Psalm 4:6

“Many are asking, ‘Who will show us any good?’

Let the light of your face shine upon us, O LORD.”

Self-sufficiency pertains to God alone—he alone is not dependent on any other person or thing or circumstance for his own happiness. The creature must of necessity be dependent, and must derive its happiness from some other source outside of himself. The angels around the throne are blessed only in the fruition of their God. Man, of course, is subject to the same necessity of seeking happiness in something extraneous to himself; but sadly, through:

the blindness of his understanding,

the perverseness of his will,

and the corruptness of his affections

—he seeks happiness in the creature rather than in the Creator. Hence the universal inquiry spoken of in our text, “Who will show us any good?” But there are some whose minds are enlightened, and whose desires center in their proper object; and who, in answer to the proposed inquiry, reply, “Let the light of your face shine upon us, O LORD!”

To illustrate the wisdom of their choice, we will consider more at large,

I. The world’s inquiry.

A desire for happiness being natural, this inquiry is of necessity universal.

From infancy to youth, from youth to manhood, from manhood to old age, the inquiry is continued: Who will show us any good? Who will show us anything wherein our minds may repose, and find the largest measure of satisfaction? Agreeably to this universal sentiment, all prosecute the same object, in the ways wherein they think themselves most likely to attain it.

The merchant seeks it in his business, and hopes that in due time he shall find it in the acquisition of wealth.

The soldier looks for it in the laurels of victory, the acquisition of rank, and the applause of men.

The traveler searches for it in foreign lands, in expectation that he shall possess it in an expansion of mind, and in those elegant acquirements, which shall render him the admiration of the circle in which he moves.

The politician conceives he shall find it in the possession of power, the exertion of influence, and the success of his plans.

The philosopher imagines that it must surely be found in his diversified and laborious researches.

The religious devotee follows after it with confidence in cloistered seclusion, in religious contemplation, and in the observance of ceremonies of man’s invention.

Others pursue a widely different course.

The voluptuary follows after his object in a way of sensual gratification, and in the unrestrained indulgence of all his appetites.

The gambler desires the excitement of his feelings in another way; and hopes, that, in the exultation arising from successful chance, and from sudden gain—he shall enjoy the happiness which his soul pants after.

The miser, on the other hand, will neither risk, nor spend more than he can avoid; but seeks his good in an accumulation of riches, and a conceit that he possesses what shall abundantly suffice for the supply of all his future needs.

We might pursue the subject through all the different departments of life; but sufficient has been said to show that all are inquiring after good.

It is indeed true, that many seek their happiness in evil, as the drunkard, the robber, and all other transgressors of God’s laws. But no man seeks evil as evil; he seeks it under the idea of good, and from the expectation that the evil things which he does will, on the whole, most contribute to his happiness.

This inquiry after happiness is in itself commendable, and proper to be indulged.

The brute creation are directed by instinct to things which are conducive to their welfare; but man must have his pursuits regulated by the wisdom and experience of others, to whom therefore he must look up for instruction. But it is much to be regretted that the generality inquire rather of the ignorant than of the well-instructed, and follow their passions rather than their reason. If men would but go to the Holy Scriptures, and take counsel from God, they would soon have their views rectified, and their paths directed into the way of peace.

To such inquiries we proceed to state,

II. The believer’s answer.

The believer’s answer comes not from his head merely, but from his heart. There he has a fixed and rooted principle which tells him, that true happiness is to be found in God alone; so that, despising in comparison all other objects, he says, “Let the light of your face shine upon us, O LORD!” “In your favor is life,” and “your loving-kindness is better to me than life itself.”

That a sense of the Divine favor is the best and greatest good, will appear from the following considerations:

1. A sense of being in God’s favor, gives a zest to all other good.

Let a man possess all that the world can bestow:

the greatest opulence,

the highest honors,

the kindest friends,

the dearest family,

his happiness will after all be very contracted, if he does not also have the light of God’s countenance lifted up upon him. But let him be favored with the Divine presence, and he will taste, not the comfort merely that is in the creature, but God’s love in the creature. This will be like the sun shining on beautiful scenery, every object of which receives a ten-fold beauty from his rays; while the spectator himself, revived with its cheering influence, has his enjoyment of them exceedingly enhanced.

Here David, amidst all his elevation to dignity and power, found his happiness, Psalm 21:1-6; and here alone, whatever else we may enjoy, can it be truly found, Psalm 144; in the close of which, David corrects, as it were, what he had said in the two preceding verses.

2. A sense of being in God’s favor, supplies the place of all other good.

Let a person be destitute, not only of the fore-mentioned comforts, but also of health, and liberty, and ease—yet he will, in the light of God’s countenance, find all that his soul can desire! Behold Paul and Silas in prison, with their feet in the stocks, and their backs torn with scourges! Are they unhappy? No! they sing; they sing aloud at midnight; and what is it that thus enables them to rise above all the feelings of humanity? It is their sense of the Divine presence, and of his blessing upon their souls.

In like manner may the poorest and most destitute of all the human race exult, if only the love of God is shed abroad in his heart; he may adopt the language of Paul, and speak of himself “as having nothing, and yet possessing all things! 2 Corinthians 6:10.”

3. A sense of being in God’s favor, paves the way to all other good.

Earthly blessings may come alone; but the favor of God brings along with it every other blessing that God can bestow! Even earthly things, as far as they are needful, “are added to those who seek first the kingdom of God and his righteousness;” and we need scarcely say what peace, and joy, and love, and holiness in all its branches, are brought into the soul in communion with a reconciled God. We may confidently say with Paul, “All things are yours, if you are Christ’s, 1 Corinthians 3:21-23.”

4. A sense of being in God’s favor, will never weary.

There is no earthly gratification which may not be enjoyed to satiety; but who was ever weary of the Divine presence? In whom did a sense of God’s pardoning love ever excite disgust? A man “in a fullness of earthly sufficiency may be in straits, Job 20:22. Proverbs 14:13;” and it frequently happens that the rich have less comfort in their abundance, than the poor in their more scanty pittance. But “the blessing of the Lord makes rich, and adds no sorrow with it, Proverbs 10:22;” the man who possesses it has not his enjoyment lessened by repetition or repletion; but, on the contrary, has his capacities enlarged, in proportion as the communications of God’s favor are enlarged towards him.

5. A sense of being in God’s favor, will never end.

Whatever we possess here, we must soon bid farewell to it; whether our enjoyment is intellectual or corporeal, it must soon come to an end. But the favor of God will last forever, and will then be enjoyed in all its inconceivable fullness, when death shall have deprived us of every other enjoyment. “In God’s presence there is a fullness of joy; and at his right hand there are pleasures for evermore! Psalm 16:11.”

ADDRESS.

1. Those who are seeking happiness in the things of time and sense.

We ask the votaries of this world whether they have ever found that permanent satisfaction in earthly things which they once hoped for? Has not the creature proved itself to be “a broken cistern that can hold no water?” Is not Solomon’s testimony confirmed by universal experience, that “all is vanity and vexation of spirit!” If this then is true, why will you not avail yourselves of that information, and go for all your comforts to the fountain-head? “Why do you spend your money for that which is not bread, and your labor for that which cannot satisfy? Hearken diligently unto me; and eat that which is good; and let your soul delight itself in fatness, Isaiah 55:2.”

O let the blessing which the priests of old were authorized to pronounce, be the one object of your desire:

“May the Lord bless you

and protect you.

May the Lord smile on you

and be gracious to you.

May the Lord show you His favor

and give you His peace.” Numbers 6:24-26.

We will thus venture beforehand to assure you that you shall never seek for it in vain. After other things you may inquire, and labor in vain; but the man that looks to God, as reconciled to him in Christ Jesus, and desires above all things his favor, shall never be disappointed of his hope!

2. Those who are seeking their happiness in God.

Professing, as you do, that God is a sufficient portion—the world will expect to find that you are superior to it; and that you live as citizens and expectants of a better country. Thus it was that the saints of old lived, Hebrews 11:9-10; and thus must we live, even as our blessed Lord himself set an example for us. If the world hears you inquiring: Who will show me any good? and then sees you seeking it in the vanities of time and sense—will they not say that religion is an empty name, and that it can no more satisfy the soul than their vanities can do? O give no reason for any such sentiment as this! but let it be seen that in having God for your portion, you have a good, which none can estimate but those who possess it, and which the whole world are unable either to diminish or augment! “Whom have I in Heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever!” Psalm 73:25-26.

Charles Simeon

Psalm 4:4-5

“Stand in awe, and do not sin. Meditate in your heart upon your bed, and be still. Selah. Offer the sacrifices of righteousness, and trust in the LORD.”

In the Psalms of David there is a great diversity:

some being expressive of his own experience, and abounding in petitions or thanksgivings, as the occasion required;

others being simply historical, for the information of the Church;

others prophetic of Christ and his kingdom in the world;

and others again being merely instructive, for the benefit of mankind.

Of this last kind is the Psalm before us; in which, after declaring the comfort he had found in God, and offering a petition for the continuance of it (verse 1), he reproves those who derided religion, and sought happiness in the world (verse 2). He assures them, that God is the friend and portion of all who seek him (verse 3); and recommends them to seek him in a befitting manner (verses 4-5); and from his own experience attests, that no increase of worldly prosperity can ever afford them so rich a recompense as His presence (verses 6-7), in which all who enjoy it find perfect rest (verse .

