The Blessedness of Trusting in God

Blessed are all they that put their trust in him. — Psa. i. 12.

That this psalm relates to the Messiah is admitted by Jews as well as Christians. Whether it has a primary respect to David and the establishment of his kingdom on Mount Zion, or should be entirely referred to Messiah, is a point on which expositors are not agreed; and it is not a matter of so much importance, as to render it necessary for us to discuss it in this place. That it does contain an important prediction of the Lord Jesus Christ, does not rest on the interpretation of fallible men; but is expressly decided by the authority of divine inspiration. “The kings of the earth set themselves, and the rulers took counsel together against the Lord and his anointed.” This passage is quoted and expressly applied to Christ by the whole college of apostles, after they had received the plenary inspiration of the Holy Spirit, on the day of Pentecost. For upon hearing the report of Peter and John, who had been arraigned before the sanhedrim, the apostles all broke out in praise to God, saying, “Lord, thou art God, which hast made heaven and earth and the sea, and all that in them is; who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? For of a truth, against thy holy child Jesus whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done.” (Acts iv. 24 — 28.)

In regard to the remarkable declaration. “This day have I begotten thee;” the apostle Paul assures us, that such an address was never made to the highest of created angels. There is but one to whom it could with propriety be made; and by orthodox commentators it has, from time immemorial, been supposed to have respect to the eternal generation of the Son; for the expression “this day” is not to be taken as having reference to any particular day, but as relating to a perpetuity of duration.

Paul, in his discourse delivered in Antioch, in Pisidia, applies this declaration to the resurrection of Christ, saying, “We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again, as it is written in the second Psalm, “Thou art my Son; this day have I begotten thee.” It cannot be supposed by any, that Christ was not trulv the Son of God, before his resurrection; therefore the meaning must be that by the resurrection, Jesus was manifested to be the Son of God; just as he was by being born of the Virgin by the power of the Holy Ghost. The exhortation to “kiss the Son” — and the benediction on all who trust in him, can refer to no other but the Son of God. We are never, in Scripture, exhorted to trust in any mere creature, however exalted. On the contrary, a curse is denounced on every one “who trusteth in man, and maketh flesh his arm.” This portion of the Psalm, therefore, can have no application to David or Solomon, but must refer solely to the Messiah who is the eternally begotten Son of God.

The act of trust is so familiar to all, that it requires no explanation. Even children know what is meant by trust in any one. Two things are always implied in trusting; the first is a conviction of need, and sense of dependence. He who needs nothing, will, of course, not trust to another for what he has in himself; and he who, though destitute, is not sensible of his need, will never be induced to trust in another

The second thing implied in the act of trust is, a persuasion of the good-will, ability, and fidelity of the person in whom we trust. A child in danger, will fly to the arms of its father with confidence, but will not trust to another child, however affectionate; because it is not persuaded of its ability to protect it. Neither would a child trust to an entire stranger, as having no assurance of his good-will; nor would it fly to the arms of one, by w liom.it had often been deceived.

The exercise of a saving faith is not more frely expressed by any term than by trust. Indeed, whenever we believe in a promise of any one; that is, when we are fully persuaded of the truth of a promise, that act of faith is properly termed, trust.

Man is so dependent on Providence for the common blessings of this life, that trust in God for these, is the state of mind which is becoming. For, although we procure many temporal blessings by the instrumentality of our own faculties, or the labour of our hands; yet these blessings are as really the gifts of our heavenly Father as if we used no means whatever; for without the blessing of God, all our toil and ingenuity would effect nothing. “Except the Lord build the house, they labour in vain that build it.” God is the “Father of lights from whom cometh down every good and perfect gift.” This dependence on God, we should feel in relation to all our efforts to procure common blessings; and not only feel it, but openly acknowledge it, when we partake of the common bounties of divine Providence.

But, in regard to spiritual and eternal blessings, our dependence is still greater; for man has already lost the favour of God, and has fallen under his dreadful curse. Man is also sunk deeply into a state of depravity. He has lost all true knowledge of God his Creator; and is not only a miserable, but a helpless creature. He is unable, by any sufferings which he can endure, to expiate the smallest of his sins. He is unable to vivify his dead soul, or to bring back life into his benumbed faculties. If his salvation depended on it, he could not cause his heart to go forth in love to God. or cease the undue exercise of self-love and love to the creature. “The carnal mind is not subject to the law of God, neither indeed can be.” But this inability of the heart and will is so far from furnishing any excuse to the sinner, that it is the chief ground of his criminality. What! a heart so depraved that nothing can induce it to reverence and love its Creator! Will any one dare to plead the possession of such a heart, as a reason why he should not be punished when arraigned at the tribunal of God? Man, in his natural state, is also blind and ignorant. Some, like the Pharisees of old, will be ready to ask, “What! are we blind also?” Yes, all are blind, however acute their intellect, however stored with human learning their minds. “The natural man receiveth not the things of the Spirit of God; they are foolishness to him; neither can he know them, because they are spiritually discerned.” (1 Cor. H. 14.)

