Psalms 145 - Charles Simeon's Horae Homileticae

DISCOURSE: 741
PRAISE TO GOD FOR HIS GOODNESS AND MERCY

Psalms 145:1-2. I will extol thee, my God, O King: and I will bless thy name for ever and ever. Every day will I bless thee, and I will praise thy name for ever and ever.

THIS is one of the psalms, the verses of which successively begin with the different letters of the alphabet: and it is one in which (as in the five that follow it) there is nothing but uninterrupted praise and thanksgiving. It is as fine an exhibition of a spiritual frame of mind as any that can be found in all the Holy Scriptures: and we suppose, it is on that account that it was appointed by the Church to be read on Whit-Sunday, when the descent of the Holy Spirit, and his influence on the minds of the first Christians, are particularly commemorated. The subject contained it has so much of unity, that the whole of it may not unprofitably be brought under our review. In it we observe the disposition of David’s mind towards God. He determined to praise God himself, and he wished all others to praise him also. On this he speaks with fixedness of mind, to the same effect as in another psalm, “My heart is fixed, O God, my heart is fixed; I will sing and give praise [Note: Psalms 57:7

Ecclesiastes 8:12. Surely I know that it shall be well with them which fear God.

NOTHING certain can be determined respecting God’s favour from the outward dispensations of his providence [Note: Ecclesiastes 9:1.]. The wicked seem on the whole to prosper more than others [Note: Psalms 73:5; Psalms 73:12.]; nevertheless the godly are by far the happier persons [Note: Psalms 73:15.]. It is of them only that the assertion in the text can be made. We propose to shew,

I. Who they are that fear God—

This, we may suppose, would be a point easy to be determined: but, through self-love and Satan’s devices, many mistake respecting it. The characters described in the text may be distinguished by the following marks:

1. They stand in awe of God’s judgments—

[Once they disregarded the displeasure of the Almighty [Note: Psalms 10:5.]: they would not believe that his threatenings would be executed. But now they have learned to tremble at his word [Note: Isaiah 66:2.]. Awakened by his Spirit, they exclaim with the prophet [Note: Isaiah 33:14.]. The Scriptures uniformly represent them in this light [Note: Acts 16:29 and Psalms 119:120.]

2. They embrace the salvation offered them—

[In their natural state they felt no need of a physician [Note: Revelation 3:17.]: they saw no suitableness in the remedy which the Gospel offered them [Note: 1 Corinthians 1:23.]. Their pride would not suffer them to submit to its humiliating terms [Note: Romans 10:3.]: but now they gladly embrace Christ as their only Saviour. They flee to him, as the murderers did to a city of refuge. This is the description given of them in the inspired volume [Note: Hebrews 6:18].]

3. They endeavour to keep all the commandments-

[If ever they obeyed God at all, they served him only to the extent the world would approve. Where the lax habits of mankind forbad their compliance with the divine command, they were afraid to be singular. But they dare not any longer halt between God and Baal: they have determined, through grace, to follow the Lord fully. The language of their hearts is like that of David [Note: Psalms 119:5.]. This was the very ground on which God concluded that Abraham feared him [Note: Genesis 22:12.]

These marks clearly distinguish those who fear God from all others—
[The formal Pharisee has never felt his desert of condemnation [Note: Luke 18:11.]. The merely awakened sinner has never truly embraced the Gospel [Note: Acts 24:25; Acts 26:28.]. The hypocritical professor has never mortified his besetting sin [Note: Acts 8:23.]. It is the person alone, who fears God, that unites in his experience a dread of God’s wrath, an affiance in Christ, and a love to the commandments.]

Such persons, notwithstanding appearances, are truly blessed.

II.

In what respects it shall be well with them—

They are not exempt from the common afflictions of life. They have in addition to them many trials peculiar to themselves; yet it goes well with them,

1. In respect of temporal good—

[They have a peculiar enjoyment of prosperity. The ungodly find an emptiness in all their possessions [Note: Job 20:22.]; but the godly have not such gall mixed with their comforts [Note: Proverbs 10:22; 1 Timothy 6:17.]. They have also peculiar supports in a season of adversity. The wicked are for the most part miserable in their affliction [Note: Ecclesiastes 5:17.]: if kept from murmuring, it is the summit of their attainments: but the righteous are enabled to glory in tribulation [Note: Romans 5:3.], and cordially to approve of God’s dispensations towards them [Note: 2 Kings 20:19.]

