Bible Commentaries
Psalms 78

Verse 8

DISCOURSE: 631
JEWS AND CHRISTIANS COMPARED

Psalms 78:8. A generation that set not their heart aright, and whose spirit was not steadfast with God.

HISTORY is universally considered as a source of the most valuable instruction, since it sets before us the actions of men, under all the most important circumstances of life, and teaches us what to avoid, and what to follow. But in this point of view the inspired history is of incomparably greater value than any other, because it portrays the conduct of men under an infinitely greater variety of circumstances than any other history can do, and does it also with far greater truth and certainty. Its importance in this respect is strongly marked by the Psalmist in the preceding context. He calls on the whole Jewish nation to listen to him, whilst he sets before them the dealings of Jehovah with their ancestors, and their conduct towards him: and he charges them to impart the information to their children, in order to its being transmitted through successive generations to their latest posterity; that all might learn their obligations to God, and be instructed to avoid the evils into which their ancestors had fallen: “that they might set their hope in God, and not forget the works of God, but keep his commandments: and might not be, as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not steadfast with God.”
With a view to a similar improvement of the subject for ourselves, I will point out,

I.

The character of that generation—

To estimate this aright, we must consider what might reasonably have been expected of them—
[No nation under heaven were ever so distinguished by the Divine favour as they. The wonders that were wrought for them in Egypt—their passage through the Red Sea, in which the enemies who followed them were drowned—their being guided by a cloud which afforded them shade by day, and light by night—their being nourished for forty years by bread from heaven, and by water, which, issuing from a rock, followed them in all their way—their having the Law written by the finger of God himself given them, together with laws and ordinances for the political and religious government of their nation—their having the river Jordan open a passage for them as the sea had formerly done—the seven nations, greater and mightier than they, all subdued before them—the promised land in due time put into their possession; and the worship of God, with all its attendant privileges and blessings, established amongst them—these were favours peculiar to that nation, and elevated them above all other people upon the face of the earth. Respecting their superior obligations to love and serve God on account of these things, Moses made an appeal to their forefathers, which appeal may still be made to their descendants at the present day [Note: Deuteronomy 4:32-35.] — — —

Now, I ask, what might reasonably be expected of a people so favoured? Might it not be supposed, that they would love their God supremely, and cleave to him steadfastly, and trust in him confidently, and serve him with their whole hearts? One would think it impossible that they should do otherwise, if we did not know that]
The very reverse of this characterized their whole deportment—
[Their whole history from the beginning records one continued series of murmurings and rebellions. In Egypt itself, and within a few days after their passage through the Red Sea—but how shall I recite all their provocations? I must recite their whole history, if I would bring before you the full extent of their wickedness. Now and then they seemed to manifest a better spirit. When they saw all their enemies dead upon the sea-shore, they began to sing praise to their almighty Deliverer: and on some occasions, when he punished them for their rebellions, they manifested some contrition, and promised to amend [Note: ver. 34–37.] — — — But they soon returned to their former habits, and “turned aside like a deceitful bow,” which, when promising to carry the arrow to the mark, causes it to drop at your very feet [Note: ver. 57.]. At no time did they evince any real desire “to set their heart aright;” and, when they professed any such purpose, they soon forgat their engagements, and shewed, that “their spirit was not steadfast with their God.”]

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

II.

