Bible Commentaries
Psalms 90

Verses 11-12

DISCOURSE: 651
GOD’S ANGER A REASON FOR TURNING TO HIM

Psalms 90:11-12. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath. So teach us to number our days, that we may apply our hearts unto wisdom.

THIS psalm is entitled, “A prayer of Moses the man of God.” It seems to have been written by Moses on account of the judgment denounced against the whole nation of Israel, that they should die in the wilderness [Note: ver. 3.]. It had been already executed to a great extent, God having consumed multitudes of them in his anger [Note: ver. 5–7.]: and the period of man’s life was then reduced to its present standard of seventy or eighty years [Note: ver. 10.]. From this awful demonstration of God’s displeasure, he is led to this reflection: “Who knoweth the power of thine anger?” And then he prays, that the whole nation might be induced by the shortness and uncertainty of their lives to seek without delay the favour of their offended God: “So teach us to number our days, that we may apply our hearts unto wisdom.”

In accordance with our text let us also contemplate,

I.

The inconceivable weight of God’s anger—

Of course, in speaking of God’s anger we must divest it of all those tumultuous feelings, which agitate the minds of men; and conceive of it as manifested only in his dispensations towards the objects of his displeasure.
Let us contemplate it then,

1.

As it appears in this world—

[The whole world bears the evidence of being under the displeasure of an angry God. The creation itself, even the animal and vegetable, as well as the rational parts of it, is greatly changed since it came out of its Creator’s hands. A curse has been inflicted on it all, on account of sin. Storms, and tempests, and earthquakes, and pestilences, and diseases of every kind, and death with its antecedent pains and its attendant horrors, are all the sad fruits of sin, and the effects of God’s anger on account of sin. Death has obtained an universal empire, and “reigns even over those who have never sinned after the similitude of Adam’s transgression,” as well as over the actual transgressors of God’s law.
But the anger of God is yet more strikingly visible, in those particular judgments which God has executed upon men from time to time. Behold the plagues in Egypt, the destruction of the Egyptian first-born, and of Pharaoh and all his host in the Red Sea! behold the awful judgments inflicted on Korah, Dathan, and Abiram, and on the myriads, who, by their lewdness, their unbelief, and their murmurings, drew down the wrath of God upon them [Note: 1 Corinthians 10:8-10.]! behold fire and brimstone rained down from heaven upon Sodom and Gomorrha, and the cities of the plain! yea, and the whole world, with every living creature except those contained in the ark, swept away by one universal deluge!—these serve as awful proofs of God’s indignation against sin, and his determination to punish it according to its deserts.

There are other proofs, less visible indeed, but not less real, of God’s anger, which may be found in the horrors of a guilty conscience, or the distresses of a soul that is under the hidings of his face. Hear what was Job’s experience under a sense of God’s displeasure: “The arrows of the Almighty are within me; the poison whereof drinketh up my spirit: the terrors of God do set themselves in array against me [Note: Job 6:4.].” To the same effect the Psalmist also speaks, when describing the anguish of his own mind: “Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. I am troubled; I am bowed down greatly; I go mourning all the day. I am feeble and sore broken; I have roared by reason of the disquietness of my heart [Note: Psalms 38:2-3; Psalms 38:6; Psalms 38:8.].” The unhappy end of Judas shews how insupportable is a sense of God’s wrath, when the consolations of hope are altogether withdrawn.

But, after all, there is nothing that will give us such an idea of God’s anger, as a view of the Lord Jesus Christ when “Jehovah’s sword awoke against him” to inflict the penalty that was due to sin. Behold that immaculate Lamb of God sweating great drops of blood from every pore of his body, through the inconceivable agonies of his soul! Hear him, in the depths of dereliction, crying, “My God, my God! why hast thou forsaken me?” and see him, finally, giving up the ghost, and dying under the load of his people’s sins! Could we at all appreciate this mystery, we should indeed say, “Who knoweth the power of thine anger?”
But let us contemplate it,]

2.

