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PRAISE TO GOD FOR HIS GOODNESS AND MERCY
Psalms 145:1-19.145.2. 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.].” He regards the Messiah as his “King,” who justly claims this tribute at his hands: and he determines to pay it “daily,” and to the latest hour of his life, yea, and “to all eternity” also in a better world. Every succeeding generation of men he would wish to be occupied in that blessed employment; and gladly would he lead the band, that all creation might join him in one universal chorus.
But we will consider more distinctly the subjects of his praise. Having stated his determination to praise his God, he celebrates,
The perfections of his nature—
[This he declares to be “unsearchable [Note: ver. 3.]:” and indeed it is so: for who can form any idea of his immensity? We speak of his filling all space; but in so speaking we only “darken counsel by words without knowledge.” If we look at his “works,” he is altogether incomprehensible there also: for, what conception have we of his calling forth into existence this terraqueous globe, together with all the heavenly bodies, and fixing them all in their order by a mere act of his will? Nor are the “wonders” of his providence less worthy of our admiration, seeing that his greatness is no less visible in upholding all things by the word of his power, than it was in the first formation of them. Even the most “terrible of his acts” are also fit subjects for praise, inasmuch as they display the terrors of his Majesty, who gets honour to himself as well in the destruction of his enemies, as in the preservation of his obedient subjects. Doubtless the judgments inflicted on the old world, and those also with which Egypt, and Sodom, and the seven nations of Canaan, were visited, were most awful: but yet, as vindicating the holiness of God, and displaying “the honour of his Majesty,” they are worthy to be contemplated with awe, and to be celebrated with the profoundest adoration [Note: ver. 4–6.].]
[This was a favourite topic with the Psalmist; and therefore in speaking of that he says, “They shall abundantly utter the memory of it.” See how every thing in the whole creation bears the stamp of God’s goodness! every thing so fitted to its use; every thing so conducive to the good of man, and to the happiness of the whole creation. Consider every thing as originally formed; there is not the minutest thing in the universe that could, even with all the experience of six thousand years, be altered for the better. See with what blessings all the returning seasons are fraught! Let every individual search the records of his life, and what unnumbered instances of God’s goodness towards him will he see! Surely, with David, we should “abundantly utter the memory of it,” so as to make it the prominent subject of all our meditations, and of all our discourse: and at the same time we should “sing of his righteousness,” in that, whilst he has given us innumerable blessings which we never merited, he has never withheld one, which by his promises he had made our due [Note: ver. 7.].]
[In what has hitherto been spoken we are concerned as creatures: but in this attribute we are interested as sinners. And O! what reason have we to adore the tender mercy of our God! Who must not say with David, “The Lord is gracious, and full of compassion, slow to anger, and of great mercy?” Yes indeed, “He is good to all; and his tender mercies are over all his works [Note: ver. 8, 9.].” David, it is true, had very abundant cause to sing of mercy: but, Who has not? Who that knows any thing of himself, is not penetrated with the deepest sense of God’s “grace,” in looking upon so vile a sinner; of his “compassion” towards him, when reduced to the most destitute condition; of his “patience,” in bearing with such manifold backslidings; and of his “great mercy,” in pardoning such innumerable transgressions? If we do not extol our God, and bless his name, yea every day, and all the day long, methinks “the very stones will cry out against us.”]
Having thus expatiated on the virtues of his King, David proceeds to bless him for;
The administration of his government—
Here the reference to Christ is more plain and direct. He is the King of Zion; and it is his kingdom that is established over the face of the whole earth. There is not any thing in the whole creation that is not benefited by his reign; but most of all his believing people. Hence David says, “All thy works, whether intentionally or not, shall praise thee,” (as any thing of curious workmanship praises the maker of it) “but thy saints shall bless thee,” having their whole souls turned to the delightful work [Note: ver. 10.].
