Psalm 69:1-4

“Save me, O God, for the waters have come up to my neck. I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. I am worn out calling for help; my throat is parched. My eyes fail, looking for my God. Those who hate me without reason outnumber the hairs of my head; many are my enemies without cause, those who seek to destroy me. I am forced to restore what I did not steal.”

Sacred are the prayers of a penitent, and hallowed is the sanctuary where he is pouring out his soul before God; nor could the most obdurate sinner overhear:

His confessions and supplications,
His cries and tears,
His importunate pleadings and heart-rending groans—without being filled with awe and reverence.

Let us draw near then with holy awe to the recesses of that chamber, where, not a sinful creature like ourselves, but our incarnate God, the sin-atoning savior, is pouring out his soul under a load of sins imputed to him, and of sorrows for the punishment of our sin, “during the days of Jesus’ life on earth, he offered up prayers and petitions with loud cries and tears, Hebrews 5:7. He it is that in the Psalm before us is saying, “Save me, O God! For the waters are come in unto my soul.”

David, it is true, was the writer of the Psalm; and in parts of it may be considered as speaking chiefly, if not entirely, of himself; but in other parts he speaks so entirely in the person of the messiah whom he typified, that we can scarcely apply the words to any other. Nor while we assert this are we in any danger of erring; because our blessed Lord himself, and the evangelists who wrote his life, and Paul also, all concur in putting this very construction upon the Psalm, and in citing various parts of it as actually accomplished in Christ.

“Zeal for your house has consumed me, John 2:17,” is applied to Christ on one occasion; and on another, “they hated me without a cause, John 15:25.” His general deportment is said to have been predicted in those words, “the reproaches of those who reproached you, fell on me! Romans 15:3.” At his crucifixion was fulfilled that remarkable prophecy, “they put gall in my food and gave me vinegar for my thirst! Psalm 69:21; John 19:29.” Even to Judas who betrayed him is one portion of it applied, “let his habitation be desolate, and let no man dwell therein, Acts 1:20.” After such authorities as these, we do not hesitate to interpret our text as referring to the sufferings of Christ, and as describing,

I. The overwhelming nature of Christ’s sufferings.

If David, as a type, had many things to suffer, much more had that savior whom he typified. We will not however speak of his sufferings during the whole period of his sojourning on earth; but of those only which he endured in the closing scenes of his life, and which seem more particularly referred to in the Psalm before us. That we may have a more distinct new of them, we will notice,

1. Those sufferings which were previous to Christ’s arrest.

“He had indeed a fearful prospect before him,” a bloody “baptism to be baptized with; and how was he straitened until it should be accomplished, Luke 12:50.” When the time for its accomplishment drew near, his “soul was so troubled, that he knew not what to say.” As a man, he felt disposed to deprecate his sufferings, and to be saved from that hour that was fast approaching; but, as our Mediator, he would not recede, because he had come into the world for the express purpose of suffering all that was due to our sins, John 12:27 with John 12:23; John 12:32-33.

In the garden of Gethsemane his sorrows came yet more heavily upon him, so that he cried, “My soul is exceedingly sorrowful, even unto death! Matthew 26:37-38.” On this occasion he cried repeatedly, “O my Father, if it is possible, let this cup pass from me! Matthew 26:39; Matthew 26:44.” And such was the agony of his soul, that “he sweat great drops of blood” from every pore of his body, Luke 22:44. To this period in particular we may suppose the petitions in our text to refer; for then “he offered up his supplications with strong crying and tears, Hebrews 5:7;” and such were the intenseness of his agony, and the ardor of his importunity, that “his throat was dried,” “his eyes failed,” his whole nature was exhausted, verse 3, and he needed “an angel to be sent from heaven to strengthen him, Luke 22:43.”

It must be remembered, that in all this time no man had approached to hurt him; and therefore we are sure that his sorrows proceeded from “the powers of darkness” who were now let loose upon him, Luke 22:53, and from the hand of God himself, who now concurred to inflict upon him, Isaiah 53:10, the curse due to our iniquities, Galatians 3:13, which by a covenant-engagement he had undertaken to sustain, Psalm 40:6-8.

2. Those sufferings which Christ sustained during his trial.

It was no slight aggravation of his troubles that he was betrayed into the hands of his murderers by a kiss from one of his own disciples, and that “one who had eaten bread with him lifted up his heel against him, John 13:18.”

