Psalm 18:50

“He gives his king great victories; he shows unfailing kindness to his anointed, to David and his descendants forever.”

The Psalm before us is also recorded in the Second Book of Samuel, Chapter 22. There it stands, as it was drawn up at first by David for his own immediate use; but here it is inserted, with some slight alterations and improvements, for the use of the Church in all ages. The title informs us on what occasion it was written, namely, on David’s deliverance from the hand of all his enemies, and especially from the hand of Saul. But, as in most of his Psalms, so in this, David speaks, not in his own person only, but in the person of the Messiah, whose type he was.

It is a composition of very peculiar beauty; the figures are extremely bold, and the poetry is sublime. Of course the expressions are not to be so literally taken, as if they were an unadorned relation of facts; some of them are altogether figurative; and were verified, not at all in the letter, but only in the spiritual sense; some are more applicable to David himself, and others to Christ; but altogether it is a poem highly wrought, and exquisitely finished. It is our intention to set before you,

I. The diversified import of this Psalm.

The Psalm admits of a threefold interpretation:

1. A historical interpretation, as it relates to David.

David from his youth experienced many troubles. From the moment that Saul’s envy and jealousy were awakened by the fame of David’s exploits, this youth became the object of his incessant persecution; insomuch, that he was forced to flee for his life, and for several years was kept in constant fear of falling a sacrifice to the rage of Saul, “The sorrows of death and Hell compassed him,” as it were, continually, verse 4, 5.

But his deliverances were great and manifold. Repeatedly did he, almost by miracle, escape the stroke of the javelin that was cast at him; and frequently did God in a visible manner interpose to keep him from falling into the hands of Saul. Once he was in the midst of Saul’s army, and in the very same cave with Saul; and yet was preserved by God, so that neither Saul nor any of his soldiers could find it in their hearts to touch him. “David in his distress called upon the Lord; and God heard him out of his holy temple,” and delivered him, verse 6.

These deliverances he acknowledges with devoutest gratitude. Here the Psalmist, borne as it were on eagle’s wings, soars into the highest region of poetic imagery; he calls to mind the wonders which God had wrought for Israel of old, and represents them as renewed in his own experience. The glorious manifestations of Jehovah on Mount Sinai were not more bright in his eyes, verse 7-14, nor the passage of Israel through the Red Sea more wonderful, verse 15, than were the displays of almighty power and love which he had seen in his behalf, verse 16-19. In these deliverances David further acknowledges the equity of God in having so vindicated his character from the undeserved calumnies by which his enemies had sought to justify their cruelty towards him, verse 21-27.

From the experiences of past mercies, he expresses his confidence in God under whatever trials might yet await him. It is delightful to see how careful he is to ascribe all the glory of his preservation to that God who had delivered him, verse 28-42; and the full persuasion that his victory would in due time be complete, verse 43-45. Then with profoundest gratitude he blesses and adores his heavenly Benefactor for all the mercies he has received; recapitulating as it were, and giving us the substance of the whole, in the words of our text, verse 46-50.

Were we to view the Psalm only as a historical record, it would be very instructive; but it has a far higher sense as:

2. A prophetic interpretation, as it relates to Christ.

That it is a prophecy respecting Christ and his Gospel, we are assured by one whose testimony is decisive on the point. Paul, maintaining that Christ, though himself “a minister of the circumcision,” was to have his Gospel preached to the Gentiles, and to establish his kingdom over the heathen world, expressly quotes the words immediately preceding our text, as prophetic of that event, Romans 15:9. Here therefore we see it proved, that David spoke as a type of Christ; and a clue is given us for a fuller understanding of the whole Psalm.

Behold then in this Psalm our adorable Redeemer; behold his conflicts! He was indeed “a man of sorrows and acquainted with grief;” “nor was any sorrow like unto his sorrow;” “his visage was marred more than any man’s, and his form more than the sons of men.” How justly it might be said of him, that “the sorrows of Hell encompassed him.” We learn from his history, “Now,” says he, “is my soul sorrowful even unto death.” In the garden he was in such an agony, that he sweat great drops of blood from every pore. And on the cross he uttered the heart-rending cry, My God, my God! why have you forsaken me?” In that hour all the powers of darkness were let loose upon him; and God himself also, even the Father, combined to “bruise him,” until he fell a victim to the broken law, a sacrifice, “a curse! Galatians 3:13.”

But speedily we behold his deliverances. Like David, “he cried to the Lord in his distress;” “he offered up prayers and supplications with strong crying and tears; and was heard, in that he feared, verse 6 with Hebrews 5:7.” In him the elevated language of the Psalmist obtained a more literal accomplishment; for at his resurrection “the earth quaked, the rocks rent;” and together with him, as monuments and witnesses of his triumph, “many of the dead came forth from their graves, and went into the city, and appeared unto many. O, what a deliverance was here! “The cords of death were loosed” (it was not possible that he should any longer be held by them); and he rose triumphant from the grave; yes, he ascended, too, to Heaven, and was there seated on the right hand of the Majesty on high, all the angels and principalities and powers of Heaven, earth, and Hell, being made subject unto him. In comparison with this display of the Divine glory, the images referred to in this Psalm were faint, even as a candle before the sun.

Then commenced his victories. Then was literally fulfilled that prediction of the Psalmist, “a people whom I have not known shall serve me; as soon as they hear of me, they shall obey me, verses 43, 44.” No less than three thousand of his murderers were converted in the very first sermon; and soon his kingdom was established throughout the whole Roman Empire. This prediction is yet daily receiving a more enlarged accomplishment; thousands in every quarter of the globe are submitting themselves to him; and in due season, all the kingdoms of the world will acknowledge him as their universal Lord.

The triumphs of David over the neighboring nations, though signal, were nothing in comparison with those which Christ is gaining over the face of the whole earth; and he will “go on conquering and to conquer,” “until all his enemies are put under his feet.” O blessed and glorious day! May “the Lord hasten it in his time!”

But like many other passages of Scripture, the Psalm admits also of an interpretation, which is,

3. A spiritual interpretation, as it relates to the people of God in all ages.

The circumstance of its having been altered, and set apart for the use of the Church, shows, that, in substance, it exhibits the dealings of God with his people in all ages. They, like David, and like their blessed Lord and Master, have their trials, their deliverances, their triumphs; in all of which God is greatly glorified, and for which he ought ever to be adored.

Who among us that has ever been oppressed with a sense of guilt, and with a fear of God’s wrath;

who that has felt the tranquillizing influence of the Redeemer’s blood sprinkled on his conscience, and speaking peace to his soul;

who that has been enabled to overcome the world, the flesh, and the devil, and to serve his God in newness of heart and life;

who, I say, that has experienced these things, does not find that the language of this Psalm, figuratively indeed, but justly, depicts the gracious dealings of God towards him? Methinks, the sentiment that is uppermost in the mind of every such person is, “Who is God, besides the Lord? or who is a rock, except our God verse 31.”

But this part of our subject will receive fuller illustration while we notice the Psalm in reference to:

II. The practical use we should make of it.

The practical use of Scripture is that to which we should more particularly apply ourselves; and especially should we keep this in view in reading the Psalms, which, beyond any other part of the sacred volume, are calculated to elevate our souls to Heaven, and to fill us with delight in God. From this Psalm in particular we should learn:

1. To glorify God for the mercies he has given unto us.

We should never forget what we were, while dead in trespasses and sins, and what we are made by the effectual working of God’s grace in our souls. The change is nothing less than “passing from death unto life,” and “from the power of Satan unto God;” and when we contemplate it, we should be filled with wonder and with love on account of the stupendous mercies we have received. We should ever remember, “Who it is that has made us to differ” from those who are yet in darkness and the shadow of death; and the constant frame of our souls should be, “Not unto us, O Lord, not unto us, but unto your name be the praise!”

We may, indeed, without impropriety on some occasions say, as the Psalmist, “I have pursued my enemies and overtaken them; I have wounded them, that they were not able to rise;” but we must soon check ourselves, like Paul, and say, “Yet not I, but the grace of God that was with me;” “He who has wrought me to the self-same thing, is God.” It is worthy of particular observation, how anxious David is to give to God all the glory of those exploits which he commemorates, “By You I have run through a troop; and by my God I have leaped over a wall, verse 29. See also verse 32-36, 47-49.” Let us imitate him in this respect, and “give unto our God the glory due unto his name;” yes, “let our mouths be filled with his praise all the day long.”

2. To confide in God under all future difficulties.

In what exalted terms David speaks of God at the commencement of this Psalm, verse 2. Truly, he had profited well from his past experience. And ought not we to profit in like manner? Ought not we to remember what God is to all his believing people? If we have God for our God, what have we to fear? Can any enemy prevail against us, when he is on our side? Remember how God reproved those of old, who, when danger threatened them, gave way to terror, instead of trusting confidently in their God, “Say not, A confederacy, a confederacy! etc., but sanctify the Lord Almighty himself, and let him be your fear, and let him be your dread; and he shall be to you for a sanctuary, Isaiah 8:12-14.” Whatever be your need, know that He is able to supply it; whatever be your difficulty, He can make you triumphant over it, “His way is perfect; his Word is tried; he is a shield to all who trust in him, verse 30.”

3. To conduct ourselves so that we may reasonably expect his blessing.

Though God is found of those who sought him not, and dispenses his blessings altogether sovereignly and according to his own good pleasure towards the ungodly world—he proceeds, for the most part, in a way of equity towards his own peculiar people. The declaration that was made to king Asa is found true in every age, “The Lord is with you, while you are with him; and if you seek him, he will be found by you; but if you forsake him, he will forsake you, 2 Chronicles 15:2.” Precisely to the same effect are those expressions of the Psalmist, “With the upright, the merciful, the pure, you will show yourself upright, and merciful, and pure; but with the froward you will show yourself froward,” or, as it is in the margin, “you will wrestle.” “You will save the afflicted people (the humble); but you will bring down proud looks verse 25-27.” If we walk uprightly and circumspectly before him, and in a humble dependence on his grace, there is not anything which he will not do for us; but, “if we regard iniquity in our hearts, he will not hear us. Inquire, then, whether you are really “keeping the ways of the Lord,” and are “keeping yourselves from your iniquity,” that is, from the peculiar sin to which, by constitution, by habit, or by your situation in life—you are most inclined, verse 21-23. I charge you, before God, that you all make this a matter of serious inquiry. The “besetting sin,” ah! it is that which separates between God and our souls; it is that which “keeps good things from us.” How many are there, who, while they make a profession of religion, are yet, by their unmortified lusts, or worldly desires, or slothful habits, or by some habitual evil—provoking God to depart from them!

