Bible Commentaries
Psalms 34

Verses 2-3

DISCOURSE: 550
DEVOTION EXEMPLIFIED

Psalms 34:2-3. My soul shall make her boast in the Lord: the humble shall hear thereof, and be glad. O magnify the Lord with me, and let us exalt his name together.

A SENSE of gratitude to God for his mercies will ever abide in some measure on the soul of a true believer. But there are special occasions whereon he is so impressed with the Divine goodness, that he feels as if he never could forget it, and as if he would have the whole creation join with him in his devout acknowledgments. This was the frame of David’s mind, when, by feigning himself mad, he had escaped out of the hands of Achish, who would probably have put him to death, or delivered him into the hands of Saul, his blood-thirsty persecutor [Note: Compare 1Sa 21:10 to 1 Samuel 22:1. with the title of this psalm.].

In discoursing on his words, we shall notice,

I.

His determination to praise God—

Ungodly men love to boast of themselves—
[There is no man who has not some imaginary excellencies whereof to boast. If we possess any natural endowment either of mind or body, we are forward to bring it into notice, and to arrogate something to ourselves on account of it. One values herself upon her beauty; another boasts of his strength or courage; another prides himself in his wit, his penetration, or his judgment. Rather than pass unnoticed, the ungodly will boast of their iniquities and excesses; yea, (strange to say!) of iniquities they have not committed, and of excesses to which they have never arrived.]
The godly, on the other hand, “make their boast in the Lord”—
[They know, by bitter experience, that in themselves dwelleth no good thing, yea, nothing but what furnishes matter for the deepest humiliation. But they see in God sufficient to excite their devoutest adoration. Whether they contemplate the perfections of his nature, or the works of his hands, the wonders of his providence, or the riches of his grace, they are filled with wonder and astonishment; and, pouring contempt on all created excellencies, they exclaim, “O God! who is like unto thee [Note: Deuteronomy 32:31.Exodus 15:11; Exodus 15:11.Micah 7:18; Micah 7:18.]?” “Thanks be to God, who always causeth us to triumph in Christ [Note: 2 Corinthians 2:14.]!”]

The Psalmist was the more induced to praise God in a public manner, from a consideration of

II.

The effect he hoped to produce by this means—

He did not expect any particular benefit to accrue to the proud—
[The proud, alas! are disgusted with even the mention of God’s name, provided it be with reverence and love: nor do they ever speak of him themselves, unless it be to profane his name in oaths and curses. Their aversion to hear of him increases according to the degree in which he is honoured. They will suffer us to speak somewhat of God as he is manifested in creation; but they do not like to be told of his love in redemption. They will bear to hear a little of God (though but little) in his works of providence; but they cannot endure to hear one syllable of his gloriously rich and sovereign grace. If we utter but a word expressive of admiration and love on account of his condescension in revealing himself to our souls, we forfeit at once all title to respectability, and become in their eyes the most contemptible of beings. They would be less offended with oaths and blasphemies and the grossest obscenity, than with one such an expression of love to God.]

But he hoped that to the humble his adorations would afford matter of unfeigned joy—
[The godly are not so free from pride, but that flattery sometimes finds access to their hearts, and proves a gratification to their unwary minds. But in their better seasons, when their airy dreams have vanished, and they obtain juster views of themselves, they most unfeignedly lothe and abhor themselves, and desire that God alone should be exalted. To be told of their own goodness is nauseous and unpalatable: but to hear the praises of their God and Saviour, this is delightful to their souls. It is this that endears to them the ministers of God: he who with the clearest evidence and richest unction exhibits to their view the glory and excellency of their God, will be regarded as their best friend: and every one who in sincerity labours to fulfil this office, will be “esteemed by them very highly in love for his work’s sake.”]
To stir up within ourselves a similar disposition, let us consider,

III.

His exhortation to co-operate with him in this blessed design—

He calls on all of us to unite with him in praising and adoring God: and his exhortation may well serve as an

Application to the foregoing subject. We ask then,
1.

Is it not a reasonable employment?

[Let any one call to mind the excellencies of God as they are described in Scripture, and then say whether it is not reasonable that we should exalt his name. But more particularly, let the wonders of redemption be surveyed (O wonders inexpressible, and surpassing all comprehension!); let the thought of God’s co-equal, co-eternal Son, becoming man, of his dying upon the cross, of his living again to make intercession for us in heaven; let the thought of this being done to deliver our souls from death, and to restore us to the favour of our offended Father; let this, I say, dwell upon the mind, and we shall see at once the reasonableness of this duty, and the utter unreasonableness of passing one day or one hour without renewed expressions of gratitude and thanksgiving.]

2.

Is it not a delightful employment?

[Poor indeed is the mirth of this world, when compared with the joy of praising God. This is the work of all the glorified saints and angels: “they rest not day or night, saving, Holy, holy, holy, is the Lord God of Hosts!”
And if this be the employment of heaven, what must such an exercise be to us, but a heaven upon earth? It is indeed a foretaste of heaven, as all who have ever engaged in it are constrained to acknowledge: nor, if we were always thus engaged, would any trouble or sorrow be able to molest us: our very afflictions would rather give energy to our souls, and enlarge at once our subjects of praise, and our disposition to abound in it.]