The character of ours—

The favours conferred on us are as superior to any bestowed on them as it is possible to conceive—
[Their redemption was from oppressive task-masters; but ours is from sin and Satan, death and hell. Theirs was accomplished by power only; ours by a price surpassing all calculation, even the inestimably precious blood of God’s only-begotten Son. Theirs was for a time in the earthly Canaan; ours for eternity in heaven. Theirs was a mere shadow; ours is the substance — — —]
What then may not reasonably be expected of us?
[Suppose we could divest ourselves of all recollection that we were a party concerned in this matter, and were called upon to give our opinion, how any people, so favoured as we have been, might be expected to requite their heavenly Benefactor; what answer should we give? Should we not say, There will be no bounds to their gratitude: they will adore their God day and night: they will almost grudge a moment that is not spent in his praise: they will commit all their concerns to him with a confidence which nothing can shake; and devote themselves to him with an ardour which nothing can abate: they will be wholly his, in body, soul, and spirit; and will look for his presence and his blessing as the only portion of their souls? — — —]
And how is it with us?
[How is it with the generality? Do they “set their heart aright” towards him? Is there in their hearts any real determination to live to him, and for him, as their rightful Lord and Master? Is there any decided purpose to secure at all events an interest in that redemption which he has wrought out for them: and to live entirely on Him, who has lived and died for them? — — — Let me rather ask, Is there any concern about their heart at all? Provided only they be moral in their lives, and regular in their attendance on ordinances, do they not think themselves at liberty to set their affections on things below, instead of reserving them exclusively for things above? See, in their converse with the world, how little they savour of heaven and heavenly things! See them even in their religious worship, (whether in the closet, or the family, or the public assembly,) how cold and formal all their services are; performed from a sense of duty, rather than from inclination; and with a view to satisfy their conscience, rather than to enjoy and glorify their God! In a word, instead of pointing like the needle to the pole, their heart rests indifferently in any other position than the right; and never, unless from some forcible impulse, and for a moment, points towards God as its rest at all.

And how is it with the greater part of those who profess godliness? As the former “set not their heart aright,” so these “in their spirit are not steadfast with God.” What lamentable instability is found in many who embrace the Gospel as a system, and number themselves amongst the Israel of God! They “name the name of Christ; but depart not from iniquity:” they “profess to know him; but in works deny him:” they “have a name to live; but are really dead:” or, if they “run well, it is only for a season;” they are soon diverted from their course; they are drawn aside by temptation; and though they “begin in the Spirit, they end in the flesh.” Thus it was in the Apostle’s days: and thus we are taught to expect it will be in every age, till that blessed period shall arrive, when “all nations shall serve the Lord,” and “the Canaanite no more be found in the house of the Lord of hosts.” The good-ground hearers are but few, in comparison of those whose unfruitfulness or instability disappoint the efforts of the labourer. Discontent with respect to what God has done, and distrust as to what he will do; a love of present gratifications, and a contempt of future good; a renunciation of God himself for base and worthless idols; are not evils peculiar to that generation: they exist and operate amongst ourselves with undiminished force; and in the conduct of the Israelites we have a mirror, wherein we may see our own faces, with the exception of a few who serve God in spirit and in truth. There is indeed, thanks be unto God! “a generation of righteous” persons, who are truly “upright,” and truly “blessed [Note: Psalms 14:5; Psalms 112:2.].” But, for the most part, the present generation has little reason to boast against that which is mentioned in our text: yea rather, inasmuch as our privileges exceed theirs, and our obligations to holiness are greater, it may well be doubted whether we are not more criminal than they; and whether they in the day of judgment will not rise up against us and condemn us.]

Address,
1.

Those who are satisfied with themselves—

[We are told that “there is a generation that are pure in their own eyes, but are not washed from their filthiness [Note: Proverbs 30:12.].” Yes, thousands are well satisfied with themselves on account of their outward morality, though they have no real spirituality of mind, no entire devotedness of heart to God. But let it be remembered, that “God looketh not at the outward appearance, but at the heart:” he “requireth truth in the inward parts.” And to the heart must we also look: for “as a man thinketh in his heart, so is he.” I mean not that we should take no notice of our actions; because if they be bad, our hearts must of necessity be bad also; since it is “out of the abundance of the heart that we both speak” and act. But actions, though good in appearance, will not suffice to prove our integrity before God. By the heart alone he judges: (acts are regarded only as proofs and evidences of our state:) and according as that is found upright or hypocritical before him, will our sentence at his tribunal be. Let us then look well to the truth of our profession, and to the stability of our ways. Let us see to it, that our “heart is set aright” to glorify his name, and that our spirit is steadfast with him, whatever temptations or difficulties be put in our way. For then only “have we a good hope,” when we are “Israelites indeed, and without guile [Note: John 1:47.].”]

