Psalm 106:30

“But Phinehas stood up and intervened, and the plague was checked!”

[An Assize Sermon, at Cambridge, March 12, 1831, just after riotous combinations against agricultural machinery, together with most destructive incendiarism, which had prevailed in many parts of the country, were put down by a special commission at Winchester.]

To enter profitably into this subject, it will be necessary that I state in a few words, the history to which my text refers.

Balaam had been invited by Balak, King of Moab, to come and curse Israel, whose approach he dreaded, and whom he hoped by these means to subdue. Balaam, “coveting the wages of unrighteousness,” thought to enrich himself by executing the wishes of the king of Moab; but was overruled by God to bless the very people whom he was hired to curse. Accordingly he was dismissed without the expected reward.

But with a view of obtaining the promised recompense, he struck out another way in which Balak might ultimately gain his end. He knew, that, if Israel could be ensnared to cast off their allegiance to God, they might lose his protection, and thus fall as an easy prey to their enemies. He advised therefore, that Balak should facilitate a connection between the Moabitish women and Israel; and thus draw the people of Israel into an illicit relationship with them.

And this once established, the Israelites would, in all probability, be led to attend the Moabitish women to their sacred feasts; and thus, by conforming to their habits, they would, in a short time, be seduced to a participation with them in their idolatrous rites.

In this advice, Balaam had but too well succeeded; and almost the whole of Israel were thus drawn into the sins of fornication and idolatry; to punish which, Jehovah had inflicted on them a plague, whereby no less than twenty-three thousand Israelites were slain. To avert the anger of the Most High, Moses issued an order that the judges of Israel should “slay all those who had joined themselves to Baal-Peor, the god of Moab, and hang them up before the Lord in the sun.”

In this way, one thousand more were slain. Yet behold, while vengeance was thus being executed upon the offenders, a prince of one of the tribes brought a Midianite princess, in the very sight of Moses and of the whole congregation, to his tent, defying, as it were, the indignation both of God and man, and setting at nothing all regard even to common decency; and it was on this occasion that Phinehas, the grandson of Aaron the high-priest, rose up from his place, and followed them to their tent, and with his javelin pierced both of them through their bodies in the very act of sin; and thus, making, as it were, an atonement to the Divine justice, he prevailed with God to stop the plague!

Now this act of his being very highly commended in the Scriptures, and being replete with instruction proper to this occasion, I shall point out,

I. The importance of zeal in a general view.

II. The excellence of zeal as displayed in the history before us.

I. Zeal in itself may be either good or bad according to the object to which it is directed.

Hence the Apostle limits his commendation of it by this particular consideration, “It is good to be zealous, provided the purpose is good.” If zeal is exercised in a bad cause, it only precipitates a person to the commission of greater evil. But, when put forth in the prosecution of a good object, zeal facilitates the attainment of the end proposed. Without zeal, nothing that is at all difficult can be accomplished. From whatever our indifference arises, it can never succeed in any arduous undertaking. If we are indolent in study, we can never make any great proficiency either in art or science. There may be, it is true, a brightness of genius which shall enable a person to shine among his fellows without much labor; but he will be altogether superficial in his knowledge, and will soon betray his lack of diligence by the slenderness of his attainments.

The same will be found true in every department of life. It is “the diligent hand alone, that makes rich.” It is not always found indeed that labor, however great, is crowned with success; but where eminence in any arduous pursuit is attained, we may be sure that great zeal has been exercised in the prosecution of it. Who ever enlightened the world with discoveries in science, without having first devoted much time to study, and labored hard for the furnishing and enriching of his own mind? Even success in attainments of a lower order is not gained without much previous exertion in that particular line in which the effort is made.

In the Grecian games, for instance, a long course of self-denying labor was necessary to enable any man to rise above his competitors, and to secure the distinction at which he aimed. So in everything, if a man would either benefit others, or distinguish himself—he must put forth zeal in the prosecution of the end which he has in view.

Had Phinehas not felt more deeply than others the dishonor done to God, and stirred himself more resolutely to avenge his cause, he would have neither turned away God’s wrath from Israel, nor obtained for himself the commendation given him. It was his zeal for God that put him forth beyond all others, and that has rendered him an example to mankind to the remotest ages of the world.

This zeal of his forms the chief subject of our present discourse, and therefore we shall point out,

II. The excellence of zeal as displayed in the history before us.

To view his conduct aright, we must consider him as performing a magisterial act of piety towards man, and a ministerial act of piety towards God; in both which points of view it is highly commended to us by God himself.

See the zeal of Phinehas as a magisterial act of justice towards man.

Magistrates are appointed by Almighty God as his vice-regents in the government of the world. They are set over their fellow-creatures for the preservation of order, to give protection to the peaceable, and to punish those who, by any evil deeds, would interrupt the welfare of the community. They are to exercise authority for him; being his ministers for good to the people over whom they are placed; nor are they to bear the sword in vain, but to be “revengers in his name to execute wrath upon him who does evil, Romans 13:1-4.”

Now it is obvious that when iniquity abounds, and is sanctioned and upheld, not only by the multitude, but by people of distinction and power—then it is no easy matter for a magistrate to discharge his duty aright. On the one hand, he is afraid of appearing singular, and of having his interposition ascribed to unworthy motives; and, on the other hand, he is apprehensive that he shall fail in his efforts to withstand the evils which he deplores. He sees others, perhaps, as willing as himself to lament the reigning corruption, but not willing to incur the odium of standing forth as reformers, and of exerting their power for the correction of it. He knows how much more ready all will be to blame his zeal, than to commend it; and therefore he is disposed rather to wait until he can find others to cooperate with him, than by extraordinary and unaided efforts to put to shame those who draw back from their duty, and are destitute of that zeal which he feels it incumbent on him to employ. This was the state of Phinehas. He was but a young man, and therefore might be condemned as meddlesome and obtrusive.

The offenders too were people of the highest rank in the nations to which they belonged; and the elder rulers, who, together with him, were witnesses of this horrible impiety, were all either intimidated or stupefied; so that not one of them felt disposed to avenge the cause of Israel and of God on these flagrant transgressors.

But Phinehas would not wait for others. He would discharge his duty at all events; and whatever others might either say or do, Phinehas would approve himself to God as an active magistrate, and a conscientious servant of the Most High.

That he did not go forth as one who was not authorized to execute the laws, is evident from the commendation given to him both by God and man; and therefore he stands as a pattern for all magistrates to discharge their official duties manfully, without favor and without fear.

What a blessing such magistrates are to any land, may be seen in the benefits which, by that one act, Phinehas obtained for the whole nation of Israel! On his executing of judgment, the plague was stayed. Twenty-four thousand, in the whole, had perished in one day; and, had he delayed to discharge his duty in this matter until his brethren in office should join him, no one can tell how many thousands more would have fallen a sacrifice to the wrath of God. But by this act of his he “made atonement for the children of Israel,” and “averted God’s wrath from them.” He arrested also the progress of iniquity; and obtained for himself the highest honors, even “the covenant of an everlasting priesthood;” and “this act of his was counted to him for righteousness unto all generations for evermore, verse 31.”

We are not to suppose that this act formed his justifying righteousness before God; for not all the obedience of the best of men could ever avail for that; but it proved to all future generations that he was a righteous man, and that no consideration under Heaven could deter him from a faithful discharge of his duties, whether to God or man.

Now such a blessing are conscientious magistrates in every age and in every land; and they who boldly maintain the authority of the laws, however they may be traduced and calumniated for a season, are, indeed, the most honorable members of society, and, sooner or later, will receive the approbation of every considerate man.

The obligations we owe to such are, at this moment, seen and felt through the land, in the suppression of outrage, and in the diminution of the terrors diffused through the whole country by reckless and desperate incendiaries. And I cannot but hope that the firmness manifested both by the civil and legal powers in our sister isle, will be attended with a similar blessing from the Most High. It is right, it is necessary, that law should rule; and, if it cannot be upheld, but by the exercise of severity towards those who would trample it under their feet, it is right that those who break the law should be made victims of their own folly and wickedness. I say again, the law must rule; and neither the many nor the great are to set it aside. And if in the suppression of evil somewhat of laxity prevailed among us for a season, that time is past, and shall not readily, I hope, return again. The whole people of the land, though but too easily wrought upon by factious demagogues, are yet in their cooler moments united firmly in this one sentiment, that, if not even the King himself can rule but according to law, neither factious demagogues, nor an excited populace, are to be allowed to rule contrary to law. This is acknowledged now through all the grades of society; and, I trust, will ever be maintained among us by those whose office it is, whether as magistrates or jurors, to administer justice, and to uphold and execute the laws.