3.

Is it not a necessary employment?

[It is grievous on such a subject as this to insinuate any thing of an alarming nature: but, if men will not be “constrained by love,” we must endeavour to “persuade them by the terrors of the Lord.”
God declared to his people of old, that, if they would not serve him with joyfulness and gladness of heart for the abundance of all things which he had so liberally bestowed upon them, they should endure all the curses denounced in his law [Note: Deuteronomy 28:45; Deuteronomy 28:47.]. With how much greater force does this threatening come to us, if we neglect to praise him for the infinitely greater benefits he has conferred on us! We ourselves feel indignant if great and acknowledged virtues be despised, or eminent favours be disregarded. And shall God ever look with complacency on those who are blind to his excellencies, and insensible of his mercies? Whatever we may imagine to the contrary, none shall ever join the choir above, whose hearts have not been tuned to sing God’s praise below.]

Verse 6

DISCOURSE: 551
GRATEFUL RECOLLECTIONS

Psalms 34:6. This poor man cried; and the Lord heard him, and saved him out of all his troubles.

IT is of great advantage to have transmitted to us the experience of God’s saints; because in them we see exhibited, as it were, before our eyes, what we ourselves are authorized to expect. David, in this psalm, records his deliverance from the hands of Achish, king of Gath; who, there was every reason to fear, would have either put him to death or delivered him into the hands of Saul, if God had not mercifully interposed to prevent it. As for the means which David had recourse to, in order to deceive Achish, I am not prepared either to justify or condemn them [Note: 1 Samuel 21:13-15.]. To feign himself mad before Achish, was doubtless a very humiliating measure. But, whether it was strictly correct or not, God was pleased to make use of it for the deliverance of his faithful servant from the danger to which, by fleeing to Gath, he had exposed himself: and David, in this psalm, commemorates this gracious interposition, and records it for the benefit of the Church in all future ages.

Let us consider the text,

I.

As a grateful acknowledgment—

It is not necessary to confine our attention to the immediate occasion of the words, since David uses nearly the same expression in reference to mercies received during the rebellion of Absalom [Note: Psalms 3:3-4. with the title of that Psalm.].

Throughout the whole of his life, David received marvellous mercies at the hands of God—
[His temporal deliverances were great on numberless occasions, from the persecutions of Saul — — — the assaults of enemies — — — and the rebellion of Absalom — — — but from all his troubles God had saved him; and for this salvation he did well to offer to God his most grateful acknowledgments [Note: 2 Samuel 22:1-7.].

But what shall I say of the spiritual mercies vouchsafed to him? These were beyond measure great, inasmuch as his terrors were sometimes of the most overwhelming nature [Note: Psalms 6:1-6; Psalms 40:12; Psalms 42:7.]— — — and his sins, of almost unparalleled enormity [Note: Psalms 25:11.] — — — But from all of these had God delivered him, in answer to his prayers; and for these merciful interpositions he most humbly and most thankfully adores his God [Note: Psalms 40:1-3.] — — —]

And have not we also innumerable mercies, both temporal and spiritual, to acknowledge?
[True in respect of temporal afflictions, none of us can bear any comparison with him. But still there are few of us who have not experienced some deliverances; and not one who has not reason to bless God, with all possible ardour, for his forbearance, at least, if not also for his pardoning love. Let us call to mind the various interpositions of our God in times of sickness, or trouble, or danger. But more especially, it ever we have cried to God under a sense of our sins, and an apprehension of God’s wrath, and have obtained mercy at his hands, what thanks should not we also render to him for such marvellous mercies! Methinks if we do not call upon all that is within us to bless his holy name, “the very stones will cry out against us.”]
But David intended these words to be considered, also,

II.

As an instructive record—

The whole preceding part of the psalm shews that it was written by him with this view. “I will bless the Lord at all times: his praise shall be continually in my mouth. My soul shall make her boast in the Lord: the humble shall hear thereof and be glad. O magnify the Lord with me; and let us exalt his name together! I sought the Lord, and he heard me, and delivered me from all my fears.” Yes, “This poor man cried, and the Lord heard him, and saved him out of all his troubles [Note: ver. 1–6.].” Behold, then, how plainly it instructs us,

1.

That there are no troubles so great, but God is able to deliver us from them—

[Neither our temporal nor our spiritual troubles can well exceed those of David: yet, if he was saved from his, why may not we from ours? “Is God’s ear become heavy, that it cannot hear; or is his hand shortened, that he cannot save [Note: Isaiah 59:1.]?” We must on no account limit either the power or the mercy of our God: but “be strong in faith, giving glory to his name [Note: Romans 4:20.]”— — —]

2.

That there are no troubles so great but God will deliver us from them, in answer to our prayers—

[Who ever heard of any instance wherein God said to a man, “Seek my face in vain?” Jonah was heard from the bottom of the sea; and David, as it were, from the very gates of hell. Manasseh, too, was heard, and accepted, after all his great and aggravated crimes [Note: 2 Chronicles 33:12-13.]. Let none, then, despond, whatever be his trouble, or whatever his guilt: but let all be assured, that if their faith be only as a grain of mustard-seed, it shall prevail, to the casting of all the mountains, whether of difficulty, or of sin, into the very depths of the sea [Note: Matthew 17:20.] — — —]

3.