As there is no certainty respecting the occasion on which it was written, we may take the text in a general view, and found upon it a general exhortation. Nor will there be any occasion for an artificial arrangement of it, because the different parts of the exhortation lie in an easy and natural order, and may be most profitably noticed as they arise in the text.

Beware, then, of sin! Or, as the text expresses it, “Stand in awe, and sin not”.

Certainly sin ought to be an object of extreme fear and dread; we can never “stand in awe” of it too much.

See the devastation which sin has done in the world, how it has deformed the whole face of nature, and more especially the soul of man, which was originally made in the image of God himself!

See what was necessary for the expiation of sin! Could nothing but the blood of God’s co-equal, co-eternal Son make an atonement for it—and shall it appear a light matter in our eyes? Go and take a new of the Savior in Gethsemane and on the cross; and then say, whether sin is not a formidable evil!

Or go down to the regions of Hell where myriads of our unhappy fellow-creatures are suffering the penalty due to their sin, and then announce to us your opinions respecting it.

One glimpse of sin, in its true character, would be abundantly sufficient to convince you that death, in its most terrific shapes, has no terror in comparison with sin!

How, then, should you “stand in awe of it,” even when presented to you in its most flattering dress! What if men tell you that it is harmless, and will bring no painful consequences with it? Will you listen to their delusions? Will you, through fear of their derision, or from a hope of their favor—give way to sin, and subject yourselves thereby to the wrath of an offended God? O! sin not, either in a way of commission, or of omission! And if a fiery furnace, or a den of lions, be set before you as the only alternative with sin—then do not hesitate to choose death in its most tremendous forms, rather than accept deliverance on the condition of committing any willful transgression!

That you may not be unwittingly offending God, be careful to live in habits of daily self-examination.

“Meditate in your heart upon your bed, and be still.” People, at the moment that they are acting, are not always able to form a correct estimate of their conduct; they are blinded by self-love, and deceived by a partial view of the things in which they are engaged; and often find, on reflection, that they have reason to be ashamed of actions which, at the time of doing them, they conceived to be right.

Not only did Paul, in his unconverted state, err, when “he thought he ought to do many things contrary to the name of Jesus,” but all the Apostles of our Lord erred in matters which, at the time, appeared to them to be highly commendable.

Who can doubt but that Peter, when he dissuaded his Lord from submitting to his approaching sufferings, and when he cut off the ear of Malchus, took to himself credit for his zeal and love? And that afterwards, when accommodating himself to the wishes of his Jewish brethren, in requiring from the Gentiles the observance of the Law, he supposed himself to be actuated by a condescending regard to the prejudices of his less-instructed brethren? Yet, on all these occasions he acted a part most displeasing to God, and was no other than an agent of the devil himself!

In like manner, when James and John would have called fire from Heaven, to consume a Samaritan village, they “little knew what spirit they were of.” And all the Apostles, when they joined with Judas in condemning the extravagance of her who poured a box of ointment on their Master’s feet, imagined that their regard for the poor was highly seasonable and praiseworthy.

And It is probable that Thomas, too, considered his pertinacity, in requiring more substantial proofs of his Lord’s resurrection, far preferable to the less cautious credulity of his fellow Apostles.

Thus it is, more or less, with all of us. We need reflection; we need instruction; we need to have the film removed from our eyes; we need a more thorough knowledge of the motives and principles by which we are actuated. Things may be substantially right—yet wrong in the time and manner in which they are carried into effect. Or they may be essentially wrong, and yet, through the blindness of our minds, appear to us highly commendable.

This is particularly the case with many who spend their time in doing things which do not belong to them, while they overlook and neglect the duties which are proper to their calling. We are not to set one table of the Law against the other; or to trample upon acknowledged duties for the purpose of augmenting what we may imagine to be our religious advantages.

Doubtless, where unreasonable men reduce us to the alternative of offending God or man, we must make our stand against the usurped authority, and be content to bear the consequences; but if we were more willing to exercise self-denial for the Lord’s sake, we would find that the path of duty would in many instances be more clear, and that we should on many occasions have less ground for self-reproach.

Let us, then, at the close of every day, honestly review the events in which we have been engaged, and the dispositions we have exercised; and, not content with examining ourselves, let us beg of God to search and try us, and to show us whatever there has been in our conduct that was sinful, or erroneous, or defective; so that we may be humbled for the past, and be more observant of our duty for the future.

Yet must we not so lean to the side of contemplation as to become remiss in action.

We are to “offer,” and that with ever-increasing diligence, “the sacrifices of righteousness.” We are all “a holy priesthood, who are to offer up spiritual sacrifices, which are acceptable to God through Jesus Christ.”

Under the Law, there was a great variety of sacrifices; some for humiliation and others for thanksgiving. But, under the Gospel, everything becomes a sacrifice, when it is done for God, and presented to him in the name of his dear Son.

Doubtless the first offering which we are to present to God is our own heart! 2 Corinthians 8:5. Without that, no other sacrifice can come up with acceptance before him. But, when we have presented ourselves to him as “a living sacrifice, Romans 12:1,” there is not any service which we can offer, which will not be pleasing in his sight. Let us then abound in every good work, and seek to “be filled with all the fruits of righteousness, which are, by Jesus Christ, to the glory and praise of God.”

The duties of the closet demand our attention in the first place; for, if they be neglected, nothing can go well; the soul will be left to its own resources, and will of necessity fall a prey to sin and Satan.

Then come the duties of our place and station, whether in social or civil life. To neglect these, is to sin grievously against God, and to bring great disgrace upon religion. Every person in the family has his proper office, which he is bound to fill, not from necessity only, but for the honor of his God. While the husband is engaged in his proper labor, the wife is to be superintending the concerns of her family; and is to be discharging her duties with care and diligence.

The time that can be spared from these more appropriate, avocations may well be devoted to the service of the public, in any line that may be thought most conducive to the welfare of mankind. But it is possible for men to be so engaged in cultivating the vineyards of others, as to neglect their own. And this, in the present day especially, when so much time is consecrated to the maintenance of religious or benevolent societies, is a danger to which many are exposed. Care must be taken that none who are entitled to our services be neglected; and that, while some rejoice in what we do, none have reason to complain of what we leave undone. The public assemblies, too, must not be neglected; they are the appointed means of honoring God, and of bringing his blessing on our own souls. In a word, our duties both to God and man are to be harmoniously and diligently performed; and it must be the labor of all, according to their respective abilities, to “abound in every good word and work.”

But, in whatever way our own efforts are directed, we must “put our trust in the Lord”.

It is to his grace alone that we must be indebted for strength.

To his mercy must we look for acceptance before him.

On his truth and faithfulness must we rely for our ultimate reward.

Of ourselves we can do nothing. In vain will be all our efforts to escape from sin, or to fulfill our duty, if God does not “strengthen us with might by his Spirit in our inward man.”

We must look to God to “work all our works in us;” “all our fresh springs must be in him.” To rely simply on God is the only way of being really strong; as the Apostle says, “When I am weak, then I am strong;” and the more entire our reliance is on him, the more will his strength be perfected in our weakness.

At the same time, we must bear in mind how exceedingly defective our best services are; and must renounce all hope in “our own righteousness, as being in itself no better than filthy rags.” If Paul, with all his transcendent excellencies, “desired to be found in Christ, not having his own righteousness, but that which is from God by faith in Christ,” much more must we do so, whose righteousness falls so far short of his. Our constant and grateful acknowledgment must be, “In the Lord I have righteousness and strength.” Yes, “in the Lord must all the seed of Israel be justified, and in him alone must they glory.”

Yet we must not imagine that our services shall go unrewarded; for, though our works shall not go before us to Heaven, to supersede the office of a Savior, “they shall follow us, to attest our love to him, and shall be acknowledged by him as worthy of a gracious recompense.” Not even a cup of cold water given to one of his disciples shall lose its reward. God would even consider himself as “unrighteous, if he were to forget our works and labors of love, which we have showed towards his name.” Be assured, therefore, that he will bring forth, at the last day, whatever you have done for him, and will both acclaim and recompense it before the assembled universe.

Here, then, you have abundant encouragement to exercise yourselves with all diligence in the preceding duties of fear and vigilance, of piety and trust. And know, that the more you endeavor to approve yourselves to God, the more shall you be approved by him in the day of judgment.

Charles Simeon

Psalm 4:3

“Know that the Lord has set apart the godly for himself; the Lord will hear when I call to him.”

Christianity has in all ages been an object of derision to an ungodly world. There never have been lacking those who resembled Cain and Ishmael, Galatians 4:29. God however has far other thoughts of those who serve him; the recollection of this is a comfort to the godly under their persecutions; the consideration of it too might be of great advantage to the ungodly. The Psalmist seems to be reproving the wicked for their contempt of God, and their injurious treatment of his people; he therefore, in a way of triumphant exultation, suggests the thought in the text.

I. Who are the special objects of God’s favor?

The world is divided into only two kinds of men—the godly, and the ungodly.

The godly are to be distinguished from the ungodly, by a great variety of marks:

The godly fear God.

The generality of people sin without any shame or remorse, Ephesians 4:18-19. But the godly can no longer proceed in such an evil course, 1 Peter 4:2-3.

They humble themselves before God for their past offences.

