the presence of all the heavenly host, addresses him, “Well done, good and faithful servant, enter into the joy of your Lord!” Behold the crown prepared for him! Behold the throne also made ready for his reception! Behold the kingdom awarded to him as his inheritance, of which he takes possession as an “heir of God, and joint-heir with Christ!” Yes, truly, this is his praise; and will be so when they who here despised him shall “awake to shame and everlasting contempt.”

“This praise, too, endures forever.” While his once contemptuous enemies are “weeping and wailing and gnashing their teeth” in Hell, he will be in the full enjoyment of glory and honor and immortality, in the bosom of his God.

ADDRESS.

1. Those who despise true religion.

Why is it that you despise it? Your contempt of it is altogether founded on your own ignorance and wickedness. “Satan has blinded your eyes,” and hardened your hearts, and is “leading you captive at his will.” And how long, Do you think, will you retain your present opinions?

If God Almighty ever has mercy on your soul, your eyes will be opened to see your folly and impiety; but, if this mercy never be given to you, not a minute will intervene between your departure hence and a total change of your views. You will then be perfectly like-minded with those whom you now despise; but who can express the regret which you will then feel at the review of your conduct? But then your regrets will be in vain; your day of grace will have forever passed away; and you will forever reap the bitter fruits of your wickedness.

2. Those who are afraid of confessing Christ by reason of the contempt which they shall thereby encounter.

It was not thus that your Savior dealt with you. He knew to what shame and ignominy he would be exposed for you; and yet, “for the joy of saving your souls, he endured the cross and despised the shame, and has now sat down at the right hand of the throne of God.” The same blessed outcome is reserved for you also, if you approve yourselves faithful unto him, “If you deny him, he will deny you;” but, if you submit willingly to “suffer with him, you shall also be glorified together! Romans 8:17 and 2 Timothy 2:12.” Regard not, then, the scoffs of the ungodly world; but “rejoice rather that you are counted worthy to endure them.”

But, after all, what is it that you are afraid of? An unkind look? An opprobrious name? The finger of scorn? Truly you have but little pretense to wisdom, if by such things as these you can be deterred from confessing Him who lived and died for you.

3. Those who by reason of indiscretion “give occasion to the adversary to speak reproachfully”.

It is greatly to be lamented that all who profess godliness do not act so wisely as they ought. There are many who, by the extravagance of their notions, or the absurdity of their deportment, cause religion itself to be reproached, and “the way of truth to be evil spoken of.” But I must declare to all such professors, that they incur a fearful responsibility before God; and that for every one who falls over the stumbling-blocks which are thus laid in his way, they must give account in the day of judgment.

See to it then, brethren, that you “walk in wisdom towards those that are outside;” and that instead of giving occasion of offence by any unwise conduct on your part, you “put to silence the ignorance of foolish men by your well-doing.”

Never forget that wisdom is identified with religion. It admits of nothing that is foolish or extravagant in any respect. Prudence, sobriety, soundness of judgment, and true discretion, are inseparable from it; and if we would adorn our profession, or be accepted by our God, we must “walk wisely before him in a perfect way! Psalm 101:2.”

Charles Simeon

Psalm 111:2

“Great are the works of the LORD; they are pondered by all who delight in them!”

This Psalm is one of those appointed by our Church for Easter Day; for which it is sufficiently appropriate, in that it celebrates that redemption of God’s people from Egypt, which was typical of the redemption wrought out for us by Christ upon the cross, and perfected by his resurrection from the dead.

The structure of it is very peculiar. Every sentence begins with the different letters of the Hebrew alphabet in their order; the eight first verses consisting each of two sentences, and the two last of three sentences. This artificial mode of writing it seems to have been with a view to its being more easily remembered.

The first word of it, “Hallelujah,” was, in fact, no part of the Psalm itself, but only the title of it; and it shows us with what disposition of mind the subject should be contemplated, and with what feelings it was recorded. O that our souls might rise to the occasion, while we consider,

I. The greatness of God’s works!

Great indeed they were—even the deliverances accomplished for Israel in Egypt. Who can read:
of all the plagues with which that land was visited;
or of the destruction of Pharaoh and all his host in the Red Sea;
or of the wonders wrought for Israel in the wilderness;
or of their final establishment in the land of Canaan
—and not exclaim, “Great and marvelous are your works, Lord God Almighty!”

But, however much we may be disposed, in imitation of David in this Psalm, to admire the attributes of God as illustrated in that stupendous work—we are called to the consideration of infinitely greater works, of which the deliverance from Egypt was but a type and shadow. Yes, in the redemption of sinners, we behold the perfections of our God shining forth, as it were, in meridian splendor.

1. Christ’s work of redeeming sinners, is beyond all conception great in wisdom and power.

When Moses saw what God had wrought for the people of Israel at the Red Sea, he sang, “Who is like unto you, O Lord, among the gods? Who is like unto you, glorious in holiness, fearful in praises, doing wonders! Exodus 15:11.”

But Paul speaks of our blessed Lord as concentrating in himself all that is great and glorious, and as being, as it were in the abstract, “The wisdom of God, and the power of God! 1 Corinthians 1:24.” O what unsearchable depths of wisdom were contained in that mystery of the substitution of God’s only dear Son in the place of sinners; whereby the sins of men are expiated, and the kingdom of Heaven opened to millions, who, without such a Savior, must have inherited the blackness of darkness forever!

Nor was the power that effected our redemption less manifest, in forming the human nature of our Lord in the womb of a pure Virgin, free from all the taint of our original corruption; and enabling that body, so wonderfully formed, to bear the curse due to our iniquities, and to work out a righteousness adequate to the needs, and sufficient for the necessities, of a ruined world.

View the triumphs of Jesus in the wilderness, and in the garden, and on the cross; in all of which “he spoiled the principalities and powers of Hell.” View them also in his resurrection, and ascension, and in the operations of the Holy Spirit, whom he sent from Heaven to complete the wonders of his grace; view these things, and say, whether “his work is not indeed honorable and glorious verse 3,” the very summit of wisdom, and the perfection of power.

2. Christ’s work of redeeming sinners, is beyond all conception great in goodness and mercy.

So conspicuous were these perfections in the deliverance of Israel from Egypt, that David could behold, as it were, nothing else. In a Psalm where he specifies a great variety of particulars relating to it, he repeats no less than twenty-six times in as many verses, “His mercy endures forever! Psalm 136.”