2.

Those who are conscious of their departures from God—

[To see that we have erred from his ways is the first step towards a return to him. If you see then a resemblance between yourselves and the Jews of old, be thankful that “God has not yet sworn in his wrath that you shall not enter into his rest.” And without delay flee to the Saviour, “whose blood will cleanse you from all sin.” Yet be not content to have your sins forgiven. When you pray with David, “Purge me with hyssop, and I shall be clean,” “wash me, and I shall be whiter than snow,” forget not to add, “Create in me a clean heart, O God, and renew a right spirit within me!.” “The old heart must be taken away, and a new heart be given you,” before you can enter into the kingdom of heaven. You must be born again, and become “new creatures in Christ Jesus.” You must become the very reverse of what the world are, regarding God, as they regard the world; and the world, as they regard their God. When they are in holy exercises, they are quite out of their element: but when engaged in worldly pursuits or company, they are quite at home. Be ye, on the contrary, strangers in the world, and at home with God. Let your whole life and conversation testify for you, whose you are, and whom you serve: and then will God acknowledge you as his in the eternal world.]

Verses 19-22

DISCOURSE: 632
THE EVIL OF UNBELIEF

Psalms 78:19-22. They spake against God: they said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; because they believed not in God, and trusted not in his salvation.

HUMAN nature is the same in all ages. On a comparison of ourselves with the ancient Jews, we are ready to suppose that we are better than they. But, if we were subjected to the same trials as they, and as faithful a record were kept of all the workings of our hearts, I doubt not but that our incorrigible perverseness would be found to equal theirs.
This murmuring of theirs will lead me to shew,

I.

The evil of unbelief—

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

1.

From the construction which God himself has put upon it—

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

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

2.

From the indignation which he manifested on account of it—

[“When he heard these unbelieving doubts, he was wroth: and so a fire was kindled in Jacob, and anger also came up against Israel,” and “he smote them with a very great and fatal plague [Note: Numbers 11:33.].” Now, it is true, we do not see the same displeasure exercised on us; but we can have no doubt but that our unbelief is as offensive to God as theirs was: indeed, it involves us in deeper guilt; because his mercies to us, in our redemption by Christ, infinitely exceed all which the Jews experienced in the wilderness. And, if we still harbour it in our hearts, it will bring down a proportionably heavier judgment than what theirs brought on them. They were excluded from the earthly Canaan for their unbelief: but we shall be excluded from heaven itself, and from the everlasting enjoyment of our God [Note: Hebrews 3:19; Hebrews 4:1; Hebrews 4:11.].”]

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

II.

The disposition of mind which God approves—

This is clearly intimated in our text: His anger was kindled against Israel, “because they believed not in God, and trusted not in his salvation.” Of all the images that human wisdom can suggest, no one can be devised so complete as that before us, for the purpose of illustrating a life of faith—
[The people of Israel were brought out of Egypt; but they knew not one step of the way that they were to take: they were unprovided with any sustenance: they were incapable of protecting themselves against any enemy: they had to pass through a country infested with wild beasts, and full of obstacles apparently insurmountable: consequently, they had to trust to God for every thing from day to day; and, in dependence upon him, to expect a successful termination of their labours in a peaceful enjoyment of the Promised Land. A new-born infant was not more incapable of providing for itself than they: yet were they to prosecute their journey without fear, and without any apprehension respecting its final issue. Now this is precisely the frame of mind which God expects from us. We must feel our dependence on him as much as they did. We must look to him in every difficulty; and expect from him a supply of every want; and never move, but as guided and directed by him. If trials arise, they must drive us all to him, and lead us to expect from him the more visible manifestations of his power and love. If he delay, we must wait his time: if he appear for a time to have forgotten us, we must regard it only as a call to give him a more abundant measure of glory, by a full persuasion, that “in the mount of difficulty he will be seen;” and that, though he were to suffer us all to perish, he would rather raise us up again from the dead than fail to accomplish any one of his promises. Such was Abraham’s faith; and such should be ours also [Note: Hebrews 11:17-19.]: and “sooner shall heaven and earth pass away” than one such Believer ever fall short of the promised inheritance.]