I observed that this zeal of Phinehas may also be considered as a ministerial act of piety towards God.

In this light it is placed by God himself, “Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites; for he was as zealous as I am for my honor among them, so that in my zeal I did not put an end to them. Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites! Numbers 25:11-13.” He was the presumptive heir to the high-priesthood; and with his own hand he here offered an atonement to his offended God, for whose honor he was deeply interested, and whose wrath he labored to avert. In this so far as his zeal for God’s honor was concerned—he is a pattern for ministers in all future ages. As to the act itself, that was peculiar to the situation and circumstances in which he stood; nor is any man now authorized to follow his example. Not even the King is at liberty to take the law into his own hand, and to execute its sentence in the summary way that he did. Everything now must be transacted through a legal process, and by officers specially appointed to that end.

But the same zeal as animated the soul of Phinehas, should glow in the bosom of every minister of Christ! The aboundings of iniquity should occasion “great heaviness and continual sorrow of heart” in all who serve in God’s sanctuary; yes, “rivers of tears should run down their eyes night and day” because of the dishonor which is done to God by a wicked and rebellious world.

But to exercise a befitting zeal for God is no easy matter; and any person standing forth, as Phinehas, to stem the torrent of wickedness which flows around him, will be exposed to much obloquy as being a fanatical enthusiast. In every age such ministers have “been for signs and for wonders” in the Church of God.

At the time of the deluge we hear of but one person, Noah, who dared to enter his protest against the impiety of the world around him.

In Elijah’s time, though there were seven thousand who were not addicted to the reigning sin, there was but one who openly declaimed against it.

And so it is now. There are surely many thousands of people in the land, both of ministers and people, who withstand in secret the corruptions of the world; but yet any man, who, like Phinehas, should stand up with becoming zeal to arrest the progress of iniquity, would be accounted “a troubler of our Israel,” and be condemned for his needless, his insufferable, preciseness. But whence is this? It is owing to the lukewarmness of the generality, and not to any undue zeal in those who serve the Lord. Of all people under Heaven, a minister of Christ is most bound to exert himself in the cause of his Divine Master. Ministers are intended to be “lights in a dark world;” yes, they are “the salt of the earth,” which, by its influence, is destined to keep the whole world from corruption. Nor ought any consideration either of hope or of fear to sway them in the least. They should be unmoved by seductions of any kind, and should be ready to lay down their own lives for the honor of God, and the welfare of their fellow-creatures. Yes, this is the sacrifice which they should be ready to make; for so says the holy Apostle, “But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. So you too should be glad and rejoice with me! Philippians 2:17-18.” Here the Apostle considers his converts as an offering to God; and, as libations were poured forth upon the offerings, he accounted his heart’s blood as a proper libation to be poured forth for them; and the shedding of it an occasion for most unqualified joy.

For the averting of God’s wrath, it is true, we can offer no atonement. But we can speak of an atonement which has been offered, even that once offered by our blessed Lord upon the cross; and that is a sufficient “atoning sacrifice for the sins of the world.” But how shall I speak of that? If we admire the zeal of Phinehas, who offered to God an atonement by the sacrifice of the offenders, what shall I say of our great High-Priest, who has made an atonement by the sacrifice of himself, the just for the unjust, that he might bring us to God? Here was zeal indeed, and “a love that surpasses knowledge.” But by this it is that God is pacified towards us. There is, alas! a moral plague prevailing throughout our whole camp, and slaying its tens of thousands in a day. But by means of this atonement, we are empowered both to arrest its progress, and to take away its guilt.

And need I say, that such ministers are a blessing in the land? Truly they are a blessing, and shall be accounted so as long as the world shall stand. What if, like Phinehas, they overstep the bounds observed by their more lukewarm fellows? They shall, like him, be honored both by God and man; while the memory of less faithful ministers shall pass away into oblivion, like a morning cloud. Their zeal shall be counted to them for righteousness to the last ages; not for their justifying righteousness, as I have before observed; for in Christ alone can that righteousness be found, and from him it must be received by faith alone; but, as an evidence of their piety, it shall be counted to them, and be a ground of praise and thanksgiving to God among all who shall be called to imitate their bright example.

What then do I look for on this occasion? I call for zeal, even for the zeal of Phinehas, in all the magistrates, and in all the ministers, of our land! In Phinehas these offices were united; as in some instances they are among ourselves; though I think, for the most part, unhappily and unwisely. A minister, instead of affecting a double occupation, should rather say, with our blessed Lord, “Who made me a ruler and a judge over you?” And I am sure that if a minister will give himself entirely to his own proper work, he will find enough to occupy all his time and all his thoughts.

The offices of the magistracy and the ministry are perfectly distinct. Magistrates have to uphold and enforce the laws of man; ministers have to propagate the glorious gospel of the blessed God. The office of the magistrate has respect to the temporal welfare of mankind; the office of a minister is to promote, in every possible way, their spiritual and eternal interests.

Still, however, there should be in both a cordial and energetic cooperation for the honor of God, and for the good of man. A minister often needs the support of magisterial authority, and should find it promptly exerted for him when occasion requires. On the other hand, the magistrate, whose office is rather for the suppression of evil than the inculcation of good, needs the aid of ministers, for the effecting of an entire change in the opinions and habits of the community.

Let each, therefore, be found in the faithful discharge of their respective duties; so may we hope that God’s wrath shall be averted from our guilty land, and that his covenant blessings shall be poured forth upon us through eternal ages.

I cannot close my subject without briefly observing, that we all have within the camp of our own hearts many corruptions, which have provoked the displeasure of the Most High, and which need to be sought out, and prosecuted, and slain! O that there were in all of us a holy zeal in reference to them, and that we would sacrifice them to God with an unsparing hand!

“Those who are Christ’s, have crucified the flesh with its passions and desires! Galatians 5:24.” Can we appeal to God that this is our character? Do our lives bear witness to us, that while the great mass of the community care for nothing beyond the pleasures, the riches, the honors, of the world; and those who should stand forth as champions for God, are lukewarm and timid in his sacred cause, we dare to be singular, and firm and zealous in the discharge of our respective duties, and, above all, in the devotion of our souls to God? Truly we should all, if I may so express myself, begin at home!

God has at this moment a controversy with the whole nation. And, though magistrates and ministers may do much to correct the abuses which prevail in external matters, that will be of little avail to pacify our offended God.

God looks at the heart. That must be humbled for our past iniquities, and purged from the allowed indulgence of any sin. Yes, the heart must be consecrated to God, with all its faculties and all its powers; it must first be cleansed in the blood of Christ, and then be sanctified by his Spirit. Then shall the chastising hand of God be removed from us, in our individual capacity at least, if not collectively as a nation; and, at all events, his eternal judgments shall be averted from us, and all the blessings of his covenant be our everlasting portion.

This is the plague which, after all, we are most interested in removing, even “the plague of our own hearts!” This once removed by faith in the Lord Jesus, and by the influences of his Spirit, we shall have the righteousness of Christ imputed to us, and stand accepted of our God forever and ever!

Charles Simeon

Psalm 106:21-23

“They forgot the God who saved them, who had done great things in Egypt, miracles in the land of Ham and awesome deeds by the Red Sea. So he said he would destroy them—had not Moses, his chosen one, stood in the breach before him to keep his wrath from destroying them.”

There is scarcely any sin more strongly reprobated in the Scripture than ingratitude! In the catalogue which the Apostle gives us of the crimes committed by the heathen world, unthankfulness to God is particularly specified as one of the most heinous and inexcusable, Romans 1:21. And the judgments denounced against one of the most eminent saints for a single instance of it, indisputably prove, how hateful it must be in the sight of God, 2 Chronicles 32:25. In improving the instance recorded in the text, we shall,

I. Consider the history referred to.

The history to which our text alludes is so well known, as not to need many words either to record or explain it. There were mercies given to the Israelites in Egypt, such as never had been experienced before from the foundation of the world. But they shortly forgot their almighty Deliverer, and worshiped a golden calf in his stead. This justly excited the indignation of God, and he determined to destroy them.

