Psalm 77:7-10

“Will the Lord reject forever? Will he never show his favor again? Has his unfailing love vanished forever? Has his promise failed for all time? Has God forgotten to be merciful? Has he in anger withheld his compassion?” Selah Then I thought, “To this I will appeal: the years of the right hand of the Most High.”

It pleases God to deal with men in a great variety of ways.

Some, in their bodies, experience scarcely any pain or sickness until the period of their dissolution; while others know little of health or ease through the greatest part of their lives.

In like manner, the souls of some enjoy an almost uninterrupted course of peace and prosperity; while others are made to pass through deep waters, and to sustain fiery trials during a great part of their earthly pilgrimage. It is of these last that we propose at this time to speak.

The afflictions of Asaph were certainly exceeding heavy; and the account, which in the preceding verses he gives of himself, shows that he may well be considered as a mirror, wherein the Lord’s people in all ages may, under their several temptations, behold the workings of their own minds.

Scarcely anyone can experience a sorer temptation than Asaph’s. When he wrote this Psalm, he was brought through it, verse 1; but he tells us faithfully, what were his views and feelings under it. He sought the Lord without intermission; but found no comfort, verse 2; his very recollections of God’s character contributed only to augment his grief, verse 3. To such a degree was his spirit oppressed, that he was deprived of all rest by night, and of all power of friendly communication by day; and he altogether sunk under his trouble, verse 3, 4. In vain did he call to mind the consolations he had enjoyed under former trials, verse 5, 6, or examine to find the causes of this peculiar dispensation verse 6; he thought surely that God himself must have changed, and have cast off that character, which, in appearance at least, he had on all former occasions exhibited; yes, God’s darling attributes of mercy and truth seemed to have undergone a change, and to have assumed an aspect totally different from that in which they had hitherto been viewed, verses 7-9.

Happily, however, the snare was broken; and he saw that these hard thoughts of God had no foundation in truth; they were the result only of his own weakness, verse 10; and would be effectually removed by a more attentive consideration of all that God had done for his people of old, verse 10-20.

His temptation was at its height, when he asked the questions recorded in our text. We shall do well therefore to consider:

I. What Asaph’s questions signify.

They are not to be viewed as subjects of a merely speculative inquiry, but to be taken in connection with all that agitation of mind that is depicted in the foregoing context. In this view they express,

1. Disquieting apprehensions in reference to himself.

He had thought in former times, that he was a monument of God’s “mercy,” and an object of his “favorable” regard; but now he seems as one cast out, and doomed to everlasting misery. It must be remembered that interrogations, which in our language would imply a negation of the thing inquired about, have frequently in Scripture the force of affirmations, Jeremiah 2:14; Jeremiah 31:20; and thus it is in the various questions that are before us, in which therefore there is a very strong degree of apprehension intimated.

Yet is this feeling by no means uncommon at the present day. Many in a season of darkness are led to write bitter things against themselves, and to account all their past profession a continued scene of hypocrisy and self-delusion. They think that they have resisted the Spirit, until they have utterly quenched his sacred motions; yes, that they have committed the sin against the Holy Spirit, and placed themselves, as it were, out of the reach of mercy; and such an unhappy degree of darkness frequently accompanies these apprehensions, that they read their doom as if it had been already past, and disregard all means of grace as though it were utterly in vain to use them.

2. Desponding fears in reference to God.

He properly referred everything to God as the one source of all good; but instead of deriving comfort from this, he made it an occasion of increased despondency. And thus it is with many, “They remember God, and are troubled.” Every attribute of God is brought against them, to aggravate their guilt and ensure their condemnation. Even mercy and truth are regarded by them as arrayed in hostile attitude against them, and as uniting their influence on the side of offended justice. His paternal corrections are considered by them as judicial inflictions, and as the forerunners of yet heavier judgments in the lake that burns with fire and brimstone. His delays in answering prayer are viewed as absolute refusals, and as decisive proofs of final doom. Hence their fears are vented in terms similar to those in the passage before us, “I have been deprived of peace; I have forgotten what prosperity is. So I say, “My splendor is gone and all that I had hoped from the LORD.” I remember my affliction and my wandering, the bitterness and the gall!” Lamentations 3:17-19.

An apprehension of the true import of these questions will enable us to discover,

II. Whence Asaph’s questions proceed.

Justly did Asaph say, “This is my infirmity;” and a grievous infirmity it was.

1. Such questions as Asaph’s arise from impatience.

There is great impatience in the mind of man, yes, even of godly men, and especially under any dark and mysterious dispensation. We are apt to think that God is, as it were, bound to hear us, and to interpose, either for the solution of our difficulties, or the removal of our trials, as soon as we call upon him. We cannot wait God’s timing. Like Saul, we think he has forgotten us; and, that our enemies will crush us, before he can come to our relief, 1 Samuel 13:12-13, Thus David was exercised, as he himself tells us, “I said in my haste, I am cut off from before your eyes! Psalm 31:22.” To such a degree was he agitated on one occasion, that he declared that it was altogether in vain that he had served God, “Truly I have cleansed my heart in vain, and washed my hands in innocence! Psalm 73:13; Psalm 73:21.”

And, as for all that God’s saints had spoken from the beginning of the world respecting the grace and mercy and fidelity of God, he did not hesitate to pronounce it all a downright falsehood, “I said in my haste, all men are liars, Psalm 116:11.”

The Prophet Jeremiah, too, cast reflections even upon God himself, as having deceived him by false promises, “You have deceived me, and I was deceived, Jeremiah 20:7.” Alas! what a root of bitterness is an impatient spirit! How greatly does it aggravate the calamities under which we suffer! Surely we should leave times and seasons, whether of trial or consolation, unto God, and say, “Though he slays me—yet will I trust in him! Job 13:15.”

2. Such questions as Asaph’s arise from unbelief.

This is the great source of all our disquietude. If we truly believe that God ordered everything with infallible wisdom, and unbounded goodness, and an inviolable fidelity—then we could never be put into such a consternation as is expressed in our text. We should rather lie as clay in his hands; and leave him to fashion us according to his will, and to put us into as many successive furnaces as he sees fit, and to accomplish his own purposes in his own way. We should have it fixed as an immutable principle in our minds, that though “clouds and darkness may be round about him—justice and judgment are the basis of his throne;” and under the influence of this certainty, we should adopt the language of the Prophet Habakkuk, and say, “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty—yet I will rejoice in the LORD! I will be joyful in the God of my salvation! The Sovereign LORD is my strength! He makes me as surefooted as a deer, able to tread upon the heights! Habakkuk 3:17-19.”

Happily the same authority that points out the source of these questions, shows us also,

III. How Asaph’s questions should be answered.

Would we know what God will do—then we should attentively consider what he has done. We should mark his wonders of old, and observe all the diversified exercises of his perfections towards his people from the beginning of the world, and especially towards the Israelites whom he redeemed from the land of Egypt:

1. How mighty is his power!

When the moment for the deliverance of his people was arrived, not all the power of Egypt could detain them. Difficulties indeed were multiplied, but only for the purpose of displaying more gloriously his power in their behalf. The Red Sea obstructed their flight; but it opened at God’s command, and made for his people a passage on dry ground; and then closed again to overwhelm their enemies.

Their necessities in the wilderness were such as no human power or wisdom could supply; but this also only tended in the same manner to proclaim His might, who for the space of forty yean fed them with bread from Heaven, and with water out of the stony rock, and caused their garments never to decay.

Be it so then, that our difficulties are great, yes, insuperable by human power; then God will magnify towards us his power so much the more, and show, that still, as in former times, he “makes the depths of the sea (not a place for his people to be drowned in, but) a way for the ransomed to pass over, Isaiah 51:10.”

2. How rich is his mercy!

Truly it was “not for their righteousness that he brought them out; for they were a stiff-necked people” from the very beginning; and “many a time would he have consumed them for their iniquities, but for his own name’s sake, that it should not be dishonored among the heathen.” See their murmurings, their idolatries, their innumerable provocations, and then say, whether God’s grace be not sovereign, and his mercy infinite? And, if such surmises as those suggested in our text arise in our minds respecting him, let us remember, that he is the same God now as in former ages; and that now, as well as in former times, the very chief of sinners, if truly penitent, shall be accepted by him; and that “where sin has abounded, his grace shall much more abound! Romans 5:20.”

3. How mysterious are his ways!

In the space of a few months God had brought his people to the borders of Canaan; and yet for their murmuring and unbelief he turned them back into the wilderness, and caused them to wander there forty years, until all that generation, excepting two people, were swept away. This was most mysterious; yet are we told on infallible authority, that “He led them by the right way.” In truth, that dispensation has afforded the richest instruction to the Church from that period to the present hour, and will continue to do so to the end of time; and it will be found that his darkest dispensations towards us also are the most replete with instruction to our souls.

It is usually those who are most exercised with trials, that know most of themselves, and most of God. Whenever therefore his dealings with us appear strange and inexplicable, let us compose our minds with the reflection suggested toward the close of this Psalm, “Your way is in the sea, and your path in the great waters, and your footsteps are not known! Isaiah 51:10.”

4. How sure are his promises!

He had pledged himself to Abraham, that he would bring his posterity into the full possession of the Promised Land; and, though for their iniquities he caused all who came out of Egypt to die in the wilderness—yet he brought their children, who they supposed would fall an easy prey to their enemies, into that good land, and gave it to them for their inheritance; and so perfectly did he fulfill his Word to them in every respect, that Joshua after many years could appeal to the whole nation, that “not one thing had failed of all the good things which the Lord their God had spoken concerning them; all was come to pass unto them, and not one thing had failed thereof! Joshua 23:14.”

Thus, if the thought arises in our hearts, “Is his mercy clean gone forever? Does his promise fail for evermore?” Our answer must be, “No!”
“It is impossible for God to lie! Hebrews 6:18;”
“His promises in Christ are all yes, and amen! 2 Corinthians 1:20;”
“His mercy endures forever! Psalm 136:1-26.”

Address,

1. Those who are walking in darkness.

There are changes in the spiritual, as well as in the natural world. None of us must expect that our sun shall shine equally at all times with unclouded splendor. Notwithstanding we may truly “fear God and obey the voice of his servants, we may yet be walking in darkness and have no light.”