And now let me address,
1.

The querulous—

[Alas! to what an awful degree has discontent raged in our hearts, under circumstances of trial; so that we have dared to question, not only the willingness, but even the power, of God to relieve us! Nay, we have even, like Jonah, vindicated our complaints, and thought that “we did well to be angry.” But remember, Brethren, that God is the disposer of all events: and, whilst you vent your rage against those who may have been accessary to your troubles, your murmuring is in reality against God. Beware, I pray you, lest you provoke him to anger, and bring down upon your souls his heavy displeasure. Your wisdom and your duty is, under every affliction, to “be silent before God,” or to say, “It is the Lord, let him do what seemeth him good.”]

2.

The doubting—

[You do not well to limit the mercies of your God. “Wherefore did Sarah laugh, saying, Shall I have a child, who am old [Note: Genesis 18:12-13.]?” And wherefore do you suffer any difficulties to shake your confidence in God? “Is there any thing too hard for the Lord?” Peter, when he saw the waves, began to sink through fear. But our Lord reproved him, saying, “O thou of little faith, wherefore didst thou doubt?” So then I say to you, Look only to the promises: and think not whether they be more or less difficult of accomplishment: but take them; plead them; rest on them; expect the fulfilment of them: and be assured, that “not one thing shall fail, of all the good things which the Lord your God has promised to you [Note: Joshua 23:14.].” “Faithful is He that hath called you; who also will do it [Note: 1 These. 5:24.].”]

3.

The true believer—

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

Verse 32

DISCOURSE: 633
OBSTINACY IN SIN REPROVED

Psalms 78:32. For all this, they sinned still.

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

I.

The state of Israel in the wilderness—

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

1.

They had begun their wickedness early—

[Whilst they were yet in Egypt, where, as might be supposed, they were led to commit idolatry, God had endeavoured to withdraw them from it. He had revealed himself to them as the God of their fathers; and had urged them to cast away their abominations and their idols. But they would not hearken unto him: on the contrary, so obstinately did they adhere to their idol worship, that, had it not been for his own great Name’s sake, which would have been dishonoured among the heathen, God would have cut them off from being a nation, and have utterly destroyed them from the face of the earth [Note: Ezekiel 20:5-9.]. When Moses had clearly proved to them his divine mission to deliver them, they murmured at the delay which Pharaoh’s obstinacy had created, and made their augmented trials an occasion of utter despondency [Note: Exodus 5:20-21.]. After all the wonders that had been wrought in Egypt before their eyes, and they were brought out with a high hand, no sooner did they see fresh perils arise, than they renewed their murmurings with augmented vehemence, and complained that they had been betrayed to their utter ruin [Note: Exodus 14:11-12.]. Nor did even the passage of the Red Sea, and the sight of all their enemies dead upon the sea-shore, cure them of this propensity: for they were a rebellious and stiff-necked people even to the end [Note: Deuteronomy 9:7.].]

2.

They continued it with scarcely any intermission—

[For a little moment “they believed the words of God, and sang his praise [Note: Psalms 106:12.]:” but “they soon forgat his works [Note: Psalms 106:13.],” and provoked him at the sea, even at the Red Sea [Note: Psalms 106:7.].” Read their history, of which a summary is given in the psalm before us, and you will find it one continued series of murmurings and rebellions. Dissatisfied with the provision which God gave them in the wilderness, they invidiously contrasted with it the delicacies which they had enjoyed in Egypt, their flesh and fish, their leeks and onions, and expressed their doubt whether God could furnish them with such provisions as those [Note: ver. 19, 20.]: and, when God had done it in such profusion that it was not possible for them to consume it all, and at the same time had testified his abhorrence of their inordinate desires, they, instead of humbling themselves before him, continued impenitent, and, as my text expresses it, “for all this, they sinned still [Note: ver. 27–32.].” They had not been three months in the wilderness before they even made a golden calf, and worshipped that as their deliverer. On some occasions, indeed, after signal judgments had been inflicted on them, they pretended to repent, and to turn unto God; but “their heart was not right with him, neither were they steadfast in his covenant [Note: ver. 34–37.].” In truth, “they despised the pleasant land [Note: Psalms 106:24.]” which God had promised to them for an inheritance; and, in the issue, they provoked “him to swear in his wrath that they should never enter into his rest [Note: Psalms 95:11.].”]