But Moses, having already fasted forty days and nights, fell down before God, and, during forty more days and nights, neither ate nor drank, but interceded on behalf of this rebellious people. God in answer to his intercession averted the stroke, and forbore to punish them according to their deserts, Exodus 32:8-14.

II. Apply it to existing circumstances.

We need not recall to your minds what great things God has lately done for us also in Egypt. [This was the first fast-day after Lord Nelson’s victory near the Nile, 1800.] Except in the history of the Jewish nation, there is scarcely any victory recorded in the annals of the world that was more glorious or complete than that given to us.

Yet how have we requited the Lord? At first, like the Jews, we were willing to give God the glory, and to sing his praise; but has not the impression worn off? And have we not shamefully “forgotten our Benefactor?” Well might God’s anger wax hot against us, to consume us for such ingratitude. Nor can we ascribe it to anything but the intercessions of God’s people that his wrath has not burst forth against us, as against Korah and his company, to destroy us utterly.

III. Deduce from it some suitable observations.

1. The duty of secret intercession.

We are commanded to pray for all men, and especially for kings and all that are in authority. Yes, even in Babylon, were the Jews taught to pray for the peace and prosperity of their very oppressors; how much more then should we intercede for our native country, where we enjoy every liberty that we can desire! Let it not be said, that our governors do not deserve our prayers; for the injunction to pray for kings was delivered in the reign of Nero, than whom a more wicked prince could not exist. Let us then make a conscience of this duty; for if we know not to intercede for others, we have no reason to think that we have ever yet seen aright the value of our own souls.

2. The benefit of public fasts.

The honor God has put upon public fasts is well known to all; and his answers to united supplications have been as signal as the hand of God could make them.

The victory given to Jehoshaphat, 2 Chronicles 20:12; 2 Chronicles 20:15, the respite to Nineveh, Jonah 3:10, and the deliverance to Peter the very day before his intended destruction, Acts 12:5-8, all sufficiently evince that God will hear the united prayers of his people.

Indeed, if one man, Moses, so prevailed for the saving of a whole nation, what deliverance should not nations receive, if they would all unite in prayer! If a few individuals alone mourn for the land, they shall have at least some tokens of peculiar favor to themselves, though they should not succeed in averting God’s anger from the nation at large, Ezekiel 9:4; Ezekiel 9:6. Zephaniah 3:18. But if there are not some to stand in the breach; it cannot fail but that we must be overwhelmed, Ezekiel 21:31-32. Amos 6:1; Amos 6:6.

3. The guilt and danger of neglecting Christ.

As great as were the mercies given to the Jews in Egypt, they are not to be compared with the redemption which we have experienced through Christ; as our bondage was infinitely more grievous, so the means used to effect our deliverance, infinitely enhance the value of the deliverance itself. We are bought with blood, and that blood was the blood of our incarnate God! What destruction then must not we expect if we should forget “God our Savior, Hebrews 2:3.” Nor is it the intercession of others that shall ever prevail to avert it from us; we must pray, every one of us for himself; not but that mutual intercession may in this respect be productive of great benefits. Let us then “bear his great goodness in remembrance,” and let it be our song in time, as it shall be through all eternity.

Charles Simeon

Psalm 106:10-12

“He saved them from the hand of the foe; from the hand of the enemy he redeemed them. The waters covered their adversaries; not one of them survived. Then they believed his promises and sang his praise!”

Gratitude for mercies received is a duty universally approved. Everyone sees the propriety of acknowledging personal obligations; nor is it less incumbent on us to be thankful for blessings conferred on us in our national capacity. The words before us record the conduct of the Israelites when a signal deliverance had been given to them; may we be as devoutly, and more abidingly impressed, while we consider:

I. The special mercy given unto the Israelites.

They had been in a state of extreme danger and distress.

After their departure from Egypt they encamped by the Red Sea; there they were hemmed in by impassable mountains and morasses. Pharaoh, greatly incensed, followed them with all his hosts, nor did he doubt but that he should speedily destroy them all. They, to all appearance, had no means either of escape or self-defense, and in this situation expected nothing but instant ruin.

But God had given them a most astonishing deliverance.

He prevented the nearer approach of Pharaoh by interposing a thick cloud between the Israelites and the Egyptians. He made a path across the sea, the waters standing as a wall on either side; he led his people through it as on dry land. Giving up Pharaoh to judicial blindness and obduracy, he allowed him, at the head of his army, to follow the hosts of Israel; but, when the Israelites were passed over, God let loose the waves upon their pursuers; thus in an instant were the Egyptian armies overwhelmed, and Israel saw their enemies dead upon the seashore! How wonderful was this interposition of God, and how great the obligation conferred by it!

Nor were they at the time insensible of the kindness manifested to them:

II. The effects produced by it.

They had showed themselves to be an ungrateful and unbelieving people. But now, for a season, they were greatly changed:

1. They believed God’s Word.

They had had reason enough before to believe the promises made to them; Moses had confirmed his Word by many stupendous miracles; but they no sooner came into difficulty than they renewed their murmurs. Now, however, they were forced to confess the power and faithfulness of God, nor did they suppose that they should ever yield to unbelief again.

2. They sang God’s praise.

The salvation afforded to them was inexpressibly great, and the hand of God in it was too visible to be overlooked; however therefore they might pity the individuals who perished, they could not but rejoice in their own safety, nor could they refrain from praising him who had wrought their deliverance; the most obdurate could not but feel; the most insensible could not but admire. Happy would it have been for them if they had always continued in this mind; but though, through frailty, they soon relinquished this heavenly temper—the effect, while it lasted, was good and suitable.

Improvement.

1. Let us endeavor to get our minds duly impressed with the temporal deliverances given to us as a nation.

We must be blind indeed if we see not the hand of God in the repeated victories which we have lately gained; though they have not been either so miraculous or so complete as that recorded in the text, they demand our most grateful acknowledgments. Had they been as numerous and decisive in favor of our enemies as they have been on our part, we would before this time have seen this land the theater of war. Let us then praise and adore our God for his interposition on our behalf; nor let us soon forget the wonders he has wrought for us; let us rather turn to him in a humble dependence on his mercy. Let us plead the promises he has made to all penitent and believing people; and let us, in faith and penitence, expect the accomplishment of his Word.

2. Let us take occasion also to bless him for the spiritual deliverance wrought for us as individuals.

Our danger from the broken law was far greater than from human foes; there was no possible method of escape, if God had not interposed for us; but he has opened a way for us through the death of his own Son, and utterly vanquished all the enemies of our salvation!

Let every heart and every tongue unite in his praise; nor let the remembrance of his mercy be ever effaced from our minds; but let his Word, whereby he encourages sinners, be our hope; then shall every fresh victory be a pledge of future triumphs, and the final destruction of our enemies be the subject of eternal praise!

Charles Simeon

Psalm 106:4-5

“Remember me, O LORD, when you show favor to your people, come to my aid when you save them, that I may enjoy the prosperity of your chosen ones, that I may share in the joy of your nation and join your inheritance in giving praise!”

The Psalms, though in many parts historical, doctrinal, and preceptive, may yet be considered as differing materially from the rest of the inspired volume, inasmuch as, while other books of Scripture inculcate religion—the Psalms exemplify the operations of genuine religion on the heart.

The words before us express the fervent desires of David’s heart; and give occasion for observing that:

I. The lot of God’s people is truly desirable.

God “bears a peculiar favor” towards them.

He esteems them as “his chosen,” “his people,” “his inheritance, 1 Peter 2:9;” and shows the same tender regard towards them as he did towards Israel of old: guiding, protecting, and even bearing them as on eagles’ wings! Deuteronomy 32:9-13. Isaiah 63:9. Hence that blessing given them by Moses, a blessing applicable to them in every age and place, Deuteronomy 33:29.

He grants them to enjoy the truest “good”.

The enemies of God often possess the greatest share of this world’s goods, Psalm 17:14; Psalm 73:7; but his own people have that which is really good, Isaiah 55:2, and which shall endure when all sublunary things are come to an end, Proverbs 8:18. He “visits them with salvation,” which comprehends every solid good, whether for soul or body, whether for time or eternity!

