Psalm 22:1

“My God, my God, why have you forsaken me?

Why are you so far from helping me, and from the words of my roaring?”

The prophecies relating to our Lord have not only declared what works he should do, and what sufferings he should endure, but even the very words that should be uttered both by his enemies and himself. Whatever reference the words of the text might have to David, there can be no doubt but that they principally relate to the Lord Jesus; and in him they received their accomplishment. When he had hung about six hours upon the cross, we are told, “he cried with a loud voice, saying, Eli! Eli! lama sabachthani? that is to say, “My God! my God! Why have you forsaken me?” Matthew 27:46.” Perhaps he cried with a loud voice in order to show, that his natural strength was by no means exhausted; and that his dissolution, which immediately followed, was voluntary; but he revealed also by that, the intenseness of his sufferings, and fulfilled in the minutest manner the prediction before us. Waving all illustration of the text as applicable to David, we shall endeavor to elucidate it as accomplished in his great antitype, and shall consider:

I. The occasion of our Lord’s lamentation.

Jesus, in the hour of his extremity, was forsaken by his heavenly Father.

We are not to suppose that the godhead actually separated itself from his manhood; but that the sensible manifestation of the divine presence was withheld from him. This was necessary in various points of view. A banishment from the gracious presence of God was part of the punishment due to sin; and therefore it must be inflicted on him who had become the surety and substitute of sinners.

Occasional suspensions, also, of the tokens of God’s love are the means whereby he perfects the work of faith in his people’s hearts; and “it behooved Jesus to be made like unto us in all things;” “though he was a son—yet he must learn” the nature and the difficulty of “obedience (yes, and be made perfect too) through sufferings, Hebrews 2:10; Hebrews 2:17-18; Hebrews 5:7-9.” Nor could Jesus properly sympathize with us, which, as our great High-Priest, he ought to do, unless he himself should endure the very temptations, which we, in our measure, are called to sustain, Hebrews 4:15.

It was a just ground of lamentation.

Never had he endured anything like this before; when he said, “Now is my soul troubled, it is exceeding sorrowful even unto death!” a voice was uttered from Heaven, “You are my beloved Son, in whom I am well pleased.” When he agonized in the garden, an angel was sent from Heaven to strengthen him; but now that he was more fiercely than ever assaulted by all the powers of darkness, his heavenly Father also seemed to conspire with them, and withdrew the only consolation that remained for his support. What a dreadful aggravation of his sufferings must this have been! To cry, and even “roar” for help, and find God “far from helping him,” to have him, in whose bosom he had lain from all eternity, hide his face from him! How could he but lament? Surely in proportion as he loved his heavenly Father, he could not but bewail the hidings of his face.

Lest however we should form a wrong conception of our Lord’s conduct, let us consider,

II. The lament itself.

Let us not suppose that there was the smallest mixture of impatience in it.

When our Lord first undertook to stand in the place of sinners, he said, “I delight to do your will, O God.” When the full cup of God’s wrath was put into his hand, he still acquiesced; and, though his human nature shrunk back for a while from the conflict, he committed himself to God, saying, “Not my will, but may your will be done.” Nor was the lamentation uttered on the cross any other than what every godly man, under the hidings of God’s face, both may and ought to utter! Psalm 77:1-3; Psalm 88:9-10; Psalm 88:14.

Jesus’ lamentation expressed the fullest confidence in the Father, and exhibited the brightest pattern to all his tried people.

Not for one moment does Jesus doubt his relation to his heavenly Father, as we alas! are too apt to do in seasons of deep affliction. His repetition of that endearing name, “My God! My God!” shows how steadfastly he maintained his faith and confidence; and teaches us, that, “when we are walking in darkness and have no light, we should trust in the Lord, and stay ourselves upon our God.”

We may improve the subject by considering,

III. The lessons we may learn from Jesus’ lamentation.

There is not any part of doctrine or experience which will not receive light from this subject. But we shall content ourselves with observing from it:

1. Christ’s unfathomable love for His people!

“God demonstrates His own love for us in this: While we were still sinners, Christ died for us!” Romans 5:8

“Christ loved us and gave Himself up for us as a fragrant offering and sacrifice to God!” Ephesians 5:2

Truly the love of Christ has heights and depths that can never be explored. From eternity past, He knew all that He would endure as the atoning sacrifice for our sins—and yet He freely offered Himself for us!

Never shall we form any just conceptions of His unfathomable love for us, until we behold that glory which He left for our sakes; and see, in the agonies of the damned, the miseries He endured! But when the veil shall be taken from our eyes, how marvelous will His love for us appear—and with what acclamations will Heaven resound!