But in that state we are directed what to do; we must “trust in the Lord, and stay upon our God! Isaiah 50:10.” The longest night will have an end; and if we wait patiently upon our God, “his way is prepared as the morning,” which, though the night appear exceeding long and tedious, will come at last, Hosea 6:3. He may for wise reasons hide his face from us for a time; but it shall not be forever, Isaiah 54:7-8. Hear his own answer to the complaints which we are apt to make, Isaiah 49:14-16; And know, that though “heaviness may endure for a night, joy shall surely come to us in the morning! Psalm 30:5.” if only we wait until the appointed hour, “our light shall rise in obscurity, and our darkness shall be as the noon day, Isaiah 58:10.”

2. Those who enjoy the light of God’s countenance.

O what a privilege, what an unspeakable blessing, is this! Learn to value it aright; and take care that you do not presume upon the mercy given unto you. Do not be saying with David, “My mountain stands strong, I shall never be moved,” lest you provoke “God to hide his face from you, and you be troubled, Psalm 30:7.”

A slavish fear is surely to be avoided on the one hand; but so is a presumptuous security on the other. The true medium is, to “rejoice with trembling, Psalm 2:11,” and to unite “the fear of the Lord with the comforts of the Holy Spirit, Acts 9:31.” Be watchful then, that you do not by any unhallowed dispositions “grieve the Holy Spirit Ephesians 4:30;” but endeavor to “walk in the fear of the Lord all the day long, Proverbs 23:17.”

Charles Simeon

Psalm 76:7

“You, even you, are to be feared! Who may stand in your sight, when once you are angry?”

There is not only a generally prevailing notion that God is merciful, but the consideration of his mercy is with many, a ground and reason for dismissing from their minds all concern for his displeasure. But it is not in this partial view that God is represented in the Scriptures of truth; on the contrary, the whole sacred records bear witness to him as a God who is greatly to be feared. On many occasions has his indignation against sin and sinners been most awfully displayed; as when, in one single night, he slew one hundred and eighty-five thousand of the Assyrian army, who had besieged Jerusalem and defied his power. It was probably on that occasion that the Psalm before us was written; and in reference to it was this testimony given, “You, even you, are to be feared; and who may stand in your sight, when you are angry?” To establish and confirm this sentiment, is my purpose at this time.

I. To establish the fact the God is greatly to be feared.

But where shall I begin? or where shall I end? Of course, it is but a very partial view of this subject that can be presented in one discourse. Let us, however, notice,

1. What God is in himself.

If we contemplate his natural perfections, we shall see this truth in very striking colors.
He is omnipresent, so that we can never escape from him for a single moment.
He is omniscient, so that there is not so much as a thought of our hearts which can be hidden from him.
He is omnipotent also, to deal with men according to their deserts.

His moral perfections, too, are well calculated to impress our minds with awe. So holy is he, that “he cannot behold iniquity” of any kind without the utmost abhorrence. He is so just, that he cannot but enforce on men the observance of his laws, and execute his judgments upon them for every act of disobedience. And so unalterable is his truth, that sooner should Heaven and earth pass away than one jot or tittle of his Word should fail. Say, then, whether such a God is not greatly to be feared.

2. What he has recorded respecting his dealings with mankind.

Behold Adam in Paradise; he violated the command which had been given him respecting the forbidden tree; and how was he dealt with? The curse of God came upon him instantly; and he was driven from Paradise, and with all his posterity subjected to misery both in this world and the world to come.

See the whole race of mankind after they had multiplied and filled the earth; they had provoked God to anger by their abominations; and he swept them all, with every living creature, from the face of the earth—a remnant only in the ark excepted, by a universal deluge.

Trace God at subsequent periods; his judgments upon Sodom and all the cities of the plain; his wonders in Egypt; his judgments on all his own chosen people in the wilderness; his extirpation of all the nations that inhabited the land of Canaan. In a word, see his dealings either with nations or individuals, and you must come speedily to this same conclusion, that he is a God very greatly to be feared!

3. What he has taught us to expect at his hands.

He has told us plainly, that “the wicked shall be turned into Hell, even all the nations that forget God! Psalm 9:17.” He has said, that “he will rain upon them snares, fire and brimstone, and a horrible tempest; and that this shall be their portion to drink! Psalm 11:6. See also Revelation 14:9-11.”

And what is the feeling which such declarations should inspire? Even in Heaven itself they connect with these views the fear of God; saying, “Great and marvelous are your works, Lord God Almighty; just and true are your ways, O King of saints! Who shall not fear you, O Lord, and glorify your name! Revelation 15:3-4.”

As plain and undeniable as this sentiment is, I will nevertheless proceed,

II. To confirm the fact the God is greatly to be feared.

Here is an appeal to every man, “Who shall stand before God, when once he is angry?”

Indeed, God is angry with those who are disobedient to his laws.

Of course, we are not to conceive of God as under the influence of such a feeling as we call anger; but he will surely act, in reference to sinners, as men do against those who have excited their displeasure; and this we call a manifestation of his anger. To this effect the Psalmist speaks, “God is angry with the wicked every day. If he does not turn, he will whet his sword; he has bent his bow, and made it ready; he has also prepared for him the instruments of death! Psalm 7:11-13.”

And who may stand in his sight, when once his anger is excited?

Not even the angels in Heaven could abide his wrath, when once they had kindled his indignation against them; how much less, then, can man, who is crushed before the moth! 2 Peter 2:4. Shall it be thought that any man is so holy, as not to deserve God’s anger? Vain imagination! Fatal conceit! “There is no man who lives and sins not.” “In many things we all offend, James 3:2.” “If any man says he has not sinned, he makes God a liar, 1 John 1:10.” Even Job himself says, “If I justify myself, my own mouth shall condemn me; if I say, I am perfect, it shall also prove me perverse, Job 9:20.”

But possibly it may be thought that God will never proceed to extremities with all the human race; and that, consequently, if we are as good as the generality of people—then we have nothing to fear. This, however, is a fatal delusion; for already is death inflicted upon all as the wages of sin; and on all who die in impenitence and unbelief will his judgments fall, even the destruction of body and soul in Hell!”

APPLICATION.

1. Let the ungodly, then, seek reconciliation with God.

Indeed, indeed, you have angered the Most High God, all you who have lived unto yourselves and not unto him. But is there no way of reconciliation with him? Yes, blessed be his name! he has given his only dear Son to bear your sins in his own body on the tree, and to effect reconciliation for you through the blood of his Cross. Yes, and he has given to us the ministry of reconciliation, and commissioned us to proclaim, that “God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” We are happy to announce that, however you may have angered God in past times, you may yet find mercy with him through the Son of his love. In the name of Christ himself, then, we address you; and in his stead we beseech you all, “Be reconciled to God! 2 Corinthians 5:18-20.”

2. Let the godly forbear to anger him any more.

Though God will be merciful to his repentant people, he will not spare any who continue to live in sin. No, he commands “every one that names the name of Christ to depart from iniquity.” And so far will he be from overlooking sin in his professing people, that he has declared, “His judgments shall begin with them, 1 Peter 4:17;” “You only have I known of all the families of the earth, therefore I will punish you for all your iniquities, Amos 3:2.”

Presume not, then, upon your being in his favor, as though that would preserve you from his judgments; for I tell you, that of all who came out of Egypt, only two were allowed to enter into the land of Canaan; and the only evidence of real friendship with God, is the keeping of God’s commandments, and the doing unreservedly whatever is pleasing in his sight! John 15:14.”

Charles Simeon

Psalm 74:22

“Arise, O God! Plead your own cause!”

No one can have ever heard or read the account given us of Abraham’s intercession for Sodom, without being struck with the condescension of God in allowing a poor sinful worm so to urge his requests as to make every fresh concession an occasion of still larger demands. Yet, methinks, the petition offered in my text is incomparably more bold than perhaps any other that was ever offered by fallen man.

In unfolding this petition, I will show you:

I. That there is an identity of interests between God and his people.

This the Psalm before us clearly proves.

Great was the distress of God’s people at the time it was written; they appear to have been forsaken of their God, and delivered over into the hands of their enemies. But the writer speaks, throughout the Psalm, as if their cause was God’s; and calls upon God to take it up altogether as his own, “Why have you rejected us forever, O God? Why does your anger smolder against the sheep of your pasture? Remember the people you purchased of old, the tribe of your inheritance, whom you redeemed—Mount Zion, where you dwelt! Psalm 74:1-2.” “Have respect unto the Covenant, verse 20.” “Arise, O God! plead your own cause.”

Who would imagine that this is the address of a sinner imploring mercy for himself and for his people? Yet such it is; and this clearly proves that God considers his people’s cause as his own, and their interests as identified with his.

The whole Scriptures also speak to the same effect.

When the people murmured against Moses, he warned them that their murmuring was not against him, but against God himself! Exodus 16:8. When the people of Israel desired to have no longer a judge, like Samuel, but a king, like other nations around them, Samuel told them, that it was not him who they had rejected, but God, 1 Samuel 8:7.

The Prophet Zechariah confirms this, in terms peculiarly strong and energetic, when he represents God as saying to his oppressed people, “He who touches you, touches the apple of my eye! Zechariah 2:8.”

Our blessed Lord and Savior speaks to the same effect; and so identifies himself with his people, that, whether they be benefitted or injured, he considers it as done to himself. Is any poor servant of his clothed or fed or visited, Christ says, “In doing it to him, you did it to me, Matthew 25:40.” On the other hand, is anyone of them oppressed, Christ feels the stroke as inflicted on himself, “Saul, Saul, why do you persecute me! Acts 9:4.”

This being clear, I proceed to show,

II. Whence this identity arises.

1. This identity arises from the relation in which they stand to God.

In the Psalm before us this is strongly marked. The Jewish nation being “his sheep,” “his congregation,” “his inheritance,” was a reason why he should consider “their cause as his own.” The whole people of Israel were accounted by God as “his portion and inheritance,” and the more pious part of them as “his peculiar treasure” and “his jewels.” Yes, he accounted himself as their Father, and them as his children.

Now, is there a parent in the universe who, if his child were injured, would not account the injury as done to himself? We wonder not, then, that God should regard his children’s cause as identified with his own.

2. This identity arises from the union which exists between them and the Lord Jesus Christ.

They have been “bought with the precious blood of Christ,” who therefore considers them as “his own, 1 Corinthians 6:20.” And how near their union with him is, may be seen by the images under which it is described.

He is “the foundation” on which they stand 1 Peter 2:4-5, and consequently one with the superstructure built upon him.

He is “the Husband” of his Church, and therefore one with his spouse, Ephesians 5:32.

