Psalm 84:10

“I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness.”

In matters of doubtful disputation, it is of great advantage to have some established ground to which reference may be made; and some adjudged case, on which arguments may be founded, without any farther appeal.

In my text, the point at issue is: Which is preferable, the service of God—or the service of the world? On this subject there is a great diversity of opinion; some accounting the world the only true source of happiness, while others conceive that there is no happiness but in God. But we have in the very words before the text an adjudged case, which may well determine the point forever. The Psalmist expressly declares, that “a day in God’s courts is better than a thousand” elsewhere. If a doubt arises whether he was competent to decide the matter, I answer, that, as a King, he knew all that attached to royalty and to the splendor of earthly courts; and, as a saint, he knew what was to be found in the exercises of piety and devotion; and, consequently, he was a proper person to hold the scales, and to declare on which side true happiness prevailed.

Besides, his particular situation at this time qualified him in a more than ordinary way to form a just judgment; for he was driven (it is supposed) by Absalom both from his throne and from the house of God; and consequently he could declare, from his own experience, which of the two losses was the heavier, and which was the greater subject of regret. Under these circumstances we read not one word of complaint respecting the loss of his kingdom; his mind was wholly occupied about the ordinances of God, of which he was deprived. “How lovely are your tabernacles, O Lord Almighty! My soul longs, yes, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God! verse 1, 2.” He envies the very birds the facility which they enjoyed of approaching the altars of the Lord, and more especially the priests who had constant opportunities of officiating there; as also the people, who could come, though with great difficulty, from the extreme parts of the land to worship there at the appointed feasts, verse 3-7. He then begs of God to restore him to the enjoyment of these lost privileges, verse 8, 9; and declares, that, in his judgment, “one day spent in his courts was better than a thousand” elsewhere; and that he would rather be a door-keeper in the House of God, than to dwell amidst the richest enjoyments that the tents of wickedness could afford him.

The case being so clearly determined by him, I will endeavor to point out

I. The grounds of David’s judgment.

He preferred the lowest office imaginable in the House of the Lord, before the highest that was merely secular; for he deemed it:

1. More honorable.

In earthly palaces, dwell “men of like passions with ourselves;” but in Mount Zion God himself dwells; there he holds his court; there he sits upon his throne; there all his servants come to behold his glory, to worship at his footstool, and to receive the tokens of his gracious favor. There, though invisible, are assembled all the hosts of Heaven; so that the humble worshiper, when coming there, is justly said to have “come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel, Hebrews 12:22-24.”

Now, conceive of a poor man admitted only to “the threshold” of this holy place, and compare his state with that of the most distinguished favorite of an earthly monarch; and say, whether the honor conferred on him be not infinitely higher than any which earthly courtiers can possess? In truth, the matter admits not of comparison. Between a king on his throne and a beggar on the dunghill there is no disparity at all—when compared with that between a creature and his Creator; so that in this respect the Psalmist had just ground for his preference; for in proportion as “God humbles himself, when he beholds the things which are on earth,” is that man exalted, who becomes the object of his condescension and grace.

2. More delightful.

We will concede to the delights of sense all that the most optimistic mind can annex to them; but still they are carnal and temporary, and cloying and unsatisfying; and the man who possesses the greatest portion of them all, must acknowledge them to be justly designated, “Vanity and vexation of spirit.”

But very different is the character of those pleasures which the sinner partakes of in the presence of his God. Behold the publican standing, as it were, on the very threshold of God’s house, as unworthy to enter in; behold him smiting his bosom, and, with floods of tears, crying, “God be merciful to me, a sinner!” To the eye of sense he appears a miserable object that decides at once the point at issue in favor of the world; but to the eye of faith he is an object whose state may well be envied by the greatest and happiest of carnal men; for He, who is “the true and faithful Witness,” has said, “Blessed are the poor in spirit; blessed are they that mourn.” On the mind of such a penitent the light of truth beams with increasing splendor; the peace of God flows down into his soul; a hope full of immortality springs up within him; and the joy of the Holy Spirit elevates his mind to Heaven, and gives him a foretaste of angelic bliss. Follow this same person through all the services of the sanctuary; behold him pouring out his soul in prayer to God; hear him singing the praises of redeeming love; mark the emotions of his soul when God’s Word is preached, and the blessings of redemption, as purchased by Christ and secured to him by an everlasting covenant, are unfolded to his view. What are any carnal delights in comparison with those which fill his soul? Truly, they are not worth a thought; they are only as the husks of swine, while he is feasting on “angels’ food.”

3. More profitable.

A man may gain temporal advancement by attending on earthly courts; but how many miss their aim! And, after all, what does the most successful gain? What can he possess, more than food and clothing? Let the most favored courtier in the universe say, whether that which he has so assiduously followed be not a delusive shadow, an unsubstantial vanity?

But the humble worshiper is in no danger of disappointment; and every particle of what he gains is “durable riches.” What can be put in competition with “a new heart,” “a right spirit,” “a divine nature,” a transformation of soul into the very image of God, a fitness for Heaven, and a title to an everlasting inheritance? Yet these are the certain portion of those who wait on God in his appointed ordinances; not one can fail, if only he seeks these things in the way that God has ordained, namely, through faith in the Lord Jesus Christ, and by an entire surrender of the soul to him. Take notice, I do not speak here of those who may be supposed to occupy the highest seats in the Lord’s house, as prophets and Apostles; I speak of “the door-keeper, the man upon the threshold,” whose conscious unworthiness allows him “not so much as to lift up his eyes” to his Redeemer’s throne; it is of him I say, that he has a better portion than the whole world can bestow; and that “happy is the man that is in such a case; yes, happy is the man who has the Lord for his God!”

Having given what I conceive to be ample grounds for David’s judgment, I now come to mark,

II. The wisdom of David’s decision.

Certainly the whole world of the ungodly are at dispute with him on this point. They have no taste for spiritual exercises or spiritual enjoyments. They observe, indeed, the outward forms of religion, for the sake of setting an example to others; but they have no idea of felicity to be enjoyed in the worship of God. If they see people much interested about the worship of God, they are ready to account them superstitious, and scrupulous, and “righteous overmuch;” and all the delight which they perceive to be derived from that source they impute to vanity or wild enthusiasm. But, however the multitude may prefer the pleasures of sense, we have no hesitation in saying that David’s decision was wise:

1. On his side are ranged all the inspired men from the foundation of the world.

There is not a shadow of difference among them in relation to this matter. One common testimony pervades the whole Scriptures: the things of time and sense are invariably represented as of no value, in comparison with the things which are invisible and eternal; and the possession of the whole world would be a fool’s choice, in exchange for the soul!

Now, when there are so many witnesses, all unconnected with each other, and living at times and places so distant from each other, and all inspired by an unerring God, must we not conclude that their testimony is true, and that David, in according with them, was true also? The whole Inspired Volume must be set aside as an imposture and a delusion, if David’s preference was not such as wisdom dictated, and God approved.

2. On his side are even the ungodly, in their hours of more serious reflection.

As giddy as the people of the world are, and ready to pour contempt on all serious religion, there is not one who does not sometimes say in his heart, “Let me die the death of the righteous, and let my last end be like his!” The consciences of men will sometimes speak; and they will acknowledge that they have never found that satisfaction in earthly things which they had once hoped to find; and that true religion alone can bring solid peace into the soul.

And here I will venture to appeal to every individual, whether on some particular occasions, perhaps on the death of a friend or in a time of sickness, or after some faithful discourse: has he not felt the vanity of this present world, and the need of securing a portion beyond the grave? And whether, on such occasions, he have not envied the state of those, whom, in his more thoughtless seasons, he has ridiculed?

Yes, Herod revered John, because he knew him to be a just and holy man; and Felix trembled, because he could not controvert the statements of Paul; and scarcely is there an ungodly man to be found, who has not, on some occasion or other, justified in his mind, if not in his words, the sentiment avowed by David in our text.

3. On his side is every man, the very instant he enters into the eternal world.

Do you think that there is a man in Heaven who is not like-minded with David? Or that there is one in Hell who would not assent to it as a truth which he could no longer doubt? Here on earth, men are blinded by their love of earthly things; but in the eternal world they view things as they really are; nor is there one to be found either in Heaven or in Hell that would not prefer the state of Lazarus with all his privations to that of the Rich Man with all his indulgences. Whence was it that the Rich Man was so anxious to send a messenger to his five surviving brethren? Was it not to undeceive them, and to make known to them the proper mode of estimating the things belonging to their peace? So, if it were permitted, would they who are daily and hourly going into the eternal world; gladly would they send to warn their surviving relatives; but that cannot be; and if we will not believe Moses and the prophets, we shall learn the truth when it is too late to avail ourselves of it. But all this may serve at least to show us that the decision of David was truly wise.

Learn, then, from hence:

1. How to form a right estimate of your state.

You must not judge of yourselves by your actions only, but by the desires and habits of your minds and hearts.

What is your taste? Is it for communion with God in holy exercises—or is it for the vanities of this present world?

God himself teaches us to judge of ourselves by this standard, “Those who live according to the sinful nature have their minds set on what that nature desires; but those who live in accordance with the Spirit have their minds set on what the Spirit desires! Romans 8:5.” If your taste accords with that of David, it is well; you have so far an evidence that you are the Lord’s; but if it is the reverse of his, deceive not yourselves, “you are yet in your sins,” children of the wicked one, and heirs of wrath.