2. In respect of spiritual good—

[They possess a peace that passeth all understanding. They are filled with a joy utterly unknown to others [Note: Proverbs 14:10.]. The work of sanctification is gradually carried on within them [Note: 2 Corinthians 4:16.]. As they approach towards death they grow in a meetness for heaven, and are serene and happy in the near prospect of eternity [Note: Psalms 37:37.]

3. In respect to eternal good—

[Who can set forth their felicity in the eternal world? Who can even conceive the weight of glory preparing for them? How will their faith be lost in sight, and their hope in enjoyment! Then indeed will that truth be seen and felt by them [Note: Psalms 144:15.]

These things are far from being “cunningly devised fables.”

III.

What assurance we have that it shall be thus well with them—

No truth whatever is capable of clearer demonstration. The topics from whence it might be proved are innumerable: we shall however confine ourselves to three:

1. The fitness of things requires it—

[No man can seriously think that there is one portion to the righteous and the wicked: there is no well-ordered government on earth where this is the case: much less can we suppose it possible in the divine government. To imagine such a thing, is to strip the Deity of all regard to his own honour. We may be sure that there shall be a distinction made in favour of his servants [Note: Malachi 3:18.]

2. The promises of God insure it—

[All temporal good is expressly promised to those “who fear God [Note: Psalms 34:9.]:” all spiritual good also is given them as their portion [Note: Psalms 25:12.]: yea, all eternal good is laid up for them as their unalienable inheritance [Note: Psalms 103:17.]: all the promises are made over to them in one word [Note: 1 Timothy 4:8.]. Can any one doubt a truth so fully established?]

3. The experience of all that ever feared God attests it—

[Who ever found it unprofitable to serve the Lord [Note: Jeremiah 2:31.]? What truly devoted soul was ever forsaken by him [Note: Isaiah 49:15.]? Who ever complained that the means, by which he was brought to fear God, were too severe Or that any affliction, that increased and confirmed that fear, was too heavy? David indeed did at one time question the position in the text: but on recollection he condemned himself for his rashness and ignorance, and acknowledged that his vile suspicions contradicted the experience of God’s children in all ages [Note: Psalms 73:12; Psalms 73:22.]

On these grounds we “assuredly know” the truth declared in the text—
[We do not surmise it as a thing possible. We do not hope it as a thing probable. We absolutely know it as infallibly certain. We are not surer of our existence than we are of this truth. Without hesitation therefore we deliver our message [Note: Isaiah 3:10.]. O that the word may sink deep into all our hearts! And that we might from experience unite our testimony to Solomon’s [Note: Proverbs 28:14.]

We beg leave to ask, whether they who fear not God, have any such assurance in their favour?

[We are aware that they will entertain presumptuous hopes; and that, in opposition to God’s word, they will expect happiness. But does the boldest sinner dare affirm that he knows it shall be well with him? His conscience would instantly revolt at such falsehood and blasphemy. Let those then, that fear not God, stand self-condemned. Let them flee unto their God and Saviour with penitence and faith. Let them so live us to preserve the testimony of a good conscience. And then, however enlarged their expectations of good may be, they shall never be disappointed [Note: Isaiah 45:17.]

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GOD’S READINESS TO ANSWER PRAYER

Psalms 145:18-19. The Lord is nigh unto all them that call upon him, to all that call upon him in truth. He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.

ONE of the most endearing qualities of a monarch is, a readiness to listen to the petitions of his subjects, and to relieve, to the utmost of his power, their necessities. But no earthly potentate can be accessible to all; nor, if he were, could he supply their wants. God alone is competent to this great task. With him there is no weariness, nor any defect either of inclination or of power. To him all may go, at all times, and under all circumstances: and, if they go to him, they shall find, by sweet experience, that “he is able to do for them exceeding abundantly above all that they can ask or think.” Hence the name given to Jehovah by the Psalmist, is this, “O thou that hearest prayer.” In the passage before us we are particularly led to contemplate God in this view. It is here said,