He fills them with “gladness” and holy “glorying”.

They are not indeed always joyful, because they have much, both within and without, which may well occasionally produce sorrow, 1 Peter 1:6; but they have seasons of joy, and sometimes are enabled to rejoice with joy unspeakable, 1 Peter 1:8. Even in the midst of tribulations they can often glory, Romans 5:3, and show to all around them, that they have supports and consolations which the world can neither give nor take away, Psalm 94:19.

But what gladness and glorying will they have, when all grounds of sorrow shall be finally removed! Isaiah 35:10; Isaiah 60:19-20.

Surely such a state is the most excellent on earth; and therefore,

II. To desire a participation in God’s chosen people, is a laudable ambition.

The fervent petitions in the text were doubtless acceptable to God.

Every man naturally desires his own happiness; nor is this species of self-love ever wrong, except when it leads us to seek the end by improper means. When “salvation” is the object of our wishes, we cannot covet it too earnestly; God himself has taught us to pray for it, and to urge our petitions with an importunity that will take no denial, Luke 18:1. Psalm 81:10. Isaiah 45:11. And the answers which he gave to David, Psalm 34:6; Psalm 138:3. and others in the days of old, sufficiently evince that he is a prayer-hearing God, Psalm 65:2, and that “he delights in the prayer of the upright, Proverbs 15:8.”

Nor can we please God more than by pleading with him after David’s example.

There is nothing so great, but we may freely ask it at the hands of God. Nor is there anything so peculiar to the saints, but we may ask it as sinners, and be certain of obtaining it, provided we ask in humility and faith. Salvation especially, with all its attendant joys and blessings, he is ready to give unto all that call upon him. Let us then beg of him to impart it to us. And let us particularly bear in mind, that we must first be “visited with his salvation,” before we can “see the good of his chosen people, and glory with his inheritance.”

It is through the knowledge of Him, as our Savior and Redeemer, that we are to be made partakers of all other blessings. In vain do we hope to have fellowship with his people in their felicity, unless we first have fellowship with him in his salvation, 1 John 1:3.

ADDRESS.

1. To those who are grasping after this world.

All people are apt to think that this world can make them truly happy; but David and Solomon, who enjoyed all that the world could give them, found all to be vanity and vexation of spirit. Do not let us then follow the beaten track, but rather aspire after a good that never cloys, an inheritance that never fades! 1 Peter 1:4.

2. To those who are sincerely, though faintly, pursuing the path assigned them.

We need not fear a disappointment on account of any unworthiness in ourselves. Let us beg of God to “remember us”—and he will remember us. Let us seek “his favor” in Christ Jesus, and he will be ever ready to grant it. Only let us prosecute this end steadily, and without wavering; so shall we attain the object of our desires, and glory with God’s inheritance” forever and ever!

Charles Simeon

Psalm 104:33-34

“I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being. My meditation on him shall be sweet; I will be glad in the Lord!”

It is well that we have in the Holy Scriptures a record of the experience of former saints; for, on the one hand, we would be inclined to rest in low attainments, if we did not know to what heights others had attained; and, on the other hand, we would be condemned for aiming at such exalted frames as were possessed by them, if we had not the sanction of their high authority.

However, whether the world is pleased or displeased, this, God helping me, shall be my resolution; and I recommend it to every one of you as your own, “I will sing unto the Lord as long as I live; I will sing praise to my God while I have my being!”

From the words before us, we may learn,

I. What was the frame of David’s mind.

1. It was a most befitting frame of mind.

Such was the frame of man when he came out of his Creator’s hands; and such to this hour would it have continued, if he had not sinned. “Praise is lovely for the upright, Psalm 147:1;” and “it well befits the just to be thankful.” Such a state, as far as their nature will admit of it, befits every creature that God has formed. All the hosts of Heaven, and all the inhabitants of the earth, every creature in the universe, rational and irrational, animate and inanimate, are distinctly called upon by the Psalmist, to present unto God, according to their capacity, their tribute of praise, Psalm 148:1-13. And, if such a state befits them as creatures who are merely formed by God’s hand, and supported by his care—then what should be our state, as redeemed by the blood of his only-begotten Son? Well may it be said, “Let them give thanks, whom the Lord has redeemed!”

2. It was a most delightful frame of mind.

We cannot conceive of David but as exquisitely happy when he penned these memorable words. Indeed he tells us elsewhere, how rich a source of happiness he found it to his soul, “My soul shall be satisfied as with marrow and fatness; and my mouth shall praise you with joyful lips, Psalm 63:5.” It is, in truth, the felicity of Heaven itself, where “they rest not day nor night, singing salvation to God and the Lamb forever and ever!”

3. It was a frame of mind which it is our bounden duty also to attain.

The commands of God to this effect are clear and positive, “Rejoice in the Lord always; and again I say, Rejoice! Philippians 4:4.” “Rejoice evermore! 1 Thessalonians 5:16.” Provision was made for the exercise of this grace under the Jewish dispensation; feasts were appointed expressly for it; and every member of each family was to rejoice before the Lord, the old and the young, the master and the servant, and even the stranger that happened to be sojourning among them, Deuteronomy 16:13-15.

In the same way, ought not we who live under the more liberal dispensation of the Gospel, to rejoice? Methinks there should be no end of our joy; the resolution of David in the text should be ours; and we should be carrying it into effect all the day long! Nor should untoward circumstances of any kind rob us of our joy; but we should say with the Church of old, “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty—yet I will rejoice in the LORD! I will be joyful in the God of my salvation! Habakkuk 3:17-18.”

Nor need we despair of resembling David; since he points out, in our text,

II. The way in which this joyful frame of mind may be attained.

As David attained it, so should we,

1. By meditation.

His “meditations on God were sweet,” though in the Psalm before us, they related only to the creation and providence of God. But the minuteness with which he describes all these things clearly shows what delight he found in surveying every particular which might illustrate his subject.

What delight, then, should we feel in contemplating all the wonders of redemption! Of these there is no end. In meditating on these, we would soon be constrained to say, “How precious are your thoughts to me, O God! How great is the sum of them! If I should count them, they are more in number than the sand; when I awake, I am still with you! Psalm 139:17-18.” Let us, then, address ourselves to this holy employment. Let us say, with David, “I will remember the works of the Lord; surely I will remember your wonders of old. I will meditate also on all your work, and talk of your doings, Psalm 77:11-12.”

2. By resolving to rest in nothing short of praising God.

We do well to say, ‘I will fear the Lord;’ and well to say, ‘I will serve him.’ But these are far below our duty. We should aspire after higher attainments than these; we should say, with David, “I will rejoice in the Lord!” ‘I will never be satisfied, until I have such views of his excellency, and such a sense of his love, that I can rejoice in him, yes, until I can rejoice in him all the day!’

Most believers never attain this, because they do not aim at it. They are contented with lower acquirements; and hence they know but little of delight in God.

O beloved brethren! I would have “your hearts to be lifted up in the ways of the Lord.” Why should any of you be strangers to this holy frame of mind? Why should you not “sing in the ways of the Lord,” as others have done before you? I know, indeed, that you cannot of yourselves create these heavenly joys; but I know what God has said, “Those who seek the Lord shall praise him!” And if you set yourselves in earnest to enjoy him, you shall receive from him “the Spirit of adoption,” whereby you shall be able to call him Father; and have “the witness of the Spirit,” whereby you shall know that you are his children. Thus walking in the light of his countenance here, you shall have a pledge and a foretaste of your heavenly bliss!

APPLICATION.

I beseech you, brethren, do not live so far below your privileges as Christians in general are accustomed to live. How much happier might you be, if you lived near to God in the contemplation of his excellencies, and in the delightful exercise of prayer and praise! This should be the very bent of your mind from day to day, and it should continue to be so to the last hour of your life!

True, indeed, this cannot be expected, unless you embrace him and cleave unto him as your God. First learn to say to him, “O God, you are my God!” and then you will find no difficulty in adding, “Early I will seek you! Psalm 63:1.” Then will praise be, as it were, the natural language of your heart, and the continual employment of your lives! Psalm 145:1-2; Psalm 146:1-2.

Then in death, also, will your soul be joyful in your God; and “an abundant entrance will be ministered unto you into the realms of bliss,” where, to all eternity, you shall know no other feeling than that of joy, no other language than that of praise!