2. How to make your profiting to appear.

Cultivate this high and heavenly disposition. Let the things of this world sink in your estimation. Sink, I had almost said, into absolute insignificance; and let communion with God be the delight of your soul. Let it be a small matter to you whether you have more or less of the honor that comes from man; and seek the honor that comes from God alone; and “let your conversation be more and more in Heaven, from whence you look for the Savior, the Lord Jesus Christ,” with whom you hope before long to participate an eternity of bliss!

Charles Simeon

Psalm 84:1-4

“How lovely is your dwelling place, O LORD Almighty! My soul yearns, even faints, for the courts of the LORD; my heart and my flesh cry out for the living God. Even the sparrow has found a home, and the swallow a nest for herself, where she may have her young—a place near your altar, O LORD Almighty, my King and my God. Blessed are those who dwell in your house; they are ever praising you. Selah”

Truly it is sweet to read of the experience of the former saints, and to be able to appeal to it in vindication of our own experience. I do not wonder that the world should cry out against the people of the Lord as enthusiastic and absurd; for they cannot by any means conceive how a person should lose all relish for carnal delights, and find all his happiness in employments wherein they see nothing but restraint and melancholy. But, indeed, there is a delight in communion with a reconciled God, an ineffable “joy, with which the stranger intermeddles not.” This is well expressed in the passage before us; from whence I shall take occasion to show,

I. The light in which we should view divine ordinances.

Certainly the expressions here used in reference to them are exceedingly strong. To a mind not conversant with the subject, they would appear rather like the flights of a poetical imagination than as the dictates of sober judgment. But they are not a whit too strong, if viewed in reference to the object respecting which they treat. Both body and soul may well unite in the feelings here expressed, feelings of intense desire, such as envies the very birds the privilege they enjoy of building their nests around the sacred edifice where God’s presence is enjoyed. Truly the tabernacles of the Most High will appear amiable, if we consider that in them,

1. God’s presence is given.

Formerly God dwelt in his sanctuary by the Shechinah, a bright cloud, the symbol of his presence, which was in itself visible to the eye of sense, though it was seen only by the High Priest, and that only on one day in the year. Now, his presence is visible only to the eye of faith (for there is an eye that “sees Him who is invisible, Hebrews 11:27.”), and by him who possesses a spiritual discernment, even though he be the least and lowest of God’s children, the divine presence is both seen and felt. What else is the meaning of those words, “If any man loves me, my Father will love him; and we will come unto him, and make our abode with him?”

Yes, truly, God will manifest himself to his believing people as he does not unto the world, John 14:21-23;” he will, in an especial manner, “draw near to those who draw near to him. “Wherever two or three are met together in his name, he will be in the midst of them;” and to every weeping suppliant he will say, “Behold me, behold me! Isaiah 65:1.” “Here I am! Isaiah 58:9.”

2. His blessings are dispensed.

In the days of our blessed Lord, we are informed, that multitudes, laboring under every kind of malady, thronged about him; and that “virtue went forth from him to heal them all, Luke 6:19.”

Somewhat similar to this may yet be seen under the ministration of the Gospel. Multitudes, oppressed with every species of mental trouble, approach the Majesty of Heaven, to pour out before him their supplications, and to receive from him a supply for their diversified necessities. The weary and heavy-laden sinner sues for pardon and peace; the soul, harassed with temptations, implores strength whereby to cope with its great Adversary, and to fulfill the will of God; in a word, whatever men’s trials may be, there they bring them all; and there they look for aid; and there, through the ministry of the Word, they actually “find mercy and grace to help them in the time of need.”

To every distinct case God mercifully suits his aid; and the support afforded by him proves sufficient for them all; so that, as thousands can testify, when they have come hungering and thirsting for the blessings of salvation, they have not been sent away empty, but have been filled and satisfied with the plenteousness of God’s house, and had their sorrows turned into joy.

3. His name is glorified.

Every one, entering the house of God in a befitting spirit, feels a consciousness that he is approaching a Father and a Friend; yes, a Friend who is infinitely more willing to give than the most oppressed suppliants can be to ask, and “willing to give exceedingly above all that they can either ask or think.” Conceive of millions assembled at the very same instant of time, in every quarter of the globe, thus honoring their God as omnipresent to hear their prayers, and omnipotent to supply their needs. Who must not love those ordinances where God is so exalted? Again, amidst all the millions that have been relieved, there is but one sentiment of gratitude to God as their Almighty and all-gracious Benefactor.

Truly, in this respect the tabernacles of the Most High on earth resemble his house above, where all the hosts, whether of saints or angels, join in one harmonious song of praise to their creating and redeeming God. Say, are not “God’s tabernacles amiable” in such a view as this? and can anyone long for them with too intense desire, or enter them with too sublime delight?

But that this may be more manifest, let us consider,

II. The blessedness of those who estimate them aright.

As for those who only occasionally visit the house of God, merely for form sake or to perform a duty, it cannot be expected that they should derive much benefit to their souls. But those who, in the habit of their minds, “dwell,” as it were, “in God’s courts,” will find their souls exceedingly elated and comforted. They will acquire, yes, and speedily too attain, a disposition of mind that is little understood by the world at large, a spirit of praise and thanksgiving, not unlike to that which animates the hosts above.

1. Their occasions for praise will incessantly be renewed.

Not a prayer they offer shall ever go forth in vain. Their access to God will become more intimate, their confidence in him more entire, their communion with him more sweet, and their communications from him more abundant. As every day brings with it fresh temporal benefits, so will their stock of spiritual blessings be daily multiplied, so that it shall appear to them as if a new series of mercies were every day begun; a series, for the acknowledgment of which an eternity of ages would scarcely suffice.

2. In the exercise of praise they will abound more and more.

I do not say that they will cease to pray; for their need of prayer will never cease, until they arrive in Heaven itself. But their devotions will more assume the character of praise; their view of the divine perfections will be greatly enlarged; and their sense of God’s mercies be deepened, insomuch that they will see mercy in everything, and be disposed “in everything to give thanks.”

Their very trials and afflictions will be regarded as tokens of God’s love, and as incentives to praise Him “who gives songs in the night.” If their tribulations are great, they will glory in them, as contributing both to their present, Romans 8:28, and eternal welfare, 2 Corinthians 4:17-18.

Behold the Apostles just dismissed from scourging and imprisonment! they go forth “rejoicing that they are counted worthy to suffer shame for Christ’s sake.” Behold Paul and Silas also with their feet made fast in the stocks, while their backs are yet bleeding by the stripes just recently inflicted on them! Do they mourn and weep? No, “they sing praises unto God at midnight.”

Now, all this was the fruit of communion with God; and in proportion as we also live near to God in prayer, we shall surely find, whether in life or death, little else than occasions of praise. In whatever state we are, we shall be uttering thanksgivings to God; yes, come what may, we shall “be still praising him.”

SEE, then, I beg you,

1. The happiness of the saints.

I may appeal to you, whether the worldling has any source of joy that can be compared with this? No, truly; the highst monarch upon earth that is ignorant of God, feeds only upon husks; whereas the true saint, though as poor as Lazarus himself, eats of “angels’ food”.

2. The blessedness of Heaven.

If such be God’s courts below, what must Heaven itself be? Well may we long to be there. Well may we “desire to depart and be with Christ,” where we shall “behold him face to face.” I need not say how blessed is that choir who day and night incessantly sing praises to God and to the Lamb. But may we so anticipate that employment, that we may be prepared to join in it to all eternity! Amen, and Amen.

Charles Simeon

Psalm 81:11-12

“But my people would not listen to me; Israel would not submit to me. So I gave them over to their stubborn hearts to follow their own devices.”

The history of the Jews is not a mere record of times and people far distant from us, but a display of the Divine procedure towards others, as a pledge of a similar procedure towards us. The Jews were intended as examples to the Church of God in all ages: their prosperity while serving God, and their adversity when they had departed from him, were designed to show us what blessings we may expect at God’s hands, if we serve him acceptably; and what judgments we may expect at God’s hands, if we rebel against him. See 1 Corinthians 10:1-11 and Hebrews 3:16-19; Hebrews 4:1. In this view it will be profitable to consider the words before us:

I. The perverseness complained of.

Nothing could exceed the kindness of God towards his people of old.

How tender and affectionate is his address to them, verse 8; He entreats them not to look to any strange god, since he alone has an exclusive right to their regard, verses 9, 10. He assures them also, that whatever they shall ask at his hands, he will do it for them, verse 10 with Deuteronomy 4:7.

And is it not precisely in the same way that he addresses us? He invites us:
to look to him, Isaiah 45:22; Isaiah 55:1-3,
and to come unto him, Matthew 11:28,
and to ask of him whatever we will, with an assurance that we shall not be disappointed of our hope, John 14:13-14; John 15:7.

There is no limitation or exception, provided only the things we desire are agreeable to his holy will. If we plead with him in earnest—then there is:
no sin that shall not be forgiven, Isaiah 1:18,
no corruption that shall not be mortified, Micah 7:19,
no need that shall not be supplied, Philippians 4:19.

He engages, that, to whatever temptation we may be exposed, his grace shall be sufficient for us! 2 Corinthians 12:8-9.

But their obstinacy was incorrigible.

The Jews, with but few exceptions, “would not hearken to his voice.” His precepts, his promises, his threatenings, were alike disregarded by them! They would have nothing to do with him, but said to his messengers whom he sent to reclaim them, “Make the Holy One of Israel to cease from before us!”