I. That he will hear the supplications of his praying people—

“The Lord is nigh unto all them that call upon him”—
[Never will he turn a deaf ear to a humble suppliant. We read not of so much as one whom the Lord Jesus turned away in the days of his flesh, provided only that he came under a deep sense of his own necessities, and a humble expectation of relief from him. So at this time there is no difference with respect to persons; God is ready to hear “all” without exception, whether those who have long approved themselves to him as faithful servants, or those who come to him for the first time in their whole lives — — — “He will be nigh unto them,” the very instant they call upon him. But who can declare all that is contained in this expression? As to his actual presence, God is nigh unto all, whether they call upon him or not. It is of the manifestations of his presence that the Psalmist speaks: and those will God vouchsafe to the souls of his faithful worshippers in a variety of ways. He will “lift up the light of his countenance upon them:” he will shed abroad his love in their hearts by the Holy Ghost: he will give them the spirit of adoption, yea, and the witness of his Spirit, whereby they shall know that their prayers are both heard and answered. We do not now speak of such testimonies as were vouchsafed to Daniel, or Cornelius, but such as are promised in the prophecies of Isaiah to the Church at large: “Then thou shalt call, and the Lord shall answer; thou shalt cry, and he shall say, Here I am [Note: Isaiah 58:9.].” To judge of these assurances of our acceptance, we must have experienced them in our own souls. To those who have not known them they must of necessity appear little better than the dreams of a heated imagination. But whatever the ignorant may say, “if we draw nigh to God, he will draw nigh to us [Note: James 4:8.],” and “will manifest himself unto us, as he does not unto the world [Note: John 14:21-22.].”]

It is here however supposed, that we call upon him “in truth”—
[Prayer must be sincere, in order to find acceptance with God. We cannot hope that it shall prevail, if it proceed “from feigned lips.” Of what value in the sight of God can a mere formal recital of words be? “It is in vain that we draw nigh to him with our lips, if our hearts be far from him.” Or, supposing that we be earnest in our petitions, how can we hope that God will hear them, if we are hypocritically indulging any secret sins? David justly says, “If I regard iniquity in my heart, the Lord will not hear me.” By the prophet Isaiah, God speaks yet more strongly; “When ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers I will not hear: your hands are full of blood [Note: Isaiah 1:15 and Proverbs 21:27.].” “God is a Spirit, and must be worshipped in spirit and in truth [Note: John 4:24.]:” and to those who so worship him, is his promise of acceptance confined: “Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me, and find me, when ye shall search for me with all your heart [Note: Jeremiah 29:12-13.].”]

To this general promise of hearing his people’s prayers, is added an assurance,

II.

That he will hear them even under circumstances that may be supposed most unfavourable to their acceptance with him—

Where there have been much previous meditation, and subsequent fluency of expression, we are inclined to hope, that our prayers have entered into the ears of the Lord of Hosts: but where these have been wanting, we are ready to doubt whether God will regard us at all.
But we are assured in our text that he will hear,

1. Our cries unpremeditated—

[There are many occasions that arise so suddenly as to preclude a possibility of previous meditation. Such was the danger to which Jehoshaphat was exposed in the very heat of battle, when the Syrians mistook him for King Ahab, whom they were especially commanded to search out and to destroy: they had actually compassed him round about; and Jehoshaphat had only time to cry out to God: yet behold, so instantaneously did God hear and answer, that in a moment “he was helped, and his enemies were moved to depart from him [Note: 2 Chronicles 18:30-31.].” Thus by ten thousand accidents may we be brought in danger of our lives, or by the devices of Satan be exposed to temptations that threaten to overwhelm and destroy our souls: but prayer will in an instant bring omnipotence to our aid. Look at Peter sinking in the waves: he cries, “Save, Lord; or I perish!” and, behold, the Saviour instantly stretched out his hand, and saved him: and so will that Almighty Friend do to us also, whatever our difficulties or dangers be, according to that blessed promise; “It shall come to pass, that, before they call, I will answer; and while they are yet speaking, I will hear [Note: Isaiah 65:24.].”]

