Psalm 142:7

“Bring my soul out of prison, that I may praise your name!”

Great are the changes which, from time to time, we observe in the material world; namely, from darkness to light, from barrenness to fertility, from death to life.

Such likewise take place in the spiritual world; for men, by the Gospel, are “turned from darkness to light, and from the power of Satan unto God.”

Nor is this spiritual change less visible than the other. There are signs whereby we may “know that we have passed from death unto life,” and been “translated from the kingdom of Satan into the kingdom of God’s dear Son.”

When David penned the Psalm before us, he was hidden in a cave, and was every moment in danger of being discovered and destroyed by his potent enemy, King Saul. But there was also a spiritual bondage to which he was reduced by means of the persecutions he endured; and hence he offers the petition in my text, “Bring my soul out of prison!” And for what end did he desire this deliverance? Was it merely on account of the relief which it would afford to him? No; he had higher and nobler feelings; and was actuated by a concern for God’s honor far more than by any personal consideration whatever.

That I may mark this peculiarity in David’s experience, I will show,

I. Under what circumstances we may well offer this petition.

It is not needful that we should be immured in a dungeon, or shut up in a cave, from whence there seems to be no way of escape.

1. We may offer this petition under the pressure of unpardoned guilt.

Truly, a soul under the dread of God’s everlasting wrath is in a state of sore bondage. All in an unforgiven state are said to be “shut up under sin, Romans 11:32;” and, in fact, there are no bonds so painful as those which sin has forged for a guilty conscience. Hear David, under a sense of guilt, “When I kept silence, my bones waxed old, through my roaring all the day long. For day and night your hand was heavy upon me; my moisture is turned into the drought of summer, Psalm 32:3-4. See also Psalm 40:11-12.”

Indeed, whoever has felt the burden of sin, and how impossible it is for any but God to pardon it, will pant for “the glorious liberty of the children of God,” and rejoice from his inmost soul in that promise, that “the Son, even the Lord Jesus Christ, will make us free, John 8:32; John 8:36.”

2. We may offer this petition under those various trials to which, as Christians, we are exposed.

All Christians are more or less under persecution from man. And what bondage that brings, the Psalm before us will abundantly declare. In truth, the embarrassment occasioned to children by their ungodly parents, to servants by their oppressive masters, and to subjects by persecuting magistrates, exceeds all that can be conceived; for, who can draw the precise line between our duty to God and to man, when their conflicting orders seem to render a resistance to the one or to the other of these governors unavoidable? And to what sad alternatives have the people of God been often brought, through the enactment of unrighteous laws!

Under temptation from Satan, too, are multitudes reduced to sad extremities! Behold the Apostle Paul, when under the buffetings of Satan; with what repeated cries he pleads with God for deliverance, 2 Corinthians 12:7-8. Even our blessed Lord himself was so harassed by this wicked adversary, that he scarcely knew what to say, or what to do, “Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify your name, John 12:27-28.” And who can tell what thousands have suffered through the devices of this great adversary, and from the fiery darts with which he has pierced their souls! Ephesians 6:11; Ephesians 6:16.

Nor must I omit to mention the yet sorer bondage which is sometimes experienced through desertion from God. For wise and gracious reasons, God is sometimes pleased to hide his face from his people, and for a season to appear to them as an enemy and an avenger. Hear the complaint of Heman, in the 88th Psalm, “My soul is full of troubles; and my life draws near unto the grave. You have laid me in the lowest pit, in darkness, in the deeps. Your wrath lies hard upon me; and you have afflicted me with all your waves. Lord, why do you cast off my soul? why do you hide your face from me? I am afflicted, and ready to die from my youth up; while I suffer your terrors, I am distracted. Your fierce wrath goes over me; Your terrors have cut me off! Psalm 88:3; Psalm 88:6-7; Psalm 88:14-16.”

But hear our blessed Lord himself, from whom all that man could inflict drew no complaint; yet, in the hour of desertion from his heavenly Father, he poured forth this bitter cry, “My God! my God! why have you forsaken me! Matthew 27:46.”

And so it is with many a pious soul, when “the arrows of the Almighty are within them, the poison whereof drinks up their spirit; and when the terrors of God do set themselves in array against them Job 6:4.”

In all these instances, then, the afflicted soul may well pour forth the petition in my text, “Bring my soul out of prison!”

Yet let me show you:

II. What, in offering this petition, should be the chief object of our desire.

I am far from saying that deliverance is not to be desired for its own sake; for God himself condescends to acknowledge, that, whatever be the ultimate design of his chastisements, “affliction is not at the present joyous, but grievous, Hebrews 12:11;” and to require man to be so divested of all personal feeling as not to desire ease and freedom for their own sake, is, in my apprehension, an unscriptural refinement.

But, beyond a doubt, we should, in all our desires, have a higher object in view, even as our Lord had when praying for the removal of the bitter cup, yes, and “praying for it with strong crying and tears! Hebrews 5:7;” he was content to drink it, that God’s will might be done, and his name be glorified, Matthew 26:38-44. Thus David in my text prays, “Bring my soul out of prison, that I may praise your name!” This was uppermost in his mind, even when his life was in the utmost jeopardy; and this must always be the most influential principle in our minds.

1. This frame of mind itself is most desirable.

A man possessing a spirit of gratitude and praise cannot but be happy. Under the greatest sufferings, it will alleviate our pain, and enable us to “rejoice under the heaviest tribulations.” We see Paul and Silas, when immured in a prison, with their feet fastened in the stocks, and their backs torn with scourges, singing praises to God at midnight; and who, I ask, were the happier, they, or their ungodly persecutors? We wonder not, then, that David, under all his troubles, laid the chief stress on this, as the ground on which he sought deliverance, “O LORD, see how my enemies persecute me! Have mercy and lift me up from the gates of death, that I may declare your praises in the gates of the Daughter of Zion and there rejoice in your salvation!

Psalm 9:13-14.”

2. It is that frame by which we most glorify our God.

This frame of mind shows the power and efficacy of divine grace. A man whose soul is thus made free, whatever is the bondage in which his body is held, is “free indeed.” This is the state of mind which is pre-eminently characteristic of the true Christian, who “neither lives to himself, nor dies to himself; but living, lives unto the Lord; and dying, dies unto the Lord; that, whether living or dying, he may be the Lord’s! Romans 14:7-8.”

In a word, then only do we honor our profession aright, when our one great concern is, “that God in all things may be glorified through Jesus Christ! 1 Peter 4:11.”

3. It is that frame of mind by which we are best prepared for Heaven.

Heaven is a state of incessant praise! The heavenly hosts “rest not day nor night from pouring forth their acclamations and hosannahs to God and to the Lamb!” And here, we are tuning our harps, and beginning to learn their song. Now, the very end for which God sends us affliction is to purge away our dross, and to prepare us for Heaven; and therefore we then best answer his design in afflicting us, when we take occasion from our troubles to abound more and more in thanksgiving to our God!

In every view, then, the desire expressed by David, in our text, was that which we ought most to cherish, as most worthy of our holy profession; as being most excellent in itself, most honorable to God, and most conducive to our eternal happiness.

APPLICATION.

1. Be thankful that you are where you may offer this petition, with a certainty that it shall be answered.

We read of “spirits in prison,” to whom deliverance can never come, 1 Peter 3:19. But you, beloved, are “prisoners of hope,” to whom mercy may be accorded, not only “double” the amount of all your desert of punishment, but “double” the amount of all your most sanguine expectations, Zechariah 9:12. Your blessed Savior came on purpose to deliver you, Isaiah 42:7; Isaiah 61:1-3; and if only you cry to him, “he will save your souls with a great deliverance.”

2. If you have experienced deliverance, be sure you improve it for the honor of your God.

When our Lord healed the cripple, he said to him, “Behold, you are made whole! Go and sin no more.” So, if you are brought forth from bondage of any kind, take care not to “use your liberty as a cloak of licentiousness, but as the servants of God, 1 Peter 2:16,” that you may run with more enlargement the way of his commandments.

Charles Simeon

Psalm 139:23-24

“Search me, O God, and know my heart; test me and know my anxious thoughts. Point out anything in me that offends you, and lead me along the path of everlasting life!”

The attributes of God are all infinitely glorious; but, like the cloud of fire, they have a different aspect towards the friends, and the enemies of God. To the ungodly, the attributes of God are dark and terrible; but to the godly, they are full of light and comfort, Exodus 15:11. His omniscience in particular is a ground both of joy and terror; in this light David speaks of it in the Psalm before us. He represents this attribute in striking colors, verse 1-12; he declares that the consideration of it was delightful to him, verse 17, 18; but the prospect it afforded him with respect to the wicked was extremely melancholy, verse 19. Returning however to his own immediate concerns, he improves this attribute to his own spiritual advantage, verse 23, 24.

From these words we may notice,

I. The danger of indulging in any secret sin.

There is no man who is perfectly free from sin, 1 Kings 8:46; but no real Christian will knowingly harbor sin. The indulging of it could not consist with his salvation. This is strongly intimated in the text. He intimates that if there were any wicked way in him, he could not be walking in the way everlasting. It is also expressly declared in other parts of Scripture.

It is said that a regenerate person cannot indulge sin, 1 John 3:9.

Allowed sin characterizes those who are of the devil, 1 John 3:8.