And is it not thus with us? Is not his authority trampled on by us? Are not both his mercies and judgments almost universally despised? We will have other objects of our affections in preference to him. We will not open our mouths in prayer, though we know that nothing is to be obtained without it. The language of our hearts and actions is, “We will not have this man to reign over us! Luke 19:14.” Notwithstanding all that he has done to redeem us from death and Hell, we will not take upon ourselves his light and easy yoke.

While we thus imitate the perverseness of the Jews, let us tremble for fear of:

II. The judgments God inflicted on account of their perverseness .

Consider:

1. What a loss they sustained.

He would have preserved them in Canaan, and loaded them with all imaginable blessings, even as he had done in former times, Deuteronomy 32:29.

But this was a very faint shadow of what he would do for us. What victory would he have given us over all our spiritual enemies! What a fullness of consolation and joy also would he have bestowed upon us, in the communications of his grace, and the manifestations of his love! Surely his Spirit, as “a Spirit of adoption,” would have “witnessed with our spirits that we were his,” and would have “sealed us unto the day of redemption”.

2. What misery they incurred.

God gave them up to idolatry, and to their own hearts’ lusts; and left them to “walk in their own counsels. See Romans 1:24; Romans 1:26; Romans 1:28. “So I gave them up!”

And this is the curse which he denounces against us also. “His Spirit will not always strive with us.” If he sees that we are bent upon our evil ways, he will abandon us to our own delusions! 2 Thessalonians 2:10-12, and will say, “He is joined to idols, let him alone! Hosea 4:17.” A greater curse than this God cannot inflict, because our remaining days will be occupied only in augmenting our guilt and worsening our condemnation! Romans 2:5. To give us over to the uncontrolled influence of self, is a certain prelude to our everlasting damnation! It is, in fact, the very beginning of Hell, where it will be said to the unhappy souls, “He who is filthy, let him be filthy still; and he who is unjust, let him be unjust still! Revelation 22:11.”

Hence it appears,

1. Whose fault it will be, if any be lost.

None can lay it to the charge of God that he is unwilling to save them. He has sworn with an oath that he wills not the death of any sinner, Ezekiel 33:11. 1 Timothy 2:4. And in the Psalm before us he takes up a lamentation over those who obstinately compel him to give them up, verse 13. Thus did our blessed Lord weep over the murderous Jerusalem, Luke 19:40-41; and thus does he bemoan over all impenitent transgressors, “You will not come unto me that you may have life John 5:40.” “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you—how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing! Matthew 23:37.”

And what a bitter source of self-condemnation will this be to us, that God would have saved us, but we would not be saved by him! The language which God now uses over us, we shall then use in reference to ourselves, “O that I had hearkened to his voice! O that I had walked in his ways!” How should I have been at this instant triumphing over my cruel adversary, and feasting on all the richest fruits of paradise, instead of dwelling with everlasting burnings, without one drop of water to cool my tongue! Surely this reflection will be the bitterest ingredient in that bitter cup, which those who perish will be drinking of to all eternity!

2. Whose will be the glory, if any are saved.

We never come to Christ, until the Father, by the mighty working of his power, draws us to him. Such is the pride of the human heart, that no man will submit to be saved by grace alone, until God has made him “willing in the day of his power.” If therefore we have been brought to hearken to his voice, let us remember Who it is that has unstopped our ears.

If it is said, We prayed for these blessings; and therefore we at least may glory that the blessings do not come to us unsolicited; we would ask, Who inclined or enabled us to pray? We should never have been inclined to pray, if God had not given us a spirit of grace and of supplication, “nor should we have known what to pray for as we ought, if He by his Spirit had not helped our infirmities.”

If it is still said, “Yet we prayed.” Be it so; but how long were you before you prayed at all? And what have been your prayers since ever you began to pray? Are you not amazed when you review your prayers, and see how cold, and dead, and formal they have been?

What if a beggar had asked of you in the way that you have but too often asked of God? Would you have granted his request? Or, if you had granted his request, and not only relieved his present necessities, but conferred upon him one half of your fortune, would you not be surprised, if he, instead of admiring your unequaled generosity, were taking credit to himself for asking relief from you? Know then, that if you are partaking of God’s mercy, you are no other than “beggars, who have been taken from the dunghill, and set among the princes!” Know that you are altogether debtors to the sovereign grace of God, and must ascribe to him “the kingdom, and the power, and the glory, forever and ever.”

Charles Simeon

Psalm 81:10

“I am the Lord your God, who brought you out of the land of Egypt; open your mouth wide, and I will fill it.”

Access to God, and a certainty of acceptance with him, have been among the most distinguished privileges of the Lord’s people in all ages.

To his ancient people the Jews, God said, “What nation is there so great, who has God so near unto them as the Lord our God is in all things that we call upon him for?”

To us, under the Christian dispensation, it is promised, that “wherever two or three are gathered together in the name of Jesus, there will that blessed Savior be in the midst of them.” None shall “draw near to him in prayer, but he will also draw near to them,” to answer their prayers.

In the Psalm before us, God most affectionately encourages his people to come to him, and to enlarge their requests to the utmost extent of their necessities, “Hear, O my people! and I will testify unto you, O Israel, if you will hearken unto me.” “I am the Lord your God, who brought you out of the land of Egypt; open your mouth wide, and I will fill it.”

Here, brethren, let me call your attention to,

I. The invitation given to us.

How comprehensive the words in which this invitation is contained!

Here is no limit to our petitions. On the contrary, we are encouraged to extend them to everything that our souls can desire. Nor is there any limit assigned, beyond which we are not to expect an answer. Whatever we need for body or for soul, for time or for eternity—it shall all be given to us, if only we will “approach unto God,” and “make our requests known unto him.”

And how marvelous is the invitation, as sent by God to sinful man!

God can receive nothing from us, “our goodness can never extend to him.” He is altogether independent of us; and if the whole human race were annihilated this very moment, God would suffer no loss. Neither his honor nor his happiness were in the least diminished, when the fallen angels were cast out of Heaven into the bottomless abyss of Hell; nor if we were all plunged into the same abyss of misery, would God be in the least affected by it. Yet, behold, He deigns to send us the gracious invitation which we have just heard, and permits even the vilest among us to regard it as addressed personally to himself. To every soul among us he says, “Open your mouth wide, and I will fill it!”

Listen then with wonder to,

II. The consideration with which it is enforced.

Surprising encouragement! Mark it,

1. As referring to God’s ancient people the Jews.

God had brought them out of Egypt with a mighty hand and a stretched-out arm. What an evidence was this of his power! and what a pledge was this of his willingness to do for them all that their necessities might require!

Behold the sea opening before them, to give a dry path to them, and to overwhelm in one common ruin every one of their Egyptian pursuers!

Behold the bread given them for forty years by a daily miraculous supply from Heaven, and the water from the rock following them in all their way!

See them at last established in the Promised Land! Could they ask more than had already been done for them?

And if these things had been done notwithstanding all their rebellions, what should they not obtain if they would implore it with all humility from God?

2. As comprehending that more wonderful redemption given to us.

If the typical redemption from Egypt afforded such encouragement to prayer—then what must we think of that redemption which it shadowed forth, even the redemption of our souls from death and Hell, by the precious blood of God’s only dear Son? Hear Jehovah saying, ‘I am the Lord your God, who became a man for you; who died upon the cross for you; who bore your sins in my own body on the tree, that you might be freed from the condemnation due to them, and might inherit a throne of glory!’

What a claim is this to our gratitude! what an incentive to the utmost possible enlargement of our petitions! And what an encouragement to our most unshaken trust!

Take the invitation by itself, and it expresses all that we can wish; but take it in connection with this consideration with which it is enforced, and methinks there will not be one among us that will not most cordially accept it, and most thankfully avail himself of the liberty, the inestimable liberty, thus accorded to him.

But, seeing that this invitation has been so often sent to us:

1. How amazing is it that any of us can live without prayer!

Methinks it were almost a libel upon human nature to suppose that there should be anyone so stupid and so brutish as to live without prayer; and I ought to make an apology for suggesting even a possibility that such a one may be found in this assembly. Well, forgive me, if in this I have erred; yet I would affectionately put it home to the consciences of all who are here present, and ask: Have you, my brethren, and you, and you, really sought after God, and spread your needs before him, and implored mercy at his hands, and wrestled with him, as it were, in prayer, for an outpouring of his Spirit upon you?

Have you done it this past week?

Have you done it this very morning?

Can you call God to witness that you have thus opened your mouth wide before him, in the hope that he would fill and satisfy you with the abundance of his grace?

Is there no one among you that stands reproved for his neglect of this duty? Yes, rather, are there not some among you who have never poured out their souls before God in prayer during their whole life, or, at all events, only under the pressure of some great calamity, which, when it was past, left them in the same careless and obdurate state as before?

Perhaps some of you may have repeated some form of prayer which you learned in early life, or may have read some prayer out of a book; but this is not prayer, if it is unattended with the real desires of the heart; prayer is not a mere service of the lip and knee, but the effusion of the soul before God in earnest supplication.