But the union is far closer than this; for “He is the vine, and they are the branches,” vitally united to him, and deriving all their sap and nourishment from him, John 15:4-5.

But neither does that come up to the full idea of our union with him; for “we are members of his body, even of his flesh and of his bones, Ephesians 5:30,” yes, and are also “one Spirit with him, 1 Corinthians 6:17,” he being “the very life that lives in us, Colossians 3:4 and Galatians 2:20.”

In fact, there is no union with which it can be compared, but that which exists between the Father and Christ! John 17:21; and hence Paul calls the collective members of his body by the very name of Christ, “As the body is one, and has many members, and all the members of that one body, being many, are one body, so also is Christ, 1 Corinthians 12:12.” That is, so also is the Church of Christ, which is so identified with him, that it may well bear his very name. How can it be, then, but that he should make our cause his own?

3. This identity arises from the connection which there is between their prosperity and his glory.

When God threatened to extirpate Israel for their heinous provocations, Moses urged on God the consideration of his own glory, which would suffer, if that threat were carried into execution, Exodus 32:11-13. Numbers 14:13-16. On the other hand, God’s honor is represented as greatly advanced by their welfare. If they flourish as “trees of righteousness, the planting of the Lord, Isaiah 61:3,” and “bring forth much fruit, God is glorified, John 15:8.”

Hence, in the book of Psalms, this consideration is urged with earnest importunity as a plea for speedy and effectual relief, “Help us, O God of our salvation, for the glory of your name; and deliver us, and purge away our sins for your name’s sake. Why should the heathen say, Where is their God? Psalm 79:9-10.”

In a word, as children by their conduct may reflect either honor or disgrace upon their parents according as that conduct may deserve—so God himself participates in the honor or disgrace of his people, “being blasphemed,” when they violate their duty, Romans 2:4; and lauded, when they approve themselves faithful in the discharge of it, 1 Peter 4:14.

This point being clear, let us consider,

III. The use which we should make of it in our addresses at the throne of grace.

We should plead with God precisely as the Psalmist does in the words of our text. Whatever is the pressure under which we labor, whether it be from men or devils, we shall do well in offering up this prayer: “Arise, O God, and plead your own cause!”

Let us suppose a person bowed down with a sense of sin, and an apprehension of God’s heavy displeasure—is that a case wherein this plea may be urged? Yes, assuredly; for so it was urged by the Church of old, in language peculiarly strong, and, I had almost said, presumptuous, “We acknowledge, O Lord, our wickedness, and the iniquity of our fathers; for we have sinned against you. Do not abhor us, for your name’s sake; do not disgrace the throne of your glory; remember, break not your covenant with us, Jeremiah 14:20-21.”

Precisely thus, however, may we also address the Father of mercies; for he has covenanted to receive all who come to him humbly in his Son’s name; and if he should cast out one, he would violate his covenant, and “disgrace the throne of his glory!”

In like manner, if we are suffering under persecution, we may come to God in this very manner, and entreat him to plead his own cause, “Plead my cause, O Lord, with them that strive with me; fight against them that fight against me. Take hold of shield and buckler, and stand up for my help; draw out also the spear, and stop the way against those who persecute me; say unto my soul, I am your salvation …. This you have seen, O Lord; keep not silence; O Lord, be not far from me! Stir up yourself, and awake to my judgment, even unto my cause, my God, and my Lord! Psalm 35:1-3; Psalm 35:22-23.”

There can be no situation whatever, where this plea is not proper; nor any in which it shall not prevail, if it is offered in humility and faith.

1. A word of caution, however, may not be unseasonable.

It may be supposed, that, while we thus consider God as engaged to help us—then we are at liberty to sit down in sloth and inactivity. But God will help those only who endeavor, as far as they are able, to help themselves. Hence, when the Church of old cried to him, “Awake, awake! O arm of the Lord! Awake as in the ancient days, in the generations of old!” he replied, “Awake, awake, stand up, O Jerusalem!” and again, “Awake, awake, put on your strength, O Zion! Isaiah 51:9; Isaiah 51:17; Isaiah 52:1.”

The paralytic, notwithstanding his impotence, endeavored to put forth his arm; and in that effort he was healed, Matthew 12:13. And so also shall it be with us; let us labor to the uttermost to maintain our own cause, and God will then both make it his own, and plead it for us.

2. A word of encouragement, at all events, must not be omitted.

If God makes our cause his own, what have we to fear? for “who can be against us, if He be for us?” Let our Savior’s consolations in the depth of all his troubles be applied by you for the comfort of your own souls, “The Lord God will help me; therefore shall I not be confounded; therefore have I set my face like a flint, and I know that I shall not be ashamed.

He is near who justifies me.
Who will contend with me?
Who is my adversary?
Who is he who shall condemn me?
Behold, the Lord God will help me!

Lo, they all shall wax old us a garment; the moth shall eat them up, Isaiah 50:7-9.” Rely on God thus, and all will be well; for of “those who thus trust in God, not one shall ever be confounded!”

Charles Simeon

Psalm 73:28

“It is good for me to draw near to God!”

The dispensations of Divine Providence are often so dark and inscrutable, that the proud man is ready to question the wisdom of them, and almost to doubt whether they are the result of design or chance. The prosperity of the wicked is more particularly a stumbling-block to those who limit their views to the things of this life. But a more enlarged acquaintance with God and his ways will silence every cavil, and oblige us to confess, that however “clouds and darkness may be round about him, righteousness and justice are the basis of his throne!”

The Psalmist himself for a season was unable to account for the prosperous state of the ungodly, while the righteous were regarded by them as objects of contempt and abhorrence. His reasonings upon the subject could not satisfy his mind; but at last he “went into the sanctuary of God,” and there learned to estimate the ways of God by a very different standard, and to think those the most happy who were happy for eternity. In the review of this experience, he was led to acknowledge the more than brutish stupidity of his soul, verse 22, and the benefit which he had received from drawing near to God, “It is good for me,” says he,” “to draw near to God.”

In discoursing on these words, we shall show,

I. What is meant by drawing near to God.

We must not suppose that any bodily motion is necessary in order to the drawing near to God; since he fills all space, and is “never far from anyone of us, Acts 17:27.”

1. The expression in the text imports a drawing near to God with the mind.

Though “God is a Spirit,” and therefore not to be apprehended with bodily eyes—yet man is able, by the exercise of faith, to place him as it were before the eyes of his mind, and thereby to “see Him who is invisible, Hebrews 11:27.” Nothing can be more absurd or delusive, than to draw a picture of him, as it were, in our imagination, and to present him before us in a way of vision. Whatever visions were granted to men in former times, it is rather a sense and consciousness of his presence, than a sight of him as present, which we are to expect. We must not look for such a luminous appearance as Moses saw; but it is our privilege to say with David, “I have set the Lord always before me! Psalm 16:8.”

When, we set God before us, we also set ourselves before him; we summon ourselves into his presence; and endeavor to impress our minds with the conviction that he discerns our inmost thoughts.

In this way we may properly be said to draw near to him; because, though in fact we are no nearer to him than before—yet we are much nearer in our own apprehension; and the effect upon our own minds is precisely the same as if the approximation were real.

2. The expression in the text imports a drawing near to God with the the heart.

The drawing near to God is not a work of the understanding only, but also of the heart, 1 Corinthians 14:15; and the exercises of the one are as necessary as those of the other. Indeed the idea of approaching God without suitable affections, is vain; since man cannot remain unaffected in the Divine presence; nor would he be approved of God if he did. It is obvious therefore that an acceptable approach to God must be attended with such emotions as befit a sinner in the presence of his Judge, and a redeemed sinner in the presence of his Lord and Savior. It must be accompanied with:
a fear of God’s majesty,
an admiration of his goodness,
a trust in his mercy,
a love to his name,
a submission to his will,
a zeal for his glory.
Those various feelings must be expressed in such petitions and acknowledgments as the occasion requires.

In short, our drawing near to God must somewhat resemble Esther’s approach to Ahasuerus. She knew that none but the king could help her; and that she must perish if she did not obtain favor in his sight; and therefore, with much preparation of mind, she humbly presented herself before him, and then offered her petition in the manner she thought most likely to prevail, Esther 5:1-4. [This whole head might be changed; and, instead of it, one might show, How we are to draw near to God. This would be more in the common-place way; but it would be easier, and perhaps more profitable to the lower class of hearers.]

Having ascertained the import of drawing near to God, we proceed to show.

II. The benefits arising from drawing near to God.

There is no other thing under Heaven so “good for” the soul, as this! Lamentations 3:25

1. There is nothing so pleasant as drawing near to God.

We will grant, for argument sake, that the things which this world afford are capable of imparting as much happiness as the votaries of pleasure expect; still the happiness of drawing near to God is incomparably greater. We appear indeed to “speak parables, Ezekiel 20:49” when we descant on such a subject as this, because the things we affirm can be known only from Scripture and experience; and people have an easy way of setting both of these aside. The words of Scripture are represented as high eastern metaphors; and the experience of the primitive saints is supposed to be confined to the earlier ages of the Church.

And with respect to the experience of living saints, that is derided as wild enthusiasm. But there is a blessedness in communion with God, whether man will admit it or not.

To the ungodly it is an irksome task to approach God; but to the godly it is their chief joy. The Psalmist justly says, “Blessed is the man, O Lord, whom you chose, and cause to approach unto you! Psalm 64:5.”

But how shall we describe this blessedness? How shall we paint the lowly self-abasing thoughts which lead a man to prostrate himself in the very dust before God? How shall we express the wonder and admiration with which he is filled, when he contemplates the goodness of God towards him? How shall we declare the ardor of his feelings when he is adoring that Savior who bought him with his blood? We do not say, that any man feels at all times the same rapturous and exalted joys; but we do say, that the joys of those who live near to God are at some seasons “unspeakable and full of glory 1 Peter 1:5,” a pledge and foretaste of Heaven itself!

2. There is nothing so profitable as drawing near to God.

Not to mention the pardon and acceptance which flow from communion with God, it is certain that it will restrain from sin. The presence of a fellow-creature, yes, even of a child, will restrain men from the commission of crimes, which in secret they would perpetrate without remorse! How much more then would a consciousness of God’s presence awe us, if we felt it as we ought! Psalm 4:4. The falls and apostasies of those who profess religion always originate from, or are preceded by, a secret departure of the heart from God!