Here, then, is a threefold misery common to all the children of Adam — blindness, deadness, and guilt; and to qualify himself as a physician to cure the threefold malady, Christ has assumed as Mediator, a threefold office, viz. of a prophet, of a priest, and of a king; and in this threefold office, the sinner must trust in him for salvation. But it may be alleged, that this misery of man is merely imaginary j that the majority of men are in a good moral condition, and behave as well as could be expected in the circumstances in which they are placed. It is admitted that all are not equally abandoned in iniquity. It is admitted, that many maintain a decent outward appearance. It is admitted that many are strict in the observance of rites and forms in religion; and show themselves to be of the same spirit as the Pharisees of old. And it is evident that few among men seem to have any particular conviction of the miseries which have been mentioned. But this blindness and insensibility are rather aggravations of their misery, than alleviations. Indeed, this stupidity respecting spiritual concerns and eternal interests is the very worst symptom of their desperate disease. If they were sensible of their sins, if they lamented their blindness, if they were crying out, “What must I do to be delivered from this dreadful curse?” there would be some hope of them; but as long as this state of blindness and insensibility remains, there is no hope; for they never can be induced, in this state, to apply the only remedy; which remedy is of that nature, that it must be apprehended and appropriated by the rational mind. “They that are whole need not a physician, but they that are sick.” Christ says, “I came not to call the righteous, but sinners to repentance.”

If you saw, in a public prison, a number of criminals under sentence of condemnation to suffer capital punishment, and should observe some of the number indulging in singing and dancing, and every species of mirth and levity, and using all their influence to bring their companions into the same temper, would you call these happy? Would anv man in his senses envy such happiness as this? Or the contrary, would not all be shocked at this most unseasonable and reckless levity? And if obliged to choose between this state of mind, and that of those who were cast down and mourning their unhappy lot, who would not prefer the condition of the latter?

All men need a refuge to which they may flee for safety; and happy are they who have been so made sensible of their danger and misery, that they are anxiously seeking a place of safety. Their case is urgent — their danger is imminent — the misery which awaits them is inconceivably great, and they are utterly helpless in themselves, and unable to extricate themselves from their miserable circumstances, or to ward off the threatening danger which is ready to burst on their guilty heads. And as they cannot escape by their own wisdom or power, so no other creature has ability to rescue them from ruin. Whither, then, shall they turn? to whom shall they apply for help and deliverance? The only one who has power to save them is the Person whom they have offended, and whose displeasure they have incurred — the very Person who holds in his hand upraised the sword of vindicatory justice, ready to strike the sinner dead. “The Judge of all the earth will do right.” And it is right to inflict condign punishment on impenitent sinners, who have long rejected the gracious offers of reconciliation. “Where then is there any hope for the sinner, justly condemned by the law of his God? No where, but in the gospel of salvation. Here, and here alone, is there a door of hope open for the guilty. Sin cannot escape punishment in the just government of a holy God. He says, “I will by no means clear the guilty.” “Surely, O Lord, thou wilt slay the wicked.” But blessed be

God, sin may be punished in an adequate substitute. It has been punished in our divine Surety; for “he was wounded for our transgressions; he was bruised for our iniquities.” “He was made a curse for us to redeem us from the curse of the law.” “Our iniquities were laid upon him.” The satisfaction is complete. It is of infinite value. It is impossible that any sins should be of such heinous guilt, that the application of the blood of Jesus will not cleanse it. “Though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool.” (Isa. i. 18.)

Jesus of Nazareth is revealed as the true Messiah, God’s Anointed, the King of Zion — the only true High Priest, after the order of Melchisedec, and the prophet of Israel of whom all God’s people are taught. He is the Saviour of the world; and “there is no other name given under heaven, whereby we must be saved.” “Kiss the Son lest he be angry, and ye perish from the wTay, when his wrath is kindled but a little. Blessed are all they that put their trust in him.”