But what shall we say of his goodness and mercy to us in Christ Jesus? Eternity will be too short to enumerate the instances wherein these perfections are displayed, and to make such acknowledgments as this exhibition of them calls for at our hands.

The manna from Heaven, and the water from the rock—were but faint images of what we receive in and from the Lord Jesus Christ. O what supplies of grace, what rich communications of his blessed Spirit, does he impart to us from day to day! And what forbearance does he exercise towards us! Well indeed may we say with David, that “goodness and mercy have followed us all our days.”

3. Christ’s work of redeeming sinners, is beyond all conception great in righteousness and truth.

In the whole work of redemption, whether towards the Lord Jesus Christ himself, as our representative, or towards us whom he has redeemed, there has not been one single act which was not an act of justice, and an accomplishment of some preexisting declaration. Were our iniquities laid on the Lord Jesus, and punished in him? Was he, after having expiated those sins, exalted to glory, and seated on the right hand of the Majesty on high? All, as David speaks, “was truth and judgment, verse 7.” In like manner, if we are pardoned, and raised to a participation of his glory, “mercy and truth meet together, and righteousness and peace kiss each other, Psalm 85:10.” Every threatening denounced against sin has been executed in the person of Christ; and everything promised to Christ, or to us, is fulfilled, when for Christ’s sake we are restored to God’s favor, and made heirs of his inheritance.

Agreeable to this character of God’s works is,

II. The respect paid to God’s works by every true Christian.

The Christian is fitly represented as one “who has pleasure in the wonders of redeeming love.”

Alas! The generality of mankind have no pleasure in God’s works, but rather put away the remembrance of them with abhorrence!

But not so the Christian; he regards them with far different sensations. He indeed is not insensible to pleasures of other kinds, provided they be such as may be enjoyed with a good conscience towards God. He may, as a scholar and philosopher, feel delight in intellectual pursuits; and he may, as a member of society, find pleasure in the fellowship of friendship, or the enjoyment of domestic comforts. But, though he never loses his taste for such pleasures, his delight in them is altogether subordinated to higher and more spiritual enjoyments. Whatever he once accounted gain, is now esteemed by him comparatively as dross and dung! Philippians 3:7-8; The wonders of redeeming love are on earth, as they will be in Heaven—his constant solace, and his song.

By him the wonders of redeeming love “are sought out” with care and diligence.

With a view to a more enlarged knowledge of redeeming love, the Christian reads the Holy Scriptures, searching into them as for hidden treasures. He attends carefully on the ministry of the Word, that he may both obtain a further insight into the Gospel, and have a richer experience of it in his soul. By constant meditation also, and by fervent prayer, he dives deeper and deeper into the great mysteries of redeeming love; musing, as it were, day and night, and crying mightily to God, “Open my eyes, that I may behold wondrous things out of your law!”

Never does he imagine that he has attained. The more enlarged his views become, the more he sees that he knows nothing yet as he ought to know; and he looks forward with proportionable earnestness to the eternal world, where the veil shall be taken from before his eyes, and he “will see as he is seen,” and “know even as he is known.”

ADDRESS.

1. Seek yet more and more this most desirable of all knowledge.

See with what persevering diligence the scientist prosecutes the attainment of science. And will not you, for the acquiring of knowledge wherein eternal life consists, and “which the angels themselves desire to look into?”

2. Endeavor more and more to make a suitable improvement of your knowledge.

“Hallelujah” stands as the introduction to the contemplations of David. Let all your contemplations lead to, and terminate in, a similar acclamation. Such will be the result of all the knowledge which we shall possess in Heaven; and such should be our improvement of all that we attain on earth!

Charles Simeon

Psalm 110:1-7

“The LORD says to my Lord: “Sit at my right hand until I make your enemies a footstool for your feet.” The LORD will extend your mighty scepter from Zion; you will rule in the midst of your enemies. Your troops will be willing on your day of battle. Arrayed in holy majesty, from the womb of the dawn you will receive the dew of your youth. The LORD has sworn and will not change his mind: “You are a priest forever, in the order of Melchizedek.” The Lord is at your right hand; he will crush kings on the day of his wrath. He will judge the nations, heaping up the dead and crushing the rulers of the whole earth. He will drink from a brook beside the way; therefore he will lift up his head!”

In some of the Psalms, David speaks of himself only; in others, of himself and of the Messiah too; but in this Psalm of the Messiah exclusively; not a word is applicable to anyone else. The Jews have taken great pains to explain it away; but their attempts are, and ever must be, in vain.

In the first verse, David relates the Father’s address to his Son, when “the council of peace was held between them;” and the whole of the remainder is addressed by the Psalmist to the Messiah himself. It altogether elucidates in a very striking manner the character of Christ. In it are set forth,

I. The person of Christ.

It is of great importance that we have just views of the DIVINITY of Christ.

On that depends the sufficiency of the atonement which he has offered for the sins of men. If he is only a creature, how can we be assured that the shedding of his blood has any more virtue and efficacy than the blood of bulls and goats? What proportion is there between the transitory sufferings of one creature, and the accumulated sins of all believers? How can we conceive that there should be such a value in the blood of any created being, as to purchase for a ruined world a deliverance from everlasting misery, and a possession of everlasting happiness and glory?

But if our Redeemer is God as well as man, then we see at once, that, inasmuch as he is an infinitely glorious Being, there is an infinite merit in his obedience unto death, sufficient to justify the demands of law and justice for the sins of his people.

On any other supposition than that Christ is God, there would be no force at all in that question of the Apostle, “He who spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things! Romans 8:32.” What argument would it be to say, “He who gave us a creature, how shall he not also give us himself, and all the glory of Heaven?” But if Christ is God, equal with the Father, then the argument is clear, obvious, and unanswerable.

In the Psalm before us the divinity of Christ is plainly asserted.

Our blessed Lord himself appeals to it, in order to confound and silence his malignant adversaries. Both Pharisees and Sadducees had endeavored to ensnare him by difficult and perplexing questions; and, when he had answered, he put this question to them, “What do you think of Christ? Whose son is he?” And when they said, “The Son of David,” he asked them, “How then does David in Spirit call him Lord, saying: The Lord said unto my Lord, etc. If David then calls him Lord, how is he his son?” And then we are told, “No man was able to answer him a word! Matthew 22:41-46.”