“May you have the power to understand, as all God’s people should, how wide, how long, how high, and how deep His love is. May you experience the love of Christ, though it is too great to understand fully! Ephesians 3:18-19.”

2. The duty of those who are under the hidings of his face.

Our enjoyment of Christ’s presence is variable, and often intermitted; but let us not on that account be discouraged. Let us pray, and that too with strong crying and tears; yes, let us expostulate with him, and ask, like Job, “Why do you contend with me? Job 10:2.” But though we say, “The Lord has forsaken me,” let us never add, like the Church of old, “my Lord has forgotten me.” If he hides himself, “it is but for a little moment, that he may gather us with everlasting mercies, Isaiah 54:7-8.” Therefore let us say with Job, “Though he slay me—yet I will trust in him.”

3. The misery of those who are not savingly interested in his atonement.

We see what bitter lamentation sin occasioned in him, who bore the iniquities of others, even though he knew that his sufferings would shortly end. What wailing and gnashing of teeth will they experience, who shall perish under their own personal sin and guilt—when they shall be shut up as monuments of God’s wrath to all eternity! Luke 23:31. O that careless sinners would lay this to heart, while yet a remedy remains, and before they are finally separated from the gracious presence of God by an impassable gulf!

Charles Simeon

Psalm 21:7

“For the king trusts in the LORD, and through the mercy of the Most High he shall not be moved.”

There is an inseparable connection between the duties and privileges of a Christian. It is his privilege to enjoy composure under all difficulties and dangers; but this he cannot possess, unless he reposes his confidence in God. Nevertheless in relying upon God, his mind shall be kept in perfect peace. David had known the storms of trouble as much as any man; but in the midst of all maintained a full assurance of divine protection. He records his experience in the words before us.

I. David’s words in this text can be considered according to their original import.

This Psalm, like many other parts of Scripture, has a double sense.

In a historical view, David’s words speaks of David himself.

David had long been habituated to trust in the Lord. When he was yet a youth, he withstood a lion and a bear in dependence upon God, 1 Samuel 17:36-37. Nor did he fear to fight Goliath, who filled all the hosts of Israel with terror, 1 Samuel 17:45; 1 Samuel 17:47. During his persecutions by Saul he still held fast his confidence; and, under the most imminent danger and accumulated trouble, encouraged himself in God, 1 Samuel 30:6.

Sometimes, indeed, his faith for a moment began to fail him, 1 Samuel 27:1; but, on the whole, he was “strong in faith, giving glory to God.” Nor was he less sensible of his own insufficiency when he was a king; he still made the Most High his only and continual refuge, Psalm 91:2; Psalm 56:2-4; and God approved himself faithful to his believing servant. There were indeed some occasions wherein David was greatly “moved, 2 Samuel 15:30, “but these only served more fully to evince the power and faithfulness of his God! 2 Samuel 23:5.

In a prophetic sense, the words are applicable to Christ.

The whole Psalm has an evident reference to the Messiah. Christ is that “King” who was raised to sit upon the throne of David, Luke 1:32; and, as for every other good thing, so was he eminent for trust in God. He disregarded the plots of his most powerful enemies, Luke 13:32; and, undaunted, renewed his visit to those who had lately sought to stone him, John 11:8. He well knew that, until his hour was come, no power on earth could touch him, John 19:11; nor was he ever left destitute of the divine protection. He seemed indeed to be “moved” when “he was crucified through weakness;” but he soon showed how vain were the attempts of his adversaries. In his resurrection and ascension he “led captivity itself captive;” and he will in due season “put all his enemies under his feet.”

In both of these views the text sets before us an instructive example.

But we may consider it further,

II. David’s words in this text can be considered in reference to the present occasion.

The solemnities of this day prove that the former part of the text is exemplified also in our own monarch. [This sermon was preached on occasion of the king going to St. Paul’s to present the colors taken in three different engagements with the French, Spanish, and Dutch fleets.]

We may therefore hope that the latter part also shall be accomplished in him.

The religious conduct of kings is of great importance to a nation. Their piety indeed is not more meritorious than that of others; but it is often more beneficial to the community than that of a private person. In the days of old, God paid especial regard to the prayers of princes, 2 Chronicles 14:11-12; 2 Chronicles 20:5-6; 2 Chronicles 20:12; 2 Chronicles 20:15; 2 Chronicles 20:17; 2 Chronicles 34:27 and Isaiah 37:21-22; Isaiah 37:33-34; even when some of these kings were of an abandoned character, God heard them, 1 Kings 21:29.

How much more may we hope that he will respect those offered to him this day! “The mercy of the Most High” has hitherto been signally manifested towards us, and if we trust in him it shall yet be continued to us. We do not say indeed but that, as a nation, we may be greatly “moved.” It is certain that we deserve the heaviest calamities that can fall upon us; but we shall not be given up to ruin if we cry unto God for help. To the end of the world shall that promise be fulfilled to repenting nations, Jeremiah 18:7-8.