Allowed sin entirely prevents the acceptance of our prayers, Psalm 66:18.

Allowed sin entails on a person everlasting destruction, Matthew 5:19.

Our Lord repeatedly urges this as a reason for mortifying every sin, however pleasant or profitable it is! Matthew 5:29-30.

Nor ought this to be esteemed “a hard saying”.

The harboring of any sin is a contempt of God’s authority, James 2:10-11.

Allowed sin defeats the end of Christ’s incarnation and death, 1 John 3:8.

Allowed sin argues an entire lack of sincerity, John 1:47.

Allowed sin therefore justly brings the curse of God upon us, Jeremiah 48:10.

There is one thing indeed which renders the consideration of this extremely solemn, namely:

II. The difficulty of discerning whether we have any allowed sin in us or not.

The rule of our duty is clear enough; but it is by no means easy to determine how far our experience corresponds with it. This is evidently implied in the solicitude which David expresses for divine aid and direction. It may be confirmed also by many Scripture examples.

What ignorance of his own heart did Hazael discover? 2 Kings 8:13.

James and John little thought by what spirit they were actuated! Luke 9:55.

Nor was Peter aware of his own instability, Matthew 26:35.

Paul himself could not venture positively to determine the extent of his own innocence, 1 Corinthians 4:4.

God has declared that no one can attain a perfect knowledge of his own heart! “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is? Jeremiah 17:9.”

Many reasons might be assigned for this difficulty.

The very best of our actions are blended with sin. Self-love tempts us to view them in too favorable a light; we put fine names on our bosom-sins. Hence it is hard to discern the exact quality of our actions.

To evince however that there is one way of judging aright, we shall proceed to show,

III. The means we should use for the ascertaining of it.

Self-examination is a duty inculcated in Scripture, 2 Corinthians 13:5. It is necessary for the attaining of self-knowledge. The Christian therefore can adopt the words of Asaph in Psalm 77:6. But he does not rest satisfied with his own exertions.

He is aware of . . .
“the deceitfulness of sin,”
the treachery of his own heart,
and “the evils schemes of Satan.”

Though he rejoices in the testimony of his own conscience, he dares not confide in it too much, Proverbs 28:26.

He cries to God to “search and try him”.

He remembers whose prerogative it is to search the heart, Jeremiah 17:10.

He reads the Word that God may search him with it Hebrews 4:12.

He regards conscience as God’s viceregent, Proverbs 20:27.

He looks up for the Spirit’s aid and influence, Romans 8:26.

In this way he prays, like David, frequently, and with fervor.

He commits himself to the divine guidance and direction.

He knows he shall err if God does not “lead” him; he trusts in the promises which God has given him in his Word, Psalm 25:9. Proverbs 3:6.

In this way he attains abiding peace and confidence, Philippians 4:6-7.

APPLICATION.

Let us all begin the work of self-examination.

Let us call in the divine aid with importunate supplications.

Let us inquire whether there is any sin which we habitually indulge, or some duty which we neglect?

Let us especially take notice of our “thoughts”.

Let us not think that inadvertence can excuse our sins, while we neglect the means of discovering them, Leviticus 5:17.

Let us tremble lest, through the indulgence of one sin, our religion proves vain at last, James 1:26.

Let us not walk in a way which shall serve merely for a present show, but a way that shall be of “everlasting” benefit.

Charles Simeon

Psalm 139:17-18

“How precious to me are your thoughts, O God! How vast is the sum of them! Were I to count them, they would outnumber the grains of sand. When I awake, I am still with you!”

These words will admit of a twofold interpretation. They may be considered as referring to the thoughts which God had entertained in his bosom respecting David, or to those which David entertained respecting God.

If we take them in the former sense, the import of them is to this effect; ‘It is impossible for me ever to enumerate the mercies which, in your eternal counsels, you have prepared for me, and which I am daily receiving at your hands; and if I would attempt to number them through the whole day, I would make so little progress, that in the following morning I should have all my work to do again.’ In this view, they agree with what the inspired penman says in another Psalm, “Many, O Lord my God, are your wonderful works which you have done, and your thoughts which are to us; if I would declare and speak of them, they are more than can be numbered! Psalm 40:5.”

If we take them in the latter sense, their meaning is, ‘My delight in contemplating all your glorious perfections, and all the wonders of your love, O my God, is inexpressible; it is my sweet employment day and night, insomuch that my first waking thoughts ever recur to you.’ In this sense they accord with what he says in the 104th Psalm, “I will sing unto the Lord as long as I live; I will sing praise unto my God while I have my being. My meditation of him shall be sweet; I will be glad in the Lord! Psalm 104:33-34.”

It is to this latter sense that I rather incline; because there is a remarkable coincidence between the general subject of the 104th Psalm with that which is before us, (both of them speaking altogether of God as the Creator and Governor of the world,) and because the expressions of delight in God, in both the Psalms, stand in immediate connection with his aversion to sinners, whom, for their opposition to God, he consigns over to merited disgrace and punishment. Compare Psalm 104:34-35 with Psalm 139:18-19.

But in either case, it is clear that David found his happiness in contemplating God; and whether we extend his views to the wonders of God’s love in general, or confine them to those which had been given personally to himself, they will equally afford me occasion to show you the nature and blessedness of Christian experience.

Let us consider:

I. The nature of Christian experience.

The world at large have no conception of delighting in God; they rather say to God in their hearts, “Depart from us; we do not desire the knowledge of your ways! Job 21:14.” And they endeavor to put him far from them; for they will not entertain him in all, or any of their thoughts, Psalm 10:4.

Nor has the hypocritical professor of religion any real delight in God; for Job says of him, “Will he delight himself in the Almighty? Will he always call upon God? Job 27:8; Job 27:10.”

But of the true Christian this is a very leading feature, Psalm 37:4. Isaiah 58:14.

1. The true Christian delights in the contemplation of God.

His mind soars upwards to God; who is, as it were, ever present to his view.

In all the works of Creation,
in all the dispensations of Providence,
and in all the wonders of Redemption,
he sees the glory and excellency of his God. He can behold nothing, he can think of nothing, which does not set God before him in some of his glorious perfections. The wisdom, the power, the goodness, the patience, the forbearance, the love, the mercy of his God, pass in review before his eyes, and call forth his devoutest acknowledgments; and the display of these, in his own personal experience, calls forth in him such admiring thoughts as no language can adequately express.

But it will be remembered, that this Psalm speaks particularly of the omnipresence and omniscience of God; and these attributes, which are so terrible to the ungodly, and of which they would, if possible, divest him, are to the true Christian a source of exquisite delight.

Wherever he goes, he sees God at his right hand . . .
ready to direct him in all his ways,
ready to support him in all his exertions,
ready to preserve him in every danger!

In many instances:
his views are misapprehended,
his actions misinterpreted, and
his character is traduced.

But he comforts himself in the thought that God knows his heart, and is acquainted with every motion there; and that, whether God interposes or not to vindicate his character in this world, he will do it in the world to come; and that, if man have his day, God also will have his! See 1 Corinthians 4:3-4.

True, he is conscious that God sees his infirmities; but he also knows that God can distinguish what man cannot so easily discern, the difference between unallowed infirmities and willful sins; and that if he beholds our weaknesses, he is also acquainted with our sighs, our tears, our groans—every one of which attests the desire of our hearts, even where there has been too evident a failure in our attainments.

2. The true Christian delights in communion with God.

These attributes of God, which are the subjects of the Christian’s contemplation, are also the subjects of his devoutest praise. “Truly, his fellowship is with the Father, and with the Son, Jesus Christ.”

Throughout the day “he walks with God,” as Enoch did, communing with him, and committing to him his every concern. He would not willingly take a step but in entire dependence upon God. Not in his stated devotions only does he call upon God, but in ten thousand prayers through the day, according as circumstances arise to call them forth. In the whole habit of his mind “he dwells in God;” as “God also, by the constant communications of his grace, dwells in him.”

This mutual indwelling of God in his people, and his people in him, is frequently spoken of in the Holy Scriptures, John 6:56 and 1 John 4:15-16; and it well conveys the idea of that rest in God which every true believer enjoys, and of that familiar fellowship, if I may so express myself, which exists between his God and him.

But the expression in my text deserves a more particular consideration, “When I awake, I am still with you.” This implies all that we have before spoken; namely, that in his meditations and prayers he was with God through the day; and it goes further to remark that such was the entire rest of his soul in God, that, with the early dawn, as soon as he awoke, his very first thoughts rose to God, who was the one object of all his desires, and the one source of all his happiness.

Now this is, perhaps, as striking a feature in the Christian’s experience as any that can be named. During the day, a Christian may have much to occupy his mind, and much to engage a great intensity of thought; at such seasons, therefore, the contemplation of God, and of communion with him, may be in appearance suspended; but, as the needle of a compass, which, by force, or superior attraction, has been diverted for a while from its proper rest, as soon as it is at liberty to resume its usual position, shows to all its faithful subjection to the polar influence. In the same way, does the soul of a Christian, as soon as it is relieved from the pressure of contingent circumstances, return to God, as its proper, its chosen, and its only rest. And I wish you all, my brethren, to be observant of yourselves in this particular; and never to think that you have attained the full measure of communion with God, until you can say, “When I awake, I am still with you!”