They guard against sinning against Him, even in thought! 2 Corinthians 10:5.

The godly love God.

They are not actuated by a merely slavish fear.

They have the Spirit of adoption given to them, Galatians 4:5.

They sincerely delight to do their Father’s will, Romans 7:22.

They account the enjoyment of His favor to be their highest happiness, Psalm 4:6-7.

The godly serve God.

Their religion does not consist in mere ineffectual feelings.

It is obvious to all that they are God’s servants.

They perform even their civil and social duties with a reference to God, Romans 13:5-6.

They do everything with a view to God’s glory, 1 Corinthians 10:31.

II. What are the special honors which God confers upon the godly?

God has “set them apart,” as distinct from those who perish.

He has set the godly apart secretly, in His eternal purpose.

His regard for them did not commence after they became godly. Their godliness is the fruit of His love to them, and not the cause of His love! Jeremiah 31:3, 2 Timothy 1:9, Ephesians 1:4, and Romans 8:29-30. He loved them, and set His heart upon them, from eternity past!

He has also set the godly apart openly, when He effectually calls them by His grace.

In time, God effectually calls and converts all whom He chose in eternity past. He inclines and enables them to come out from the world, 2 Corinthians 6:17-18. He causes them to devote themselves to his service, 1 Peter 2:9.

He has also set the godly apart, for Himself.

He makes their souls His own habitation, 2 Corinthians 6:16.

He sheds abroad His love in their hearts by His Holy Spirit.

He preserves them as living monuments of His power and grace.

He regards them as His own treasured possession, Psalm 135:4.

“Know that the Lord has set apart the godly for Himself!”

“You are:

a chosen people,

a royal priesthood,

a holy nation,

a people belonging to God,

that you may declare the praises of Him who called you out of darkness into His wonderful light.” 1 Peter 2:9

This being a point wherein all are deeply interested, we shall,

III. Commend the subject to your solemn attention.

This is not a matter of doubtful disputation.

In every period of the world, God has had a chosen people. They have been distinguished with special tokens of his love:

Abel, Genesis 4:4.

Enoch, Noah, etc. Hebrews 11:5; Hebrews 11:7.

Paul, Acts 9:15.

And though they were not chosen for their holiness (for they had no holiness in themselves, but “were by nature children of wrath, even as the rest!” Ephesians 2:3.) Each of God’s chosen people have invariably been made holy when they were saved. Moreover, when they were holy, God delighted in them as holy! 1 Peter 3:4.

Nor is it a matter of trifling concern.

The Psalmist evidently speaks of it as deserving deep attention; and if it related only to this present state, it would be worthy of notice. But the present separation of God’s people for himself, is a pledge of a future separation. In the day of judgment, God will complete the eternal separation which he here began, Matthew 25:32-33. What distinguished honor will he then confer upon the godly! Malachi 3:17. Then he will be their joy, and they his glory, forever! Revelation 22:3-4.

Let the ungodly therefore know this, to their shame.

The Psalmist suggests the thought peculiarly in this view; and well may they be ashamed who despise what God loves. In vain do any hope to be God’s people in Heaven, who are now the devil’s people on earth. Let the ungodly therefore be ashamed of their false confidences. Let them set themselves apart for God, if they would have God set them apart for himself. Let them learn to live the life of the righteous, if they would die the death of the righteous!

But let the godly know it, to their unspeakable consolation.

Those who are beloved of God, have little reason to regard the contempt of men. God would have them assured of his superintending care. He would have them know their security, who take him for their God, Romans 8:31. Let the godly then rejoice in the honor conferred upon them. Let them look forward with joy to the final completion of God’s gracious purposes towards them, and let them devote themselves more than ever to his service!

Charles Simeon

Psalm 2:12

“Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him.”

To so great a degree do the Psalms abound with prophecies relating to Christ, that all the most important circumstances of his life and death, his resurrection and glory—might be narrated from them with almost as much precision as in the Gospels themselves.

The Psalm before us has but a partial reference to David. It may be considered indeed as a triumphant proclamation of his establishment on his throne, notwithstanding all the opposition that had been made to him by Saul and by the Jews themselves.

But this Psalm principally points to the exaltation of Jesus to his throne of glory; and it concludes with an address to all the monarchs of the earth to submit themselves to his government.

In considering the words of the text, we shall call your attention to,

I. The command.

Who “the Son” is, we are at no loss to determine; since an inspired commentator has expressly declared him to be Christ. Compare verse 7 with Hebrews 1:5.

By “kissing” the Son, we are to understand

1. Submission to Christ’s authority.

Samuel having anointed Saul to be king of Israel, kissed him, in token of his submission to the power that was now vested in him, 1 Samuel 10:1. Now Jesus is “seated as King upon God’s holy hill in Zion, verse 6;” and he demands that all should acknowledge him as their supreme Lord and only Savior. Compare Isaiah 45:23-24 with Romans 14:11. His yoke in every view is hateful to us by nature; but most of all are we averse to “submit to his righteousness, Romans 10:3.” But this we must do, renouncing every other ground of dependence, Philippians 3:9, and trusting in him as “The Lord our Righteousness, Jeremiah 23:6.”

2. Love to Christ.

When Mary desired to express her love to Jesus, she “kissed his feet Luke 7:38;” and we also must feel in our hearts, and express, in every possible way, a fervent attachment to him. The characteristic mark of his disciples is, to “love him in sincerity, Ephesians 6:24.” Destitute of this mark, we have nothing to expect but speedy and everlasting destruction! 1 Corinthians 16:22. We must therefore account him precious to our souls, 1 Peter 2:7, yes, “fairer than ten thousand, and altogether lovely!” We must delight ourselves in contemplating his beauty, and maintaining fellowship with him, 1 John 1:3.

3. Devotion to Christ’s service.

Idolaters used, in worshiping their gods, to kiss their images, Hosea 13:2. 1 Kings 19:18, or to kiss their hands in token of their devout regard to them, Job 31:20; Job 31:27.

In this sense also we are to “kiss the Son,” exercising the same faith in him that we do in the Most High God, Acts 9:6. John 14:1, and honoring him in every respect as we honor the Father, John 5:23; To kiss him, like Judas, and betray him—will fearfully aggravate our condemnation.

The vast importance of this command will appear, if we consider,

II. The arguments with which this command is enforced.

And here we notice,

1. The danger of disobeying this command.

As gracious and loving as the Savior is, he is susceptible to anger on just occasions, and feels a holy indignation against those who slight his love. And “if once his wrath be kindled, yes, but a little,” it will utterly destroy us! Revelation 6:15-17. It will be but little consolation for us to see others suffering under God’s heavier displeasure; the person who feels the smallest portion of his wrath in Hell, will be inexpressibly and eternally miserable; and therefore it befits us to offer him the sincerest tribute of our affection without delay. Nothing but this can prevent our ruin. In whatever “way” we are walking, we shall eternally perish if we do not embrace him with the arms of faith, and “cleave to him with full purpose of heart, Acts 11:23.”

2. The benefit arising from obedience to this command.

What was before metaphorically represented by “kissing the Son,” is here more simply expressed by “trusting in him.” In fact, a cordial and entire confidence in him, as “our wisdom, righteousness, sanctification, and redemption,” comprehends all the duties which we are capable of performing towards him in this world.

A saving trust in Christ renders a man inconceivably blessed!

It brings peace into his soul.

It obtains for him the forgiveness of all his sins.

It secures “grace sufficient for him,” and “strength according to his day.”

It makes him “blessed” in every state: in health or sickness, in wealth or poverty, in life or death.

It entitles him to an incorruptible and undefiled inheritance in Heaven.

No person who ever possessed sincere trust in Christ, ever perished.

Glory and honor and immortality are the portion of “all who trust in Christ.”

Whatever may have been their past conduct, or however they may doubt their own acceptance with God, they “are” blessed, and shall be blessed for evermore!

APPLICATION.

Here then is the direction which in God’s name we give to all, “Kiss the Son.” If you have any desire to escape the wrath to come, or to lay hold on eternal life, this is the sure, the only way of attaining your end. Neglect Christ; and, whatever else you either have or do, it will avail you nothing; you must “perish” everlastingly Luke 14:24 and John 3:36. Love the Lord Jesus Christ, and give yourselves up unto him; and, notwithstanding your past sins, or present infirmities, “you shall never perish, but shall have everlasting life! John 3:15-16.”

Charles Simeon

Psalm 2:1-12

“Why do the nations conspire and the peoples plot in vain? The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One. “Let us break their chains,” they say, “and throw off their fetters.” The One enthroned in Heaven laughs; the Lord scoffs at them. Then he rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my King on Zion, my holy hill.” I will proclaim the decree of the LORD: He said to me, “You are my Son; today I have become your Father. Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. You will break them with an iron scepter; you will dash them to pieces like pottery.” Therefore, you kings, be wise; be warned, you rulers of the earth. Serve the LORD with fear and rejoice with trembling. Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him!”

This Psalm, in its primary sense, relates to David; it declares the opposition which would be made to his establishment on the throne of Israel, and the final subjugation of all his enemies; both of which events took place according to this prediction, 2 Samuel 5:6-7; 2 Samuel 5:17 and 2 Samuel 8:1-15.