We are sure that those who trust in God for spiritual blessings shall never be disappointed.

Our thoughts on this occasion are not to be confined to temporal concerns. As much as we are interested in national mercies, the welfare of our souls is yet more important; yes, our spiritual progress is the great means of obtaining God’s protection to the state. Trust in God therefore, for spiritual blessings, is not foreign to the business of this day. Whatever our political opinions may be, we are all equally concerned to seek acceptance through Christ. We all need to trust in the promises made to us in him; and, if we do, “the gates of Hell shall not be able to prevail against us.”

Though we have been led captive by our lusts, “we shall have redemption through his blood;” and though we have still to conflict with sin and Satan, we shall be made more than conquerors. The mercy of the Most High God shall assuredly be extended to us. Sooner shall Heaven and earth pass away than that promise fail of accomplishment, 2 Chronicles 20:20.

APPLICATION.

Let us habituate ourselves to view the hand of God in all our mercies, and to trust in him both for personal and national blessings; but let us not think that we trust in God, when in reality we do not. Trust in God necessarily implies a renunciation of all creature-confidence; it also supposes that we sincerely commit our cause to God, and that we plead the promises made to us in his Word. If we seek not the Lord in this manner, we trust rather in chance, or in our own vain conceits, than in him. Let us then be earnest in our applications at the throne of grace. Let us be exceeding thankful to God for the mercies we have received, and in every difficulty, temporal or spiritual, confide in him. Thus shall we see a happy outcome to our present troubles, and be monuments of God’s truth and faithfulness to all eternity!

Charles Simeon

Psalm 21:1-7

“The king shall have joy in Your strength, O LORD; and in Your salvation how greatly shall he rejoice! You have given him his heart’s desire, and have not withheld the request of his lips. Selah. For You meet him with the blessings of goodness; You set a crown of pure gold upon his head. He asked life from You, and You gave it to him—Length of days forever and ever. His glory is great in Your salvation. Honor and majesty You have placed upon him. For You have made him most blessed forever; You have made him exceedingly glad with Your presence. For the king trusts in the LORD, and through the mercy of the Most High he shall not be moved.”

This Psalm is appointed by the Church to be read on the day of our Lord’s Ascension; and on a close examination, it will appear to be well suited to that occasion.

I. We will explain this Psalm.

In its primary and literal sense, it expresses David’s gratitude on his advancement to the throne of Israel.

After acknowledging, in general terms, God’s goodness towards him in this dispensation, David speaks of his elevation as an answer to his prayers, though in its origin it was altogether unsolicited and unsought for, verse 1-4.

Impressed with the greatness of the honor conferred upon him, he exults in it, especially as affording him an opportunity of benefiting others, verses 5-6.

Then David declares his confidence that his enemies, so far from ever being able to subvert his government, shall all be crushed before him, verses 7-12.

Passing over this view of the Psalm, we proceed to observe: that it is yet more applicable to Christ, as expressing his feelings on his ascension to the throne of glory.

David was a type of Christ, as David’s kingdom was a type of Christ’s kingdom; and Christ, on his ascension to Heaven, may be considered as addressing his Father in the words of this Psalm.

He declares his joy and gratitude on account of the blessedness given to him, and on account of the blessedness which he was now empowered to bestow on others. With respect to his own blessedness we observe, that his conflicts were now terminated. These had been numerous and severe. From his first entrance into the world to the instant of his departure from it, he “was a man of sorrows and acquainted with grief.” View him especially during the three years of his public ministry, what “contradiction of sinners against himself did he endure!” View more particularly the four last days of his life, what grievous and accumulated wrongs did he sustain! Consider his conflicts also with the powers of darkness, and the terrors of his Father’s wrath; O what reason had he to rejoice in the termination of such sufferings, and to magnify his Father who had brought him in safety through them! For this he had prayed; and God had given him the fullest answer to his prayers, Hebrews 5:7 with verses 2, 4.

Now also he was restored to glory. He had “a glory with the Father before the worlds were made, John 1:1; John 1:18; John 17:5;” and of that glory he had divested himself when he assumed our nature, Philippians 2:6-8. But now he was restored to it; and what a contrast did it form with that state, from which he had been delivered!

A few days ago he had nowhere to lay his head—and now he is received into his Father’s house, his Father’s bosom. Lately he was derided, mocked, insulted, spit upon, buffeted, and scourged by the vilest of the human race—and now he is seated on his throne of glory, and worshiped and adored by all the hosts of Heaven! Great indeed was the glory that now accrued to him, and great “the majesty that was now laid upon him, verse 5.” and, as it had proceeded from his Father, Philippians 2:9-11, so he justly acknowledges it as his Father’s gift.