And when he was seized and bound, he was yet further wounded in his soul by the intemperate zeal of another of his disciples, who, instead of submitting with meekness to the will of God, sought to destroy the adversaries of his Lord, Matthew 26:51-52.

From the garden he was hurried to the palace of the high priest, and, subsequently, from one tribunal to another, only to be treated with all manner of indignities, and to be denied that justice which his judges pretended to administer. How inconceivably painful to his mind must it have been, to be arrayed in mock majesty, to be made an object of profane scoffing, to be smitten, and buffeted, and spit upon, and loaded with all manner of accusations, and all this time not to have so much as one of the many myriads whom he had healed to bear testimony in his favor, verse 20; yes, even his own disciples having forsaken him, one indeed excepted, whose presence only aggravated his sorrow, by his impious oaths, and pertinacious denial of his Lord.

Even a measure that was adopted with a view to preserve his life, became a source of still more aggravated woe. Pilate hoped, that, by scourging him, he should pacify those who sought his life; and, the order being given, “the ploughers ploughed upon his back and made long their furrows, Psalm 129:3,” but “the whole multitude with insatiate fury cried out, Crucify him, crucify him! See verse 4,” and demanded that Barabbas, who was a robber and a murderer, should be preferred before him. Thus was the immaculate lamb of God condemned to suffer the most cruel and ignominious of all deaths, even the accursed death of the cross!

3. Those sufferings which were consummated in Christ’s death. From his trial before Pilate, Jesus was dragged away to execution. Laden with the cross to which he was to be affixed, he sank under the load, which therefore another was compelled to bear to the place of execution. To this he was fastened with nails through his hands and feet; and then was he raised as a naked bloody spectacle to all his enemies.

Ah! With what taunts was he then assailed, assailed even by the thieves, who on either side of him were suffering the same punishment! One would have thought that in such a situation at least, he might become an object of pity; but no pity was found in the hearts of his blood-thirsty enemies; and their professed readiness to assuage his anguish, was only an impious mockery, and a cruel insult; they gave him “gall and vinegar to drink!” Psalm 69:21.

But the heaviest load which Jesus had to sustain, was laid upon him by other hands than those of man, even by the hands of his heavenly father. Man could only touch his body; the wounds inflicted on his soul proceeded immediately from God, who then “was pleased to bruise him,” and to punish in him for the iniquities of his people. All his other sufferings he endured with lamb-like silence; but this forced from him that heart-rending cry, “My God, my God! Why have you forsaken me?”

The darkness which at mid-day, for the space of three hours, veiled the whole land, was a sad emblem of his state, under the agonies of expiring nature, and the wrath of a sin-avenging God! At last, having drunk the very last dregs of that cup of wrath which had been put into his hands, he bows his head, and gives up the spirit. “Was ever sorrow like unto his sorrow? Lamentations 1:12.”

After this slight sketch of our redeemer’s sufferings, let us proceed to consider,

II. Our redeemer’s sufferings were vicarious.

It might be said of David under many of his persecutions, that “he restored that which he took not away;” for certainly he exercised forbearance, and forgiveness, and a returning of good to a very extraordinary extent. But a greater than David is here. That glorious person whose sufferings we have been contemplating, suffered not for himself, but for us, “he was cut off, but not for himself! Daniel 9:26.”

1. Our redeemer’s sufferings were not for his own sins.

He was pure and perfect. His very examinations proved that in this respect he was fit to be an offering for the sins of others, “a lamb without blemish, and without spot.” As he had before challenged his enemies, “which of you convinces me of sin?” so the more they labored to load him with guilt, the more clear and manifest his innocence appeared. His judge, his fellow-sufferer, his executioner, all proclaimed him innocent. The reason of his death, and his fitness for it, are stated in few words by his beloved disciple, “he was manifested to take away our sins; and in him was no sin.”

2. Our redeemer’s sufferings were for the sins of his people.

In all that he endured, he was our substitute and surety. We had contracted the debt, which he paid; we had sold our inheritance, which he shed his blood to redeem. This is the account given us throughout the whole scriptures. His sacrifice was prefigured by all the sacrifices under the levitical law, which in expiating the sins of those who offered them, and in restoring sinners to the favor of their God, might be said to “restore that which they took not away.” But this use of his sufferings is not left to be gathered from types and shadows; it was declared by the prophets in the most express terms. “He has borne our griefs, and carried our sorrows, Isaiah 53:4,” yes, “he was wounded for our transgressions, and bruised for our iniquities; the chastisement of our peace was upon him; and by his stripes we are healed. The Lord has laid on him the iniquities of us all, Isaiah 53:5-6.”