Having described the nature of Christian experience, I shall need but few words to show,

II. The blessedness of delighting in God.

The Psalmist strongly marks this, “How precious are your thoughts unto me, O God!” Whether we understand him as speaking of God’s thoughts of him, or of his thoughts of God—it is evident that the preciousness of them was felt in his own soul.

1. Delighting in God fills the Christian’s soul with a sense of its obligations.

The ungodly world loses much, while they overlook the hand from whence their blessings flow! Truly, in their richest enjoyments, they have little perception of them, wherein they are not equaled by the beasts themselves. It is the taste of God’s love in them which gives to every one of them its highest zest. I hesitate not to say, that Lazarus, in the midst of his utter destitution, had, in the crumbs with which he was sustained, a sublimer gratification, than the Rich Man ever knew in all the pomp and delicacies with which he was surrounded! In truth, the discovery of God in everything, gives to the Christian a continual feast, and furnishes him with incessant occasions of sincere joy! Inanimate things proclaim unwittingly the honor of their God; but the believer sounds it forth continually with the devoutest acclamations. “All your works praise you,” says the Psalmist, “but your saints bless you!”

2. Delighting in God fills the Christian’s soul with a persuasion of its security.

Those who know not God are at a loss where to flee, or what to do, in any great emergency. But the Christian is assured that “God is at his right hand, and that therefore he can never be moved.” He sees “God as a wall of fire round about him;” not a wall only, that might possibly be scaled, but “a wall of fire,” that will devour any who shall dare to assail us! “God’s very name is,” to the Christian, “a strong tower,” to which he runs, and is safe. He sees “chariots of fire and horses of fire all around him;” and in perfect confidence he says, “If God is for me—then who can be against me?”

Say, whether such a one be not happy? Hear his triumphant strains, “Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? In all these things we are more than conquerors, through Him who loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord! Romans 8:35-39.” If such a one is not happy, where shall happiness be found on earth?

With an anticipation and foretaste of its eternal bliss.

Such views of God, and such communion with him, what are they, but the very beginnings of Heaven upon earth? The believer who can say “It is thus that I am with my God in this world,” may add, with an emphasis peculiar to himself, “When I awake in the eternal world, I shall be still with you!” Changing my place indeed, but neither my company nor my employment.

ADDRESS.

Beloved brethren, has God from all eternity occupied his thoughts about you, and will not you turn your thoughts to him? Delay not.

I will not say: Do not rob God of his glory.

I will rather say: Do not rob yourselves of happiness.

You cannot doubt the felicity of those who thus contemplate and enjoy their God. O, do not let the vanities of time and sense stand in competition with him! Look at the worst that befalls a Christian, and you shall find him blessed in the midst of all.

See him “poor in spirit;”
see him “mourning and weeping;”
see him “persecuted for righteousness’ sake.”

In every state he is pronounced “blessed,” “blessed,” “blessed!”

On the other hand, tell me where you will find the worldling blessed under any circumstances whatever. No, “in the fullness of his sufficiency, he is in straits.”

Know for a certainty, that he alone is, or ever shall be, blessed, whom God, the Judge of the living and the dead, shall pronounce so! He alone is truly blessed, who has God . . .
for his God,
for his portion,
for “his eternal great reward!”

Charles Simeon

Psalm 139:1-12

“O LORD, you have searched me and you know me. You know when I sit and when I rise; you perceive my thoughts from afar. You discern my going out and my lying down; you are familiar with all my ways. Before a word is on my tongue you know it completely, O LORD. You hem me in–behind and before; you have laid your hand upon me. Such knowledge is too wonderful for me, too lofty for me to attain. Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast. If I say, “Surely the darkness will hide me and the light become night around me,” even the darkness will not be dark to you; the night will shine like the day, for darkness is as light to you!”

David was a man bitterly persecuted and greatly calumniated. Nothing could exceed the acrimony with which Saul pursued him to take away his life. But David had the comfort of a good conscience; and he often appealed to the heart-searching God to attest his innocence of those crimes that were laid to his charge. It is probable that such were his circumstances when he composed this Psalm; and that, when traduced by men, he consoled himself with the reflection, that every thought of his heart was fully known to God. The opinions are delivered in an immediate address to God himself; and they are such as ought to be deeply impressed on every mind.

Let us in our comment on this passage consider,

I. The truths here acknowledged.

David asserts in a most solemn manner the OMNIPRESENCE of God.

Certain it is, that God is everywhere present. “If we should go up to Heaven, he is there; or down to the grave or the abodes of departed spirits, he is there.” There is no point of space where he is not, or where he is not as wholly and entirely present as in Heaven itself. “The heavens cannot contain him.”

He himself puts the question to every man, “Can any hide himself in secret places that I shall not see him? says the Lord. Do not I fill Heaven and earth? says the Lord, Jeremiah 23:23-24.” It is in vain therefore for us to think of hiding ourselves from him, since in every place “You hem me in–behind and before; you have laid your hand upon me,” that it is not possible for us to escape. He is present with us, “to lead us,” if we seek his guidance; or “to hold us,” if we would attempt to run from him.

Together with the omnipresence of God, the Psalmist further asserts also his OMNISCIENCE.

The eyes of God are continually upon the ways of men. What men know only by searching, God knows by a single glance of his eye, and as perfectly, as if he had “searched” with the utmost care and diligence into the minutest parts and circumstances of every transaction. Even the thoughts, yes, and every imagination of the thoughts of men’s hearts, are open to him, together with the whole frame and habit of our minds.

Are we retiring to rest, or lying upon our bed, or rising from thence after our night’s repose? God knows precisely in what state we are. He sees whether we are calling our ways to remembrance, and humbling ourselves before him, and imploring mercy at his hands, together with grace that we may serve him more acceptably; or whether our minds are running out after earthly objects, and occupied about the things of time and sense.

Do we go forth to our respective callings? God sees by what motives we are actuated, and by what principles we are governed. Whatever fraud we may practice in our dealings with men, or whatever artifice we may use to promote our own interests—he is privy to it.

On the other hand, whatever dispositions we may exercise, or actions we may perform, for the glory of his name—he beholds them also. We may be so unostentatious, that even our right hand may not know what our left hand does; but he knows it, and marks it with his special favor.

So likewise in the public assemblies of his people—he sees whether we are humble, fervent, and believing; or whether we have a mere form of godliness, without the power of it. In a word, wherever we are, in public or in private, he knows infinitely more of us than the best-instructed Christian in the universe can know of himself. “Such knowledge is too wonderful for us; we cannot attain unto it.”

As for light or darkness, it makes no difference to him, “the night and the day to him are both alike.” “All things” without exception, even the most hidden recesses of the heart, “are naked and open before him;” just as the inmost parts of the sacrifices, when cut down the back-bone, were to the priest appointed to inspect them, Hebrews 4:12-13. See also Jeremiah 16:17 and Job 34:22.

These are solemn truths; and the importance of them will forcibly appear, while we suggest,

II. Some reflections naturally arising from God’s omnipresence and omniscience.

On this subject we might multiply reflections without end, seeing that there is not any part of a Christian’s experience which is not most intimately connected with it. But we will confine ourselves to two, namely,

1. That many, however high they may be in their own estimation, will be found most awfully to have deceived themselves in the last day.

Among the foremost of these are the ungodly and profane. These, with an atheistical contempt of God, go on in their own way, saying, “Tush, God shall not see, neither shall the Almighty regard it!” “How does God know? Can he judge through dark clouds? Thick clouds are a covering to him, that he sees not! Job 22:13-14. Psalm 73:11.”

But how will they be surprised in the day of judgment, to find, that not one single act, word, or thought of their whole lives had escaped the notice of God! They, if no human eye beheld them, pursued their sinful pleasures without fear; little thinking Who was present . . .
beholding their every act,
hearing their every word,
noting their every thought!

Had but a child been present, they could not have proceeded with such indifference; but they had no regard for Jehovah’s presence, any more than if he had been, like the heathen gods—unknowing, unconscious, unconcerned.

Truly, it is a fearful account which they will have to give, when they shall see the long catalogue of their sins written with unerring accuracy, and brought forward against them as the ground of their eternal condemnation.

Next to these are the proud formalists, who, because they have never run to any excess of riot, applaud themselves as righteous and secure of the Divine favor. But while they boast of their negative righteousness and their performance of some external duties, and look with contempt upon those who have been less moral than themselves—little do they think in what a different light they are viewed by “God, who knows their hearts; in whose sight that which is highly esteemed among men is frequently an utter abomination! Luke 16:15.”

Very different is the standard by which he estimates them, from that by which they estimate themselves! The things for which he looks are, a tenderness of spirit, a lowliness of mind, a brokenness of heart, a deep self-loathing and self-abhorrence; not one atom of which has he ever seen in these self-applauding Pharisees!

Say, you formal moralist, when did the heart-searching God ever see you weeping for your sins, and smiting on your bosom, like the repenting publican, and fleeing to Christ as the manslayer fled to the city of refuge? When did he ever hear you adoring and magnifying him for the exceeding riches of his grace in Christ Jesus? Know that He can discern between true and false religion, whether you can or not; and that it is “not he who commends himself who shall be approved in the judgment, but he whom the Lord commends.”