Beware lest it be so with you; and “grieve not the Holy Spirit of God whereby you are sealed unto the day of redemption.” You may grieve him, until you altogether “quench” his sacred motions. We entreat you to be upon your guard against this so fatal an evil. “Keep your hearts with all diligence, “yes, “give all diligence to make your calling and election sure.” Then shall God delight himself in you, and be not only your present portion, “but your everlasting great reward!”

Charles Simeon

Psalm 18:25-26

“To the faithful you show yourself faithful,

to the blameless you show yourself blameless,

to the pure you show yourself pure, but

to the wicked you show yourself hostile.”

In the present dispensations of Providence, we may behold a far greater measure of equality than is generally imagined; for not only is the happiness of men less dependent upon outward circumstances than we are apt to suppose, but there is more of just retribution manifested in reference to the conduct of mankind. The ungodly are, for the most part, left to involve themselves in many calamities; while the godly are generally preserved in peace and quietness. There is sufficient of equality in God’s dispensations to mark his superintending care; but sufficient inequality to convince us, that there shall be a day of future retribution, when the whole of the divine government shall be justified in the sight of the assembled universe!

The passage before us may be considered as relating to both periods. The Psalmist is returning thanks to God, for having interposed in his behalf to vindicate his integrity against the accusations of his enemies, “The Lord has recompensed me according to my righteousness, according to the cleanness of my hands in his sight, Psalm 18:24.” He then goes on to speak of the general system of the divine government, as begun on earth, and as completed in the eternal world,

“To the faithful you show yourself faithful,

to the blameless you show yourself blameless,

to the pure you show yourself pure, but

to the wicked you show yourself hostile.”

From these words, I shall take occasion to show:

I. The equity of the divine procedure, in the punishment of the ungodly.

The day of judgment is called ” the day of the revelation of the righteous judgment of God; because God will then render unto every man according to his deeds, Romans 2:5-6.” Whatever has been the conduct of men—the divine conduct towards them shall be in exact accordance with it.

Consider, now:

1. What has been your conduct towards God.

You have felt no esteem for him in your hearts.

You have preferred every vanity, and even the basest lust, before him.

You have not willingly entertained the thought of him in your minds.

You have, in effect, “said to him, Depart from me! I desire not the knowledge of your ways.”

About his favor you have felt but little concern; nor has it been a matter of any importance in your eyes, whether he was pleased or displeased, honored or dishonored.

In vain has God called, invited, entreated, expostulated with you. You have had no disposition to attend to his voice, no heart to comply with his will; and when he has threatened you with his everlasting displeasure, you have despised him, and determined to go on in your own ways, whatever might be the consequence.

What now will be the result of this in the last day? God will deal with you as you have dealt with him.

“You would not have anything to do with me; I therefore will have nothing to do with you.

You put me far from you; now I put you far from me.

You preferred everything before my favor; expect, therefore, no favor at my hands.

It was anguish to you to come into my presence; you shall never be troubled with my presence more.

You chose sin, with all its consequences, rather than me and my kingdom.

Take now, and take forever, the portion you have chosen—eternal damnation!”

2. What has been your conduct towards the Lord Jesus Christ.

The Savior has died to effect a reconciliation between God and sinful men; and has offered to cleanse you in his own blood, and to clothe you in the spotless robe of his righteousness, that you may stand before God without spot or blemish.

But you would not come to him for his benefits; you have rejected every offer he has made to you—they have been too humiliating for your proud hearts. You have disdained to acknowledge your need of him—you have preferred being a savior to yourselves; and have chosen rather to stand or fall by your own righteousness, than to submit to the righteousness provided for you by him.

In vain has he warned you against the danger of unbelief—you would not see any danger attending it. If you have made any use of Christ at all, it has been rather to encourage a hope of salvation in a sinful and unconverted state, than to obtain from him the grace of which you have stood in need.

And what will be the return made to you?

“You have rejected my Son,” God will say, “you shall therefore have no part in him.

You would not submit to be washed by him from your sins—your sins, therefore, shall cleave unto you.

You would not seek deliverance from condemnation through him—under condemnation, therefore, shall you lie.

You would not take him as a Savior in anyone respect—therefore he shall be no Savior to you.

You made no use of him, but to warrant and justify your continuance in sin—therefore you shall be left forever in your sins, and have no part with him to all eternity.

The whole tenor of your life has been to this effect: ‘We will not have this Man to reign over us!’ and therefore from him and his kingdom you shall be separated forever!”

3. What has been your conduct towards your own souls.

You have not cared about them, or sought their happiness. You have been mindful only of earthly things. Your ease, pleasure, interest, honor, the approbation of men—have been more to you than any concern pertaining to the soul. Pardon, peace with God, holiness, glory—have all been, in your esteem, of small account, in comparison with some temporal advantage. When warned what must be the outcome of such a life—you have determined to run the risk, and to endure the consequences of impenitence, rather than put yourselves to the pain and trouble of repenting.

Heaven has had no value to you, in comparison with some vain lust or indulgence.

Hell has had no terror to you, in comparison with the pain of self-denial, and the shame of ridicule from the ungodly world.

According, therefore, as you have sowed—so you shall reap, “You have sown to the flesh, and of the flesh you shall reap corruption!” God will say to you:

“Your soul shall be of as little value in my eyes—as it was in yours!

Heaven was not worth your seeking—so you shall not have it.

Hell was not worth your avoiding—so you shall take your portion in it.

You were satisfied with temporal trifles—so you shall have nothing beyond them.

You did not even desire eternal happiness—so you shall never have it obtruded upon you, but shall be left destitute of it forever and ever.

You chose to oppose me, and walk contrary to me—so continue now your fruitless contest to all eternity, while I eternally oppose you.

You have been the authors of your own destiny—so by your own choice, you must abide forever and ever!”

The same mode of proceeding is observed by God,

II. The equity of the divine procedure, in the rewarding of the godly.

1. Mark how God will act towards the penitent.

It is a grief to you that you have ever sinned against so good a God. You are ashamed. You blush and are confounded when you look back upon your ways. You even loath and abhor yourselves in dust and ashes. And if you could, by any means, undo what you have done amiss—then you would do anything, or suffer anything, that it were possible for you to do or suffer, to effect it.

How, then, will God deal with you?

Do you repent of the evil you have done against me?

He will say; Then “I will repent of all the evil which I threatened to the unrepentant, Exodus 32:9-14. Jeremiah 18:7-8; Jeremiah 26:13.”

Are you saying, How shall I appear before my God?

He will say, “I will not execute the fierceness of my anger upon you.”

Does he behold you smiting your heart, with indignation against yourself, as a vile rebellious wretch?

He will construe it as an evidence of your relation to him, and will appeal in your behalf to the whole universe, “Is he not a dear son? Is he not a pleasant child? For since I spoke against him, I earnestly remember him still; therefore my affections are troubled for him; I will surely have mercy upon him, says the Lord, Jeremiah 31:19-20.”

The moment he sees you bewailing bitterly the existence of your sins, he “blots them out of the book of his remembrance,” and “casts them irrecoverably into the depths of the sea!”

2. Mark how God will act towards the believing.

You are looking to the Lord Jesus Christ, as “set forth by God himself to be the atoning sacrifice for your sins;” and are desiring nothing under Heaven so much as a saving interest in him.

What, then, will God say to you? “You shall not be disappointed of your hope.

Do you renounce all dependence on yourself? I will not exact of you anything as a justifying righteousness.

Do you look to what my dear Son has done and suffered for you, and plead it as the ground of your hope before me? It shall be imputed to you, and be accepted in your behalf.

You wash in the fountain opened for sin—so it shall cleanse you so perfectly, that you shall stand before me without spot or blemish.

You trust in my word—so you shall find me a God of truth.

You lay hold on my promises—so not one of them shall ever fail you.

You are willing to be saved in the way of my appointment—so according to your faith it shall be unto you.

You are hoping for a crown of righteousness and glory, as the purchase of my Son’s blood—so you shall possess all that he himself possesses, and be “a joint heir with him” of crowns and kingdoms that shall never fail.

You have lived upon him—so you shall live with him forever and ever.’

3. Mark how God will act towards the obedient.

You have given up yourselves to God in a way of holy obedience; and have encountered much, in order to approve your fidelity to him. To you, then, God will say,

“You have been faithful over a few things—so be rulers over many things.

You acknowledged me as your Master—so I acknowledge you as my servants.

You regarded me as your Father—so I will regard you as my children.

To please me was your one aim; and you dared to honor me above all—so I will now bless you, and honor you in the sight of the whole assembled universe.

You regarded nothing but my favor—so you shall have it, and all the tokens of it you can possibly desire.

By patient continuance in well-doing, you sought for glory and honor and immortality—so you shall possess them all, even everlasting life!”

ADDRESS.

Now choose what portion you will have. I venture to assure you, that it shall be unto you according to your desire, provided only that desire operates practically on your heart and life. I know, indeed, that salvation is altogether of grace. But I know, also, that you can never perish, but by your own consent, and purpose, and will. I mean not to say that anyone would choose misery for itself, or in preference to happiness; but if you choose the service of Satan, with all its consequences, in preference to the service of God and its attendant benefits—then are you the authors of your own destruction, as much as you are of the conduct leading to it.

God has said respecting the wicked, “Destruction and misery are in their ways;” and to whom can you ascribe your arrival at their end, when you are willingly and deliberately walking in their ways? If you will persuade yourselves that “the broad road, which leads to destruction, will bring you to happiness as much as the narrow way that leads unto life”—then you can blame none but yourselves for the disappointment which you will experience.

Prepare then for yourselves such an outcome to this present state of things, as you will before long wish that you had secured. Hear God’s own direction to you, “Say to the righteous, that it shall be well with him; for they shall eat the fruit of their doings. But woe to the wicked! it shall be ill with him; for the reward of his hands shall be given to him! Isaiah 3:10-11.”

To the same effect our blessed Lord speaks in his sermon on the mount, declaring that the merciful, the pure, the upright, shall have a portion accorded to them suited to their respective characters, Luke 6:37-38. Remember, that if you do not obtain eternal life—then the fault was only in yourselves, who, when urged and entreated by God, refused to walk in the way that would have led you to it!