To the same effect speak his apostles also. Paul says, that “he who knew no sin was made sin, that is, a sin-offering for us, that we might be made the righteousness of God in him, 2 Corinthians 5:21.” And Peter tells us, that “he bore our sins in his own body on the tree,” and “suffered for sins, the just for (in the place of) the unjust, 1 Peter 2:24; 1 Peter 3:18.”

This glorious mystery may be fitly illustrated by Paul’s conduct towards the penitent Onesimus. Onesimus had robbed his master Philemon. After his conversion by the ministry of Paul, the apostle sought to restore him to the love and confidence of his master; and engaged for that end to replace from his own funds the money that Onesimus had stolen, “If he has wronged you, or owes you ought, charge that on my account. I Paul have written it with my own hand, I will repay it, Philemon verse 18, 19.” Thus did the Lord Jesus Christ, while yet he was in the bosom of his father, undertake for us; and thus in due time he “laid down his own life as a ransom for us.”

What an instructive mystery is this! We see in it,

1. The proper ground for faith.

To what, or to whom, shall we look to reconcile us to God? Can we “restore what we have taken way?” or will anyone else undertake to restore it for us? What compensation can we make for our violations of God’s law? What offering can we make, that shall satisfy the claims of divine justice? Or what can we do to compensate for the glory of which we have robbed our God? Alas! To make the attempt, or entertain the thought, were vain in the extreme.

But Jesus has by his own obedience unto death made full satisfaction for all our sins. Have we poured contempt upon the law? He “has magnified the law, and made it honorable! Isaiah 42:21.” Have we brought dishonor on our God? He has glorified every one of the divine perfections more, infinitely more, by his obedience unto death—than they ever could have been glorified either by the perfect obedience, or the eternal condemnation, of the whole human race! John 13:31.

He then is worthy to be confided in as a savior; he is a sure foundation whereon to build all our hopes for time and for eternity! Hence he says, (and may God give to every one of us grace to comply with the invitation!) “Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else! Isaiah 45:22.”

2. The strongest motive for love.

What shall induce us to love the Savior, if the contemplation of his vicarious sufferings will not? Can we think of “the grace of our Lord Jesus Christ, who, though he was rich—yet for our sakes became poor, that we through his poverty might be rich! 2 Corinthians 8:9;” can we think of this, I say, and not have our souls inflamed with love and gratitude to him? Surely such love must constrain us to admire him, to adore him, to magnify him, to serve him with all our faculties and all our abilities. The very stones would cry out against us, if we did not break forth, as it were, in continual hosannas to our adorable Benefactor.

3. The safest rule for obedience.

We must expect to be, in a greater or less degree, conformed to our Savior in his sufferings—if ever we would be conformed to him in his glory. From men we must expect persecutions for his sake. From Satan we shall meet with the same violent assaults. From God himself too must we occasionally experience the hidings of his face, and the chastisements of his rod; for, “what son is there whom the father chastens not?”

But in our troubles we must imitate our blessed Lord, and spread them before our heavenly father “with strong crying and tears.” The proper language for us is that which was used by him in verses 13-18; and, as far as our afflictions proceed from men, we must meet them with patience and resignation, or rather, I should say, with returns of kindness and love. We should be ready to “restore that which we took not away,” and to render good for evil, until we have “overcome evil with good, Romans 12:20-21.” Doubtless this is a difficult and arduous task; but it is one which will be richly recompensed in the performance of it, and will be highly approved of our God in the last day, Matthew 6:14. We may indeed, notwithstanding such conduct, be constrained to “pass through deep waters;” but our God will be with us in the midst of them! Isaiah 43:2, and bring us through all our tribulations to a state of eternal blessedness and glory! Revelation 7:14-15.

Charles Simeon

Psalm 68:35

“The God of Israel is he who gives strength and power unto his people; blessed be God!”

The consideration of God’s power is to his enemies awful in the extreme; but to his friends it affords the richest consolation. The immediate subject of the Psalm before us is the carrying up of the ark from the house of Obed-edom to Mount Zion; but the power of God in destroying his enemies, and saving his friends, is celebrated throughout in terms of exultation and triumph. In the words of our text this interesting topic is summed up in few words, and concluded with an expression of adoration, well suited to the subject.