Had they been willing to acknowledge Christ as their Messiah, they needed not to have been at any loss for an answer; for they knew him to be a son of David; and he had repeatedly declared himself to be God, insomuch that they had again and again taken up stones to stone him for blasphemy. But this passage proved beyond all doubt that the Messiah was to be “the root, as well as the offspring of David;” the Lord of David, as well as David’s son.

And here it is worthy of notice, that we see in this appeal what the interpretation was which the Jews of that day put upon the Psalm before us. They all understood it as relating to the Messiah; and all the attempts of modern Jews to put any other construction upon it are futile in the extreme.

But by comparing the parallel passage in Mark, we see what the Jews of that day thought of the doctrine of the Trinity, Mark 12:35-37. Our Lord speaks of the Holy Spirit as inspiring David, (which none but Jehovah could do,) to declare what Jehovah the Father had said to Jehovah the Son. If the doctrine of the Trinity had not been received among them, would they have been silent, and not known what to answer him? And would they from this time have been deterred by it from asking him any more questions?

Be it known then, that Christ is very God, and very man; he is that “Word, who was in the beginning with God, and was God, John 1:1; John 1:14;” “God manifest in the flesh, 1 Timothy 3:16.” He is, as the prophet calls him, “the Mighty God, Isaiah 9:6,” or, as Paul calls him, “the Great God and our Savior Jesus Christ, Titus 2:13,” “God over all blessed forever Romans 9:5.”

The Psalmist now addressing himself to the Messiah, proclaims to him the success that would attend him in the execution of,

II. The offices of Christ.

The second and third verses may undoubtedly be applied to his regal office, because they speak of his “ruling in the midst of his enemies;” but, if we consider how his victories are gained, namely, by his Word and Spirit, and that it is by the illumination of men’s minds that he subdues their hearts, we shall see that this part of the Psalm may properly be understood as relating to his prophetic character. Accordingly we behold him here represented as,

1. A Prophet.

The word is “the rod of his strength,” by which he works all the wonders of his grace. In itself it is as weak and inefficient as the rod of Moses, whereby he wrought all his miracles in Egypt; but, as applied by the Spirit of God to the souls of men, it is “living and powerful, and sharper than any two-edged sword,” and “is mighty to the pulling down of all the strongholds” of sin and Satan, “it is the power of God unto salvation to all those who believe, Romans 1:16.” It “came forth from Zion, even the word of the Lord from Jerusalem, Isaiah 2:3,” when it was published by the holy Apostles; who delivered it, as they were commanded, to Jerusalem first, and then to other parts of the world. And there is this remarkable difference between the victories gained by it, and those gained by any carnal weapon; by the latter, men are brought to a reluctant submission; by the former, they are “made willing,” truly and cordially willing, to take Christ’s yoke upon them!

Whenever the Lord’s time, the “day of his power,” is come, they, like the rams of Nebaioth, present themselves as voluntary sacrifices at God’s altar, and give up themselves unreservedly to the Lord! Compare that beautiful passage, Isaiah 60:4-8 with Romans 12:1 and 2 Corinthians 8:5.

Nor is deliverance from death and Hell the only object of their pursuit. They feel that they can be happy only in the way of holiness; and therefore “in the beauties of holiness” they come unto him.

Their dispositions and habits are all changed.

They abstain from sin, because they hate it.

They obey the God’s commands, because they love them.

And, could they obtain the desire of their hearts, they would be as “holy as God is holy,” and “perfect, even as their Father in Heaven is perfect!”

The numbers that shall thus be converted to the Lord exceed all calculation or conception. As the drops of “dew” issuing from “the womb of the morning,” so will be the progeny that shall be born to him, innumerable. There may be but “an handful of corn cast on the top of the mountains; but yet shall the fruit be as the woods of Lebanon, and as the piles of grass upon the earth, Psalm 72:16.”

Thus powerfully did his Word and Spirit operate in the early age of the Church; and thus shall they operate to the very end of time; and it is worthy of particular observation, that the very first verse of this Psalm, with the explanation given of it by the Apostle, was that which pierced the hearts of our Lord’s murderers, and subdued three thousand of them at once to the obedience of faith! Acts 2:34-37.

David now proceeds to speak of Christ as,

2. A Priest.

As Christ was to offer a sacrifice for the sins of his people, he must of necessity be a priest. But from the Levitical priesthood, which was confined to the tribe of Levi, he was of necessity excluded, because he was of the tribe of Judah. There was however a priesthood of another order, the order of Melchizedek; and to that he was solemnly consecrated with an oath. What that priesthood was, we would never have known, if it had not been explained to us in the Epistle to the Hebrews. In the Mosaic history, Melchizedek is briefly mentioned, without any account of his predecessors or successors in his office, Genesis 14:18-20; and this was particularly overruled by God, in order that he might be a type of Christ, whose priesthood was from everlasting (in the divine counsels,) and everlastingly to continue in himself alone.

Now at the time that the Levitical priesthood was in all its glory, David foretold that it would be superseded, (and the whole Mosaic economy with it,) by a priesthood of a higher order; a priesthood, which Abraham himself, and all his posterity in him, acknowledged, and which, on account of the solemnity of its appointment, and the perpetuity of its duration, was of a far higher order, Hebrews 7:1-28.

Is it inquired, What sacrifice he had to offer? We answer, His own body, which “through the eternal Spirit he offered without spot to God.” And, having offered that sacrifice once for all, he now intercedes for us within the veil; and will come again at the end of the world to bless his redeemed people, and to make them partakers of everlasting blessedness.

But it is foretold yet further, that he was also to be,

3. A King.

Some, to reconcile verse 5 with verse 1, suppose that in verse 5, David ceases to address the Messiah, and directs his speech to the Father. But this introduces needless perplexity into the subject. If we understand “The Lord at your right hand,” as meaning, The Lord who is your strength and your support, (which is certainly its most obvious meaning,) the whole speech is uninterrupted and clear.

Melchizedek, though a priest, was a king also, and one that was most eminently fitted to typify the Savior, being “king of righteousness and peace, Hebrews 7:2.” Thus was Christ not a priest only, but “a priest upon his throne, Zechariah 6:13.” Being now exalted to the right hand of God, he “sits there, until all his enemies become his footstool.” “To him every knee shall bow, and every tongue shall swear” allegiance. Or, if any continue to withstand his overtures of mercy, he will smite them to the ground; yes, though they be the greatest monarchs upon earth, “He will strike through kings in the day of his wrath.”