It is a glorious kingdom—
[It is extended over heaven, earth, and hell. In heaven there are myriads who are the subjects of it, and who are ascribing all possible honour and glory to their Almighty King. On earth, his power is seen in every nation under heaven. The most potent monarchs bow down to him with the deepest reverence; whilst the most degraded savages are enriched with all the blessings of his kingdom. In hell, the principalities and powers, with Beelzebub at their head, confess his power, and are, however reluctantly, obedient to his commands. His moral commands indeed they do not fulfil; but his positive injunctions they are unable to resist: they are constrained to yield up to him the spoil which they had once seized for themselves, and to flee even from the face of a poor helpless sinner, when once he sets himself, in dependence on Divine aid, to resist their tyrannic sway.
In this kingdom, every subject is himself a king; a king in this world; and entitled to a crown, a throne, a kingdom, in the world to come. Well then might David say of these subjects, “They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom [Note: ver. 11, 12.].”]
It is also an everlasting kingdom—
[Other kingdoms have perished, and shall perish: but this shall endure for ever [Note: ver. 13.]. Though it is as “a stone cut out without hands,” and neither founded nor supported by human power, it “shall break in pieces all other kingdoms, and shall stand for ever and ever.” “The gates of hell (with all their policy and power) shall never prevail against it;” no, nor against the meanest subject in it. Nay, when “the earth, and all that is therein, shall be burnt up and utterly dissolved,” this kingdom shall continue in its utmost vigour; nor shall its prosperity languish as long as God himself shall endure.
What a theme for praise is here! O reflect upon it, all ye who believe in Jesus; and sing of it, all ye, who have sworn allegiance to his name.]
The Psalmist proceeds yet further to notice,
The operations of his grace—
Here the influences of the Holy Spirit come more immediately to our view. It is he who carries on the whole work of grace in the hearts of men, and fits them for the enjoyment of that kingdom that is prepared for them. Behold his operations;
[There is not a saint on earth whom he does not aid, according as his situation and circumstances require. “Are any fallen? he upholds them; and raiseth up all that are bowed down,” whether with sin or sorrow. “The eyes of all are directed to him” as the only source of spiritual nourishment and strength; and “he gives them such a portion as they need in the very season” that they need it. Yes; as in the kingdom of nature, God, as the father of all, “opens his hand, and satisfies the desire of every living thing,” so, in the kingdom of his grace, he administers to every saint whatever is necessary for his consolation and support [Note: ver. 14–16.] — — — He will indeed “be inquired after for these things;” but He will “suffer none to seek his face in vain.” He “draws nigh unto all that call upon him, to all that call upon him in truth:” or, if they be not able to express their wants in words, “he will fulfil their very desires;” yea, if only, as on any sudden emergency, they “cry unto him, he will hear their cry, and will save them.” How astonishingly kind and gracious are these declarations; and how suited to encourage his weak and drooping saints! It frequently happens that they can do little else than sigh and groan: yet even these expressions of their minds he will favourably receive, and richly recompense unto their souls [Note: ver. 18, 19.] — — —]
[Though God, as a sovereign, dispenses his gifts according to the good pleasure of his will, yet there is an equity in all his proceedings, whether of providence or grace: “gracious is the Lord, and righteous:” “he is righteous in all his ways, and holy in all his works [Note: ver. 17.].” We, from our pride and ignorance, are ready to accuse him of injustice, if he distinguish any as monuments of his grace. But though “he has mercy on whom he will have mercy, and has compassion on whom he will have compassion,” yet is there, in truth, no inequality in his ways: “our ways are unequal; but his are equal:” he invariably “rewards those who diligently seek him,” and “becomes the enemy of those only who rebel, and vex his Holy Spirit:” “he filleth the hungry with good things, and the rich only doth he send empty away.” He puts, as it becomes him, “a difference between those who serve him, and those who serve him not.” “They who love him shall be preserved,” though the whole universe were combined to destroy them: but “all the wicked,” whether old or young, rich or poor, “shall be destroyed:” “though hand join in hand, not one of them shall pass unpunished [Note: ver. 20.].”
Say now, Whether, in this view of the Deity, David’s purposes and desires were not highly commendable; “My mouth shall speak the praise of the Lord; and let all flesh bless his holy name for ever and ever [Note: ver. 21.].”]
From the perusal of this psalm, two reflections naturally arise:
What an elevation of character does true religion produce!