We propose to consider,

I. The description here given of God.

Though at first sight this description of the Divine character does not appear very peculiar—yet, if it is attentively considered, it will be found:

1. Most glorious.

It imports, in the first place, that God does give strength and power to his people; and this is proved by all the sacred annals; yes, by daily experience. He has enabled his people of old to resist the greatest temptations, Genesis 39:10-12, to perform the hardest duties, Genesis 22:2; Genesis 22:9-10, to endure the heaviest afflictions, Hebrews 11:36-37, to triumph over the united assaults of earth and Hell, 2 Corinthians 12:7-10. And many can say at this day, “As we have heard, so have we seen in the city of the Lord Almighty, Psalm 48:8.”

It intimates yet further, that none but God can give strength to his people. The mode of expression in the text strongly intimates this. What could the gods of the heathen do for their votaries? God tells them that their senseless idols could not so much as move; they must themselves be carried, Isaiah 46:1-2; Isaiah 46:6-7. And as for human confidences, they were also vain; neither the Assyrian, nor Egyptian, nor any other power, could deliver those who trusted in them, Isaiah 30:1-7. It was the prerogative of Jehovah alone to afford his people the supports they stood in need of Psalm 62:11.

But the full meaning of the text seems to be, that God delights in supplying his people’s needs; it is that very character in which he most glories, and by which he most wishes to be known. He is always looking out for opportunities of exercising his power on behalf of his people, 2 Chronicles 16:9; and rejoices in every occasion that their necessities afford him of making known to them his power and grace, Jeremiah 32:41.

2. Most endearing.

If a person be advancing with a full tide of spiritual prosperity, how can he fail of loving the great Author of all his happiness? Surely every exercise of divine power that he has ever experienced, must render this attribute of God precious to his soul, while he beholds the dangers he has escaped, and the difficulties he has overcome.

To a person weak and drooping, this view of God must be still more delightful. How must he check his unbelieving fears; and say, “Why are you cast down, O my soul? Hope you in God, Psalm 42:11.”

Above all, must this description of God be precious to the poor. They are incapable of entering into abstract views of the Divine perfections; but this representation of God they are as capable of comprehending, as the most learned upon earth can be; yes; he knows both the existence, and the omnipotence, of God, as much from his own inward experience, as he can possibly do from the visible creation; because he feels himself to be a living witness of them.

In order to call forth the practical ends of this description, let us consider,

II. The opinions it should excite in us.

If the concluding words of our text be understood as referring to the past, they are an expression of gratitude to God; if as relating to the future, they denote a cheerful trust in him. We may properly take them in both of these senses, and learn from them to exercise,

1. Gratitude.

While a sense of our own weakness humbles us in the dust, a view of God’s power, and a recollection of the experience we have had of his kindness and all-sufficiency, should kindle in our bosoms the liveliest gratitude. Who can “look to the rock whence he has been hewn, and to the hole of the pit whence he has been dug, Isaiah 51:1-2,” and not bless the name of his God? Who can behold the manner in which others are enslaved by sin and Satan, and not adore the God that has made him free? So deeply was David impressed with the mercies he had received, that he not only called on his soul to bless God, but declared that “all his bones should praise him, Psalm 35:9-10.” And the one inquiry of our hearts should be, “What shall I render to the Lord for all the benefits he has done unto me, Psalm 116:12; Psalm 103:1-2.”

2. Trust.

The attributes of God in general may well encourage us to trust in him; but his power, together with his disposition to exercise it on our behalf, should lead us to place in him the most unbounded confidence. Difficulties should all vanish, and appear as nothing, when we reflect on him who is engaged for us. The same power that “made the depths of the sea a way for the ransomed to pass over, Isaiah 51:10,” can smooth all obstructions in our way, Isaiah 40:4, and make our mountains to become a plain, Zechariah 4:7. We therefore should trust all our concerns in his hands, Proverbs 16:3, with an assured hope that we shall never be confounded, Psalm 125:1-2.

INFERENCES.

1. How little ground is there for the excuses of the presumptuous!

You are ready to vindicate your ungodly ways, by saying, “I cannot live as God requires.” But is not God able, yes, and willing too, to assist you? And if you will not seek his assistance, does not the blame rest wholly with yourselves? Know that, however you may justify yourselves now, there is a day coming when you will stand speechless before him.