That answers to prayer, so far from puffing up a man with pride, will invariably humble and abase him—

[Who is it that here designates himself by this humiliating appellation, “This poor man?” It is David, “the man after God’s own heart.” But did not God’s mercies to him puff him up? Quite the reverse. He never was more humble than when most honoured of his God. And so it was with Jacob in the Old Testament [Note: Genesis 32:10-11.]; and with the Apostle Paul in the New. If ever there was a man more highly honoured than others, it was the Apostle Paul: yet he still continued to account himself “less than the least of all saints [Note: Ephesians 3:8.],” yea, and as “the very chief of sinners [Note: 1 Timothy 1:15.].” And so will divine grace operate on us also. People imagine, that if we profess to have received special answers to prayer, and to have obtained the forgiveness of our sins, we must, of necessity, be elated with pride. But the very reverse of this was the effect produced on the minds of Job, and of the prophet Isaiah, who only lothed themselves the more in proportion as they were honoured of their God [Note: Job 42:5-6 and Isaiah 6:5.]: and thus it will be with every real saint: he will account himself “poor” even to his dying hour, and will be ever ready to “prefer others in honour before himself [Note: Romans 12:10. Philippians 2:3.].”]

If, then, this retrospective view of God’s mercies be so sweet on earth,

1.

What must it be, the very instant we arrive at the gates of heaven!

[At the moment of our departure from the body, we shall have a complete view of all God’s dealings with us, whether in his providence or grace. And if here our partial views of these things fill us with such joy and gratitude, what will a full discovery of them do? As to any undue elevation of mind, on account of the mercies vouchsafed to us, it will produce a directly contrary effect: for all the glorified saints cast their crowns at the Saviour’s feet, and prostrate themselves before him, and sound no other name than his [Note: Revelation 5:8-10.]. And there they will have their salvation altogether complete. No further “trouble” to all eternity will they experience; for “all tears shall be wiped away from their eyes for ever [Note: Revelation 7:14-17.].” Oh! look forward to that day with holy delight: and let the foretastes of it, which you here enjoy, stimulate your exertions to honour God, and to obtain a meetness for the blessedness that awaits you.]

2.

How earnest should you be in commending to others the Saviour you have found!

[The Psalmist sets you the example: “Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. Verily, God hath heard me, and hath attended to the voice of my prayer. Blessed be God, who hath not turned away my prayer, nor his mercy from me [Note: Psalms 66:16-20.]!” Thus, then, do ye also. Be not content to go to heaven alone. Tell to those around you the efficacy of prayer; and extol the Saviour, as “able to save to the uttermost all that come unto God by him.” Thus will you fulfil the design of David in transmitting his experience to future ages; whilst you confirm his testimony, by your acknowledgment that God is still as gracious as ever, and an unchangeable Friend to all who come to him in his Son’s name.]

Verse 8

DISCOURSE: 552
EXPERIMENTAL RELIGION ENFORCED

Psalms 34:8. O taste and see that the Lord is good! Blessed is the man that trusteth in him.

THERE is, in the minds of many, a prejudice against experimental religion, insomuch that the very name of Christian experience is an object of reproach. But, what is repentance, but a sense of sorrow on account of sin? And what is faith, but a resting of the soul on God’s promised mercy in Christ? And what is love, but a going forth of the soul in kindly affections towards God and man? The heart is the proper seat of religion: “My son,” says God, “give me thine heart:” and, to imagine that we can have hopes and fears, joys and sorrows, excited in the soul, and yet not possess any consciousness of such feelings, is a mere delusion. I mean not to decry those exercises of the mind which are purely intellectual; for they are necessary in their place. But it is not in them that piety consists: they may lay the foundation for piety; but there must be a superstructure of holy affections, before the edifice of religion can be complete.
This is intimated in the words before us: in which it will be proper to notice,

I.

The experience recommended—

”That the Lord is good,” will admit of no doubt—
[This is seen throughout all the works of Creation; every one of which bears the stamp and character of wisdom and love — — — Nor is it less visible in the dispensations of Providence: for, though we see them very partially, and are constrained to wait the issue of events in order to form a correct judgment respecting them, yet, from what we have seen, who can but acknowledge that “God is good to all, and that his tender mercy is over all his works?” — — — But most of all does his goodness appear in the great mystery of redemption. Who can reflect on that stupendous act of mercy, the giving of his only-begotten Son to die for us, and to bear our sins in his own body on the tree? Who can reflect on the sending of his Holy Spirit to instruct and sanctify us, and on the providing for his people an inheritance, incorruptible and undefiled, and never-fading, reserved for them in heaven? Who, I say, can take ever so slight a survey of these wonders, and not say with the Psalmist, “O how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men [Note: Psalms 31:19.]! — — —]

Let us, then, “taste and see how good the Lord is”—
[A man who had been immured all his days in a dungeon would have no conception of the radiance of the sun, in comparison of that which he would acquire by being subjected to the action of its meridian rays: nor will a person who has merely heard,and read of God’s goodness be able to form an estimate of it, in comparison of what he would after having had “the love of God shed abroad in his heart by the Holy Ghost.” In the one state he might say, “I have heard of thee by the hearing of the ear;” but, on his transition from it, he might add, “Now mine eye seeth thee.” This is what I would wish respecting you: I would wish all “the goodness of God to pass before you,” if not in visible splendour and in audible sounds, yet in a way perceptible to the organs of faith.
But how is this to be attained? I answer, As Moses was put into the clift of the rock, that he might be capable of sustaining the manifestations of God’s glory [Note: Exodus 33:18-19.], so you must “be found in Christ;” and then you shall behold all “the glory of God shining forth in his face.”]