I lament to think how many there are utter strangers to such holy wrestlings, such sweet communion with their God. Let me, then, remind such people what sad regret they excite in the bosom of Jehovah; and what bitter regret they themselves also will one day experience in their own bosoms. God says, “O that my people had hearkened to me, and Israel had walked in my ways!” And will not you also, before long, adopt a similar language, and say, “O that I had hearkened to the voice of God, and had walked in the ways to which he called me!” And if God contemplates with such regret the blessings which he would have bestowed, verse 13-16, with what sad regret will you one day view the blessings you have lost! Be wise in time; and now avail yourselves of the opportunity that is afforded you, “seeking the Lord while he may be found, and calling upon him while he is near.”

2. How lamentable is it that anyone should yield to discouragement in prayer!

What could God say to you, more than he has said; or do for you, more than he has done? Paul says, “He who spared not his own Son, but delivered him up for us all, how shall he not with Him also freely give us all things?” Only reflect on what he has done, and how possible it is that any fallen creature should dare to ask such things at God’s hands, and you need not fear to enlarge your petitions, to the utmost extent of language to express, or of imagination to conceive. You are not straitened in him; be not straitened in yourselves, 2 Corinthians 6:12. Only spread your needs before him freely, and you shall find that “He is able to do for you exceeding abundantly above all that you can ask or even think! Ephesians 3:20.” Go to him, then, and “pray to him with all prayer and supplication in the Spirit;” yes, “pray without ceasing,” and “give him no rest” until he has answered your requests. Do not be hasty to imagine that he will not hear; because he may already have heard and answered in the way most conducive to your good, while you are doubting whether he will so much as listen to your petitions. Of course you cannot expect to receive, unless you ask according to his will, 1 John 5:14; but, with that reserve alone, I assure you, that “you may ask what you will, and it shall be done unto you, John 15:7.” Only “ask in faith,” and “according to your faith it shall be done unto you.”

Charles Simeon

Psalm 80:17-19

“Let your hand rest on the man at your right hand, the son of man you have raised up for yourself. Then we will not turn away from you; revive us, and we will call on your name. Restore us, O LORD God Almighty; make your face shine upon us, that we may be saved.”

This Psalm appears to have been written about the time when Sennacherib had invaded the land of Judah, and threatened the two remaining tribes of Judah and Benjamin with the same utter destruction as had already been inflicted on the ten tribes or Israel. The writer of this Psalm, whoever he was, addresses Jehovah in nearly the same terms as Hezekiah did on that occasion, even as “the Lord Almighty that dwelt between the cherubim, verse 1 with Isaiah 37:15-17.” And when he says, “Before Ephraim, Benjamin, and Manasseh, stir up your strength, and come and save us;” he merely desires that God would afford them now the same protection as he had formerly afforded to all his people in the wilderness; which protection these three tribes had better opportunities of discovering than others; because, while three tribes preceded the ark, and three marched on either side, these three brought up the rear, and consequently were in a better situation for noticing the various interpositions of Jehovah in their behalf.

The disconsolate state of the country at that time is set forth by the Psalmist under the figure of a vine, which had been planted there by Jehovah himself, and had flourished so as to fill the whole land; but now it was exposed to all the rage of the enemy, who “wasted and destroyed it;” and it would shortly be entirely rooted out, if God did not speedily interpose for its protection, verses 8-16.

By “the man of God’s right hand, and the Son of Man whom God had made strong for himself,” I suppose the Psalmist intended to specify king Hezekiah, whom he entreated God to make his instrument for effecting the desired deliverance; and in the latter verses of my text he promises, in behalf of the nation at large, that the mercy shall not be lost upon them—but shall be requited by them in the way which God will approve, even by greater steadfastness in their future adherence to him, and a more entire obedience to his commands.

In this view, I conceive, the Psalm may properly be applied either to the Church, or to any individual believer in a season of deep distress; and “the Son of Man, whom Jehovah has made strong for himself,” may be understood as designating the Lord Jesus Christ, who is the King of Israel, and whom in that capacity Hezekiah especially prefigured.

Let the afflicted believer then see in this passage:

I. How to approach God in a season of trouble.

We are especially invited to “go to God in a time of trouble.” But in what way shall we approach him?

The Lord Jesus Christ is the appointed Head of God’s Church and people. Even while he was yet on earth, “all power in Heaven and on earth was given to him, Matthew 27:18;” and, on his ascension to Heaven, he was constituted “Head over all things to the Church, Ephesians 1:22,” and had all fullness committed to him, Colossians 1:19, “that he might fill all things, Ephesians 4:10,” and be the one source of light and life to the spiritual world, as the sun in the firmament is to this material globe on which we live.

To this the Psalmist bears testimony, when he says, “You spoke in vision to your Holy One, and said, I have laid help upon One that is mighty; I have exalted one chosen out of the people. I have found David my servant; with my holy oil have I anointed him; with whom my hand shall be established; my arm also shall strengthen him Psalm 89:19-21.”

In this passage there is no doubt but that the Lord Jesus Christ is spoken of precisely in the view in which I suppose him to be spoken of in the Psalm before us. He is that David whom God has anointed to rule over his Church and people, and through whom he will show himself at all times mighty to save.

Through Jesus, then, we must seek for God’s effectual help.

Through him must we look for the acceptance of our prayers; and from him must we expect those communications which God has promised to his believing people. “God has made him strong”—not for us only, but “for himself” also; seeing that in this mode of dispensing his blessings he is particularly glorified.

This is the account given us by an inspired Apostle, “Him has God highly exalted, and given him a name above every name; that at the name of Jesus every knee should bow, of things in Heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father! Philippians 2:9-11.”

And to the same effect our Lord himself also says, “Whatever you shall ask in my name, that will I do—that the Father may be glorified in the Son, John 14:13.” Do not let anyone, then, hesitate to look thus to Christ, from an apprehension that, in so honoring the Son, he should dishonor the Father; for God would have “all men to honor the Son even as they honor the Father;” and he declares, that “he who honors not the Son, honors not the Father who has sent him, John 5:23.” Be it remembered, then, that Jesus is “the way, the truth, and the life; and that no man comes unto the Father, but by him! John 14:6.”

From the passage before us we may further learn,

II. What we should seek for at His hands.

Doubtless we are permitted to ask for deliverance from trouble. But there are other things which we are far more concerned to ask, even things for the production of which affliction itself is sent us.

1. We should seek the communications of God’s grace.

These are of infinitely more importance than any temporal deliverance. With these, every affliction is light; without them, no enjoyment whatever is of any real value. Whatever is our state as it respects ease or trouble—we are dead, and need to be “quickened;” we are rebellious, and need to be “turned.”

The first thing, then, that we should seek, should be quickening and converting grace. Every creature in the universe stands in need of these; and on the attainment of it depends our everlasting welfare. Let everyone, then, pray, “Quicken me, O Lord!” Oh! turn me, for your mercy’s sake! “Turn me, and I shall be turned!”

2. We should seek the manifestations of God’s favor in our lives.

We should never rest without an evidence in our own souls that we are the Lord’s. While our saving interest in his favor is doubtful, what happiness can we enjoy? There must always be a secret fear and misgiving, that before long we may become monuments of his righteous indignation. We should therefore entreat of God to “lift up the light of his countenance upon us,” and to give us a spirit of adoption, testifying that we are his.

It is not the sun of outward prosperity that we are to desire, but that inward light, by which we can discern our adoption into his family, and our title to his glory! This will make every “yoke easy, and every burden light.”

But the text itself leads us to consider:

III. The fruit and consequence of accepted prayer.

1. These blessings once obtained, we shall assuredly possess stability in God’s ways.

Thousands there are who “run well only for a season,” and who, by turning back from God, make “their latter end worse than their beginning.” But real conversion, especially when it issues in a peaceful walk with God, produces a decision of character which nothing can shake. I do not mean to say that any man has strength of his own, whereby he can stand; even Paul himself needed incessant care and watchfulness, lest, “after having preached to others, he himself should become a cast-away.” But a sense of God’s love in the soul confirms our confidence in him; and enables us, in dependence on his grace, to hurl defiance at all the enemies of our salvation, and to rest assured that “none shall ever prevail to separate us from his love!”

2. These blessings once obtained, we shall assuredly possess the everlasting enjoyment of his favor.

Thrice is this repeated, and each time with increasing earnestness, “Turn us again, O God, and we shall be saved; turn again, O God Almighty, and we shall be saved; turn us again, O Lord God Almighty, and we shall be saved, verses 80:7, 19.” If we commit ourselves truly to the Lord Jesus Christ, then “none shall ever pluck us out of his hands;” but that promise shall be fully verified, “Israel shall be saved in the Lord with an everlasting salvation; you shall not be ashamed or confounded world without end! Isaiah 45:17.”

Hence we may see:

1. How little reason there is for any man to despond.

Who can be in a more desperate state than that depicted in the Psalm before us? Yet for them was relief solicited and obtained.

And is there not the same help for us? Is not the Savior as mighty as ever? Is his hand shortened at all, that it cannot save? or his ear heavy, that it cannot hear? Let, then, the same means be used, and the same result may assuredly be expected.

I will suppose that the enemy has “overflowed even to the neck,” and is even now exulting in his triumphs. Spread but your case before the Lord, as Hezekiah did, and you may adopt the language which was put into his mouth, “The virgin, the daughter of Israel, has despised you, and laughed you to scorn; the daughter of Jerusalem has shaken her head at you, Isaiah 37:22.” Sooner shall Heaven and earth pass away, than one praying and believing soul be left to perish eternally.