But of all self-deceiving people, there are none who have so much reason to tremble at the idea of God’s omniscience as the false and hypocritical professor. True, if there were ten thousand of this complexion present, not one would apply the title to himself, or suppose himself to be comprehended under this heading. Yet are there many such in the Church of God; many, whose religion consists in hearing and talking about the Gospel, rather than in exercising the spirit which it inculcates. If a zeal about certain tenets, or running to hear sermons, or putting themselves forward in religious meetings, or sitting in judgment upon others who are not of their party—if this were true religion, they would be very eminent! But if true religion consists:
in humility of mind,
in meekness and lowliness of heart,
in patience and forbearance towards those who differ from them,
in a diligent attention to the duties of their place and station,
and in a secret walk with God—they will be found most awfully lacking in them all.

Alas! the religion of many professors makes them not a whit more amiable and lovely in their dispositions and habits, than if they had never heard of “the example of Christ!” On the contrary, their pride, and conceit, and forwardness, and presumption, render them ten-fold more disgusting both to God and man, than if they made no profession of religion at all!

When such people come into the presence of their God at the last day, what testimony will they receive from the heart-searching God but this, that “they had a name to live, and were dead;” and that while “they said that they were Jews, they lied, and were in reality of the synagogue of Satan!” Yes, “their excellency may mount up to the heavens; but they shall perish like their own dung; and they that have seen them shall with surprise and grief exclaim, Where are they? Job 20:4-7.”

The confidence which any of these classes may profess, only binds upon them the more strongly the fetters they have forged for themselves, and ensures more certainly their everlasting ruin! Proverbs 21:2 and Psalm 50:21.

2. That many who are low in the estimation both of themselves and others, shall receive at last from God himself a glorious testimony in their behalf.

Many are of the Lord’s “hidden ones,” who have been kept back by diffidence or other circumstances from joining themselves to the Lord’s people in an open and ostensible way, who yet shall receive from God the strongest tokens of his approbation. They perhaps envied the gifts and talents of some more forward professors, and thought themselves unworthy to join in their society; but God, who knew their hearts, said of them, “I know your poverty—but you are rich.” He heard the sighs and groans which they uttered from day to day under a sense of their own unworthiness. He treasured up in his vial the tears they shed from a loathing of themselves, and an admiration of their God. He saw how precious the Lord Jesus Christ was to their souls, as their hope, their peace, their strength, their all. They were of no account perhaps among their fellow-Christians; but they were greatly beloved of their God. The more abased they were in their own eyes because of their sinfulness, the more exalted they were in God’s eyes. He saw that in their prayers, their fastings, their alms, they sought not glory from men; and therefore “he in the last day will reward them openly.” He will say of them in that day, “I saw you under the fig-tree;” “if your talent was small, you made a good improvement of it;” you thought that in “giving your mite to the sanctuary,” you had done nothing; but I testify for you, that “it was more in my sight than all that the rich gave out of their abundance.”

Yes, Beloved, as you desire to serve and honor God, so will God accept and bless you, “He will bring to light the counsels of the heart; and then shall every man, who was of no account in his own eyes, have praise of God.”

If then, brethren, you are overlooked, or even calumniated and traduced by men, lay it not to heart, but seek to approve yourselves to the heart-searching God. Let man have his day, knowing assuredly that God will have his also, 1 Corinthians 4:3-4, and that “his judgment will be according to truth.”

APPLICATION.

Let all now show what regard they have for God. Let all retire, with a consciousness that God sees them; let them go to their secret chamber, and there implore mercy from him for their past neglect of his presence, and grace that they may henceforth be enabled to “set him always before them,” and to “walk in his fear all the day long.”

Charles Simeon

Psalm 138:8

“The Lord will perfect that which concerns me!”

The deeper doctrines of our holy religion, if made a matter of controversy and disputation, are very unprofitable. But, as experienced in the soul, they are a source of the richest consolation.

David, under the persecutions of Saul, stood in need of consolation; and he found it in the consideration of God’s power and faithfulness. He was at this time in great trouble. But, in the full confidence that God would take care of him, he said, “Though I walk in the midst of trouble, you will revive me; you shall stretch forth your hand against the wrath of my enemies, and your right hand shall save me. The Lord will perfect that which concerns me.”

Let us, for our own improvement of these words, consider:

I. The confidence here expressed.

Let us notice it,

1. In reference to David.

In their primary sense, the words refer to David’s final establishment on the throne of Israel. But the whole Psalm shows that he had a further view to his spiritual and eternal interests.

In reference to his temporal advancement, his confidence was well-founded. God had promised to him the throne of Israel. The only question, therefore, for him to settle in his own mind, was whether God was able to effect his promised mercy. But here he could have no doubt. True it was, that Saul labored with all his might for his destruction; but it was not possible for man to thwart the purposes of the Almighty; and therefore, relying on the power and faithfulness of Jehovah, he dismissed all fear, and assured himself of a happy and successful outcome to his afflictions.

In reference to his eternal welfare, it was equally just. God had “made with him an everlasting covenant, ordered in all things, and sure, 2 Samuel 23:5.” This covenant comprehended everything for body and for soul, for time and for eternity. Could it be supposed that God should ever violate his own engagements, or be incapacitated through the power or subtlety of men or devils for the fulfillment of them? In spite of all the efforts of Saul, and all the devices of the wicked one, they had been accomplished hitherto; and there was no reason to fear that “one jot or tittle of his Word should ever fail.”

2. In reference to ourselves.

We have the same difficulties to contend with as David. We have not indeed a human enemy, pursuing us unto death; but we have a more formidable enemy, even “Satan, who, as a roaring lion, goes about, seeking,” by every means within his power, “to devour us! 1 Peter 5:8.” Thousands are in league with him on every side; and within our own bosoms there are innumerable enemies, who are ready to betray us. According to human appearances, our escape is impossible. But we may, notwithstanding all, possess the fullest confidence of a triumphant outcome.

Our grounds of confidence, also, are the same as his. The covenant of grace is made with us, and with the Lord Jesus Christ in our behalf. In that covenant, God undertakes for us, as well as for himself; he engages that “he will not depart from us to do us good; and that he will put his fear in our hearts, that we may not depart from him, Jeremiah 32:40.”

Now we may well say, “If God is for us—then who can be against us?” That he should change, is impossible; for “He is a God who does not changes! Malachi 3:6.” And, because we are apt to doubt his veracity, he has confirmed his promise with an oath, “that by two immutable things, in which it is impossible for God to lie, we may have strong consolation, who have fled for refuge, to lay hold on the hope set before us, Hebrews 6:18.” On these grounds, therefore, we may with the holy Apostle, “be confident of this very thing, that He who has begun a good work in us will perform it until the day of Christ! Philippians 1:6.”

But let us further mark,

II. The conduct to which confidence in God should lead us.

It should lead us to precisely the same spirit as David manifested; with a view to which, I would say:

1. Look for progress in the Divine life.

David looked to God to “perfect all that concerned him.” So should we, also, “go on unto perfection.” We should never count ourselves to have attained, as long as anything remains to be attained. Whatever progress we may have already made, we should “forget the things which are behind, and reach forth unto that which is before, and press toward the mark for the prize of the high calling of God in Christ Jesus! Philippians 3:12-14.”

2. Let your dependence be on God alone.

It was to God alone that David looked for the “perfecting” of all his concerns. And to God alone must you look. No dependence whatever must be placed on your own wisdom or strength. It is “God who has wrought all your works in you” hitherto, Isaiah 26:12; and he who has been “the Author, must also be the Finisher! Hebrews 12:2.” “The same hand as laid the foundation of the good work, must bring forth the top-stone, that Grace, grace, may be ascribed to it,” forever and ever! Zechariah 4:9.

3. Blend your confidence in God with a reverential fear of God.

The confidence which David expressed did not supersede the necessity of holy fear. On the contrary, at the very moment that he so expressed it, he cried, “Do not forsake the work of your own hands! verse 8.” It was thus with the Apostle Paul. No man ever had stronger confidence in God than he; yet “he kept his body under control, and brought it into subjection, lest by any means, after having preached to others, he himself should become a cast-away, 1 Corinthians 9:27.”

Extremely important do I consider this suggestion. For, among those who express this confidence in God, many think themselves at liberty to relax their vigilance; taking for granted, that God will keep them, whether they labor to “keep themselves, Jude verse 21.” or not.

But this is an abuse, and a very fatal abuse, of the doctrines of grace. The assistance promised us by God, is intended to encourage, not to supersede, our own endeavors; as Paul has said, “Work out your own salvation with fear and trembling; for it is God who works in you, to will and to do of his good pleasure, Philippians 2:12-13.” To every one among you, then, whatever his attainments are, I say, “Do not be high-minded, but fear! Romans 11:20;” for “blessed is the man that fears always, Proverbs 28:14.” While you say with David, “The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;” be sure to add, “My prayer shall be unto the God of my life! Psalm 42:8.”

4. Unite with reverential fear of God, a firm unshaken confidence in God.

As arduous as David’s circumstances were, he entertained no doubt respecting their final outcome. He looked to “God, as performing all things for him, Psalm 57:2,” and was satisfied.