That we may be stirred up to seek this experience, let us notice,

II.

The blessedness resulting from it—

A just view of God’s goodness will lead us to trust in him—
[”They that know thy name,” says David, “will put their trust in thee,” They will go to him with all their guilt to be pardoned, and all their corruptions to be mortified, and all their wants to be supplied. Those who know him not, are ever prone to limit either his power or his willingness to save: but those who have “tasted how gracious he is [Note: 1 Peter 2:3.],” will commit to him their every concern, and trust him for body and for soul, for time and for eternity — — —]

And need I ask, whether persons so doing shall be “blessed?”
[Verily it is not in the power of language to declare the full extent of their blessedness. What tranquillity possesses their minds! It is well said, that “their peace passeth understanding,” and their “joy is unspeakable and glorified.” Conscious as they are of their ill desert, they nevertheless feel assured of mercy through the blood of sprinkling. Sensible as they are of a “body of sin and death,” and almost sinking under its weight, they yet can say, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ!” Knowing by bitter experience, also, the power and subtlety of Satan, they yet anticipate a final victory over him, and doubt not but that he shall soon be for ever “bruised under their feet.” As for death, they have learned to number it amongst their treasures [Note: 1 Corinthians 3:22.]: and they look forward to a habitation infinitely better than any that this world can afford, even to “a house not made with hands, eternal in the heavens.”

In every view that can be conceived, these persons are blessed; as indeed the whole Scripture testifies: but more especially does David assure us of it, when, in a solemn appeal to God himself, he says, “O Lord God of Hosts, blessed is the man that trusteth in thee [Note: Psalms 84:12.].”]

Address—

Are there any amongst you who doubt the blessedness of religion?
[Sure I am, that you can never have had any just experience of it. And what would you yourselves say to any one who should presume, under such circumstances, to judge of earthly things? Would you not reply, you are incompetent to judge? So, then, I say to you, Go first and taste whether God be not good to them that seek him. If you can truly say, that you have sought him with deep penitential sorrow, and he has shut up his bowels of compassion from you; that you have prostrated yourselves at the foot of the cross, and the Lord Jesus has spurned you from his foot-stool; and that you have truly and unreservedly given yourselves up to God, and he has denied you the assistance of his grace; if you will say, that, whilst you have thus turned with your whole heart to God, and retained no allowed sin within you, God has cast out your prayer, and refused to be gracious unto you; I will allow you to be judges in this matter. But where is the man that will dare to stand up and say to the Lord Jesus Christ, ‘Thou hast declared that thou wouldst “on no account cast out any who came to thee;” but thou hast falsified thy word in reference to me, and suffered me to seek thy face in vain?’ No: there never yet existed an occasion for such a reproach, nor ever shall, as long as the world shall stand. I say, then, that those who doubt the blessedness of true religion are in darkness even to this very hour, and “speak evil of the things which they understand not.” And, if they pretend that they have endeuvoured to taste whether God were good, and found him not to be so, I hesitate not to say, that the fault has not been in God, but in themselves, in that their taste has been vitiated, and their souls rendered incapable of spiritual discernment.]

To those who have “tasted that the Lord is gracious,”
[I would say, Be not satisfied with a taste. God invites you to “eat and drink abundantly [Note: Song of Solomon 5:1.],” till you are even “satisfied with his goodness [Note: Jeremiah 31:14.].” Such is your privilege, as David has declared: “How excellent is thy loving-kindness, O God! therefore shall the children of men put their trust under the shadow of thy wings: they shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures [Note: Psalms 36:7-8.].”

And be careful that you do not become “weary of the Lord.” We read of some, who, having “tasted of the heavenly gift, and been made partakers of the Holy Ghost, and having tasted the good word of God, and the powers of the world to come, yet so fell away, as never to be renewed unto repentance [Note: Hebrews 6:6.].” Beware, lest that ever become your state. Beware, lest ye so “crucify the Son of God afresh, and put him to an open shame.” If men who have never tasted of his grace commit iniquity, they bring no particular disgrace upon religion: but if you, who profess godliness, offend, you cast a stumbling-block before the whole world; who conclude, from what they see in you, that there is not a sufficiency of love in Christ to make you happy, or of grace to make you holy. I pray you, bring not such dishonour upon him, or such guilt upon your own souls: but so “acquaint yourselves with him, that you may be at peace;” and so delight yourselves in him, that “your souls may be satisfied as with marrow and fatness, whilst you are praising him with joyful lips [Note: Psalms 63:5.].”]