As it appears in the world to come—

[Of this however we can form but little conception. The terms which are used to depict the misery of the fallen angels, and of those who from amongst the human race have died in their sins, though exceeding terrible to the imagination, fall infinitely short of the reality. But the very circumstance of millions of once happy angels, as happy as any that are now before the throne of God, being cast out of heaven for their pride; and hell itself being prepared by Almighty God for their reception, that they may there endure his wrath and indignation to the uttermost—this very circumstance, I say, may serve to shew, how deeply God abhors iniquity, and how fearfully he will punish it. Of the place where they are confined “in chains of darkness to the judgment of the great day,” Tophet, as described by the Prophet Isaiah, may be considered as a type or emblem: “It is a place both deep and large: the pile thereof is fire and much wood: and the breath of the Lord, like a stream of brimstone, doth kindle it [Note: Isaiah 30:33.].” And the state of the unhappy sufferers there is thus described in the Revelation of St. John: “They drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation: and they are tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night [Note: Revelation 14:10-11.].” Yet, terrible as this description is, it conveys no adequate idea either of the torment itself, or even of those foretastes of it, which are sometimes given to those for whom it is prepared. Well therefore may it be asked, “Who knoweth the power of thine anger?” and well is it added, “According to thy fear,” that is, according to the terror which the very apprehension of it excites, “so is thy wrath:” for, in truth, it not only equals, but infinitely exceeds, all the conceptions that can be formed of it.]

The whole scope both of the preceding and following context leads us to consider,

II.

The wisdom of seeking reconciliation with him without delay—

Notwithstanding his anger against sin, God is willing to be reconciled to his offending people—
[“He will not always chide; neither will he keep his anger for ever.” “Many times did he turn away his wrath from his people in the wilderness; and did not suffer his whole displeasure to arise.” He has even sent his own Son into the world to effect reconciliation by the blood of his cross. He could not consistently with his own honour pardon sin without an atonement made for it: and, that a sufficient atonement might be made, he gave his Son to “bear our iniquities in his own body on the tree,” and to “be made sin for us, that we might be made the righteousness of God in him.” For the fallen angels he made no such provision: but for us he did: and he sends forth his servants into all the world, to proclaim his offers of mercy, and to “beseech sinners in his name to be reconciled to him” — — —]
To seek reconciliation with him then is our true wisdom—
[The world may account it folly, and may stigmatize all serious piety as needless preciseness: but we hesitate not to declare with David, that “the fear of the Lord is the very beginning of wisdom [Note: Psalms 111:10.];” and that the prodigal’s return to his father’s house was an evidence, not, as his ungodly companions would say, of weakness and folly, but of his having attained a soundness of mind and judgment: for it was “when he came to himself he said, I will return, and go to my father,” Who that reflects upon the inconceivable weight of God’s anger, and on the misery of those who are exposed to it, would continue one moment obnoxious to it, when God is offering him pardon, and beseeching him to accept of all spiritual and eternal blessings? — — —

But add to this the shortness and uncertainty of human life. Who that considers this, would delay to deprecate God’s wrath, and to avail himself of the present hour to secure the proffered mercy? O beg of God to impress your minds with a sense of the shortness of time, and to “teach you so to number your days, that you may without delay apply your hearts unto wisdom.” Obvious as this lesson is, you can never learn it, unless you are taught of God. You will be ever calculating upon months and years to come, when “you know not what a single day may bring forth.” You may even, like the Rich Fool, be promising yourselves “years of ease and pleasure,” when God may have said, “This night shall thy soul be required of thee [Note: Luke 12:19-20.].” To turn unto God instantly is true wisdom: to put it off to a more convenient season is folly and madness — — — “To-day, if ye will hear his voice, harden not your hearts [Note: Psalms 119:60. Hebrews 3:7-8.].”]