Now, in like manner, I would have you “encourage yourselves in the Lord your God.” Treasure up in your minds “his exceeding great and precious promises,” and expect the accomplishment of them all to your souls. He has said, that “he will never leave you; never, never forsake you, Hebrews 13:5;” and you may rest assured that he will fulfill his Word; for “He is faithful who has promised, Hebrews 10:23.” “Cast, then, your care altogether upon him, 1 Peter 5:7;” and “commit the keeping of your souls to him in well-doing, as unto a faithful Creator, 1 Peter 4:19.”

Charles Simeon

Psalm 138:6

“Though the LORD is on high, he looks upon the lowly, but the proud he knows from afar.”

Whatever we find in Scripture to have been God’s dealings with his people of old, the same may we expect to receive from him at this day—so far as our situation and circumstances require it. His interpositions, either in a way of chastisement or protection, may be less visible than formerly; but they are neither less certain, nor less real.

We may imagine that because we are not under a Theocracy, as the Jews were, we are not authorized to believe that the great God of Heaven and earth will interest himself about us; but in every age “his eyes are still both upon the evil and the good;” and “though he is high—yet will he have respect unto the lowly; but the proud he will behold afar off.”

In this declaration of the Psalmist we see,

I. A truth acknowledged

This part of the subject, though essential to a just view of the whole, should be passed over very briefly; the bearing of it being the main point to be insisted on.

God is high, even “the high and lofty One who inhabits eternity, whose name is Holy, Isaiah 57:15.” “Heaven is his throne, and earth is his footstool, Isaiah 66:1.” “The Heaven of heavens cannot contain him, 1 Kings 8:27.” “He dwells in light which no man can approach unto; and him no man has seen, or can see, 1 Timothy 6:16.” His greatness is displayed in all the works of creation, which sprang into existence at his command and in all the works of Providence, also, is it manifested . These are opened at great length by God himself, Job 38-41. But the bare mention of the passage will be sufficient; for “in him all things live, and move, and have their being! Acts 17:28.”

We may say, then, respecting him, that “He is great, and greatly to be feared; and that his greatness is unsearchable! Psalm 145:3.”

This truth being unquestionable, let us consider,

II. The proper bearing of God’s greatness on the different classes of mankind.

Because of the greatness of the divine Majesty, both good men and wicked, though on different principles, imagine, that he will not condescend to notice them; the good, from a sense of their own unworthiness; and the wicked, from an idea that it would derogate from God’s honor to concern himself about the affairs of men. But he will notice, and in a way suited to the characters of each,

1. “The lowly”.

As David, in reference to the temple which he desired to build, said, “Will God in very deed dwell with man on the earth?” In the same way, people under a sense of their own sinfulness are often ready to think that God will never listen to their prayer, or deign in any way to notice them, Psalm 8:4; But greatly are they mistaken; for “though the Lord is high—yet will he have respect unto the lowly.” Yes, if there were but one contrite soul in the universe, God would look through all the shining ranks of angels that surround his throne, to behold that favored object; nay, more; he would come down from the highest heavens to visit and revive him. He would even make that man’s bosom his habitation.

And though the man’s state on earth were so abject, that he had no better place whereon to rest his weary limbs than “a dunghill—yet would God raise him from thence, to set him among the princes in his kingdom, Psalm 113:4-8.” Such respect would God show him, that his every prayer would be heard, and his every desire, so far as it was for his good, be granted, Psalm 145:19. The very sighs of such a one would be as music in the ears of the Most High God; and “his every tear be treasured up in Jehovah’s vials, Psalm 56:8,” as a most valued monument of his creature’s love.

2. “The proud”.

Such are they who have no consciousness of their ill desert, no deep contrition on account of it. These, from a mistaken view of the divine Majesty, are ready to exclude Jehovah from the concerns of this lower world, as though they were beneath his notice, Zephaniah 1:12. Whereas, there is nothing great or small in the eyes of Jehovah! Nor is it any more degradation to him to attend to the concerns of the smallest insect that floats invisibly in the air, than to the affairs of the mightiest empire upon earth.

But, in fact, these people wish to be hidden from the cognizance of the Most High; they have no desire that he should inspect their hearts, or interfere in any of their concerns. But God takes notice of them and of their ways, no less than the ways of others; and records in the book of his remembrance all their proud thoughts, and their atheistical imaginations. “He knows them afar off,” with holy indignation. No access have they to him; no gracious communications from him.

“The lowly” can say, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” But not so “the proud.” They may come, like the Pharisee, to the very altar of God, to tell God how good they are; but it is the self-abasing Publican alone that goes away justified, or receives any tokens of God’s approval.

In death, too, the proud will be left, if not a prey to terror—yet at all events, without any sense of redeeming love, or any foretaste of that blessedness which is the exclusive portion of the contrite and believing soul.

And, O! what will be his reception in the eternal world? There, indeed, will God “know him afar off,” and dismiss him from his presence with that indignant reproof, “Depart from me; I never knew you, you worker of iniquity! Matthew 7:23.”

APPLICATION.

1. Look well to your own character, as before God.

It is not by your outward actions merely that you will be judged at the last day, but by the dispositions and habits of your mind. He who stands high in his own estimation will be proportionably low in God’s esteem; while the lowly will be approved of God, in proportion as he is abased in his own eyes, Luke 14:11.

The parable of the Pharisee and the Publican sufficiently evinces this. The one had made great attainments in religion, and was free from everything that could be a subject of self-reproach. While the other had shown no attention whatever to religion, and had probably committed many great evils. Yet the one, being penitent, was accepted; and the other, being unhumbled, was dismissed with utter disapprobation and abhorrence.

I would, therefore, particularly entreat you to examine to which of the two, in the habit of your mind, you are like. And I would have you also carefully to distinguish between the spirit of a creature and the feelings of a sinner; for there are many who have a consciousness of their insignificance as creatures, while they have very little sense of their guiltiness as sinners; and hence are looking for acceptance through their own works, instead of relying simply and altogether upon the Lord Jesus Christ. I say again: This will enter deeply into God’s estimate of your character at the last day; and, therefore, it must form a most essential part of your inquiry into your own state at this time.

2. Expect that God’s dealings with you will be in perfect accordance with your character.

To all eternity will the declaration in my text be fulfilled. There will be no bounds to “the respect that shall be paid to the lowly” at the day of judgment. They shall be owned by that Savior in whom they had believed; and be placed on his right hand, as distinguished monuments of his favor! To Heaven itself also shall they be exalted, as heirs of the Savior’s kingdom, and as partners of his throne forever and ever!

On the other hand, most tremendous will be the aspect of the Savior’s countenance towards the proud, impenitent, and unhumbled sinners. They have despised him, and all the wonders of his love; and now, they themselves shall be banished from his presence with righteous scorn and contempt. They were too good in their own estimation to flee to him for mercy; and now they shall have no part in his salvation, nor any other doom than what their own works have merited. Would to God that the despisers of the Gospel salvation would consider this, before it is too late! The great and glorious “God wills not the death of any sinner, but rather that he would turn from his wickedness, and live;” nor is there a creature in the universe whom he would not most gladly receive to mercy. But he will never depart from what he has spoken, that “whoever covers his sins shall not prosper; but that he who confesses and forsakes them, shall have mercy.”

Charles Simeon

Psalm 138:4-5

“All the kings of the earth shall praise you, O Lord, when they hear the words of your mouth. Yes, they shall sing in the ways of the Lord; for great is the glory of the Lord.”

In the Psalms of David, it is often not easy to find out the connection between the different parts, so as to reduce them to the form of a regular composition. The inspired writer seems on many occasions to have recorded the feelings of his soul without any particular attention to order and method; and sometimes, unconsciously as it were, to have passed from what respected his own personal concerns, to events far distant, relating to the Church of God under the reign of the Messiah.

If we suppose the Psalm before us to have been written soon after his establishment on the throne of Israel, we may regard the words of my text as expressing the satisfaction which that event would afford to all the surrounding nations, when they should hear of the wonderful events by which it had been accomplished. But it is manifest, that, if that be in any degree the import of his Words, it can never comprehend their full meaning.

Beyond a doubt, the holy man is led, from the contemplation of the mercies given to himself, to speak of those which shall be given to the whole world in the millennial age; when all the kings of the earth shall become the monuments of God’s love and mercy, and shall walk joyfully before him in obedience to his will.

From the words thus explained, I will take occasion to show,

I. The felicity of the latter day.

Here we see,

1. Of whom the Church will be composed.

Under the Jewish dispensation, it was confined almost exclusively to the descendants of Abraham and the twelve Patriarchs, or, I should rather say, to a very small remnant of them; for “they were not all Israel who were of Israel, Romans 9:6.”

And since the Gospel kingdom has been established, the true Israel have been found chiefly among “the poor, whom God has more especially chosen to be rich in faith, and heirs of his kingdom James 2:5.” As in the Apostle’s days, so at this time, “not many wise men after the flesh, not many mighty, not many noble are called, 1 Corinthians 1:26.”

But in the millennial age, people of every rank, and of every nation under Heaven, will flock to Christ, even “as doves to their windows;” as the Psalmist says, “All the ends of the earth shall remember themselves, and turn unto the Lord, and all the kindreds of the nations shall worship before him, Psalm 22:27; Psalm 86:9.” Among these, the kings and governors shall bear a most conspicuous place; all of them, instead of being found, as formerly, among the persecutors of the Lord’s people, “bringing their glory into the Church, Revelation 21:24,” and “becoming themselves her nursing-fathers, and their queens her nursing-mothers, Isaiah 49:22-23.” Nor shall this prevail among a few only; for “the kings of Tarshish and of the Isles shall bring presents to our adorable Redeemer; the kings of Sheba and Seba shall offer gifts unto him; yes, all kings shall fall down before him; and all nations shall serve him, Psalm 72:10-11.”