Verses 11-16

DISCOURSE: 553
THE FEAR OF GOD INCULCATED

Psalms 34:11-16. Come, ye children, hearken unto me; I will teach you the fear of the Lord. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good: seek peace, and pursue it. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. The face of the Lord is against them that do evil.

TO enlighten a dark world, and to guide wanderers into the paths of peace and holiness, is the most glorious office that can be committed to a human being. So at least David thought: for though he was well qualified to teach men the science of music (in which he eminently excelled), or the art of war (in which he was a great proficient), or the principles by which states and kingdoms should be governed, he considered none of those employments comparable to that of instructing men in the principles and practice of true religion. As a prophet of the Lord, (for at the time the psalm was written he was not yet exalted to the throne of Israel,) he regarded all, to whom he had accesss, as his children; and was anxious, as a loving parent, to gain their attention, that he might instil into their minds those truths which he himself felt to be of supreme importance. He wished in particular to shew them, what we also are desirous to point out to you,

I.

Wherein the fear of the Lord consists—

The fear of the Lord is such a reverential regard to him as inclines us to walk in all things according to his revealed will, and to approve ourselves to him,

1.

In our words—

[“Out of the abundance of the heart the mouth will speak;” and every evil that is in the heart will betray itself by the tongue. Truly the tongue is justly called an unruly member: like a helm of a ship, it is but a small matter; but it boasteth great things. It is declared by God himself to be “a world of iniquity,” “a fire, setting in flames the course of nature, and itself set on fire of hell.” So untameable is it, that the man who bridles it on all occasions is pronounced to be “a perfect man:” whilst, on the other hand, the man who has no command over it, however religious he may fancy himself, or be thought by others, is a self-deceiver, whose religion is vain [Note: See James 3:2-8.]. It is therefore with great propriety that David specifies the control of the tongue as the first evidence of the fear of God; “Whoso desireth life, let him keep his tongue from evil, and his lips from speaking guile.” Not only must all profane speeches and all impure communications be forborne, but every thing that is false and deceitful, or corrupt in any way whatever. Every proud, angry, passionate, revengeful word must be suppressed, whatever may be the provocation to utter it: all calumny, detraction, uncharitableness, tale-bearing, must be avoided, and “the law of truth and of kindness be continually in the lips.” God has said, that “of every idle word we must give account in the day of judgment,” and that “by our words we shall be either justified or condemned;” and therefore the fear of the Lord must of necessity cause us to “take heed to our ways, that we sin not with our tongue.”]

2.

In our actions—

[Sin is “that abominable thing which God hates:” and it should be universally and irreconcileably hated by us: “We must depart from evil, and do good.” Whatever evil we may have been most tempted, and most accustomed, to commit, that is the evil against which we must most watchfully guard, and from which we must most resolutely depart — — — On the other hand, we must be occupied in doing good. The doing of good should be the great business of life: first, the doing good to our own household; then to all our neighbours; then to the Church of God at large. The devising of good, and the executing of good, and the uniting with others in the good devised by them, and the stirring up all around us to do good according to their opportunities and ability; this is a life worthy of a Christian, and necessarily flowing from the fear of God. If we truly fear God, we shall “abhor that which is evil, and cleave (be glued) to that which is good,” and “be fruitful in all the fruits of righteousness which are by Jesus Christ to the glory and praise of God.”]

3.

In our whole spirit and temper—

[A peaceful, loving spirit will characterize every child of God. “God is love;” and all his children will resemble him in this glorious attribute. True it is, that it is not always possible to be at peace, because some are so wicked and unreasonable that they will take occasion even from our very peacefulness to injure us the more. Hence St. Paul says, “If it be possible, as much as lieth in you, live peaceably with all men. Whether we succeed or not, our constant aim and effort must be for peace. For the preservation of it we should account no sacrifice too great: and we should be as studious to promote it amongst others, as to preserve it with ourselves. If we see an unkind spirit prevailing any where, we should endeavour to extinguish the fire, and not, by countenancing it, add fuel to the flame. The evil of contention is so great that no one who possesses heavenly wisdom will engage in it Himself, or encourage it in others [Note: James 3:13-18.]. If we fear the Lord indeed, our constant labour will be to “keep the unity of the Spirit in the bond of peace.”]

Whilst explaining thus wherein the fear of the Lord consists, the Psalmist points out,

II.

The importance of cultivating it in our own hearts—

As for those who had no concern about their souls, he did not expect them to hearken to such self-denying lessons as he endeavoured to inculcate: but to those who desired true happiness in this world and the next, he gave the advice which we have already considered [Note: ver. 12.]. To enforce his advice, he assured them of,

1.