But beyond a doubt, one greater than David is here. There are several expressions in this Psalm which are not at all applicable to David, and which can pertain to none but the Lord Jesus Christ himself. Not even the highest angel could have that said of him, “You are my Son; this day have I begotten you, Hebrews 1:5;” and, as that august title was inapplicable to David, so it could never be said of him, that he had “the uttermost parts of the earth for his possession.” Moreover, when it is considered that the expression, “Kiss the Son,” imported an act of divine worship; and that to “trust in” David would have been to give to a man the honor which was due to the Most High God alone, Jeremiah 17:5—it will be clear that the Psalm was intended to describe, not earthly, but heavenly things, even the reign of Messiah himself, “the Lord’s Anointed.” And of him the Jews, before the coming of Christ, interpreted this Psalm; as the modern Jews are constrained to acknowledge. Indeed it is manifest that the Apostles understood it in this sense; not only because immediately after the day of Pentecost they so interpret it, Acts 4:25-27, but because in their controversy with the Jews they quote it in this sense, and argue upon it as accomplished in Christ’s victory over death and the grave! Acts 13:32-33. In reference to Christ, then, we will explain it, and show:

I. The opposition that is made to Christ.

Christ is still, as formerly, opposed by all ranks and orders of men.

No sooner was he born into the world, than Herod sought to destroy him. During his ministry upon earth the attempts made upon his life were very numerous; and it was only by repeated miracles that he was saved. When the time for his being delivered into the hand of sinners drew near, the whole Jewish nation, as it were, rose up against him, to put him to death. His resurrection, and the descent of the Holy Spirit on the day of Pentecost, were calculated to rectify the mistaken apprehensions of his enemies, and to disarm their malice; but no sooner was his Gospel preached by his disciples, than the same opposition raged against them also, and every possible effort was made to suppress the rising sect. Not even death itself, in all its most tremendous forms, was deemed too severe a punishment for those who professed to believe in Christ. In this opposition all ranks and orders joined; the learned Scribes, the self-righteous Pharisees, the unbelieving Sadducees, all the highest orders both in Church and State, as well as the profane and licentious populace, were of one heart and mind in relation to this matter; those who agreed in no other thing under Heaven, agreed in this: a deadly hatred to Christ, and an inveterate opposition to his cause.

And is not the same phenomenon seen at this day? In this one point there is perfect unanimity, wherever we go. As Herod and Pontius Pilate, who were before at variance, united cordially with each other for the purpose of oppressing Christ—so now people who are most remote from each other in political and moral sentiment, or even in the general habits of their lives, all unite in decrying the Gospel as visionary in itself, and as injurious to the world. Let the Gospel be brought into any place, and this universal hatred to it immediately appears; nor can the Gospel be cordially embraced by any individual, without exciting in the minds of his friends and relatives a measure of indignation against him! Matthew 10:22-25; Matthew 10:34-36.

This opposition to Christ is founded on an aversion to his strict and holy laws.

Had the Apostles brought forward the Gospel as a matter of opinion only, they would never have been so bitterly persecuted in every place. The Jews were ready enough, of themselves, to follow false Apostles and false Christs; and the Gentiles would have welcomed the inventors or advocates of any new philosophy. But it was the gospel that required of all people to submit entirely and unreservedly to the dominion of Christ, which irritated and inflamed the whole world against the preachers of Christianity.

Thus, at this time, if we only brought forward the great truths of the Gospel in a speculative and argumentative way, no man would be offended with us; (multitudes of preachers do this without exciting any hatred or contempt in the minds of their hearers;) but the practical exhibition of divine truth, the showing that all men must receive it at the peril of their souls, the insisting upon an entire surrender of their souls to Christ, to be washed in his blood, to be renewed by his grace, and to be employed for his glory—this is the offence. We are then too earnest, too strict, too enthusiastic, too alarming; we then are represented as “turning the world upside down,” and are deemed little better than “the filth of the world and the off-scouring of all things!”

Nor will anything screen us from this odium; we may be as learned, as blameless, as benevolent, as active as Paul himself, and yet, if we have any measure of his fidelity, we shall be sure enough to have some measure also of his treatment from an ungodly world.

II. But the experience of all ages abundantly attests to the vanity of that opposition.

Notwithstanding all the exertions of his enemies, Christ was exalted.

It was “a vain thing that the people imagined,” when they supposed that they could defeat the purposes of the Most High in relation to the establishment of his Son upon the throne of Israel. “He who sits in the heavens laughs at them, and has them in derision.” In vain were the stone, the seal, the guard; at the appointed hour, Christ rose triumphant from the grave; and, on his ascension to the right hand of God, sent forth his Spirit to erect, in the hearts of men, that spiritual kingdom that shall never be moved, “Yet,” says God, “I have set my king upon my holy hill of Zion.”

As the purpose of Jehovah respecting the typical David was fulfilled in due season, so was that “decree which Jehovah had declared” respecting “his anointed Son.” “The word grew and multiplied” in every place; and “the stone that had been cut out of the mountain without hands, broke in pieces” all adverse powers, and filled the whole Roman empire! Daniel 2:34-35. The opposition raised by the Jewish nation against the Lord and his Christ, terminated only in the confusion of the opponents, on whom “the wrath of God” soon fell, and who are to this hour the most awful monuments of “his displeasure.”

In due time, his exaltation shall be complete.

God having, in the resurrection of Christ, borne witness to him as his only-begotten Son, Romans 1:4, has engaged, in answer to his requests, to “give him the utmost ends of the earth for his possession.” And this he is gradually accomplishing; in every quarter of the globe is the Redeemer’s kingdom extending on the right hand and on the left; and though there is very much land still unsubdued before him—yet shall he “go on conquering and to conquer,” “until every enemy is put under his feet.”

The enmity of the human heart, indeed, will still vent itself against him; but all who will not bow to the scepter of his grace, “shall be broken in pieces like a potter’s vessel!” Whether we look to the world at large, or to any particular individual in the world, the final outcome of the contest will be the same; Christ must prevail, and “all his enemies shall become his footstool! Matthew 22:44.”

Let us then contemplate,

III. Our duty with respect to Christ.

If He is “the blessed and only Potentate, the King of kings, and Lord of lords,” then:

Our duty is to submit to Christ and serve him.

A “holy reverential fear” befits us in his presence, “He is greatly to be feared, and to be had in reverence by all those who are round about him.” Our reverential fear of him should swallow up every other fear, and annihilate every desire that is contrary to his will. An external conformity to his laws will not suffice; he should reign in our hearts, and our “every thought should be brought into captivity to the obedience of Christ.”

Not that our fear should be of a slavish kind; it is our privilege, and even our duty, to rejoice in him, Philippians 3:3; Philippians 4:4; yes, we should rejoice in him with most exalted joy, even “a joy that is unspeakable and full of glory! 1 Peter 1:8.”

Yet our joy should be tempered with humility, and our confidence with contrition. We should never so contemplate him as to forget ourselves, nor ever so triumph in him as to lose a jealousy over ourselves; we should “rejoice in the Lord always;” but still we should so temper this heavenly feeling as to “rejoice with trembling.”

With this reverential fear, we should also maintain a devout affection towards him. Idolaters were accustomed to kiss their idols, in token of their entire and affectionate devotion to them, 1 Kings 19:18. Hosea 13:2. Hence it is said, “Kiss the Son,” that is, let us consecrate ourselves to his service affectionately and with our whole hearts. A constrained service is altogether unacceptable to him; obedience would lose all its worth, if we accounted his yoke heavy or “his commandments grievous.” His law should be in our hearts, and a conformity to it should be our supreme desire and delight.

Submission to Christ is the duty of all, without exception.

It is a common sentiment that religion is only for the poor, and that the rich and learned are in a good measure exempt from its restraints. But in the sight of God all men are on a level: all are equally dependent on him; all must give up an account to him; and “kings or judges of the earth” are quite as much subject to the command of Christ as the basest of the human race. O let this awful delusion be banished! Let none imagine that a superiority of rank or station at all lessens their responsibility to God, or absolves them from the smallest measure of obedience to Christ.

Submission to Christ is also our truest wisdom.

If we say to any, “Serve the Lord,” we say, in effect, “Be wise;” for “the fear of the Lord is the very beginning of wisdom.” Those alone who have never tasted of true piety, deride it as folly; and they only do it, because they do not like to confess their own folly in neglecting it; in their serious moments, and when their conscience is permitted to speak, the very despisers of godliness are constrained to say in their hearts, “Let me die the death of the righteous, and let my last end be like his!”

Moreover, submission to Christ is the only true path of happiness.

For what happiness can they have who are liable to the wrath of God? “If his wrath be kindled, yes, but a little”—can they endure the thought of meeting his displeasure? “Are they stronger than he,” that they can feel themselves at ease, when they “have provoked him to jealousy?” No! The most careless of mankind, if he reflects at all, must be sensible that “it is a fearful thing to fall into the hands of the living God.” We say then, “How blessed are all who put their trust in Him!” Psalm 2:12

They shall be protected by His power.

They shall be preserved by His grace.

They shall be enriched by His bounty.

They shall be blessed by Him with all spiritual blessings.

And in the last day, they shall be seated with Him on His throne, and be partakers of His glory for evermore!

Charles Simeon

Psalm 1:1-6

“Blessed is the man who does not walk in the counsel of the wicked or stand in the way of sinners or sit in the seat of mockers. But his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, which yields its fruit in season and whose leaf does not wither. Whatever he does prospers.