2. How little ground is there for the fears of the desponding?

We are but too apt to faint in difficulties, and to think them insurmountable; but if we would habituate ourselves more to look at the power of God, we should proceed with confidence and courage. “Let the weak then say, I am strong.” Let them “know in whom they have believed, that He is able to keep that which they have committed to him! 2 Timothy 1:12.”

Charles Simeon

Psalm 68:19-20

“Blessed be the Lord, who daily loads us with benefits, even the God of our salvation! He who is our God is the God of salvation; and unto God the Lord belong the issues from death.”

THE service of God is beneficial to the soul, not merely as bringing down a divine blessing upon us, but in that it prepares and attunes the soul for further services. David had been carrying up the ark to Jerusalem, to place it in the sanctuary on Mount Zion. And now, having already celebrated the praises of Jehovah for his dealings with his people in former ages, and for the present ceremony, as typical of the Messiah’s exaltation after he should have completed his work on earth; and having deposited the ark in its proper place; he bursts forth into general acknowledgments of God’s mercies to his people, and devout ascriptions of praise to him, for all the wonders of his love.

Now we, brethren, have been engaged in the holy service of worshiping our God. But shall we be satisfied with that? No; I would have that service to be a preparation for a still further honoring of God, while we contemplate with devoutest admiration,

I. The blessings with which he has loaded us.

And here I might expatiate on the temporal benefits which are poured out upon us daily, in the richest abundance; I might enumerate the various comforts that are ministered to us, in all the works both of creation and providence. But the inspired comment which we have on this passage leads our mind to far higher benefits, even to all the blessings of redemption. Paul quotes the words before my text, and declares them to have been fulfilled in the ascension of our blessed Lord and Savior, and in his bestowment of spiritual blessings on his Church, Ephesians 4:7-8; Ephesians 4:11-13.

Let us contemplate, then:

1. The ordinances of God’s grace.

This is the first thing mentioned by Paul in the passage to which I have referred, “He gave gifts unto men; he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; until we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” And is this benefit confined to the apostolic age? If we have not Prophets and Apostles, have we not pastors and teachers? And if we see not thousands converted at a time, do we not still see the Church augmented and edified in the midst of us? Yes; we have the same doctrines preached to us as were delivered in the days of old, and the same blessed effects produced by them; and it befits us to be duly sensible of this mercy, and to bless our God for it from our inmost souls.

2. The gift of God’s Spirit.

This, you know, was the immediate consequence of our Lord’s ascension; he poured out his Spirit both on his disciples and on his enemies, on the day of Pentecost; for the instruction of the one, and the conversion of the other. And though we no longer have the Holy Spirit in his miraculous powers, have we not still his enlightening, sanctifying, and comforting energies experienced among us? Many, I trust, who are here present, can attest, that the Spirit still accompanies the Word, and makes it “sharper than any two-edged sword,” and effectual for the ends for which God, in his tender mercy, has sent it, Isaiah 55:10-11. Even where it has not yet wrought for the conversion of the soul, it has, in ten thousand instances, striven with us, to bring us to repentance. Perhaps, among us all, there is not one who has not felt his motions within him, and heard his gracious whispers, saying, “Repent, and turn unto your God.” For this, then, we have also reason to adore our God; for, next to the gift of God’s only dear Son to die for us, is the gift of his Holy Spirit to dwell in us, and to impart unto us all the blessings of salvation.

3. The knowledge of God’s Son.

This has God richly imparted to our souls. Say, brethren, has not “the Lord Jesus Christ been evidently set forth crucified among you?” You yourselves will bear us witness, that from the very beginning of our ministry we “determined to know nothing among you save Jesus Christ, and him crucified.” The dignity of his person, the nature of his work, the suitableness of his offices, the freeness and fullness of his salvation, have been ever exhibited to your view, in order that you might believe in him, and, “believing, might have life through his name.” This knowledge, in Paul’s estimation, infinitely exceeded every other; yes, in comparison with it he regarded “all other things as dross and dung.” Yet is this bestowed on you, in all its clearest evidence, and in all its sanctifying and saving operations.

4. The hope of God’s glory.

By the Gospel which you hear, not only are life and immortality brought to fight, but they are brought home to your souls as actually attained in Christ Jesus. He is your Forerunner; he is gone to prepare a place for you; and, if only you truly believe in him, you may survey all the glory of Heaven, and claim it as your own; for his throne is your throne, his kingdom your kingdom, his glory your glory, Revelation 3:21. Luke 22:29. John 17:22. This is “the inheritance to which you are begotten; and for which, by the almighty power of God, you are reserved, 1 Peter 1:3-5.”