But, to this work you must “apply with your heart,” your whole heart—
[It is not by seeking merely, but by “striving, to enter in at the strait gate,” that you are to obtain acceptance with your God [Note: Luke 13:24.]. You must “apply your heart” unto wisdom: and “whatsoever your hand findeth to do, you must do it with all your might [Note: Ecclesiastes 9:10.]” — — —]

Address—
1.

Those who make light of God’s wrath—

[There are, alas! too many who do this. “The wicked,” as David says, “through the pride of his countenance will not seek after God: God is not in all his thoughts. His ways are always grievous: thy judgments are far above out of his sight: and as for all his enemies, he puffeth at them [Note: Psalms 10:4-5.];” and, with atheistical impiety, “says in his heart, God will not do good; neither will he do evil [Note: Zephaniah 1:12.].” But consider, brethren, whether you will think so lightly of God’s judgments when you shall have begun to feel the weight of them? Think whether, on first opening your eyes in the invisible world, and beholding the face of your incensed God, you will not bewail your present supineness, and curse the day when you listened to the dictates of flesh and blood, instead of attending to the counsels of true wisdom? O! think, “Who can stand before his indignation? and who can abide in the fierceness of his anger [Note: Nahum 1:6.]?” “Who can dwell with everlasting burnings [Note: Isaiah 33:14.]?” I pray you to number your days, not as the world does, but as God directs you: and to consider every day as if it were to be your last. This, with God’s blessing, will stir you up to redeem the present time, and will put energy into your exertions in “fleeing from the wrath to come.” Whatever be your age, my advice is still the same: for “you know not whether your Lord will come in the evening, or at midnight, or at the cock-crowing, or in the morning.” “Knowing the terrors of the Lord, I would persuade you [Note: 2 Corinthians 5:11.];” and “what I say unto one, I say unto all, Watch.”]

2.

Those who are in a state of reconciliation with him—

[Doubtless there are many amongst you, who can say with the church of old, “Though thou wast angry with me, thine anger is turned away, and thou comfortest me [Note: Isaiah 12:1.].” To you then I would say, “Who knoweth the power of God’s love? According to your hope, even your most sanguine hope, so is his mercy;” yes, and infinitely above all that either men or angels can conceive. Compare your state with that of those who are now lifting up their eyes in the torments of hell; and say whether eternity itself will suffice, to express your obligations to Him who has redeemed you by his blood, and to the Father who has accepted that atonement in your behalf? O! bless without ceasing your reconciled God. Labour to count, if it were possible, the riches of his grace; and to explore “the height and depth and length and breadth of his incomprehensible love.” And let the stupendous mercy vouchsafed unto you, quicken you to every possible expression of gratitude to your adorable Benefactor.]

Verse 14

DISCOURSE: 652
SATISFACTION IN GOD ALONE

Psalms 90:14. O satisfy us early with thy mercy, that we may rejoice and be glad all our days!

WE are told, on most unquestionable authority, that “godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come [Note: 1 Timothy 4:8.].” We are further assured, that “its ways are ways of pleasantness, and all its paths are peace [Note: Proverbs 3:17.].” This was the conviction of Moses, when he penned this psalm. The vanity and bitterness of sin had been deeply felt by all that generation whom he had brought out of Egypt: and here, he declared that there was no happiness but in God: he prays, “O satisfy us early with thy mercy, that we may rejoice and be glad all our days!” Now, Brethren, longing as I do for the happiness of you all, both here and in the eternal world, I will shew,

I.

Where, and where alone, true satisfaction can be found—

The whole world are inquiring, “Who will shew us any good?” And to that there is but one answer to be given; namely this: “Lord, lift thou up the light of thy countenance upon us [Note: Psalms 4:6.]!”