Communion with God will also console us in trouble. David, both on this and many other occasions, found prayer the best means of composing his spirit when it was harassed by temptations or persecutions, verse 3, 13, 17. See also Psalm 69:17-18; Psalm 116:3-5. Has anyone ever applied this remedy in vain? When we have complained to man only, we have felt the pressure of our burdens still, and groaned under them as much as ever; but when we have carried our complaints to God, we have almost invariably had:
our murmurs silenced,
our agitations tranquillized,
and our spirits comforted.

God has fulfilled to us his promise, “Call upon me in the time of trouble, and I will hear you, and you shall glorify me! Psalm 50:15.”

Communion with God will moreover strengthen us for duty. We would not so often faint in the way of duty, if we waited more constantly upon our God. He “would renew our strength as the eagle’s! Isaiah 40:31;” he would “give us more grace! James 4:6,” even “grace sufficient for us.”

However weak we are in ourselves, we would be “able to do all things through the strength which he would impart unto us! Philippians 4:13.” By drawing near to God:
our humility is increased,
our faith is invigorated,
our hope is quickened,
our love is inflamed, and
the whole work of grace is advanced in our souls!

Lastly, communion with God will prepare us for glory. Nothing transforms us into the Divine image so much as nearness to God. When Moses continued with God for a season upon the holy mount, his face contracted a radiance which was visible to all who beheld him.

And though no bright effulgence will now adorn the countenances of those who live near to God—yet a glory will shine around their paths, a luster which will compel others to “take notice of them, that they have been with Jesus! Acts 4:13.” By “beholding his glory they will be changed into the same image, 2 Corinthians 3:18,” and be progressively fitted to “see him as he is! 1 John 3:2.”

ADDRESS.

1. Those who never draw near to God at all.

How many are there of this description! You rather say to him in your hearts, “Leave us alone! We have no desire to know your ways! Job 21:14;” and, in so doing, you pass sentence upon yourselves; you even inflict on yourselves, by anticipation, the punishment prepared for you! Matthew 25:41. God assures you, that “all who are far from him shall perish! verse 27.” O that you might tremble at the denunciations of his wrath, and not bring upon yourselves the bitter experience of it in the eternal world!

2. Those who draw near to him, but only in a formal manner.

Your state is as dangerous and deplorable as if you lived ever so far from God; for it is to no purpose to “draw near to him with your lips, while your hearts are far from him! Matthew 15:8-9.” “Bodily exercise profits nothing, 1 Timothy 4:8;” you must have “the power of godliness as well as the form, 2 Timothy 3:5.” “God is a Spirit; and, if you do not worship him in spirit and in truth, John 4:24,” then your service is a mockery, and your hope a delusion.

Be in earnest therefore in your walk with God; for as your formal duties, whether in the Church or closet, bring with them neither pleasure nor profit, so will they ultimately deceive you to your ruin!

On the contrary, if you really draw near to God, and “stir up yourselves to lay hold of him,” then he will draw near to you, and load you with his richest benefits! James 4:8.”

3. Those who find their happiness in communion with God.

This is the character of all the saints, “they are a people near unto God, Psalm 148:14;” “truly their fellowship is with God, and with his Son Jesus Christ, 1 John 1:3.” It is true, that there is no merit in this; and it arises only from the grace of God, which effectually works in them. Nevertheless God admires and applauds their conduct; viewing them with a kind of rapture and surprise, he says, “Who is this that has engaged his heart to approach unto me! Jeremiah 30:21.” Happy, happy are the people who can say, “Lord, it is I!” “Lord, it is I!”

Continue then and increase your diligence in walking with God. Then you shall not only say now, “It is good for me to draw near to God;” but you shall one day add with ten-fold emphasis, “It is good for me to have drawn near to God!” Yes; if now you can look back upon your seasons of communion with God as the best and happiest hours of your life—then much more shall you, when your fellowship with him shall be more immediate, and you are dwelling in the very bosom of your God!

Charles Simeon

Psalm 73:24-26

“You guide me with your counsel, and afterward you will take me into glory. Whom have I in Heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever!”

This evil and deceitful world promises happiness to its votaries; and men, naturally carnal and earthly, are too willing to be deceived by it. Even the godly themselves are sometimes drawn aside by the world’s glittering delusions; but when the snare is broken, they see, and lament their folly! “I was senseless and ignorant; I was a brute beast before you! Psalm 73:22.” David contrasted the mirth of the wicked with the troubles he had to conflict with, and was ready to conclude that the wicked had a better portion than himself, verses 3, 4, 5, 10, 12, 13, 14. But on deeper investigation, he found that their happiness was soon to end! verses 17-20. Whereas, however difficult his path at present was, God would guide him safely to the regions of eternal felicity! verse 23, 24.

Hence, as the result of his more deliberate judgment, he determines to take God as his only portion.

I. The Christian’s choice.

By nature, the Christian does not at all differ from those who are still in darkness. He once chose the world as the portion in which his soul delighted, but now he renounces it as sincerely as he ever loved it.

He does not indeed treat it with stoic indifference. He knows that wealth and honor are capable of important uses, and that, if God bestows them, they may be enjoyed, 1 Timothy 6:17. But he is well assured that they are not a satisfying portion; he is persuaded that our cares increase with our possessions, “As goods increase, so do those who consume them. And what benefit are they to the owner except to feast his eyes on them? Ecclesiastes 5:11”, and that Solomon’s testimony respecting the world is true, “Yet when I surveyed all that my hands had done and what I had toiled to achieve, everything was meaningless, a chasing after the wind; nothing was gained under the sun! Ecclesiastes 2:11.”

God is the supreme object of the Christian’s choice.

Before his conversion he could think as lightly of God as others, Job 21:15, but grace has altogether changed his opinions and desires! God appears to him now exceeding great and glorious. The love of God in sending his own Son to die for us, has made an indelible impression on his mind. Since the Christian has been enabled to see this mystery, all created beauties have vanished as the stars before the sun. There is nothing “on earth” which, in his eyes, can stand for one moment in comparison with his incarnate God. The pleasures, riches, and honors of the world seem lighter than vanity. By the cross of Christ he is utterly crucified to them all! Galatians 6:14. Without the Savior’s presence, there would be nothing desirable even “in Heaven” itself; the glorified saints and angels would have nothing to attract the soul, nor would the bright regions in which they dwell, be any better than darkness itself. Created glory would be utterly extinguished, if the Sun of righteousness were withdrawn! Revelation 21:23. The Christian has all in God; without him nothing.

Nor is this an exaggerated description of the Christian’s character.

The children of God in all ages have been of one mind in these respects. Though their attainments have been different, their aims have been the same.

David frequently expresses, in yet stronger terms, his desires after God, Psalm 42:1-2; Psalm 63:1-2, and declares that he coveted nothing so much as the divine presence, Psalm 27:4.

Paul had as much to glory in as any man whatever—yet he despised it all as dung for the excellency of the knowledge of Christ, Philippians 3:7-8.

Nor were these views peculiar to these distinguished servants of God, they were common to all the saints in the days of old, Isaiah 26:8-9; nor is there a true Christian now, who, if interrogated respecting true happiness, would not reply in the language of the Psalmist, “Many are asking, “Who can show us any good?” Let the light of your face shine upon us, O LORD! Psalm 4:6.”

However foolish such a choice may be thought by a blind and sensual world, it is perfectly rational and wise.

II. The reasons for the Christian’s choice

Whatever men choose, they invariably choose it under the idea that it is good for them. Now there is no created good that can be at all compared with God:

1. God is an ever-present portion.

We may possess many things—yet not have them with us in the time of necessity. Yes, we may be utterly deprived of them by fraud or violence. But God is everywhere present to afford us help; though we be immured in a dungeon, he can visit us; nor can any human power intercept his gracious communications. This was a reflection peculiarly grateful to the Psalmist, Psalm 139:7-10, and, doubtless, was an important ground on which he fixed his choice, Psalm 139:17-18.

2. God is an all-sufficient portion.

A man may enjoy all which this world can bestow, but: What can it avail him while racked with excruciating pains?
What relief can it afford him under the agonies of a guilty conscience?
Or what can it do to appease the fears of death?

But there is no situation wherein God is not a suitable portion. In the possession of earthly blessings, God’s presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with him we can feel no lack, 1 Corinthians 3:21-23 and 2 Corinthians 6:10. A view of God as our friend will allay every fear, and assuage every pain; nor, having him, can we lack any other thing that is truly good for us, Psalm 34:9-10.

3. God is an eternal portion.

However long we retain earthly things, we must part with them at last. Death will reduce us to a level with the poorest of mankind, nor can we carry anything along with us into the invisible world! Psalm 49:17. But, if God is ours, we shall possess him forever. We are not left without many rich communications from him now; yes, sometimes, even in this valley of tears, our joy in him is unspeakable, 1 Peter 1:8. But it is not until after death that we shall have the full enjoyment of him. Now we taste of the streams; then we shall drink at the fountain-head. Now our capacity to enjoy him is but small; then all our faculties will be wonderfully enlarged. Now our delight in him is transient; then it will be without intermission or end! Psalm 16:11. Hence the Psalmist looked forward to that period for his full satisfaction, Psalm 17:15.

INFERENCES.

1. How little true piety there is in the world!

If to be called after the name of Christ were sufficient, his flock would be large. If to attend his ordinances and profess his faith were enough, there would be many on the way to Heaven. But God will judge us, not according to our professions, but our practice. That, which alone can constitute us truly pious, is, to choose God for our portion. Can we then, like David, appeal to God himself, that we do this? Could we make Peter’s reply to the question which was put to him, “Lord, you know all things; you know that I love yo! John 21:17.” Does the ardor of our devotions attest the strength of our desires after God? Have we the same evidence of our supreme regard for him, that the sensualist or worldling have of their love to the things of time and sense? Let us be assured that God can never be our portion, unless we deliberately choose him in preference to all others.

2. How enviable is the true Christian!

He can adopt the language of David, Psalm 16:5, and of the ancient church, Song of Solomon 5:10. Hence, however destitute he may seem to be, he needs envy none; he is freed from the cares which corrode the hearts of others; he is sure, not of attaining only, but of possessing forever, the object of his desires, and that, in proportion as he delights in God, his God will delight in him! Zephaniah 3:17. Surely we cannot but subscribe to the truth of that assertion, “Blessed are the people whose God is the LORD! Psalm 144:15.”