There is “a day of wrath,” as well as a day of mercy; and terrible indeed will be “the wrath of the Lamb!” As a mighty conqueror desolates the countries which he overruns, and fills them with the bodies of the slain—so will Jesus do in that solemn day. If he does not rule men by their free consent, as their Lord, he will judge them as rebels, and “wound the heads of all” to the remotest corners of the earth; he will say, “Bring here those that were my enemies, who would not have me reign over them, and slay them before me.”

Previous to his own victories, he was himself, according to human estimate, to be overcome. But his humiliation was to pave the way for his exaltation, “by death he was to overcome him who had the power of death, and to deliver from death” his ransomed people!

This was the way pointed out in the very first proclamation of mercy to fallen man, “The Seed of the woman was to bruise the serpent’s head; but the serpent was first to bruise his heel, Genesis 3:15.” Accordingly he did “drink of the brook along the way;” he suffered infinitely more than words can express, or the mind of man can conceive; and then “he lifted up his head,” and was “exalted far above all principalities and powers,” whether of Heaven or Hell; and he “shall surely reign until all his enemies be put under his feet!”

We cannot improve this subject better than by asking,

1. What do you think of Christ?

This is the very question which our Lord himself asked in reference to this Psalm. Yet it is not a mere theoretical opinion that we ask for, but the practical persuasion of your hearts.

Do you view him with reverence and love as your incarnate God?

Do you look to him as your Prophet, to teach and guide you into all truth?

Do you look to him as your great High Priest, trusting in his sin-atoning sacrifice, and imploring a saving interest in his prevailing intercession?

Do you farther look to him as your King, desiring him to bring, not your actions only, but “your every thought, into captivity” to his sacred will?

This is the test whereby you are to try the state of your souls before God; for according to your experience of these things, will be your sentence in the day of judgment!

2. What measure have you of resemblance to him?

God has ordained that all his people should “be conformed to the image of his Son, Romans 8:29,” in sufferings, in holiness, and in glory. “The Captain of our Salvation was made perfect through sufferings;” and “all the sons who shall be brought to glory” must be made perfect in the same way, Hebrews 2:10. “Through much tribulation they must enter into the kingdom of Heaven.” The “mortifying of our members upon earth,” with “the cutting off a right hand, and plucking out a right eye,” are strong and significant expressions, showing clearly, that a life of godliness requires much painful labor and self-denial.

Besides, there is much persecution also to be endured from an ungodly world; for “all that will live godly in Christ Jesus shall suffer persecution!”

Nor are the conflicts that are to be sustained with all the powers of darkness of small consideration in the Christian’s warfare. Let me ask then:

Are you following Christ in this way?

Are you “crucifying the flesh with the affections and lusts?”

Are you “following him boldly outside the camp, bearing his reproach?”

Are you “fighting manfully the good fight of faith,” and “wrestling, not only with flesh and blood, but with all the principalities and powers of Hell?”

Be assured that “the kingdom of Heaven cannot be taken without violence; the violent must take it by force.” The work and offices of Christ will be of no avail in our behalf, if we do not “take up our cross daily and follow him.”

Awake then, all of you, to the duties that are assigned you; and be content to suffer with him, that you may be also glorified together with him.

Charles Simeon

Psalm 107:43

“Whoever is wise, let him give attention to these things and consider the great love of the LORD!”

To know God, and Jesus Christ whom he has sent, is the highest privilege and perfection of man! This attainment, infinitely beyond all others, constitutes true wisdom. But to acquire this knowledge, it is necessary that we study well, not only Scripture, but also the records of God’s providential dealings with mankind. The Word and works of God mutually reflect light on each other; and the more extensive and accurate our observation is of those things which occur from day to day, the more just will be our apprehension of God’s nature and perfections.

True indeed it is, that as far as theory is concerned, we may learn everything from the Scripture alone; for in the world and in the Church we can find only a repetition of those things which are recorded in the Sacred Volume; but a practical sense of God’s love is greatly furthered by the constant exhibition of it which may be seen in his dealings with us; so that we may well say with the Psalmist, “Whoever is wise and will observe these things, even they shall understand the loving-kindness of the Lord.”

We propose to show,

I. What those things are which are here presented to our notice.

To enter fully into them, we should distinctly consider the different representations which are here given of God’s merciful interposition in behalf of:
bewildered travelers, verse 4
incarcerated prisoners, verse 10
dying invalids, verse 17 and
mariners reduced to the lowest ebb of despondency, verse 23.

But instead of minutely prosecuting those different inquiries, we will draw your attention to the two principal points which pervade the whole; namely,

1. The timely support which God affords to his distressed people.

The instances mentioned in the Psalm are only a few out of the numberless interpositions which God grants to men in distress; but whatever is the trouble from which we are delivered, it is of infinite importance that we see the hand of God both in the trouble itself and in the deliverance from it. There is neither good nor evil in a city, but it must be traced to God as its author. Whether men or devils are the agents, it matters not; they can do nothing without a special licence from God himself; and hence, when men had plundered Job of all his possessions, and Satan had destroyed all his children, he equally ascribed the different events to God, “The Lord gave, and the Lord has taken away.” Thus must we do; we must ascribe nothing to chance, and nothing to the creature, except as an instrument in the hands of God. If the folly or malignity of man injures us, or the wisdom or benevolence of man repairs the injury, we must look through the second causes, and fix our eyes on God, as the first great Cause of all! If we do not see God in the dispensations, of course we shall learn nothing of God from them; but if we behold his agency in them, then will our eyes be opened to see his wisdom and goodness also.

2. His condescending attention to their prayers.

In all the instances specified in this Psalm, God’s interpositions are mentioned as answers to prayer, “They cried unto the Lord in their trouble, and he delivered them out of their distresses.” Many, alas! of the prayers which are offered in seasons of difficulty and distress have respect to nothing more than the particular occasion, and are accompanied with no real desire after God; yet even these prayers God often condescends to hear, just as he did the prayers in which Ahab deprecated the judgments denounced against him.

But when the prayers proceed from a penitent and contrite heart, and are offered up in the prevailing name of Jesus Christ, God will hear them at all times and under all circumstances. We do not say that the precise thing which may be asked shall certainly be granted; because God may see that, on the whole, that would not prove a blessing to the person who asks it; but no prayer that is offered up in faith shall go forth in vain; it shall surely be answered, if not in the way expected or desired, at least in a way that shall ultimately prove most conducive to the good of him who offers it.