Not so the wicked! They are like chaff that the wind blows away. Therefore the wicked will not stand in the judgment, nor sinners in the assembly of the righteous. For the LORD watches over the way of the righteous, but the way of the wicked will perish!”

The Psalms were chiefly, though not exclusively, written by David; some were written, one at least, many hundred years before him; and several many hundred years after him. It is supposed that Ezra reduced them to the order in which they stand. We are sure that, in the Apostle’s days, the Second Psalm occupied the same place that it does now; because it is quoted by him as “the Second Psalm.” The Psalms are quoted continually in the New Testament as inspired of God; and so fully do they speak of Christ, that an account of his life and death, his work and offices, might be compiled from them almost as clearly as from the Gospels themselves!

The Psalm before us seems properly placed, as a kind of preface to the whole; inasmuch as it contains a summary description of the righteous and the wicked, both in their character and end. We will consider,

I. The description of the godly.

We are not to expect in a composition of this kind a full and accurate delineation of men’s characters, in the brief notices here given to us, we have what is abundantly sufficient to distinguish the saints from all other people upon the face of the earth.

1. The saints are here described in plain terms.

Two things we are told concerning them, namely:

What COMPANY the saints desire.

They have no pleasure in the society of ungodly men. They are aware that “Bad company corrupts good character;” and that the surest way to avoid infection, is to come as little as possible in contact with those who are diseased. They see how fatal, and yet how common, is the progress of sin; that to walk, however occasionally, in the counsel of the ungodly (who are destitute of any pious principle), is a prelude to standing in the way of sinners (gross, open sinners), and, at last, to sitting in the seat of the scornful, who despise and deride all true piety.

Hence, fearing lest, by unnecessarily associating with the wicked, they should be drawn to adopt their principles, and to imitate their conduct—they either withdraw from them altogether, or contract their fellowship with them, as much as will consist with a due discharge of their social and relative duties.

What EMPLOYMENT the saints delight in.

Privacy, and reading of the Holy Scriptures, are far more congenial with their feelings, than the noise and vanity of the world.

In the blessed Word of God they see all the wonders of redeeming love.

In the Word, they find the charter, by which they are entitled to an everlasting glorious inheritance.

There they behold thousands of exceeding great and precious promises, which are as marrow and fatness to their souls.

There also they see marked out to them the way in which to please, and honor, and glorify their God.

By meditating on these various precepts and promises, they find their souls cast, as it were, into the very mold of the Gospel, and gradually transformed into the image of God!

Hence they delight to ruminate on the Word of God. Yes, “day and night” they make it their meditation and their joy. Like Job, they “esteem it more than their necessary food!”

2. The saints are here described by a beautiful comparison.

In consequence of thus “shunning evil and cleaving unto that which is good,” they become like a tree planted by the canals in Eastern countries, which flourishes with incessant verdure and fruitfulness, while all that are less favorably situated, are parched and withered by drought. The godly are “trees of righteousness, of the Lord’s planting;” their roots are constantly watered by that “river which makes glad the city of God;” and by the fertilizing influences of the Spirit of God they bring forth in rich abundance “the fruits of righteousness, which are by Jesus Christ to the praise and glory of God.”

A vicissitude of spiritual seasons they surely experience; but never is their profession tarnished by openly visible decays, or by a lack of such fruits as the peculiar season calls for. On the contrary, the winds and storms, and heat and cold, all tend to further their stability and fruitfulness; insomuch that “whatever they do,” or whatever is done to them, “they prosper! Romans 8:28.” See them in the diversified seasons of prosperity and adversity, they show by their conduct “whose they are,” even Christ’s, “of whose fullness they continually receive,” and “of whom all their fruit is found.”

In perfect contrast with this is,

II. The description of the ungodly.

Exceedingly pointed is that expression, “The ungodly are not so.”

1. The ungodly are not so in their character.

The ungodly, instead of shunning the company of those who do not fear God, prefer it; and would far rather associate with an avowed infidel, or a notorious wicked man, than with one who was distinguished for the most exalted piety. They do not all proceed to the same extent of open profaneness; but all, without exception, “love darkness rather than light;” yes, “they hate the light, and will not come to it, lest their deeds should be reproved!”

And as they prefer the society of those who know not God—so they prefer any other book, whether of science or amusement, before the sacred volume! They may study the Holy Scriptures indeed with a view to head-knowledge; but not with any desire to imbibe the spirit of them in their hearts, or to have their lives conformed to them.

In this there is an extremely broad line of distinction between the two characters:

To the godly the Scriptures are “sweeter than honey, or the honeycomb!”

But to the ungodly they are insipid, and are either not perused at all, or studied only for the purpose of exercising a critical acumen. There is nothing in the sacred volume that is suited to their taste. The wonders of redemption do not affect their minds; nor are the precepts of the Gospel palatable to their souls.

Would we but candidly examine ourselves by these two marks, we would soon discover to which of these parties we belong.

2. The ungodly are not so in their condition.

They have no part or lot in the “blessedness” of the saints.

To such a tree as has been before described, the ungodly bear no resemblance; their root is fixed in the world; their fruit is no other than “grapes of Sodom and clusters of Gomorrah.”

But there is an appropriate comparison for them also, “they are like the chaff which the wind drives away.” Truly, they are as light and worthless as chaff. No solid principle of piety is found in them; nor is there anything in their character which God approves. To a superficial observer they may appear like wheat; but the winnowing fan will soon discover how empty and unsubstantial they are. Or, if they continue mixed with the wheat in this world, the separation will speedily and infallibly take place in the world to come. The Judge of the living and dead will come, even He, of whom it is said, “His winnowing fan is in his hand, and he will thoroughly purge his floor, and gather the wheat into his garner; but the chaff he will burn with unquenchable fire! Matthew 3:12.” Among the wheat, not an atom of chaff will then be found; nor among the chaff, one grain of wheat! Amos 9:9. This, divested of metaphor, is plainly declared in the Psalm before us, “The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous, Psalm 1:5.”

Ah! what an immense difference is here in the conditions of the two parties! the one approved of their God, and made partakers of everlasting felicity; the other, abhorred by God, and plunged into everlasting perdition! Psalm 1:6.

ADDRESS.

1. To young people.

To you it appears but a small matter whom you choose for your associates. But, if you consider how much we are influenced by the opinions and examples of others, and what awful consequences will follow from the conduct we pursue—then we shall see the necessity of selecting those only for our friends, who, we have reason to believe, are the friends of God. Do not let the rank or talents of men, and still less their gaiety and dissipation, attract your regards; but let the piety of their hearts and the holiness of their lives, be their highest recommendation to your friendship. As our blessed Lord “was not of the world, so neither must you be;” but you must “come out from among them, and be separate,” and choose for your companions “the excellent of the earth, and such as excel in virtue! Proverbs 4:14-15. James 4:4. 2 Corinthians 6:14-17.”

2. To those who profess godliness.

It is not by mere speculative notions that you are to judge of your state—but by your spirit, your temper, your whole conduct and conversation. “The tree must be known by its fruit.”

Now, as the ungodly form a perfect contrast with the godly, so let your spirit and conduct be a perfect contrast with theirs.

Are the ungodly following the course of this world, and minding only the things of the flesh? Let it be said of you, “They are not so;” “their conversation is in Heaven;” their delight is altogether in spiritual things; and “their fellowship is with the Father, and with his Son Jesus Christ.”

In a word, endeavor to be as different from the ungodly world around you, as a verdant and fruitful tree is from one which is withered and dead; and know, that, if you are looking to the Lord Jesus Christ for fresh supplies of his Spirit and grace—then you shall receive from him such rich communications as shall be abundantly sufficient for you! Hosea 14:4-7.

Charles Simeon

Job 42:10

“The Lord turned the captivity of Job and restored his fortunes, when he prayed for his friends; also the Lord gave Job twice as much as he had before.”

If God himself had not interposed to determine the controversy between Job and his friends, it would have been extremely difficult for us to decide with any precision the points at issue between them. There was much of wisdom and of piety on all sides; and on all sides there was somewhat also to blame. Perhaps we should have thought that the fault of uncharitableness was chiefly on the side of Job’s opponents; but yet, as they were three in number, while he stood alone—he should have been ready to bow to their authority, and to consider the scale as preponderating in their favor.

However, happily for us, the difficulties are all removed by that infallible Umpire, to whom all the disputants appealed; and we are able to pronounce with certainty, that, both in temper and argument, Job had greatly the advantage of all his adversaries; nay, so far were they inferior to him in these respects, that they were commanded to request the intervention of his kind offices in their behalf, that through his intercession they might obtain pardon for their misconduct in the whole matter.

In compliance with this command, they entreated an interest in Job’s prayers; a favor instantly conferred, and productive of the happiest effects, as well to him who prayed, as to them for whom his prayers were desired, “The Lord turned the captivity of Job, when he prayed for his friends.”

We shall conclude our remarks on the history and character of Job, by showing,

I. The intercessory office which Job performed.

The friends of Job had greatly offended God by their mode of conducting their controversy with him.