Charles Simeon

Psalm 18:23

“I have been blameless before him and I kept myself from my iniquity.”

Nothing is a richer source of comfort to any man than the testimony of his own conscience that he has acted right; for, if our own heart does not condemn us—then have we confidence towards God.

Paul enjoyed this in a pre-eminent degree, “Our rejoicing,” says he, “is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conduct in the world, 2 Corinthians 1:12.”

Just so, in the whole of his conduct towards Saul, David could appeal to God himself, that he had demeaned himself as a loyal subject, and had rendered nothing but good for all the evil that he had received at his hands.

“They (Saul and his followers) confronted me in the day of my disaster, but the LORD was my support. He brought me out into a spacious place; he rescued me because he delighted in me. The LORD has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me. For I have kept the ways of the LORD; I have not done evil by turning from my God. All his laws are before me; I have not turned away from his decrees. I have been blameless before him and I kept myself from my iniquity.” Psalm 18:18-23

It is my intention to inquire,

I. What is that iniquity which we may properly call our own?

There are the seeds of all sin, in every individual of our fallen race! But, as in different soils some plants will flourish more than others, so in different men are different sinful propensities, which, growing to maturity, become prominent and characteristic features of the different individuals. There is, more or less, in every one, some “sin which more easily besets him, Hebrews 12:1;” and which, therefore, may be justly called his own sin, as having taken the fuller possession of his soul, and as serving to distinguish him from others.

1. That may be called our besetting sin, to which, from outward circumstances, we are most exposed.

This I suppose to be the precise case with David in my text. He was persecuted by Saul with most unrelenting cruelty; and was strongly tempted, both by his friends and by a regard for his own safety, to avail himself of the opportunities which were afforded him of destroying his enemy, 1 Samuel 24:2-15; 1 Samuel 26:6-12.

Now, by birth and education, men are exposed to widely different temptations; as Agur intimated, when he prayed, “Two things I ask of you, O LORD; do not refuse me before I die: Keep falsehood and lies far from me; give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the LORD?’ Or I may become poor and steal, and so dishonor the name of my God.” Proverbs 30:7-9.”

Men also are subjected to evils incidental to their different vocations in life. Those who move in a higher sphere, under the influence of proud and ambitious thoughts, are led to seek their own advancement at the expense of others. Those of the middle classes, who are engaged in mercantile transactions, are but too prone to indulge an inordinate desire for wealth; while those of the lowest rank are apt to yield to the unhallowed emotions of murmuring and discontent.

When John the Baptist saw people of different vocations coming to his baptism, he particularly adverted to their respective occupations, to guard them against the evils incident to each; warning the publicans against exaction, and the soldiers against rapacity, Luke 3:12-14; and thus showing how all, in every department of life, are bound to watch against the sins to which their peculiar callings more immediately expose them!

From our friends and relations in life we also are subjected to many evils which tend to form and fix our character.

Are we surrounded by those who are mirthful and dissipated? Then we are apt to contract a taste for gaiety and folly.

Are our nearest relations worldly, carnal, covetous, ambitious? Then we are apt to drink into their spirit, and to be greatly influenced by their example; as it is said of Joram, king of Judah, “He walked in the way of the kings of Israel, as did the house of Ahab; for the daughter of Ahab was his wife; and he did evil in the sight of the Lord! 2 Kings 8:18.”

2. That may be called our besetting sin, to which, from inward dispositions, we are most inclined.

Even in the earliest infancy, there will be found widely different dispositions in children of the same parents; and as the children grow up to manhood, these form, in a very great degree, their distinctive characters through life. Doubtless these dispositions may be abated in some, and strengthened in others, according to the occasions that may arise for their nourishment or suppression. They may also vary with the different periods of their life.

But, whatever is a man’s leading disposition, it will expose him to temptation, and he will be likely to be betrayed into sin by means of those things which are calculated to gratify his peculiar desires. In other matters he may maintain a blameless deportment; or, if he has erred, may easily renounce his errors; but on the side of his darling lust he will be in danger of falling; even as Herod, who would obey in many respects the admonitions of John the Baptist, Mark 6:18-28, but, when called to put away his beloved Herodias, would rather sacrifice the life of John, than comply with his advice! Let the besetting propensity be what it may—on that side will be our danger, and the sin arising from it is that which we need to guard against as most peculiarly our own.

3. That may be called our besetting sin, to which, from the force of habit, we are most addicted.

Habit is, indeed, a second nature! An Ethiopian may as easily change his skin, or a leopard his spots—as we can put away an evil to which we have been long accustomed.

A man that has long yielded to fretfulness and impatience will never lack occasions whereon to show the irritability of his mind.

A person who has given way to impurity, will contract such a propensity to the indulgence of it, that his very “eyes will be full of adultery, and he cannot cease from sin, 2 Peter 2:14.” Even when there are not before him any objects to call it forth; his own polluted imagination furnishes him with plenty of fuel for his unhallowed fire.

“The backslider in heart,” we are told, “shall be filled with his own ways, Proverbs 14:14;” from whence we see that habit gives to our lusts a certain propensity over us, and to us a certain desire for them; insomuch, that as there is a mutual indwelling between God and the believing soul—so is there also between a sinner and the lusts with which, from habit, he has obtained a more than ordinary familiarity. So true is that declaration of the Apostle, that, whatever be a man’s outward temptations, he is, in fact, “drawn away by his own lust, and enticed! James 1:14.”

If, from what has been said, we have any insight into our besetting sin, let us proceed to inquire,

II. How far we are able to adopt the language of the Psalmist in relation to it?

Certainly, we are all deeply interested in this matter. Let me, then, press home upon you the following inquiries:

1. How far have you discovered your besetting sin?

It is astonishing to what an extent men in general are blinded in reference to it. All around them see it easily enough, while they themselves are strangers to it! All their acquaintances will say:

This is a proud man;

that is a passionate man;

that is a covetous man;

that is a mean-spirited and censorious man;

that is an argumentative and discontented man.

But, however clear men’s characteristic infirmities are to others, they are hidden from themselves!

In many cases men not only veil their faults under some subtle name, but actually take credit to themselves for those very peculiarities as constituting their most distinguishing virtues!

The proud man, who for a slight offence will shed the blood of an acquaintance, calls himself a man of honor.

The ambitious man, who slaughters thousands and tens of thousands in order to extend his empire, when he has already far more than he knows well how to govern, is called a conqueror, and values himself upon that as entitling him to the admiration of mankind.

The man who is, with insatiable avidity, amassing wealth, applauds himself as prudently providing for his family.

And if a man’s faults be too glaring to be turned into virtues, he will extenuate them under the name of trivial errors, or youthful indiscretions.

But, Beloved, if this is your state—then you are yet in darkness and the shadow of death. The very first step towards the knowledge of the Savior is the knowledge of yourselves; and if you do not possess not this—then all your other knowledge, whatever it may be, will be in vain!

2. How far have you watched and prayed against your besetting sin?

With all our self-love, our besetting sin may be so glaring and dominant that we cannot but know it. Still, however, we may not be humbled under a sense of it, but like King Saul, may be returning to it again and again, after all our acknowledgment of its vileness.

But it is not thus with an upright soul. He will say with indignation, “What have I any more to do with idols?” And if he has been foiled in many attempts to subdue his lusts, he will be more and more earnest in prayer to God for grace sufficient for him, that, “through the influences of the Holy Spirit, he may mortify the deeds of the body, Romans 8:13,” and “preserve himself unspotted,” though in the midst of a polluting and ensnaring world! James 1:27.

See, also, whether you watch against the occasions that may call forth your indwelling corruption; and whether you mark the first risings of it in your soul—that you may the more effectually prevent its dominance and defilement? Our Lord’s direction is, “Watch and pray, that you enter not into temptation;” and he has provided armor for us, that we may fight against sin in its first assaults. We may be sure, that, if we are not thus habitually contending with our besetting sin—then we can never with truth assert that we have kept ourselves from it.

3. How far have we actually overcome our besetting sin?

“One that is born of God cannot practice sin, 1 John 3:9,” as once he did. God has said, that “sin shall not have dominion over him, because he is not under the law, but under grace, Romans 6:14.” “The man that obeys sin, is the slave of sin;” and consequently neither is, nor can be, the servant of God, Romans 6:16. He may, it is true, still feel the workings of his besetting sin; but then it will be an intolerable burden to him; and while under a sense of its working, he will cry, “Oh, wretched man that I am! who shall deliver me from this body of sin and death?” he will be enabled to add, “I thank God, through Jesus Christ our Lord, Romans 7:18-19; Romans 7:24-25.”

Sin’s motions may still continue; but its power is broken, and its reign destroyed; so that he is no longer the bond-slave of Satan; for “the truth has made him free; and he is free indeed, John 8:32.”

That I may enforce this subject on your hearts and consciences, I declare before God and this assembly:

1. That only in proportion as you keep yourselves from your besetting sin, have you any evidence that you are upright before God.

David speaks of his victory over his besetting sin as his evidence of his uprightness before God, “I have been upright before God; for I have kept myself from my iniquity.”

Now, I beseech you, brethren, to try yourselves by this test. “If you are Christ’s indeed—then you have crucified the flesh with the affections and lusts, Galatians 5:24;” and if you are “Israelites indeed—then you are without any known and allowed deceit, John 1:47.” But I must warn you that, if you allow any one sin—then you cannot be the servants of Jesus Christ; for if you were really his, you would “walk as he walked, 1 John 2:6,” and “purify yourselves even as he is pure! 1 John 3:3.”

2. Only in proportion as you keep yourselves from your besetting sin, have you any hope of happiness in the eternal world.

Our blessed Lord has told us plainly, that “a right eye or a right hand retained by us will be the means of casting us into Hell-fire! Mark 9:43-48.” What a dreadful thought is this! How fearful should it make us of self-deception! Truly, we should not be content with searching and trying ourselves, but should beg of God also, to “search and try us, to see if there is any wicked way in us, and to lead us in the way everlasting, Psalm 139:23-24.” For, if we should be saved at last, “we must be sincere, and without offence until the day of Christ, Philippians 1:10.”

Charles Simeon

Psalm 18:1-3

“I love you, O LORD, my strength. The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold. I call to the LORD, who is worthy of praise, and I am saved from my enemies.”