3.

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

[The mercies which God vouchsafed to them were innumerable; yet, “for all this, they sinned still.” The judgments also which he inflicted were most awful; but, “for all this, they sinned still.” In a word, they kept up the contest, till they all, with the exception of Caleb and Joshua, were utterly consumed.]
And can any parallel to this be found? Yes, indeed, it will be found in,

II.

The state of the Christian Church at this day—

1.

Our guilt resembles theirs—

[The sins of Israel may be comprehended under these two, ingratitude and unbelief. And let me ask, Are not these sins as prevalent amongst ourselves as ever they were in the days of Israel? Are not we loaded with benefits, even as they were? What conveniences had they, which are not showered down on us? It matters not whether our food be rained down from the clouds, or raised up from the earth: here it is, and we gather it, and have the calls of nature satisfied. The providence of God, if less visibly displayed towards us, is not a whit less careful of us, nor is his goodness towards us less manifest to the eye of faith. But where do we find hearts duly sensible of his tender mercy? Where do we find persons rendering to him the honour due unto his name? Where do we find persons, under circumstances of trial, able to repose their confidence in God, and with peaceful resignation expecting his gracious and seasonable interposition? Where do we find that his word forms such a ground of affiance, as to supersede all doubts and fears respecting the final issue of events? In a word, who amongst us is in the daily habit of acknowledging God in every thing, and of committing every thing to his disposal, and of living only to his glory? If our murmurings and discontent be less visible, they are not less real, when we cast the blame of our trials on second causes, instead of tracing them to that divine hand from whence they all proceed. And if, instead of living with heaven in our view, and proceeding towards that as our desired rest, we are occupied mainly with the things of time and sense, we are really in the state which we have before contemplated, and may see in the Israelites of old our own hateful deformity.]

2.

The gradations of our guilt, too, are the same—

[They sinned—they sinned still—they sinned still, notwithstanding all that God could do to reclaim them. And what have we done from our youth up? In our earliest years, we no sooner began to act, than we began to violate the laws of God — — — As our reason became matured, it might be hoped that we should act in a way more suited to our profession, and more pleasing to God. But neither days nor years have made any difference in this respect: on the contrary, we have gone on adding iniquity to iniquity, in one continued series, even to the present hour: nor have any dispensations of God, whether in a way of mercy or of judgment, produced any permanent effect upon our minds. Now and then, perhaps, we may have felt a transient gleam of thankfulness on our minds, or some faint resolve to amend our ways: but both the one and the other have passed away without lasting benefit; and notwithstanding all God’s efforts to reclaim us, we are still the same.]

3.

The aggravations of our guilt are greater far—

[We have sinned against greater light than they. What knew they of the mind of God, in comparison with us? The poorest person in the midst of us is better informed than they: and, consequently, our violations of duty are proportionably heinous in the sight of God. We have sinned, too, against richer mercies than they. What is their redemption from Egypt in comparison of that which has been vouchsafed to us from sin and death? Theirs was by power only: but who can estimate the price that has been paid for us, even “the precious blood of Christ, as of a Lamb without blemish and without spot [Note: 1 Peter 1:19.]?” They ate indeed of manna, and drank of water from the rock: but we have Christ himself, who is the true bread from heaven; and we have the Holy Spirit, whom Christ pours out abundantly upon us, for the refreshing of our thirsty souls. They had the guidance of the pillar and the cloud; but we have the word of God, which is both “a light to our feet in general, and a lantern to our paths,” for our direction and preservation, every step we take. We have sinned, also, against stronger inducements than they. To them was promised the enjoyment of the land of Canaan, as a land flowing with milk and honey; and the loss of it was threatened as the punishment of disobedience. But heaven and hell are set before us; even heaven with all its glory, and hell with all its inconceivable terrors: the one, as the reward of our fidelity; the other, as the recompence of impenitence and unbelief. Say, then, whether the guilt of Israel can be compared with ours? and whether, whilst we are ready to cast reflections on the Jews of old as a race of unparalleled impiety, we have not reason to acknowledge ourselves their equals, or rather their superiors, in iniquity?]