2. Our desires unexpressed—

[It is but little than any man knows of his own necessities: and even those who know most of them, are often greatly at a loss to express their wants in prayer. There are times when the best of men feel their spirit straitened, and can utter their desires only in sighs and groans. This, I say, is the case with those whose knowledge is most enlarged, and whose abilities are most eminent. How then must it be with those whose intellectual powers are small, and who have never enjoyed the advantages of a liberal education? Will God confine his answer to their immediate requests? No. He knows the meaning of a sigh or groan, as well as if it were expressed in the most fluent language. He knows that at the very time when his people can say little else, than, “Lord, help me; God be merciful to me a sinner,” they would, if they could, expatiate upon all their wants, and pour out their souls before him in the most enlarged petitions. Hence, in his answers, he regards, not so much their words, as their wants; and enlarges the measure of his gifts in proportion to the extent of their desires. Whatever can tend to the peace of their minds or the perfection of their souls, that he imparts in rich abundance, communicating infinitely “more than they can ask or think [Note: Proverbs 15:8 and Ephesians 3:20.].”

But, as in the former case it was supposed that the person calling upon him was sincere, so here it is supposed that the person, whose unpremeditated cries he hears, and whose unexpressed desires he fulfils, does really “fear him;” for it is that principle alone that can render their desires proper to be fulfilled, or their cries to be answered. Where the fear of God really is, there God’s will, and God’s glory, will alone be desired [Note: Proverbs 11:23.]; and where they are the objects of our desire, however “wide our mouth be opened, God will fill it [Note: Psalms 81:10.].”]

See from hence,
1.

How wonderful is the condescension of God to his believing people!

[What would a person, who feels his own incapacity to spread his wants before God, wish for? If God should say to him, Tell me what I shall say for your encouragement, what could the drooping sinner dictate more consoling to himself than what is spoken in our text? — — — Examine well in this view what God has spoken in another place; how strongly he depicts the hopeless state of the suppliant, and what effectual aid he promises to impart [Note: Isaiah 41:17-18.] — — — and you will be prepared to estimate aright the promise in our text, Let none then give way to unbelieving fears, or be dejected because they find not in themselves all the liberty and fluency they could wish: but let the habitual desire of the soul be after God, and the bent of it be towards him on every emergency: then shall not one jot or tittle of this word fail of its full accomplishment [Note: Psalms 34:18.].

Let me very especially direct your attention to the climax which God is pleased to use in this place, for the purpose of encouraging his tempted people, and of magnifying his mercy towards them. In every member of the sentence he enlarges his promise; and, at the same time, lowers, as it were, the qualifications necessary for those to whom the promises are made: To them that “call upon him in truth,” he will “be nigh.” To those who only “fear him,” and cherish, as it were, a feeble desire towards him, he will be so gracious as to “fulfil their desire.” And lastly, if any, through the greatness of their necessities, or an overwhelming sense of their unworthiness, are unable to do more than utter a “cry,” he will listen to them, yea, and save them with an everlasting salvation. The sigh, the groan, the tear shed in secret, shall come up with acceptance before him; even as Jeremiah’s supplication did from the low dungeon, when he said, “Hide not thine ear at my breathing and my cry [Note: Lamentations 3:56.]!”]

2. What bitter self-reproach will they feel, who live and die without prayer!

[One of the most bitter ingredients in that cup of God’s wrath which will be put into the hands of those who perish, will be the reflection, that they might have had all the glory of heaven, if only they would have sought it in earnest prayer. When, they once experience the torments of hell, they may cry ever so long for a drop of water to cool their tongue, but they will not be able to obtain it. How will they then curse their folly, that they neglected to cry, when they might have obtained all that they could possibly desire! The recollection of that word, “Ask, and ye shall have,” will be a dagger to their souls. Dear Brethren, do but think of this in time. Think on what easy terms, if we may so speak, heaven may be now obtained. If only you truly “fear God,” and “call upon him in truth,” you may be perfectly assured that you shall never be cast out. If God, unsolicited, gave you his only-begotten Son to die for you, what will he refuse you when you call upon him? He may delay indeed for a time to answer you; but not beyond the fittest time. “Continue instant in prayer,” then, yea, “pray and faint not:” for God cannot resist the importunity of prayer. The unjust judge complied with the widow’s request at last: and “will not God avenge his own elect, who cry day and night unto him? I tell you, that he will avenge them speedily.”]