From the persecutions of God’s saints in former ages, we derive this most important benefit—we see what was the power of divine grace in them for their support, and what its efficacy was to purify and exalt their souls.

Had David never been oppressed by Saul, and never been driven from his throne by Absalom—then what loss should we have sustained, in those devout compositions which were written in the midst of his trials, and which have brought down to us all the workings of his mind under them! In truth, no one can understand the Psalms of David, so as to enter into the spirit of them, unless he have been called, in some considerable degree, to suffer for righteousness’ sake.

The Psalm before us was penned by David as an acknowledgment of the deliverances that had been given to him from the hands of Saul, and of all his other enemies. A sublimer composition can scarcely be found, in all the records of antiquity.

In the words which we have just read, we see,

I. An outpouring of David’s gratitude.

His mind was evidently full of his subject. He had been contemplating the wonderful goodness of God to him; and he bursts forth into this devout rapture, “I love you, O LORD, my strength!” Commentators have observed that the word which is here used, expresses all that is tender and affectionate, and implies in it the strongest emotion of the soul. And this was justly called forth by:

his view of the divine perfections, and

by his sense of God’s unbounded kindness towards him.

And if he, from a sense of temporal mercies, was so inflamed with love to God—then what should we feel towards our incarnate God, the Lord Jesus Christ, in a review of all the wonders of Redeeming Love?

View the Savior in his personal excellencies; and then say what should be our feelings towards him.

View him in the offices which he has sustained to us, as the Prophet, Priest, and King of his church; and then think what are the praises which befit you!

View him in the blessings you have already experienced at his hands; and, while you adopt the language of the prophet, “In the Lord I have righteousness and strength,” tell me with what frame of mind you should utter these words: It is said that, “not having seen him, we nevertheless love him; and that, believing in him, we rejoice in him with joy unspeakable and full of glory!” I am sure, that the glorified saints around the throne should scarcely exceed us in the ardor of our affections, while we exclaim, “Lord, you know all things; you know that I love you!”

In this, then, the Psalmist should be a pattern to us. We should be so in the habit of contemplating the Savior’s love, that the involuntary outpouring of our souls should be, “I do love you, and I will love you, O Lord, my strength. Yes, I will love you with all the powers of my soul!” This, I say, should be the language of our souls, when our feelings, too big for utterance, can at last find vent in words.

In connection with this rapturous exclamation we have,

II. A profession of David’s faith.

David, from diversified trials, was forced to become a man of war; and to seek, by a mixture of courage and of skill, a deliverance from his enemies. Under the persecutions of Saul especially, he had recourse to strongholds and fortresses, where he might withstand his too powerful oppressor. But it was in God alone that he really found protection. As means, he had availed himself of local advantages, and personal courage, and armor both of a defensive and offensive kind—but it was God alone who had rendered them effectual for his preservation; and therefore he gives all the glory to God, saying, “The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold!”

And shall not we, who have so much stronger enemies to contend with, acknowledge the Lord Jesus Christ as standing in all these relations to us for our salvation?

Yes, in truth, long ago would our great adversary the devil have prevailed against us, if our adorable Emmanuel had not interposed for our deliverance.

In him we have found refuge from all the curses of God’s broken law.

By him have we been strengthened in our inner man.

From him have we received our spiritual armor, by which we have been enabled to maintain our conflict with all the enemies of our salvation.

If we have been “strong, it has been in the Lord; and in the power of his might;” and it is he who must have all the glory for our preservation.

Behold, then, in what terms we should give glory to our great deliverer! We should acknowledge the Lord Jesus Christ as our “all in all!” And while we give him the glory of all that we have already received, we should trust him for all our future conflicts; and contemplating fully all the powers that there are in him, we should learn to appropriate all of them to ourselves, and to say, “The LORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge. He is my shield and the horn of my salvation, my stronghold.”

There should not be anything in the Lord Jesus Christ but we should make it our own by faith, and claim it as our own in all the conflicts to which we may be called; and in every time of trial we should address him in the words of Thomas, “My Lord and my God!”

To this the blessed Psalmist adds,

III. A declaration of his purpose.

He did not think that God’s relation to him would justify remissness or negligence on his part. On the contrary, he regarded it as his encouragement to call upon the Lord, as a pledge to him of certain success.

And we, too, must bear in mind, that all our mercies must be obtained by prayer; and that in no other way can we hope to be saved from our enemies.

We see how David prayed in a time of great trial, “Contend, O LORD, with those who contend with me; fight against those who fight against me. Take up shield and buckler; arise and come to my aid. Brandish spear and javelin against those who pursue me. Say to my soul, “I am your salvation!” Psalm 35:1-3.”

It was thus that David brought down support from on high, in every time of need. And it is in the same way that we must obtain help of our Lord and Savior Jesus Christ. Though his promises to us are so free and full—yet “he will be inquired of to do these things for us, Ezekiel 36:37;” and “if we ask not, then neither shall we receive.”

Moreover, we must acknowledge him in all that we have already received, and confess him as “worthy to be praised;” for the command is, “In everything by prayer and supplication, with thanksgiving, let your requests be made known unto God; and the peace of God, which passes all understanding, shall keep your hearts and minds through Christ Jesus.” It is in this way alone that victory can be secured; but if we use these means, we are certain to obtain it. If we live in the habit of fervent and believing prayer, we may, in the midst of conflicts, exult as “more than conquerors;” and behold, by anticipation, our great adversary as already “bruised under our feet! Romans 16:20.”

From this sublime passage we may see,

1. The true nature of vital religion.

Vital religion is not wholly speculative, nor is it altogether practical—but a compound, if I may so say, of theory and of practice. We must have knowledge, even a knowledge of God in all his perfections, and of the Lord Jesus Christ in all his offices. Without this, there can be no right feeling towards the Supreme Being; no love towards him, no confidence in him, no communion with him.

But with just views of God, we must also have suitable dispositions towards him. In a word, we must have an experience similar to that of David in our text, affecting from our inmost souls a life:

of communion with God,

of dependence on him, and

of devotedness to his service.

Beloved brethren, rest not in anything short of this. Let your meditations on God be sweet and frequent; and let them be renewed, until they have kindled a flame of love in your souls towards him, and until the daily language of your heart is, “Bless the Lord, O my soul; and all that is within me, bless his holy name!”

2. The folly of those who do not seek God.

Compare the Psalmist’s experience with your own. What refuge do you have in a time of trouble, or what comfort do you have in reflecting upon God? Alas! instead of the blessed language of David, you must rather say, “O God, I behold nothing in you that I can appropriate to myself; nothing but what may well fill me with alarm and terror!” As for love to God, you know not what it means; and you have not the smallest ground for confidence in him; no, nor have you any access to him in the hour of necessity. Hence you are a prey to your enemies, and “are led captive by the devil at his will.”

Unhappy creatures! You may hide yourselves from the danger to which you are exposed; but your state is only the more pitiable in proportion as you are lulled in fatal security. If they are right who resemble the Psalmist—then you can have no clearer evidence that you yourselves are out of the way of peace and salvation.

Were there no future state of existence, your loss would be great even in this world. But when we take eternity into the account, your prospect is terrible indeed!

For if you do not love God now, you cannot love him after you die.

If you do not possess a saving interest in him here—then you can have no interest in him hereafter.

If you do not live near to him in prayer in this world—then you never can unite with the heavenly hosts in their songs of praise to him in the eternal world!

Charles Simeon

Psalm 17:14-15

“With your hand, O Lord, save me from men of this world whose portion is in this life.” Psalm 17:14

“As for me, I will behold your face in righteousness; I shall be satisfied, when I awake with your likeness!” Psalm 17:15

In respect of outward appearance, there is but little difference between “the man of God,” and “the men of this world”; But, in their inward principle, they are as far asunder as light from darkness.

I. The Psalmist here contrasts them in their desires.

1. The men of this world desire only the fleeting things of time and sense.

They have their portion in this life. Pleasure, riches, honor, are the great objects on which their affections are set, and in the attainment of which they suppose happiness to consist. For these they labor with incessant care; and if they may but transmit this portion in rich abundance to their children, they bless themselves, as having well discharged the offices of life.

2. The man of God has his affection set rather upon invisible and eternal realities.

There is a remarkable decision manifest in that expression, “As for me,” I will do so and so. It resembles the determination of Joshua; who, if all Israel should forsake the Lord, declared this to be his fixed resolution, “As for me and my house, we will serve the Lord.”

In that other expression, too, “I will behold your face in righteousness,” there is, I think, a peculiar delicacy and beauty. It is not merely “I will seek your favor,” or, “I will follow after righteousness.” But:

“I will seek your favor in the only way in which it can ever be obtained; namely, in an entire resignation to your holy will, as revealed in your blessed Word.”

In this view it imports, “I will seek your favor in the way of penitential sorrow; for how shall an impenitent sinner ever find acceptance with you?”

“I will seek it in a way of believing confidence; for you are never more pleased than when a perfect reliance is placed on your dear Son, and in your promises, which in him are yes, and in him Amen”

“I will seek it in a way of incessant watchfulness; for if I practice iniquity in my life, or regard it in my heart—you can never receive me to mercy.”

“I will seek it also in a way of universal holiness; for it is the obedient soul alone on which you can ever look with complacency and delight.”

We do not at all mean to say that “the man of God is perfect;” for there is yet much imperfection cleaving to him. But we do say, that in the habitual desires and purposes of his soul, he accords with the description here given.

II. The Psalmist contrasts them in their prospects.

1. The men of this world can hope for nothing but disappointment.

Admitting that they attain the summit of their ambition, they only grasp a shadow. Possess what they may, they feel an aching void, a secret something unpossessed, “In the midst of their sufficiency, they are in straits.”

As for an eternal state, they do not desire to think of it; their happiness depends on banishing it from their thoughts; and if at any time it obtrudes itself upon their minds, it brings a cloud over their brightest prospects, and casts a damp over their richest enjoyments.

2. Not so with the man of God; his pursuits are productive of the most solid satisfaction.

Even in this life he has a portion which he accounts better than ten thousand worlds; so that in him is fulfilled what our blessed Lord has spoken, “He who comes to me, shall never hunger; and he who believes in me, shall never thirst.” He has gained a superiority to earthly things, which no other man, whatever he may boast, is able to attain.