But it was not to himself only that Jesus had respect; he blesses his Father also for the blessedness which he was empowered to bestow on others. The words, “You have made him most blessed forever,” are translated in the margin of our Bibles, “You have set him to be blessings forever.” This version opens a new and important view of the subject, a view which particularly accords with all the prophecies respecting Christ. It is said again and again concerning him, that “in him shall all the nations of the earth be blessed;” and we are well assured, that to communicate blessings to a ruined world is a source of inconceivable happiness to himself. We apprehend that to have been a very principal idea in the mind of the Apostle, when, speaking of Christ, he said, “Who for the joy that was set before him endured the cross, despising the shame, and has sat down at the right hand of the throne of God, Hebrews 12:2.”

With what joy must he behold the myriads who had been exalted to glory through the virtue of his sacrifice, while yet it remained to be offered! It was through “his obedience unto death” that all the antediluvian and patriarchal saints were saved. Our First Parents looked to him as “the Seed of the woman who should bruise the serpent’s head.” To him righteous Abel had respect, in the offering which was honored with visible tokens of God’s acceptance. To him Noah looked, when he offered the burnt-offerings, from which “God smelled a sweet savor Genesis 8:20-21.”

In a word, it is through his righteousness that forbearance and forgiveness were exercised from the beginning, just as they will be exercised even to the end; and all who were saved before his advent are in that respect on the same level with those who have been saved since; there is but one song among all the glorified saints in Heaven; they are all harmonious in singing “to Him who loved them and washed them from their sins in his own blood, etc.” What a joy must it be to Christ to see in so many myriads the travail of his soul, who “were brought forth, as it were, to God, even before he travailed!” With what joy, too, did he then take upon him to dispense his blessings to the myriads yet unborn! He is “Head over all things,” not for his own sake merely, but “for the Church’s sake.”

Knowing then how many of his most cruel enemies were given to him by the Father, with what pleasure would he look down upon them, (even while their hands were yet reeking with his blood,) and anticipate their conversion to God by the influence of his Spirit on the day of Pentecost! Every man that shall at any period of the world participate his grace, was at that moment before his eyes; and with what delight would he view them:

as drawn by his Word,

as nourished by his grace,

as comforted by his Spirit,

as made more than conquerors over all their enemies! Zephaniah 3:17. At that moment he saw, as it were, the whole company of the redeemed, the multitudes which no man can number—all enthroned around him as:

the monuments of his love,

the heirs of his glory,

the partners of his throne!

He saw:

that the kingdom which he had now established upon earth “should never be moved;”

that “the gates of Hell should never prevail against it;”

and that it should stand forever and ever! verse 7.

Well therefore might he say, “The King shall rejoice in your strength, O Lord; and in your salvation how greatly shall he rejoice!”

Having thus explained the Psalm,

II. We will show what improvement we should make of this Psalm.

From its literal sense we learn how thankful we should be for any blessings given unto us.

In many respects God has “gone before us with the blessings of goodness;” and in many respects he has given them in answer to our prayers. We may “account even his patience towards us to be salvation,” and much more the gift of his grace, and the knowledge of his dear Son.

Can we reflect on “the salvation to which he has called us,” even “the salvation that is in Christ Jesus with eternal glory,” and not be thankful for it? Can we reflect on the exaltation which we ourselves have received:

from death to life,

from Satan’s slaves to Christ’s free-men,

from children of the devil to sons of God,

and not rejoice in it?

Can we think of our having been made “kings and priests unto God,” “heirs of God, and joint-heirs with Christ,” yes, partners of his throne, and partakers of his glory for evermore; can we contemplate all this, and not say, “In your salvation how greatly shall I rejoice!” Truly, if we do not rejoice and shout for joy, “the very stones will cry out against us”.

From its mystical or prophetic sense we learn what should be our disposition and conduct towards the Lord Jesus.

Methinks, we should rejoice in his joy. If it were but a common friend that was released from heavy sufferings and exalted to glory, we should rejoice with him in the blessed change; how much more then should we participate in our minds of the joy and glory of our adorable Redeemer!

But more particularly we should submit to his government. This is strongly suggested in all the latter part of the Psalm before us. “God has highly exalted Jesus, that at his name every knee should bow!” Yes, he has sworn, that every knee shall bow to him; and that all who will not bow to the scepter of his grace, shall be broken in pieces with a rod of iron. Read from the text to the end of the Psalm; and endeavor to realize every expression in it.