These things being matters of daily occurrence, we shall proceed to mark,

II. The benefit arising from an attentive consideration of God’s providential dealings.

From these we shall be led to notice, not merely the agency of God in all the concerns of man, but especially, and above all, his “loving-kindness” also. This will be seen,

1. In the darkest dispensations of his providence.

God’s dearest children are not more exempt from trials than others; on the contrary, they are often most subjected to them. But in this, the loving-kindness of God is especially manifest; for by their trials he leads them to more fervent prayer; that prayer brings to them more signal interpositions; and those interpositions fill them with joy, far outweighing all the troubles they have endured.

Let any child of God look back to his former life, and say whether the events which once he regarded as the heaviest calamities, have not been overruled for his greatest good? Yes! It is not David only, but every child of God, that must say, “It is good for me that I have been afflicted.” We may indeed, like Jacob, say for a time, “All these things are against me;” but when we have seen “the end” and outcome of the dispensation, we shall confess that “the Lord has been pitiful to us, and of tender mercy, James 5:11.”

If we view an insulated and individual occurrence, we may be perplexed respecting it; but if we view it in connection with all that has preceded and followed it, we shall be able to set our seal to the truth of that promise, “We know that God causes all things to work together for good to those who love God, to those who are called according to His purpose! Romans 8:28.”

Whatever then the affliction may be under which we are suffering, let us never for a moment lose sight of that truth, “Whom the Lord loves, he chastens; and scourges every son whom he receives.”

2. In the most painful operations of his grace.

The different circumstances adduced for the illustration of God’s providence, may fitly be regarded as images to shadow forth also the operations of his grace. Truly in them we may see the needs and miseries, the helplessness and terrors, of an awakened soul.

Who that knows anything of his own state has not seen himself a wanderer from the ways of God, and perishing for lack of knowledge?

Who has not groaned, and bitterly too, under the chains of sin by which he has been tied and bound?

Who has not felt his inability to help himself, as much as if he had been dying of an incurable disorder?

And who has not seen himself sinking, as it were, into the bottomless abyss, and been almost “at his wit’s end,” because he saw not how his soul could be saved?

We do not mean to intimate that all converted people have felt these things in an equal degree; but all have felt them sufficiently to see the suitableness of these images to their own experience. What then shall we say? Does God, in allowing them to be so exercised, mark his displeasure against them? No! It is love, and love alone, that he manifests.

Multitudes of others he leaves to follow their own evil ways without fear, and without remorse; but those whom he loves he awakens from their security; he sends his Holy Spirit to convince them of sin; he stirs them up to fervent prayer; and then, in answer to their prayers, he speaks peace to their souls. “God disciplines us for our good, so that we may share His holiness. All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness! Hebrews 12:10-11 .”

Advice.

1. View the hand of God in everything.

Things may be called great or small by comparison; but, in fact, there is nothing small, when considered in relation to the possible events which may spring from it.

The opening of the book precisely in the place where the services of Mordecai to Ahasuerus were recorded, was as much a work of God as any other that is contained in the Sacred Volume! Esther 6:1-3. And the circumstances connected with it were of incalculable importance to the whole Jewish nation.

Let nothing then be accounted small; but receive everything as from God, and endeavor to improve everything for him; and then shall everything enrich you with wisdom, and inflame your souls with gratitude and love.

2. Take occasion from everything to spread your needs before him in prayer.

The great, the universal remedy, to which we should have recourse, is Prayer. Prayer will turn everything to gold. Whether our trials be of a temporal or spiritual nature, they cannot fail of proving blessings if only they drive us to the throne of grace. The direction of God himself is, that “in everything we should make our requests known to him;” and, on our doing so, we are assured that “the peace of God which passes all understanding shall keep our hearts and minds through Christ Jesus! Philippians 4:6-7.” “If we call upon him in the time of trouble, he will hear us,” and turn all our complaints into praise and thanksgiving!

3. Give him the glory for all the deliverances you receive.

On all the different occasions mentioned in the Psalm, it is said, “O that men would therefore praise the Lord for his goodness!” This is the tribute which all of us are called to pay; and the very end which God proposes to himself, both in our trials and deliverances, is to make us sensible of his goodness, and to draw forth from us the tribute of a grateful heart. “Whoever offers him praise, glorifies him.”

See to it then that your daily mercies call forth suitable returns of love and gratitude; and thus will you be preparing gradually for that blessed day, when all the mysterious designs of God, which now you could not penetrate, shall be unraveled, and all your sorrows terminate in endless joy!

Charles Simeon

Psalm 107:8-9

“Let them give thanks to the LORD for his unfailing love and his wonderful deeds for men, for he satisfies the thirsty and fills the hungry with good things!”

Among the various graces which characterize the true Christian, that of gratitude to God is very conspicuous. Others indeed will confess their obligations to the Supreme Being; but none are duly sensible of them, until they have been renewed by the Holy Spirit. When once we have “tasted that the Lord is gracious,” and been impressed with a sense of redeeming love, we shall view the goodness of God in all his dispensations; and not only glorify him ourselves, but earnestly desire that all should render him the honor due unto his name.

This disposition was eminently displayed in David, when he penned the Psalm before us. No less than four times does he repeat the fervent wish, that men would praise the Lord; and at each time does he suggest the most ample grounds for the performance of that duty.

From David’s words we shall take occasion to consider,

I. The duty here recommended.

Wherever a superior being is acknowledged, there a tribute of prayer and praise is considered as due to him. The light of scripture revelation confirms this general sentiment; and expressly inculcates thanksgiving to God as a universal duty. The manner in which the Psalmist urges us to praise our heavenly Benefactor, deserves peculiar attention; it speaks more forcibly than the strongest injunction could have done; and intimates that:

1. Praise is an indispensable duty.

Praise is the external expression, whereby a soul, filled with admiration and gratitude, gives vent to its feelings towards its heavenly Benefactor. It is an exercise of which the glorified saints and angels are never weary! Revelation 4:8-9; and in which we enjoy a foretaste of Heaven itself, 1 Peter 1:8. Words can scarcely convey a more sublime idea of this employment, than those by which David describes its effects upon the soul, Psalm 63:5. In this view he strongly recommends praise to us, and we may also recommend praise to each other, as “good, pleasant, and lovely Psalm 147:1.”

Praise is a duty which we owe to God. There is not any precept in the Bible more plain than those which relate to praising God, 1 Thessalonians 5:18. Ephesians 5:20; There is not any Christian duty, the neglect of which is represented in a more heinous light. Lack of praise is the strongest mark of an ungodly state, Romans 1:21; and a certain ground of eternal condemnation! Deuteronomy 28:45; Deuteronomy 28:47.