But when, at the resurrection of the just, he shall “awake” to a new and heavenly state—how rich will be his satisfaction then! Then he will “behold God face to face;” then, too, he will have attained God’s perfect image in his soul; and then he will possess all the glory and felicity of Heaven. Could we but follow him into the presence of his God, and behold him in the full enjoyment of all that he here desired and pursued, methinks we should every one of us adopt the Psalmist’s determination, and say, “As for me, this shall be my one desire, my uniform endeavor, and the one great object of my whole life!”

Observe,

1. How wise is the Christian’s choice!

The world may deride it as folly, but I appeal to every man who possesses the least measure of common sense, whether he does not in his heart approve the very things which with his lips he ventures to condemn? Yes; there is not one, however averse he may be to live the Christian’s life, who does not wish to “die his death.” Nor is there one, however he may dislike the Christian’s way, who does not wish, if it were possible, to resemble him in his end. Let it be a fixed principle, then, in all your minds, that “the fear of the Lord, that is wisdom; and to depart from evil is understanding.”

2. How blessed is the Christian’s way!

Because the Christian renounces the vanities of the world, those who have no other source of happiness than the world, imagine that he is deprived of all his pleasures. But we might as well represent a philosopher as robbed of his happiness, because he has ceased to amuse himself with the trifles which pleased him in the years of childhood. The Christian has lost his taste for the vanities which he has renounced, “While he was a child, he occupied himself as a child; but when he became a man, he put away childish things.” He now has other pursuits, and other pleasures, more worthy of his advanced age, and more befitting his enlarged mind. When the question is asked, “Who will show us any good?” His answer is, “Lord, lift up the light of your countenance upon me!”

Know then, brethren, that, however deeply the Christian may mourn over his short-comings and defects, and however badly he may be treated by an ungodly world, he is incomparably happier than any ungodly man can be!

What does our blessed Lord say to “the poor in spirit, those who mourn, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, the peacemakers, those who are persecuted because of righteousness?”

“Blessed, blessed, blessed—are you all.”

On the contrary, upon the lover of this world, he denounces nothing but, “Woe! Woe! Woe!” Be assured, then, that they only are blessed who seek the Lord; and that “in keeping his commandments there is great reward”

Charles Simeon

Psalm 16:8-11

“I have set the LORD always before me. Because he is at my right hand, I will not be shaken. Therefore my heart is glad and my tongue rejoices; my body also will rest secure, because you will not abandon me to the grave, nor will you let your Holy One see decay. You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand.

If the people of God had hope only in this life, they would be in a most pitiable condition; because they are debarred by conscience from the pleasures of sin, and are exposed to a multitude of trials on account of their religion. But their views of future eternal glory bear them up, so that the sufferings of this present time appear to them insignificant, and unworthy of any serious concern.

The Psalmist penned this Psalm under some deep affliction; which, however, lost all its force as soon as ever he directed his views to the eternal world.

But the words before us can scarcely be applied at all to David in his own person; they are spoken by him rather in the person of Christ, whom he typically represented; and to whom, in the New Testament, they are expressly, repeatedly, and exclusively applied. In this view they are a most remarkable prophecy relating to Christ; and they declare,

I. Christ’s support in life.

In an assurance of his Father’s continual aid, Jesus was unmoved by any difficulties.

Various were the trials which Jesus was called to endure; but in all he preserved a perfect equanimity. When his sufferings were fast approaching, he spoke of them without any emotions of fear, Matthew 20:18-19. When dissuaded from exposing himself to them, he was indignant at the proposal, Matthew 16:22-23. When warned of Herod’s murderous intentions, he poured contempt on his feeble, unavailing efforts, Luke 13:31-33. When standing before Pilate’s tribunal, he witnessed a good confession, John 18:37. 1 Timothy 6:13; and, alike unmoved by hopes or fears, informed his judge, that the authority exercised by him was both given, and limited, by a superior power, John 19:11.

He saw God as ever present to aid and support him; and was well assured, that as nothing could be done but according to his determinate counsel, so God’s aid should be all-sufficient for him! Psalm 89:21. Isaiah 42:1. Hence in the whole of his deportment he maintained an invincible firmness, and a dignified composure. At all times he acted on the principles described by the Prophet Isaiah, and fulfilled in the utmost extent his prophecy concerning him, Isaiah 50:7-9.

Nor need the weakest of Christ’s redeemed people fear, if they look for support from the same quarter.

Many of God’s people have experienced the very same divine support as was enjoyed by Christ. David’s friends endeavored to create in his mind desponding fears; but his confidence in an almighty Protector kept him steadfast, Psalm 11:1-4; and determined him to preserve an undaunted spirit, however great or multiplied his trials might be, Psalm 27:1; Psalm 27:3. Paul also, in the view of certain and accumulated troubles, could say, “None of these things move me! Acts 20:23-24.”

Thus may every believer triumph. The man who trusts in God is in an impregnable fortress which has salvation for walls and bulwarks, Isaiah 26:1. Psalm 125:1, Psalm 125:2. If only our eyes are opened to see clearly, we may behold ourselves, like Elisha, encompassed with chariots of fire and horses of fire; and may laugh at the impotent attempts of men or devils! 2 Kings 6:16-17.

The more immediate scope of the prophecy is to declare,

II. Christ’s comfort in death.

Our blessed Lord submitted cheerfully to his death in a certain expectation of a speedy resurrection.

His last discourses, and his intercessory prayer, abundantly testify the composure of his spirit, and the elevation of his mind. Do we look for the ground of his consolation? We shall find it in those repeated expressions, “I go to my Father;” “Father, I come to you, John 16:28; John 17:11.” He knew that his flesh which he gave for the life of the world, John 6:51, would never become decay and corruption. Christ’s resurrection on the third day was typified by that ordinance of the law, Leviticus 7:17-18; but that, though immured in the silent tomb, it should be raised thence, before it could corrupt; and that his soul, though separate from it for a season, should soon be re-united to it, to be a joint partaker of the same kingdom and glory.

Such consolation too, have all his members in a dying hour.

Christ rose, not as a private individual, but as “the first-fruits of those who slept, 1 Corinthians 15:20.” And everyone that believes in him may consider death as a sleep, and the grave as a bed whereon he is to rest, Acts 7:60. Isaiah 57:2, until the morning of the resurrection. The bodies of the saints are indeed doomed to death and corruption on account of sin, Romans 8:10; but they shall be raised again, and fashioned like unto Christ’s glorious body, Philippians 3:21. “For the perishable must clothe itself with the imperishable, and the mortal with immortality. When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: Death has been swallowed up in victory.” 1 Corinthians 15:53-54.

In expectation of this, the martyrs of old would not accept deliverance, that they might obtain a better resurrection, Hebrews 11:35; and, in the hope of it, we also may put off this tabernacle with joy, knowing that it shall be raised anew in a far better form 2 Corinthians 5:1-2.”

Connected with this hope in his death, we behold,

III. Christ’s prospect in eternity.

The state to which Jesus was to rise, was a state of inconceivable and endless glory.

No sooner were death and the grave vanquished by Jesus in the resurrection, and he was thereby “declared to be the Son of God with power,” than the way to the regions of glory was opened to him; that way, which, with myriads of attendant angels, he trod soon afterwards, that he might receive all the fruits of his victorious death. Then he sat down at the right hand of his Father, not any more to taste a cup of sorrow, but to possess a fullness and perpetuity of unutterable joy. Blessed prospect! Well might he be animated by it in the midst of all his trials; and, for the joy set before him, endure the cross, and despise the shame! Hebrews 12:2.

Such too, are the delightful prospects of all his saints.

They see, in the death and resurrection of Christ, the way to Heaven opened; and, if they look to him as the resurrection and the life, John 11:25-26, a fullness and perpetuity of joy awaits them also at their departure hence. Who can conceive what happiness they will feel in the vision and fruition of their God, Revelation 21:3-4; Revelation 21:21-22. Well may believers long “to depart, that they may be with Christ;” and account all their afflictions to be light and momentary, in the view of that far more exceeding and eternal weight of glory with which they will be crowned in the day of the Lord Jesus! 2 Corinthians 4:17-18.

Inferences:

1. What rich sources of consolation does faith open to believers under all their troubles!

Faith beholds God always present and always active to support his redeemed people. Faith also looks forward to the future state both of body and soul, enabling us to weigh the concerns of time and eternity in the scale together, and thereby to see the vanity of the one in comparison with the other. To be happy, therefore, we must live by faith.

2. How certain is the salvation of those who believe in Christ!

If Jesus is the Messiah, and has in himself a sufficiency for the salvation of his people, then have we nothing to do but to believe in him. But Peter, quoting the entire text, infers from it the certainty of his Messiahship, Acts 2:25-28; Acts 2:36; and Paul, referring to the same, infers his sufficiency to save his people, Acts 13:35-39. Let us then make him our refuge, our foundation, and our ALL.

Charles Simeon

Psalm 16:5-7

“O LORD, You are the portion of my inheritance and my cup; You maintain my lot. The lines have fallen to me in pleasant places; Yes, I have a good inheritance. I will bless the LORD who has given me counsel; My heart also instructs me in the night seasons.”

This Psalm is called “Michtam,” that is, A golden Psalm. And a golden Psalm it is, whether we interpret it of David, or of Christ. To both it is applicable; to David, as a type of Christ; and to Christ, as so typified. In all the Word of God there is not a passage on which greater stress is laid, as establishing beyond a doubt the Messiahship of Jesus; to whom alone the latter part of the Psalm can with any truth be literally applied, Acts 2:25-31; Acts 13:35-37.

The former part of it, on the contrary, is much more applicable to David himself. The truth is, I apprehend, that David began to write respecting himself; but was overruled and inspired to speak things which he himself did not fully comprehend, and to declare literally respecting the Messiah, what was only in a very lax sense true in relation to himself.

This we know to have been the case with the prophets generally; they were inspired to predict the sufferings of Christ and the glory that would follow, while they themselves understood not their own prophecies, 1 Peter 1:10-12. They spoke of one point which was uppermost in their own minds; and God overruled them to speak in language that was applicable rather to another point which he had ordained them to foretell.

Thus did Caiaphas the high priest, when advising that Jesus should be put to death, John 11:49-52. And thus did David, in this and several other of his Psalms: Psalm 22, 40 and 69. We consider the words of our text, together with all that precedes it, as spoken by David respecting himself; and in them we see,

I. The blessed portion of God’s people.

They have “God himself for their portion and their inheritance”.