2. What will be the frame of their minds.

As little as the praise of our Redeemer is now heard, it will be proclaimed then by all; the praises of our God will resound in every place, and universal joy be diffused among the servants of the Lord. The noise, that is now accounted mirth, will cease; and the revelings, which are now regarded as sources and scenes of joy, will be put away as unworthy of the Christian profession. There will then be nobler sources of delight opened to the whole Christian world; and all of every rank will find their chief happiness in the service of their God.

This is the testimony of all the inspired writers; who uniformly concur in this, that it will be a season of universal joy; men everywhere “coming with singing unto Zion, and with everlasting joy upon their heads; all of them being filled with joy and gladness; and sorrow and sighing having fled away! Isaiah 35:10.”

3. What discoveries they will have of God.

No wonder their happiness will be so exalted, when God shows forth his glory in the midst of them. “Great will then be the glory of the Lord,” as displayed in the person, and work, and offices of Christ, and in the manifestations of his love to the souls of men. Yes, “when the Lord shall build up Zion, he shall appear in his glory, Psalm 102:16.” And great indeed will be the splendor of that day, “The moon will be confounded, and the sun ashamed, when the Lord Almighty shall reign in Mount Zion, and before his ancients, gloriously! Isaiah 24:23.”

Yet let us not imagine that these blessings are so reserved for future ages, as not to be enjoyed in our day. No; we are in reality as much interested in them as men can be at any period of the world; and therefore I call upon you to contemplate:

II. The felicity which we also are privileged to enjoy.

1. The word which they of the latter day will hear, is preached unto us.

The Gospel was in a measure preached to Abraham, Galatians 3:8; but how much more to us! By Christ and his holy Apostles God has made known to us his mind and will without reserve; nor have we any reason whatever to think that any addition shall ever be made to the inspired volume. Further light, indeed, will be thrown upon it, by the fulfillment of prophecy; and a more abundant effusion of the Holy Spirit will be given to men, for the comprehension of it; but the entire Gospel is given to us, as much as it ever will be to them; and, if we pray to God for the teaching of his Holy Spirit, we have no reason to doubt but that we shall be guided into all truth, even as they. Beloved brethren, you hear of a Savior, and of all the wonders of redeeming love. The salvation of Christ is set before you, in all its freeness, in all its fullness, in all its suitableness, in all its excellency and glory. The grounds of joy are made known to you, even as they were by the Apostles themselves to those to whom they ministered; so that, in this respect, it may be truly said, that “nothing that could be profitable is kept back from you,” but that “unto you is declared all the counsel of God.”

2. And have not we the same interest in it as they?

Yes, surely; and if we have been enlightened by it, we have as much reason for praise and gratitude and joy as ever they can have. Tell me, you who have been redeemed from death and Hell, and that by the blood of your incarnate God—tell me whether every feeling of your souls should not be swallowed up in joy, and every word of your lips be only praise? It is a shame to the Christian world that religion is at so low an ebb among them. Truly, brethren, the lukewarmness that reigns among the professors of the present day is highly discreditable to us, and reflects dishonor on the Gospel itself. Why are we not “singing in the ways of the Lord?” Why do we not go on our way, rejoicing, all the day long? Is it not said of true Christians, that, “though they have never seen Christ—yet, believing in him, they rejoice in him with joy unspeakable and full of glory! 1 Peter 1:8.”

I will further add,

3. Does not the Lord manifest his glory to you also?

Yes, truly, “the glory of God shines as truly as ever, in the face of Jesus Christ;” and shall be manifested unto you, even as it was in the Apostolic, or shall be in the Millennial, age, if only you will seek him with your whole hearts. Blessed be God! there are, even at this day, some at least “to whom Christ is precious;” some who behold him as “the brightness of his Father’s glory, and the express image of his person, Hebrews 1:3;” and who, “beholding his glory, are changed into the same image from glory to glory, even as by the Spirit of the Lord, 2 Corinthians 3:18.”

And why should one among you remain destitute of this blessing? There is not so much as one among you all to whom Christ would not come in the most endearing manner, if you would but seek him, John 14:23. If only you would, with Moses, say, “Lord, show me your glory,” “He would make all his goodness to pass before your eyes! Exodus 33:18-19.”

To all of you, then, I would address the following requests:

1. Seek to form a right estimate of the Christian religion.

Religion is not, as too many imagine, a source of melancholy, but a fountain of unutterable joy! Proverbs 3:17. If it deprives you of carnal delights, it will give you infinitely richer and purer pleasures in their stead.

2. Endeavor to get an experimental acquaintance with it in your own souls.

Do not be satisfied with speculative views of divine truth; but get such a sense of it as shall fill your mouth with praise, and cause you to “sing in the ways of the Lord” all the day long. The command to you, as much as to any child of man, is, “Rejoice evermore; rejoice in the Lord always; and again, I say, rejoice!”

3. Labor to circulate the knowledge of it through the whole world.

Blessed be God! the higher ranks are now beginning to mingle their praises with those of the other classes of the community. The circulation of the Word of God, and the sending forth of missionaries to explain and enforce it, are now objects of solicitude to an extent that they have never been, since the days of the Apostles. Unite then, all of you, in this blessed work; and cease not, until “all the ends of the earth have seen the salvation of our God.”

Charles Simeon

Psalm 138:3

“In the day when I cried you answered me, and strengthened me with strength in my soul!”

The blessed Word of God abounds with promises, with promises of all that we can need—grace, mercy, peace, strength, victory. But will these promises be so performed, that a poor sinful man like ourselves shall be conscious of the performance of them to his own soul?

Here is the peculiar excellency of the Book of Psalms; in which we have a record of David’s own experience. We see in this book a faithful delineation of a man’s fellowship with his Maker; and, in the words which I have read, a testimony that God had fulfilled his Word, yes, and “magnified it above all his name.”

I. Let us consider David’s testimony to the compassion of his God.

David was in the habit of spreading all his needs before God.

Exceedingly had he been tried from his youth up. With such unrelenting malignity was he persecuted by Saul, that nothing but a direct interposition of God could preserve him. But he committed his cause to God in prayer. And when no hope, according to human appearances, remained to him, “he encouraged himself in the Lord his God 1 Samuel 30:6.”

And from God he received many signal answers to prayer.

Of this he testifies with much joy and gratitude. Psalm 18:4-6; Psalm 34:3-6. In my text, he particularly declares that God’s answers to his prayers had been both speedy and effectual. “In the very day that he cried, God had answered him,” when he was shut up in the city of Keilah. He had heard that Saul was coming to besiege him there; and he had reason to fear that the men of Keilah would deliver him up into the hands of Saul. On both of these points he sought information from the Lord, who knew perfectly not only what designs actually existed in the minds of men, but what would be formed under any circumstances which might occur. Here was no time for delay; nor did God delay to give him the information he desired. Thus, through the speed with which his prayer was answered, his life, together with that of his followers, was preserved, 1 Samuel 23:9-12.

Exceeding abundant, too, had been God’s gracious communications to him in answer to his prayer. Any man who was not miraculously sustained by God would have sunk under the weight of his afflictions, or at least would have availed himself of the opportunities which were repeatedly afforded him of terminating them by the death of his inveterate enemy. But, though urged to it by his own friends, he would never consent to such a method of extricating himself from his calamities, 1 Samuel 24:4-7; 1 Samuel 26:7-12. Well might he say, as in my text, “You strengthened me with strength in my soul;” for, if not strengthened in a very extraordinary degree from on high, he never could have maintained such a conduct as this.

II. Let us consider the instruction to be derived from David’s testimony.

It would be impossible in one discourse, or in many, to unfold all the important lessons that are to be learned from this testimony; I will, therefore, confine myself to two:

1. The efficacy of prayer.

O that this were duly considered! How urgent should we be at the throne of grace! Who among us should not be able to bear the same testimony with David, if, like him, we habituated ourselves to fervent and believing prayer? Never did God say to any, “Seek my face in vain.” No; he is “a God that hears prayer.” “The prayer of the upright is his delight.” And such is the efficacy of it, when poured out in faith, that, when he had determined to punish Israel for their iniquities, he forbad Moses to intercede for them; saying, “Let me alone, that I may consume them;” that is, ‘If you intercede for them, you will bind my hands, so that I cannot execute the threatened vengeance; and, therefore, let me alone, that I may be free to act.’

Be assured, brethren, that while you have a heart to pray, God has an ear to hear and answer. David succeeded by “worshiping towards God’s holy Temple verse 2;” and shall not you, if you direct your prayer to Him whom the Temple typified, even the Lord Jesus Christ? Shall it be in vain to supplicate your incarnate God, or to go to the Father in the name of his dear Son? Try it; and you shall soon have to say with David, “I will praise you with my whole heart; before the gods will I sing praise unto you; for in the day when I cried, you answered me! verse 1.”

Yes, you shall understand, by sweet experience, the truth of that promise, “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear! Isaiah 65:24.” Nay, more, your God will do for you not only what you ask, but “exceeding abundantly above all that you can ask or think.”

