Psalm 18:1-3

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

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

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

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

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

I. An outpouring of David’s gratitude.

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

his view of the divine perfections, and

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

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

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

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

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

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

In connection with this rapturous exclamation we have,

II. A profession of David’s faith.

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

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

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

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

By him have we been strengthened in our inner man.

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

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

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

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

To this the blessed Psalmist adds,

III. A declaration of his purpose.

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

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

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

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

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

From this sublime passage we may see,

1. The true nature of vital religion.

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

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

of communion with God,

of dependence on him, and

of devotedness to his service.

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

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

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

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

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

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

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

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

Charles Simeon

Psalm 17:14-15

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

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

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

I. The Psalmist here contrasts them in their desires.

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

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

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

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

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

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

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

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

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

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

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

II. The Psalmist contrasts them in their prospects.

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

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

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

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

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

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

Observe,

1. How wise is the Christian’s choice!

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

2. How blessed is the Christian’s way!

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

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

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

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

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

Charles Simeon

Psalm 16:8-11

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

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

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

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

I. Christ’s support in life.

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

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

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

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

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

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

The more immediate scope of the prophecy is to declare,

II. Christ’s comfort in death.

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

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

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

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

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

Connected with this hope in his death, we behold,

III. Christ’s prospect in eternity.

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

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

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

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

Inferences:

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

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

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

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

Charles Simeon

Psalm 16:5-7

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

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

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

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

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

I. The blessed portion of God’s people.

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

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

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

This portion too is secured to them.

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

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

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

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

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

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

1. David expresses delight in his inheritance.

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

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

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

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

2. David expresses thankfulness to God for his inheritance.

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

Psalm 16:4

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

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

To elucidate it, I will,

I. Confirm the assertion in my text.

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

1. We see this among the pagans.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What, then, shall I say?

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

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

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

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

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

Charles Simeon

Psalm 15:1-5

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

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

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

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

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

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

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

Observe:

1. What is implied in the inquiry itself.

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

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

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

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

II. Their character described.

The children of God are here faithfully described:

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

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

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

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

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

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

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

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

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

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

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

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

III. Their salvation assured.

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

1. By the very graces which they exercise.

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

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

2. By the express promises of God.

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

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

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

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

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

Charles Simeon

Psalm 14:7

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

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

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

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

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

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

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

I. Salvation, as an object of desire.

And truly so it is,

1. To the world at large.

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

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

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

2. To every heavy-laden sinner.

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

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

II. Salvation, as actually attained.

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

Already salvation has produced great joy in the world.

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

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

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

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

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

From hence,

1. We learn what conversion is.

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

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

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

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

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

Charles Simeon

Psalm 14:6

“You evildoers frustrate the counsel of the poor, but the LORD is their refuge.”

One would imagine that true religion, as brought into lively and habitual exercise, should commend itself to all; it is so reasonable a service, that one would suppose none could find fault with it. Yet, never has it been maintained by anyone since the first introduction of sin into the world, without provoking hostility from those who were not under its dominion.

As for David, he suffered for it through all the reign of Saul, and through a great part also of his own reign; for, though a king, he was an object of derision to all the scoffers in the land. Of this he complains in the Psalm before us; for though it is probable that Absalom was the great instigator of the present evils, the people, too, readily sided with him, and exulted in the thought, that this despised monarch would now be destroyed.

The Psalm, though primarily applicable to that occasion, was really, as Paul tells us, of a general import. See verses 2-3 with Romans 3:10-12. And therefore, taking the text in that view, I will explain, and vindicate, the counsel that is here referred to.

I. Explain the text.

The people designated as “the poor,” are the Lord’s people generally.

It is certain that the great mass of the Lord’s people are taken from the lower walks of life. There are “not many rich, not many mighty, not many noble, called.” In the days of our Lord, it was “not the Scribes and Pharisees that believed on him,” but the poor. who were deemed accursed, John 7:49. “The common people heard him gladly, Mark 12:37.”

But the name is given to the Lord’s people principally because they are “poor in spirit, Isaiah 14:32; Isaiah 29:19. Zephaniah 3:12,” feeling their utter destitution of everything really good; just as a person in the state of Lazarus feels his lack of all the comforts of life. In this sense the name is given to them in a great variety of passages; and throughout the whole world they answer to the character contained in it.

They invariably “make the Lord their refuge”.