There seems, in this expression, some reference to the custom which prevailed of sending to different guests, when assembled at a feast, such a portion as the Master of the feast judged expedient, Genesis 43:34. 1 Samuel 1:4-5. But the principal allusion evidently is to the division of the land of Canaan by lot, and the assigning to all the different tribes the portion prepared for them. On that occasion the tribe of Levi was distinguished from all the other tribes in this: that whereas all the rest had a distinct and separate inheritance allotted to them, they had none; the Lord himself vouchsafing to be their inheritance, Numbers 18:20. Deuteronomy 18:1-2. The sacrifices which from time to time were offered to the Lord were appointed for their support.

Now, in allusion to this, David says, “The Lord is the portion of my inheritance and of my cup.” He was not of the tribe of Levi, but of Judah; and therefore respecting him it could be true only in a spiritual and mystical sense; and in that sense it is equally true respecting every genuine believer at this day. We are all “a kingdom of priests;” and we live altogether upon the great sacrifice, even the flesh of Christ, and the blood of Christ, which were offered for the sins of men. By the very terms of the New Covenant, God, while he takes us for his people, gives himself to us as our God, Jeremiah 31:31-33; so that all who believe in Jesus may claim him as their God.” This, I say, is not the privilege of Prophets and Apostles only, but of even the weakest believer in the Church of God; for we are expressly told, that “to as many as received him, Jesus gave power to become the sons of God, even to those who believed on his name, John 1:12.” The very instant they believed in Christ, the relation between God and them was formed, and God became their Father, their Friend, their Portion, “their eternal great reward, Genesis 15:1.” To us then belongs this privilege as well as to David; and with him we may say, “O my soul, you have said unto the Lord, You are my Lord! verse 2.”

This portion too is secured to them.

Israel in Canaan were surrounded with enemies on every side; but God, who had allotted to every tribe its portion, engaged to “maintain their lot.” Even when all the males assembled thrice a year at Jerusalem, God undertook to be a Protector of their families and their possessions; and to this hour they would have enjoyed their inheritance, if they had not by their transgressions provoked God to forsake them.

But true believers who have him for our inheritance—he will not forsake; as he has said, “The Lord will not forsake his people; because it has pleased him to make you his people, 1 Samuel 12:22;” and again, “I will never leave you; I will never, never forsake you! Hebrews 13:3; Hebrews 13:6.” Not but that he will punish us for our transgressions; and so punish, as to make us feel what “an evil and bitter thing it is to depart from him; but his loving-kindness will he not utterly take from us, nor allow his truth to fail, Psalm 89:30-35.”

It is not with us as with Israel in Canaan; they were left to forfeit and to lose their lot; but God, in his mercy, engages to preserve our inheritance for us, and us for it, 1 Peter 1:5; and not only “never to depart from us, but so to put his fear in our hearts that we may not depart from him! Jeremiah 32:38-40.”

Such then is your portion, O believer; and such is your security that it shall be continued to you!

If such is the inheritance of all God’s people—then we shall not wonder then at,

II. The feelings which true believers have in the contemplation of their inheritance.

1. David expresses delight in his inheritance.

All the pious among the Israelites would find some reason to be pleased and delighted with the portion that was assigned them. To some their proximity to the sea would be a matter of joy; to others, their pasturage; to others, their rocks and fortresses; so that all in their respective places would say, “The lines have fallen to me in pleasant places; yes, I have a good inheritance.”

But how well may they adopt that language who have the Lord for their portion! Tell me, believer, what else can you want? What can add anything unto you? What is there which you do not find in your God? If you possess ever so great a portion of earthly goods, are they not all as dung and dross in comparison with this? Or, if you are destitute even as Lazarus himself, is not all sense of indigence lost in the contemplation of your better wealth? What the worldling has, he holds by a very uncertain tenure, and that only for a moment. But what you have is secured to you by the promise and oath of God, and is to be enjoyed by you with ever-augmenting zest forever and ever.

Do you not, in this survey of your inheritance, pity those who can rest in any earthly portion? Are you not ready to weep over those as maniacs, who imagine themselves kings and emperors, while they are but little elevated above the beasts; yes, in some respects inferior to them; because they fulfill in a far less degree the true ends of their creation?

Well indeed may you exult when you survey your portion! When you behold the sun and moon and stars, together with this globe whereon you stand, and call to mind that the Maker of them all is your Friend, your Portion, your Inheritance; methinks it is almost strange that the contemplation is not too much for frail mortality to bear. To be lost in wonder, and be swallowed up in ecstasy, is no more than what may be expected of you from day to day!

2. David expresses thankfulness to God for his inheritance.

David clearly saw that of himself he would never have chosen such a portion as this. His earthly mind would have been as groveling as that of others, if God himself had not “counseled him,” and discovered to him the vanity of all earthly good. Amidst the various trials which he had endured, God had drawn near to him; and in the night-seasons of affliction God had instructed him, and had revealed himself to him in all his beauty and excellency and glory. Thus he had enabled David to make a fair estimate of the portion offered to him, as compared with that which the world around him enjoyed. In this view of the mercy given unto him, David says, “I will bless the Lord, who has given me counsel; my thoughts also instruct me in the night-seasons.”

And is it not thus with every believer? Do you not assuredly know that of yourselves you would never have chosen God for your portion? Are you not well convinced, that you would “not have chosen him if he had not chosen you;” nor “loved him, if he had not first loved you?” Did you not even hold out against his counsels for a long time, until he forced conviction on your mind, and “made you willing in the day of his power?” If you have been kept awake in the night-seasons, and “your thoughts instructed you,” until with a conviction you were “cut to the heart!” Or, if you have been visited with trials that were necessary to wean you from the things of time and sense—do you not bless him for it, and for “the instruction which he then sealed upon your mind, Job 33:15-20.” Yes, and with your whole hearts. You see in what a portion you would have rested, if these means had not been used to bring you to a better mind; and, if they had been a thousand times heavier than they were, you would now account them as unworthy of a thought, in comparison with the blessings to the possession of which they have introduced you. I hear you adoring God, and saying, “I know that in very faithfulness you afflicted me;” for “before I was afflicted I went astray; but now have I kept your law.” Go on, then, blessing and praising God; and never forget that “by the grace of God you are what you are!”

III. To those who do not have God as their portion, I will “give a word of counsel” in the name of the Lord.

Survey the portion of the worldling, and see how empty it is! Look back on all the worldly pleasures which you have enjoyed, and see how little solid and lasting comfort it has afforded.

Then survey “the glory of God in the face of Jesus Christ.” Think what it must be to say of God, “O God, you are my God!” And of Christ, “You are my Friend, and my Beloved!”

Then turn to the Holy Scriptures, and see what counsel God has given you there, “Why spend money on what is not bread, and your labor on what does not satisfy? Listen, listen to me, and eat what is good, and your soul will delight in the richest of fare! Isaiah 55:1-2.” Nothing does God desire more than to give himself to you for a portion, if you will but receive him. He complains, “You will not come unto me that you may have life!” “How often would I have gathered you, and given myself to you, but you would not!”

Dear friends, let God choose your inheritance for you; and he will be as much delighted to enrich your souls, as ever you can be to be enriched by him. Indeed by imparting himself to you, he himself will be enriched; for he regards you as his property, and says of you, “The Lord’s portion is his people, and Jacob is the lot of his inheritance, Deuteronomy 32:9.”

IV. To those who already enjoy this portion, I will offer a word of encouragement.

“Blessed is the nation whose God is the Lord, and the people whom he has chosen for his own inheritance, Psalm 33:12. Yes, “Happy are you, O Israel, O people saved by the Lord, Deuteronomy 33:29.” I ask not what you possess, or what you want; if you had empires, they could add nothing to you; and if you want bread to eat, it can take but little from you. Look at Paul and Silas when in prison, and their backs torn with scourges—yet their situation was to them as “the very gate of Heaven! Acts 16:25.” Just so, if only you live near to God, and in the near prospect of the eternal world, you also shall be happy under all circumstances whatever.

Imitate, for once, the worldling who is just about to take possession of his inheritance; with what joy he surveys it, and anticipates the delight which he will experience in the full possession of it!

Thus go and survey your inheritance. See the state of those who are now possessed of their entire lot. Behold how they feast in the presence of their God! Think, if you can, what God is to them, Revelation 21:4-5; and know, that their bliss is yours, in all its fullness, and forever! Think how you will then “bless the Lord for giving you counsel.” Live, then, now as people sensible of their privileges; and say, as you may well do, “The lines are fallen unto me in pleasant places, and I have a good inheritance.”

Charles Simeon

Psalm 16:4

“The sorrows of those who run after other gods will be multiplied.”

There is not, in all the writings of the Old Testament, a portion of Scripture that more fully attests the Messiahship of the Lord Jesus than this chapter. All depended on his resurrection from the dead. And to this Psalm both Peter, at the commencement of his ministry to the Jews, Acts 2:25-32, and Paul, on his first solemn mission to preach to the Gentiles, made their appeal as predicting the resurrection of the Lord Jesus on the third day, Acts 13:31-37. In the beginning of the Psalm, David speaks more particularly respecting himself; but even there he declares the blessedness of the Lord’s people, and especially of those who were looking forward to the Messiah, beyond all the worshipers of false gods. The contrast which he there forms, will be the subject of our present meditations.

To elucidate it, I will,

I. Confirm the assertion in my text.

It is universally true that “The sorrows of those who run after other gods will be multiplied.”

1. We see this among the pagans.

They worship gods of wood and stone, hence their sorrows are universally and greatly multiplied. The very instant they begin to feel a sense of guilt upon their souls, there is nothing so painful but they will do it, in order to conciliate the favor of their gods. The offering of human sacrifices, to which I apprehend the Psalmist refers (see the words following our text,) which refer to the cruel and idolatrous usages of the Canaanites, the very names of whose idols were forbidden to be named, sufficiently attests this. Just so, the self-devotion of those who, at this day, cast themselves under the wheels of the temple of Juggernaut, in order to sacrifice their lives to that detestable idol, places beyond a doubt the miseries sustained by idolaters, even where civilization is in other respects is considerably advanced.