2. The use and intent of trials.

We are apt to regard trials as enemies that are greatly to be dreaded; (and, no doubt, “they are not for the present joyous, but grievous;”) but they are indeed blessings in disguise. They are often sent:
to quicken us to prayer;
to make us feel our dependence on God;
and to reveal to us the abundance of his condescension and grace.

What would David have known of God comparatively, if he had not been placed in circumstances of great difficulty, where none but God could help him, and where God, in answer to his prayers, appeared for his support? No man ever more abounded in praises than he; but they all had their foundation in the deliverances given in answer to his prayers. When, therefore, any trial comes, say with yourselves: Now God is preparing me for richer discoveries of his own glory; and if he makes me to feel my own weakness, it is only that he may “perfect his own strength in and by that weakness.” Do not fear, then, to go into any depths; since from them shall your prayer come up, even as Jonah’s did, into the ears of the Most High; and God will take you from them, to set your feet upon a rock, and to fill you with praises and thanksgivings to him for the manifestations of his love.

ADDRESS.

1. Those who restrain prayer before God.

The generality of professors know not what prayer is, but content themselves with reading or reciting a form in which they feel no interest. And of those who have on some particular occasions called upon his name, how many relapse into a cold and formal state, as though they had ceased to need the blessings which they once solicited! Alas! what enemies are both of these characters to the real welfare of their own souls! They are enemies even to their present happiness, and much more to their happiness in the world to come.

This I must say to all people of this description, “You have not, because you ask not;” nor can you ever have pardon, or peace, or holiness, or glory—in any way but in that of humble, fervent, and believing prayer. You must “open your mouth wide,” if ever you would have it “filled” with spiritual and eternal blessings!!

2. Those who can unite in David’s testimony respecting the compassion of their God.

Go on, and “pray without ceasing.” There never is a day when you cease to need a supply of spiritual good; and never shall your importunity displease your God. “Do not be straitened in yourselves, and never shall you find that you are straitened in him.” Live a life of prayer, and you shall never be disappointed of your hope, Isaiah 40:31. Be instant in prayer, and you may say with David, “Though I walk in the midst of trouble, you will revive me! verse 7.” You may add, too, with equal confidence, “The Lord will perfect that which concerns me! verse 8.” What delightful thoughts are these! and how will you “sing in the ways of the Lord, verse 5,” when your mind is so occupied!

This is the proper walk of a Christian; and every communication received from God, in answer to your prayers, shall be a pledge and foretaste of yet richer blessings in the realms of bliss!

Charles Simeon

Psalm 138:2

“You have exalted above all things your Name and your Word!”

A devout mind will never lack occasions for praising God; but there are some occasions whereon it will find peculiar liberty and enlargement. If, for instance, we have been in deep affliction; if we have had recourse to God in prayer; if we have laid hold on his promises, and pleaded them before him; and, in particular, if we have had them accomplished to our souls; this process prepares the mind, quickens it, elevates it, and so fills it, that it cannot but express its feelings in gratitude and praise.

David had, under some deep affliction, used these means for relief, and found their efficacy, “In the day when I cried, you answered me, and strengthened me with strength in my soul, verse 3.” Constrained by a sense of this great mercy, he breaks forth into this devout acknowledgment, “I will praise you with my whole heart; before the gods (that is, in the presence of all the great ones of the earth) will I sing praise unto you. I will worship towards your holy temple, and praise your name for your loving-kindness and for your truth (which, in this particular instance, you have so signally displayed;) for you have magnified your word above all your name;” and have shown that it shall infallibly be fulfilled to all who trust in it.

From these words I will take occasion to show,

I. What honor God puts upon his Word.

“You have exalted above all things your Name and your Word!” He has revealed himself in part, by his works of Creation and Providence; but far more abundantly by his Word.

1. God has given us his Word as a mirror, to reflect his glory.

“The heavens declare the glory of God; and the firmament shows his handy-work, Psalm 19:1.” “From them may his eternal power and Godhead be clearly seen, Romans 1:20.” In his providential dealings, also, is much of his wisdom and goodness exhibited. But of his perfections, generally, we can form no idea from these things; of his purposes we can know nothing. The state of the heathen world clearly attests to this; for they behold the wonders of creation and providence, as well as we, “There is no speech nor language where their voice is not heard; their line is gone out into all the earth, and their words unto the end of the world, Psalm 19:3-4.”

But in the sacred volume all the glory of the Godhead shines; there we are admitted, so to speak, even to the council-chamber of the Most High; to hear the covenant entered into between the Father and the Son; the Father engaging to give to him a seed, whom he should have for his inheritance; if he, on his part, would “make his soul an offering for their sins,” and, in their nature, expiate the guilt of their iniquities, Isaiah 53:10 with Psalm 40:6-8. This mysterious transaction having taken place in the incarnation and death of the Lord Jesus Christ, we behold all the attributes of God united and harmonizing in a way that they never did, nor could, by any other means; we see justice more inexorable, than if it had executed vengeance on the whole human race; and mercy more abundant, than if it had spared the whole human race without any such atonement. There, as it is well expressed, “Mercy and truth are met together, and righteousness and peace kiss each other! Psalm 85:10.” Of this great mystery we find not a trace in the whole creation besides; but in the Word it is reflected, as in a mirror, 2 Corinthians 3:18; and shines so bright, that the very angels around the throne are made wiser by the revelation of it to the Church, Ephesians 3:10.

2. God has given us his Word as a standard, to which everything may be referred.

Of God’s will we know nothing, but from the Word, “we know neither good nor evil from all that is before us.” What God requires of us, nothing in creation or providence can inform us.

What God will do for us, we cannot ascertain.

How God will deal with us in the eternal world, we cannot learn.

But, in the sacred volume, all is written as with a sun-beam.

There is nothing which God expects us to do for him, which is not there most explicitly declared.

There is nothing which he engages to do for us, that does not form the subject of a distinct promise.

The whole of his procedure in the day of judgment is there laid open:
the laws by which we shall be judged;
the manner in which the testimony, whether against us or in our favor, shall be produced;
the grounds on which the sentence of condemnation or acquittal shall be passed.

Yes, the very state to which every person, either as acquitted or condemned, shall be consigned; all is so clearly made known, that every person, who will judge himself with candor now, may assuredly anticipate his fate. There is nothing left to conjecture.

Every man has a standard to which he may refer, for the rectifying of his judgment in every particular; so that nothing can be added, for the instruction of our minds, or the regulation of our future expectations.

3. God has given us his Word as a fountain, from whence all his blessings emanate.

Great blessings, beyond all doubt, flow down to us through the works of creation and providence; in fact, they are incessantly administering to our welfare; for “God opens his hands, and fills all things living with plenteousness.” Still, however, the benefits derived from them are only temporal; whereas those which the inspired volume imparts are spiritual and eternal—from thence we derive all our knowledge of divine truth, and all our hopes of everlasting salvation. Nor is it the knowledge only of truth that we obtain, but the operation and efficacy of it on our souls. There is in divine truth, when applied by the Holy Spirit, a power to wound, to heal, to sanctify, to save! Psalm 19:7-11.

When the Word comes to the soul with power, the stoutest heart in the universe is made to tremble. When the Word is poured out as balm, the most afflicted creature under Heaven is made to leap for joy. Look over the face of the globe, and see how many, who were once under the unrestrained dominion of sin, are now transformed into the image of their God. And then ascend to Heaven, and behold the myriads of the redeemed around the throne of God, uniting their hallelujahs to God and to the Lamb; to this state were they all brought by that blessed word, which alone could ever prevail for so great a work.

Thus it is that God has magnified his Word; and thus it is that he will magnify it to the end of time; yes, through eternity will it be acknowledged as the one source of all the blessings that shall ever be enjoyed!

Does God so honor his Word? Surely, then, we may see,

II. What honor we should put upon God’s Word.

I will here content myself with specifying only two particulars:

1. We should regulate ourselves altogether by God’s Word.

We should know no other rule, either for our faith or practice. Whatever God’s Word speaks, we should receive with the most implicit confidence. Reason must judge whether there be sufficient evidence of its divine origin; but, that once admitted, the whole must be received by faith. We are not to be sitting in judgment on God’s Word, and saying, I cannot understand how there should be three persons in the Godhead; or how the Son should become incarnate; or how the Holy Spirit should dwell in the heart of a believer; or how we should be ultimately saved by a righteousness not our own. I say, we are not called to sit in judgment upon these things, but to receive them on the authority of God himself, who alone knows the manner of his own subsistence, or what is that mode of imparting salvation which is most suited to his own divine character.

If it is thought that to expect a rational being so to submit his reason to the authority of revelation, is to require a sacrifice that is unworthy of him; I answer, that this is the very way in which all human knowledge is acquired. What knows a child, for instance, respecting the elements of language? You tell him, but in terms which he cannot comprehend, what grammar is, and what its rules are for the construction of language. What your instructions mean, he has no conception; but he takes for granted, that what you tell him is true; and from first receiving it simply on your authority, he comes, in time, to see that things are so, and must be so; that there is, in fact, no other way of communicating any abstract idea; and that, by that contrivance, we may open to the mind of another person the very inmost recesses of our own.