Let us then beg of God to deliver us from the love of this present evil world, and so to cast the mantle of his love upon us, that we may both follow him and serve him forever!

Charles Simeon

Psalm 73:23-24

“Yet I am always with you; you hold me by my right hand. You guide me with your counsel, and afterward you will take me into glory!”

There are in the Holy Scriptures many expressions which are difficult to be reconciled with each other. For instance, the Psalmist, in the very words before my text, says, “So foolish was I and ignorant, I was as a beast before you.” Yet behold, in the text itself, he speaks as one enjoying the sublimest communion with his God, and possessing a most confident expectation of his favor.

Now, how is this to be explained? The fact is, that he had been sorely tempted to envy the ungodly world, when he saw how prosperous they were, in comparison with many of God’s most faithful servants. But when he reflected on “the end” that awaited them, he condemned his former thoughts, as betraying rather the ignorance of a beast than the judgment of a real saint; and then he encouraged himself as elevated far above the most prosperous of ungodly men, in that, whatever he might lack in this world, he possessed God himself for his friend, his counselor, his everlasting portion!

I shall take occasion from these words to consider the saint in,

I. His present experience.

Here we see the saint with his God, in a way of humble dependence; and his God with him, in a way of effectual support.

1. The saint with his God in a way of humble dependence.

Numberless are the difficulties with which the Christian is encompassed, while yet in himself he has no power to surmount the smallest of them. In fact, he has to wrestle not only with flesh and blood, but with all the principalities and powers of Hell itself! What then shall he do? How shall he entertain a hope of a successful outcome? He would sit down in utter despair, but that he remembers he has with him, at all times, a Friend, who is almighty, and all-sufficient for him.

He has been taught to look unto God as his Father in Christ Jesus.

He has been assured, that, since he has fled to Christ for refuge, and sought for reconciliation with God through Him, he is entitled to regard God as a friend, and to commit into his hands his every concern.

Hence he becomes composed, in the midst of all his trials; and comforts himself with the reflection: ‘I am continually with my God; I see him ever present with me; confiding in him, I have no fear. It is a small matter to me what confederacies there may be against me; having him at hand, I need no other help; I therefore repose all my confidence on him, and “cast all my care on him.’

2. God with his redeemed child, in a way of effectual support.

To enter fully into this idea; conceive of a child passing over rocks where there is scarcely room for his feet; and where the path is so slippery, that it is scarcely possible for him to stand; and where there are precipices on every hand so steep and tremendous, that a single false step must of necessity cause him to be dashed in pieces. Conceive a father guiding his beloved child in all this way, “holding him by his right hand,” that he may not fall; and raising him up, if at any time he has fallen; and preserving him from all the dangers to which he is exposed.

Here you see our God with the believing soul. Not for a moment does he leave the trembling saint; and it is altogether in consequence of this effectual help that any saint in the universe is enabled to pursue his way. Hence every child of God ascribes his safety to him who has thus upheld him; and with sincere gratitude exclaims, “My foot stands fast; in the congregation I will bless the Lord! Psalm 26:12.”

In unison with his present experience, are,

II. His future prospects.

“Knowing in whom he has believed,” he expects.

1. God’s guidance in all his way.

In addition to all the difficulties of his journey, he knows not what way he is to pursue. He has a general notion of his path; but an infinite variety of circumstances occur from time to time, to render it difficult to discern which is the way in which it will be best and safest for him to proceed. He is aware that one single step may lead to consequences inconceivably important.

Joseph was sent to visit his brethren. The step was good; but oh! to what a diversity of trials did it lead! Genesis 37:14.

David also was sent to visit his brethren; here too the step was good; and from it resulted the victory over Goliath, and the deliverance of Israel from their oppressors! 1 Samuel 17:20. In the consciousness that God alone can guide him, he asks counsel of the Lord every step he takes; and God grants to guide his feet into the way of peace.

There are many different means which God is pleased to make use of for the direction of his people:
sometimes he guides by his Word;
sometimes by his Spirit;
sometimes by his providence, opening or shutting a door, as is pleasing in his sight; diversifying these as he sees occasion, he accomplishes his gracious ends; just as, in the days of old, he led his people Israel through the trackless wilderness, until they came in safety to the Promised Land.

The entire process may be seen, as it were, realized in actual life. Behold the saint’s desire of counsel, as expressed in the prayers of David, Psalm 143:4-8; and mark the accomplishment of that desire in the consolations and encouragements administered to the waiting soul, Isaiah 41:10-15; And this is exactly what every believing soul is warranted to expect, “I will instruct you, and teach you in the way you shall go; I will guide you with my eye! Psalm 32:8.”

2. Glory at the end!

Never will God cease from his offices of love, until he has completed all his gracious purposes, and fulfilled the utmost desires of those who wait upon him. Glory is that to which every soul looks forward, as the consummation of its bliss; that is “the joy that is set before us, the prize of our high calling,” “the recompense of our reward;” and God will not allow his people to come short of it. “He will fulfill in them all the good pleasure of his goodness,” until the work which has been begun in grace is consummated in glory. Of this Paul was confident, Philippians 1:6; and in the prospect of it every believing soul may rejoice, even as if he were already in possession of the full result!

“Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us. Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord! Romans 8:33-39.”

See, then, the Christian’s life exhibited before you.

1. The Christian’s life is an arduous life.

The people of the world imagine it an easy thing to get to Heaven; but the real saint finds it far otherwise. The worldling glides down the stream in a way of carnal gratification; but the Christian has to go against the stream of corrupt nature, and to stem the tide of a voluptuous world. Were it so easy a matter to serve the Lord, it would never have been characterized by terms which convey so different an idea. The wrestler, the racer, the soldier, find that they have enough to do, in order to obtain a successful outcome to their exertions.

2. The Christian’s life is a watchful life.

The apostle Paul says, “I would have you without anxiety.” But our Lord says, “Watch and pray, that you enter not into temptation.” Unbelieving anxiety is surely to be put away; but watchfulness and holy fear are never to be intermitted one single moment. Peter knew, by bitter experience, how needful that caution was, “Be sober, be vigilant; because your adversary the devil, as a roaring lion, goes about seeking whom he may devour!”

It would ill befit a man on the borders of eternity to indulge a careless frame of mind. The most eminent saint in the universe should “take heed lest he fall,” and should “walk in the fear of the Lord all the day long.”

3. The Christian’s life is a happy life.

It should seem as if concern were inconsistent with happiness. And it would be so, if we knew not where to look for the grace that is needful for us. But the very trials which drive us to our God for help, are the means of drawing forth the supports which God has promised, and of bringing God himself into closer union with us.

In truth, it is from such discoveries of the divine character, and such communications of the heavenly grace, that the believer derives his sublimest pleasures; and he is then most truly happy, when “his fellowship is most intimate with the Father, and with his Son Jesus Christ! 1 John 1:3.”

4. The Christian’s life is a glorious life.

To the eye of sense, a believer is only like a common man, and his life like that of other men; but to the eye of faith it is not so. A believer walks with God; his soul is brought into closest union with God. What has been said of a father and a son, does but very faintly convey what actually passes between God and him. There is, on the one part, the entire dependence of his soul on God; and, on the other part, the tender care of a father exercised towards him in every step he takes.

Throughout the whole of his life is this continued, until the period has arrived for his being invested with all the glory and felicity of Heaven. And is not this a glorious life:
ordered as it is by the Father;
exampled by the Son;
effected by the Holy Spirit;
begun in grace;
and consummated in glory?

Think what you will, this is a glorious life indeed! It is a life which even an angel might desire! It is a life which is, in some respects, more glorious than that of angels, inasmuch as it is the effect of Redeeming Love, and will issue in louder songs of praise and thanksgiving, than the angels, who never experienced such trials, will ever be able to sing!

Charles Simeon

Psalm 73:16-17

“When I tried to understand all this, it was oppressive to me until I entered the sanctuary of God; then I understood their final destiny!”

To unenlightened man, there are numberless things in the dispensations of Providence altogether dark and inexplicable: it is the light of Revelation alone that enables us to form any just notions respecting them. Moreover, after that men are enlightened, they still are liable to be disconcerted and perplexed by the events which daily occur, in proportion as they lean to their own understandings, and neglect to avail themselves of the means which are afforded them for the regulation of their judgment.

Nor has Satan any more powerful instruments with which to assault the minds of believers, than those which he derives from this source. The temptation with which he assaulted our first parents in Paradise, was furnished by the prohibition which God had given them to eat of a certain tree; “Has God said: You shall not eat of every tree of the garden?” insinuating, that such a prohibition could never have proceeded from a God of love. In like manner, if God have seen fit to deny his people any particular comfort which he has given to others, or allowed them to be afflicted in any respect more than others, Satan suggests to their minds: How can these dispensations consist with his professed regard for you as his own peculiar people? Thus their subtle adversary would instill into their minds hard thoughts of God, and a distrust of his providential care. It was in this way that he assaulted the author of the psalm before us, and caused him almost to renounce his confidence in God. The Psalmist himself (whether it were Asaph, or David, we cannot certainly declare) tells us, how nearly he was overcome by this temptation: “As for me, my feet were almost gone; my steps had well near slipped: for I was envious at the foolish, when I saw the prosperity of the wicked.” He proceeds more fully to state the difficulty with which his mind was harassed, and the way in which the snare was broken: and as the subject is of universal interest, we will draw your attention to it, by stating,

I. The difficulty.

It is frequently seen that the wicked prosper, while the godly are grievously oppressed.

The godly are for the most part “a poor and afflicted people, Zephaniah 3:12.” They are objects of hatred and contempt to an ungodly world, John 15:19, and they suffer much from the unkind treatment which they meet with, 2 Timothy 3:12. Frequently, “their greatest foes are those of their own household.” From the hand of God also they receive many strokes of fatherly correction, from which the avowed enemies of God are in great measure exempt, Hebrews 12:6-8. It is necessary also, with a view to the accomplishment of God’s purpose of love towards them, that they should, for the most part, “be in heaviness through manifold temptations, 1 Peter 1:6.”

The wicked, on the contrary, frequently pass through life without any particular trials verses 4, 5. And having nothing to humble them, they are lifted up with pride, (which they glory in as their brightest ornament, Daniel 5:29 with verse 6.) They are often encompassed with violence, as their daily habit. They gratify their sensual appetites, “until their eyes stand out with fatness verse 7.” They despise all restraint, whether human or divine verses 8, 9. Mark the language of verse 9; and even atheistically question whether God notices and regards the conduct of his creatures verse 11.