O that we may be wise before it is too late! Let us “kiss the Son, lest he be angry, and we perish!” For though now he condescends to follow us with entreaties to be reconciled towards him, the time is quickly coming when he will say, “Bring here those that were my enemies, who would not that I should reign over them, and slay them before me!”

A further improvement we should make of this subject is, to confide in his care. “He is set to be blessings” to a ruined world. He has “ascended up on high that he might fill all things;” “he has received gifts, even for the rebellious;” and “has all fullness treasured up in him,” on purpose that we may “receive out of his fullness grace for grace.” There is nothing that we can want, but it may be found in him; nor anything which he is not willing to bestow on the very chief of sinners. Let us then look to him, and trust in him; and assure ourselves, that, as “he lost none that had been given him” in the days of his flesh, so now will he allow “none to be plucked out of his hands.” We cannot expect too much from such a King; however “wide we open our mouths, he will fill them.”

To seek the enlargement of his kingdom is the last duty we shall mention as suggested by the subject before us. In the prayer that he has taught us, we say, “May your kingdom come;” and we close that prayer with ascribing to him “the kingdom, and the power, and the glory, forever and ever; and it is with similar opinions that the Psalm before us concludes. Let us enter into the spirit of them, saying, “Be exalted, O Lord, in your own strength; so will we sing and praise your power.” Nothing should be so dear to us as the advancement of his glory. Let us reflect, how we may best promote it; and let the extension of his kingdom be our chief joy! Psalm 72:18-19.

Charles Simeon

Psalm 20:7

“Some trust in chariots, and some in horses; but we will remember the name of the Lord our God!”

Astonishing is the success of united prayer; nor are any so situated as not to need the intercessions of others. David, though so great and powerful, stood in need of them; and he here records the benefit he received from them.

The Psalmist here records,

I. The different grounds of men’s confidence.

The generality make the creature their confidence.

This prevailed universally among the heathen; and it too generally pervaded the Jewish nation also. We too, in all our straits and difficulties, are prone to it:

leaning to our understanding;

resting on our own resolutions;

and undertaking everything in a dependence on self.

The only proper ground of confidence is God.

He alone is all-sufficient; with him everything is easy. David abhorred the idea of resting on any other, Psalm 121:1-2; Psalm 11:1-4. Hence he adopted the resolution in the text.

II. The correspondent outcomes of their confidence.

Those who depend on the creature are disappointed.

This has frequently been the case, 1 Kings 20:23; and it is only what may be expected, Psalm 33:17. Creature-confidence arms God against us, Isaiah 31:1; Isaiah 31:3; and entails his curse on all who indulge it, Jeremiah 17:5-6.

But those who depend on God succeed.

So did Asa, 2 Chronicles 14:11-12. So did Jehoshaphat, 2 Chronicles 20:12; 2 Chronicles 20:15; 2 Chronicles 20:20. So did Hezekiah 2 Chronicles 32:7; 2 Chronicles 32:21. So did David, verse 8. And so shall all, even to the end of the world Psalm 34:22; Psalm 125:1-2.

Inferences:

1. What obligations do we owe to God for the mercies we have now received.

2. What shall they not receive who trust in the Lord Jesus Christ?

Charles Simeon

Psalm 19:10-11

“They are more precious than gold, than much pure gold; they are sweeter than honey, than honey from the comb. By them is your servant warned; in keeping them there is great reward.”

God has at no time left himself without witness in the world, seeing that he has spoken to all, in and by the visible creation, from which the most unenlightened heathen might learn his eternal power and godhead.

But to us he has communicated a perfect revelation of his mind and will, which, as the Psalmist informs us in the preceding verses, is capable of producing the most beneficial effects. It was but a small portion of the Scriptures which David possessed; yet his testimony respecting them shows that they were inestimable in his eyes, and that to all who received them aright, they would be a source of the richest blessings. In discoursing on his words we shall point out,

I. The excellency of the Scriptures.

Gold and honey are both excellent in their kind, and may fitly represent those things which are most pleasing to a carnal and a sensual appetite; but the Scriptures are infinitely preferable to both!

1. The Scriptures are “more desirable than GOLD”.

Gold, though so ardently and universally desired, is yet very confined in its uses. It is useful only to the body; yet not to that in all circumstances, nor for any long duration.

But the Scriptures are profitable to the soul, and that too in every possible condition; nor will there be any termination to the benefits they convey. What light do they bring into the mind! the weakest Christian upon earth that is instructed out of them, as far surpasses all the philosophers of Greece and Rome, as they surpassed the most ignorant of the human race.

How powerful too is their operation on the soul! The suggestions of man’s wisdom were utterly incapable of counteracting the wicked propensities of the heart; but these, when applied with power from on high, subdue the soul to God, and renovate it after the divine image. Can gold then, however “great” in quantity, or “fine” in quality, be compared with these?