But it is time that we descend from general views of this subject, to a personal application of it. Permit me, then, to ask of you individually,
1.

What is your state at this time?

[You have seen what the state of Israel was: and you know, by the state of Caleb and Joshua, what it ought to have been. Now, has your state resembled theirs? Are you “following the Lord fully?” Have you searched out the Promised Land, and brought from thence the grapes of Eschol? and are you bearing your testimony before all, that it is the duty of every man to go up and possess the land? Are you exercising faith in God, as able to put down your enemies, and as pledged to bring you into possession of your promised inheritance? Is there a wide difference between the unbelieving world and you, so that to the whole camp of Israel you are patterns of courage and fidelity [Note: Numbers 32:12.]? Be assured, your conduct must resemble theirs: your faith, your hope, your love, your zeal, must operate to the production of a life like theirs, if you would attain the same testimony from God, and the same happy issue of your labours — — —]

2.

What will your state very shortly be?

[Death is spreading its desolations far and wide; and, whether by sweeping judgments or a more silent process, is terminating the career of thousands; so that in the space of forty years a whole generation, as it were, passes away from the face of the earth. But do all go to one place? O! could we but follow the spirits of departed men into the presence of their God, as we follow their bodies to the grave, what scenes should we behold? In some happy cases, we should behold them seated on thrones of glory, and crowned with immortal bliss: but in how many cases should we see them hurled from the tribunal of their God into the bottomless abyss of hell, and cast for ever into the lake that burneth with fire and brimstone—sad monuments of human folly, and objects of God’s everlasting wrath and indignation! Indeed, my Brethren, this is no vain conceit; it is a reality: it is an event that is taking place every moment; and in the space of another day may be realized in you. Is it not time for you to inquire, whether you have turned unfeignedly to God, as reconciled to you in the Son of his love; or whether you are “sinning still [Note: Here the particular dispensation, whether of war, famine, pestilence, sudden death, or any other calamity, may be urged as a call from God to personal self-examination, and preparation for death.]?” — — — Remember, that “the goodness and patience and long-suffering of God, which have been so long exercised towards you, are intended to bring you to repentance [Note: Romans 2:4.].” I pray you, despise not these mercies, as the Israelites did in the wilderness, and as thousands around us do: but “to-day, whilst it is yet called to-day,” bear in mind the doom that befel them, lest “ye also, having the same promise of entering into God’s rest, should at last come short of it [Note: Hebrews 4:1.].”]

Verses 32-33

DISCOURSE: 634
THE FRUIT OF IMPENITENCE AND UNBELIEF

Psalms 78:32-33. For all this, they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble.

IT is a saying of Solomon’s, that “he who soweth iniquity, shall reap vanity [Note: Proverbs 22:8.]:” and the truth of this is remarkably illustrated throughout all the history of God’s ancient people. The Jews were, beyond all comparison, the most favoured people upon earth: and if they had made a due improvement of their mercies, they would have been as much exalted above others in happiness, as they were in their outward privileges. But neither mercies nor judgments could prevail upon them to yield themselves unfeignedly to God. The mercies they received were so signal, that one would have supposed it impossible for them to forget the Donor. Their judgments, too, on some occasions were so awful, that one would have supposed fear should supply the place of love, and constrain them to turn to God with their whole hearts. In the preceding part of this psalm, these dealings of God with them are especially referred to: yet, in my text we are told, “They sinned still, and believed not for his wondrous works.” In consequence of this, they reaped according to what they sowed: for, on account of this incorrigibleness, “God consumed their days in vanity and their years in trouble.”