God’s favour to them that fear him—

[“The eyes of the Lord,” says he, “are upon the righteous, and his ear is open to their cry.” Not a moment are they out of his sight, nor for a moment is he inattentive to their prayers. Are they in danger? He will protect them, and cause his angel to encamp around them, that no enemy may approach to hurt them [Note: ver. 7.] — — — Are they in want? He will supply them with all that is needful for them. “The lions that could prey upon them shall want and suffer hunger; but they shall want no manner of thing that is good,” for body or for soul, for time or for eternity [Note: ver. 9, 10.] — — — Are they in trouble? He will assuredly in due time interpose to deliver them. They may have many troubles: but he will deliver them from all, the very instant they have accomplished their destined office [Note: ver. 17, 19.]. He sends the trials to purify them from their dross: and he sits by the furnace, ready to bring them out, in the proper season, “purified as gold.” Are they longing for his presence here, and his glory hereafter? He will “be nigh unto their souls” in this world, and will save them in the Lord Jesus Christ with an everlasting salvation in the world to come [Note: ver. 18.]. In a word, there shall be an infinite distance between them and others: for they shall enjoy all the richest blessings of redemption, whilst those who cast off the fear of God shall be left inconsolably and for ever desolate [Note: ver. 21, 22.]. What inducements are here to seek that holy disposition of mind inculcated in our text!]

2.

His indignation against those who fear him not—

[God does not merely withhold his blessings from these persons, but actually becomes their enemy: he does not only turn his face from them, but sets his face against them: “he walks contrary to them who thus walk contrary to him.” Hear how indignantly he speaks to those who profess to reverence him, but in fact dishonour him by their conduct: “Why call ye me Lord, Lord, and do not the things which I say [Note: Luke 6:46.]?” Yea, he declares that whatever profession of religion they may make, they shall never enter into his kingdom: “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom or heaven, but he that doeth the will of my Father which is in heaven [Note: Matthew 7:21.].” He intimates, that in the day of judgment there will be many who will confidently claim heaven, as it were, on account of their zeal and success in his service: but that, forasmuch as they were destitute of all these holy dispositions, he will not acknowledge them as his, but bid them to depart accursed into everlasting fire [Note: Matthew 7:22-23.]. In a word, he declares that by their fruits only shall they be known either in this world or the next [Note: Matthew 7:18-20.].

It must however be remembered, that though the exercise of these holy dispositions is pleasing and acceptable to God, it is not meritorious in itself; nor can it found a claim for our justification before God. A reward, it is true, will be given us; but it is “a reward of grace, and not of debt.” It is in Christ only that we can have a justifying righteousness; nevertheless our works will be regarded as the evidences of our faith: if our faith operate in the way above mentioned, we shall be acknowledged as Christ’s redeemed people; but if it do not, it will be considered as dead; and we shall be cast out as hypocrites and self-deceivers.]

Suffer now a word of exhortation. Two things we entreat of you;
1.

To labour for practical religion—

[There are many professors of religion who love to hear of the privileges of the Lord’s people, but not to hear of their duties; and they call such subjects as the foregoing, legal: but they who do so, understand neither what legality is, nor what the Gospel is. Legality is a leaning, either in whole or in part, to the works of the law to justify us before God: and if we encouraged that, we might justly be regarded as abandoning and subverting the Gospel of Christ. But, when we teach persons to fear the Lord, and, from a desire of his favour m Christ, and from a dread of his displeasure, to approve themselves to God in the whole of their life and conversation, we do only what the Apostles of our Lord also did: for St. Peter quotes the very words of our text in the precise way in which we have insisted upon them [Note: 1 Peter 3:10-12.]: and therefore we are sure that an attention to them becomes us under the Gospel. We further say, that the people who set themselves up for judges in this way, are ignorant also of the Gospel. The Gospel consists of two parts, doctrine and practice, just as a house consists of a foundation and a superstructure. But who would choose a place for his habitation that has a foundation indeed, but neither walls nor roof? or who would call such a structure a house? So doctrines, however sound, will not answer the ends of the Gospel, nor can they be properly called the Gospel, unless they stand connected with good works as issuing from them and built upon them. The doctrines are the foundation; the good works are the superstructure: and then only are the doctrines available for our salvation, when they operate to the production of universal holiness. This is the account which our blessed Lord himself gives of his Gospel: and he alone is truly wise, who embraces and builds upon it in this view [Note: Matthew 7:24-27.].]

2.

To cultivate a child-like spirit—

[We have addressed you as “children:” though there may be many present who are “young men and fathers,” yet must we say, that an advance towards Christian perfection will always be manifested by a proportionate growth in humility. Our blessed Lord told his Apostles, that whoever amongst them most fully attained the tempers and dispositions of a “little child, the same would be the greatest in the kingdom of heaven.” Let your growth then be seen in this way: then, whatever be taught you, it will be “received with meekness, as an engrafted word, able and effectual to save your souls.” Indeed without this disposition of mind no man can have that “honest and good heart,” which alone will nourish the seed that is sown in it, and enable it to “bring forth fruit unto perfection.”
To those who are really but young in age, a teachable spirit is indispensable to their improvement. O let such listen to the voice of their teachers with humility and gratitude! let them especially also look unto the Holy Spirit of God, to apply the word unto their hearts: and let them “not be hearers only of the Gospel, but doers of it also,” lest the privileges they enjoy lead only to the deceiving and ruining of their own souls.]

Verse 18

DISCOURSE: 554
THE BROKEN AND CONTRITE IN HEART ENCOURAGED

Psalms 34:18. The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit.