Satisfaction is not to be found in any earthly pursuit—
[Pleasure, how diversified soever it may be, can never satisfy a rational being. Solomon drank more deeply of that cup than any other man; and, after all, pronounced it to be “vanity and vexation of spirit.” The same may be said of wealth and honour: they can never fill the desires and capacities of an immortal soul. As the eye is never satisfied with seeing, nor the ear with hearing, so no man that attains the greatest eminence can be sure that he has reached the highest pinnacle of his ambition. Let him possess all that mortal man can possess, and there will be some Naboth, whose vineyard he covets; or some Mordecai, who wounds him by refusing to pay him the homage he demands — — —]
Nor is it to be found in any religious services which are performed with a self-righteous view—
[Doubtless a self-righteous man may be gratified for a season with the notion that he has established a ground of confidence before God: but at times there will arise in his mind such thoughts as these: “Have I done enough to secure for me the forgiveness of my sins, and to purchase moreover the blessedness of heaven?” And, after all his labour, he will feel some secret misgivings that all is not right. He has not a standard whereby to measure his attainments, except indeed the holy Law of God: and that altogether condemns him. In this state of uncertainty he cannot contemplate death and judgment without a degree of alarm, which casts a gloom over his prospect of the eternal world, and to a certain degree embitters also his enjoyments in this present world.]

That which alone can afford solid satisfaction to the soul, is, the having obtained “mercy” of the Lord—
[Every man is conscious that he has sinned, and must give an account of himself to the Judge of quick and dead. But, if he have fled for refuge to Christ, and embraced the salvation offered him in the Gospel, he is ready to go into the presence of his God. He knows “in whom he has believed [Note: 2 Timothy 1:12.];” and has no doubt but that through the Redeemer’s righteousness he shall find acceptance with God. He will be able to say, “I know that when the earthly house of this tabernacle shall be dissolved, I have an house not made with hands, eternal in the heavens [Note: 2 Corinthians 5:1.].” In Christ he sees all that he can need: and, being “in Christ,” he is assured that “there is no condemnation to him [Note: Romans 8:1.]” either now or at the bar of judgment. “Believing in Christ, he has peace with God,” and rejoices before him “with joy unspeakable and glorified [Note: 1 Peter 1:8.].”]

This point being ascertained, let us direct our attention to,

II.

The blessedness of those who seek it there—

Mercy, once obtained from the Lord, is the richest balm of life—

1.

It constitutes the chief felicity in youth—

[Who is there that has sought the Lord in early life, and did not experience the benefit of that blessed employment beyond his most sanguine expectations? Nay, I will ask, Who ever spent one hour in penitential exercises, and in crying to the Lord for mercy, and did not find more satisfaction in that hour than in all the pleasures he ever enjoyed? Who does not look back to such a period, as the happiest hour of his life? I will gladly concede to every man the liberty of passing judgment on himself; and will venture to abide the verdict which every man shall give. Into whatever state of carnal pleasures such an one may have turned aside, I can have no doubt but that, in seasons of reflection, he says, “Oh that it were with me as in times past!” — — —]

2.

It renders us happy amidst all the most afflictive circumstances of life—

[Every man is, sooner or later, brought into trouble: for “man is born to trouble, as the sparks fly upward.” But a sense of God’s pardoning love upon his soul will more than counterbalance all his afflictions. “Being justified by faith, and having peace with God, he will glory in tribulations,” of whatever kind they be [Note: Romans 5:1; Romans 5:3.]. He will see his trials to be a rod in his Father’s hand [Note: Micah 6:9.]; and he will acquiesce in the dispensation, from the hope that “all things shall work together for his good [Note: Romans 8:28.],” and shall ultimately “work out for him a far more exceeding and eternal weight of glory [Note: 2 Corinthians 4:17.].” — — —]

3.

It administers consolation to him, even on the bed of death—

[How blessed were the reflections of St. Paul when in the daily expectation of a cruel death! “I have fought a good fight; I have finished my course; I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me in that day [Note: 2 Timothy 4:7-8.].” Such was Jacob’s consolation in his dying hour: “I have waited for thy salvation, O Lord [Note: Genesis 49:18.].” Yes, Brethren, a sense of God’s pardoning mercy upon the soul will take away the sting of death, and make us rather to “desire that we may depart and be with Christ [Note: Philippians 1:23.],” in the full fruition of his glory. — — —]

Address—
1.