2. How little ground there is for anyone to boast.

I will suppose that one of you is now flourishing like the vine, of which the Psalmist speaks, in all its glory. How did you get here? Know that you were once in Egypt, and were brought out thence to the place in which you stand. And who has kept you from being trodden down and devoured by the beasts of the field?

It is God alone who has kept you, even to the present hour. It is He who gave you his converting grace; He who infused peace into your soul by the light of his reconciled countenance. And when you shall arrive at the realms of glory, it is to Him that you must ascribe your salvation, from first to last.

If any man be disposed to boast, I would ask, “Who made you to differ? And what do you have, which you have not received?” While you are building on the true foundation here, you must say continually, “By the grace of God, I am what I am! 1 Corinthians 15:10;” and when “the headstone shall be brought forth with shoutings,” you must spend eternity in crying, “Grace, grace unto it! Zechariah 4:7.”

Charles Simeon

Psalm 78:34-39

“Whenever God slew them, they would seek him; they eagerly turned to him again. They remembered that God was their Rock, that God Most High was their Redeemer. But then they would flatter him with their mouths, lying to him with their tongues; their hearts were not loyal to him, they were not faithful to his covenant. Yet he was merciful; he forgave their iniquities and did not destroy them. Time after time he restrained his anger and did not stir up his full wrath. He remembered that they were but flesh, a passing breeze that does not return.”

The Psalm before us is altogether historical; yet may it be called one great parable. It is, in fact, so called by the Psalmist himself; and the very words by which he designates this composition are quoted by the Evangelist as fulfilled, when our blessed Lord spoke to the people in parables, and in parables exclusively. Compare verse 2 with Matthew 13:35.

The truth is, that the whole account of the redemption of Israel from Egypt, with their preservation in the wilderness, and their final establishment in the land of Canaan, is typical of man’s redemption through Christ, and of the final salvation of all God’s chosen people. It is not unlike the parable of the Prodigal Son; and, unless we view it in this light, and read in it the great concerns of our own souls, we have no just conception of its true import.

As a record of the most important events in the Jewish history, the writer of it might justly urge the importance of transmitting it with care, and teaching it with diligence, to all succeeding generations, verses 3-6; but, as a vehicle of spiritual instruction, it is of inestimable value, not to Jews only, but to Gentiles also, and ought to be studied with care by every man.

We shall not now enter into a minute illustration of this truth, because it would occupy far more of your attention than could be allotted to one—but a general view of the subject will be brought before us, while we notice the conduct of the Israelites towards God, and his forbearance towards them, or, in other words:

I. The extent of the wickedness of the Israelites.

They were continually provoking God to anger.

They were from the beginning “a rebellious and obstinate people.” Never would they pay any regard to God, until they were constrained to do so by his chastening rod. In vain were his mercies multiplied unto them; they overlooked them all, and “forgot all the wonders” of his love and mercy, verse 11. Dissatisfied with what he gave them for their subsistence, notwithstanding it was “angels’ food,” they lusted after things which were in no respect necessary for their well-being, verse 18-25. And when they had provoked God to punish them for their ungrateful murmurings, instead of being reclaimed by his chastisements, “they only sinned yet more against him! verse 17, 32.” When, in consequence of their obstinacy, these chastisements became more severe, and no way of deliverance was found but by their turning unto God, they pretended to return unto him; but it was a mere pretense. They called to remembrance his past interpositions in their favor, and professed to acknowledge him as their Redeemer and their God; but they only “flattered him” with titles, which excited no corresponding opinions in their hearts, and “lied unto him” with vows, which they never intended to perform. They pretended to lay hold on “his covenant;” but they would “not be steadfast in it, or perform any of the engagements which it entailed upon them.”

And what is this, but a history of ourselves also?

In our prosperity, we care nothing about God, “he is not in all our thoughts.” But under some heavy calamity we begin to lay to heart our former transgressions, and to inquire after God. This is common, especially in sickness, and at the expected approach of death, Isaiah 26:16 and Hosea 5:15. Then we can bear to hear of God, and of Christ; yes, we apply to God as our Father, and to Christ as our Redeemer; we acknowledge with apparent gratitude all that they have done for us; and profess a dependence on them for all that we stand in need of.

Yet in the midst of all these professions there is no true contrition, no real self-abhorrence, no fixed determination to give up ourselves unreservedly to God. We approach our God indeed, but it is “with flattery and lies! Hosea 11:12.” We profess much love to him, and much delight in that covenant which he has made with us in Christ Jesus; but “our hearts are not right with him, neither are we steadfast in his covenant.” This appears from our speedy return to worldliness and vanity, as soon as ever the judgment is removed from us. We are like metal taken out of the furnace, which, however liquefied, soon returns to its original hardness. Our relentings possibly have been renewed either under the ministry of the Word, or by some fresh calamity; but, after all, like Pharaoh, we have only verified that humiliating description of the Apostle, “we have returned again with the dog to his vomit; and the sow that was washed, to her wallowing in the mire.”

These rebellions however against their God only gave occasion for displaying:

II. The extent of his mercy.

Many times did he forgive them.

Often, through the greatness of their provocations, did he lift up his hand to destroy them in the wilderness; but he forbore to execute upon them the judgments they deserved. “He remembered that they were but flesh, or as a wind that passes away, and comes not again;” and, if he should give vent to his indignation against them, they must inevitably, and irremediably perish!

In the same way, he has dealt with us.

“How oft have we provoked him, and grieved him by our transgressions! verse 40.” Yet on every fresh occasion he has shown himself “slow to anger and of great kindness.” Let every one think with himself how many seasons there have been, when, in heart at least, if not in act—we have exceeded our usual measure of wickedness, and when he might have cut us off, so to speak, with advantage, and made us signal monuments of his displeasure. Yet he has borne with us, and not allowed his whole displeasure to arise. He has, thus far at least, “forgiven us;” and, in answer to the intercessions of our great High Priest, he has spared the barren fig-tree, revoking the order for its removal, and renewing, for its preservation, all the means which have hitherto been used in vain.

Of God’s mercy we are all living monuments; from time to time he has said concerning us, “How shall I give you up? Hosea 11:7-9.” “Will you not be made clean? when shall it once be? Jeremiah 13:27.” Yes, we must all bear witness for him, that the only reason of our not having been long since “consumed, is because his compassions never fail.”

See, then:

1. What improvement we should make of afflictive providences.

What the Jews professed to do, we should do in reality. God sends afflictions for this end; and, if they produce this blessed effect, we shall have reason to be thankful for them.

2. What, under all circumstances, should be the chief object of our attention.

The Jews failed, because “their heart was not right with God.” Let us look to this, that we indulge not hypocrisy in our hearts. If we call God our God, and our Redeemer—then let our eyes be to him as our only, and our all-sufficient Help!

Charles Simeon

Psalm 78:32-33

“In spite of all this, they kept on sinning; in spite of his wonders, they did not believe. So he ended their days in futility and their years in terror!”

It is a saying of Solomon’s, that “he who sows iniquity, shall reap vanity! Proverbs 22:8;” and the truth of this is remarkably illustrated throughout all the history of God’s ancient people. The Jews were, beyond all comparison, the most favored people upon earth; and if they had made a due improvement of their mercies, they would have been as much exalted above others in happiness, as they were in their outward privileges. But neither mercies nor judgments could prevail upon them to yield themselves sincerely to God. The mercies they received were so signal, that one would have supposed it impossible for them to forget the Donor. Their judgments, too, on some occasions were so awful, that one would have supposed fear should supply the place of love, and constrain them to turn to God with their whole hearts.

In the preceding part of this Psalm, these dealings of God with them are especially referred to; yet, in my text we are told, “In spite of all this, they kept on sinning; in spite of his wonders, they did not believe.” In consequence of this, they reaped according to what they sowed; for, on account of this incorrigibleness, “God ended their days in futility and their years in terror!”

But is that generation passed away? Is there not among us the same obstinacy in sin? and do we not feel the same effects of transgression? Yes, truly, they are a mirror in which we may see our own image; and the events of their days are still visible in ours. This will appear, while I show,

I. The incorrigible obstinacy of sinners.

God diversifies his dealings with us for our good.

Our temporal mercies, public, social, personal—have been equal to any that have been given to any people under Heaven. But what shall I say of our spiritual mercies? Truly, if a preached Gospel is the greatest of all mercies, we have indeed very abundant reason to acknowledge the transcendent goodness of God to us.

In some instances, too, has God dealt with us, both individually and collectively, in a way of paternal chastisement.

But to an awful extent have we persisted in impenitence and unbelief.

What were the sins in which we indulged years ago? Take us as a collective body; and it must be said, “In those we continue still.” The mirthful, the worldly, the sensual, the profane—all follow their respective courses as much as ever, equally unallured by mercies, and unawed by judgments. Nor have all “the wonders” of redeeming love, though so fully and faithfully proclaimed, wrought any change in us.

As the Israelites, though so visibly under the care of Almighty God, could not be prevailed upon to enter into the design of God’s mercies to them, or to yield up themselves to him in a way of holy obedience—so neither are we led to exercise a simple faith in the Lord Jesus Christ, and to “cleave unto him with full purpose of heart.”

Dependence on him,
communion with him,
and devotedness to him
—are as far from us as ever!

Our heads possibly may be instructed, but our hearts and lives are unchanged!

And now let me ask,

II. What are the bitter fruits which they reap from it?

Certainly, if ever a people could be happy, the circumstances in which the Israelites were placed were calculated to make them happy. But “their days were consumed in futility and their years in terror,” as the just punishment of their sins. And how are our lives spent?

