Bible Commentaries
Psalms 73

Verse 1

DISCOURSE: 623
THE GOODNESS OF GOD TO ISRAEL

Psalms 73:1. Truly God is good to Israel, even to such as are of a clean 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 conceit: 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 favours 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 he 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 clean 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 Israel—

“All are not Israel, who are of Israel [Note: 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,” 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 doubtless 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 persons whatever.

The true Israelite is known by no external badge, but by “the circumcision of the heart” only [Note: Romans 2:28-29.]. He is of a clean heart: he is clean,

1.

From idolatrous regards—

[The very best of ungodly men has some idol in his heart which usurps the throne of God. Pleasure, riches, and honour 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 harboured in his bosom. He makes his adorable Saviour the one object of all his trust, his love, and his obedience [Note: Psalms 73:25.].]

2.

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 say not, 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 their strength is gradually weakening; and in due time they shall utterly expire. In all other persons, sin of some kind has dominion; but over the Christian “it shall not; because he is not under the law, but under grace.”]

3.

From sinister and selfish motives—

[All, even the most refined hypocrites, are under the influence of self-seeking and self-complacency. But the true Christian endeavours to consult the glory of his God. 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 labours to counteract its influence, and to do his most common actions to the glory of his God. To please God, to serve God, to honour God, these are the ends which he proposes to himself; nor is he ever satisfied with any one action which has not these objects as their true and ultimate scope. He that is “an Israelite indeed, is an Israelite without guile [Note: John 1:47.].”]

Let us now proceed to contemplate,

II.

The character of Israel’s God—

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

1.

He is reconciled to them—

[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; and “he has given them a name better than of sons and of daughters.” These are peculiar mercies not vouchsafed to others, whatever be their profession, or whatever their character.]

2.

He admits them 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 nigh unto God.” It is their delight to draw nigh 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. He, 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, they account it their highest privilege to say, “Truly our fellowship is with the Father, and with his Son, Jesus Christ.”]

3.

He makes all things to work together for their good—

[Many dark and afflictive dispensations do they meet with; but not one more than shall issue 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 should work together for their good;” and he sooner or later fulfils 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.

He has prepared for them a glorious and everlasting inheritance—

[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 thy goodness which thou hast laid up for them that fear thee [Note: Psalms 31:19.]!” But we must wait till 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, yea, and his dispensations too, under false colours: “the light shines; but your darkness doth 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 an interest in it [Note: See Psalms 106:4-5.].]

2.

Those who are tempted to think hardly 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 taper is with the light and splendour of the meridian sun.]

Verses 16-17

DISCOURSE: 624
PROSPERITY OF SINNERS NOT TO BE ENVIED

Psalms 73:16-17. When I thought to know this, it was too painful for me; until I went into the sanctuary of God: then understood I their end.

TO unenlightened man, there are numberless things in the dispensations of Providence altogether dark and inexplicable: it is the light of Revelation only 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 wherewith 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; “Hath God said, Ye 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 vouchsafed to others, or suffered 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 instil 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 nigh 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, whilst the godly are grievously oppressed—
[The godly are for the most part “a poor and afflicted people [Note: Zephaniah 3:12.].” They are objects of hatred and contempt to an ungodly world [Note: John 15:19.], and they suffer much from the unkind treatment which they meet with [Note: 2 Timothy 3:12.]. Not unfrequently, “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 [Note: 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 [Note: 1 Peter 1:6.].”

The wicked, on the contrary, frequently pass through life without any particular trials [Note: ver. 4, 5.]: having nothing to humble them, they are lifted up with pride, (which they glory in as their brightest ornament [Note: Daniel 5:29. with ver. 6.];) and are encompassed with violence, as their daily habit: they gratify their sensual appetites, “till their eyes stand out with fatness [Note: ver. 7.]:” they despise all restraint, whether human or divine [Note: ver. 8, 9. Mark the language of ver. 9.]; and even atheistically question, Whether God notices and regards the conduct of his creatures [Note: ver. 11.]. These are the persons who generally get forward in life, and engross to themselves the wealth and honours 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, whilst he, who had walked in his integrity, was so overwhelmed with troubles [Note: 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 [Note: 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: and 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 “they who sought the Lord should want no manner of thing that was good [Note: Psalms 34:10; Psalms 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 [Note: 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 [Note: ver. 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 [Note: Mark 10:23-27.] — — — Indeed, it is with great justice said by Solomon, that “the prosperity of fools destroyeth them [Note: Proverbs 1:32.];” for it almost universally generates those very dispositions which are so strongly depicted in the psalm before us [Note: ver. 6–11.]. If riches increase, we are immediately ready “to set our heart upon them [Note: Psalms 62:10.],” and to trust in them rather than in God [Note: 1 Timothy 6:17. Luke 12:19.]. They foster pride in the heart of the possessor [Note: Proverbs 18:23.]; and lead not unfrequently to an oppressive conduct towards the poor [Note: James 2:6.], and to the most daring impiety towards God [Note: 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? So the 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 only 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 honour can afford him.]