Trust in the Redeemer supposes that he has manifested, in some way, a willingness to save us. In order that trust have a firm foundation, it is requisite that there should be, not only a general expression of benevolence and good-will, but explicit promises of relief. And such promises are especially necessary in the case of the sinner; for he can with difficulty be convinced, that there can be any salvation for one so vile as he now sees himself to be. Therefore we find the gospel full of kind invitations and gracious promises to all who wi J. come unto him and receive salvation as a free gift. These are the glad tidings by which so many wounded spirits have been healed and comforted. The convinced sinner, (for no other can trust in the Redeemer,) finding every other refuge to be false, and every other arm to be weak, has, at length, his attention turned to a crucified Saviour. He hears words of mercy and kindness, but at first he cannot believe that they are addressed to him. He thinks this good news is for others less vile than himself. He imagines, if in some way, by prayers, tears, or penances, he could purify his heart, or even get it softened to some degree of tenderness, Christ might receive him; but he cannot easily be persuaded, that he will be welcomed in his present wretched state of mind. He, therefore, is kept back by his unbelieving fears, and by what has the semblance of humility, and sees not the evil of refusing to believe the words of Christ, by which he virtually makes him a liar. He delays — he strives — he prays and fasts — and finally, almost despairs; for these efforts seem to have the effect of driving him further from salvation than before. He concludes, therefore, that he may as well give over seeking, as now he is sensible of his utter impotence. But in this dark, distressful hour, when he nearly depairs of mercy, he is surprised by a view of the way of reconciliation. Christ appears both able and willing to save him; and he sees how God can be just, and yet justify him through the righteousness of Jesus Christ. Every thing appears so plain, that he wonders he never saw it before — so plain, that he feels confident, that he could cause any one to understand it.

But the first views of faith are not always so clear; more commonly, the first light is like that of the dawn of day, which gradually increases. Often the convinced, discouraged sinner is first made to see the fulness of Christ; and whereas before he feared that his sins were too great to be pardoned, he is now brought to believe,” He is able to save — to save to the uttermost, all who come unto God by him.’, And even this is like life from the dead, to a sinner on the borders of despair. Here is a real exercise of faith, while the believing soul entertains as yet no persuasion of being in the favour of God — an evidence that such a persuasion is not of the essence of faith. But when the view of the way of salvation is at first clear, or whenever it becomes clear, nothing fills the soul with greater wonder, and gratitude at the same time, than that Christ is waiting to receive sinners in all their guilt and vileness — yea, to receive them just as they are; not only without merit, but without preparation; and that he undertakes to do the whole work of their salvation, gratuitously.

Now he begins to know, by experience, what it is to trust in the Lord Jesus Christ. Now he willingly commits his soul into his hands, in confidence that he will keep it safely. He trusts in him for pardon and justification; and this he can do without hesitation, for he sees that he hath borne our sins, and hath become the end of the law for righteousness to every one that believeth. He trusts in him also, for divine teaching; knowing that by his Spirit, his people are all taught of God, and led into the knowledge of all necessary truth. He trusts in him for complete deliverance from inherent corruption, and from the power of the grave. In short, he trusts in him as his complete and eternal Saviour, who, through his love and through his merit, will bring him off conqueror and more than conqueror. He is satisfied with the Redeemer in all his offices, and in all his mediatorial work. The language of his heart is, “He hath done all things well.” When the soul, under the influence of the Holy Spirit, is led to view Christ as “the way, the truth, and the life,” it is a very common experience, to have precious promises brought successively into view. They come dropping into the soul, as honey from the comb; or rather as the manna from heaven. Sometimes, however, the soul is absorbed in the contemplation of the truth, contained in a single text, for there are incomprehensible riches in the word of God; so that often, the whole plan of salvation is suggested by a single passage of Holy Scripture. All we need is, to have the illumination of the Spirit to accompany the reading or preaching of the word, to cause us to see wonderful things in texts which had often been heard or read without emotion; and in the contemplation of them the mind is filled with unspeakable joy. Now the enlightened soul has no need of arguments to convince it that the Scriptures are indeed the word of God. This is evident from the excellence which is seen in them. And as the light of day reveals to us as the most conspicuous and glorious object in the visible heavens, the sun shining in his strength;, so the light of divine truth reveals Christ “the Sun of righteousness,” as the most glorious object of contemplation; for it is in his face that the glory of God is manifested. “He is the brightness of his glory, and the express image of his Person.” (Heb. i. 3.)

The soul which has thus been raised from the horrible pit and miry clay of natural corruption and condemnation, and is established on the rock of ages, has a new song put into his mouth, even praise for salvation. He can now rejoice in God — in his existence — his attributes — his Providence — his redeeming love in Christ, in all his glorious work of redemption — in the promise of God — in the means of grace, and in the hope of glory!