What have we, but vanity, futility, and trouble?

In the abundance of all things that we enjoy, it is surprising how little there is of real comfort to the possessors. Many possess all that the world can give; yet “in the midst of their sufficiency they are in straits, Job 20:22.” It may be thought that the rich are happier than the poor; but the very reverse of this is true. God has cursed their very blessings, Deuteronomy 28:15-20. Yes, marriage, the nearest of all connections which God ordained for the happiness of man is, in a great majority of instances, unattended with the blessedness which the parties hoped for; yes, and too often is made a source of bitterest woe. Truly, “man is born to trouble, as the sparks fly upwards! Job 5:6-7.” This poor wilderness world is found by most to be a valley of tears!

And what is this but the fruit of sin?

This was not the state of man in Paradise; it came as the fruit of sin; and in proportion as men live without God in the world, is the world and everything in it embittered to them.

It may be asked: Are the saints exempt from this common lot? Do not they find “vanity and trouble” here below, as well as others? They do; but by no means in the same degree. To the saints, blessings are really blessings; and even troubles are blessings in disguise! The man who truly believes in Christ, enjoys, in common mercies, a sense of God’s love and favor, to which an unbeliever is an utter stranger; and his trials he receives as paternal chastisements, which are the means ordained for his furtherance in the divine life, and for the eventual increase of his happiness to all eternity. Though therefore, in a certain degree, he finds vanity and vexation of spirit to be stamped on all sublunary good, he has, on the whole, a different portion from that of the ungodly world even here; and hereafter, I need not say how widely different is his lot.

As for the impenitent and unbelieving, possess what they may, they are not happy; and, in the prospect of death and judgment, it is from lack of reflection only if they are not completely miserable.

To APPLY the subject to our hearts.

Have we not sinned enough already? May not the past time suffice for our neglect of God, and our contempt of his favors? Shall it continue to be said of us, ‘They have still sinned; and will not believe in God, notwithstanding all his wondrous works?’ Do but look back, and see what has hitherto been the “fruit” of such a life, Romans 6:21.

I appeal to all: What have you found but vanity and trouble, even in your best enjoyments? Truly, they have been but as the “crackling of thorns under a pot,” which blazed for a moment, and then vanished in smoke! Ecclesiastes 7:6. Indeed, brethren, if the happiness of this world only, were concerned, I would recommend to you a life of penitential sorrow, and of entire devotedness to God; for “godliness is profitable unto all things, having the promise of the life which now is, as well as of that which is to come, 1 Timothy 4:8.” But there is a world to come; a world in which we shall reap, in its full extent, the fruit of our present conduct.

Oh! where will the impenitent transgressor find pardon then? Where the contemptuous unbelieving sinner then flee to hide himself from the wrath of an avenging God? Let there then, brethren, be an end to your contest with the God of Heaven. Cast down the weapons of your rebellion; and, with penitential faith, cast yourselves on the Savior, who died even for the very chief of sinners. “Humble yourselves truly under the mighty hand of God; and in due season, notwithstanding all your past transgressions, he will lift you up! James 4:10.”

Charles Simeon

Psalm 78:32

“For all this, they still sinned!”

The history of the Israelites in the wilderness should not be considered as the history of that people only, but of human nature in general. In this view, it is pre-eminently instructive; because it serves as a mirror, to reflect our own selves, and to show us what is actually passing in our own hearts. In illustration of this remark, I will set before you,

I. The state of Israel in the wilderness.

It is plainly depicted in the Psalm before us. It was one continued contest between God and them: God endeavoring, by mercies and judgments, to reclaim them from their evil ways; and they determinately persisting in their rebellion against him.

1. They had begun their wickedness early.

While they were yet in Egypt, where, as might be supposed, they were led to commit idolatry—God had endeavored to withdraw them from it. He had revealed himself to them as the God of their fathers; and had urged them to cast away their abominations and their idols. But they would not hearken unto him; on the contrary, so obstinately did they adhere to their idol worship, that, had it not been for his own great Name’s sake, which would have been dishonored among the heathen—God would have cut them off from being a nation, and have utterly destroyed them from the face of the earth! Ezekiel 20:5-9.

When Moses had clearly proved to them his divine mission to deliver them, they murmured at the delay which Pharaoh’s obstinacy had created, and made their augmented trials an occasion of utter despondency, Exodus 5:20-21.

After all the wonders that had been wrought in Egypt before their eyes, and they were brought out with a high hand, no sooner did they see fresh perils arise, than they renewed their murmurings with augmented vehemence, and complained that they had been betrayed to their utter ruin, Exodus 14:11-12.

Nor did even the passage of the Red Sea, and the sight of all their enemies dead upon the sea-shore, cure them of this propensity; for they were a rebellious and stiff-necked people even to the end! Deuteronomy 9:7.

2. They continued in their wickedness with scarcely any intermission.

For a little moment “they believed the words of God, and sang his praise, Psalm 106:12;” but “they soon forgot his works, Psalm 106:13,” and provoked him at the sea, even at the Red Sea, Psalm 106:7.”

Read their history, of which a summary is given in the Psalm before us, and you will find it to be one continued series of murmurings and rebellions. Dissatisfied with the provision which God gave them in the wilderness, they invidiously contrasted with it the delicacies which they had enjoyed in Egypt, their flesh and fish, their leeks and onions, and expressed their doubt whether God could furnish them with such provisions as those, verse 19, 20; and, when God had done it in such profusion that it was not possible for them to consume it all, and at the same time had testified his abhorrence of their inordinate desires, they, instead of humbling themselves before him, continued impenitent, and, as my text expresses it, “for all this, they still sinned, verse 27-32.”

They had not been three months in the wilderness before they even made a golden calf, and worshiped that as their deliverer. On some occasions, indeed, after signal judgments had been inflicted on them, they pretended to repent, and to turn unto God; but “their heart was not right with him, neither were they steadfast in his covenant, verses 34-37.” In truth, “they despised the pleasant land, Psalm 106:24.” which God had promised to them for an inheritance; and, in the outcome, they provoked “him to swear in his wrath that they would never enter into his rest, Psalm 95:11.”

3. They were utterly irreclaimable by any dispensations, whether of mercy or of judgment.

The mercies which God had given to them were innumerable; yet, “for all this, they still sinned.” The judgments also which he inflicted were most awful; but, “for all this, they still sinned.” In a word, they kept up the contest, until they all, with the exception of Caleb and Joshua, were utterly consumed!

And can any parallel to this be found? Yes, indeed, it will be found in,

II. The state of the Christian Church at this day.

1. Our guilt resembles theirs.

The sins of Israel may be comprehended under these two: ingratitude and unbelief.

Let me ask: Are not these sins as prevalent among ourselves, as ever they were in the days of Israel? Are not we loaded with benefits, even as they were? What conveniences did they have, which are not showered down on us? It matters not whether our food be rained down from the clouds, or raised up from the earth; here it is, and we gather it, and have the calls of nature satisfied. The providence of God, if less visibly displayed towards us, is not a whit less careful of us; nor is his goodness towards us less manifest to the eye of faith.

But where do we find hearts duly sensible of his tender mercy?

Where do we find people rendering to him the honor due unto his name?

Where do we find people, under circumstances of trial, able to repose their confidence in God, and with peaceful resignation expecting his gracious and seasonable interposition?

Where do we find that his Word forms such a ground of trust, as to supersede all doubts and fears respecting the final outcome of events?

In a word, who among us is in the daily habit of acknowledging God in everything, and of committing everything to his disposal, and of living only to his glory? If our murmurings and discontent are less visible, they are not less real, when we cast the blame of our trials on second causes, instead of tracing them to that divine hand from whence they all proceed. And if, instead of living with Heaven in our view, and proceeding towards that as our desired rest, we are occupied mainly with the things of time and sense—we are really in the state which we have before contemplated, and may see in the Israelites of old, our own hateful deformity.

2. The gradations of our guilt, too, are the same.

They sinned. They still sinned, notwithstanding all that God could do to reclaim them. And what have we done from our youth up? In our earliest years, we no sooner began to act, than we began to violate the laws of God. As our reason became matured, it might be hoped that we should act in a way more suited to our profession, and more pleasing to God. But neither days nor years have made any difference in this respect; on the contrary, we have gone on adding iniquity to iniquity, in one continued series, even to the present hour. Nor have any dispensations of God, whether in a way of mercy or of judgment, produced any permanent effect upon our minds.

Now and then, perhaps, we may have felt a transient gleam of thankfulness on our minds, or some faint resolve to amend our ways; but both the one and the other have passed away without lasting benefit; and notwithstanding all God’s efforts to reclaim us, we are still the same.

3. The aggravations of our guilt are greater far.

We have sinned against greater light than they. What did they know of the mind of God, in comparison with us? The poorest person in the midst of us, is better informed than they; and, consequently, our violations of duty are proportionably heinous in the sight of God.

We have sinned, too, against richer mercies than they. What is their redemption from Egypt, in comparison with that which has been given to us from sin and damnation? Theirs was by power only; but who can estimate the price that has been paid for us, even “the precious blood of Christ, as of a Lamb without blemish and without spot! 1 Peter 1:19.”

They ate indeed of manna, and drank of water from the rock; but we have Christ himself, who is the true bread from Heaven; and we have the Holy Spirit, whom Christ pours out abundantly upon us, for the refreshing of our thirsty souls.