On the other hand, there is not any religious act of which more honorable mention is made than this! Praise glorifies God, Psalm 50:23. There is not any religious act to which, if accompanied by a suitable deportment, more exalted privileges are annexed. Psalm 50:23.

Hence it is, that thirteen times in the space of six short verses, David renews his exhortations to every living creature to praise the Lord! Psalm 150.

2. Praise is a much neglected duty.

Whatever blessings men enjoy, they rest in the gift, and forget the Giver. In fact, we scarcely know the value of our blessings until we are bereaved of them. The generality of men, instead of acknowledging with gratitude God’s kindness towards them, and requiting him according to the benefits he has given to them, take occasion from his mercies to sin the more against him! Not even the godly themselves abound in this holy employment as we might expect. Many, alas! live at so great a distance from God, that they can scarcely ever rise above a petition for mercy, or, at most, a sense of thankfulness that he has not utterly cast them off. They cannot soar to a contemplation of the divine perfections, or of the excellency of Christ, or of the blessedness of those mansions that are prepared for them.

They have so much of the world in their hearts, and so little faith, that they cannot realize their principles, or glorify God in any measure as they ought.

Instead of cultivating the devout spirit of David, Psalm 63:3-4; Psalm 119:164, they rest satisfied in a lukewarm state, saying, “It is too high; I cannot attain unto it, Psalm 139:6.”

Yes, though there are some who delight themselves in God; yet, in reference to the greater part even of real Christians we must say with sorrow and regret, “O that men would praise the Lord for his goodness, and according to his excellent greatness! Psalm 150:2.”

To stir up ourselves to a due performance of this duty, let us consider,

II. The grounds proposed for the performance of praise.

There is nothing that may not in some view or other be made a ground of praise and thanksgiving. In the text we are led to notice,

1. Those things which are general.

The goodness of God, as manifested in the wonderful dispensations of his providence, is that which first offers itself to our consideration. How bountifully does God supply the returning needs of his creatures, even while they are continuing in rebellion against him! How marvelously has he preserved us in life from our earliest infancy to this day; and kept in tune, as it were, in the midst of continual shocks and dangers—an instrument of ten thousand strings!

With what kindness has he restrained the evil dispositions of men, which, if allowed to rage without control, would produce a very Hell upon earth In proof of this we need only look back to the slaughters and massacres, the rapes and ravages, and all the other horrors of the French Revolution.

As for the godly, they would soon be extirpated from the face of the earth, if the sons of Belial were permitted to execute all that is in their hearts! And who among us would not have perpetrated many more evils than he has, if God had not imposed an invisible restraint upon him, and diverted him from his purpose! See the instances of Abimelech, Genesis 20:6; of Laban, Genesis 31:24; of David, 1 Samuel 25:32-34.

We must particularly call to mind the wonders God has wrought for us, in preserving us from domestic tumults and foreign invasions; and in making us victorious, when our allies have been all subdued, or have even combined against us with the common enemy for our destruction. In a more especial manner should we admire the goodness of God in so suddenly disposing the hearts of our enemies to peace, and in bringing the calamities both of war and scarcity to a happy termination.

The riches of God’s grace are also deserving of the deepest attention. Surely it is not possible to overlook the wonderful work of redemption which God has wrought for sinful man.

What shall I say of the gift of his only-begotten Son to die for sinners?

What of the gift of his Holy Spirit to instruct and sanctify us?

What of all the promises of grace and mercy and peace to the believing soul?

And what of that eternal inheritance he has prepared for us in Heaven?

Truly he dealt not so with the fallen angels; but to “the children of men” he has communicated richer blessings than words can declare, or that any finite imagination can conceive. And should we not praise him for these? If we are silent on subjects like these, truly our mouths will be shut in the day that our ingratitude shall be punished by our indignant God.

2. Those things which are more particularly specified as given to “the longing and hungry soul”.

Under the image of a weary traveler rescued from the deepest distress, and brought beyond all expectation to the rest he had desired, the Psalmist represents a soul hungering and thirsting after righteousness, and raised from a state of despondency to the full enjoyment of its God.

There are thousands who are reduced to great perplexity in the pursuit of Heaven. They feel their guilty and perishing condition; but how to extricate themselves from the wilderness of this world, and to find their way to the city of habitation, they know not. Having tried in vain those self-righteous methods of escape which their own reason has suggested—they cry at last to God, and implore his guidance. He, ever ready to hear the prayer of the poor destitute sinner, “reveals his dear Son in their hearts;” he shows them that in Christ is their hope, in Christ is their refuge, in Christ is their security.

Being thus led to Christ, their “longing souls are satisfied, their hungry souls are filled with goodness!” Who can conceive what satisfaction a soul feels, when Christ is thus revealed to it as “the way, the truth, and the life!”

I wish you particularly to notice how God marks with approbation not our attainments only, but our very desires. Longing and hungering after God are the very lowest operations and effects of grace in the soul; yet does God delight in them, and magnify his mercy towards those in whom even these slight beginnings of what is good are seen.

And is not this a ground of praise? If any who have experienced such mercies “should hold their peace,” methinks Sodom and Gomorrah will rise up in judgment against them. The more we contemplate redeeming love, the more will a sacred ardor glow within our bosoms to bless and praise the Lord for his wondrous salvation! verse 43.

ADDRESS.

1. Those who never praise God at all.

What enemies are such people both to their present and future happiness! How much richer enjoyment would they now have of all God’s mercies, if they could discern his hand in them, and taste his love! And how much happier would they be in the eternal world! for, can it be supposed that God will bestow Heaven indiscriminately on the evil and unthankful, together with the good and thankful? Can it be thought that a man who was more insensible of favors than an ox or a donkey, Isaiah 1:3, shall instantly on his dismissal from the body begin to adore his God, and to join in those celestial anthems for which he had not the smallest taste?

No! We must begin on earth the work we are to carry on in Heaven; nor can we hope to participate in the felicity of the saints, if we have not first cultivated their disposition, and found delight in their employment.

2. Those who desire and endeavor to praise him.

While some find their hearts enlarged in praising God, we trust there are many who say, O that I could praise the Lord for his goodness! But whence is it that, with a desire to enjoy God, so many spend their days in sighing and mourning instead of in joy and rejoicing?

Perhaps they pore over their own corruptions without contemplating the divine attributes.

They look at themselves, more than at Christ.