THE objects of God’s favour are very frequently designated by the exalted title of “The righteous:” “The eyes of the Lord are upon the righteous:” “Many are the afflictions of the righteous:” “They that hate the righteous shall be desolate [Note: ver. 34:19, 21.].” But, a person of an humble spirit finds it difficult to assume to himself this character, because of the innumerable imperfections of which he is conscious; and, consequently, he is backward to claim the promises assigned to it. But the terms whereby the Lord’s people are characterized in our text are such as the most humble may appropriate to themselves without vanity: and whatever is promised to them under that character, they may regard as their legitimate and assured portion.

The words before us will naturally lead me to shew,

I.

What is that spirit which the Lord approves—

There is a brokenness of heart which God does not approve, because it proceeds altogether from worldly sorrow [Note: Proverbs 15:13.]: but that which is associated with contrition is truly pleasing in his sight.

Let us more distinctly see what the spirit here designated is—
[It is called “a broken heart, and a contrite spirit.” It is founded altogether in a sense of sin, and in a consciousness of deserving God’s wrath on account of sin. It is, however, no light sense of sin, but such an one as David had, when he said, “Mine iniquities are gone over my head: as a heavy burthen, they are too heavy for me [Note: Psalms 38:4.]:” “Mine iniquities have taken such hold upon me, that I am not able to look up: they are more than the hairs of my head; therefore my heart faileth me [Note: Psalms 40:12.].” Nor is it merely on account of the penalty annexed to transgression that they are so oppressed, but on account of its hateful nature, as defiling and debasing their souls. Hence they “lothe themselves,” as vile, and base, and filthy, and abominable [Note: Ezekiel 36:31.]: yea, to their dying hour do they retain this humiliating sense of their own corruptions, notwithstanding they have a hope that God is pacified towards them; and even the more on account of that very mercy which they have experienced at his hands [Note: Ezekiel 16:63.].

Shall it be thought that such a sense of sin can become those only who have been guilty of some flagrant enormities? I answer, It befits the most moral person upon earth, no less than the most abandoned sinner. I say not that the moral and the immoral are upon a perfect level, either in the sight of God or man; for, beyond all doubt, all are hateful in proportion to the greatness and multitude of their iniquities: but there is no person so virtuous, but that he needs to be humbled before God in dust and ashes. Let any man, however virtuous, look back upon his past life, and see how far he has been from God, and how entirely he has lived to himself. Let him consider how little sense he has had of his obligations to God, especially for all the wonders of redeeming love — — — and how often he has “done despite to the Holy Spirit,” in resisting his sacred motions, and in deferring that great work which he knew to be necessary for the salvation of his soul. We quite mistake, if we think that guilt attaches only to flagrant immoralities: the living without God in the world is the summit and consummation of all guilt: and where is the man who must not plead guilty to that charge? I suppose that no one will be found to arrogate to himself a higher character than that of Job, who, according to the testimony of God himself, was “a perfect and upright man:” yet did even Job, when led into just views of himself, exclaim, “Behold, I am vile!” “I repent therefore, and abhor myself in dust and ashes [Note: Job 40:4; Job 42:6.].”]

This is the spirit which God approves—
[This, how unamiable soever it may appear in the eyes of men, is most pleasing in the sight of God. And well it may be so: for it honours God’s Law. The man who is not thus abased before God, declares, in effect, that there is no great evil in disregarding God’s Law, and that there is no occasion for those who have transgressed it to be ashamed. But the truly contrite person who lothes himself for his iniquities, acknowledges that “the Law is holy, and just, and good,” and that every transgression of it is a just ground for the deepest humiliation.

Moreover, the contrition here spoken of justifies God’s denunciations against sin. The unhumbled sinner says, in effect, God will not execute judgment: nor have I any cause to tremble for his displeasure: and if he were to consign me over to perdition on account of my sins, he would be unmerciful and unjust. On the contrary, the man whose heart is broken bears a very different testimony. He acknowledges that he deserves God’s wrath and indignation; and that, whatever sentence the Judge shall pass upon him, he will be fully justified as not inflicting more than his iniquities have deserved [Note: Psalms 51:4.].

Above all, the contrite person manifests a state of mind duly prepared for the reception of the Gospel. “What shall I do to be saved [Note: Acts 16:30.]?” is his cry from day to day: and, when he finds that the Gospel makes known to him a Saviour, O! how gladly does he embrace the proffered mercy! how thankfully does he renounce all hope in himself, and put on him the unspotted robe of Christ’s righteousness! The unhumbled sinner can hear the glad tidings of salvation without feeling any deep interest in them: but the truly contrite person regards the Saviour, as the man who had accidentally slain a neighbour regarded the city of refuge: he knows that in Christ alone he can find safety; and he has no rest in his soul till he has fled for refuge to the hope set before him.

Thus, whilst the person that is “whole feels no need of the physician, the sick” and dying patient commits himself entirely to his care, and thankfully follows the regimen he prescribes. Well, therefore, may God approve of him, since he, and he alone, appreciates aright the gift of God’s only dear Son to be the Saviour of the world.]
But it will be proper to inquire,

II.

In what way he will testify his approbation of it—

A person bowed down with a sense of sin is ready to fear that God will never shew mercy to one so undeserving of it. But God promises, in our text, that,

1.