2. The Scriptures are “sweeter also than HONEY”.

The most delicious honey is not nearly so pleasing to the palate, as the Scriptures are to the spiritual taste.

The doctrines of the Gospel, especially that which is the fundamental article of our faith—salvation through the blood of our incarnate God—how inexpressibly sweet are they to a weary and heavy-laden soul!

What a delightful feast do the promises, “the exceeding great and precious promises,” afford to those who live upon them!

The precepts too are equally high in the Christian’s estimation; their purity exactly suits his appetite, and instead of disgusting him, renders them tenfold more pleasing to his soul, Psalm 119:140.

Nor is he averse to the threatenings themselves; while he regards them as holy and just, he considers them also as good, Romans 7:12.

In short, the Christian feasts upon the blessed book of God. He finds it the joy and rejoicing of his heart! Jeremiah 15:16. He esteems it more than his necessary food! Job 23:12.

But we will proceed to mark more distinctly,

II. The use of the Scriptures

A variety of uses are mentioned in the preceding context; but the text comprehends them all under two particulars:

1. The Scriptures WARN us against much evil.

We could have had no conception of the deceitfulness and depravity of the heart, if God had not revealed it to us. But from the insight into it which the Scriptures afford us, we learn that to trust in one’s own heart is the most consummate folly, Proverbs 28:26, since it is sure to mislead us, and to betray us into some evil.

From the same fountain of knowledge also we learn that there is an invisible, but mighty, agent:

whose malice is most inveterate,

whose devices are most subtle, and

whose labors to destroy us are incessant.

Against his wiles we are put upon our guard; we are taught how to distinguish his agency, and to defeat his plots.

There is yet another danger, of which we could have formed no idea, if God had not instructed us respecting it. We are told of another invisible power, even the Holy Spirit himself, who strives with us, and endeavors to establish the kingdom of God in our hearts. But we may “grieve,” and “vex” that divine Agent, and may so “resist” him as to “quench” his sacred motions. Against this therefore, as the greatest of all evils—we are frequently and strongly warned.

It is no small advantage to us that every duty, and every danger, is set before us in living characters. We are enabled in the Scriptures to discern the track of the godly, and to see where all who have suffered shipwreck, have perished; so that, notwithstanding we are passing through an ocean filled with hidden rocks and shoals—yet, if we only attend to the buoys which God has placed in our sight, we cannot but navigate it in perfect safety, and reach in due season our destined port.

2. The Scriptures lead us to much good.

We do not speak of the recompense, which those who love the Scriptures will meet with in another world. There is a reward in keeping the commandments, as well as for it; and it is of that present recompense that we are called to speak.

In receiving the doctrines, what peace do we obtain with God, and in our own consciences!

In resting on the promises, what ineffable joy flows into our souls!

In obeying the precepts, what heavenly dispositions do we exercise, and what conformity to God do we obtain!

And lastly, in following the bright examples that are set before us—how greatly our ambition is stimulated, and our steps are advanced!

Unanswerable in every view is that appeal of God to man, “Do not my Words do good to him who walks uprightly? Micah 2:7.”

Address,

1. Those who neglect the Scriptures.

How vitiated is your taste, that you can prefer a novel or a newspaper to the inspired volume! That you can be anxious about the things of time and sense, and be indifferent to that which is more valuable than gold, more sweet than honey!

Ah, think what durable riches, what heavenly delights, you lose! Did you but know what reason you have for shame and regret, you would go and search the Scriptures until you had learned their value by your own experience, and had found them to be the power of God to the salvation of your souls.

2. Those who are like-minded with the Psalmist.

What do you owe to God, who has given you a spiritual taste and a spiritual discernment! By this, as much as by anything, you may know your state towards God; and you may mark, as by a scale, your progress or decline. With your advancement in the divine life, the Scriptures will rise in your estimation. With your declension in spiritual life, your relish for the Scriptures will abate. O then “let them be your meditation all the day; let them be your delight and your counselors.” Thus will your spirit and temper be cast into their mold, and you will be gradually fitted for that place, where all that is now held forth to your faith, shall be forever realized.

Charles Simeon

Psalm 19:7-10

“The law of the LORD is perfect, converting the soul.

The testimony of the LORD is sure, making wise the simple.

The statutes of the LORD are right, rejoicing the heart.

The commandment of the LORD is pure, enlightening the eyes.

The fear of the LORD is clean, enduring forever.

The judgments of the LORD are true and righteous altogether.