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

I.

The incorrigible obstinacy of sinners—

God diversifies his dealings with us for our good—
[Our temporal mercies, public, social, personal, have been equal to any that have been vouchsafed to any people under heaven — — — But what shall I say of our spiritual mercies? Verily, if a preached Gospel be the greatest of all mercies, we have indeed very abundant reason to acknowledge the transcendent goodness of God to us — — — In some instances, too, has God dealt with us, both individually and collectively, in a way of paternal chastisement — — —]

But to an awful extent have we persisted in impenitence and unbelief—
[What were the sins in which we indulged years ago? Take us as a collective body; and it must be said, “In those we continue still.” The gay, the worldly, the sensual, the profane, all follow their respective courses as much as ever, equally unallured by mercies, and unawed by judgments — — — Nor have all “the wonders” of redeeming love, though so fully and faithfully proclaimed, wrought any change in us. As the Israelites, though so visibly under the care of Almighty God, could not be prevailed upon to enter into the design of God’s mercies to them, or to yield up themselves to him in a way of holy obedience, so neither are we led to exercise a simple faith on the Lord Jesus Christ, and to “cleave unto him with full purpose of heart” — — — Dependence on him, communion with him, and devotedness to him, are as far from us as ever — — — Our heads possibly may be instructed; but our hearts and lives are unchanged — — —]

And now let me ask, What are,

II.

The bitter fruits which they reap from it?

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

What have we, but vanity and trouble?

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

And what is this but the fruit of sin?
[This was not the state of man in Paradise: it came as the fruit of sin: and in proportion as men live without God in the world, is the world and every thing in it embittered to them.
It may be asked, Are the saints exempt from this common lot? Do not they find “vanity and trouble” here below, as well as others? They do; but by no means in the same degree. To the saints, blessings are really blessings; and even troubles are blessings in disguise. The man who truly believes in Christ, enjoys, in common mercies, a sense of God’s love and favour, to which an unbeliever is an utter stranger: and his trials he receives as paternal chastisements, which are the means ordained for his furtherance in the divine life, and for the eventual increase of his happiness to all eternity. Though therefore, in a certain degree, he finds vanity and vexation of spirit to be stamped on all sublunary good, he has, on the whole, a different portion from that of the ungodly world even here: and hereafter, I need not say how widely different is his lot. As for the impenitent and unbelieving, possess what they may, they are not happy; and, in the prospect of death and judgment, it is from want of reflection only if they are not completely miserable — — —]

To apply the subject to our hearts—

[Have we not sinned enough already? May not the past time suffice for our neglect of God, and our contempt of his favours? Shall it continue to be said of us, ‘They have sinned still; and will not believe in God, notwithstanding all his wondrous works?’ Do but look back, and see what has hitherto been the “fruit” of such a life [Note: Romans 6:21.]. I appeal to all, What have ye found but vanity and trouble, even in your best enjoyments? Verily, they have been but as the “crackling of thorns under a pot,” which blazed for a moment, and then vanished in smoke [Note: Ecclesiastes 7:6.]. Indeed, Brethren, if the happiness of this world only were concerned, I should recommend to you a life of penitential sorrow, and of entire devotedness to God: for “godliness is profitable unto all things, having the promise of the life which now is, as well as of that which is to come [Note: 1 Timothy 4:8.].” But there is a world to come; a world in which we shall reap, in its full extent, the fruit of our present conduct. Oh! where will the impenitent transgressor find pardon then? and where the contemptuous unbelieving sinner flee to hide himself from the wrath of an avenging God? Let there then, Brethren, be an end to your contest with the God of heaven. Cast down the weapons of your rebellion; and, with penitential faith, cast yourselves on the Saviour, who died even for the very chief of sinners. “Humble yourselves truly under the mighty hand of God; and in due season, notwithstanding all your past transgressions, he will lift you up [Note: James 4:10.].” — — —]

Verses 34-39

DISCOURSE: 635
THE EXTENT OF GOD’S MERCY

Psalms 78:34-39. When he slew them, then they sought him; and they returned and inquired early after God: and they remembered that God was their Rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues: for their heart was not right with him, neither were they steadfast in his covenant. But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath: for he remembered that they were but flesh, a wind that passeth away, and cometh not again.