2. We see this among the votaries of this world.

Look at those who are “enslaved by all kinds of lusts and pleasures,” and seeking happiness in the gratification of their own evil passions.

Is the licentious fornicator, or the base adulterer, happy? No! They hate the light; they are ashamed to be seen in the pursuit of their unhallowed practices; and they contract a load of guilt, which, in hours of reflection, surely oppresses their minds, and renders them afraid to meet God!

Even in temporal matters, the follower of forbidden pleasures often suffers to a great extent; and what he suffers in the eternal world, let the Rich Man, who disregarded the plight of Lazarus, attest. Truly, whether pleasures, riches, or honors are thus idolized, they heap distress and anguish on their votaries, both in this world and in the world to come.

3. We see this among the followers of a legal and Pharisaic righteousness.

This, too, is idolatry, no less than the indulgence of covetousness, lewdness, or any other corrupt propensity. And what a load, yes, what an insupportable burden, does it entail! The Pharisees of old were far from happy; and so are the Papists now; for, while they have recourse to rites of man’s device, instead of seeking acceptance through the sin-atoning blood of Christ, they put their own good works in the place of Christ’s, and accumulate to themselves sorrows without end!

But what shall we say of the disappointment they will feel on entering into the judgement of God? They thought to purchase Heaven; but the inadequacy of their efforts will instantly appear, and the impiety of their conceits be visited with suitable expressions of God’s merited indignation!

Connected as this assertion is with all the following context, I shall be led to,

II. Contrast the state of idolaters, with the state of the Lord’s redeemed people.

If it is true that “The sorrows of those who run after other gods will be multiplied,” then it is no less true, on the other hand, that the joys of those who hasten after the Lord “Jesus Christ, who is the true God and eternal life,” shall be multiplied, 1 John 5:20. Yes, truly, they shall greatly rejoice; as it is said, “Rejoice in the Lord always; and again I say, rejoice.”

1. The Lord’s redeemed people are blessed with peace of conscience.

This is unknown to any human being, except to him who believes in Christ. Others may have the insensibility of beasts, or the confidence of fanatics—but the tranquility of mind which arises from a sense of God’s pardoning love upon the soul is altogether unknown to them. They possess it not. They cannot possess it, because God is not in reality reconciled towards them. There are no means of acceptance with God, but those provided in his Gospel; and, whether men are rejecting his Gospel as infidels, or substituting something else in the place of it—they are equally cut off from all hope of its benefits. But the believer in Christ is fully accepted by his God; and, “being justified by faith, he has peace with God!” He may say, with undoubting assurance, “The Lord is the portion of my inheritance! verse 5.”

2. The Lord’s redeemed people are blessed with holiness of heart and life.

Here, also, the believer stands elevated above all the rest of mankind. Others may be fair as whited sepulchers; but the believer is “renewed in his inward man,” and transformed into the divine image in righteousness and true holiness.” Need I say what a source of happiness this is? The prophet tells us, that “the work of righteousness is peace, and the effect of righteousness is quietness and assurance forever, Isaiah 32:17.” And to the same effect the Psalmist, speaking in his own as well as in the Messiah’s name, informs us, “I have set the LORD always before me. Because he is at my right hand, I will not be shaken. Therefore my heart is glad and my tongue rejoices; my flesh also shall rest in hope! verse 8, 9.”

3. The Lord’s redeemed people are blessed with the hope and assurance of everlasting glory.

He has a title to eternal life, and even the begun possession of it in his soul, John 3:36. 1 John 5:11-12. Hence, in the language of David and the Messiah himself, he is privileged to say, “You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand! Verse 16.” As to the full enjoyment of Heaven, I cannot attempt to describe it. No words can paint it; no imagination can conceive of it. But it shall be the assured and everlasting possession of all who sincerely believe in Christ.

What, then, shall I say?

“Hasten after” this blessed Savior, determining never to relax your diligence, until you have fully “apprehended him, and been finally apprehended of him.”

See what exertions the pagans make, in order to please their gods of wood and stone.

See, too, with what indefatigable zeal the worldling serves his gods, accounting his whole life little enough for the attainment of the object of his pursuit, whether it is pleasure, or riches, or honor.

See also the self-denying exercises of him who is laboring to establish a righteousness of his own, instead of submitting to the righteousness which is of God through faith in Christ.

Shall any of these do more for their gods than you for yours? Shall not the Savior of your souls be counted worthy of all that can possibly be done or suffered for him? I say, look at the earnestness of others in the service of false gods, and stand amazed at your lukewarmness in the service of him who has redeemed you to God by his own most precious blood. There is nothing which idolaters of all the different classes will not “give to their respective gods.” Just so, let there be nothing withheld from your Lord and Savior; yes, give your whole selves to him; and let your whole body, soul, and spirit, be sanctified to him, henceforth, and for evermore!

Charles Simeon

Psalm 15:1-5

“O LORD, who may dwell in your sanctuary? Who may live on your holy hill?

He whose walk is blameless and who does what is righteous, who speaks the truth from his heart and has no slander on his tongue, who does his neighbor no wrong and casts no slur on his fellow-man, who despises a vile man but honors those who fear the LORD, who keeps his oath even when it hurts, who lends his money without usury and does not accept a bribe against the innocent. He who does these things will never be shaken.”

In the ministry of the Gospel, every subject must occupy that measure of attention which seems to have been paid to it in the Holy Scriptures. We must not be deterred from speaking of the principles of Christianity, because some despise them as evangelical; nor must we omit the practical parts of our religion, because others may discard them as legal. We should be equally ready to consider every part of God’s revealed will, neither rejecting any, nor magnifying any beyond its due importance.

The Psalm before us is altogether of a practical nature. On what occasion it was written, we are not informed; but we think it probable that it was composed after David had carried up the ark to Mount Zion, and placed it in the tabernacle. From that event, he would be naturally led to reflect on the character of those who would be approved of God in ministering before it, and, consequently, to depict the character of those who should be counted worthy to serve God in his temple above.

Agreeably to this view of the Psalm, we may consider it as containing:

I. An inquiry into the character of those who shall be saved.

We must remember, that the inquiry does not respect the way of salvation, but the character of those who shall be saved. Had it related to the way of salvation, the great doctrines of “repentance towards God and faith in our Lord Jesus Christ” must of necessity have been set forth; however they might have been expressed in terms suited to that dispensation, they could not possibly have been omitted. But the inquiry is simply this; What is the character, and what is the conduct—of those who shall be finally admitted into that true tabernacle which God himself has erected in Heaven? Can there be any inquiry more important?

Observe:

1. What is implied in the inquiry itself.

Certainly it implies that all will not be saved. And this is a truth which our blessed Lord has confirmed beyond a doubt, Matthew 7:13-14. Some dream of annihilation, and some of Heaven—but what a fearful disappointment will multitudes experience! Yes, “fearfulness will surprise them;” and, instead of dwelling in the bosom of their God, they will “dwell with devouring fire, even with everlasting burnings! Isaiah 33:14.”

2. What is implied in the inquiry as addressed to Jehovah.

It is of Jehovah himself that David makes the inquiry; for it is Jehovah alone that can answer it aright. Man is partial in his own favor; and, even when constrained to acknowledge that there must be a difference between the righteous and the wicked, he takes care to draw the line, so as to include himself among the number that shall be saved. But God has no respect of persons; his Word is fixed; and according to that word shall be the doom of every man!

That we may with certainty determine the point, let us see, in this Psalm,

II. Their character described.

The children of God are here faithfully described:

1. All true believers will have a principle of integrity in their hearts.

It is the very essence of the Christian character to have righteousness and truth residing in the soul; we must be “Israelites indeed, in whom is no deceit.” Where a principle of integrity is lacking, nothing can be right. Religious services, of whatever kind, are of no account with God—if there is not a determination of heart to do whatever he commands. A single eye is that which he approves; and the lack of it vitiates all that a man can do, yes, and renders it odious in his sight! Isaiah 66:3. We are aware that these assertions are strong; but they do not in the least exceed the truth. John’s declarations leave us no room to doubt, “He who practices righteousness, is righteous, even as He (that is, Christ himself,) is righteous, 1 John 2:4; 1 John 2:6; 1 John 3:6-10.”

The object of the Christian’s desires, yes, and of his endeavors too, is universal holiness. He would in all things, as far as possible, “be conformed to Christ,” “having the same mind as was in him,” and “walking in all things as he walked.” He would not willingly retain a right hand or a right eye that caused him to offend; his one labor and ambition is, to “stand perfect and complete in all the will of God.” It is in this way that he “puts on the Lord Jesus Christ;” and it is in this way that “Christ becomes all in all! See Romans 13:14 and Colossians 3:11; which passages refer, the one to the graces of Christ in the soul, and the other to the image of Christ in the soul.”

2. All true believers will have a corresponding conduct in their lives.

The particular things enumerated by the Psalmist are for the most part overlooked, as though they were of minor importance; but, in truth, they enter deeply into the Christian character, and will serve as most decisive tests of the existence and measure of our integrity. In true Christians, then, the following marks are found:

Genuine Christians will not practice uncharitable censures. Among false professors, even as among the ungodly world, there is a lamentable lack of tenderness to the characters of others; they will receive, and circulate, a false report, without ever considering how great an injury they do to him who is thus calumniated. They will allow their minds to be prejudiced against a brother without any just occasion; and will even feel more alienation from him on account of some quality which they disapprove, than attachment to him for many qualities which render him worthy of their esteem. But the true Israelite will not deal out such measure to his neighbors; he will rather put a favorable construction on the things which admit of doubt, and cast a veil over the faults which are too plain to be denied. He will in this matter conform himself to the golden rule, of ‘Doing to others as he would have them do to him.’

Genuine Christians will practice equity in estimating the characters of men. They will not be lenient towards offences in the rich, which they condemn with severity in the poor; nor will they allow their regards to be influenced by the pride of life or the prejudice of party. Magistrates, indeed, they will reverence as bearing an authority vested in them by God himself; but it is the office that they will reverence; just as Paul reverenced the high priest, notwithstanding the injustice with which he executed his high office. But the despisers of God will, as such, be pitied and contemned by every true Christian; and those who fear God will on that account be loved and honored by him, whatever station they may fill, or to whatever party they may belong. He will from his inmost soul unite in the Apostle’s blessing, “Grace be with all who love our Lord Jesus Christ in sincerity.”