Charles Simeon

Psalm 103:15-18

“As for man, his days are like grass, he flourishes like a flower of the field; the wind blows over it and it is gone, and its place remembers it no more. But from everlasting to everlasting the LORD’s mercy is with those who fear him, and his righteousness with their children’s children—with those who keep his covenant and remember to obey his precepts.”

The consideration of the shortness and uncertainty of human life is at all times seasonable. If indeed we had no hope beyond the grave, such a subject would be most gloomy and appalling; but when connected, as in the passage before us, with the unbounded mercy of our God, it is full of consolation to all who are looking forward to being with Christ in the eternal world. But we must have a good hope that we shall be partakers of God’s mercy, or else not even the glorious description which is here given of it will divest death of its sting, or reconcile us to the thought of approaching dissolution. Let us then from these words consider,

I. The character of God’s people.

In general terms they are represented as “fearing God.” This of itself would be sufficient to distinguish them from all other people, more especially as it marks “the spirit of their minds.” A humble sense of his presence, a dread of doing anything contrary to his will, and a filial desire to please him, universally distinguish his children. But still they are more clearly discerned by the characters assigned to them in our text:

1. They “keep God’s covenant.”

This is the covenant which was made with Abraham, Galatians 3:16-17; and of which Christ is the surety; he has undertaken to accomplish everything for his believing people; to expiate their sins by his blood, and to renew their souls by his grace, “It is ordered in all things and sure! 2 Samuel 23:5.”

This the believer sees to be exactly suited to his necessities, in that it provides everything for him, and only requires that he receive thankfully what is thus offered to him freely. This therefore he embraces, “He lays hold on it” as all his hope; and he relies upon it with his whole heart!

2. They “keep his commandments”.

They are not negligent of good works, though they do not rely upon them for their justification before God. “They love God’s law,” which is written in their hearts; and they treasure up in their minds his precepts, no less than his promises. To obey the will of God, to do it universally without exception, and constantly without intermission, is the one desire of their hearts. They would gladly, if it were possible, “stand perfect and complete in all the will of God,” being “holy, as God is holy,” and “perfect, even as their Father in Heaven is perfect.”

Such are the objects of God’s love; but how shall we express,

II. The extent of his mercy towards his people.

The mercy of God is the great subject of this Psalm. In the foregoing verses it is set forth in a way of comparison; (equaling the boundless extent of Heaven!) but in the words before us it is declared in a way of contrast with the transitoriness of man’s existence upon earth.

Every man’s existence here on earth, is only as the flower of the field.

It was “but yesterday” that we grew up, and tomorrow “our place will no more be found.” If allowed to continue for a while, we are only ripening for the sickle of the harvester; but a burning sun, or blasting wind, may cut short our existence in an hour! James 1:10-11. And when once the flower of the grass is withered, all remembrance of it is gone. In the same way, it is with us; we look mirthful and flourish for a little moment; and then pass away, and give place to other generations.

But “the mercy of God towards his people is from everlasting to everlasting”.

As to its origin, God’s saving mercy existed from all eternity. Mercy is not excited in the bosom of our God by anything that he sees in man; neither the misery of our fallen state, nor any goodness which we may be supposed to manifest, move him to exercise a disposition that was not antecedently conceived in his own mind. Both his determination to exercise saving mercy, and the objects towards whom it should be exercised, were from all eternity fixed in his own bosom! Ephesians 3:11. 2 Timothy 1:9. His people are chosen by him, not because they are holy, or will be holy—but that they “may be holy, and without blame before him in love! Ephesians 1:4-6.” “He loved them with an everlasting love, and therefore with loving-kindness has he drawn them! Jeremiah 31:3.”

As to its duration, God’s saving mercy is also everlasting. “If he has begun a good work in them, we may be confident that he will carry it on! Philippians 1:6. As, on the one hand, he will not depart from them; so, on the other hand, “he will put his fear in their hearts, that they may not depart from him! Jeremiah 32:40.” If at any time they transgress against him, he will chastise them with the rod, until he has brought them back to himself; but “he will not utterly take his loving-kindness from them, Psalm 89:30-36;” for “God’s gifts and his call are irrevocable! Romans 11:29.” In every age will he prove faithful to his promises, even to all eternity!

This doctrine is thought by many to encourage a presumptuous confidence, and a consequent neglect of holiness in life. But, if we only bear in mind the statement before given of the character of God’s people, and our unequivocal declaration, that no person who does not answer to that character, can have any scriptural hope of mercy, we shall see, that there is no occasion for jealousy on that head. The holiness of man is secured by the irreversible decree of Heaven, that the end shall be combined with the means; and that every one whom God has ordained unto life, shall be “made fit for the inheritance of the saints in light.”

We need not be afraid to give unto God all the glory of our salvation, and to ascribe all to the operation of his sovereign grace, since, whatever may be said of God’s decrees, it is an infallible truth, that “without holiness no man shall see the Lord.”

Let us learn from hence,

1. In what light we should view our present state of existence.

We should learn from nature, and from everything we see around us. Let all, and the young especially, look at the flower of the grass, and learn from that, how transient their life is! Isaiah 40:6-8. And let none, like the rich fool in the Gospel, promise themselves years—when, for anything they know, this very night their souls may be required of them!

2. In what way we should improve our present state.

What have we to do, but to attain the character of God’s people, and to secure the mercy which he will exercise towards them? In comparison with this, all earthly pursuits are vanity; since, as transient as our life is, we may yet find the objects of our fondest regard still more transient!

Charles Simeon

Psalm 103:8-14

“The LORD is compassionate and gracious, slow to anger, abounding in love. He will not always accuse, nor will he harbor his anger forever; he does not treat us as our sins deserve or repay us according to our iniquities. For as high as the heavens are above the earth, so great is his love for those who fear him; as far as the east is from the west, so far has he removed our transgressions from us. As a father has compassion on his children, so the LORD has compassion on those who fear him; for he knows how we are formed, he remembers that we are dust.”

We cannot form a juster conception of God than from the history of the Israelites. In the mixture of mercy and judgment which is there recorded, we see every one of his perfections displayed in most lively characters, verse 7. His dealings with us indeed are less discernible; but, the more they are scrutinized, the more will they appear to be regulated according to the counsels of unerring wisdom and unbounded goodness. The words before us will naturally lead us to a contemplation of this subject; and we shall have abundant evidence of their truth, while we consider his goodness,

I. God’s goodness generally, as it is in himself.

The “mercy and grace” of our God are chiefly discovered by,

1. His patience in bearing with us.

Had God been such a one as ourselves, he would long since have broke forth in anger against the whole world, and consumed them in his heavy displeasure. But, notwithstanding the multitude of their provocations, he has been patient towards them, 2 Peter 3:9, and has waited to be gracious unto them, Isaiah 30:18. He has borne with many vessels of wrath, that have been daily fitting themselves for destruction, Romans 9:22; and has kept mercy for thousands, Exodus 34:6-7, who have been continually occupied in casting it away. The description which Nehemiah gives of the divine patience as manifested in his day, Nehemiah 9:16-21, is no less realized towards the whole world at this very hour!

2. His mercy in pardoning us.

God, in infinite compassion, laid our iniquities upon his only dear Son, Isaiah 53:6, and exacted of him our debt, Isaiah 53:7, in order that he might exercise mercy towards us consistently with the demands of truth and justice, Romans 3:25-26. And, having provided such a remedy, he delights in extending its benefits even to the vilest of the human race, Micah 7:18. Thousands that are now glorified in Heaven, and thousands too that are yet compassed with infirmities on earth, can attest that with him is plenteous, redemption, Psalm 130:7-8, and that he is rich in mercy unto all that call upon him, Romans 10:12-13.

Not to dwell on general views of his goodness, let us consider,

II. God’s goodness particularly, as it manifests itself towards us, his redeemed people.

It is here more minutely delineated:

1. In reference to his patience.

God will “chide” his people for their sins; nor would he act worthy of himself, if he did not manifest his displeasure against the violations of his holy law, Hebrews 12:6-7. But we must all confess that he punishes neither too soon, nor too long, nor according to our deserts.

Not too soon; for then he would be “always chiding,” seeing that we give continual occasion for his displeasure to arise. But he is not extreme to mark what is done amiss, Psalm 130:3, well knowing that if he should contend with us for every fault, we could not answer him for one of a thousand! Job 9:3.