They had the guidance of the pillar and the cloud; but we have the Word of God, which is both “a light to our feet in general, and a lantern to our paths,” for our direction and preservation, every step we take.

We have sinned, also, against stronger inducements than they. To them was promised the enjoyment of the land of Canaan, as a land flowing with milk and honey; and the loss of it was threatened as the punishment of disobedience. But Heaven and Hell are set before us; even Heaven with all its glory—and Hell with all its inconceivable terrors; the one, as the reward of our fidelity; the other, as the recompense of impenitence and unbelief.

Say, then, whether the guilt of Israel can be compared with ours? And whether, while we are ready to cast reflections on the Jews of old as a race of unparalleled impiety, we have not reason to acknowledge ourselves their equals, or rather their superiors, in iniquity!

But it is time that we descend from general views of this subject, to a personal application of it. Permit me, then, to ask of you individually,

1. What is your state at this time?

You have seen what the state of Israel was; and you know, by the state of Caleb and Joshua, what it ought to have been.

Now, has your state resembled theirs?

Are you “following the Lord fully?”

Have you searched out the Promised Land, and brought from thence the grapes of Eschol?

Are you bearing your testimony before all, that it is the duty of every man to go up and possess the land?

Are you exercising faith in God, as able to put down your enemies, and as pledged to bring you into possession of your promised inheritance?

Is there a wide difference between the unbelieving world and you, so that to the whole camp of Israel, you are patterns of courage and fidelity? Numbers 32:12.

Be assured, your conduct must resemble theirs; your faith, your hope, your love, your zeal, must operate to the production of a life like theirs—if you would attain the same testimony from God, and the same happy outcome of your labors.

2. What will your state very shortly be?

Death is spreading its desolations far and wide; and, whether by sweeping judgments or a more silent process—is terminating the career of thousands; so that in the space of forty years a whole generation, as it were, passes away from the face of the earth!

But do all go to one place? O! could we but follow the spirits of departed men into the presence of their God, as we follow their bodies to the grave—then what scenes should we behold? In some happy cases, we should behold them seated on thrones of glory, and crowned with immortal bliss; but in how many cases would we see them hurled from the tribunal of their God into the bottomless abyss of Hell, and cast forever into the lake that burns with fire and brimstone—sad monuments of human folly, and objects of God’s everlasting wrath and indignation!

Indeed, my brethren, this is no vain conceit; it is a reality; it is an event that is taking place every moment; and in the space of another day may be realized in you!

Is it not time for you to inquire, whether you have turned sincerely to God, as reconciled to you in the Son of his love; or whether you are “sinning still!”

Here the particular dispensation, whether of war, famine, pestilence, sudden death, or any other calamity—may be urged as a call from God to personal self-examination, and preparation for death!

Remember, that “the goodness and patience of God, which have been so long exercised towards you, are intended to bring you to repentance! Romans 2:4.” I beg you, do not despise these mercies, as the Israelites did in the wilderness, and as thousands around us do; but “today, while it is yet called today,” bear in mind the doom that befell them—lest “you also, having the same promise of entering into God’s rest, should at last come short of it! Hebrews 4:1.”

Charles Simeon

Psalm 78:19-22

“They spoke against God, saying: Can God spread a table in the desert? When he struck the rock, water gushed out, and streams flowed abundantly. But can he also give us food? Can he supply food for his people?”

When the LORD heard them, he was very angry; his fire broke out against Jacob, and his wrath rose against Israel, for they did not believe in God or trust in his deliverance.”

Human nature is the same in all ages. On a comparison of ourselves with the ancient Jews, we are ready to suppose that we are better than they. But, if we were subjected to the same trials as they, and as faithful a record were kept of all the workings of our hearts, perhaps our incorrigible perverseness would be found to be equal or worse than theirs.

I. Their murmuring manifests an evil heart of unbelief.

Unbelief often assumes the garb of humility. But the evil of it appears,

1. From the construction which God himself has put upon it.

He says, “They spoke against God,” when they questioned his power to give them food. And this is what we do, whenever we call in question God’s power to effect anything which our necessities require. He has declared himself to be possessed of all power in Heaven and in earth, “I am the Almighty God! Genesis 17:1.” But when we limit his power, we represent him as unworthy of our belief; or, as John strongly expresses it, “We make him a liar! 1 John 5:10.” We may not intend to cast this reflection upon him; but we do it; and, in fact, reduce him to a level with his creatures!

As for our acknowledgments of his past interpositions, these aggravate, rather than excuse, our doubts of his power; since they are standing witnesses for him; and our doubts are entertained in direct opposition to their testimony. Let us not, therefore, imagine that the giving of glory to God for past favors, will at all palliate our refusal of credit to him for the future; for, on the contrary, he will rather say to us, “Out of your own mouth will I judge you, you calumniator of your God!”

2. From the indignation which God manifested on account of it.

“When he heard these unbelieving doubts, he was angry; and so a fire was kindled in Jacob, and anger also came up against Israel,” and “he smote them with a very great and fatal plague! Numbers 11:33.” Now, it is true that we do not see the same displeasure exercised on us; but we can have no doubt but that our unbelief is as offensive to God as theirs was. Indeed, it involves us in deeper guilt; because his mercies to us, in our redemption by Christ, infinitely exceed all which the Jews experienced in the wilderness. And, if we still harbor unbelief in our hearts, it will bring down a proportionably heavier judgment than what theirs brought on them.

They were excluded from the earthly Canaan for their unbelief; but we shall be excluded from Heaven itself, and from the everlasting enjoyment of our God! Hebrews 3:19; Hebrews 4:1; Hebrews 4:11.”

Seeing, then, that unbelief is so offensive to him, let us note that,

II. God approves a heart and mind of faith.

This is clearly intimated in our text; His anger was kindled against Israel, “because they believed not in God, and trusted not in his salvation.” Of all the images that human wisdom can suggest, no one can be devised so complete as that before us, for the purpose of illustrating a life of faith.

The people of Israel were brought out of Egypt, but:
they knew not one step of the way that they were to take;
they were not provided with any sustenance;
they were incapable of protecting themselves against any enemy;
they had to pass through a country infested with wild beasts, and full of obstacles apparently insurmountable!

Consequently, they had to trust to God for everything from day to day; and, in dependence upon him, to expect a successful termination of their labors in a peaceful enjoyment of the Promised Land. A new-born infant was not more incapable of providing for itself than they; yet were they to prosecute their journey without fear, and without any apprehension respecting its final outcome.

Now this is precisely the frame of mind which God expects from us. We must feel our dependence on him as much as they did. We must look to him in every difficulty; and expect from him a supply of every need; and never move, but as guided and directed by him. If trials arise, they must drive us all to him, and lead us to expect from him the more visible manifestations of his power and love. If he delays, we must wait his time. If he appear for a time to have forgotten us, we must regard it only as a call to give him a more abundant measure of glory, by a full persuasion, that “in the mount of difficulty, he will be seen;” and that, though he were to allow us all to perish, he would rather raise us up again from the dead than fail to accomplish anyone of his promises! Such was Abraham’s faith; and such should be ours also, Hebrews 11:17-19; and “sooner shall Heaven and earth pass away” than one such believer ever fall short of the promised inheritance.

And now let me address,

1. Those who murmur.

Alas! to what an awful degree has discontent raged in our hearts under circumstances of trial; so that we have dared to question, not only the willingness of God, but even the power of God to relieve us! Nay, we have even, like Jonah, vindicated our complaints, and thought that “we did well to be angry.”

But remember, brethren, that God is the disposer of all events; and, while you vent your rage against those who may have been accessary to your troubles—that your murmuring is in reality against God. Beware, I beg you, lest you provoke him to anger, and bring down upon your souls his heavy displeasure. Your wisdom and your duty is, under every affliction, to “be silent before God,” or to say, “It is the Lord, let him do what seems good to him!”

2. Those who doubt.

You limit the mercies of your God. “Why did Sarah laugh, saying, Shall I have a child, who am old? Genesis 18:12-13.” And why do you allow any difficulties to shake your confidence in God? “Is there anything too hard for the Lord?”

Peter, when he saw the waves, began to sink through fear. But our Lord reproved him, saying, “O you of little faith, why did you doubt?”

So then I say to you: Look only to the promises; and do not think whether they be more or less difficult of accomplishment; but take them; plead them; rest on them; expect the fulfillment of them; and be assured, that “not one thing shall fail, of all the good things which the Lord your God has promised to you! Joshua 23:14.” “Faithful is He who has called you; who also will do it 1 Thessalonians 5:24.”

3. Those who are true believers.

“Hold fast to your confidence in God.” This will bring peace unto your souls, and will give glory to your God. Of all the graces that have been ever exercised by the Lord’s people, no one has been so much noticed, and so highly applauded by him, as faith. Even when as bright an assemblage of graces as ever were united, were called forth into exercise by the penitent Mary, nothing but her faith was noticed by our Lord, “Your faith has saved you; go in peace! Luke 7:50.” In fact, as it is that which, more than any other grace, honors God—faith beyond every other grace, shall be honored by him. “Be strong then in faith, giving glory to God!” “According to your faith, it shall be unto you.”

Charles Simeon

Psalm 78:8

“A stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him.”

History is universally considered as a source of the most valuable instruction, since it sets before us the actions of men, under all the most important circumstances of life, and teaches us what to avoid, and what to follow.

