03.06. Psalm 84:8

Psalms 84:8. "O Lord God of hosts, hear my prayer: give ear, O God of Jacob. Selah." The weary pilgrim is at length before God in Zion. Blessed journey that has such an end! And blessed be the God of Jacob, that the pilgrim has now and then, even on the journey, sweet foretastes of that happy end; but oh, what will it be when it is fully tasted in glory — in the Father’s house on high! Till then, O my soul, fail not to drink at the fountain, though travelling through a dry and thirsty land. Faith is as welcome now in those courts above, as thou thyself wilt be at the journey’s end. Thy title is as good now as it will be then; the name of Christ can never be more welcome than it is today. Oh, then, use thy title now; let heaven see what great and constant use thou canst make of that blessed name now. In musing on these words, a solemn thought crosses the mind: Zion, or grace, is the meeting-place of God and His people. Every child of Adam, sooner or later, must meet God on one of two grounds — the ground of righteousness or the ground of grace. No one can escape, or pass unnoticed in a crowd. Each one must, individually and for himself, appear before God. "So then every one of us shall give account of himself to God." (Romans 14:12) Most solemn thought, surely! But if on the ground of righteousness, all must be lost — for ever lost. Who could answer to God for one of a thousand of his many thousand sins? Hence the psalmist prays, "Enter not into judgment with thy servant: for in thy sight shall no man living be justified." (Psalms 143:2) Human reasoning would not avail there. But no man, even now, ever reasons in the presence of God. Clearly then, on the ground of righteousness, the soul must be hopelessly lost. God grant that my dear reader, through faith in Christ, may pass from death unto life now, and so never come into judgment. (John 5:24)

Grace, pure grace, is the only other ground. There is no middle ground in scripture. And he who stands before God on this ground is safe for ever. He is saved with God’s great salvation. What he previously was is not thought of. He is now a true believer in Christ Jesus. He honours the Saviour with the confidence of his heart; and, in God’s sight, there is nothing too good for him. He honours him in the fullest and most public way. In short, he is blessed according to the riches of divine grace and the value of the work of Christ. He fares well, yes, as well as Christ Himself! As the bride ranks with the bridegroom, as the wife ranks with the husband, so does the Christian rank with Christ in heaven. He is joined unto the Lord and one spirit with Him. Happy they who are thus done with their own works and trust only in the finished work of Christ. But tell me, O my soul, in plain terms, what is the difference today between a soul that is on the ground of grace and one that is on the ground of righteousness? Practically, the one trusts in Christ, the other trusts in himself. This is the great difference, really, between the saved and the unsaved — the Christian and the worldling. It is connection by faith with the Person of Christ that makes the difference. The one may be as full of outward religious observances as the other; but unless the heart be connected with the Person of Christ, these go for nothing. Were a schoolboy to cover his slate with ciphers, not one of them could be reckoned until he had connected them with a figure; then they would all count. Even so, a cup of cold water, given in connection with the name of Christ, shall have its eternal reward.

He who has felt his need and helplessness and trusts in Christ alone, is on the ground of the pure favour of God; but he who is still a stranger to this state, however full of good works, charities and religious duties, is on the ground of inflexible righteousness. The tree must first be made good before the fruit can be good. We must be engrafted into the living Vine and drink of the fatness of its roots, before we can bear fruit to God. Christ only can bear fruit to God; but as the tree bears fruit through its branches, so Christ bears fruit to God through His members.

Awful, indeed, must be the meeting between God and the sinner on the ground of righteousness. When the plumb-line is laid to a crooked wall, it does not make it straight, but it shows out all its crookedness. The judgment-seat will prove the sinner’s condition but it can show him no favour. The day of grace is past. It is too late to cry for mercy — yes, alas! Too late when the sentence, "Depart from me" is uttered; too late when the gates of heaven are closed; too late when the gates of hell are opened; too late when Satan, whom he has served, claims him as his; too late when enclosed within those fiery walls whence none ever escape! Oh, what an end for an immortal soul! The very thought of it is overwhelming. The soul shudders in writing it. Oh, what can be done now to prevent it? is the first feeling of the heart. And yet, what can we say? The only thing that can prevent it is done already. Redemption is accomplished. Jesus died and rose again. The sure foundation of grace and glory has been laid in Zion and whosoever believeth shall never be confounded. "Christ was delivered for our offences, and was raised again for our justification." "Believe on the Lord Jesus Christ, and thou shalt be saved," are plain words; who can misunderstand their meaning? The jailer believed on the Lord Jesus Christ — he trusted in Him according to the word of the apostle and was saved, and others of his household who believed. The gospel is the same today as it was then; whosoever believeth on the Son of God hath everlasting life.