Nor will he chide us long; if he hides his face, it is but for a little moment, Isaiah 54:7-8, and if he wound us, it is, for the most part, but a very short time before he binds us up again and heals us, Hosea 6:1-2. He will not be always angry, lest our spirits should faint, and fail by reason of his displeasure, Isaiah 57:16.

Nor does he at any time deal with us according to our iniquities. Where must every one of us have been if he had entered into judgment with us according to the strict tenor of his law, Compare Galatians 3:10 with Psalm 143:2. Whatever trials we may have been called to endure, they have been infinitely less than our iniquities have deserved! Job 11:6.

2. In reference to his mercy.

This has been boundless in its extent. Who can measure the vast expanse of Heaven? Jeremiah 31:37. Yet such is the mercy of our God, having heights that cannot be explored, and depths that cannot be fathomed! Ephesians 3:18-19. It reaches, not only to all his people, but to the utmost extent of their necessities or desires. It is also tender in its exercise. Can anything on earth afford us a stronger image of tenderness, than a parent striving to soothe the anguish of his agonizing infant? Yet such is the anxiety which God himself feels to heal our wounded spirits, and comfort us under all our conflicts, Hosea 11:8. Jeremiah 31:20.

It is, moreover, lasting in its effects. Let a straight line be drawn from east to west; and the further it is drawn, the further shall the ends be removed from each other. Thus it is with respect to our sins which he has pardoned; they are put away from us to the remotest distance, never to meet upon our souls again, never to be remembered against us to all eternity! verse 17. Micah 7:19.

INFERENCES.

1. How base is it to sin against such a God!

Sin, of whatever kind, is really directed against him, Psalm 51:4. And shall it appear a light matter to us to offend such a God? See this argument urged by Ezra, Ezra 9:13-14, Hebrews 8:12; and let every temptation be repelled with this indignant expression: How shall I do this great wickedness, and sin against God! Genesis 39:9.

2. How ought we to fear and love our God!

It is twice observed in the text, that God’s mercy is displayed “to those who fear him;” and it is manifested on purpose that he may be feared, Psalm 130:4. Let us therefore not despise the riches of his goodness, Romans 2:4, but improve them for the confirming of our fear, Hosea 3:5, and the quickening of our love, Psalm 116:12; Psalm 145:8-9; Psalm 145:21.

Charles Simeon

Psalm 103:1-5

“Praise the LORD, O my soul; all my inmost being, praise his holy name. Praise the LORD, O my soul, and forget not all his benefits—who forgives all your sins and heals all your diseases, who redeems your life from the pit and crowns you with love and compassion, who satisfies your desires with good things so that your youth is renewed like the eagle’s!”

It is a favorite opinion of some, that we are bound to love God for his own perfections, without having any respect to the benefits which we receive from him. But this appears to us to be an unscriptural refinement.

That God deserves all possible love from his creatures on account of his own perfections, can admit of no doubt; and we can easily conceive, that people may be so occupied with an admiration of his perfections, as not to have in their minds any distinct reference to the benefits they have received from him.

But that any creature can place himself in the situation of a being who has no obligations to God for past mercies, and no expectation of future blessings from him, we very much doubt; nor are we aware that God any where requires us so to divest ourselves of all the feelings of humanity, for the sake of engaging more entirely in the contemplation of his perfections.

Nor indeed can we consent to the idea, that gratitude is so low a virtue, Deuteronomy 28:47. On the contrary, gratitude seems to be the principle that animates all the hosts of the redeemed in Heaven; who are incessantly occupied in singing praises to Him who loved them, and washed them from their sins in his own blood! By gratitude, all the most eminent saints on earth have been distinguished.

In proof of this, we need go no further than to the Psalm before us, wherein the man after God’s own heart adores and magnifies his Benefactor, for some particular mercies recently given unto him. To instill this principle into your minds, and to lead you to a measure of that devotion with which the sweet singer of Israel was inspired, we shall,

I. State the grounds we have to praise God.

To enumerate all the benefits we have received from God, would be impossible. We must content ourselves with adverting to them in the peculiar view in which they are set before us in the text. We would call you then to consider,

1. The freeness and undeservedness of God’s blessings.

It is this which gives a zest to every blessing we enjoy; in this view, the very food we eat, and the air we breathe, demand our most grateful acknowledgments. The Psalmist begins with speaking of himself as a guilty and corrupt creature, who unless pardoned and renewed by the grace of God, must have been an everlasting monument of his righteous displeasure!

The same thought also should be uppermost in our minds. We should contrast our state with that of the fallen angels, who never had a Savior given unto them; and with that of the unbelieving world, who, in consequence of rejecting the Savior, have perished in their sins! What claim had we, any more than the fallen angels? And if we had been dealt with according to our deserts, where would have been the difference between us, and those who are gone beyond the reach, of mercy Let us but contemplate this, and the smallest mercy we enjoy will appear exceedingly great. Yes, anything short of Hell will be esteemed a mercy! See how this consideration enhanced the favors which God given to David, Psalm 8:1; and Paul, Ephesians 3:8.

2. The richness and variety of God’s blessings.

The Psalm primarily relates to David’s recovery from some heavy disorder; and the terms wherein he expresses his gratitude are precisely such as are used by other people on similar occasions, Isaiah 38:17. On this account, in our review of God’s mercies, it will be proper first to notice the blessings of his providence. How often have we been visited with some bodily disorder, which, for anything we know, has been sent as a preventive or punishment of sin! (We certainly have reason to think, that at this time, as well as in former ages, God punishes the sins of his people in this world, that they may not be condemned in the world to come! Compare 1 Corinthians 11:30; 1 Corinthians 11:32 with James 5:15.) And how often have we been raised from a state of weakness and danger, to renewed life and vigor!

At all events, we have been beset with dangers, and yet not permitted to fall a sacrifice to them; and been encompassed with needs, which have been liberally supplied. Can we view all these mercies with indifference? Do they not demand from us a tribute of praise?

But the expressions in the text lead us to contemplate also the blessings of God’s grace. And can we adopt the words in this view? O how great and wonderful are they, if we appreciate them aright! To have one sin forgiven is a mercy of inconceivable magnitude; but to be forgiven all—all that we have ever committed, this is a mercy which neither the tongues of men nor of angels can ever adequately declare.

Think too of the corruptions which with most inveterate malignity infect our souls; to have these healed! to have them all healed! We no longer wonder at the ardor of the Psalmist’s devotion; we wonder only at our own stupidity.

Contemplate moreover the efforts which Satan, that roaring lion, is ever making to destroy us; consider his wiles, his deceits, his fiery darts; what a stupendous mercy is it that we have not been given up as a prey unto his teeth!

Look around at the mercies of all kinds with which we are encircled; and mark the provision of ordinances, and promises, yes, of the body and blood of God’s only dear Son, with which our souls are nourished and renewed; so that our drooping spirits, like the eagle when renewed in its plumage, are enabled to soar to the highest heavens with confidence and joy. Can we find in these things no grounds of praise? Must not our hearts be harder than adamant itself, if they do not melt at the contemplation of such mercies as these?

3. The constancy and continuance of God’s blessings.

See how triumphantly the Psalmist dwells on this. He forgives, heals, redeems, crowns, satisfies; and let us compare our experience with his.

Has not God made us also the objects of his providential care, by day and by night, from the earliest period of our existence to this present moment?

Has he not also renewed to us every day and hour the blessings of his grace, “watering us as his garden,” and “encompassing us with his favor as with a shield?” Surely we may say that “goodness and mercy have followed us all our days;” there has not been one single moment when our Divine keeper has ever slumbered or slept; he has kept us, “even as the apple of his eye;” “lest any should hurt us, he has kept us day and night.”

Say now, what are the feelings which such mercies should generate in our souls; and what are the returns which we ought to make to our heavenly Benefactor?

Not doubting but that all of you must acknowledge your obligation to praise God, we will, as God shall enable us,

II. Stir you up to the performance of praising God for all of his blessings.

It is the office of your minister to stir up your pure minds “by way of remembrance,” yes, “to put you in remembrance of these things, though you know them, and be established in the present truth.”