They consider their own needs; but overlook the Lord’s promises.

They anticipate future difficulties, without adverting to past deliverances.

In short, they cannot praise God as they would wish, because they are forgetful of those benefits which are the occasions and grounds of praise. Let all such people then be aware of their error. Let them begin this day the important, the delightful, the long-neglected work. Let them unite in praising God for his mercies, whether public or personal, whether temporal or eternal.

To all would we say, in the energetic language of the Psalmist, “O sing praises unto the Lord, sing praises; sing praises unto the Lord, sing praises; sing praises with understanding! Psalm 47:6-7.” “Let young men and maidens, old men and children, praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heavens! Psalm 148:12-13.”

Charles Simeon

Psalm 107:1-3

“Give thanks to the LORD, for he is good; his love endures forever. Let the redeemed of the LORD say this—those he redeemed from the hand of the foe, those he gathered from the lands, from east and west, from north and south.”

The intent of this Psalm appears to be, not merely to display the providence of God as interposing in all the concerns of men, but especially the goodness of God in vouchsafing to hear the prayers of men, and to grant them deliverance in answer to their supplications. This is illustrated under a variety of interesting images. His interpositions are described in behalf:
of travelers lost, but conducted home in safety;
of prisoners, rescued from merited captivity;
of people sick and dying, restored to health;
of mariners preserved, and brought to their desired haven.

But we must not confine our attention to temporal deliverances only; for it is manifest in the very commencement of the Psalm that respect is had to the goodness and mercy of God in their most extended operations, and especially in the great work of redemption; for it is “from the east and from the west, from the north and from the south,” that he has already gathered his redeemed people! Matthew 8:11, and that he will yet gather them into the kingdom of his Messiah! Isaiah 43:5-6; Isaiah 56:8, even “Shiloh, unto whom shall the gathering of the people be, Genesis 49:10.”

In considering the different images, we might notice both the temporal and spiritual deliverances which they severally refer to; but at present we shall wave all reference to them, and notice only the great work of redemption, as set forth in the words before us; wherein we see,

I. The duty of all to give thanks to God.

Consider,

1. The grounds of our duty to praise God.

Wherever we turn our eyes, we cannot but see that “the Lord is good.”

Survey the heavenly bodies, and contemplate the benefits derived from them!

View the earth with its innumerable productions for the good of man; examine your corporeal frame, and think how every part performs its office for the benefit of the whole.

Above all, reflect on the abilities and faculties of our immortal souls, and mark how by them we are elevated above all the rest of the creation, and fitted for an infinitely higher state of existence in the presence of our God; and then say whether we have not reason to proclaim the goodness of our God!

But the “mercy” of our God is yet, if possible, a more stupendous object of admiration; because God’s goodness manifested itself to us in innocence; whereas God’s mercy is exercised towards us under an inconceivable load of guilt!

Think how God’s mercy was displayed to man at first, in promising him a Savior.

Think how God’s mercy wrought in due time, in sending that Savior into the world, even the eternal Son of God, and in laying all our iniquities on him.

Think how God’s mercy has shown itself to the converted among us, in bearing with all our iniquities, and in following us with offers of a free and full salvation. Think how God’s mercy towards all who embrace its gracious offers.

Surely if our minds were affected as they ought to be with this wonderful subject, we should never cease to praise and adore our wondrous God!

2. The duty of praising God, itself.

“O give thanks unto the Lord” for these things, all of you, old and young, rich and poor, one with another! If there are one among us that has not participated in these benefits, we will be content that he shall be silent; but the very circumstance that we are still on mercy’s ground is abundant evidence that we have reason to join in one universal song of praise and thanksgiving.

Think of the fallen angels, who never had a Savior provided for them!

Think of the millions of the human race who never heard of the Savior that has been provided for them; or that, having heard of him, have been left to perish in a neglect of his salvation.

Think of these things, and then, if you can, deny your obligations to the goodness and mercy of your God.

But let us more especially consider,

II. The peculiar obligations of the redeemed to praise God.

“Let the redeemed of the Lord say so;” yes, if you “whom he has delivered out of the hand of the enemy, and gathered to himself,” are silent, “the very stones will cry out against you.”

1. Think from whence you have been gathered.

The remotest ends of the earth are not so far from each other, as you were from God; and in this state you were led captive by the devil at his will.

2. Think by what means you were redeemed.

It was by the precious blood of God’s only dear Son, Ephesians 2:13; It was also by the effectual working of his power; for he, as a good Shepherd, sought you out, and apprehended you, and brought you home on his shoulders rejoicing! Ezekiel 34:12. Luke 15:5.

3. Think to what you are brought.

As the Lord’s redeemed people, you are brought into a state of peace with God:
you have the privilege of constant communion with him;
you may expect at his hands every blessing which your souls can desire;
and you shall finally possess all the glory and felicity of Heaven!

Think now what, in the view of these things, should be the state of your minds. If those who have never yet experienced one of these benefits, have yet abundant reason to celebrate the goodness and mercy of their God, have not you much more? O “let the redeemed of the Lord say so;” let them sing his praises day and night; let them adore him with their whole hearts!

ADDRESS.

1. Those who are yet insensible of God’s goodness.

Alas! how great a portion of every church assembly are comprehended under this description! Well, know then that we require no other proof of your perishing condition. Tell us not from what sins you are free; we will grant all that you are pleased to say; but we declare you to be blind, ignorant, base, ungrateful creatures; you have no hearts to adore your God; and therefore if you die in your present state—you can never enter into the kingdom of Heaven, where the one employment of the blessed inhabitants is to sing the praises of redeeming love. If ever you are truly converted unto God, this new song will be put into your mouths, and be sung by you day and night! Psalm 40:1-3 with Jeremiah 33:11.

2. Those who love God’s salvation.

Some there are, and may God increase their number a hundredfold! who delight to bless and praise their God; Go on then, dearly Beloved, and abound more and more. Though your songs are as yet but faint, they are truly pleasing in the ears of your reconciled God and Father. This song in particular is grateful to him. Mark what notice he took of it when sung by Solomon, 2 Chronicles 5:13; So will he come down and fill your souls with his glory. Mark also what honor he put upon it when sung by Jehoshaphat, 2 Chronicles 20:21-22; So will he defeat all the confederacies, whether of earth or Hell, that may be formed against you. Sing on then with increasing gratitude, even to the end; and soon shall the golden harp be put into your hands, and you shall join with that heavenly choir in that more perfect song in which they all unite, even in singing. “Salvation to God and to the Lamb forever and ever!”