Lord of the harvest, send more labourers into the gospel field; and grant, Lord, that Thy preachers may never lose sight of the solemn results of their preaching! Surely, if preachers themselves were more alive to the awful future of a Christless soul, they would be more in earnest and more would be awakened by their warning voice. The end is near, the time is short, the coming of the Lord draweth nigh and souls — many souls — are perishing.

Let Thy word, O Lord, be clothed with power from on high, that it may be more effectual in them that hear it; and fill Thine evangelists, blessed Lord, with a burning desire — a consuming passion — for the salvation of sinners. With the fearful end of their unawakened hearers in view, may they speak plainly, pointedly, boldly, earnestly and affectionately; and may their constant prayer be, "Lord, suffer not even one precious soul to depart unimpressed, unawakened, unsaved."

"Oh speak of Jesus — of His grace,
Receiving, pardoning, blessing all;
His holy, spotless life to trace -
His words, His miracles recall:
The words He spoke, the truths He taught,
With life, eternal life, are fraught.

Oh speak of Jesus — of His death:
For sinners such as we He died.
’Tis finished.’ with His latest breath
The Lord, Jehovah Jesus, cried:
That death of shame and agony
Opened the way of life to me."

While meditating on the happiness of those who had reached mount Zion, and were before God in His holy temple, the psalmist breaks forth in fervent prayer and praise. He was longing to enjoy the same privileges himself. "My soul longeth, yea, even fainteth, for the courts of the Lord." How often this has been the experience of the people of God when deprived of the public means of grace so called. There is divine reality in the fellowship of saints. "I was glad when they said unto me, Let us go into the house of the Lord." There is spiritual refreshment and blessing in meeting with those we love in the spirit. Ere long we shall meet in heaven, to part no more, and to love each other perfectly. The mere formalist, of course, knows nothing of these exercises; but the psalmist was the opposite of a formalist. His whole heart was in the temple-worship of God, and he enters into it in spirit, though perhaps in exile. He praises God; but, owing to his position, his praise turns into prayer. "O Lord of hosts, hear my prayer: give ear, O God of Jacob."

There are two distinct thoughts of great practical value to the Christian in this short prayer. There is the sense of divine majesty in the consciousness of divine relationship. As "Lord of hosts" He is almighty in power; as the "God of Jacob" He is infinite in mercy and goodness to His people. The Jew could depend on the covenant-faithfulness of Jehovah; we, on the name of "Father" in connection with Christ. There was power to protect in the valley of Baca, and, sweeter still, grace to bless on the holy hill of Zion. It is there the happy worshipper loses sight of self and of all the troubles and trials of the way, and rejoices in the blessed consciousness of his relationship with the living God. As Christians, we have "received the spirit of adoption, whereby we cry, Abba, Father." We are thus taught and led by the Holy Ghost Himself, to use the sweet expression of our relationship — Father. This is our happy place now, through the riches of sovereign grace. "And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." (Galatians 4:6) Only yesterday, as it were, we were far off from God and seeking happiness apart from Him; but He has had mercy — great mercy, blessed be His name — and brought us to Himself through faith in Christ Jesus. And now the children’s place and the children’s portion are ours — ours today — ours henceforth and for ever. Only think, O my soul, on that wondrous word which has gladdened so many hearts: "Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ." Meditate, I say, on this great truth — on these very words — "no more." "Thou art no more a servant, but a son," and "an heir" — "an heir of God." Not merely, observe, an heir of heaven or of glory, but "an heir of God through Christ." Oh wondrous truth! The possessions of God are thine. And mark, too, I pray thee, that the Spirit is not speaking here of what we shall be, but of what we now are. "Thou art no more a servant, but a son." Marvellous place! Blessed privilege! glorious liberty! We can only worship and adore; nothing can be added to our possessions. His name alone have all the praise and glory. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, Now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he [Christ] is pure." (1 John 3:1-3)

"Once as prodigals we wandered,
In our folly, far from Thee;
But Thy grace, o’er sin abounding,
Rescued us from misery.
Thou the prodigal hast pardoned,
’Kissed us’ with a Father’s love,
’Killed the fatted calf,’ and called us
E’er to dwell with Thee above.