THE psalm before us is altogether historical: yet may it be called one great parable. It is, in fact, so called by the Psalmist himself: and the very words by which he designates this composition are quoted by the Evangelist as fulfilled, when our blessed Lord spake to the people in parables, and in parables exclusively [Note: Compare ver. 2. with Matthew 13:35.]. The truth is, that the whole account of the redemption of Israel from Egypt, with their preservation in the wilderness, and their final establishment in the land of Canaan, is typical of man’s redemption through Christ, and of the final salvation of all God’s chosen people. It is not unlike the parable of the Prodigal Son: and, unless we view it in this light, and read in it the great concerns of our own souls, we have no just conception of its true import. As a record of the most important events in the Jewish history, the writer of it might justly urge the importance of transmitting it with care, and teaching it with diligence, to all succeeding generations [Note: ver. 3–6.]: but, as a vehicle of spiritual instruction, it is of inestimable value, not to Jews only, but to Gentiles also, and ought to be studied with care by every child of man.

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

I.

The extent of their wickedness—

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

And what is this, but a history of ourselves also?
[In our prosperity, we care not about God; “he is not in all our thoughts” — — — But under some heavy calamity we begin to lay to heart our former transgressions, and to inquire after God. This is common, especially in sickness, and at the expected approach of death [Note: Isa 26:16 and Hosea 5:15.]. Then we can bear to hear of God, and of Christ; yea, we apply to God as our Father, and to Christ as our Redeemer; we acknowledge with apparent gratitude all that they have done for us; and profess a dependence on them for all that we stand in need of — — — Yet in the midst of all these professions there is no true contrition, no real self-abhorrence, no fixed determination to give up ourselves unreservedly to God. We approach our God indeed, but it is “with flattery and lies [Note: Hosea 11:12.].” We profess much love to him, and much delight in that covenant which he has made with us in Christ Jesus; but “our hearts are not right with him, neither are we steadfast in his covenant.” This appears from our speedy return to vanity, as soon as ever the judgment is removed from us. We are like metal taken out of the furnace, which, however liquefied, soon returns to its original hardness. Our relentings possibly have been renewed either under the ministry of the word, or by some fresh calamity: but, after all, like Pharaoh, we have only verified that humiliating description of the Apostle, “we have turned again with the dog to his vomit, and the sow that was washed to her wallowing in the mire.”]

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

II.

The extent of his mercy—

Many times did he forgive them—
[Often, through the greatness of their provocations, did he lift up his hand to destroy them in the wilderness; but he forbore to execute upon them the judgments they deserved. “He remembered that they were but flesh, or as a wind that passeth away, and cometh not again;” and, if he should giv vent to his indignation against them, they must inevitably, and irremediably perish.]
It is thus also that he hath dealt with us—
[“How oft have we provoked him, and grieved him by our transgressions [Note: ver. 40.]!” — — — yet on every fresh occasion he has shewn himself “slow to anger and of great kindness.” Let every one think with himself how many seasons there have been, when, in heart at least, if not in act, we have exceeded our usual measure of wickedness, and when he might have cut us off, so to speak, with advantage, and made us signal monuments of his displeasure — — — Yet he has borne with us, and not suffered his whole displeasure to arise. He has, thus far at least, “forgiven us;” and, in answer to the intercessions of our great High Priest, he has spared the barren fig-tree, revoking the order for its removal, and renewing, for its preservation, all the means which have hitherto been used in vain. Of this his mercy we are all living monuments: from time to time he has said concerning us, “How shall I give thee up [Note: Hosea 11:7-9.]?” “Wilt thou not be made clean? when shall it once be [Note: Jeremiah 13:27.]?” Yes, we must all bear witness for him, that the only reason of our not having been long since “consumed, is, because his compassions fail not.”]

See, then,
1.

What improvement we should make of afflictive providences—

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

2.

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

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