1. We call upon you to praise God individually.

This is not the duty of ministers only, but of all, whatever their age, situation, or condition in life; every one is unspeakably indebted to God; and therefore every one should say for himself, “Bless the Lord, O my soul!”

If any object, that they have never yet been made partakers of the blessings of Divine grace, we answer, That you have not on this account the less reason to bless God; for the very “long-suffering of God should be accounted by you as salvation;” and if you compare your state (as yet on mercy’s ground) with that of those who have been cut off in their sins, you will see that all the thanks which you can possibly render unto God, are infinitely less than what he deserves at your hands.

Moreover, if you have received no signal deliverances from sickness or danger, you have the more reason to adore your God, who has preserved you so long in the uninterrupted enjoyment of health and peace.

2. We call upon you to praise God fervently.

Praise is not a service of the lip and knee, but of the warmest affections of the soul. The “soul, and all that is within you,” should be exercised in this blessed work. As you are to “love God with all your heart, and mind, and soul, and strength,” so also you are to bless him with all your faculties and abilities. You must not however mistake vociferation, and talkativeness, and bodily fervor, for devotion; your expressions of gratitude, even when most elevated and joyous, must resemble those which are used among the heavenly hosts; who “veil their faces and their feet,” or “cast their crowns at the feet” of their adorable Redeemer. Not to bless him in this manner, is constructively and really to “forget the benefits” you have received from him; yes, an utter forgetfulness of them were less criminal than such an ungrateful remembrance.

3. We call upon you to praise God incessantly.

“Praise, praise, praise the Lord!” says the Psalmist to his soul; showing thereby that he would have that to be the continual exercise of his mind. Thus should we also labor to have our minds in a constant readiness for this glorious work.

We need not indeed be always engaged in the act of praise; for we have many other acts in which a great part of our time must be occupied; but the frame of our minds should always be disposed for this duty, so as to be ready for it whenever occasion may call for the performance of it. That we shall feel backwardness to it at times, must be expected; the Psalmist intimates as much, by so repeatedly urging his reluctant soul to this duty. But let us follow his example, and urge our souls, however reluctant, to this blessed work. Let us say with him, “Praise the Lord, O my soul; praise him, praise his holy name!” Or like Deborah, “Awake, awake! Deborah; awake, awake! utter a song!”

Thus to praise God is our privilege on earth;
thus to praise him is a foretaste of Heaven.

Charles Simeon

Psalm 102:25-28

“In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. But you remain the same, and your years will never end. The children of your servants will live in your presence; their descendants will be established before you.”

Among all the Psalms, there is none more full of mourning and lamentation than this; but whether the Psalmist speaks in his own person, or in the person of the Church which was in the most desolate condition, is not certain. But though written at the return of the Jews from the Babylonish Captivity, and referring primarily to the restoration of the Jewish Church and polity—it evidently has respect to the Messiah and the establishment of his Church on the face of the whole earth; since it is said, that “the heathen shall fear the name of the Lord, and all the kings of the earth his glory, verse 15.”

Indeed the words of our text are expressly applied to Christ in the Epistle to the Hebrews, and are adduced to show the infinite superiority of Christ above all the hosts of Heaven, Hebrews 1:10-12. With this infallible guide to direct us, we proceed to point out,

I. The perfections of Christ.

The description here given of our Lord Jesus Christ proves beyond all doubt his proper Deity.

1. Observe Christ’s eternity.

He it was who made the universe; the highest angels derived their existence from his all-creating hand! Colossians 1:16. “All things were created, not only by him, but for him, Colossians 1:17;” which could not be, if he himself were a creature. Suppose him ever so high above all other creatures, if he himself was a creature, he could not have created all things, seeing he himself must have been created by another. But he is the eternal God, “he was with God, and was God; and without him was not any thing made that was made, John 1:1-3.” Yes, that adorable Savior, who at the appointed season assumed our flesh at Bethlehem, was the eternal God, “his goings forth were of old, from everlasting, Micah 5:2. The same truth is generally supposed to be declared in Proverbs 8:22-31.”

1. Observe Christ’s immutability.

The material creation is formed only as a theater for the display of the Creator’s glory; and, when it shall have answered its destined end, it will be destroyed by fire! 2 Peter 3:10; 2 Peter 3:12; the Creator will dissolve it with as much ease as a man “folds up a garment” for which he has no further use. But the Lord Jesus Christ will exist forever. As he is the eternal, so is he the immutable Jehovah, “He is the same yesterday, today, and forever! Hebrews 13:8.”

Not to dwell on a point which requires neither confirmation nor discussion; we proceed to mark more distinctly,

II. The aspect of Christ’s perfections on the welfare of the Church.

In the verse before the text, the Psalmist may be speaking personally of himself, just as Hezekiah did when apprehensive of speedy dissolution, Isaiah 38:10-14; but in the close of the Psalm he indisputably speaks of the Church, and, represents as depending upon Christ,

1. The stability of the Church at large.

The seed here mentioned are the Church of God, the company of the faithful in every age, Psalm 69:36. It might be supposed that these, surrounded as they are by enemies on every side, must be utterly destroyed; and, in fact, the Church has at times been reduced so low, as scarcely to have, except in name, any existence upon earth. But our Lord has founded it upon a rock; and the gates of Hell shall not prevail against it. Other things, however stable in appearance, shall vanish away; but this shall stand forever and ever! Isaiah 51:6. The different individuals are successively removed by death; but children shall be born to God through the instrumentality of his Gospel, and the Church “continue” to the end of time.

2. The final salvation of every true believer.

It is a miracle, considering what difficulties the believer has to encounter, and how unable he is of himself to do even the least thing that is good—that anyone should finally attain the promised inheritance. But Jesus lives, and therefore all who sincerely trust in him shall live also. In his Word he is as immutable as in his essence; and “of that word not one jot or tittle shall ever fail.” “Never will he leave them; never, never will he forsake them!” “He is able to keep them from falling;” and, “Of those whom the Father has given him, he will lose none.”

Improvement.

Is there among you any tempted soul?

Methinks some may be in the state of the Psalmist, “eating ashes like bread, and mingling their drink with tears.” But let not anyone be so bowed down with afflictions, as to say, “There is no hope.” While your Redeemer lives, you have a sure refuge; and, whatever trials you may have to sustain, “his grace shall be sufficient for you”.

To those who are maintaining their steadfastness in the Gospel.

We would say, Remember to whom you are indebted for your stability, “He who has wrought you to this self-same thing; is God.” O think, what had been your state times without number, if your Almighty Savior had not interposed to rescue you from the jaws of that roaring lion that seeks to devour you. Let all your confidence be in him alone.

Charles Simeon

Psalm 102:13-15

“You will arise and have compassion on Zion, for it is time to show favor to her; the appointed time has come. For her stones are dear to your servants; her very dust moves them to pity. The nations will fear the name of the LORD, all the kings of the earth will revere your glory!”

Amidst all the personal afflictions with which a child of God can be encompassed, he will be filled with consolation, if he hears glad tidings concerning Zion. The interests of God and the welfare of mankind are nearer to his heart than any of the concerns of time and sense. Hence Paul, when complaining that he “suffered trouble, as an evil-doer, even unto bonds,” consoled himself with this, that “the Word of God was not bound, 2 Timothy 2:9;” yes, his very bonds themselves were an occasion of joy to his soul, when he saw that they were overruled for the establishment of believers, and the augmentation of the Church of God, Philippians 1:12-18.

Thus, in the Psalm before us, the writer, whether speaking in his own person, or impersonating the Church of God, was in a most disconsolate condition, verse 3-11; but the thought of God’s speedy interposition for his Church and people comforted him. He saw Jerusalem lying in ruins; but he felt assured that the time was near at hand, when it should be rebuilt, and God’s glory be manifested in it as in the days of old. To the Gospel Church also, he had a further reference in his own mind; for though the restoration of the Jews from Babylon attracted some attention from the neighboring states, it was far from being attended with those effects which are here foretold as following from their yet future restoration to their own land, and their final union with the Church of Christ. That the writer looks forward to that period, will appear by comparing verse 25-27 with Hebrews 1:10-12.

In considering this event, we shall notice,

I. The time fixed for it.

God most assuredly has mercy in store for Zion.