2.

The awfulness of their end—

[As God raised up Pharaoh to the throne of Egypt, with an intent to shew forth in him his wrathful indignation against sin [Note: 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 [Note: Deuteronomy 32:35.];” and then “they will be cast down into everlasting destruction [Note: ver. 18.].” O how terrible is their transition in a single instant, from a fulness of all earthly comforts to an utter destitution [Note: ver. 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, no imagination can conceive [Note: Luke 16:23-24.]. Lazarus, on the contrary, who in this world had not the most common necessaries of life, was enjoying unspeakable and endless felicity in Abraham’s bosom. Who that beholds the termination of their career, 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 [Note: 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 [Note: Psalms 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 [Note: Romans 2:5.], or as victims fattening for the slaughter [Note: 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. There are many who indulge in all manner of evil thoughts, whilst yet they are restrained by merely political considerations from carrying them into effect. Whilst therefore man sees 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 nigh destroyed and ruined his soul [Note: ver. 2, 3.]. O let us observe from time to time the various thoughts that arise in our corrupt hearts, (the proud, the vain, the envious, the wrathful, the vindictive, the impure, the covetous, 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 us [Note: 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 thee [Note: ver. 22.].”]

2.

To be satisfied with our condition—

[To Judas was consigned the custody of the stock provided for the daily support of our Lord and his disciples. What if the other disciples had envied him that honour? would they have been wise? Judas was a thief: and the pre-eminence he enjoyed, afforded him an opportunity of gratifying his covetous desires, whilst the rest were free from any such temptation. God knows that many of those things which we would fain enjoy, would only prove snares and temptations to our souls. He sees, not only the evil that does exist, 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 an interest in Christ [Note: Mark 10:22.]: and, if he had been a poor man, he might, for ought we know, have been at this moment a blest 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, he does it in wisdom, and in love: and in all probability 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, we must leave it all, and “go as naked out of the world as we came into it.” But, if we possess spiritual riches, we shall carry them with us into the eternal world, and have our weight of glory proportioned to them. The operation of these upon our souls needs not to be feared: they bring no snare with them; or, if they be 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 [Note: 2 Corinthians 12:7-9.]. If we are “rich towards God,” we are truly rich; yea, though we possess nothing in the world besides, we may exult, as “having nothing, and yet possessing all things [Note: 2 Corinthians 6:10.].”]

Verses 23-24

DISCOURSE: 625
THE CHRISTIAN’S EXPERIENCE AND HOPES

Psalms 73:23-24. I am continually with thee: Thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterward receive me to 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 thee.” 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 favour. 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 of 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 congratulated himself as elevated far above the most prosperous of ungodly men, in that, whatever he might want in this world, he possessed God himself for his friend, his counsellor, 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—

[Numberless are the difficulties with which the Christian is encompassed, whilst yet in himself he has not 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 issue? He would sit down in utter despair, out 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.

His God with him—

[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 have fallen; and preserving him from all the dangers to which he is exposed. Here you see our God with the soul who trusts in him. 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 unfeigned gratitude exclaims, “My foot standeth fast: in the congregation will I bless the Lord [Note: Psalms 26:12.].”]

In unison with his present experience, are,

II.

His future prospects—

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

1.

Guidance in all his way—

[In addition to all the difficulties of his journey, he knows not which 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 [Note: Genesis 37:14.]! David also was sent to visit his brethren: hero too the step was good; and from it resulted the victory over Goliath, and the deliverance of Israel from their oppressors [Note: 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 vouchsafes 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, till 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 [Note: Psalms 143:4-8.] — — — and mark the accomplishment of that desire in the consolations and encouragements administered to the waiting soul [Note: Isaiah 41:10-15.] — — — And this is exactly what every believing soul is warranted to expect: “I will instruct thee, and teach thee in the way thou shall go: I will guide thee with mine eye [Note: Psalms 32:8.].”]

2.