These are the persons who generally get forward in life, and engross to themselves the wealth and honors of a corrupt world. Doubtless, in countries where the rights of individuals are secured by just laws and a righteous administration, this inequality will be less apparent, than in places where there is more scope afforded for the unrestrained exercise of fraud and violence: but in every place there is ample evidence, that worldly prosperity is the attainment, not of spiritual, but of carnal minds.

This, to the carnal mind, presents a difficulty not easy to be explained.

There is in the mind of man a general idea that the Governor of the universe will testify by his present dispensations his love for virtue, and his hatred of iniquity. The friends of Job carried this notion so far, that, without any other evidence than what arose from his peculiar trials, they concluded, that he must of necessity have been a hypocrite and deceiver, whom justice at last had visibly overtaken.

Nor could Job himself understand, how it should be that the prosperity of the wicked should be so great, while he, who had walked in his integrity, was so overwhelmed with troubles! Job 21:7-13. Even the Prophet Jeremiah, who might be supposed to have a deeper insight into divine truth than Job, was stumbled at the same thing, Jeremiah 12:1; and therefore we must not wonder that it operates as a temptation in the minds of the generality.

Under the Mosaic dispensation, the difficulty of accounting for these things was certainly very great: for all the sanctions of the Law were almost, if not altogether, of a temporal nature. Temporal prosperity was promised, and that too in very general and unqualified terms, as the reward of obedience. And temporal judgments were threatened as the punishment of disobedience. Consequently, when the wicked prospered and the righteous were oppressed, it seemed as if the providence of God were in direct opposition to his Word.

Nor did Moses alone give ground for such expectations: even David himself had said, that “those who sought the Lord should lack nothing good, Psalm 34:10; Psalm 84:11.” Nay more, the same language is used in the New Testament: If we “seek first the kingdom of God and his righteousness, all earthly comforts shall be added unto us.” And again, “Blessed are the meek, for they shall inherit the earth Matthew 5:5; Matthew 6:33.”

Now it may be asked: How can this consist with the exaltation of the wicked, and the almost universal depression of the righteous, of whom it may be said, that “they are plagued all the day long, and chastened every morning! verse 14.”

But the Psalmist, having stated his difficulty, gives us,

II. The solution.

To the carnal mind the difficulty is insurmountable: but “if we enter into the sanctuary of God,” it will vanish instantly. There we shall see the lamentable state of the wicked in the midst of their prosperity:

1. The danger of their way.

“Their feet are set in slippery places,” where it is, humanly speaking, impossible for them to stand. This may appear a strong assertion; but it is not at all too strong—it is the assertion of our Lord himself, Mark 10:23-27

Indeed, it is with great justice said by Solomon, that “the prosperity of fools destroys them, Proverbs 1:32;” for it almost universally generates those very dispositions which are so strongly depicted in the psalm before us verses 6–11. If riches increase, we are immediately ready “to set our heart upon them, Psalm 62:10,” and to trust in them rather than in God, 1 Timothy 6:17. Luke 12:19. They foster pride in the heart of the possessor, Proverbs 18:23; and frequently lead to an oppressive conduct towards the poor, James 2:6, and to the most daring impiety towards God, James 2:7.

Are they then to be envied, who are placed in such perilous circumstances? Or are they to be envied, who, when running for their lives, have “their feet laden with thick clay?” Be it so, that the rich have many comforts which the poor taste not of—but what enjoyment can that man have of a feast, who sees a sword suspended over his head by a single hair, and knows not but that it may fall and pierce him the very next minute!

In the same way, the godly man who knows his own weakness, and the force of the temptations to which he may be exposed, will be well satisfied to have such a portion of this world as God sees fit to give him; and will abundantly prefer the eternal welfare of his soul before all the gratifications that wealth or honor can afford him!

2. The awfulness of their end.

As God raised up Pharaoh to the throne of Egypt, with an intent to show forth in him his wrathful indignation against sin, Romans 9:17—so he loads with temporal benefits many, who shall finally be made objects of his heavy displeasure for their abuse of them. He bears with them for a season: but “their feet shall slide in due time! Deuteronomy 32:35;” and then “they will be cast down into everlasting destruction! verse 18.” O how terrible is their transition in a single instant, from a fullness of all earthly comforts—to an utter destitution! verse 19. even of “a drop of water to cool their tongue!”

Think of the rich man who was clothed in purple and fine linen, and fared sumptuously every day; what a change did he experience the moment that his soul departed from the body! The next thing we hear of him is, that “he was in Hell, lifting up his eyes in torment!” such as no words can describe, and no imagination can conceive! Luke 16:23-24.

Lazarus, on the contrary, who in this world had not even the most common necessities of life, was enjoying unspeakable and endless felicity in Abraham’s bosom.

Who that beholds the termination of their lives, would not infinitely prefer the temporal estate of Lazarus, even though it should last a thousand years, before all the vanishing gratifications of the man of wealth? If it should be thought that this rich man was more addicted to sin than others, the account we have of him suggests no ground for it whatever. On the contrary, it tells us, that his five surviving brethren, who inherited his wealth, were, like him, yielding to the sad influence of the temptations which it offered, and therefore were hastening to that same place of torment, to which he had been consigned! Luke 16:27-28.

Doubtless it is painful to reflect on the thoughtless security of millions, who, if not guilty of any flagrant enormity, have no conception of the predicament in which they stand. But the Scripture speaks too plainly on this subject to admit of any doubt, Psalm 92:7. Job 20:4-7; Job 21:30. Proverbs 23:17-18. Say then, Are these to be envied? Alas! if viewed aright, they must be regarded only as persons accumulating wrath upon their own heads! Romans 2:5; or as victims fattening for the slaughter! James 5:1-3; James 5:5; and consequently, their superior prosperity in earthly things affords no ground for complaint to the godly, however destitute they may be, or however afflicted.

Let us learn then from this subject,

1. To mark the motions of our own hearts.

We greatly deceive ourselves if we imagine that our actions afford a sufficient criterion for judging of our state state before God. There are many who indulge in all manner of evil thoughts, while yet they are restrained by merely social considerations from carrying them into effect. While therefore men may see nothing amiss in us, God may see our “hearts to be full of evil.”

It was not any overt act that the Psalmist spoke of in our text, but of his thoughts only; and yet he acknowledges, that they had well near destroyed and ruined his soul, verses 2, 3.

O let us observe from time to time the various thoughts that arise in our corrupt hearts:
the proud thoughts,
the vain thoughts,
the envious thoughts,
the angry thoughts,
the vindictive thoughts,
the impure thoughts,
the hateful thoughts,
the covetous thoughts,
the worldly thoughts
—and let us humble ourselves for them in dust and ashes, and pray, that “the thoughts of our hearts may be forgiven! Acts 8:22.”

If we view ourselves as we really are in the sight of God, we shall see that we may, on many occasions, justly, and without hyperbole, say, “So foolish am I and ignorant, I am even as a beast before you! verse 22.”

2. To be satisfied with our condition.

To Judas was consigned the custody of the money bag provided for the daily support of our Lord and his disciples. What if the other disciples had envied him that honor? would they have been wise? Judas was a thief: and the pre-eminence he enjoyed, afforded him an opportunity of gratifying his covetous desires, while the rest were free from any such temptation.

God knows that many of those things which we would gladly enjoy, would only prove snares and temptations to our souls. He sees, not only the evil that does exist within us, but the evil also that might arise within us: and he withholds in mercy many things, which he knows would be injurious to our spiritual welfare.

How happy would it have been for the Rich Youth in the Gospel, if, instead of being possessed of wealth, he had been as poor as Lazarus! It was his wealth alone that induced him to forego all hope of a saving interest in Christ, Mark 10:22; and, if he had been a poor man, he might, for ought we know, have been at this moment a blessed inhabitant of Heaven.

Let us then remember, that if God sends us trials which we would gladly escape, or withholds comforts which we would desire to possess—that he does it in wisdom, and in love: and we shall one day see reason to adore him for the things which we now deplore, as much as for any of those benefits in which we are most disposed to rejoice.

3. To seek above all things the prosperity of our souls.

Here is full scope for our ambition. We may “covet, as earnestly as we will, the best gifts.” We must not indeed grudge to any their higher attainments: but we may take occasion from the superior piety of others to aspire after the highest possible communications of grace and peace. Were we to possess the whole world, then we must shortly leave it all, and “go just as naked out of the world as we came into it.”

But if we possess spiritual riches, then we shall carry them with us into the eternal world, and have our weight of glory proportioned to them!

The operation of these truths upon our souls needs not to be feared: they bring no snare with them; or, if they are accompanied with a temptation to pride, they will lead us to Him, who will assuredly supply an antidote, to screen us from its injurious effects, 2 Corinthians 12:7-9. If we are “rich towards God,” then we are truly rich! Yes, though we possess nothing in the world besides, we may exult, as “having nothing, and yet possessing all things! 2 Corinthians 6:10.”

Charles Simeon

Psalm 73:1

“Truly God is good to Israel—even to such as are of a pure heart!”

The aversion which men usually feel to a vindication of God’s absolute sovereignty, proceeds from an idea, that the exercise of it would be repugnant to his other perfections of goodness and mercy. But there is no just foundation for this error; nor is there any reason why we should doubt the sovereignty of God, any more than any other of his attributes. That God does dispense his favors according to his own will is an undeniable truth; how else can we account for his taking one nation from the midst of another nation, and forming them for his peculiar people, and giving them his righteous laws, and expelling seven nations from the land of Canaan in order to give it to his chosen people for their inheritance?

But however freely God exercises his own prerogative in this respect, he will take care that his final appointment of men’s states shall accord with perfect equity; he even calls the day in which that decision shall pass, “The day of the revelation of the righteous judgment of God.”

The truth is, that though God has no respect to men’s moral characters in the first communications of his mercy, he invariably transforms the objects of that mercy in such a manner, as to make it suitable and proper that he should confer upon them the ultimate and everlasting tokens of his love. The Israel of old, and those to whom that name at this time belongs, were, and are, a chosen people; but all the true Israel are renewed in the spirit of their minds; they are “such as are of a pure heart;” and therefore they are such as may reasonably hope to experience the transcendent goodness of their God.

The words before us will naturally lead us to consider,

I. The character of God’s true Israel.

“All are not Israel, who are of Israel, Romans 9:6.” The true Israel are widely different from those who are only “Israelites after the flesh.”

