Salmos 73:25

DISCOURSE: 626
THE CHRISTIAN’S CHOICE

Salmos 73:25. Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.

THIS evil and deceitful world promises happiness to its votaries; and men, naturally carnal, are too willing to be deceived by it. Even the godly themselves are sometimes drawn aside by its delusions; but when the snare is broken, they see, and lament their folly [Note: ver. 22.]. David contrasted the mirth of the wicked with the troubles he had to conflict with, and was ready to conclude that they had a better portion than himself [Note: ver. 3, 4, 5, 10, 12, 13, 14.]; but on deeper investigation he found, that their happiness was soon to end [Note: ver. 17–20.]. Whereas, however difficult his path at present was, God would guide him safely to the regions of eternal felicity [Note: ver. 23, 24.].

Hence, as the result of his more deliberate judgment, he determines to take God as his only portion [Note: The text.].

I. The Christian’s choice—

The Christian, by nature, differs not at all from those who are still in darkness. He once chose the world as the portion in which his soul delighted, but now he renounces it as sincerely as he ever loved it—
[He does not indeed treat it with stoical indifference. He knows that wealth and honour are capable of important uses, and that, if God bestow them, they may be richly enjoyed [Note: 1 Timóteo 6:17.]. But he is well assured that they are not a satisfying portion: he is persuaded that our cares increase with our possessions [Note: Eclesiastes 5:11.], and that Solomon’s testimony respecting the world is true [Note: Eclesiastes 2:11.]

God is the one object of his choice—
[Before his conversion he could think as lightly of God as others [Note: Jó 21:15.], but grace has altogether changed his sentiments and desires. God appears to him now exceeding great and glorious. The love of God in sending his own Son to die for us has made an indelible impression on his mind. Since the Christian has been enabled to see this mystery, all created beauties have vanished as the stars before the sun. There is nothing “on earth” which, in his eyes, can stand for one moment in competition with his incarnate God. The pleasures, riches, and honours of the world seem lighter than vanity: by the cross of Christ he is utterly crucified to them all [Note: Gálatas 6:14.]. Without the Saviour’s presence there would be nothing desirable even “in heaven” itself; the glorified saints and angels would have nothing to attract the soul, nor would the bright regions in which they dwell, be any better than darkness itself. Created glory would be utterly extinguished, if the Sun of righteousness were withdrawn [Note: Apocalipse 21:23.]. The Christian has all in God; without him nothing.]

Nor is this an exaggerated description of the Christian’s character—
[The children of God in all ages have been of one mind in these respects. Though their attainments have been different, their aims have been the same. David frequently expresses, in yet stronger terms, his desires after God [Note: Salmos 42:1; Salmos 63:1.], and declares that he coveted nothing so much as the divine presence [Note: Salmos 27:4.]. St. Paul had as much to glory in as any man whatever, yet he despised it all as dung for the excellency of the knowledge of Christ [Note: Filipenses 3:7.]. Nor were these views peculiar to these distinguished servants of God, they were common to all the saints in the days of old [Note: Isaías 26:8.]; nor is there a true Christian now, who, if interrogated respecting true happiness, would not reply in the language of the Psalmist [Note: Salmos 4:6.]

However enthusiastic such a choice may be thought by a blind and sensual world, it is perfectly rational and wise—

II.

The reasons of it—

Whatever men choose, they invariably choose it under the idea of good. Now there is no created good that can be at all compared with God:

1. He is an ever-present portion—

[We may possess many things, yet not have them with us in the time of necessity; yea, we may be utterly deprived of them by fraud or violence; but God is every where present to afford us help: though we be immured in a dungeon, he can visit us; nor can any human power intercept his gracious communications. This was a reflection peculiarly grateful to the Psalmist [Note: Salmos 139:7.], and, doubtless, was an important ground on which he fixed his choice [Note: Salmos 139:17.]

2. He is an all-sufficient portion—

[A man may enjoy all which this world can bestow, but what can it avail him while racked with excruciating pains? What relief can it afford him under the agonies of a guilty conscience? Or what can it do to appease the fears of death? But there is no situation wherein God is not a suitable portion. In the possession of earthly blessings, his presence will greatly enhance our enjoyment of them. In the absence of all temporal comforts, with him we can feel no want [Note: 1 Coríntios 3:21 and 2 Coríntios 6:10.]. A view of him as our friend will allay every fear, and assuage every pain; nor, having him, can we want any other thing that is good [Note: Salmos 34:9.]

3. He is an eternal portion—

[However long we retain earthly things, we must part with them at last. Death will reduce us to a level with the poorest of mankind, nor can we carry any thing along with us into the invisible world [Note: Salmos 49:17.]. But, if God be ours, we shall possess him for ever. We are not left without many rich communications from him now; yea, sometimes, even in this vale of tears, our joy in him is unspeakable [Note: 1 Pedro 1:8.]. But it is not till after death that we shall have the full enjoyment of him. Now we taste of the streams; then we shall drink at the fountain-head. Now our capacity to enjoy him is but small; then all our faculties will be wonderfully enlarged. Now our delight in him is transient; then, without intermission or end [Note: Salmos 16:11.]. Hence the Psalmist looked forward to that period for his full satisfaction [Note: Salmos 17:15.]

Infer—
1.

How little is there of true religion in the world!

[If to be called after the name of Christ were sufficient, his flock would be large. If to attend his ordinances and profess his faith were enough, there would be many in the way to heaven. But God will judge us, not according to our professions, but our practice. That, which alone can constitute us truly religious, is, to choose God for our portion. Can we then, like David, appeal to God himself, that we do this? Could we make Peter’s reply to the question which was put to him [Note: João 21:17.]? Does the ardour of our devotions attest the strength of our desires after God? Have we the same evidence of our supreme regard for him, that the sensualist or worldling have of their love to the things of time and sense? Let us be assured that God can never be our portion, unless we deliberately choose him in preference to all others.]

2. How enviable a character is the true Christian!

[He can adopt the language of David [Note: Salmos 16:5.], and of the ancient church [Note: Cântico dos Cânticos 5:10.]. Hence, however destitute he may seem to be, he needs envy none; he is freed from the cares which corrode the hearts of others; he is sure, not of attaining only, but of possessing for ever, the object of his desires, and that, in proportion as he delights in God, his God will delight in him [Note: Sofonias 3:17.]. Surely we cannot but subscribe to the truth of that assertion [Note: Salmos 144:15.]. Let us then beg of God to deliver us from the love of this present evil world, and so to cast the mantle of his love upon us, that we may both follow him and serve him for ever [Note: 1 Reis 19:19.]