The Jews shall not always continue in their present degraded state; they shall be gathered from every quarter of the globe, and be brought back again to their own land. We must almost cease to assign any determinate meaning to words, if we explain in a figurative sense only the numberless declarations of God on this subject, Ezekiel 28:25-26; Ezekiel 37:1-28. As to their restoration to the Divine favor, it is impossible for anyone who believes the Scriptures to doubt of it. Though God is angry with them, he has not cast them off forever. There is yet among them “a remnant according to the election of grace,” who shall be again engrafted on their own olive-tree, and enjoy all the riches of Gospel salvation, Romans 11:5; Romans 11:25-26.

For the conferring of “these favors,” there is a time fixed in the Divine counsels.

“Known unto God are all things from the foundation of the world;” and everything that is “done, is done according to his determinate counsel and foreknowledge, Acts 2:23; Acts 4:28.”

The deliverance of the Jews from Egypt was foretold to Abraham four hundred and thirty years before it took place; and it was accomplished on the self-same day that had been then fixed, Exodus 12:41.

In like manner, their deliverance from Babylon was fixed; nor were they detained one hour there beyond the seventy years that had been assigned for their captivity, Jeremiah 25:12; Jeremiah 29:10. Thus is the period fixed for their present dispersion. Daniel 7:25; Daniel 12:7; Daniel 12:11-12 with Revelation 11:3; Revelation 11:15; Revelation 12:6; Revelation 12:14; Revelation 13:5.

Respecting the exact time from whence these several periods must be dated, commentators are not agreed; nor is it our intention to enter into that part of the question; we only mention these things to show that “God has reserved the times and the seasons in his own power,” and that the time for the future restoration of the Jews is as determinately fixed in the Divine counsels, as any other event that ever occurred.

We think too that we may already see,

II. The signs of its approach.

When our blessed Lord came to establish his kingdom upon earth, there were many signs whereby a candid observer might ascertain that he was really come, Matthew 16:3. An expectation of him had prevailed both among Jews and Gentiles, Luke 2:25; Luke 2:38. His forerunner, John the Baptist, had come to prepare his way Matthew 17:9-13; and his own miracles had evinced that he was indeed the person whom he professed to be, John 5:36.

Thus the Psalmist intimates that there are signs whereby the future manifestations of his love and mercy to his people Israel shall be discerned, previous to their full accomplishment, “The time to favor her, yes, the set time, has come; for your servants take pleasure in her stones, and favor the dust thereof.” We say then that the approach of that blessed period is now evidently marked by:

1. The concern that is now felt for the Jewish people.

How many centuries have passed without any efforts made for their conversion to the gospel of Christ! They have been regarded by the Christian world as utterly unworthy of notice; or rather, have been treated by them with all manner of indignity, oppression, and cruelty. But now Christians begin to feel how basely they have acted towards them; and are combining their efforts to rend the veil from their hearts; and by all possible means to lead them to the knowledge of that Messiah, whom their fathers crucified The attention paid to the study of prophecy in this day is remarkable.

2. The expectation which the Jews have of their approaching deliverance.

The Jews even of our own country, and still more upon the Continent, have a persuasion that their Messiah is speedily to appear, and to vindicate them from the oppression which they have so long experienced. And though the Jews do not at present know what kinds of blessings they are destined to enjoy, (for they look no further than to a temporal deliverance,) yet the circumstance of their “looking for redemption” as fast approaching, may justly be regarded as a sign of its actual approach.

3. The work that has already been effected among them.

Many have been converted to the gospel of Christ; and though, as in the first ages of Christianity, many have dishonored, or renounced, their holy profession—yet many have held fast their faith amidst the heaviest trials, and have adorned the Gospel by a holy life. We cannot, it is true, boast of thousands converted at once; nor were the efforts or John, and of the Lord Jesus Christ himself, very successful for a season; even after all the labors and miracles of our Lord, his disciples amounted only to five hundred; the greatest part of those who were convinced by him for a season having gone back from him; but the seed sown by him grew up on the day of Pentecost, and brought forth fruit a hundred-fold.

In like manner we have only fruit sufficient at present to encourage our continued exertions; but we hope that Pentecostal fruits will yet be found, and that too at no distant period. At all events we have evidence enough to show, that God is with us in our labors of love, and to assure us, that we shall not labor in vain, or run in vain. The very circumstance of so many heralds being stirred up to prepare their way, is a strong ground of hope that before long “the valleys shall be exalted, and the mountains and hills be made low, and the crooked be made straight, and the rough places plain; and that the glory of the Lord shall be revealed, and all flesh shall see it together! Isaiah 40:3-5.”

Nor are we left in uncertainty about,

III. The effects of its arrival.

To the Jews themselves the effects will be glorious.

Such prosperity, both temporal and spiritual, will they enjoy, as was but faintly typified in the days of Solomon, “The light of the moon will be as the light of the sun, and the light of the sun seven-fold, as the light of seven days, in the day that the Lord binds up the breach of his people, and heals the stroke of their wound, Isaiah 30:26”.

To the Gentiles also it will be the commencement of inconceivable and universal happiness.

This is particularly marked in our text, “So the heathen shall fear the name of the Lord;” yes, the restoration and conversion of the Jews will be “as life from the dead” to the whole Gentile world, Romans 11:12; Romans 11:15. Their deliverances from Egypt and from Babylon attracted the attention of the nations which were round about them; but this deliverance will fill all the nations upon earth with surprise and astonishment; for the Jews are scattered through every country under Heaven; and in every country there will be a simultaneous motion of the Jews towards their own land, and a turning to that Savior, whom now they hate. This will carry conviction to the minds of all, that Jesus is the true Messiah, the only, and all-sufficient Savior of the whole world. Then will all the great ones of the earth, the highest kings, no less than their lowest subjects, behold the glory of God in the face of our adorable Savior; and all, both Jews and Gentiles, become one fold under one Shepherd! See Isaiah 60:1-8; Isaiah 60:10-14. Psalm 72:8-11; Psalm 72:16-19. Zechariah 2:10-12; Zechariah 8:20-23; Zechariah 14:9. However incredible this may appear, it shall assuredly be effected in due season; for the Lord has promised; and not a jot or tittle of his Word shall fail.

ADDRESS.

1. Have compassion upon Zion.

See how deplorable is the present state of God’s ancient people; compare it with the former periods of their history when they were so signally honored with the presence of their God in the wilderness, and at Sinai, and in the days of David and Solomon. Shall not the contrast fill you with pity and compassion? Methinks you can scarcely have the feelings of men, much less of Christians, if you do not weep over their forlorn and destitute condition.

See how Nehemiah felt the desolations of Zion in his day, Nehemiah 2:2-3. And is there not yet greater occasion for you to do so now?

See how Daniel set himself to implore mercy for his brethren, encouraged by the near approach of the time destined for their deliverance Daniel 9:2-3.

And let the prospect we have of an infinitely greater deliverance for them, stimulate you to similar exertions in their behalf. Let nothing be lacking on your part that can contribute to their good. Your time, your money, your influence will be well employed in so glorious a cause; and be assured that in endeavoring to “water others, you shall be watered yourselves.”

2. Seek to experience the good work in your own souls.

We would not so draw your attention to the vineyard of others, us to divert it from your own. If it is desirable for the Jews to “fear the name of the Lord, and to behold his glory,” it is surely no less desirable for you also. Brethren, this charity must begin at home. It will be a fearful thing to “preach to others, and to become cast away ourselves.” Begin then, every one of you, to seek the favor of God to your own souls. Truly it is lamentable to see in what a state our Christian Zion is; and how many among us differ little from the Jews, except in name and profession. And in this we are far more guilty than they, because, while they are misled through the blindness that is come upon them, we sin against light and knowledge, and Judas-like, betray the Savior whom we profess to love.

Let us hope, however, that the time for God to favor us is come; (O that it may be come, and that our eyes may see it!) and that the tabernacle of David which is fallen down, shall be speedily reared among us, to the glory of God, and to the salvation of many souls.

As much as we desire your aid for the Jewish nation, our first desire is, that you yourselves may be saved! In this we are sanctioned by the apostle Paul, who, while he pitied the Gentile world, desired to be accursed from Christ if it might but be instrumental to the saving of his brethren the Jews. To you then, brethren, we say, First give your own selves to the Lord, and afterwards to us, by the will of God, 2 Corinthians 8:5.

Charles Simeon