Genuine Christians will practice strict adherence to all their engagements. No believer will think lightly of his word, and still less of his oath. If he has promised anything, he will on no account go back, even though the performance of the promise should involve him in considerable difficulty. In all financial or commercial transactions, his word will be his bond; no subterfuges will be resorted to, no equivocations, no falsehoods invented, to invalidate his engagement. If he has “sworn to his own hurt,” he will submit to the consequences, and discharge his conscience with fidelity. With respect to engagements of a yet more sacred nature, he will exercise the utmost scrupulosity; and not because of any change in his own mind, think himself at liberty to renege on any promise. For the true Christian, “his yes must be yes, and his nay, nay.”

Genuine Christians will abhor things that are sordid and unjust. Usury was forbidden under the Mosaic Law; and that prohibition, as to the spirit of it, reigns equally under the Gospel. There is a legal interest of money which may fitly and properly be made; but every kind of extortion is worthy of the utmost abhorrence. To take advantage of the ignorance or the necessities of our fellow-creatures, to deceive them in relation to the quality or quantity of the commodities sold to them, to lean unduly to our own interests, and thereby to injure in any respect the interests of others—all this is contrary to the law of love, the law of honesty; and the man who for filthy lucre sake will condescend to such baseness, is unworthy of the Christian name!

It matters not what profession of religion he may make, nor how high he may stand in the estimation of those who are unacquainted with his character; he has “the mark of the beast upon him,” and will assuredly take his “portion among the hypocrites!”

We are aware that many religionists will call this statement legal; but let them remember that Paul himself has given this very description of the Christian’s conduct, and has declared, that “those who are children of the light will walk in all goodness, and righteousness and truth, Ephesians 5:8-10.” By these fruits must they be judged of, and “by these fruits must they be known.”

In relation to people of this character, we behold with pleasure,

III. Their salvation assured.

Our blessed Lord represents them as people whose habitation is founded on a rock, Matthew 7:24-27; and their perseverance and preservation are assured to them:

1. By the very graces which they exercise.

We do not mean to say, that any man, however eminent, has in himself such a measure of grace, as shall be a safeguard to him under all temptations; for even Paul himself had not in himself “a sufficiency even to think a good thought;” nor can any man persevere one moment longer, than God shall be pleased to uphold him in his everlasting arms; but still God himself has represented “righteousness as a breastplate,” which will resist the darts of our great adversary. It must be obvious, that they, in whom there is a principle of universal holiness, and whose conduct is so strictly regulated by the commands of God, must be comparatively out of the reach of the tempter.

In matters of daily occurrence, the believer will still have within himself an evidence that he is a fallen creature; he will still be subject to mistakes, and infirmities, and falls; but he will not so fall as to return to the willful practice of iniquity, 1 John 3:9, nor so be moved as to “turn back unto perdition.”

2. By the express promises of God.

Were the Christian’s preservation to depend solely on the strength of the gracious principle within him—he would have but little hope of enduring to the end; but God has encouraged us to exert ourselves, and to “work out our own salvation with fear and trembling;” in the full persuasion, that “he will give us both to will and to do of his good pleasure.”

In the Scriptures, both Prophets and Apostles concur in giving us this assurance.

Isaiah speaks almost the very language of our text; he draws the very same character almost in the very same terms; and then declares, that this person “shall dwell on high,” (even “in God’s holy hill,”) that “his place of defense shall be the munition of rocks; that bread shall be given him, and his waters shall be sure, Isaiah 33:15-16.”

To the same effect Peter speaks; he bids us add to our faith the practice of all social virtues; and then he tells us that “those who do such things shall never fall, (‘never be moved,’) but shall have an entrance ministered unto them abundantly into the kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:5-11.”

How “exceeding great and precious are such promises” as these! How delightful is it to hear God himself engaging to “keep the feet of his saints,” and that “the righteous shall hold on his way, and that he who has clean hands (the very people described in our text) shall wax stronger and stronger, Job 17:9.” Let this then stir us up to walk worthy of our high calling; and let us “be steadfast, immovable, always abounding in the work of the Lord, knowing that our labor shall not be in vain in the Lord! 1 Corinthians 15:58.”

Charles Simeon

Psalm 14:7

“Oh, that salvation for Israel would come out of Zion! When the LORD restores the fortunes of his people, let Jacob rejoice and Israel be glad!”

We know not on what occasion this Psalm was written, but there are two things which render it pre-eminently worthy of our attention.

The one is, that, with very little alteration, it is repeated in another Psalm, Psalm 53.

The other is, that a very considerable part of it is cited by the Apostle Paul, not for the mere purpose of illustrating any point, but for establishing that doctrine which lies at the very foundation of Christianity, the universal and total depravity of human nature. Compare verses 1-3 with Romans 3:10-19.

The Psalmist has evidently been reflecting on the extreme wickedness of the human heart, in that men, for the purpose of following their evil ways without fear, would banish God himself from the universe! verse 1; and, by impious derision, drive out all regard for piety from the world! verse 6.

Being oppressed, and overwhelmed, as it were, with this painful contemplation, he breaks forth into this devout rapture, “Oh, that salvation for Israel would come out of Zion! When the LORD restores the fortunes of his people, let Jacob rejoice and Israel be glad!”

We may conceive him in these words looking forward, not only to the times of the Messiah, but to the Messiah himself, who is frequently designated by the name of Savior, Isaiah 62:11 with Isaiah 45:21-22, and who in New Testament, under that character, comes forth out of Zion, Romans 11:26, and is an object of desire to all nations Haggai 2:7.” But, perhaps, it is rather “salvation” itself that is here spoken of, and which the Psalmist contemplates.

I. Salvation, as an object of desire.

And truly so it is,

1. To the world at large.

View the state of the world, especially as it is described in the Psalm before us—how inexpressibly awful! And how fully is this description verified in all around us!

Respecting the heathen world, we are willing enough to acknowledge the truth of the accusation; but, respecting the professing Christian world, we are ready to conceive of it as exaggerated and false. But Paul quotes these very expressions to prove the wickedness of all mankind; and the smallest measure of candid observation will confirm all that he has spoken.

Say, then, whether salvation is not needed; and whether the Psalmist’s wish should not be the most ardent desire of our souls, “O that the salvation of Israel were come out of Zion!” The Gospel brings precisely such a salvation as men’s necessities require; and happy would it be, if its blessings were proclaimed to the utmost ends of the earth!

2. To every heavy-laden sinner.

Are any of you convinced of your sinful and undone state? Consider the remedy provided for you. O how precious should it be to your souls! How infinitely dearer to you than thousands of silver and gold! As great as your guilt undoubtedly is, it may all be washed away in the Redeemer’s blood; and as deeply-rooted as your corruptions are, they may all be rooted out by the operation of his holy Spirit on your souls. Reconciliation is made through the blood of the cross; so that God, from being your enemy—is ready to become your Father and your friend! And, if only you embrace the salvation offered to you in the Gospel, all the glory of Heaven shall be yours! Cherish, then, this holy desire; and, in reference to your own souls in particular, be constantly saying, “O that the salvation of Israel were come out of Zion!”

Realizing in his mind the object of his desire, the Psalmist proceeds to view,

II. Salvation, as actually attained.

Salvation has been effected by the coming of the Lord Jesus Christ.

Already salvation has produced great joy in the world.

To a great extent has the captivity of God’s spiritual Israel been turned. Thousands and millions, both of Jews and Gentiles, have been delivered from the power of Satan, by whom they were once led captive at his will. And what joy the deliverance occasioned, we well know.

On the day of Pentecost. not less than three thousand, who had been pricked to the heart with a sense of sin, were, by the glad tidings of the Gospel, enabled to eat their bread with gladness and singleness of heart, blessing and praising God. And to this hour do all who hear the joyful sound experience the same holy feeling in their souls. Tell me, you who have ever been released from the bonds of sin and Satan—have you not been constrained to say, “My soul magnifies the Lord, and my spirit has rejoiced in God my Savior?”

Yes, in every place where the Gospel comes, and in every bosom where it is received, “the oil of joy is given in the stead of mourning, and the garment of praise for the spirit of heaviness.”

But what joy will it not excite, when salvation shall prevail to its full extent?

There is a period yet future, when the Gospel shall be conveyed to all nations, and “all flesh shall see the salvation of God.” Then shall the dominion of Satan be altogether broken, and the whole race of mankind be brought to “serve the living God.” What joy shall prevail over the face of the whole earth! Truly the descriptions given of it by the Psalmist will fall infinitely short of the reality, Psalm 98:1-9; for Heaven itself will then appear to have come down upon the earth, Revelation 21:2-4, and all the glorified saints to have descended to swell the chorus of the redeemed! Revelation 20:4.

From hence,

1. We learn what conversion is.

Whatever mystical representations are given of it, it is simply this, “a turning of us from the captivity” of sin and Satan, and bringing us “into the glorious liberty of the children of God.” This it was for which the Savior came into the world; and this it is which he effects, in all who are partakers of his salvation. Let any say whether it is not a proper object of desire, or whether a captive soul can ever desire it too much.

2. We learn that salvation should be our great aim in life.

The deliverance, to whoever it is given, is only gradual, “the flesh will yet lust against the Spirit, as well as the Spirit against the flesh; so that, to the last hour of our lives, we shall not be able to do all that we could wish, Galatians 5:17.” Even the Apostle Paul, after having served the Lord for twenty years—yet was constrained to cry, “O wretched man that I am! who shall deliver me! Romans 7:24.” To grow in grace should be the daily object of our ambition; and to “put off the old man, and put on the new,” should be the one labor of our souls; nor should we ever cease from this labor, until we have attained the full measure of the stature of Christ.

3. We learn that salvation should endear the thoughts of death to us.

Death will break all our chains, and set us at perfect liberty. While here, we still are complaining that “we are tied and bound with the chain of our sins.” But no complaint shall ever be heard in Heaven. There we shall be “pure, as Christ is pure;” and “perfect, as our Father who is in Heaven is perfect.” Let us learn, then, to look on death as a friend, and to number it among our richest treasures, 1 Corinthians 3:22. That it is disarmed of its sting, is no small part of our present joy; and that it shall translate us into the immediate presence of our God, is sufficient to make us pant for its arrival, “desiring to depart and to be with Christ, as far better” than the happiest lot that can be enjoyed on earth! Philippians 1:23.

Charles Simeon