They feel their lost and undone state; and in themselves they find no remedy. But in Christ they see a fullness and sufficiency, even for the very chief of sinners. They look into the Scriptures, and see the “counsel” given them, to “look to him,” and to “flee to him;” and this counsel they both follow themselves, and give to all around them. They determine, both for themselves and for others, to “know nothing but Jesus Christ, and him crucified!”

But this conduct exposes them to much obloquy. I will therefore proceed to,

II. Vindicate the text.

In “frustrating the plans of the poor,” the ungodly will pretend to reason with them.

They will deride their plans as unnecessary; since there is no occasion for them to feel any such alarm about their souls. They reprobate it as presumptuous; for, can they suppose that God should pay such peculiar regard to them, to accept them, sanctify them, save them—when all the rest of the world are perishing in their sins? They pour contempt upon it as ineffectual; for to think of setting aside all good works in point of dependence for salvation, can be no other than a desperate delusion Such are the arguments with which the ungodly will endeavor to shame the poor out of their confidence in God.

But we will defend their counsel against all these unjust aspersions.

Their counsel is not unnecessary; for there is not a creature in the universe that can be saved in any other way.

Their counsel is not presumptuous. What presumption is there in believing God’s promises, and in obeying his commands, and especially that command of coming to Christ and relying on him alone for salvation, 1 John 3:23.

Their counsel is not ineffectual; for there never was, nor ever shall be—one soul left to perish, that sought for mercy solely and entirely by faith in Christ. The cities of refuge afforded a safe asylum to him who fled from the avenger of blood. Just so, whatever have been the sins of the believing penitent, “he shall not be ashamed or confounded, world without end, Isaiah 45:17.”

Address,

1. The despisers.

We need not go far to find people of this character. In fact, those who do not follow it, despise this counsel—even though they should never cast any particular reproach on those who adopt it. But, I beg permission to ask, what counsel will you give? Shall it be, to despise all religion? or to rest in outward forms? Or to say, “Lord, Lord, while you do not the things which he says?” You may boldly maintain this counsel now; but will you do it in the hour of death, and in the day of judgment? Know, assuredly, that you will be ashamed of it then, whether you be now, or not.

But that is the only wise counsel which will be accepted by God, and issue in your everlasting salvation. All else is but to “make lies your refuge, and to hide yourselves under falsehood, Isaiah 28:15;” or, in other words, to “build on a foundation of sand, that will fall,” and crush you under its ruins.

2. The despised.

What harm has it done you hitherto, that you have been despised by an ungodly world? Only seek your happiness in God, and you need not mind what man shall say concerning you. Man’s judgment is but for “a day, 1 Corinthians 4:3—whereas God’s judgment will be forever. The Prophets, the Apostles, and our Lord Jesus Christ—were they approved by men? On the contrary, was there anything too bad for men to say concerning them? Be content, then, to be “partakers of Christ’s sufferings; that, when he shall appear, you may be glad also with exceeding joy! 1 Peter 4:13.” In truth, to be despised for righteousness’ sake is your highest honor, 1 Peter 4:14. Acts 5:41, and shall surely issue in your more exalted happiness! Romans 8:17.

Charles Simeon

Psalm 14:1-3

“The fool says in his heart, ‘There is no God!’

They are corrupt, their deeds are vile; there is no one who does good. The LORD looks down from heaven on the sons of men to see if there are any who understand, any who seek God. All have turned aside, they have together become corrupt; there is no one who does good, not even one!”

Men, who judge only by the outward appearance, are apt to entertain a good opinion of themselves. But God, who looks at the heart, describes the whole race of mankind as immersed in an unfathomable abyss of wickedness. “The heart is deceitful above all things, and desperately wicked. Who can know it?” Jeremiah 17:9.”

In confirmation of this melancholy truth we need look no further than to the declaration in the text. It may be thought indeed that the text is spoken only in reference to a few professed infidels; but the words immediately following show that it relates to many, yes to all mankind, “All have turned aside, they have together become corrupt; there is no one who does good, not even one!”

Above all, Paul, speaking expressly upon the subject of human depravity, appeals to this very passage as decisively establishing that doctrine. “There is no one righteous, not even one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one!” Romans 3:10-12.”

In considering the words before us we shall show,

I. The atheistic thoughts and desires of the heart.

God interprets the thoughts and desires of the heart as though they were expressed in words; and he attests the heart’s real language to be like that in the text.