They imagined, that, while incriminating or condemning Job, they were rendering an acceptable service to God; but they were, in reality, only provoking the Divine displeasure. On the contrary, their injured friend was regarded by God with an eye of pity and of love. This is a very instructive circumstance. The many are not always right in their views; nor the confident in their assertions. The persecuted and afflicted saint whom they oppress, may be right in opposition to them all. It can scarcely be conceived how one false principle may warp the judgment even of good men; or to what erroneous conduct it may lead them.

We cannot, therefore, but impress on all the necessity of guarding against the baneful influence of prejudice or party zeal, and of maintaining in habitual exercise the united graces of humility and love. Charity in the heart is that which alone renders our most zealous services pleasing unto God; and, without it, whatever we may do or suffer for the Lord’s sake, we are no better than sounding brass or tinkling cymbals! 1 Corinthians 13:1-3.

For their ignorance and uncharitableness, God required them to humble themselves before him.

They were to bring their sacrifices, and to offer up burnt-offerings, in order to appease the wrath of their offended God; yes, they were also constrained to solicit the prayers of Job; nor would God pardon them, until his injured servant Job had interceded with him in their behalf.

Here, independent of the Mosaic law, the great doctrine of an atonement for sin was proclaimed; that doctrine which has been revealed with increasing clearness in all the types and prophecies of the Old Testament, and which is the one hope and consolation of every man. The people who had transgressed were pious; and their sin was a sin of ignorance; yet they must present their burnt-offerings, in order to obtain mercy at the hands of God; from whence we may see, that not even the smallest sin, by whoever committed, can be pardoned, but through the blood of that all-sufficient sacrifice once offered upon Calvary; no penitence, no confession, no supplication will avail without that, “without shedding of blood there can be no remission Hebrews 9:22.”

Moreover the duty and efficacy of intercession are here inculcated. It was not only for the honor of Job, or for the humiliation of his friends, that they were obliged to solicit his intercession for them; it was the design of God to show that every man needed the intercession of the saints; and that He who had appointed his only-begotten Son to be the Advocate of his people at the throne of glory, would hear their mutual supplications for each other at the throne of grace.

This office Job most gladly undertook. Instead of feeling any resentment on account of the injury he had sustained, he was penetrated with an affectionate solicitude to avert from them the divine displeasure, and to bring down upon their souls a rich supply of all spiritual blessings. Whether Job officiated as their priest in offering the sacrifices, does not altogether appear; but as their intercessor, he succeeded far beyond his own most optimistic expectations.

In his execution of this office we are particularly led to notice,

II. The benefit resulting to Job himself from the discharge of his intercessory office.

A great and immediate change was wrought in Job’s circumstances.

His bondage and misery had extended to his mind, and body, and estate; and in relation to them all “his captivity was turned.”

His flesh, which had been covered with a most loathsome and painful disease, was healed, and became “fresher than a little child’s.”

His mind, which had been agitated even to distraction, became calm and peaceful.”

His friends, who had all despised and forsaken him, united in making him such presents, as, through the peculiar blessing of God’s providence, rendered him twice as rich as he had before been.

The same number of sons and daughters also were in due time given to him by God, and all such other blessings were added as tended to make him most happy in the enjoyment of them.

By this instantaneous change, God rendered more manifest His decision of the controversy.

Now it could no longer be doubted but that Job had been unjustly accused and unrighteously condemned. The friends of Job had been most unreasonable in the testimonies they demanded; yet God had far exceeded them all! Job 8:6-7; Job 22:22; Job 22:25. No less than four times does God himself designate Job by that honorable title, “My servant Job;” thereby attesting in his behalf, that, whatever infirmity he had shown, he had indeed been upright before God, and had maintained a conscientious regard for God’s honor.

Though we cannot infer from this, that God will always interpose for the comfort of his people in the same precise manner—yet we may be assured, that sooner or later he will vindicate the honor of his saints, and “make their righteousness to shine forth as the noon-day.”

We need not, therefore, be cast down because of any present sufferings which we may be called to endure; for, if not in this world—yet certainly in the next, our meek submission to them shall be abundantly recompensed by our gracious God, “with whom it is a righteous thing to recompense tribulation to those who trouble us; and to us who are troubled, rest. 2 Thessalonians 1:6-7.”

By this instantaneous change, God put honor on a forgiving spirit.

The forgiveness of injuries done to us is required by God in order to his forgiveness of our iniquities, Matthew 6:14-15; Matthew 18:35. It may at first appear a hard command, “Bless those who curse you, and pray for them that despitefully use you and persecute you;” but who can behold the termination of Job’s afflictions, and not see the blessedness of fulfilling that duty? Truly, whatever may be said of the sweetness of revenge, there is nothing so refreshing to the soul as to gain a victory over one’s own spirit, and to exercise that disposition towards our brethren, which we ourselves hope to meet with in our offended God.

Improvement.

This subject very distinctly shows us,

1. The manner in which our sins are to be forgiven.

We do not agree with those who represent Job as a type of Christ; but in this part of his history we certainly behold the way of acceptance with Almighty God; it is through the sacrifice and intercession of that Great High Priest, who has been especially ordained by God to be our Advocate and Mediator. By putting our cause into the hands of our blessed Lord and Savior, we may all, even the vilest of the human race, obtain mercy with God; but there is no other way of coming unto God with even the smallest hope of mercy John 14:6. Acts 4:12. Let us bear this in mind, and not lose sight of it for one moment. Let us set before our eyes the conduct of Job’s friends in relation to this matter, and instantly unite in following their example. If we are too proud to seek reconciliation with God in the way which he has appointed, we can expect nothing but that “he will deal with us after our folly.”

2. The wisdom of waiting to see the end of God’s dispensations.

Job, in the midst of his afflictions, accounted God his enemy; but not so when he saw the termination of them. Thus we, under our trials, are ready to say, “All these things are against me!” But in how many instances have we seen reason to be ashamed of our precipitancy and unbelief! In how many instances have we found our trials to be the richest blessings in disguise, and have been constrained to acknowledge them all as the fruits of God’s fatherly love! Let us, then, wait for the outcome of our trials, before we presume to judge harshly of God on account of them. The history of Job was particularly intended to teach us this lesson, and to reconcile us to afflictive dispensations of whatever kind, “Behold, we count them happy that endure. You have heard of the patience of Job, and have seen the end of the Lord, that the Lord is very pitiful and of tender mercy, James 5:11.” Thus let but the end of our troubles be seen, and we shall bless and adore our God for every trial we have ever endured.

3. The duty and efficacy of intercession.

To enter fully into the necessities of our fellow-creatures, and to spread them with earnestness before God in prayer, is no easy attainment. But, when this disposition is attained, and is put forth into lively exercise, it is replete with most incalculable benefit to the soul. Truly, if a person groaning under spiritual bondage himself, could stir up himself to make intercession for others, we believe that he would find no readier or more certain way to obtain deliverance for his own soul. At all events, to abound in this holy exercise is our duty, 1 Timothy 2:1; and we have all possible encouragement to perform it. The examples of Moses, Numbers 12:13. Deuteronomy 9:13-14; Deuteronomy 9:18-20. Deuteronomy 9:26; of Elisha, James 5:17-18′ and of the Church at Antioch, Acts 12:5-17, are sufficient to warrant a firm expectation that our prayers, if offered in faith, shall not go forth in vain. We are not, however, left to gather this as an uncertain inference from former events; it is made the subject of a special promise to the saints in all ages, “Confess your faults one to another, and pray one for another, that you may be healed. The effectual fervent prayer of a righteous man avails much! James 5:15-16.”

Charles Simeon

Job 42:5-6

“I have heard of you by the hearing of the ear; but now my eye sees you. Therefore I abhor myself, and repent in dust and ashes!”

The deepest lessons of religion are usually taught to us in the school of adversity.

Affliction draws forth and reveals to us our latent corruptions.

These drive us with more abundant earnestness to God.

God takes these occasions to manifest his power and grace.

Thus we attain to a more enlarged and experimental knowledge of God.

This advances and improves us in every part of the divine life.

The history of Job remarkably exemplifies this observation; he was a godly man before his affliction, Job 1:8, but too confident of his own integrity. But in his trouble God revealed himself to him more fully, and thus brought him to a better spirit, “I have heard of you by the hearing of the ear; but now my eye sees you. Therefore I abhor myself, and repent in dust and ashes!”

I. The discoveries of Himself which God sometimes makes to His more favored people.

There is a hearing of God, which, for lack of faith in the hearers, profits them nothing. But there is also a hearing which is really profitable. Such had Job’s been; and such is that which multitudes experience under the Gospel. But there is a seeing of God which is very distinct from hearing. So Job experienced on this occasion.

There was not any visible appearance of God given to him; but surely he had views of the majesty, and power, and holiness of God, which he had never beheld before.

Such experience too have all his saints.

God does “manifest himself to them as he does not unto the world, John 14:22-23,” and reveals himself more fully at some times than at others.

What else can be meant by that “anointing of the Holy One” which he grants to us, 1 John 2:20; 1 John 2:27.

What else can be meant by the “Spirit of adoption, Romans 8:15.”

What else can be meant by the “witness of the Spirit, Romans 8:16.”

What else can be meant by the “the sealing of the Spirit,” which is a pledge “of our heavenly inheritance, 2 Corinthians 1:21-22. Ephesians 1:13-14.”

What can be meant by “the light of God’s countenance lifted up upon us, Psalm 4:6”

What else can be meant his “love shed abroad in our hearts, Romans 5:5.”