The young—

[It is never too “early” to seek, and to obtain, “mercy” from God. We read of several who from their very infancy were sanctified unto the Lord: and why should not you be numbered amongst that highly-privileged class? You have an idea that the good things of this world, and the enjoyment of all pleasurable amusements, will make you happy. But if you will transfer this notion to spiritual things, and seek your happiness in them, I pledge myself that ye shall be satisfied to the full: for of all the ransomed of the Lord it is said, “They shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd; and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness; and my people shall be satisfied with my goodness, saith the Lord [Note: Jeremiah 31:12-14.].” Indeed, you have a promise peculiar to yourselves: for God has said, “They that seek me early, shall find me [Note: Proverbs 8:17.].”]

2.

The busy—

[I would not have any one neglect his proper occupation in life. We are as much bound to be “diligent in business,” as we are to be “fervent in spirit:” in the one, as well as in the other, we may “serve the Lord [Note: Romans 12:11.].” But, in comparison, our zeal in the service of God should swallow up that which we exercise in reference to the world. Our Lord says, “Labour not for the meat that perisheth, but for that which endureth unto everlasting life [Note: John 6:27.].” I will suppose that you succeed to the utmost extent of your wishes in this world, what satisfaction will it afford you in the eternal world, if you have not secured “an inheritance amongst the saints in light?” There is no occupation whatever that can justify a neglect of your eternal interests. There may be other things desirable; but this a needful, yea, “the one thing needful;” and therefore I say, “Seek first the kingdom of God and his righteousness,” and leave it to God to “add other things to you” in the measure which in his unerring wisdom he shall see fit [Note: Matthew 6:33.].]

3.

Those advanced in life—

[Our text has a peculiar force as it relates to you. Much of your time is gone: and what is done either by you or for you, must be done quickly. There is, indeed, no time to be lost. The work of the soul is not to be left to a dying hour. Verily, that is but an unfavourable season for such a work; and the reality of it, when commenced at that season, is always dubious. Be in earnest now. Delay not another hour. Cry mightily to God, “O satisfy me early with thy mercy!” “Blot out my transgressions as a morning cloud:” wash them away in my Redeemer’s blood. “Bring me out of the horrible pit, out of the miry clay, and set my feet upon the rock, and establish my goings; and put a new song into my mouth, even praise unto my God [Note: Psalms 40:2-3.].” “Then will I bless thee while I live: I will lift up my hands in thy name: my soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips, when I remember thee upon my bed, and meditate upon thee in the night-watches [Note: Psalms 63:4.].” “Yea, when my flesh and my heart fail, thou shalt be the strength of my heart, and my portion for ever.”]

Verse 17

DISCOURSE: 653
THE BEAUTY OF JEHOVAH IMPARTED TO HIS PEOPLE

Psalms 90:17. Let the beauty of the Lord our God be upon us!