Glory at the end—

[Never will God cease from his offices of love, till 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 recompence of our reward;” and God will not suffer his people to come short of it. “He will fulfil in them all the good pleasure of his goodness,” till the work which has been begun in grace is consummated in glory. Of this St. Paul was confident [Note: 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 [Note: Romans 8:33-39.] — — —]

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

It is,

1.

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. They glide down the stream in a way of carnal gratification: but he 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 warrior, find that they have enough to do, in order to obtain a successful issue to their exertions.]

2.

An anxious life—

[St. Paul says, “I would have you without carefulness.” But our Lord says, “Watch and pray, that ye enter not into temptation.” Unbelieving anxiety is doubtless to be put away: but watchfulness and holy fear are never to be intermitted one single moment. St. Peter knew, by bitter experience, how needful that caution was, “Be sober, be vigilant; because your Adversary the devil, as a roaring lion, goeth about, seeking whom he may devour.” It would ill become 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.

A happy life—

[It should seem as if anxiety 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 succours 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 [Note: 1 John 1:3.].”]

4.

A glorious life—

[To the eye of sense, a Believer is only like a common man, and his walk 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 the Deity. 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, till 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; prepared by the Son; effected by the Holy Spirit; begun in grace; consummated in glory? Think what ye will, this is a glorious life indeed; a life which even an angel might affect; and 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.]

Verse 25

DISCOURSE: 626
THE CHRISTIAN’S CHOICE

Psalms 73:25. Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.

THIS evil and deceitful world promises happiness to its votaries; and men, naturally carnal, are too willing to be deceived by it. Even the godly themselves are sometimes drawn aside by its delusions; but when the snare is broken, they see, and lament their folly [Note: ver. 22.]. David contrasted the mirth of the wicked with the troubles he had to conflict with, and was ready to conclude that they had a better portion than himself [Note: ver. 3, 4, 5, 10, 12, 13, 14.]; but on deeper investigation he found, that their happiness was soon to end [Note: ver. 17–20.]. Whereas, however difficult his path at present was, God would guide him safely to the regions of eternal felicity [Note: ver. 23, 24.].

Hence, as the result of his more deliberate judgment, he determines to take God as his only portion [Note: The text.].

I.

The Christian’s choice—

The Christian, by nature, differs not at all 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 stoical indifference. He knows that wealth and honour are capable of important uses, and that, if God bestow them, they may be richly enjoyed [Note: 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 [Note: Ecclesiastes 5:11.], and that Solomon’s testimony respecting the world is true [Note: Ecclesiastes 2:11.].]

God is the one object of his choice—
[Before his conversion he could think as lightly of God as others [Note: Job 21:15.], but grace has altogether changed his sentiments 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 competition with his incarnate God. The pleasures, riches, and honours of the world seem lighter than vanity: by the cross of Christ he is utterly crucified to them all [Note: Galatians 6:14.]. Without the Saviour’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 [Note: 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 [Note: Psalms 42:1-2; Psalms 63:1-2.], and declares that he coveted nothing so much as the divine presence [Note: Psalms 27:4.]. St. 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 [Note: 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 [Note: 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 [Note: Psalms 4:6.].]

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

II.

The reasons of it—

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

1.

He is an ever-present portion—

[We may possess many things, yet not have them with us in the time of necessity; yea, we may be utterly deprived of them by fraud or violence; but God is every where 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 [Note: Psalms 139:7-10.], and, doubtless, was an important ground on which he fixed his choice [Note: Psalms 139:17-18.].]

2.

He 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, his presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with him we can feel no want [Note: 1Co 3:21-23 and 2 Corinthians 6:10.]. A view of him as our friend will allay every fear, and assuage every pain; nor, having him, can we want any other thing that is good [Note: Psalms 34:9-10.].]

3.

He 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 any thing along with us into the invisible world [Note: Psalms 49:17.]. But, if God be ours, we shall possess him for ever. We are not left without many rich communications from him now; yea, sometimes, even in this vale of tears, our joy in him is unspeakable [Note: 1 Peter 1:8.]. But it is not till 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, without intermission or end [Note: Psalms 16:11.]. Hence the Psalmist looked forward to that period for his full satisfaction [Note: Psalms 17:15.].]

Infer—
1.

How little is there of true religion 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 in the way to heaven. But God will judge us, not according to our professions, but our practice. That, which alone can constitute us truly religious, 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 [Note: John 21:17.]? Does the ardour 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 a character is the true Christian!

