Psalm 119:145-148

“I cry with all my heart; answer me, O LORD, and I will obey your decrees. I cry out to you; save me and I will keep your statutes. I rise before dawn and cry for help; I have put my hope in your word. My eyes stay open through the watches of the night, that I may meditate on your promises!”

In reading the Psalms of David, we are of necessity led to contemplate the constant spirituality of his mind, and the extraordinary fervor of his devotions; but we are apt to overlook, or to notice only superficially, one of the most lovely features in his character, namely, his ardent desire to fulfill the whole will of God. If we were to read the Psalm before us in this particular view, we would be surprised, that we had not been more forcibly struck with this sentiment before.

He begins the Psalm by declaring those people pre-eminently blessed, who are most distinguished by their obedience to the laws of God, verses 1, 2. In this way alone had he any hope of avoiding shame and disappointment in the last day, verse 6; and therefore he prayed with all imaginable earnestness, that he might be kept from ever deviating from the path of duty, verse 10, 19, 20, and be enabled to “run the way of God’s commandments with an enlarged heart, verse 32.”

The words which we have just read do not, on a superficial view, convey this idea very strongly to our minds; but on a closer inspection of them, we shall see, that a desire to serve and honor God was the primary object in his petitions, and that even salvation itself was chiefly sought by him on account of the sanctifying and transforming efficacy with which it would be accompanied. Bearing this in mind, we will notice,

I. The object of David’s desires.

There is no reason to suppose that David alludes to any particular distress or difficulty in these petitions; he seems rather to refer to the whole work of grace and salvation, which he wished to have forwarded in his soul; and he does not merely engage to make a practical improvement of the grace that shall be given to him, but rather expresses the satisfaction he felt in looking forward to its effects.

Had he merely prayed to God for the salvation of his soul, we would not have disapproved his petitions; because it is proper and necessary for every man to seek above all things the salvation of his soul. But the having such respect to a holy life, and the desiring of salvation itself chiefly in reference to that, is a higher style of piety; as we propose more distinctly under this head to show.

1. It argues a nobler disposition.

A desire after salvation does not of necessity imply any genuine love to God. A slave may wish to escape the lash of his master, and yet have no delight in his service; and we also may seek deliverance from condemnation, without any sincere feelings towards God. Simon Magus desired the intercessions of Peter and John in his behalf; but he was actuated by no better motive than a fear of the judgments denounced against him, Acts 8:24. But when a person desires to attain the Divine image, and makes the glorifying of God by a holy conduct, the main object of his pursuit, he shows a nobility of mind, and an enlargement of heart, which none but God can bestow. A man by the mere force of natural selfishness may long for pardon; but no man without supernatural grace, can pant after real holiness!

2. It shows juster views of the nature and source of true happiness.

If a man were pardoned, he could not be happy if he were not holy; for sin would ever eat as a canker, and destroy his peace. Even Heaven itself would be no Heaven to one who did not possess heavenly dispositions; for what communion could he have with the glorified saints and angels, all of whom are as holy as God is holy, and as perfect as God is perfect? The angels are represented as ever “fulfilling God’s will, and hearkening to the voice of his Word,” with an ardent desire to follow the very first intimations of the Divine pleasure. The saints also “rest not day nor night, singing” with all their powers the praises of their most adorable Redeemer.

But how would such an occupation suit those who have no preparation of heart for it? But a disposition to execute the will of God will make a person happy in every situation. If he be bereft of all outward comforts, he will “enjoy the testimony of a good conscience;” so that the person who desires holiness in the first place, proves that his judgment is well informed; and that he justly appreciates that important saying, “The work of righteousness is peace, and the effect of righteousness is quietness and assurance forever.”

3. It most corresponds with the ends which the Governor of the universe proposes to himself in all his dispensations.

God, in creating all things, formed them for his own glory; as it is said, “For your glory they are, and were created.” In all the works of his providence also he has designed to bind men to himself in a way of uniform and unreserved obedience. This was especially his end in all that he did for the Israelites in the wilderness; he did it, “that they might keep his statutes and observe his laws, Psalm 105:45.” In the great work of redemption he had the same blessed object in view, namely, “that we might serve him without fear, in righteousness and holiness before him all the days of our life, Luke 1:74-75.” “This people have I formed for myself, that they may show forth my praise.” Now in desiring salvation for holiness sake, and in praying for deliverance from all the bonds of sin, in order to “run with more enlarged hearts the way of God’s commands,” we forward the everlasting counsels of God, and prove ourselves, in the most important of all concerns, to be like-minded with God.

The worthiness of his object was justly marked by,

II. The ardor of David’s pursuit.

This blessed object he sought,

1. In fervent and continual prayer.

Observe his own account, “I cry, I cry, I cry.” I cry “with my heart,” with “my whole heart.” What can we conceive more expressive than such language as this? Yet we are sure he did not exaggerate, or state anything that was not strictly true. Moreover, so ardent was his mind in these holy exercises, and so great his delight in them, that he rose often while it was yet dark, in order to pour out his soul before God.

Now this shows us how the renovation and salvation of the soul should be sought by every man. It should occupy our whole mind; it should engage our whole soul. To seek it in a lukewarm and listless way, is to show that we have no just value for our souls, and no real delight in God. Examine, we beseech you, beloved brethren, how it is with you in this respect; for you may as surely know by this the state of your souls before God, as if you were to look into the very book of God’s remembrance.

You must distinguish also carefully between the exertions that are made in your own strength, and the efforts which are made in prayer to obtain help from God. It is from these that you must judge of your self-knowledge, and humility, and dependence upon God; for in proportion only as you feel your own weakness, and his readiness to aid you, will your application to him be such as David’s was.

2. In a believing dependence on God’s Word.

The Word of God meditated on, and applied to the soul by faith, is the great support and encouragement of all who desire mercy at God’s hands, “My eyes stay open through the watches of the night, that I may meditate on your promises.”

Thus it should be with us also. O then let me ask: Is the blessed Word of God the one rule of your desires, and the one ground of your expectations? And in this view, is it your meditation day and night?

Here again you may obtain an insight into the state of your souls, and learn to estimate with precision your spiritual attainments. You may, as bible students, be extremely diligent, consuming the midnight oil, and laboring all the day, without being at all nearer to God than those who never look into the sacred records. The question is, Whether you lay hold of it as a word of promise from God to you, and whether you plead it day and night before God in prayer?

This will prove you to be Christians indeed; more especially if the promises of grace for your sanctification be as dear to you as the promises of mercy for your pardon and acceptance. This is the habit of mind which God approves, and which will assuredly issue in everlasting salvation.

APPLICATION.

1. How have your minds hitherto been exercised in relation to eternal things?

Have you thus redeemed time, even from your sleep—for the purpose of forwarding with all possible earnestness the welfare of your souls?

2. What are your views and purposes respecting them in future?

Are you procrastinating, and wasting your time in indolent habits or worthless pursuits? O! awake from your slumbers; up, and be doing; and may the Lord be with you!

Charles Simeon