[We would not speak in a degrading manner of any, and much less of those who are renowned for wisdom: yet who does not see how low and grovelling are the thoughts of statesmen and philosophers, in comparison of those which occupy the believer’s mind? He soars, as it were, on angels’ wings: he contemplates the subjects “which angels desire to look into:” “his conversation is in heaven.” Brethren, let us not forget for what high destinies we are formed. The brute creation have their faces towards the earth, and have no conception of any thing but what belongs to earth: but man is made erect, with his face, as it were, toward heaven, whither he should always direct his views, and from whence he should expect all his happiness. Let us then think and speak as those who are partakers of a higher nature: and whilst the wise of this world content themselves with the subjects that relate to time and sense, let us explore the blessings of redemption, the mysteries of grace, and the glories of eternity.]
What loss do they sustain who live far off from God!
[It is the diligent and watchful Christian alone that feels the devout affections which are exercised in this psalm. Too many of those who profess religion are content with a low state of mind. They look upon the work of praise and adoration as rather to be desired than attained; as that which will engage them in heaven, rather than as that which they can be much occupied with on earth. The most of their devotions consist of formal lamentations on account of the deadness of their souls, and lukewarm petitions for pardon and acceptance. Ah! what enemies are these to their own welfare! They might enjoy a very heaven below; and yet scarcely exceed in happiness the people from whom they have come forth. O, Brethren, let it not be thus with you: aspire after high and heavenly things: be not satisfied without the brightest manifestations of God’s love, and the richest communications of his grace: “Delight yourselves in God; and then he will give you the desire of your heart.”]
THE GOODNESS OF GOD TO MAN
Psalms 145:8-19.145.9. The Lord is gracious and full of compassion; slow to anger, and of great mercy. The Lord is good to all: and his tender mercies are over all his works.
THE great mystery of the Gospel is that which ought chiefly to occupy the Christian’s mind. But it is well occasionally to contemplate the Deity in a more enlarged view, as a God of providence and grace. The Psalmist in particular abounded in such “meditations,” and found them exceeding “sweet” unto his soul. In the psalm before us his heart was greatly enlarged; and I pray that our hearts may be enlarged also, whilst we consider,
The character of God, as here portrayed—
Let us view it,
[Look at the state of the world around us. See how all mankind are involved in guilt and misery! See how incapable they are of restoring their fallen nature in any respect to purity or peace! But God Almighty is “gracious” unto them, for his own great name’s sake: and is “full of compassion” towards them, “not willing that any should perish, but that all should come to repentance and live.” Their rebellion against him is most daring and universal: yet does he “endure them with much long-suffering,” being “slow to anger, and of great mercy.” Were not this his character, another deluge would come and sweep away every living thing; or fire from heaven would descend, as on the cities of the plain, to consume us in an instant. But, instead of breaking forth in wrath to destroy us, he is daily loading the whole world with benefits. The most evil and unthankful of the human race are visited by him in mercy, and replenished by him with all things that are needful for them. Above all, he has given up his beloved Son, to die in the place and stead of his rebellious creatures, to expiate their guilt, and to make atonement for their sins. He has commanded his Gospel also to be preached to them, even to the very ends of the earth, and a free salvation to be offered to every child of man. In this respect he makes no difference between Jews or Gentiles: “He is good to all without exception; and his tender mercies are over all his works.”]
In our own personal experience—
[Where is there one amongst us who is not a living witness for God, in reference to these things? Who has had any claim upon him? Who has not, on the contrary, greatly offended him, and that times without number? Who cannot look back to some particular period of his life, when God might, if I may so speak, have cut him off with advantage, and made him a signal monument of his fiery indignation? And who, in the midst of all his rebellion, has not been loaded with benefits? Not only have we received temporal blessings in abundance, but spiritual blessings also; so far, at least, as we could be prevailed upon to receive them. We all have experienced the strivings of his good Spirit in our hearts and consciences: and if we would have listened to his voice, there is not one amongst us who should not have been guided into all truth, and been made a partaker of the salvation that is in Christ Jesus. He has “waited to be gracious unto us;” and at this very moment does he follow us with his overtures of mercy, saying, “As I live, I have no pleasure in the death of a sinner, but rather that he should turn from his wickedness and live. Turn ye, turn ye from your evil ways: for why will ye die, O House of Israel!”]