1. The heart’s real language may be understood as an assertion.

The name here used for God is not Jehovah, which relates to his essence, but Elohim, which characterizes him as the moral governor of the world. The words therefore must be understood, not as declaring that there is no God, but that there is no God who interferes in human affairs.

It is true there are not many, who will deliberately affirm this in plain terms; but, alas! how many are there, whose actions manifest this to be the inward thought of their hearts! If we look around us, we shall see the great mass of mankind living as if there were no superior Being to whom they owed obedience, or to whom they were accountable for their sinful conduct. They inquire constantly whether such or such a line of conduct will tend to their comfort, their honor, or their interest; but how rarely do they examine whether it will please God! How will men gratify in secret, or at least harbor in their bosoms, those lusts which they could not endure to have exposed to the eye of a fellow-creature, while yet they feel no concern at all about the presence of their God! The language of their hearts is, “The LORD does not see us! Ezekiel 8:12.” “Yet you say: What does God know? Does he judge through such darkness? Thick clouds veil him, so he does not see us as he goes about in the vaulted heavens, Job 22:13-14,” ignorant and indifferent about the affairs of men!

And as we thus refuse to acknowledge God ourselves, so we desire that any others should not acknowledge him. Is anyone of our companions awed by the fear of God? How ready are we to laugh at his scruples, and to propose to him the customs and maxims of the world as more worthy of his regard than the mind and will of God; and to encourage him in the hope that such compliances shall never be noticed in the day of judgment! And what is this but to use the very language which God imputes to us, “I will search Jerusalem with lamps and punish those who are complacent, who are like wine left on its dregs, who think, ‘The LORD will do nothing, either good or bad!’ Zephaniah 1:12.”

2. The heart’s real language may be understood as a wish.

The words “There is” are not in the original, and may therefore be omitted; the text will then stand thus: The fool has said in his heart, No God! That is, I wish there were no God. And how common a wish is this!

When men are fully convinced in their minds that God notices every transaction of their lives, and records it in the book of his remembrance, they are still unwilling to give up their lusts, and determined to continue in sin at all events. But are they easy in such a state? No! they shrink back at the prospect of death and judgment, and wish that they could elude the summons that will be given them in the last day. Gladly would they sleep an eternal sleep, and barter their immortality for an exemption from appearing at the tribunal of God.

What satisfaction would they feel if they could be certified on unquestionable grounds, that God did not notice their actions, or that, notwithstanding he is the Governor and Judge of all—he has decreed to bestow on them the blessing of annihilation! Instantly they would exclaim, Now I may dismiss my fears; now I may take my fill of pleasure, and “drink iniquity like water”—without any dread of future consequences!

We may appeal to the consciences of all, whether such have not been frequently the thoughts of their hearts, or, at least, whether their dread of death and judgment do not justly admit of these thoughts and desires?

Such being the thoughts and desires of the heart, we proceed to show,

II. The folly of entertaining atheistic thoughts.

This will appear in a striking point of view, if we take into consideration the three following truths.

1. The thing wished for is absolutely impossible.

God can no more cease to inspect the ways of men with a view to a final retribution, than He can cease to exist. As his superintending care is necessary for the preservation of the universe, so the continual exercise of his moral government is necessary for the vindication of his own honor. How absurd then is it to indulge a wish, when it is not possible for that wish ever to be gratified, and when the indulging of it makes us act as though it would be gratified! How much better would it be it to say at once:

There is a God, and I must fear him!

There is a judgment, and I must prepare for it!

2. If the wish could be obtained, it would be an unspeakable injury to all, even in this world.

Men are led, even by the faintest hopes of impunity, to live in sin! How much more would they yield themselves up to sin’s dominion, if they could once be sure that God would never call them into judgment for it!

This, as it respects individuals, would greatly embitter this present life. The gratification of their lusts would indeed afford them a transient pleasure; but who that considers how soon such enjoyments cloy; who that knows how many evils they bring in their train; who that has seen the effects of unbridled passions, of pride, envy, wrath, malice, of lewdness, covetousness, or any other inordinate affection; who that has the least knowledge of these things can doubt, but that sin and misery are indissolubly connected, and that, in proportion as we give the rein to our lusts, we undermine our own happiness?

And what would be the consequence to the community at large? Men, even now, “bite and devour one another” like wild beasts, the very instant that God withdraws his restraint from them! Who was it that overruled the purposes of a lewd Abimelech, of a covetous Laban, and of a revengeful Esau? It was God alone; and it is the same God that now keeps the world in any measure of peace and quiet. If once the world were bereft of God’s providence, it would instantly resemble that world, where the dispositions of men are allowed to rage without control, and all incessantly to torment themselves, and all around them. Is it not then the extreme folly to entertain a wish that would involve in it such tremendous consequences?