They who have once found Christ, and trusted in him, however they may be tossed with temptation, or distressed by doubts of their acceptance, never think of any other refuge but Christ — they never attempt to build on any other foundation. They show themselves to be his, by their trusting in him, even when they walk in darkness, and have no light. The more violent the storm by which they are assailed the more tenaciously do they adhere to the rock of their salvation. And when oppressed with a painful conviction of unfaithfulness and short-coming, in the service of Christ, no ease, no peace is experienced, until they come anew to the cross, and by faith obtain a fresh sprinkling of the blood of reconciliation. The blood of Christ is the only balm for a soul wounded with a sense of sin. As to his own best works, instead of pleading them as a ground of pardon, or a reason for acceptance, he is ashamed of them in the sight of God, and continually prays, that their imperfection may not be charged upon him. Still he feels thankful to God that he has given him a heart to delight in his law after the inner man, to hunger and thirst after righteousness, and to aim at the glory of God, and the advancement of the Redeemer’s kingdom. He is thankful for every evidence which he has of being renewed in the spirit of his mind; for he knows that if he is a new creature, it is altogether owing to grace. Though the past sins of believers are forgiven, yet he needs fresh forgiveness every day and every hour. But when he sins he has an Advocate with the Father, whose propitiation has merit to take away all iniquity. There is no ground of confidence more satisfactory to the soul than the intercession of Christ. Thousands of trembling souls have trusted in that one declaration, and have found peace — “He is able to save to the uttermost, all that come unto God by him, seeing he ever liveth to make intercession for them.” Having a great High Priest to appear in the presence of God for them, they can come with boldness to the throne of grace, that they may obtain mercy and find grace to help in every time of need.”

The believer also trusts in Christ for future help and future good. He relies upon him for guidance in the way of truth and duty — he depends on him for strength to enable him to encounter all enemies, to endure all afflictions, and to perform the most arduous duties. And as he must, in his pilgrimage to heaven, pass the valley of the shadow of death, he relies upon the faithful word of the great Shepherd, that he will be present to drive away all fear and all distress. And, in regard to bodily want, there is no ground for anxiety, because he hath said, “I will never leave thee nor forsake thee.”

Finally, the true believer trusts in Christ, that when this earthly pilgrimage is finished, ‘he will have administered unto him an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ. On this point, the promises of God are clear and abundant. Christ says, “In my Father’s house are many mansions.” “I go,” says he, “to prepare a place for you.” Again, “Father, it is my will that where I am, there they also may be, that they may behold my glory, which I had with thee before the world began.” “Fear not, little flock, it is your Father’s good pleasure to give you the kingdom.” And at the last day he will say to every one of them, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” “And these shall go into life eternal.”

They trust also, that these mortal bodies shall be raised from the grave, incorruptible and undying, and fashioned like unto Christ’s glorious body. Christ is the resurrection and the life, and as in Adam all die, so in Christ shall all believers be made alive.

III. We need not dwell long on the blessedness of those who trust in the Redeemer, for this has been in some measure anticipated in what has already been said. It may, however, be useful to make a distinct mention of the blessings which belong to such.

1. The j have received the forgiveness of sin, and have an assurance that they shall never again come into condemnation. “There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the Spirit.”

2. They have the indwelling of the Spirit of God, which secures their continuance in a state of grace, and enables them to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ — “to die unto sin and to live unto righteousness.” If believers were left to themselves, their conversion would be of little value, for they would soon be overcome by their spiritual enemies, and their last state would be worse than the first.

3. It is a part of the blessedness of believers, that they are the special care of divine Providence. All things work for their good. The very hairs of their head are numbered. Their afflictions are fatherly chastisements, which shall work for them the peaceable fruits of righteousness. Yea, these light afflictions which are but for a moment, work out for them an exceeding great and eternal weight of glory. Even death itself is reckoned in the catalogue of blessings. Not only are Paul and A polios and Cephas, and things present and things to come, theirs, and life — but death also. The sting of them is extracted, for the sting of death is sin, and the strength of sin is the law; but when the law is satisfied and sin pardoned, then the sting is taken away.

4. They who put their trust in God are blessed, because they enjoy inward peace. Thev have peace with God, peace of conscience, peace from the jarring elements of corrupt passions. They look forward to an inheritance incorruptible, unde filed, and that fadeth not away. Hope that maketh not ashamed, is the anchor of their souls in all the storms of life.

5. When they leave the world they shall be blessed in the open vision of God’s glory; for they shall see no more darkly as through a glass, but face to face. They shall know as they are known. They shall be perfectly cleansed from the pollutions of sin, and when they shall see the Saviour, they shall be like him, for they shall see him as he is. Glorious state of complete felicity! Blessed indeed are all they who have a part in the inheritance of the saints in light.