[He can adopt the language of David [Note: Psalms 16:5.], and of the ancient church [Note: 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 for ever, the object of his desires, and that, in proportion as he delights in God, his God will delight in him [Note: Zephaniah 3:17.]. Surely we cannot but subscribe to the truth of that assertion [Note: Psalms 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 for ever [Note: 1 Kings 19:19-21.].]

Verse 28

DISCOURSE: 627
BENEFIT OF DRAWING NEAR TO GOD

Psalms 73:28. It is good for me to draw near to God.

THE dispensations of 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 judgment 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 [Note: ver. 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 shew,

I.

What is meant by drawing near to God—

We must not suppose that any bodily motion is necessary in order to the drawing nigh to God; since he filleth all space, and is “never far from any one of us [Note: Acts 17:27.].” The expression in the text imports a drawing nigh to him,

1.

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 that is invisible [Note: 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 [Note: Psalms 16:8.].” When, we set God before us, we also set ourselves before him: we summon ourselves into his presence; and endeavour 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.

With the heart—

[The drawing nigh to God is not a work of the understanding only, but also of the heart [Note: 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 become a sinner in the presence of his Judge, and a redeemed sinner in the presence of his Lord and Saviour. It must be accompanied with a fear of God’s majesty, an admiration of his goodnesss, an affiance 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 nigh 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 favour 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 [Note: Esther 5:1-4. This whole head might be changed; and, in stead of it, one might show, How we are to draw nigh 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 nigh to God, we proceed to shew—

II.

The benefit arising from it—

There is no other thing under heaven so “good for” the soul, as this [Note: Lamentations 3:25.]:

1.

There is nothing so pleasant—

[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 [Note: 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 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 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 thou choosest, and causest to approach unto thee [Note: Psalms 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 ardour of his feelings when he is adoring that Saviour 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 nigh to God are at some seasons “unspeakable and full of glory [Note: 1 Peter 1:5.],” an earnest and foretaste of heaven itself.]

2.

There is nothing so profitable—

[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, yea, 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 [Note: Psalms 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.

It 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 [Note: ver. 3, 13, 17. See also Psalms 69:17-18; Psalms 116:3-5.]. And did any one ever apply this remedy in vain? When we have complained to man only, we have felt the pressure of our burthens 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, our spirits comforted. God has fulfilled to us his promise, “Call upon me in the time of trouble, and I will hear thee, and thou shalt glorify me [Note: Psalms 50:15.].”

It will moreover strengthen us for duty. We should 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 [Note: Isaiah 40:31.]:” he would “give us more grace [Note: James 4:6.],” even “grace sufficient for us.” However weak we are in ourselves, we should be “able to do all things through the strength which he would impart unto us [Note: Philippians 4:13.].” By drawing nigh to God, our humility is increased, our faith invigorated, our hope quickened, our love inflamed, and the whole work of grace advanced in our souls.

Lastly, it will prepare us for glory. Nothing transforms us into the Divine image so much as communion with 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 nigh to God, yet a glory will shine around their paths, a lustre which will compel others to “take notice of them, that they have been with Jesus [Note: Acts 4:13.].” By “beholding his glory they will be changed into the same image [Note: 2 Corinthians 3:18.],” and be progressively fitted to “see him as he is [Note: 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, “Depart from us [Note: Job 21:14.]:” and, in so doing, you pass sentence upon yourselves: you even inflict on yourselves, by anticipation, the punishment prepared for you [Note: Matthew 25:41.]. God assures you, that “all who are far from him shall perish [Note: ver. 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 nigh 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 nigh to him with your lips, while your hearts are far from him [Note: Matthew 15:8-9.].” “Bodily exercise profiteth nothing [Note: 1 Timothy 4:8.]:” you must have “the power of godliness as well as the form [Note: 2 Timothy 3:5.].” “God is a Spirit: and, if you do not worship him in spirit and in truth [Note: John 4:24.],” 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 nigh to God, and “stir up yourselves to lay hold of him,” he will draw nigh to you, and load you with his richest benefits [Note: 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 nigh unto God [Note: Psalms 148:14.]:” “truly their fellowship is with God, and with his Son Jesus Christ [Note: 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 worketh in them: nevertheless God admires and applauds their conduct: viewing them with a kind of rapture and surprise, he says, “Who is this that hath engaged his heart to approach unto me [Note: 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 nigh to God;” but you shall one day add with ten-fold emphasis, “It is good for me to have drawn nigh 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, much more shall you, when your intercourse with him shall be more immediate, and you are dwelling in the very bosom of your God.]