More to be desired are they than gold, yes, than much fine gold: sweeter also than honey and the honeycomb!” Psalm 19:7-10

God has not left himself without witness even among the most unenlightened heathens. His works testify of him; the heavens and the earth declare his eternal power and godhead. They speak silently indeed, but intelligibly, to every man; so that idolaters of every name are absolutely without excuse, verse 3, Romans 1:19-20.

Wherever the light and warming influence of the sun extend, there is God proclaimed as an infinitely wise and gracious Being. But we have a richer source of instruction opened to us; we have a revelation, which, while it proclaims the existence and attributes of Jehovah, makes known to us his will, and points out the path in which we may approach him with a certainty of acceptance; and so extensively was that published by our Lord and his Apostles, that it might be said, even in that age, “Their sound went into all the earth, and their words unto the ends of the world! Compare verse 4 with Romans 10:18.” It is of this written word that David speaks in the Psalm before us; in which are set forth:

I. The parts and properties of God’s Word.

The various terms here used to designate the Word of God, may be considered as directing our attention to all the different parts of that word; each of which has, annexed to it, an appropriate epithet of commendation.

“The law of the Lord” is in the marginal translation called, “The doctrine of the Lord;” and it may be understood as including under one general term all that is afterwards more particularly specified; and it is so “perfect,” that nothing can be taken from it, or added to it, but at the peril of our souls! Revelation 22:18-19.

“The testimony of the Lord” is “the Gospel of the grace of God, Acts 20:24,” even “the witness which God has testified of his Son, 1 John 5:9.” It is “the record that God has given of his Son, namely, that in him is eternal life; and that he who has the Son, has life; and he who has not the Son of God, has not life! 1 John 5:11-12.”

Now this is “sure,” so sure, that it may be relied upon with the most implicit confidence, “it is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners! 1 Timothy 1:15.”

“The statutes of the Lord” are those ordinances, which God appointed under the ceremonial law to shadow forth all the glorious mysteries of the Gospel, and which were right for the time then present; though, since the introduction of the clearer light of the Gospel, they are abrogated as burdensome and unnecessary. Not but that there are some still in force, such as the Sabbath, and the ordinances of Baptism and the Lord’s Supper. And these may well be called “right;” for who can doubt the propriety of a certain portion of our time being dedicated to the especial service of Him to whom we owe our very existence? Or who can question the suitableness of those easy and instructive rites, whereby we are dedicated to the Lord Jesus Christ at first, and afterwards commemorate from time to time the wonders of his dying love?

“The commandment of the Lord” is the moral law, in which we are taught, in what way we are to serve and please our God. And this is “pure,” and “holy, Romans 7:12;” it is given to regulate, not our words and actions only, but the inmost thoughts and desires of our hearts. It is indeed “exceedingly broad, Psalm 119:96,” extending to every motive and principle of the mind, yes, to every inclination, affection, appetite of the soul, and requiring the whole to be in a state of constant and entire conformity to the will of God.

“The fear of the Lord” we consider as another name for the Holy Scriptures, only putting, as is frequently done, the effect for the cause. The author would be understood to speak this with diffidence, because he is not aware that any commentator has put this construction on the words; but he considers any other interpretation as unsuitable to the context. Something similar occurs in Genesis 31:42, where God is called, “The fear of Isaac;” where not the act, but the object, of Isaac’s fear is spoken of.

If this sense is not approved, the reader may understand the words as signifying, The worship of God. The Word of God, as inculcating and exciting the fear of the Lord, is “clean;” its one object is, to cleanse and purify the souls of men. Hence our Lord says, “Now you are clean through the Word that I have spoken unto you, John 15:3. Compare also Ephesians 5:26.”

Moreover, the Word, in this view of it, “endures forever,” since its operation is uniform to the end of the world; and the purifying effects produced by it, will continue through all eternity.

“The judgments of the Lord” are his warnings and threatenings; which though questioned by men as false, or condemned by them as unjust, are yet “true and righteous altogether.”

We are very incompetent judges of the demerit of sin, or of the conduct which God, as the moral Governor of the universe, has thought proper to pursue; but we are assured, that when he shall inflict on the impenitent the judgments he has denounced against them, all his intelligent creatures will exclaim, “True and righteous are your judgments, O Lord God Almighty!” “just and true are your ways, O King of Saints!”

As the different terms which we have considered are not so definite in their import but that they admit of different interpretations, we shall wave the further consideration of them; and, comprehending them all under one general term, “The Word of God,” we shall proceed to notice,

II. The use and excellence of God’s Word.

It would occupy too much time to enter fully into this subject; let it suffice to notice those particular uses which are mentioned in our text.