IT is pleasing to think that in every age the Lord has many “hidden ones:” even as in the days of Elijah, who thought himself the only worshipper of Jehovah, whilst there were in reality “seven thousand men who had not bowed their knee to the image of Baal.” It is not every one who dies apparently under the displeasure of God, that will be visited with his judgments in the world to come. Many “are judged of the Lord now, in order that they may not be condemned with the world hereafter [Note: 1 Corinthians 11:32.].” Amongst those who died in the wilderness for their transgressions, we know, infallibly, that some were received to mercy. We have no more doubt of the salvation of Moses and Aaron than we have of any saint from the foundation of the world. And we think that there is evidence in the psalm before us, that many repented in the wilderness, and that though “they were delivered, as it were, to Satan for the destruction of the flesh, their spirit will be saved in the day of the Lord Jesus [Note: 1 Corinthians 5:5.].” When they found that the sentence passed against them could not be reversed, they humbled themselves before God for their iniquities; and in consequence thereof they found favour in his sight, passing their remaining days upon earth in some measure of peace, and enjoying a hope, that, though they were never to possess the earthly Canaan, they should be admitted to the enjoyment of a heavenly inheritance. Their supplications for mercy were such as God never did, nor ever will, reject. “O satisfy us early with thy mercy, that we may rejoice and be glad all our days! Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil. Let thy work appear unto thy servants, and thy glory unto their children: and let the beauty of the Lord our God be upon us:” that is, Let us have such tokens of thy love, and such communications of thy grace, as may carry us forward with comfort, and prepare us for thy more immediate presence.

For the further elucidation of my text, I will endeavour to shew,

I.

Wherein the beauty of the Lord our God consists—

But in attempting to speak on such a subject, I feel that I shall only “darken counsel by words without knowledge:” for “we cannot by searching find out God, we cannot find out the Almighty to perfection.” Yet, as we are able, we must declare him unto you, and set forth his perfections,

1.

As existing in himself—

[We need only open our eyes and survey the visible creation, to be assured of his eternal power and godhead. In this respect the most stupid heathens, in neglecting to worship him, are without excuse. The magnitude and number of the heavenly bodies, all moving so exactly in their respective courses, and fulfilling the ends for which they were designed; and the variety and beauty of the things existing on this terraqueous globe, all so adapted for their respective offices and uses, and all subservient to one great design, the glory of their Creator; evince that his wisdom and goodness are equal to his power. I am not aware that philosophers have any advantage over those of less intelligence in things which are known only by revelation: because those things can be known only by the teachings of God’s Spirit; and the Holy Spirit can instruct one as easily as another, and does often “reveal to babes what is hid from the wise and prudent:” but in the things which are obvious to our senses they have a great advantage, because by their proficiency in different sciences they attain a comprehensive knowledge of many things, of which the generality of persons have no conception; and consequently, they can discern traces of divine wisdom, and goodness, and power, which can never come under the view of one that is illiterate and uninformed.
If from the works of creation we turn our eyes to the dispensations of Providence, we shall see all the same perfections illustrated and displayed to yet greater advantage; because they; shew how entirely every created being, however unconscious, or however adverse, fulfils his will, and executes hit designs — — —
But it is in the work of redemption that the perfections of God must be chiefly viewed; because in that are displayed his justice, his mercy, and his grace: for the exercise of which there is, in the works of creation and of providence, comparatively but little scope.
But, to discover these, we must view them,]
As displayed in the person of his Son—
[The Lord Jesus Christ is called “the image of the invisible God [Note: Colossians 1:15.]” because in him Jehovah, “who dwelleth in the light which no man can approach unto, whom no man hath seen or can see [Note: 1 Timothy 6:16.],” is rendered visible to mortal eyes; so that in him we see “the brightness of his Father’s glory, and the express imago of his person [Note: Hebrews 1:3.].” We know that “in his face all the glory of the Godhead shines;” and that on that account the god of this world is so anxious to blind our eyes, and to hide him from our view [Note: 2 Corinthians 4:4.]. See then in him, and in his cross, not some perfections only, but all, even all the perfections of the Godhead shining in their utmost splendour. Draw nigh to the garden of Gethsenane, or to Mount Calvary, and there take a view of your adorable Saviour. How awful does the justice of the Deity appear, when not one sinner in the universe could be received to mercy, nor one single transgression of God’s law be pardoned, till an atonement should be offered for it, not by any creature, but by the Creator himself, whose blood alone could expiate our guilt, and whose righteousness alone could serve as a sufficient title for our acceptance before God. And how bright does mercy appear, in that, rather than man should perish after the example of the fallen angels, God vouchsafed to give his only dear Son to die for us, and to effect our reconciliation by the blood of his cross! What wisdom too is displayed in this way of making the truth of God, which denounced death as the penalty of sin, to consist with the happiness and salvation of those who had committed it! as the Psalmist says, “Mercy and truth are met together; righteousness and peace have kissed each other [Note: Psalms 85:10.].” To make these perfections unite in the salvation of men, and to bring to every perfection far higher glory than it could have had if it had stood alone; (for whilst each shines in its own proper glory, each has a tenfold lustre reflected on it by the opposite perfection with which it is made to harmonize;) this required the utmost possible effort both of wisdom and grace; and to all eternity will it form the chief subject of adoration and praise amongst all the hosts of heaven. Here is God seen as “forgiving iniquity, transgression, and sin, whilst he by no means clears the guilty [Note: Exodus 34:6-7.];” because their guilt has been expiated, and a righteousness has been wrought out by the Lord Jesus Christ, so that God is “a just God, and yet a Saviour [Note: Isaiah 45:21.],” and is no less just than he is merciful, in every exercise of his pardoning love, and in every blessing which he bestows on his redeemed people [Note: 1 John 1:9.].]