These are blessings experienced by the saints in different degrees; and when given, are like the sun bursting forth from behind a cloud, or a veil being taken from before our own eyes! 2 Corinthians 3:18. Then are we, like Moses, put in the cleft of a rock, and both hear his name proclaimed before us, and behold his goodness and his glory pass before our eyes! Exodus 33:22-23; Exodus 34:5-7.

In Job’s instance before us we see,

II. The effects which those discoveries of Himself which God sometimes makes to His more favored people, will invariably produce upon them.

They will reveal to us our utter sinfulness.

Job was high in his own esteem before he saw God, Job 27:5-6; Job 31:6; but after he had seen God, his opinions were wholly changed! Job 40:4-5. Job expressly declares that his repentance was the result of the discovery afforded him, “I have heard of you by the hearing of the ear; but now my eye sees you. Therefore I abhor myself, and repent in dust and ashes!”

Thus was Peter’s mind affected with a discovery of Christ’s power, Luke 5:8. We have a yet more remarkable instance of this effect in the prophet, Isaiah 6:5.

The experience of every Christian accords with this. Nothing shows us the aggravations of our sins so much, as a view of Him against whom they have been committed. Our contrition will ever be proportioned to our views of Christ! Zechariah 12:10.

They will cause us to abhor ourselves in dust and ashes.

While we know but little of God, we see but little of our own corruptions; but as we become more enlightened in our views of God—we learn to loath and abhor ourselves. Even Job, as holy as he was, found this effect from his views of God. Paul also, notwithstanding all his integrity, was brought to this by a sight of Christ, 1 Timothy 1:15. The same cause will produce the same effect in all! Ezekiel 36:26; Ezekiel 36:31.

INFERENCES.

1. How do they err, who decry all manifestations of God to the soul!

Many think that divine manifestations are only the offspring of enthusiasm, and the parent of pride; but God does surely manifest himself to some as he does not to others, John 14:22-23. Nor will such manifestations be allowed to puff us up with pride. The more holy a Christian is, the lower thoughts will he have of himself! Ephesians 3:8. Let the saints then be careful to cut off occasion for such calumnies, 1 Peter 3:16. Let them seek clearer views of Christ, as the means of abasing themselves more and more.

2. In what a wretched state are those who hear only in a customary manner!

Many there are of this description, Matthew 13:14-15. They see themselves with self-righteousness and self-delight. But every living soul must be brought low before God, Isaiah 2:11. God has established an invariable rule of procedure towards them, James 4:6. We cannot address them better than in the pathetic language of Jeremiah, Jeremiah 13:15-17.

3. How unspeakable a mercy do many find it, to have been afflicted!

The generality even of real Christians are prone to rest in small spiritual attainments; but God quickens them by means of temporal or spiritual afflictions. Through their troubles, they are brought to much humility and heavenly-mindedness; hence the most eminent saints have esteemed their troubles a ground of thankfulness. Let all therefore justify God in their troubles, and glorify him by submission. Let the afflicted be solicitous to have their trials sanctified, rather than removed.

4. What views shall we have of God in the eternal world!

The views with which the godly are sometimes favored in this world are inexpressibly bright and glorious. But what a sight of God will that be, when we shall behold him face to face! Surely all that we have heard or seen of God in this earthly state will be, in comparison with that, no more than a candle compared with the meridian sun. Let us willingly then endure the tribulations that are preparing us for Heaven.

Charles Simeon

Job 40:4

“Behold, I am vile!”

These are the words of a man whom God had pronounced “perfect and upright.” As a fallen descendant of Adam, he partook of the corruption of our common nature; but as a child of God, he was one of the most eminent of all the human race. It may be thought, indeed, that this confession of his proved him to have been guilty of some enormous crime; but it evinced rather his great advancement in the divine life, and his utter abhorrence of all evil. Doubtless there was just occasion for this acknowledgment, because he had transgressed with his lips in arraigning the conduct of Providence towards him. And if they were suited to Job’s case—then much more are they so to all those who possess not his holy attainments.

We shall consider the words as expressing:

I. A discovery then made.

Job had certainly humble views of himself upon the whole, Job 9:20; Job 9:30-31; yet he had spoken in too unqualified terms in vindication of his own character, Job 10:6-7; Job 16:17. Instances of this Elihu had brought to his remembrance, Job 32:2; Job 33:8-12; Job 35:2; and God himself testified against him in this respect, Job 38:2; Job 40:2-8. Job had repeatedly expressed his wish that God would admit him, as it were, to a conference; and had expressed his confidence that he could maintain his cause before him Job, 23:1-5; Job 31:35-37. But now that God did interpose, Job saw how much he had erred, and that all his former confidence was presumption.

1. Job saw that his conduct had been sinful.

Being conscious of the integrity of his heart, in relation to the things which his friends had laid to his charge—he had done right in maintaining his innocence before them. But he had erred in maintaining it to the extent he did; he had erred in imagining that he had not merited at God’s hands the calamities inflicted on him; and, above all, in complaining of God as acting unjustly and cruelly towards him. These workings of his heart he now saw to be exceedingly sinful, as betraying too high thoughts of himself, and great irreverence towards the God of Heaven and earth, “in whose sight the very heavens are not clean, and who charges his angels with folly.” This sin therefore he now bitterly bewailed.

2. Job saw that his whole heart was sinful.

He did not view his conduct as a mere insulated act; but took occasion, from the fruit which had been produced, to examine the root from which it sprang. He now traced the bitter waters to their fountain-head, and discovered thereby the bitterness of the spring from whence they flowed. This was altogether a new discovery to him; he had no conception how desperately wicked his heart was, and that the evils he had committed would have broke forth with ten thousand times greater violence, if they had not been restrained by the grace of God. The rebellion of which he had been guilty now proved indisputably to him, that he was of himself as prone to sin as any of the human race, and that, if he differed from the vilest of mankind, he had nothing to boast of, since he had not made himself to differ, nor did he possess anything which he had not received as the free gift of God! 1 Corinthians 4:7.

This is the true way of estimating any individual sin, Psalm 51:3; Psalm 51:5. Mark 7:21; Mark 7:23; and in this way alone shall we ever attain a just knowledge of ourselves.

But we must further view Job’s words as expressing,

II. An acknowledgment of the truth then discovered.

“Out of the abundance of his heart his mouth spoke.” Feeling his sinfulness, it was an ease, rather than a pain, to him to confess it before God and man.

1. Behold the sincerity of Job’s confession.

Here were no excuses made, nor any suggestions offered to mitigate his guilt. He might have pleaded the weight of his sufferings, and the falseness of the accusations brought against him; but he saw that nothing can excuse sin; and that, whatever mitigations may be adduced to lessen sin’s enormity in the sight of man, it is most hateful in the sight of God, and ought to abase us in the dust before him! That his sin on this occasion was an exception to his general conduct, did not at all change, in his estimation, the malignity of it; on the contrary, the enormity of it would appear in proportion to the mercies he had before received, and to the profession of piety he had before maintained.

Now thus it is that we also should acknowledge our vileness before God. Doubtless there may be circumstances which may greatly aggravate our transgressions; and these it will be at all times proper to notice; but it is never wise to look on the side that leads to a mitigation of sin. Self-love is so rooted in our hearts, that we shall always be in danger of forming too favorable a judgment of ourselves. The humiliation of the publican is that which at all times befits us; nor can we ever be in a more befitting state than when, with Job, we “repent and abhor ourselves in dust and ashes.”

2. Behold the dispositions with which Job’s confession was accompanied.

He submitted to reproof, and acknowledged himself guilty in relation to the very thing that was laid to his charge. This is a good test of true and genuine repentance. It is easy to acknowledge the sinfulness of our nature; but for a man, after long and strenuously maintaining his integrity, to confess his fault before the very people who have vehemently accused him, is no small attainment; yet Job did confess that he had repeatedly offended, both in justifying himself, and in condemning God. Moreover, he declared his resolution, with God’s help, to offend no more, verse 5; and by this he manifested beyond a doubt the reality and depth of his repentance.

Of what use is that penitence that does not inspire us with a fixed purpose to sin no more? Humiliation without amendment is of no avail, “the repentance which is not to be repented of” produces such an indignation against sin, as will never leave us under the power of it anymore! 2 Corinthians 7:10-11. May we all bear this in remembrance, and, by the radical change in our conduct, “approve ourselves in all things to be clear in this matter, 2 Corinthians 7:10-11.”

ADDRESS.

1. To those who entertain a good opinion of themselves.

How is it possible that you should be right? Are you better than Job, who is represented by the prophet as one of the most perfect characters that ever existed upon earth, Ezekiel 14:14; Ezekiel 14:20. Or if you were subjected to the same trials, would you endure them with more patience than he, of whom an Apostle speaks with admiration, saying, “You have heard of the patience of Job!” Know, then, that while you are indulging a self-righteous, self-complacent spirit, you betray an utter ignorance of your real state and character, and are altogether destitute of true repentance.

Moreover, to you the Gospel is of no avail; for, what do you need of a Physician when you are not sick? Or what need do you have of the Savior, when you are not lost? O put away from you your Laodicean pride, lest you be rejected by God with indignation and abhorrence! Revelation 3:17-18. But if, notwithstanding this warning, you are determined to hold fast your self-righteousness, then think whether “you will be strong in the day that God shall deal with you,” or be able to stand before him as your Accuser and your Judge! Be assured, that if Job could not answer God in this world, much less will you be able to do it in the world to come.