1. The Word of God is of use to illuminate the mind.

Previous to the application of the Word to the heart by the Holy Spirit, we are in utter darkness; but “the entrance of God’s Word gives light.” Truly it is a “marvelous light that we are brought into,” when our eyes are opened to discern “the glory of God in the face of Jesus Christ!” Nor is it the educated only, who receive instruction from it; it is intended more especially for the poor. There is something in the Gospel which tends rather to offend the proud, but is most palatable and delightful to the humble.

Hence we are told, “It makes wise the simple.” What astonishing views of God, of Christ, of the human heart, of the evil of sin, of the beauty of holiness, of the felicity of Heaven—have many unlettered people attained! Yet it is in the knowledge of these things that true wisdom consists; and this knowledge is imparted to all who embrace the Gospel, in proportion to the simplicity of their minds, and the devotedness of their hearts to God. These are “the things,” which, as our blessed Lord informs us, “are hidden from the wise and prudent, and are revealed unto babes.”

Without such a special illumination of the mind, the most learned philosopher cannot comprehend them, 1 Corinthians 2:14; and by such an illumination the most untutored savage shall be “made wise unto salvation.”

2. The Word of God is of use to convert the soul.

Truly, “the Word is living and powerful, and sharper than any two-edged sword!” It is “the rod of God’s strength,” even that wonder-working rod, which subdues all his enemies before him. “Like fire it melts; and like a hammer, it breaks the rock in pieces.”

See its effects upon the three thousand on the day of Pentecost! Such is its operation, wherever “it comes in demonstration of the Spirit and of power.” It humbles the proudest spirit, and subdues the most obdurate heart to the obedience of faith. Nor is it to the adoption of new principles only, that it brings the soul, but to the acquisition of new habits; so that it becomes set on Christ and heavenly things, as once it was set on self and earthly things; it assimilates the soul to Christ as the great exemplar, and “changes it into the divine image, from one degree of glory to another, by the Spirit of our God.”

3. The Word of God is of use to rejoice the heart.

Ignorant men imagine that the application of God’s Word to the soul is productive only of pain and sorrow; but those who have ever “tasted of the good Word of life” have found, by happy experience, that it fills them “with joy and peace in believing,” yes, “with joy unspeakable and full of glory!” The Word is to them the charter of all their privileges, and the map of their everlasting inheritance!

As an heir peruses with delight a will in which great wealth is unexpectedly bequeathed to him, so the Christian finding in every page of the sacred volume his title to all the blessedness and glory of Heaven—how can he but rejoice in such records? how can he but concur with David in saying, “They are more desired by me than gold, yes, than much fine gold; sweeter also than honey and the honeycomb?

We may learn from hence:

1. Our exalted privilege.

If it was the highest privilege of the Jews, that “to them were committed the oracles of God,” much more are we distinguished, who have the writings of the New Testament added to those of the Old. Let us learn to estimate this privilege aright. Let us remember, that in this blessed volume is contained all that can be needful either for the instruction of our minds, or the salvation of our souls! And while we enjoy this inestimable blessing ourselves, let us labor by all possible means to communicate it to others.

2. Our obvious duty.

We should “search the Scriptures daily,” “digging into them as for hidden treasures,” and praying earnestly to God, that he would “open our minds to understand them.” We should look to them as the ground of all our hopes, and the rule of all our conduct. To study the book of nature will be well; but to study the sacred volume with prayer will tend to our highest perfection, and will “thoroughly furnish us unto every good word and work!”

Charles Simeon

Psalm 18:50

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

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

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

I. The diversified import of this Psalm.

The Psalm admits of a threefold interpretation:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

II. The practical use we should make of it.

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

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

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

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

2. To confide in God under all future difficulties.

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

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

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

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

Charles Simeon

Psalm 18:25-26

“To the faithful you show yourself faithful,

to the blameless you show yourself blameless,

to the pure you show yourself pure, but

to the wicked you show yourself hostile.”

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

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

“To the faithful you show yourself faithful,

to the blameless you show yourself blameless,

to the pure you show yourself pure, but

to the wicked you show yourself hostile.”

From these words, I shall take occasion to show:

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

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

Consider, now:

1. What has been your conduct towards God.

You have felt no esteem for him in your hearts.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And what will be the return made to you?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The same mode of proceeding is observed by God,

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

1. Mark how God will act towards the penitent.

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

How, then, will God deal with you?

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

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

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

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

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

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

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

2. Mark how God will act towards the believing.

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

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

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

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

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

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

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

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

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

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

3. Mark how God will act towards the obedient.

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

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

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

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

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

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

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

ADDRESS.

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

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

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

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

Charles Simeon

Psalm 18:23

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

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

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

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

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

It is my intention to inquire,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. How far have you discovered your besetting sin?

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

This is a proud man;

that is a passionate man;

that is a covetous man;

that is a mean-spirited and censorious man;

that is an argumentative and discontented man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon