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Thursday, November 21st, 2024
the Week of Proper 28 / Ordinary 33
the Week of Proper 28 / Ordinary 33
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Bible Commentaries
Simeon's Horae Homileticae Horae Homileticae
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Simeon, Charles. "Commentary on Psalms 9". Simeon's Horae Homileticae. https://www.studylight.org/commentaries/eng/shh/psalms-9.html. 1832.
Simeon, Charles. "Commentary on Psalms 9". Simeon's Horae Homileticae. https://www.studylight.org/
Whole Bible (45)Old Testament (1)Individual Books (6)
Verse 10
DISCOURSE: 502
THE NAME OF GOD A GROUND OF TRUST
Psalms 9:10. They that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.
IN reading the Holy Scriptures, we should not be satisfied with inquiring into their sense and meaning, but should mark very particularly the character of God, as set forth in them. In the sacred volume, the portrait of Jehovah, if I may so express myself, is drawn, as it were, at full length: so that, as far as such weak creatures as we are able to comprehend his Divine Majesty, we may form correct notions respecting him. Few persons ever enjoyed better opportunities for discovering his real character than David, who was favoured with such ample manifestations of God’s power and grace. On what occasion he wrote this psalm, we know not. It is clear that he wrote it subsequent to his bringing up of the ark to Mount Zion, and before he had vanquished all the surrounding nations. But, from all that he had seen and known of God, he gives this testimony respecting him: “They that know thy name will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.”
For the elucidating of these words, I will endeavour to shew,
I.
What the knowledge of God’s name imports—
It imports, not merely a knowledge of the different names by which he is called, but a knowledge of him,
1.
In his own essential perfections—
[He was pleased to reveal himself to Moses in express terms, declarative of all his glorious perfections: “The Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty [Note: Exodus 34:5-7.].” But he had previously placed Moses in a clift of the rock in Horeb [Note: Exodus 33:19-23.]; which rock was a very eminent type of Christ [Note: 1 Corinthians 10:4.]: and I doubt not but that this was intended to shew, that in Christ alone he could be so viewed by fallen man. It is in Christ alone that all these perfections unite and harmonize; and in Christ alone can God be called “a just God and a Saviour [Note: Isaiah 45:21.Romans 3:26; Romans 3:26.].” Now, to apprehend God aright, we must have a view of him as revealed in the person of his Son, who is “the image of the invisible God [Note: Colossians 1:15.],” the brightness of his glory, and the express image of his person [Note: Hebrews 1:3.].” It is in his face alone that all the glory of the Deity shines forth [Note: 2 Corinthians 4:6.].]
2.
In all his diversified dispensations—
[A view of God’s dispensations is particularly marked in my text, as necessary to a just estimate of his character: “They that know thy name will put their trust in thee: FOR thou, Lord, hast not forsaken them that seek thee.” In truth, it is from the history of God’s dealings with his people, far more than from any abstract descriptions of him in the sacred writings, that we learn to estimate his character aright. When did he ever forsake one who sought him? “When did he ever say to any, Seek ye my face in vain [Note: Isaiah 45:19.]?” Never did he reject one mourning penitent, or abandon one who humbly and steadfastly relied upon him. His compassion to the penitent, and his fidelity to the believing soul, have never failed. From the beginning of the world has he been, in these respects, “without variableness or shadow of turning [Note: James 1:17.].” This we learn from the Prophet Samuel: “The Lord will not forsake his people, because it has pleased him to make you his people [Note: 1 Samuel 12:22.].” True, he may chastise his people for their offences; but yet he will not utterly forsake them [Note: Psalms 89:30-36.]. He may even “forsake them for a time; but he will surely return to them in tender mercy,” at the appointed season [Note: Isaiah 54:7-8.]. His assertions on this head are as strong as it is possible for language to express. He has said to every believing soul, “I will never leave thee; I will never, never forsake thee [Note: Hebrews 13:5. See the Greek.].” Now, it is a view of God’s character in these respects, illustrated and confirmed by his actual dispensations; it is this, I say, which properly constitutes “the knowledge of his name.”]
Having ascertained what this knowledge is, I proceed to shew,
II.
How it will evince its existence in the soul—
Beyond a doubt, it will lead the person, in whom it is,
1.
To renounce all false confidences—
[Man, whilst ignorant of God, is always leaning on an arm of flesh. See God’s ancient people, how continually were even they, notwithstanding all their advantages, trusting in the creature, rather than in God. To Egypt or Assyria they looked, in their troubles, rather than to their heavenly protector [Note: Isaiah 31:1.Hosea 5:13; Hosea 5:13; Hosea 7:11.]. Indeed, there was not any thing on which they would not rely, rather than on God [Note: Isaiah 22:8-11.]. But, when they were made sensible of their folly, and had discovered the real character of God, they instantly renounced all these false confidences, saying, “Asshur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands, Ye are our gods: for in Thee the fatherless findeth mercy [Note: Hosea 14:3.].” The same proneness to creature-confidence is found amongst ourselves. Who does not, at first, rely on his own wisdom to guide him, his own strength to support him, and his own goodness to procure for him acceptance with God? But, in conversion we learn where alone our hope is to be placed, even in “God, who worketh all our works in us [Note: Isaiah 26:12.],” and “in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption [Note: 1 Corinthians 1:30.].” This was the effect of conversion in St. Paul, who accounted all his former attainments to be but “loss for Christ, and desired to be found in Christ, not having his own righteousness, which was of the Law, but the righteousness which was of God by faith in Christ [Note: Philippians 3:7-9.].” And the same effect invariably follows from a discovery of God as reconciled to us in Christ Jesus.]
2.
To rely solely upon God—
[Yes, indeed, “they who know his name will trust in him.” See in David the confidence which such knowledge inspires. “The Lord is my shepherd: I shall not want [Note: Psalms 23:1.].” See him when he goes forth against Goliath: “Thou comest to me with a sword, and with a spear, and with a shield; but I come to thee in the name of the Lord of Hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel [Note: 1 Samuel 17:45-46.].” See him when all around him were reduced to despair: “In the Lord put I my trust; how say ye to my soul, Flee as a bird to your mountain? for, lo, the wicked bend their bow; they make ready their arrow upon the string, that they may privily shoot at the upright in heart: and if the foundations be destroyed, what can the righteous do?” What? “The Lord is in his holy temple; the Lord’s throne is in heaven; his eyes behold, his eye-lids try the children of men:” and, as he knows all their machinations against me, so he knows all my necessities; and will assuredly deliver me out of their hands [Note: Psalms 11:1-4. Bishop Home’s translation.]. His deliberate sentiment, on all occasions, was this: “Shall I lift up mine eyes unto the hills? (to any earthly powers?) From whence, then, cometh my help? My help cometh of the Lord, who made heaven and earth [Note: Psalms 121:1-2. The marginal translation.],” and, therefore, is infinitely superior to both. Of St. Paul’s confidence I forbear to speak, because that must of necessity occur to the minds of all who read the Holy Scriptures [Note: Romans 8:31-39.]: but this I will say, that there is nothing more severely reproved, throughout the inspired volume, than diffidence and distrust; nor any thing more highly commended than faith [Note: Jeremiah 17:5-8.].]
What, then, is my advice to all? To every one amongst you I say,
1.
Study the Holy Scriptures—
[From human writings you may learn something of God: but from the Scriptures alone can you acquire such a knowledge of him as it is your privilege and your duty to possess. In reading them, mark his every perfection, as displayed in his dealings with the children of men. IF you notice facts only, you will read to little purpose: it is his glory, as beaming forth throughout the whole, which you are chiefly to contemplate: and, if your mind be habituated to contemplate that, you can never want a ground of consolation or of confidence in any state to which you may, by any possibility, be reduced.]
2.
Follow the examples of the Scripture saints—
[In comparing the character of those who profess Christianity with that of the saints recorded in holy writ, one would be tempted to think that they were of a different species, and belonging to two different worlds: for really, if we heard of persons inhabiting one of the planets, they could not differ more widely in their sentiments and habits, than the nominal Christian differs from the Scripture saints. What, for instance, were St. Paul’s sentiments? “I count all things but loss for the excellency of the knowledge of Christ Jesus, my Lord.” And what were his habits? “To me, to live is Christ, ana to die is gain.” Forgetting the things which are behind, ana reaching forth unto those that are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Compare this with the great mass of Christians around us, and say what resemblance there is between them. Verily, if we will serve God aright, we must be followers of the Apostle, even as he was of Christ. As for the world’s judgment, whether they will approve it, or not, we are not to regard it. We must approve ourselves to God; and both put our trust in him and serve him, as those who know they shall be judged by him in the last day. If we follow the footsteps of the flock, then shall we be numbered among the sheep of Christ, and dwell in his fold for ever and ever.]
Verse 17
DISCOURSE: 503
THE DANGER OF FORGETTING GOD
Psalms 9:17. The wicked shall be turned into hell, and all the nations that forget God.
THE most eminent saints are represented in scripture as weeping over an ungodly world. Nor would this exercise of compassion be so rare, if we duly considered how great occasion there is for it. The words before us are a plain and unequivocal declaration from God himself respecting the doom which awaits every impenitent sinner. May God impress our minds with a solemn awe, while we shew,
I.
Who they are whom God esteems wicked—
If we consult the opinions of men, we shall find that they differ widely from each other in their ideas of moral guilt, and that they include more or less in their definition of wickedness according to their own peculiar habits of life; every one being careful so to draw the line that he himself may not be comprehended within it. But God does not consult our wishes, or accommodate his word to our partial regards; he denominates all them wicked, who “forget” him. Doubtless there are degrees of guilt: but all those are wicked in his sight who are,
1.
Regardless of his laws—
[These ought to be written on our hearts, and to be the invariable rule of our conduct. It should be our constant inquiry, What is duty? what does God command? But if this be no part of our concern, if our inquiry be continually, “What will please myself; what will advance my interests: what will suit the taste of those around me;” are we not wicked? Do we not in all such instances rebel against God, and become, as it were, a God unto ourselves? Yet who amongst us has not been guilty in these respects?]
2.
Forgetful of his benefits—
[Every day and hour of our lives we have been laden with mercies by a kind and bountiful benefactor. And should they not have excited correspondent emotions of gratitude in our hearts? Yea, should they not have filled our mouths with praises and thanksgivings? But what shall we say to that greatest of all mercies, the gift of God’s dear Son to die for us? Has not that deserved our devoutest acknowledgments? What then if we have passed days and years without any affectionate remembrance of God? What if we have even abused the bounties of his providence, and poured contempt upon the riches of his grace? What if we have “trodden under foot the Son of God, and done despite to the Spirit of grace?” Are we not wicked? Do we account such ingratitude a venial offence, when exercised by a dependent towards ourselves?]
3.
Unmindful of his presence—
[God is every where present, and every object around us has this inscription upon it, “Thou, God, seest me.” Now it is our duty and privilege to walk with God as his friends, and to set him before us all the day long. But, suppose we have been unmindful of his presence, and have indulged without remorse those thoughts, which we could not have endured to carry into practice in the presence of a fellow-creature; suppose we have been careless and unconcerned even when we were assembled in God’s house of prayer; suppose that, instead of having him in all our thoughts, we have lived “without him in the world;” are we not wicked? Is it necessary to have added murder or adultery to such crimes as these in order to constitute us wicked? Does God judge thus, when he declares that they who are thus without God, are at the same time “without hope [Note: Ephesians 2:12.]?”]
While we rectify our notions respecting the persons that are wicked, let us inquire,
II.
What is to be their final doom—
The word “hell” sometimes imports no more than the grave; but here it must mean somewhat far more awful; because the righteous go into the grave as well as the most abandoned—
Hell is a place of inconceivable misery—
[Men in general do not wish to hear this place so much as mentioned, much less described, as the portion of the wicked: but it is better far to hear of it, than to dwell in it; and it is by hearing of it that we must be persuaded to avoid it [Note: 2 Corinthians 5:11.]. Our Lord represents it as a place originally formed for the reception of the fallen angels; and very frequently labours to deter men from sin by the consideration of its terrors [Note: Luke 12:5.Mark 9:43-48; Mark 9:43-48.]. And who that reflects upon that “lake of fire and brimstone,” where the wicked “dwell with everlasting burnings,” and “weep, and wail, and gnash their teeth,” without so much as the smallest hope of deliverance from it, and where “the smoke of their torment ascendeth up for ever and ever;” who that considers what it must be to have the devils for our companions, and to have the vials of God’s wrath poured out upon us, without intermission and without end; who that considers these things, must not tremble at the thought of taking up his abode in that place?]
Yet must that be the portion of all that forget God—
[Now scoffers make light of eternal torments, and puff at the denunciations of God’s wrath; but ere long they will wish that “the rocks might fall upon them, and the hills cover them” from his impending judgments. But however reluctant they be to obey the divine mandate, they must “depart;” they will be “turned” into hell with irresistible violence, and with fiery indignation. Their numbers will not at all secure them against the threatened vengeance: though there be whole “nations,” they will not be able to withstand the arm of God; nor will they excite commiseration in his heart: neither will their misery be the less because of the multitudes who partake of it; for, instead of alleviating one another’s sorrows with tender sympathy, they will accuse one another with the bitterest invectives. The power and veracity of God are pledged to execute this judgment; and sooner shall heaven and earth be annihilated, than one jot or tittle of his word shall fail.]
Infer—
1.
How awful is the insensibility in which the world are living!
[Men seem as careless and indifferent about their eternal interests as if they had nothing to apprehend; or as if God had promised that the wicked should be received into heaven. But can they set aside the declaration that is now before us? Or do they suppose it is intended merely to alarm us; and that it shall never be executed upon us? “Is God then a man that he should lie, or a son of man that he should repent?” O that they would awake from their infatuation, and flee from the wrath to come!]
2.
How just will be the condemnation of sinners in the last day!
[Many think it a hard thing that so heavy a judgment should be denounced merely for forgetting God. But is this so small an offence as they imagine? Is it not rather exceeding heinous? Does it not imply the basest ingratitude, the most daring rebellion, yea, a great degree even of atheism itself? And shall not God visit for these things, and be avenged on such transgressors as these? Shall they be at liberty to abuse God’s mercies, and God not be at liberty to suspend the communication of his blessings? Shall they despise and trample on God’s laws, and God not be at liberty to assert their authority? Shall they say to God, “Depart from us, we desire not the knowledge of thy ways;” and shall God be accused of injustice if he say to them, “Depart; ye shall never have one glimpse of my presence any more?” But if they will dare to open their mouths against him now, the time is shortly coming, when they will stand self-convicted, and sell-condemned.]
3.
How marvellous are the patience and the mercy of God!
[God has seen the whole race of man departing from him, and blotting out, as much as they could, the remembrance of him from the earth. His authority, his love, his mercy, are, as it were, by common consent banished from the conversation and from the very thoughts of men. Yet, instead of burning with indignation against us, and “turning us all quick into hell,” he bears with us, he invites us to mercy, he says, “Deliver them from going down into the pit; for I have found a ransom [Note: Job 33:24.].” O that we might be duly sensible of his mercy! O that we might flee for refuge to the hope set before us! If once we be cast into hell, we shall never obtain “one drop of water to cool our tongues:” but “this is the accepted time;” the Lord grant that we may find it also, “the day of salvation!”]