But in this point of view the inspired history is of incomparably greater value than any other, because it portrays the conduct of men under an infinitely greater variety of circumstances than any other history can do, and does it also with far greater truth and certainty. Its importance in this respect is strongly marked by the Psalmist in the preceding context. He calls on the whole Jewish nation to listen to him, while he sets before them the dealings of Jehovah with their ancestors, and their conduct towards him; and he charges them to impart the information to their children, in order to its being transmitted through successive generations to their last posterity; that all might learn their obligations to God, and be instructed to avoid the evils into which their ancestors had fallen, “that they might set their hope in God, and not forget the works of God, but keep his commandments; and might not be, as their fathers, a stubborn and rebellious generation, whose hearts were not loyal to God, whose spirits were not faithful to him.”

With a view to a similar improvement of the subject for ourselves, I will point out,

I. The character of that generation.

To estimate this aright, we must consider what might reasonably have been expected of them.

No nation under Heaven were ever so distinguished by the Divine favor as they.

The wonders that were wrought for them in Egypt;
their passage through the Red Sea, in which the enemies who followed them were drowned;
their being guided by a cloud which afforded them shade by day, and light by night;
their being nourished for forty years by bread from Heaven, and by water, which, issuing from a rock, followed them in all their way;
their having the Law written by the finger of God himself given them, together with laws and ordinances for the political and religious government of their nation;
their having the river Jordan open a passage for them as the sea had formerly done;
the seven nations, greater and mightier than they, all subdued before them;
the promised land in due time put into their possession;
and the worship of God, with all its attendant privileges and blessings, established among them.

These were favors peculiar to that nation, and elevated them above all other people upon the face of the earth.

Respecting their superior obligations to love and serve God on account of these things, Moses made an appeal to their forefathers, which appeal may still be made to their descendants at the present day, “Ask now about the former days, long before your time, from the day God created man on the earth; ask from one end of the heavens to the other. Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God speaking out of fire, as you have, and lived? Has any god ever tried to take for himself one nation out of another nation, by testings, by miraculous signs and wonders, by war, by a mighty hand and an outstretched arm, or by great and awesome deeds, like all the things the LORD your God did for you in Egypt before your very eyes? You were shown these things so that you might know that the LORD is God; besides him there is no other! Deuteronomy 4:32-35.”

Now, I ask: What might reasonably be expected of a people so favored? Might it not be supposed, that they would:
love their God supremely,
and cleave to him steadfastly,
and trust in him confidently,
and serve him with their whole hearts?

One would think it impossible that they would do otherwise, if we did not know that the very reverse of this characterized their whole deportment!

Their whole history from the beginning records, is one continued series of murmurings and rebellions in Egypt itself, and within a few days after their passage through the Red Sea. But how shall I recite all their provocations? I must recite their whole history, if I would bring before you the full extent of their wickedness.

Now and then they seemed to manifest a better spirit. When they saw all their enemies dead upon the sea-shore, they began to sing praise to their almighty Deliverer; and on some occasions, when he punished them for their rebellions, they manifested some contrition, and promised to amend, verses 34-37. But they soon returned to their former habits, and “turned aside like a deceitful bow,” which, when promising to carry the arrow to the mark, causes it to drop at your very feet, verse 57. At no time did they evince any real desire “to set their heart aright;” and, when they professed any such purpose, they soon forgot their engagements, and showed, that “their spirit was not steadfast with their God.”

Now from having so complete a knowledge of them, we are ready to imagine that they were as far beyond all others in depravity as they were in their privileges! But, that we may do justice to the character of that generation, let us proceed to consider,

II. The character of our generation.

The favors conferred on us are as superior to any bestowed on them, as it is possible to conceive!

Their redemption was from oppressive task-masters; but ours is from sin and Satan, death and Hell.
Their redemption was accomplished by power only; ours by a price surpassing all calculation, even the inestimably precious blood of God’s only-begotten Son.
Their redemption was for a time in the earthly Canaan; ours for eternity in Heaven.
Their redemption was a mere shadow; ours is the substance.

What then may God reasonably expect of us?

Suppose we could divest ourselves of all recollection that we were a party concerned in this matter, and were called upon to give our opinion as to how any people, so favored as we have been, might be expected to requite their heavenly Benefactor. What answer would we give? Would we not say:

There will be no bounds to their gratitude;
they will adore their God day and night;
they will almost grudge a moment that is not spent in his praise;
they will commit all their concerns to him with a confidence which nothing can shake;
they will devote themselves to him with an ardor which nothing can abate;
they will be wholly his—in body, soul, and spirit;
they will look for his presence and his blessing as the only portion of their souls!

And how is it actually, with us?

How is it with the generality of people today?
Do they “set their heart aright” towards him?
Is there in their hearts any real determination to live to him, and for him, as their rightful Lord and Master?
Is there any decided purpose to secure a saving interest in Jesus’ redemption above all else?
Do they desire to live entirely on him, who has lived and died for them?

Let me rather ask: Is there any concern about their heart at all? Provided only they are moral in their lives, and regular in church attendance—do they not think themselves at liberty to set their affections on things below, instead of setting them primarily for things above? See, in their converse with the world—how little they savor of Heaven and heavenly things! See them even in their religious worship, (whether in the closet, or the family, or the public assembly)—how cold and formal all their services are; performed from a sense of duty, rather than from inclination; and with a view to satisfy their conscience, rather than to enjoy and glorify their God!

In a word, instead of pointing like the needle to the pole, their heart rests indifferently in any other position than the right one; and never, unless from some forcible impulse, and for a moment, points towards God as its rest at all!

How is it with the greater part of those who profess to be Christians? As the former “set not their heart aright,” so these “in their spirit are not steadfast with God.” What lamentable instability is found in many who embrace the Gospel as a system, and number themselves among the Israel of God!

They “name the name of Christ; but do not depart from iniquity;”
they “profess to know him; but in works deny him;”
they “have a name to live; but are really dead;”
or, if they did “run well, it was only for a season;”
they are soon diverted from their course;
they are drawn aside by temptation;
and though they “begin in the Spirit, they end in the flesh.”

Thus it was in the Apostle’s days; and thus we are taught to expect it will be in every age, until that blessed period shall arrive, when “all nations shall serve the Lord,” and “the Canaanite no more be found in the house of the Lord Almighty.”

The good-ground hearers are but few, in comparison with those whose unfruitfulness or instability disappoint the efforts of the laborer.

Discontent with respect to what God has done, and distrust as to what he will do;
a love of present gratifications, and a contempt of future good;
a renunciation of God himself, for base and worthless idols

—are not evils peculiar to that generation. They exist and operate among ourselves with undiminished force; and in the conduct of the Israelites we have a mirror wherein we may see our own faces, with the exception of a few who serve God in spirit and in truth.

There is indeed, thanks be unto God! “a generation of righteous” people, who are truly “upright,” and truly “blessed, Psalm 14:5; Psalm 112:2.” But, for the most part, the present generation has little reason to boast against that which is mentioned in our text. Yes rather, inasmuch as our privileges exceed theirs, and our obligations to holiness are greater, it may well be doubted whether we are not more criminal than they; and whether they in the day of judgment will not rise up against us and condemn us!

Address,

1. Those who are satisfied with themselves.

We are told that “there is a generation that are pure in their own eyes, but are not washed from their filthiness, Proverbs 30:12.” Yes, thousands are well satisfied with themselves on account of their outward morality, though they have no real spirituality of mind, nor radical devotedness of heart to God. But let it be remembered, that “God looks not at the outward appearance, but at the heart!” He “requires truth in the inward parts.”

And to the heart must we also look; for “as a man thinks in his heart—so is he.” I mean not that we should take no notice of our actions; because if they are bad—then our hearts must of necessity be bad also; since it is “out of the abundance of the heart that we both speak” and act.

But actions, though good in appearance, will not suffice to prove our integrity before God. By the heart alone, he judges; (acts are regarded only as proofs and evidences of our inward state,) and according as that is found upright or hypocritical before him, will our sentence at his tribunal be.

Let us then look well to the truth of our profession, and to the stability of our ways. Let us see to it, that our “heart is set aright” to glorify his name, and that our spirit is steadfast with him, whatever temptations or difficulties are put in our way. For then only “have we a good hope,” when we are “Israelites indeed, and without deceit, John 1:47.”

2. Those who are conscious of their departures from God.

To see that we have erred from his ways, is the first step towards a return to him. If you see then a resemblance between yourselves and the Jews of old, be thankful that “God has not yet sworn in his wrath that you shall not enter into his rest.” And without delay flee to the Savior, “whose blood will cleanse you from all sin.” Yet be not content to have your sins forgiven. When you pray with David, “Purge me with hyssop, and I shall be clean,” “wash me, and I shall be whiter than snow,” forget not to add, “Create in me a pure heart, O God, and renew a right spirit within me!” “The old heart must be taken away, and a new heart be given to you,” before you can enter into the kingdom of Heaven. You must be born again, and become “new creatures in Christ Jesus.”

You must become the very reverse of what the world is: regarding God, as they regard the world; and the world, as they regard their God. When they are in holy exercises, they are quite out of their element; but when engaged in worldly pursuits or company, they are quite at home. On the contrary, be strangers in the world, and at home with God. Let your whole life and conduct testify for you, whose you are, and whom you serve; and then will God acknowledge you as his in the eternal world!

Charles Simeon