Charles Simeon

Psalm 106:48

“Praise be to the LORD, the God of Israel, from everlasting to everlasting. Let all the people say, “Amen!” Praise the LORD!”

We find in the world almost a universal prejudice against the Christian religion, as a source of melancholy. And more especially if the wickedness of man is portrayed in very deep colors, it is supposed that we shall drive all our hearers to despair. But where shall we find the sins of Israel more awfully depicted, than in the Psalm before us? Yet, how is it closed? With weepings and with wailings? No; but with as devout an ascription of praise as is to be found in all the inspired volume.

The truth is, that nothing so elevates the soul as a contrasted view of God’s mercies and our own vileness. No man will build so high a superstructure of praise, as he who digs deepest into the corruptions of his own heart, and lays his foundation broadest on God’s sovereign grace in the gospel of Christ! Behold, then, I beg you,

I. The ebullition of heart here manifested!

What is it that the Psalmist has been contemplating?

He give us in this Psalm, an epitome of the conduct of all Israel, from the time of their coming out of Egypt to the time of David. See 1 Chronicles 16:35-36. He mentions:
their provoking of God at the Red Sea,
their lusting after sensual gratifications,
their mutinying against God’s vice-regents,
their worshiping of the molten calf,
their contempt of the Promised Land,
their joining with the Moabites and Midianites in the worship of Baal-Peor,
their quarreling with Moses at Kadesh;
and, finally, their incorporating themselves with the Canaanites, and imitating their idolatrous and cruel customs!

But together with all this, he shows how graciously God had dealt with them; for though he had inflicted many and sore judgments upon them—he had not yet finally forsaken them; but, for his own name sake, and for the sake of the covenant which he had made with them, he still continued to them his tender mercies.

And was not all this a ground for praise and thanksgiving?

Methinks it was not possible for anyone who duly considered the subjects here brought before him, to feel otherwise than as the Psalmist himself felt on the occasion. For, had God taken them in this manner from the midst of another nation, and multiplied his mercies to them to such an extent, and for so many hundreds of years, in the midst of all their rebellions; and shall they not “bless him?”

Had he so shown himself both “the God of Israel” and “a God to Israel;” and shall they not adore him?

Shall they not desire that all should be alike impressed with a sense of these mercies, and that God should be alike glorified in all and by all?

Methinks, when it was said, “Let all the people say, Amen!” that there was not one dissentient or silent voice in the midst of them. Indeed, we are expressly told that “they all said, Amen! and praised the Lord.” And, if there had been one who refused to unite in this tribute of praise, he might well have been separated from the congregation, as a curse to the Church, and as unworthy to be numbered among the Lord’s people.

From hence, then, we may clearly see,

II. The corresponding feeling which it should generate in us.

We have experienced an infinitely greater redemption than they!

Their redemption was from temporal bondage, which, at all events, must have been before long terminated by death.

Our redemption is from the chains of sin and Satan, death and Hell.

Their redemption was by power only.

Our redemption is by price as well as power, even by the inestimable price of our Redeemer’s blood! 1 Peter 1:18-19.

And, notwithstanding this, we have been as rebellious as ever they were!

Were our sins noted in a book, as theirs are, we would be found to have been as perverse and obstinate as they. In truth, their history is a mirror, wherein the countenance of the whole Christian world shines as clearly as the sun at noon-day. They are the very prototype, to which we are perfectly conformed; yes, and with incomparably greater guilt than they, inasmuch as our obligations to God are infinitely greater than theirs.

Yet God is more merciful to us than ever he was to them.

True, he has at times visited us with judgments; but he has never cast us off, or “shut up his loving-kindness in displeasure.” On the contrary, he still follows us with offers of mercy through his beloved Son, and importunes us to accept of reconciliation with him through the blood that was shed for us upon the cross.

What, then, should be our sense of gratitude towards him!

If the Israelites were called to bless him as “the God of Israel,” how much more should we bless him as “the God and Father of our Lord Jesus Christ,” and our God and Father in him!

If they were called to bless him in a review of his conduct towards them, how much more may we, in reference to his conduct towards us!

If everyone of the people was to utter his “Amen” at the giving of thanks to God—then what shall be said of us, if there be one among us who shall show reluctance to unite in this holy exercise? Methinks “the very stones would cry out against him.”

To every one of you, then, I say with confidence, bear your part with us; and when we say, “Blessed be the Lord God of Israel from everlasting to everlasting!” then let every one of you, without exception, “say, Amen, Amen, Amen!” yes, with one heart and one voice, I say to all, without exception, “Praise the Lord!”

ADDRESS.

1. Those who are not yet liberated from their bondage.

Such there were in the days of Saul and of David, who were in captivity among the heathen. And how would it be possible for them to unite with their brethren in Jerusalem in these songs of praise? “How could they sing the Lord’s song in a strange land?” Hence they pray, “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto your name, and to triumph in your praise! verse 47.” The same prayer I recommend to you. I know you cannot rise to this devout and holy frame while you are under bondage to guilt and fear and evil habits; it is impossible you should. But, if once you obtain reconciliation with God, and, “by a spirit of adoption, are enabled to call him Father”—then will your mouth be opened to sing his praise; and you will desire that every man should join with you in that blessed employment.

2. Those who have been brought into “the liberty of the children of God”.

To you this song of praise is nothing more than the prevailing expression of your feelings before God. To bless and magnify your God, is the joy of your soul; and you are ready to obey the call, when God’s ministers invite you to unite in that holy exercise.

Behold, then, I now say, “Blessed be the Lord God of Israel! and let every one of you say, Amen!” Say it, then; say it cordially; say it devoutly.

We are told, that when the Christians of the primitive Churches said Amen, so general and so earnest was the utterance given to that word, that the sound was like thunder. I will not pretend to say what their circumstances might call for; nor will I sit in judgment upon those of whom I know so little. But at this day, I confess, I should prefer a more quiet expression of our feelings and our desires. I am not fond of vociferation in prayer; nor do I like a noisy piety. I prefer what is intimated in that delicate expression of the Psalmist, “Praise is silent before you, O Lord, Psalm 65:1.” But let God hear “your breathing and your cry Lamentations 3:56;” and doubt not but that He will accept it at your hands; and, by the efforts which you make to praise him now, will he prepare you to join in everlasting “Hallelujahs” in the realms above!

Charles Simeon