From viewing the character of God, let us proceed to notice,
The reflections naturally suggested by it—
We cannot but see here,
Our base ingratitude—
[What might we justly expect to be the state of our minds towards such a God as this? Methinks, we might well be filled with wonder and amazement at his forbearance towards us, and be striving to answer all the purposes of his grace by turning towards him with our whole hearts. But how is it with us? We are, for the most part, altogether insensible of his mercy. We receive his benefits very nearly as they are received by the brute creation, without any distinct acknowledgment of him, or any heartfelt gratitude towards him. Scarcely of any mercy whatever are we sensible, but by the loss of it: when it is gone, we see what we have enjoyed: but, whilst we possess it, it makes very little impression on our minds. Even the great mercy of Salvation, that which fills all heaven with wonder, is scarcely contemplated by us at all. Perhaps in the whole of our lives, we never spent one hour in adoring him for the gift of his only dear Son, and in imploring mercy at his hands in the Saviour’s name! Say, Brethren, whether this have not been your sad experience? and whether it do not mark you as base—beyond expression or conception base?]
Our awful desert—
[Take only this view of your state, and then say what you deserve at the hands of a holy God. What would you think a fellow-creature would deserve at your hands, if he should deal thus with you? Suppose you had exerted yourselves all your days to make him happy, and that with unbounded beneficence and inconceivable self-denial; and suppose, that, notwithstanding this, he never testified any regard for you, never concerned himself about you, never sought to please you, never obeyed any of your commands, but trampled under foot your authority, and made use of all the favours which you heaped upon him, for no other end than to wound your feelings and cast dishonour upon your name: would you not say, ‘You are unworthy of my “compassion,” and shall be an object of it no longer. I have been “slow to anger” against you, and “of great mercy towards you;” but my patience is now exhausted, and can find no more scope for exercise. The mercies you have so despised shall be now withdrawn, and you shall be left to eat the fruit of your own doings?’ If, then, you would think this an equitable retribution from one creature to another, judge what is due to yourselves from the hands of an offended God. You need not ever have committed one heinous sin to subject you to the wrath of God: this ingratitude alone will justify the infliction of his heaviest judgments on your souls.]
The extreme folly of not turning unto God—
[Is God so full of compassion towards you, so patient, so long-suffering, so abundant in mercy; and will you withstand him to the uttermost, till his patience is come to an end, and “his mercy is clean gone for ever?” Nay, will you make use of all God’s mercies for no better purpose than to aggravate your guilt, and to enhance your eternal condemnation? Think what reflections will press upon your mind in the eternal world, when your hope is perished, and you are lost without a remedy. How bitter will be the thought, that you thus wasted your day of grace, and constrained your God to “swear in his wrath that you should never enter into his rest.” Methinks the recollection of these things will be the bitterest ingredient in that bitter cup which you will have to drink of to all eternity. Can you conceive, that if such tidings as now sound in your ears were sent to the heirs of perdition that are shut up in hell, they would be so slighted as they are with you? No, verily: there would be in them, at least, a desire to escape from their torment, even though they did not affect the felicity of heaven, But neither the allurements of heaven nor the terrors of hell can move you. I pray you, Brethren, “harden not your hearts any longer;” but “to-day, whilst it is called to-day,” avail yourselves of God’s proffered mercy in Christ Jesus, and “flee for refuge to the hope that he has set before you.”]
GOD’S READINESS TO ANSWER PRAYER
Psalms 145:18-19.145.19. 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,
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 14:21-43.14.22.].”]
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: Isa 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 29:12-24.29.13.].”]
To this general promise of hearing his people’s prayers, is added an assurance,
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,
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 18:30-14.18.31.].” 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.].”]
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: Pro 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,
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 41:17-23.41.18.] — — — 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.]!”]
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.”]
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Simeon, Charles. "Commentary on Psalms 145". Simeon's Horae Homileticae. https://www.studylight.org/
the Second Week after Epiphany