3. It would be productive of still greater evil as it respects the world to come.

Doubtless, if there were no moral governor of the universe—then there would be no fear of future punishment in Hell. The thought of this would be a great delight to ungodly men. But they, on the other hand, entertain no hope of Heaven; their brightest prospect would be annihilation. Melancholy prospect indeed!

How much better, even for the most ungodly, to have:

a God to flee unto;

a God to pardon their iniquities;

a God to sanctify and renew their souls;

a God to bless them with immortality and glory!

They need not to wish for the cessation of his agency, or the extinction of their own existence, seeing that he is rich in mercy unto all who call upon him, and ready to receive returning prodigals.

And is it not for the interest of all, that there should be such a God? Is not the prospect of obtaining his favor, and participating in his glory better than annihilation, more especially when the terms of our acceptance with him are so easy? He requires nothing but that we should humble ourselves before him, and plead the merits of his dear Son, and renounce the ways that have been displeasing to him. The very instant we return to him in this manner, he will “cast all our sins into the depths of the sea,” and embrace us with the arms of his mercy! What madness then to wish that there were no such Being!

Inferences:

1. How great is the patience of God!

God sees, not one only or even many, but all the world:

living without God, Ephesians 2:12,

banishing him from their thoughts, Psalm 10:4,

and wishing him banished from his universe!

Yet he not only bears with them, but follows them with invitations and promises, and waits to be gracious unto them; Let us stand amazed at his goodness; and let that goodness lead us to repentance.

2. How glorious is the change that takes place in conversion!

Grace no sooner enters into the heart than it slays this vehement enmity against God, and reconciles the sinner to Him. Henceforth it becomes his one desire to walk with God, to enjoy his presence, to fulfill his will, and to live in the near prospect of participating in his glory! How enviable is such a state! Compare the wisdom of such a state with the folly which we have been exposing. Let us instantly begin to live, as we shall wish we had lived, when we come to die!

Charles Simeon

Psalm 12:4

“Who is Lord over us?”

That “the world lies in wickedness,” is a truth generally acknowledged. But it is by the more heinous acts alone that men in general estimate the wickedness around them; whereas in order to form a correct judgment, they should mark the alienation of heart from God which is observable, not in gross sinners only, but in the more moral and decent part of mankind. A spirit of independence pervades all ranks and orders of men; and though all do not live in the same measure of open rebellion against God, all concoct a standard of their own, to which to conform their lives; and, in reference to all beyond it, they say, as those in my text, “Who is Lord over us?” To illustrate this, I will show,

I. The atheism of the heart.

Whether there are any who really believe there is no Supreme Being, I think, may well be doubted; since there is not an ignorant savage who does not imagine that there is some Being superior to himself, and some Being that takes cognizance of his deportment. But a secret atheism abounds in every place; insomuch, that all who are yet in a state of nature will ask, “Who is Lord over us?”

1. Who is Lord over us, to inspect our ways?

That this is the sentiment of the unregenerate heart is evident, from the declaration which is made in another Psalm, which the Apostle quotes as applicable to every man, “He has said in his heart, God has forgotten; he hides his face; he will never see it.” And again, “He has said in his heart: You will not require it! Psalm 10:11; Psalm 10:13.”

If people were sensible of the divine presence, and that God marks every motion of their hearts—could they give such a license as they do to sin, or commit it with so little fear? No! If only their sins are hidden from the eyes of men, they are satisfied; and that which was erroneously imputed by Eliphaz to Job, is really fulfilled in them, “Yet you say: ‘What does God know? Does he judge through such darkness? Thick clouds veil him, so he does not see us as he goes about in the vaulted heavens.’ Job 22:13-14.”

2. Who is Lord over us, to order our paths?

This is strongly exemplified in our text. “They say: With our tongue will we prevail; our lips are our own; Who is Lord over us?” It is painful to observe with what daring impiety men will “cast God’s Words behind them, Nehemiah 9:26.” Declare to them the commands of men, and they will have an ear to hear; but speak to them of the commands of God, and they reject it with scorn! They reply, in heart at least, if not in word also, “As for the word that you have spoken unto us in the name of the Lord, we will not hearken unto you; but we will certainly do whatever goes forth out of our own mouth! Jeremiah 44:16-17.” Pharaoh, it is true, was hardened beyond the generality of men; but his answer to Moses is still that of the generality among ourselves, “Who is the Lord, that I should obey his voice? I know not the Lord; neither will I obey his voice! Exodus 5:2.”