The petition offered respecting this, leads us to inquire,

II.

In what respects we may hope that “this beauty shall be on us”—

Had the prayer been offered by Moses alone, like that, “I beseech thee, shew me thy glory [Note: Exodus 33:18.],” we might have supposed, that it was a peculiar favour, which other saints had no right to expect. But the prayer was uttered by multitudes, even by the great mass of those who repented in the wilderness: and therefore it may be poured forth by all true penitents amongst ourselves, who may expect that “the beauty of the Lord shall be upon them:”

1.

By an outward manifestation of it to our minds—

[To the Corinthian Church was this honour vouchsafed: for “God, who commanded light to shine out of darkness at the first Creation, shined into their hearts, to give them the light of the knowledge of the glory of God in the face of Jesus Christ [Note: 2 Corinthians 4:6.].” Such manifestations therefore may we also expect. The Lord Jesus Christ has expressly promised, that he will manifest himself to us, as he does not unto the world: and with such convincing evidence will he shew us his glory, that we shall differ from those around us, as Paul at his conversion differed from his attendants: they heard a voice as well as he; but he alone was favoured with the sight of the Lord Jesus Christ himself [Note: Acts 9:7. 1 Corinthians 9:1; 1 Corinthians 15:8.]: so that the words which we hear or read may be heard or read by thousands; but to us only, that is, to those only who are truly penitent and believing, will he “manifest forth his glory,” so as to constrain us to cry out, “How great is his goodness! how great is his beauty [Note: Zechariah 9:17.]!”

It is by the public ordinances chiefly that he will make these revelations of himself to us: and hence it was that David so exceedingly delighted in the house of God, saying, “One thing have I desired of the Lord, which I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord [Note: Psalms 27:4.].” If only we come up to his house with raised expectations, and a humble mind, he will reveal himself to us, and lift up the light of his countenance upon us, and shew us “his power and glory so as he is accustomed to display them in his sanctuary [Note: Psalms 63:2.].”]

2.

By an inward communication of it to our souls—

[“God originally made man after his own image [Note: Genesis 1:26-27.]:” and after the same image will he create us anew “in righteousness and true holiness [Note: Ephesians 4:24.].” It is for this very end that he so reveals himself in his ordinances; namely, that, by communing with him there, our faces may be made to shine, as the face of Moses did [Note: Exodus 34:29-30.]; and that “by beholding his glory we may be changed into the same image from glory to glory by the Spirit of our God [Note: 2 Corinthians 3:18.].” In this sense the beauty of the Lord our God shall be upon all his children, according as it is written, “He that hath this hope in him, purifieth himself even as he is pure [Note: 1 John 3:3.].” No inferior standard will they aim at: they know their duty; and they know their privilege: and with no attainments will they be satisfied, till they “are holy, as God is holy;” and “perfect, even as their Father that is in heaven is perfect.”