They cannot however be known from others by their outward appearance. Others may be as modest in their apparel, and as humble in their looks, as they; and yet have no part with them in their more distinctive characters.

They cannot be distinguished from others by their language. There certainly is a mode of speaking which religious people will adopt; they will be sincere, modest, inoffensive; and will accustom themselves to such speech as, “being seasoned with salt,” and is calculated to “administer grace to the hearers.” But hypocrites may vie with them in this particular also.

Nor can they be altogether known from others by their actions; for though their actions will surely be holy, and just, and good, and extremely different from those of the ungodly world—yet Pharisees and formalists may “cleanse the outside of the cup and platter,” and be as punctual and correct in all external duties as any people whatever.

The true Israelite is known by no external badge, but by “the circumcision of the heart” only. “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God! Romans 2:28-29.” He is of a pure heart!

1. He is pure from idolatrous regards.

The very best of ungodly men has some idol in his heart which usurps the throne of God. Pleasure, riches, and honor are the common objects of men’s regards; but some, who seem indifferent to these things, are no less in subjection to a carnal love of ease, wherein their happiness principally consists. But the true Christian has taken the Lord for his God; and has determined, through grace, that no rival shall ever be harbored in his bosom. He makes his adorable Savior the one object of all his trust, his love, and his obedience! Psalm 73:25.

2. He is pure from allowed lusts.

None but those who have embraced the promises of the Gospel have been able to “cleanse themselves from all fleshly and spiritual filthiness;” but “all who are really Christ’s, have crucified the flesh with the affections and lusts.” We do not say, that Christians have no lusts remaining in them; (for a man that is crucified may still continue to live a considerable time; and the lusts that are crucified may still live and act,) but their lusts shall never regain the liberty which they once had; the death of their corruption is irreversibly decreed; and the strength of their lusts is gradually weakening; and in due time they shall utterly expire. In all other people, sin of some kind has dominion; but over the Christian “it shall not; because he is not under the law, but under grace.”

3. He is pure from sinister and selfish motives.

All, even the most refined hypocrites, are under the influence of self-seeking and self-delight. But the true Christian endeavors to consult the glory of his God in all things. He is as jealous of his motives, as of his actions. He knows that SELF is but too apt to mix with what we do; and therefore he labors to counteract its influence, and to do his most common actions to the glory of his God, “So whether you eat or drink or whatever you do, do it all for the glory of God! 1 Corinthians 10:31”

To please God, to serve God, to honor God—these are the ends which he proposes to himself; nor is he ever satisfied with anyone action which has not these objects as their true and ultimate scope. He who is “an Israelite indeed, is an Israelite without deceit! John 1:47.”

Let us now proceed to contemplate,

II. The character of spiritual Israel’s God.

“God is good to all, and his tender mercy is over all his works;” but he is more especially good to his spiritual Israel; for,

1. God is reconciled to his spiritual Israel.

They once were under his displeasure, even as others; but he has given them repentance unto life; he has accepted them in and through his beloved Son; he has blotted out all their transgressions as a morning cloud. These are special mercies not given to others, whatever be their profession, or whatever their character.

2. God admits his spiritual Israel to most familiar communion with himself.

Others may have prayed in some peculiar extremity, and may have obtained deliverance from their distress; but “they will not always call upon God:” prayer is not their delight; nor have they any freedom of access to God in it.

But “the true Israel” are “a people near unto God.” It is their delight to draw near to God at all times, to make known to him their requests on all occasions, and to walk continually in the light of his countenance. God, on the other hand, like a tender parent, condescends to hear and answer their petitions, and reveals himself to them as he does not unto the world!

Thus, while others perform prayer as a mere service which they would think it criminal to neglect, true believers account it their highest privilege to say, “Truly our fellowship is with the Father, and with his Son, Jesus Christ!”

3. God makes all things to work together for the good of his spiritual Israel

Many dark and afflictive dispensations do they meet with; but they all shall outcome in their good. Under the pressure of their trials they may be ready to say, “All these things are against me!” But they shall at last see reason to confess, that “it is good for them that they have been afflicted.” God has expressly promised, that “all things shall work together for their good;” and he sooner or later fulfills the promise, to every one that loves him, and that trusts in him. The persecutions of men and the temptations of Satan shall ultimately conduce to this end: “The wrath of men and devils shall praise him; and the remainder of it,” which would counteract his designs, “he will restrain.”

4. God has prepared a glorious and everlasting inheritance for his spiritual Israel.

To others he generally gives a greater measure of earthly wealth: but “for these he has prepared a city;” being “not ashamed to be called their God.” The very hope and prospect of that far outweighs all earthly possessions. What then must the actual enjoyment of it be! With what emphasis do those in Heaven say, “Truly God is good to Israel!”

Well does David exclaim, “O how great is your goodness which you have laid up for those who fear you! Psalm 31:19.” But we must wait until we come to Heaven, before we can form any adequate idea of this glorious subject.

ADDRESS.

1. Those who are ignorant of God.

You are ready to think of God only as a harsh Master, and a severe Judge: but if you knew him aright, you would cry out, with the prophet, “How great is his goodness! how great is his beauty!” The fact is, that while your heart is so corrupt, you cannot form any correct judgment concerning God. Your eyes are jaundiced, and you behold all his perfections, yes, and his dispensations too, under false colors! “The light shines; but your darkness does not comprehend it.” If you would know him as he is, pray that he would “create in you a clean heart, and renew a right spirit within you.” Then shall you be disposed to admire the justice and holiness which you now hate, and, instead of denying his distinguishing grace, you will seek to obtain a saving interest in it. See Psalm 106:4-5.

2. Those who are tempted to think harshly of God.

This had been the state of the Psalmist’s mind, just before he penned this psalm: and it was on finding his error, that he abruptly exclaimed, “Truly God is good,” notwithstanding all I have been tempted to think to the contrary.

The same temptations are common with us—and when we see the ungodly triumphing and the righteous afflicted, we are ready to say, “I have cleansed my heart in vain, and washed my hands in innocency.” But go into the sanctuary, as David did, and then you will learn the different ends of the righteous and the wicked. Take eternity into your estimate, and the delusion will vanish; and you will see, that no state in which an ungodly man can possibly be, is any more to be compared with yours, than the twinkling of a candle is with the light and splendor of the meridian sun!

Charles Simeon

Psalm 72:18-19

“Blessed be the Lord God, the God of Israel, who alone does wondrous things; and blessed be His glorious name forever. Let the whole earth be filled with his glory! Amen and Amen!”

Religion, as experienced by the generality, is selfish and superficial; it consists almost entirely in a desire to obtain mercy through the Lord Jesus Christ, and an endeavor, through faith in him, and a surrender of the soul to him, to flee from the wrath to come.

The religion of the more eminent saints is of a more diffusive and sincere cast; it interests the soul in all that relates to God and to the world; it delights in heavenly contemplations; it surveys with wonder and gratitude all that God has done for a ruined world; and looks forward with holy joy to those richer manifestations of his glory, which, by all his holy Prophets and Apostles, he has taught us to expect. Of this kind was the piety of David, whose Psalms display a noble, generous mind, occupied with the honor of his God and Savior, and deeply intent on the welfare of the whole human race.

The Psalm before us was written, primarily, to describe the kingdom of Israel, as it should exist under the government of his son Solomon. But, beyond all doubt, a greater than Solomon is here; and it is the Messiah’s kingdom to which David ultimately refers, and which alone fully corresponds with the description here given of it.

In our further elucidation of this truth, we shall consider,

I. The “wondrous things” here referred to.

These are particularly specified throughout the Psalm. We notice:

1. The nature of the Redeemer’s kingdom.

It is truly a kingdom of righteousness and peace, verse 7. In it no law exists which does not tend to promote the best interests of him who obeys it, and of all connected with him. Nor are the laws recorded merely in books that are inaccessible to the great mass of the people; they are inscribed on the very hearts of the people themselves; to whom a disposition is given to love and obey them; so that every subject of the empire is made both holy and happy; and of every obedient subject the King himself espouses the cause; so that, however numerous or powerful his enemies may be, they shall all be subdued before him, and the great leader of them all be bruised under his feet! verse 4.

2. The extent of the Redeemer’s kingdom.

Solomon’s kingdom extended over the whole of that country which had originally been promised to Abraham; but the Messiah’s shall embrace the whole earth, “All kings shall fall down before him; all nations shall serve him! verse 11.” “From the rising of the sun to the going down thereof his name shall be great among the Gentiles, Malachi 1:11;” he shall have “the utmost ends of the earth for his possession, Psalm 2:8;” and “all the kingdoms of the world become his” undivided empire, Revelation 11:15.

3. The means by which the Redeemer’s kingdom shall be established.

It was by the shedding of blood that David subdued his enemies, and conquered for his son that vast dominion; but it is not by carnal weapons that the Redeemer extends his empire. The Word of God is that sword whereby he “subdues the nations to the obedience of faith.” The preachers of it go forth without any human aid, like sowers to sow their seed; and it is by “a handful of grain cast by them on the tops of the mountains,” that the vast field is cultivated; so that “the fruit thereof shakes like the woods of Lebanon, and the converts spring up and flourish like the countless piles of grass upon the earth, verse 16.” It is “a stone cut out without hands, that breaks in pieces all other kingdoms, and that fills the whole earth, Daniel 2:34-35.”

4. The duration of the Redeemer’s kingdom.

Solomon’s kingdom endured but for a little time. His son and successor had scarcely assumed the reins of government, before ten tribes out of the twelve revolted from him, and have never since been re-united into one kingdom. But Christ’s kingdom shall endure forever! Daniel 2:44, even “throughout all generations! verse 5, 17.”

The mode of administering the kingdom will be changed, when there shall be no more occasion for the exercise of the mediatorial office. Then, I say, “the kingdom shall be delivered up to God, even the Father,” from whom it was received, Daniel 7:13-14 with 1 Corinthians 15:24; 1 Corinthians 15:28. But of the kingdom itself there shall be no end; nor shall Christ ever cease to be the Head, the joy, the glory of his redeemed people, Isaiah 9:7.