“He will be nigh unto them that are of a broken heart”—

[God, being everywhere present, may be supposed to be as near to one person as another. And so he is, if we regard his essence. But there are manifestations of the Divine presence, which the world at large have no conception of, but which are experienced by all who follow after God in the exercise of prayer and faith. The Apostle spoke not in his own person only, but in the person of believers generally, when he said, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” We are taught to expect, that if we “draw nigh to God, he will draw nigh to us:” he will “lift up the light of his countenance upon us:” he will “shed abroad his love in our hearts:” he will enable us to cry with holy confidence, “Abba, Father;” and will “witness with our spirits that we are his.”
Is any one disposed to ask, “How can these things be?” “How u it that God will manifest himself to his people, and not unto the world?” This is the very question which one of the Apostles put to our Lord; who, in reply, confirmed the truth he had asserted; saying, “If any man love me, ho will keep my words: and my Father will love him; and we will come unto him, and make our abode with him [Note: John 14:21-23.].”]

2.

“He will save those that be of a contrite spirit”—

[Many are their fears in relation to their final happiness: but “God will never suffer so much as one of his little ones to perish.” The contrite in particular he will save: for “he looketh upon men; and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light [Note: Job 33:24; Job 33:27-28.].” Their temptations maybe many; but “He will not suffer them to be tempted above that they are able; but will with the temptation make also for them a way to escape, that they may be able to bear it [Note: 1 Corinthians 10:13.].” However numerous or potent their enemies may be, “he will deliver them out of the hands of all [Note: Luke 1:74.],” and “make them more than conquerors over all [Note: Romans 8:37.].” In a word, “He will save them with an everlasting salvation; nor shall they be ashamed or confounded world without end [Note: Isaiah 45:17.].”]

But the text leads me rather to shew you,

III.

What present encouragement the very existence of it affords to those in whom it is found—

The contrition which has been before described is the fruit and effect of God’s love to the soul—
[“The Lord is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.” There is no work of divine grace more difficult than this. The taking away of the stony heart, and the giving a heart of flesh, is a new creation; and discovers as clearly the operation of Omnipotence as the universe itself. It is the very beginning of salvation in the soul. A person under a deep sense of sin is apt to imagine that God will not have mercy upon him: but his very contrition is a proof and evidence that God has already imparted to him his grace. What a reviving consideration is this to the humble penitent! God is nigh thee: he is in the very act of saving thee. Why, then, art thou cast down? Why art thou “saying, The Lord hath forsaken and forgotten me?” Does the greatness of thy guilt appal thee? Who shewed to thee thy sins? Who opened thine eyes? Who softened thy heart? Who disposed thee to condemn thyself, and to justify thy God? Is this thine own work, or the work of any enemy? Does not the very nature of the work itself constrain thee to say, “He that hath wrought me to this self-same thing, is God?”]

It is also the earnest and foretaste of your eternal inheritance—
[Would God have done such things for thee, if he had designed ultimately to destroy thee [Note: Judges 13:23.]? These are only as the first-fruits, which sanctified and assured the whole harvest. He has expressly told us, that the gift of his “Spirit is an earnest of our inheritance, until the redemption of the purchased possession [Note: Ephesians 1:13-14. See the whole of these assertions confirmed, Psalms 91:14-16; Psalms 145:18-19.].” You are aware what an earnest is: it is not only a pledge of future blessings, but the actual commencement of them in the soul. And, if you will survey the heavenly hosts, you will find that this very abasement of their souls before God is a striking feature in their character, and a grand constituent of their bliss. They all, with lowliest self-abasement, fall on their faces before the throne of God, whilst, with devoutest acclamations, they ascribe salvation to God and to the Lamb [Note: Revelation 5:8-10.]. Learn, then, to view all your feelings in their proper light; so shall you “from the eater bring forth meat, and from the strong shall bring forth sweet.”]

Let me not, however, conclude without addressing a few words,

1.

To those in whom this spirit is not found—

[You, alas! have no part or lot in the blessedness which is prepared for the broken in heart. Look at the Pharisee and the Publican: the one was filled with self-complacency, on account of his own fancied goodness; whilst the other dared not even to lift up his eyes to heaven, on account of his own conscious unworthiness. But it was the latter, and not the former, who found acceptance with God: and in all similar characters shall the same event be realized, as long as the world shall stand. Humble yourselves, therefore, whoever ye be; for in that way only have ye any hope that God shall lift you up [Note: James 4:7-8.].]

2.

To those who are dejected by reason of it—

[Forget not, I beseech you, for what end the Lord Jesus Christ came into the world: Was it not to bind up the broken heart; and to give to those who “mourn in Zion, to give,” I say, “beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness [Note: Isa 61:1-3 and Luke 4:18.]?” And, if the greatness of your past sins appear an obstacle in your way, has he not told you, that “where sin has abounded, his grace shall much more abound [Note: Romans 5:20-21.]?” Yield not, then, to desponding thoughts, nor limit the mercy of your God: but know assuredly, that he will “heal the broken in heart [Note: Psalms 147:3.],” and that all who come unto the Saviour heavy-laden with their sins shall be partakers of his promised rest [Note: Matthew 11:28.].]