Thus, in receiving the mysterious truths of God, we first take them on the authority of our Divine Teacher; then, gradually finding that they correspond with our own experience, we see that they are precisely as they have been represented to us; then we come to find that they could not be otherwise; and, in the outcome, we obtain such views of their individual importance, their general harmony, and their mutual subservience to the glory of God in the salvation of man, that we have no more doubt of them than of our own existence!

But it is not in speculative views that we must rest; we must, if we would indeed magnify the Word, take it also as the rule of our conduct. We must not take offence at anything because it requires more than we are disposed to yield; but, instead of lowering the command to our attainments, we must endeavor to elevate our attainments to it. The very “thoughts and imaginations of our hearts must be brought into obedience to God’s blessed Word;” and our whole souls be cast into it, as into a mold! Romans 6:17, not leaving a lineament in that unimpressed upon our souls, or retaining a feature upon our souls unconformed to that.

This is the way in which we are to honor the word; and to fail in any part of this, is to refuse it that entire submission which it requires at our hands.

2. We should endeavor to circulate God’s Word to the very ends of the earth.

This must follow as a matter of course.

For, do we possess a mirror that reflects all the glory of our God; and shall we not desire that every human being may behold its light?

Have we a standard to which everything that is interesting to man may be referred; and shall we not give to the whole world the advantage of it?

Have we a fountain from whence all imaginable blessings flow; and shall we keep it to ourselves, and not endeavor to impart its blessings to every man?

Surely we must rather pant for an opportunity to make it known to the whole world. We must strive to circulate it through every country under Heaven, whether civilized or savage; we must be ready to engage in translating it into every language in the world, in order that all men may be able to read in their own tongue the wonderful works of God.

To preach it, too, we should account our highest honor, though it is among the most uncivilized nations of the earth; nor let it be thought that the most transcendent talents can be applied to any better purpose than this. On the contrary, the more eminent any person’s talents are, the more should we urge him to consecrate them to the blessed work of translating this sacred volume into languages in which it has never yet appeared, and of instructing his fellow-creatures who are yet sitting in darkness and the shadow of death. Even an angel from Heaven accounts it an honor to carry this book through the vast expanse of Heaven, “to every nation, and kindred, and tongue, and people, Revelation 14:6.”

Let it not then be thought an occupation unworthy of us; and, while we are earnestly praying to God that he would send forth his light and his truth to every quarter of the globe, let us, by every possible means, endeavor to promote this glorious and blessed object. Let us first seek to have “the Word of Christ dwelling richly in all wisdom” in our own souls, and then labor that “it may have free course, and be glorified” throughout the earth.

Charles Simeon

Psalm 136:26

“O give thanks unto the God of Heaven; for his mercy endures forever!”

Praise is the employment of Heaven; and praise should be the employment of earth also. “Rejoice evermore,” is a special command of God; and to express our joy in praises and thanksgivings is equally commanded, “In everything give thanks; for this is the will of God in Christ Jesus concerning you.”

The calls which are given to us in the Psalms to the performance of this duty are very numerous; but in none more urgent than in the Psalm before us. The particular object here proposed as the subject of our thanksgivings, is the mercy of God, which we are here called upon to contemplate and adore.

Let us then, in compliance with the Psalmist’s exhortation, endeavor,

I. To contemplate the mercy of God.

Two things in particular respecting it we would propose to your consideration:

1. The unbounded extent of God’s mercy.

The Psalmist, after speaking of mercy as constituting one of the most glorious attributes of God, verse 1, notices the manifestations of it which we behold in all the wonders . . .
of creation, verses 5-9,
and providence, verses 10-22,
and redemption, verses 23, 24.

While we acknowledge the hand of God in these things, we are but too apt to overlook his mercy as displayed in them. But on this, we should principally fix our attention, as being most calculated to inflame our love and gratitude towards our heavenly Benefactor.

Contemplate then the benefits which you receive from the sun, and moon, and stars, and from the infinitely diversified productions of this terraqueous globe.

Then behold all the interpositions of God in behalf of his people Israel, and see in them what he is yet daily performing both for the bodies and souls of all who trust in him.

Then, in the temporal redemptions given to Israel under their most desperate and degraded states—behold the redemption of our souls from sin and Satan, death and Hell, through the blood and righteousness of the Lord Jesus Christ. Here are subjects of contemplation which might well occupy the mind of the highest archangel, and which therefore deserve our most serious attention.

But we would more particularly recommend to every one to consider the mercies which he himself has received; we would have every one trace them from his earliest infancy to the present moment; and, in reference to those interpositions of God which appear to have been more conspicuous, we would recommend that they be inspected with peculiar care, entering minutely into all the particulars of each, and viewing in each distinct particular the transcendent mercy of God.

Let the Psalm before us be particularly noticed in this view as a pattern, verse 9-22. When we take only a superficial view of things in the general, we remain unaffected by them; it is by entering into them in the detail, and dwelling on the minutest particulars, that we get our hearts properly affected by them. This therefore we would most earnestly recommend to all who would obtain a due sense of the mercies conferred upon them.

But we must not imagine that the dispensations which have been pleasing to flesh and blood have been our only mercies; for among our severest trials will be found, for the most part, our richest mercies. The successive trials of Joseph were of the most painful nature; yet they were all mercies in disguise. If we descend to more trifling incidents, such as Balaam’s donkey proving restive, and crushing his foot against a wall, and afterwards falling with him, they, as we know, were the very means by which his life was saved, Numbers 33:22-33.

Thus the things which grieve and irritate us at the time may be the most merciful dispensations that we could possibly have received; and we ought to receive them as expressions of God’s love, Hebrews 12:6, sent to promote our good in this world, Romans 8:28, and to work for us an augmented weight of glory in the world to come! 2 Corinthians 4:17-18.

Even the darkness and temptations with which our souls may be oppressed, must also be numbered among the means which God in his infinite mercy makes use of for the humbling and quickening, the sanctifying and saving, of our souls! Isaiah 27:8-9 and Hosea 5:15 and Psalm 25:10.

2. The everlasting duration of God’s mercy.

See how the mercy of God wrought in all the days of old, even from the foundation of the world! Precisely in the same manner God’s mercy still operates, and shall ever continue to operate, towards all who fear his name, Psalm 103:17. God will not withdraw it from those who are united unto Christ by faith, Psalm 89:28-36. He may hide his face from them for a season; but with everlasting mercies will he gather them, Isaiah 54:7-10.

The repetition of this truth twenty-six times in as many verses is a very sufficient pledge to us that “the gifts and calling of God are without repentance, Romans 11:29,” and that “whom he loves, he loves to the end! John 13:1.”

Having contemplated, though so imperfectly, the mercy of our God, we now call upon you:

II. To adore the mercy of God.

A tribute of praise and thanksgiving for such mercy is the least that can be demanded of us. And well may it be demanded; for,

1. Praise and thanksgiving for mercies received, are due from us.

Can we conceive that, after all the mercies given unto us, no return is required? Are we to be as stupid and insensible as beasts? Is this a state that befits people who have been redeemed by the blood of God’s only dear Son?

Perhaps it will be said by some: I have not yet obtained a saving interest in Christ; how then can I render thanks for what I have never received?

To this we reply: Have you no temporal mercies for which to give thanks? And, if you are not yet partakers of spiritual mercies, have you no reason to thank God for the offer of them, and for not having been yet visited with the judgments which you have so richly merited? Think what is the state of millions who have not committed either more or greater sins than you; and what might at this moment have been your state also, if God in his infinite mercy had not spared you; and given you space for repentance? Do but think of this, and you will want no further incentive to gratitude and thanksgiving.

But think also of the offers of salvation now made to you—a salvation free, and full, and everlasting! O! what thanks does this call for at your hands! What if one such offer were now made to those who are shut up under chains of everlasting darkness and despair; would no thanks be expressed by them? I call upon you then to give thanks unto the God of Heaven, who yet waits to be gracious unto you, and “whose patience you should account to be salvation.”

2. Praise and thanksgiving for mercies received, are pleasing and acceptable to God.

The acknowledgment so often repeated in the Psalm before us has received more striking tokens of God’s approbation than any other that was ever uttered by mortal man! David, knowing how acceptable it would be to God, appointed officers for the express purpose of repeating it in the service of the tabernacle, 1 Chronicles 16:41. And when Solomon had brought the ark of God into the sanctuary that he had prepared for it, and the priests were singing the praises of God in the very words of our text, at that moment God descended into the sanctuary, so that the priests could no longer stand to minister there by reason of the overwhelming presence of the Divine glory! 2 Chronicles 5:13.

Another and no less remarkable testimony of God’s approbation was that which was given to Jehoshaphat’s use of these words at the time that he was going forth against three confederate armies; at the very instant that the priests began to utter this acknowledgment, God set the three confederate armies against each other, and stirred them up to kill one another; until they were utterly destroyed, without any conflict on the part of Israel, 2 Chronicles 20:21-23.

What greater proof can we have of the delight which God feels in the exercise of mercy, and in commending it to the admiration of the whole universe? Begin then this song; continue this song throughout the day; let every fresh occurrence call forth fresh acknowledgments of the mercy of your God; and rest assured that the more you abound in these expressions of your gratitude, the richer displays you shall have of the Divine glory, and the more entire victory over all your spiritual enemies!

Charles Simeon