Such are the wonders here celebrated; and from the Psalmist we may learn,

II. The spirit with which the wonders of the Redeemer’s kingdom should be contemplated.

The Psalmist closes his review of these wonders, as we also should do:

1. With grateful adoration to God as the author of them.

Truly, it is “God alone” who does these wonders. Whatever instruments he may make use of, the work is his alone, 1 Corinthians 3:6-7; and his should be the glory. For these things he is adored in Heaven; and from us on earth should they call forth the devoutest acknowledgments. In truth, we should be even lost in wonder at the contemplation of them; that God should ever so pity our fallen world! That he should ever use such means for our deliverance from our great enemy! That he should send his own Son to die, and “by death to overcome him who had the power of death, and thus to deliver those who, through fear of death, were all their life-time subject to bondage!” What shall we say to these things? If they do not fill us with wonder and gratitude and praise, “the very stones may well cry out against us!”

2. With an ardent desire for the manifestation of them to the whole world.

However persuaded we may be of our own saving interest in these things, we should not be satisfied without seeing the whole world brought to the knowledge of them. We have a debt to God, and a debt to our fellow-creatures also; to Him, to glorify his name; to them, to diffuse as widely as possible among them the blessings of salvation. On both of these accounts, if there is a promise in God’s Word to extend this kingdom, we should say “Amen” to it. If there is a proposal among men to aid its extension, we should add “Amen” to it. And to every effort that is made, in whatever way, we should say “Amen, and Amen.”

We should long for the time, when “there shall be but one King upon all the earth, and his name One, Zechariah 14:9;” when “the whole earth shall be filled with his glory,” and “all men shall see the salvation of God.”

But, in examining ourselves in relation to these things, have we not need to be ashamed?

How little sense have we had of these wonders; and of God’s glory or man’s happiness, as connected with them! If we might but be saved ourselves, it has been, with the generality among us, of little consequence whether God’s glory were ever revealed to others, or his salvation experienced by others. Basely selfish as we have been, we need, every one of us, to be humbled in dust and ashes. O that we could imbibe a better spirit!

Dear brethren, let us henceforth determine, like David, to meditate on the wonders of God’s love, Psalm 77:11-13, and to recount them gratefully with songs of praise, Nehemiah 9:5-24. Here the whole series of mercies, from the first election of the seed of Abraham to their complete establishment in Canaan, is distinctly mentioned, and might be very briefly noticed. Permit me to call upon you to bear your part, and to unite with me now in this blessed work. With David, I would say, “Blessed be you, Lord God of Israel, our father, forever and ever! Yours, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty! Now therefore, our God, we thank you, and praise your glorious name! 1 Chronicles 29:10-11; 1 Chronicles 29:13.”

Having thus set the example, “David said to all the congregation: Now bless the Lord your God. And all the congregation blessed the Lord God of their fathers, and bowed down their heads, and worshiped, 1 Chronicles 29:20.”

O that I might be alike successful!

O that this whole congregation might resemble them!

Truly, if you considered what a mercy God has given unto you, in “delivering you from the powers of darkness, and translating you into the kingdom of his dear Son,” I should not plead in vain.

Let me then, in conclusion, first address our God in the words of David, “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto your holy name, and triumph in your praise!”

And now let me also, in the language of that same holy prophet, offer unto God the acknowledgment due unto his name, “Blessed be the Lord God of Israel from everlasting to everlasting! Let all the people say, Amen Praise the Lord! Psalm 106:47-48.”

Charles Simeon

Psalm 72:17

“His name shall endure forever; His name shall continue as long as the sun. And men shall be blessed in Him; all nations shall call Him blessed!”

None of the Prophets, except Isaiah, have written so copiously and so plainly respecting Christ as David. His prophecies are very frequently referred to in the New Testament; and their accomplishment in Jesus is frequently asserted, incontestably proved, and copiously illustrated. The Psalm before us was most probably the last that David penned. It was written at the close of his life, on occasion of Solomon’s coronation. The dying monarch hearing that his son Adonijah had usurped his throne, gave immediate orders that Solomon should be anointed with the holy oil, and placed upon the throne, and be proclaimed king throughout all his dominions; that by this means his oath to Bathsheba, respecting the succession of Solomon, might be fulfilled, and the nation be rescued from the calamities in which a disputed succession might involve it 1 Kings 1:33-35.

The Psalm begins with a prayer for Solomon, and proceeds to foretell the peace, glory, extent, duration, and happiness of his government. But beyond, a doubt, a greater than Solomon is here; the Messiah himself is manifestly referred to; and the words of our text must be considered as describing his kingdom!

I. The perpetuity of Christ’s kingdom.

The names, not of the Jewish monarchs only, but also of many heroes of antiquity, have been handed down to us, and probably will be transmitted to the last generations. But there are several points of view in which the remembrance of Jesus’ name differs widely from that of any other person whatever.

It is transmitted to us in a way of lineage. Other names come down to us by means of historic records; but that of our blessed Lord “is continued,” or propagated (as the word means) in the same way as the name of a father is continued in his children. Children were born to him by the preaching of his Gospel; and, after him, were called Christians; from that period, others have risen up, in constant succession, to perpetuate his name; nor shall the line ever be broken, “instead of the fathers there shall be children, who shall make his name to be remembered in all generations! Psalm 45:16-17; Psalm 145:4-6.”

It is heard with the same regard that it ever was. There was a time when the name of Caesar or of Alexander made whole nations tremble; but who fears them now? What is their love or their hatred unto us? What is Solomon himself to us? We admire his character; but for his person we have no regard. But it is not thus with the sacred name of Jesus. We tremble at it with a holy awe; we love it, as expressing all that is amiable and endearing. We dread his displeasure above all things, and covet his favor more than life itself. And as long as the sun shall continue its course, so long shall the name of Jesus be venerated and adored.

It “endures” in spite of all the endeavors that have been made to blot out the remembrance of it from under Heaven. No sooner was the name of Jesus exalted by the preaching of the Apostles, than the rulers exerted all their power to suppress it; they beat and imprisoned the preachers, and threatened them with yet severer punishment, if they should presume to speak any more in his name, Acts 4:17-18; Acts 5:28; Acts 5:40. Thus also, in all subsequent ages, “the potentates of the earth have taken counsel together against the Lord, and against his Anointed, saying: Let us break their bands asunder, and cast away their cords from us, Psalm 2:2.”

What name, like that of Jesus, is proscribed at this day? We may descant upon the virtues of ancient sages; and the more light we can throw upon their characters, the more acceptable we shall be in every company; but let us speak of Jesus, let us set forth his transcendent excellencies, and expatiate upon all the wonders of his love, and we shall excite in our hearers nothing but disgust! But has this confederacy prevailed to banish his name? No; rather, “the more his people have been afflicted, the more they have grown and multiplied;” and however earth and Hell may combine their efforts to efface his memory, or diminish his influence, “He who sits in the heavens shall laugh at them, and have them in derision! Psalm 2:4.”

II. The excellency of Christ’s kingdom.

The administration of Solomon was attended with great benefit to his people; and such a king as he must be considered as a rich blessing to any nation. But there are many benefits which it is not in the power of any king to communicate. What can a creature do to mitigate our pains, or to rescue us from the dominion of unbridled lusts? It is otherwise with the Lord Jesus; he can impart to his subjects whatever blessings they need, for body or for soul, for time or for eternity!

Do we desire the pardon of our sins? We may be “justified freely through his blood! Romans 5:9.”
Do we long for peace of conscience? He has left it to his subjects as a legacy, John 14:27, and gives them “a peace which passes all understanding! Philippians 4:7.”
Do we stand in need of strength? “Through him we shall be enabled to do all things, Philippians 4:13.”
Do we extend our desires to all the glory of Heaven? “In him we may be saved with an everlasting salvation, Isaiah 45:17.”

It is not sufficient to say that the subjects of Christ’s kingdom may be thus blessed; for they actually are so; there is not one in all his dominions who is not thus highly favored. If we consult the prophets, they declare this uniformly; and represent them all as saying, “In the Lord I have righteousness and strength, Isaiah 45:24-25.” If we consult the Apostles, they declare, that every blessing we enjoy is “in him, even in him;” yes, that “in him we are blessed with all spiritual and eternal blessings! Ephesians 1:3-13, where it is repeated at least eight times. Strange that any should overlook this truth.”

III. The universality of Christ’s kingdom

The greatest monarchs of this world, have had a very limited sway; and many who have been called their subjects, have been so rather in name than in reality. But Christ’s dominion shall be strictly and literally universal, “the kingdoms of the world shall become the kingdoms of the Lord and of his Christ! Revelation 11:15.” Already there are some of all nations who submit to his government. We may go to the most uncultivated parts of the earth, where human nature seems but little elevated above the beasts, and there we shall find some who acknowledge him as their sovereign Lord. But his dominion is certainly at present very limited. There is a time however coming, when “all nations shall call him blessed.” The rich and great shall take upon them his yoke; according as it is said, “All kings shall fall down before him; all nations shall serve him! verse 10, 11.” The poor and base also shall devote themselves to his service, according to that prediction, “Holiness to the Lord shall be written upon the bells of the horses, Zechariah 14:9; Zechariah 14:20-21.” Thus shall “all know the Lord, from the least even to the greatest! Jeremiah 31:34.”

As at this present time all the subjects of his kingdom are blessing and adoring him as the one author of all their happiness. Just so, at a future period, shall “every knee bow to him, and every tongue confess ,Romans 14:11;” and “the whole earth shall be filled with his glory, verse 19.” But it is not until the day of judgment that the full accomplishment of this prophecy shall be seen. Then “a multitude that no man can number, of all nations and kindreds, and people and tongues, shall stand before him, and cry with united voices, Worthy is the Lamb who was slain! Salvation to our God, and to the Lamb forever! Revelation 5:11-12; Revelation 7:9-10.”

We cannot more profitably improve this subject, than by inquiring:

1. What blessings have we received from Christ?

If we are indeed subjects of his kingdom, it cannot fail but that we must have received many blessings at his hands.

Has he then “blessed us” with the pardon of our sins?
Has he filled us with joy and peace in believing?
Has he endued us with grace and strength to subdue our spiritual enemies?
Has he transformed us into his own image in righteousness and true holiness?

This is the criterion whereby we must judge of our saving interest in him; for he cannot be a Savior to us, unless he saves us from the dominion of sin, as well as from the guilt of all our sins.

2. What is the disposition of our minds towards him?

Can we possibly be partakers of his benefits, and feel no disposition to “bless his name?” Surely a grateful sense of his goodness must characterize those who are so greatly indebted to him. To those who believe, he is, and must be, precious!

Charles Simeon