These are some of the benefits with which you are loaded from day to day. Say whether you have not reason to bless God for them, and from your inmost souls to say, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ, Ephesians 1:3.”

But, from the gifts, let us, in our contemplations, rise to,

II. The Author and Giver of them all.

He is here described by,

1. His proper character.

We must not forget that it is the Lord Jesus Christ who ascended to Heaven, and who bestows these gifts upon men. In the Scriptures he is continually called “a Savior;” but here he is repeatedly, and with very peculiar emphasis, called “the God of salvation;” “He who is our God. is the God of salvation.” Now I conceive that, by this appellation, David designed to characterize the Lord Jesus as possessing in himself all the fullness that was necessary for our salvation, and as imparting every distinct blessing with as much zeal and love as if that were the only blessing which he was qualified to bestow. In our unconverted state, we need from God all imaginable patience and forbearance; and, for our comfort, he is declared to be “the God of patience, Romans 15:5.” To turn us completely unto him, we need an abundance of every kind of grace; and he is “the God of all grace, 1 Peter 5:10.” In returning to God, we hope to obtain peace; and he is “the God of peace, Hebrews 13:20.” As the ultimate end of our conversion, we hope to obtain glory; and he is “the God of glory, Acts 7:2.” We cannot conceive of anything which we stand in need of, in order to our complete salvation, but there is all fullness of it treasured up for us in Christ Jesus; and of that fullness we may all receive to the utmost possible extent of our necessities. In truth, the benefits we do receive are only the emanations of love from him, even as the rays of light which every moment proceed from the sun; and if any possess them not, it is not owing to any lack of liberality in God, but because they foolishly and wickedly bar their hearts against the admission of his gifts. Ascend then, brethren, from the gifts to the Giver, and from the streams to the Fountain-head, and see what a fullness there is in him for all the sinners of mankind! and, from blessing your God and Savior on account of what he has imparted to you, learn to adore and magnify him for what he is in himself, even on account of his own proper character, as “the God of salvation.”

2. His peculiar office.

“Unto God the Lord belong the issues from death.” And is this also spoken of the Lord Jesus? Hear what Jesus himself, after his ascension, said to the Apostle John, “Do not fear; I am the first and the last; I am he who lives, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of Hell and of death, Revelation 1:17-18.” He who is the God of salvation has a perfect control over every enemy; so that none can assault us without his special permission; nor can all the powers of darkness prevail over the least or the lowest of his people. “He opens, and no man shuts; and he shuts, and no man opens.” Satan could not assault Job, or even enter into the herd of swine, before he had obtained permission from the Lord; nor can he now prevail to injure us, either in body or in soul, any farther than our infinitely wise and gracious God sees fit to permit. Our Lord has assured us, not only, “that no weapon which is formed against us shall prosper, but that the smith himself, who forms the weapon, derives his very existence from him, and exists alone by his power. Consequently, we have none to fear; and “every tongue, whether of men or devils, that shall rise against us in judgment, we shall condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, says the Lord, Isaiah 54:16-17.”

Contemplate, I beg you, this glorious and all-sufficient Savior; and there will be no end to your praises, no limit to your adorations and thanksgivings.

See, brethren, from hence,

1. What is the proper employment of a saint on earth.

The ignorant and ungodly world are mostly occupied in ruminating on their troubles, and in casting reflections upon those who are the authors of them. But how much sweeter employment have you, my brethren! You are surveying your blessings, and almost groaning under the load with which your grateful mind is overwhelmed and oppressed; and, at the same time, you are adoring your Benefactor, and giving him the glory due unto his name. This is a sweet employment. This is worthy of a redeemed soul. O let it be your occupation day and night! and let the incessant language of your hearts be, “Bless the Lord, O my soul! and let all that is within me bless his holy name.”

2. What a preparation the Christian’s services in this world are for his enjoyments in the world to come!

What are they doing in Heaven? Truly, they have no other employment than this. to recount all the mercies which they have received at God’s hands; and to adore him for all the perfections of his nature, and for all the wonders of his grace. Conceive of a soul just entering into that world of bliss; hear all its acknowledgments; listen to its songs of praise; follow it through all the courts of Heaven, and watch it day and night; and you will see, beyond a doubt, that grace is glory begun, and glory is grace consummated.

Charles Simeon