Clothed in garments of salvation
At Thy table is our place;
We rejoice, and Thou rejoicest,
In the riches of Thy grace.
’It is meet,’ we hear Thee saying,
’We should merry be and glad:
I have found my once lost children;
Now they live who once were dead.’"

Psalms 84:9. "Behold, O God our shield, and look upon the face of thine anointed." What marvellous words are these! In writing them down they have touched a chord in the heart which awakens deep thoughts and feelings. The combination is beautiful and blessed — "our shield" — "thine anointed." God and the soul are brought near to each other. Their object, their centre, is one — "our" — "thine." Both are looking to the same Christ, though from different points of view. He is God’s Anointed, He is thy Shield, O my soul! Dwell on this blessed theme. Precious Saviour! He glorifies God — reconciles the sinner and unites both in Himself. "I in my Father, and ye in me, and I in you." (John 14:20) Blessed union — fruitful in eternal unity and glory!

Never before, O my soul, hast thou so seen or felt the power of this verse; and now, "happily, patiently, deeply meditate thereon, I pray thee; while the fire burns, concentrate thy musings on this great truth. Think on the many blessings which flow from thy privileged place. All favour, all security, all happiness, both for time and eternity, are found therein. But especially would I say, Meditate on Him who thus links every believer with God and the valley of Baca with the courts above. He who is the Father’s delight — the One on whom He ever looks with perfect complacency, is every believer’s hiding-place — is thy hiding-place. There thou art sheltered from every storm in this life; and there, too, as behind an invulnerable shield, thou art safe for ever. No enemy can ever break through thy sure defence. They may threaten, but can do no more. Only watch thou and never wander from thy hiding-place. Thy only security is to keep behind the shield. Thou hast all there.

"What in Thy love possess I not?
My star by night, my sun, by day,
My spring of life when parched with drought:
My wine to cheer, my bread to stay,
My strength, my shield, my safe abode,
My robe before the throne of God!"

While many, alas, are satisfied with mere formalities in religion, or with the dry discussion of doctrines, high or low, as they may be called, see thou and be occupied with Christ Himself. It is the knowledge of His Person that gives strength and joy to the soul. At all times, under all circumstances, we can say, "Look upon the face of thine anointed." We cannot always say, Look on us; but we may always say, Look on Him. In deepest sorrow through conscious failure, or in trials and difficulties through faithfulness to His name, we can ever plead with God what Christ is. God is ever well pleased with Him — ever occupied with Him as risen from the dead and exalted to His own right hand in heaven; and He would have us also to be occupied with Him as the heart’s exclusive object.

True faith can only rest on God’s estimate of Christ, not on inward thoughts and feelings. That which may be called the faith of the formalist rests on the ability of his own mind to judge of these matters. He trusts in himself. This is the essential difference between faith in appearance and faith in reality. The one rests in God’s estimate of Christ, the other in his own. The one trusts in Christ and the other trusts in himself. But oh, how wide the difference between the two in God’s sight! and, alas, how wide will be the difference for ever if no change takes place! As to thyself, dear reader, on what is thy faith, thy hope, resting? See, I beseech thee, that the word of the living God is the solid rock on which all thy expectations are built; and as one lost and ruined under sin, see that thou art looking to Jesus as thy Saviour, and resting on the word of His grace. This is saving faith. It listens only to God.

Take an example — It is on God’s testimony to the blood of Christ that the conscience rests with a perfect rest, in spite of all that it feels working within; and it is only His testimony to the Person of Christ that keeps the heart peaceful and happy in spite of all circumstances. What God says must hold good and true, independently of all perplexing circumstances without and of all contrary feelings within. Thus faith argues, and argues fairly, and walks in fellowship with God. When He proclaims from heaven, "This is my beloved Son, in whom I am well pleased," the voice of faith from earth responds, "This is my beloved Saviour, in whom I am well pleased." The voices meet and agree in one. This is communion! Oh wondrous, gracious, glorious truth! The Lord’s name alone have all the praise!