2. To those who are humbled under a sense of their vileness.

We bless God if you have been brought with sincerity of heart to say, “Behold, I am vile!” If you feel your vileness as you ought, then all the promises of the Gospel will appear to you exactly suited to your state, and Christ will be truly precious to your souls!

Whom does he invite to come unto him, but the weary and heavy laden?

What was the end for which he died upon the cross? Was it not to save sinners, even the chief? “Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners—of whom I am the worst! 1 Timothy 1:15.”

But while we would encourage all to come and wash away their sins in the fountain of Christ’s blood, we would caution all against turning the grace of God into a license for sin. Many, in acknowledging the depravity of their nature, make it almost an excuse for their sins. Their acknowledgments may be strong; but they are attended with no tenderness of spirit, no deep contrition, no real self-loathing and self-abhorrence. Brethren, above all things guard against such a state as this. While you are ignorant of your vileness there is hope that your eyes may be opened to see it, and your heart be humbled under a sense of it. But to acknowledge your vileness and yet remain obdurate, is a fearful presage of final impenitence, and everlasting ruin! Revelation 16:9; Revelation 16:11; Revelation 16:21.

If you would be right, you must stand equally remote from presumption and despondency. Your vileness must drive you, not from Christ, but to him; and when you are most confident of your acceptance with him, you must walk softly before him all the days of your life.

Charles Simeon

Job 40:1-2

The LORD said to Job: “Will the one who contends with the Almighty correct him? Let him who accuses God answer him!”

Job’s friends had failed of convincing his mind. And no wonder; for they adopted not any line of argument fitted to that end. Job was faulty, exceeding faulty, before God—though not in the way that his friends imagined. He had complained of God in very irreverent and unhallowed terms. He had complained of God as “multiplying his wounds without cause, Job 9:17.” He had even condemned God as an oppressor, “I will say unto God, Do not condemn me; show me why you contend with me. Is it good unto you that you should oppress, that you should despise the work of your hands, and shine upon the counsel of the wicked? You inquire after my iniquity, and search after my sin. You know I am not wicked, Job 10:2-3; Job 10:6-7.”

He even challenges God to a dispute respecting the equity of his own proceedings, not doubting but that if God will only give him permission to plead his own cause, without oppressing him by his power, he shall prove God himself to be in error concerning him, “Withdraw your hand far from me, and stop frightening me with your terrors. Then summon me and I will answer, or let me speak, and you reply. How many wrongs and sins have I committed? Show me my offense and my sin! Job 13:21-23.” In reply to all this, God takes up the cause; and, with an immediate reference to such expressions as I have already cited, he says, “Will the one who contends with the Almighty correct him? Let him who accuses God answer him!”

Now, as it may be thought that there are none at this day so presumptuous as to “accuse God,” I will inquire,

I. Who are those who are liable to this charge?

As impious as such conduct is, there are multitudes who are guilty of it!

1. Those who dispute God’s Word.

None but the truly humble either do or will receive the Word of God without challenging Him.

To some God’s Word is too sublime, containing doctrines which human reason cannot comprehend.

To others it is too simple, offering salvation by faith alone, without any deeds of the Law.

To others, again, its precepts are too strict, requiring more than man would like to obey.

To others, on the other hand, its promises are too free, seeing that a man has nothing to do but to rest upon them, and they shall all be fulfilled to him.

But, of all people under Heaven, there are none who so systematically and openly blaspheme the Word of God as the Papists do.

They deny its sufficiency for the instruction of men in the way of life, and put on a footing of equality with it their own unwritten traditions.

And even its suitableness, also, do they deny; affirming that, if indiscriminately read by the laity, “it will do more harm than good.” If the Scriptures are in any translation of the Protestants, they denounce it as “a deadly pasture, that will destroy the flock;” and as “the devil’s gospel,” which, whoever has “the presumption to read without the permission of the priest—he shall never receive absolution from the priest; and, as far as the priest can prevail, he shall perish forever under the guilt of all his sins! All this is affirmed by the present Pope, in his charge to all the Popish Bishops and Clergy throughout the world, given in 1824.

What is all this, but to “reprove God,” and to say to him, “You have revealed your Word in away unsuitable to the necessities of your people, and unfit for their perusal?” This the priests declare, even respecting their own translations of the Bible; and they accordingly take the Bible out of the hands of the laity, and allow none to read it without their special permission. I marvel that there can be found upon the face of the whole earth people that will submit to such impious, such deadly, tyranny as this! But this whole Church shall answer for it, before long.

2. Those who arraign God’s providence. Here again, will every man be found guilty before God.

It is a common thing to hear even people who bear the Christian name speaking of luck, and fortune, and chance—exactly as if there were no God in Heaven, or as if there were things beyond God’s reach and control.

Just so, when afflictions are multiplied upon us, how commonly do we repine and murmur against God, instead of saying, as we ought, “The cup which my Father has given me—shall I not drink it?”

Perhaps it will be said, that our complaints are not so much made against God, as against those who are the immediate instruments of our affliction. But the creature, whoever he may be, is only a “rod,” a “staff,” a “sword,” in Jehovah’s hands! Though God leaves men to the unrestrained operation of their own corrupt hearts, he overrules everything they do for the accomplishment of his own sovereign will. Even the crucifixion of our blessed Lord was in accordance with God’s determinate counsel and will!

“This man was handed over to you by God’s set purpose and foreknowledge, Acts 2:23.”

“They did what Your power and will had decided beforehand should happen, Acts 4:28.”

As Moses, when the people murmured against him and Aaron, told them that their murmurings were in reality against God himself, Exodus 16:7-8, so must I say, that murmuring of every kind, against whoever or whatever it is directed, is,” in fact, a reproving of God himself, without whom not a sparrow falls to the ground, nor does so much as a hair fall from our heads.

3. Those who condemn God’s saving grace.

The sovereignty of God, in the disposal of his saving grace, is more especially offensive to the proud heart of man. We arrogate to ourselves a right to dispense our favors to whoever we will; but we deny that right to God. Paul places this in a very striking point of view. God had said by the Prophet, “Jacob I loved, but Esau I hated,” Paul, then, arguing with a proud objector, replies, “What then shall we say? Is God unjust? Not at all! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” It does not, therefore, depend on man’s desire or effort, but on God’s mercy. For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. One of you will say to me: “Then why does God still blame us? For who resists his will?” But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?'” Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?” Romans 9:13-21.”

Here is the very point both stated and answered. Man’s proneness to call in question the saving grace of God is here affirmed, and is plainly declared to be a reproving of God himself.

Seeing, then, that so many are liable to the charge here exhibited, I will show,

II. What is meant by the warning here given them.

I have before noticed Job’s challenge to Jehovah to answer him. Now God, in reply, bids the offender, if he can, to answer him. But there are only two ways in which any answer can be given; it must either be in a way of self-approving vindication, or in a way of self-abasing humiliation. Let the answer, then, be heard,

1. We must not answer God in a way of self-approving vindication.

To return such an answer as this, a man must maintain these three points:

1. God is bound to consult me in what he does.

2. I am competent to sit in judgment on God’s proceedings.

3. I know, better than God himself does, what befits him to do.

But who can maintain these points, and make them good against God? Who is puny man, to question that God from whom he derived his very existence, and who keeps him in existence every breath he draws!

As to judging of God’s ways, as well might an ignorant peasant sit in judgment on the works of the greatest statesman or philosopher. Who among us would submit to have all his views and ways criticized by a child that has just learned to speak? Yet, that would be wise and commendable, in comparison with our presuming to sit in judgment upon God. When a candle can add to the light of the meridian sun—then may we hope to counsel God, how best to govern the world, and how most effectually to advance his own glory.

If, then, we cannot make good our own cause against God, then:

2. We must answer God in a way of self-abasing humiliation.

It was in this way that Job replied. “Then Job answered the Lord, and said: Behold, I am vile! What shall I answer you? I will lay my hand upon my mouth! Job 40 3, 4.” So again, afterwards, “You asked, ‘Who is this that obscures my counsel without knowledge?’ Surely I spoke of things I did not understand, things too wonderful for me to know. Therefore I despise myself and repent in dust and ashes! Job 42:3; Job 42:6.”

O brethren! this is the answer for every one of us to give; for “God will assuredly be justified in all that he has done, and will be clear when he is judged! Psalm 51:4.” He will vindicate his own honor, and put to silence every proud objector.

Instead of questioning God, therefore, in the future, let this be the habit of our minds: let us, under all circumstances, maintain a humble trust in his goodness, and a meek submission to his will. This is our duty, our interest, our happiness. We expect as much as this from our own children; and shall we manifest less regard for God, than we, poor fallible creatures, exact from our own children? Let us lie as clay in the hands of our all-wise, all-gracious Potter, and leave him to perfect his work in his own way; having no concern in our minds, but to fulfill God’s will and to glorify his name.

It was by a very circuitous route that God brought the Israelites to Canaan; but we are told, “He led them by the right way.” And we, whatever trials we may meet with in this wilderness, shall, in the end, have the same reason to glorify our God as Job himself had, James 5:11, and as all the saints have had from the beginning of the world!

Charles Simeon