3. Who is Lord over us, to supply our needs?

Whatever be the needs of an ungodly man, he will look to himself, or to the world, to supply them. He has no idea that God is observant of them, or will humble himself so low as to regard them. Now, this is a part of that same disposition which we have before noticed; and is no other than a denial of God. Job says, “If I have made gold my hope, or said to the fine gold, You are my confidence; this would be an iniquity to be punished by the Judge; for then I would have denied the God who is above, Job 31:24; Job 31:28.”

4. Who is Lord over us, to call us to an account for our sins?

Men imagine that what is past is all forgotten, and that they shall never hear of it any more. This is what the Psalmist so justly reproves, “They say: “The LORD does not see; the God of Jacob pays no heed.” Take heed, you senseless ones among the people; you fools, when will you become wise? Does he who implanted the ear not hear? Does he who formed the eye not see? Does he who disciplines nations not punish? Does he who teaches man lack knowledge? The LORD knows the thoughts of man; he knows that they are futile! Psalm 94:7-11.”

Elihu, also, conceiving it to be indulged by Job, utters a similar rebuke, “Although you say you shall not see him—yet judgment is before him! Job 35:14.”

Now, though in none of these particulars, perhaps, will men deny in words the interposition of Heaven; yet, in their hearts, they so far disbelieve it, that they act without any reference to it, and live, practically at least, as “atheists in the world! Ephesians 2:12.

Let me, however, proceed to show you,

II. The folly of atheism.

Foolish in the extreme is this atheistic disregard of God. For,

1. Your atheism will not alter the state of things.

We may deny the agency, or even the existence, of God; but He will exist, and act too, in despite of us. We cannot reverse the order of created things; how, then, can we affect the Creator himself? He will sit on his throne, notwithstanding us; and will mark our conduct, and record it in the book of his remembrance; and call us into judgment for it, whether we choose to acknowledge it or not.

Now, if by denying these things we could change the course of them, then there would be some reason for our conduct; but when we can alter nothing, but only deceive our own souls, it is little short of madness to continue in unbelief.

In truth, we would call it madness if any man were to pursue such conduct in reference to earthly things. Suppose a man were to deny the tendency of bodies to gravitate towards the center of the earth, and the power of fire to burn; and, in support of his opinions, were to leap down a precipice, or thrust his hand into the fire—would we be at any loss how to designate that conduct? Yet it would not be a whit more foolish than to go on in sin, on the presumption that God does not mark, or will not judge, the thoughts and actions of men! In this case, precisely as in the other, we only rush on to our perdition!

2. Your atheism will not alter the outcome of things.

We may declaim on the injustice of God, in consigning men to everlasting misery for the sins of time; or we may deny that there is any such place as Hell. But it shall surely be the abode of the wicked, whether we will believe it or not.

To judgment we shall be called;

by our works we shall be judged;

God’s sentence shall be according to justice;

nor shall we be able to withstand it.

All that we do by our present unbelief is only to insure that very doom which now we presume to deny. Then shall we find, that there is a Lord over us; and that we can neither elude nor withstand his power!

If now we admit the truth of these things, we may avert the misery with which we are threatened, and secure the happiness which is offered to us; but if we persevere in an atheistic denial of them, nothing remains for us, but to learn from experience what we will not learn from reason or the Word of God.

Let me CONCLUDE with answering the question which is thus presumptuously proposed.

Do you ask, “Who is Lord over us?”

I answer, The Lord Jesus Christ is; and “he has sworn, that unto him every knee shall bow, and every tongue confess! Isaiah 45:23.” O that you would now submit yourselves unto him!

What would he not do for you?

What judgments would he not avert?

What blessings would he not communicate?

Remember that “He is God, and there is no other! Isaiah 45:22.” Whatever you may imagine, you can never “prevail” against him. As for “your lips being your own;” nothing that you have is your own. You are the work of God’s hands; and he has a right to every power that you possess. Take him, then, as your Lord; and yield yourselves to him as his subjects; and then you may very safely ask, “Whom have I to fear?” Beloved, reject this Lord, and none can save you! Give yourselves up to him, and “none can harm you! 1 Peter 3:13.”

Charles Simeon