This indeed will not be imparted to any one at once: it is a progressive work: persons must be babes, and young men, before they are fathers: but from the time that they are truly converted unto God, they will “grow in grace,” and “make their profiting to appear,” till they have “attained to the full measure of the stature of Christ [Note: Ephesians 4:13.].” To all of you then I would say, Offer up with devoutest earnestness to God the petition in my text, “Let the beauty of the, Lord our God be upon us:” and add to it that prayer of Paul for the Ephesian converts, which in import corresponds exactly with it; “Let me so comprehend the love of Christ, as to be filled by it with all the fulness of God.”]

From the text thus explained, we may learn,
1.

What is the great antidote to the troubles of life?

[Certainly the Israelites, when doomed to perish in the wilderness, were in a very pitiable condition. But, if they could only attain this great object, they declared that their sorrows would all be turned into joy [Note: Eph 3:18-19]. So whatever our troubles be, their sting will be altogether taken away, if they prevail to bring us to the footstool of our God, and to the enjoyment of the light of his countenance. The trials which God sends are for this very end; to purge away our dross, and to purify us as gold, that we may be vessels of honour, meet for our Master’s use. Let us then not be so anxious to get rid of our afflictions, as to obtain from God a sanctified use of them, in brighter manifestations of him, and richer communications from him, and a more entire conformity to him [Note: ver. 15.]. Let us but get even a small measure of these benefits, and “our consolations shall abound far above all that our afflictions have abounded [Note: 2 Corinthians 1:5.]” — — —]

2.

What we are to aim at, in our pursuit of holiness—

[It is not any one grace, or any particular set of graces, that we should seek after, but an entire conformity to the image of our God. Now his beauty, as we have seen, consists not in any one perfection, but in an union of all perfections, however opposite to each other. So must there be in us, not such graces only as are suited to the natural temperament of our minds, but an assemblage of all graces, however different from each other; (every one being blended with, and tempered by, its opposite, and all together brought, as occasion may require, into united exercise. God is compared to “light;” which is an union of rays, exceedingly diverse from each other, and all in simultaneous motion. Now as some may think that the brighter coloured rays, as the red, the orange, the yellow, would make a better light if divested of those which bear a more sombre aspect, as the blue, the indigo, and the violet; so many imagine, that God would be more lovely, if justice were separated from his attributes, and mercy were to shine unalloyed by that more formidable perfection. But as neither can light part with any of its rays, nor, God with any of his perfections, so neither must the Christian dispense with any grace whatever: if he rejoice, it must be with trembling: if he walk in faith, he must be also in the fear of the Lord all the day long. If he be bold, he must also be meek and lowly of heart, and resemble him, who “was led as a lamb to the slaughter, and as a sheep before her shearers is dumb, so opened not he his mouth.” This union of opposite graces it is which constitutes the beauty of holiness: as David, after the most exalted strains of adoration, says, “O worship the Lord in the beauty of holiness: fear before him all the earth [Note: Psalms 96:7-9.].”

Let me earnestly entreat the professors of religion to be attentive to this matter. Nothing is more common than for persons of this description to value themselves on account of some particular grace or set of graces, when they are offensive, and, I had almost said, odious in the eyes both of God and man, for want of those graces which ought to temper, and to moderate the actings of their mind. Distortion in the human frame is not more disgusting than such distorted piety as this. Even without any particular blemish in the human frame, it is not any one feature that constitutes beauty; but a regular and harmonious set of features: so it is not faith, or fear, or zeal, or prudence, or any other separate grace, that will assimilate us to the Deity, but every grace in its proper measure, and its combined exercise; or rather every grace borrowing from its opposite its chief lustre, and all harmoniously exercised for the glory of God.
Were this subject better understood, we should see, as in Christ, so in all his followers also, the God and the man, the lion and the lamb.]