Yet one look more at this precious ninth verse before passing on to the tenth. The thoughts love to linger over the many lines of truth which it suggests. It begets meditation. And still the leading thought is — God looks for the believer to have the same thoughts of Christ as He has Himself. But this is the work of the Holy Spirit. We only know Christ in the proportion that He is revealed unto us by the Spirit. Hence the unspeakable importance of understanding the scriptures on this point; and of giving the Holy Spirit His right place both in our hearts and ways. "For he dwelleth with you, and shall be in you." (John 14:17) When this leading truth of the present period is either overlooked or practically displaced, there must be great darkness and feebleness as to the Person of Christ. "No man can say that Jesus is the Lord, but by the Holy Ghost." "For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God." "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." (1 Corinthians 12:3; 1 Corinthians 2:11; John 16:13-14) The great object, we believe, of the Holy Spirit’s work in us is to make good in our hearts the thoughts of God concerning Christ. This is the basis of the Christian’s walking in the light as God is in the light and of worshipping Him in spirit and in truth. Indeed, all hinges, practically, on this state of soul. Our consistency, spirituality, steadfastness, devotedness and happiness are intimately connected with it. When the heart is right with Christ, both the judgment and the practice will be right. The affections govern the judgment. God’s way of delivering souls from all evil, both inwardly and outwardly, is Christ. Our only strength is in being filled with Him. Light on the path and strength to walk therein flow from this. Is it not ignorance of Christ that leads the unconverted around us to act so contrary to Him? And on the other hand, is it not the knowledge of Christ that leads to a life of holiness and peaceful godliness? And just in proportion as the Christian enjoys Christ, does he live above self and the world. And further, it is only in being occupied with Christ, as He is before God, in all His loveliness that we grow up into His likeness. This is the principle: If we would love Him more, we must be more occupied with His love to us; if we would serve Him better, we must be more occupied with His devotedness to us; if we would get rid of our spiritual deformities, we must be more occupied with His loveliness. "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2 Corinthians 3:18) But alas! how often it happens that even true, earnest Christians are strangers to this line of truth, this character of exercise and this fellowship with the Father and with His Son Jesus Christ. There is a constant tendency in such to be occupied with a sense of inward evil in place of Christ; consequently darkness, feebleness, a lack of communion as to Christ, must be the result. Discouraged and cast down from what takes place within, they are filled with doubts and fears. They think the heart ought to get better and not have so many bad thoughts as it once had. Most true, the Christian has to judge himself daily and hourly for everything that is contrary to Christ. But he has also another lesson to learn; namely, he has to learn to distinguish between what flows from Christ and what flows from himself. There is no good thing in nature and no good thing can ever come from it. "In me," says the great apostle "(that is, in my flesh), dwelleth no good thing." Every good thing cometh down from above. But we are slow to learn that there is nothing good towards God in our nature, and that nothing good in His sight can ever come from it.

We must live Christ if we would please God and walk in fellowship with Him; but we must first learn Him. He is our lesson. Oh! that we could impress all our readers and ourselves more deeply with the importance of this great truth! "To learn Christ — and to live Christ." "For me to live is Christ," says the apostle; and in writing to the Ephesians, he says, "But ye have not so learned Christ; if so be that ye have heard him and have been taught by him, as the truth is in Jesus." This is our lesson — the wide range of truth, as brought out and set in the light of heaven, in connection with the lowly Jesus on earth, and the exalted Christ in heaven. This, I repeat, is our lesson! He is the way, the truth and the life. The character, the reality, the truth of everything was tested by His presence on earth. All truth meets in His Person. But most and best of all, by Him we know God and are happy: and in Him as the risen, exalted and glorified Christ we know and still learn more and more of our privileges and blessings in the presence of God. "Behold, O God our shield, and look upon the face of thine anointed."

"When the hours of day are closing,
And the sun has reached the west,
Sweetly in Thy love reposing,
I would lay me on Thy breast.
Jesus, Lord, I thirst for Thee,
Thou art all in all to me.

Thou hast taught me of the union
Of my new-born soul with Thee,
And in hours of deep communion
Thou hast spoken, Lord, to me.
Jesus, now I thirst for Thee,
Thou art all in all to me."