Part 1
The Acceptable Sacrifice
The Excellency of a Broken Heart
by John Bunyan
showing the nature, signs, and proper effects of a contrite spirit
being the last works of that eminent preacher and faithful minister of
Jesus Christ
Mr. John Bunyan, of Bedford
with a preface prefixed thereunto by an eminent minister of the
gospel in london
Table of Contents
ADVERTISEMENT BY THE EDITOR
A Preface to the Reader
Introduction
I. THE TEXT EXPLAINED THROUGH THE VARIOUS WORKINGS OF THE HEART
II. THE DOCTRINE, ASSERTION, DEMONSTRATION, AND CONCLUSION, THAT A BROKEN AND TRULY CONTRITE HEART IS AN EXCELLENT HEART
III. WHAT A BROKEN HEART, AND WHAT A CONTRITE SPIRIT IS
IV. THE NECESSITY OF A BROKEN HEART
V. THE REASONS WHY A BROKEN HEART IS ESTEEMED BY GOD SUCH AN EXCELLENT THING
VI. ADVANTAGES THAT A CHRISTIAN GAINS BY KEEPING THEIR HEART TENDER
VII. THE APPLICATION
VIII. OBJECTIONS ANSWERED
ADVERTISEMENT BY THE EDITOR
The very excellent preface to this treatise, written by George Cokayn, will inform the reader of the melancholy circumstances under which it was published, and of the author's intention, and mode of treatment. Very little more need be said, by way of introducing to our readers this new edition of Bunyan's Excellency of a Broken Heart. George Cokayn was a gospel minister in London, who became eventually connected with the Independent denomination. He was a learned man—brought up at the university—had preached before the House of Commons—was chaplain to that eminent statesman and historian, Whitelocke—was rector of St. Pancras, Soper Lane-
remarkable for the consistency of his conduct and piety of his life— but as he dared not to violate his conscience, by conformity to ceremonies or creeds which he deemed antichristian, he suffered under persecution, and, with upwards of two thousand godly ministers, was ejected from his living, and thrown upon the care of Divine Providence for daily food. The law ordered him to be silent, and not to set forth the glories of his Saviour; but his heavenly Father had ordained him to preach. There was no hesitation as to whom he would obey. At the risk of imprisonment, transportation, and death, he preached; and God honoured his ministry, and he became the founder of a flourishing church in Hare Court, London. His preface bears the date of September, 1688; and, at a good old age, he followed Bunyan to the celestial city, in 1689. It is painful to find the author's Baptist friends keeping aloof because of his liberal sentiments; but it is delightful to witness the hearty affection with which an Independent minister recommends the work of a Baptist; and truly refreshing to hear so learned a man commending most earnestly the work of a poor, unlettered, but gigantic brother in the ministry. Surely there is water enough connected with that controversy to quench any unholy fire that differences of opinion might ignite. George Cokayn appears to have possessed much a kindred spirit with John Bunyan. Some of his expressions are remarkably Bunyanish. Thus, when speaking of the jailor, 'who was a most barbarous, hard-hearted wretch; yet, when God came to deal with him, he was soon tamed, and his heart became exceeding soft and tender.' And when alluding to the Lord's voice, in softening the sinner's heart, he says: 'This is a glorious work indeed, that hearts of stone should be dissolved and melted into waters of godly sorrow, working repentance.'
The subject of a broken heart is one of vital importance, because it is essential to salvation. The heart, by nature, is hard, and cannot, and
will not break itself. Angels have no power to perform this miracle of mercy and of justice. It is the work of the Holy Spirit in the NEW BIRTH. Some have supposed that God always prepares the heart for this solemn, this important change, by a stroke of his providence; but it is not so. Who dares limit the Almighty? He takes his own way with the sinner—one by a whisper, another by a hurricane. Some are first alarmed by the preaching of the Word—many by conversation with a pious friend or neighbour; some by strokes of Providence—but all are led to a prayerful searching of the holy oracles, until there, by the enlightening influence of the Spirit, they find consolation. The great question is, not as to the means, but the fact—Have I been born again? Have I been grafted into Christ? Do I bring forth the fruits of godliness in mourning over my sins, and, in good words and works, am I a living epistle known and read of all—men, angels, devils—and of the Omniscient God? These are the all-important inquiries which, I trust, will deeply influence every reader. Let two of Bunyan's remarks make an indelible impression on every mind: 'God will break ALL hearts for sin, either here to repentance and happiness, or in the world to come to condemnation and misery.' 'Consider thou must die but once; I mean but once as to this world, for if thou, when thou goest hence, dost not die well, thou canst not come back again and die better.' May our spirits be baptized into these solemn truths, and our broken hearts be an acceptable sacrifice to God.
GEO. OFFOR
A Preface to the Reader
The author of the following discourse, now in the presence of God, reaps the rewards of his labor, diligence, and success in serving his Master. By the grace of God, he personally experienced the nature, excellence, and comfort of a truly broken and contrite spirit. So what you will read here is simply a reflection of his own heart. God had much work for him to do, and He continued to shape him through His Word, and at times, through extraordinary trials and feelings of abandonment. The purpose, by God's goodness, was to humble him and keep him humble in his own eyes. The truth is, as he sometimes acknowledged, he always needed the thorn in the flesh. God, in His mercy, sent it to prevent him from becoming excessively proud due to his extraordinary circumstances. Perhaps, that was the sin that easily entangled him more than any other. But the Lord was pleased to use it for his good, to maintain him in a broken state that is pleasing to Him. As it is said, "He heals the brokenhearted and binds up their wounds" (Psalm 147:3). Indeed, this is a necessary quality that should always be found in the disciples of Christ, who are the most prominent and shining stars in the Church. Disciples, especially those who make the highest profession, need to be qualified in this way in every aspect of their faith and duty. This is what God primarily and especially looks for when we approach Him. It is the poor and contrite in spirit to whom God will turn His attention and with whom He will dwell (Isaiah 57:15; 66:2). And the reason God shows such respect to those who possess this qualification is because they behave fittingly towards Him. They come and humble themselves at His feet, displaying a keen sense of what may dishonor and displease God (Psalm 38:4). If the Lord even shakes His rod over them, they come trembling and submit, saying, "It is the Lord; let Him do what seems good to Him" (1 Samuel 3:18). They are aware that they have sinned and gone astray like lost sheep, and therefore, they will justify God even in His severest dealings with them. A broken heart is also a pliable and flexible heart, ready to receive
whatever impressions God may make and willing to be molded into any form that pleases the Lord. They say, like Samuel, "Speak, Lord, for Your servant is listening" (1 Samuel 3:10). And like David, "When You said, 'Seek My face,' my heart said to You, 'Your face, Lord, I will seek'" (Psalm 27:8). And similar to Paul, who trembled and said, "Lord, what do You want me to do?" (Acts 9:6).
Now, without a doubt, a heart like this must be truly delightful to God. He says to us, "My son, give me your heart" (Proverbs 23:26). But undoubtedly, what He means is a broken heart. We can keep an unbroken heart for ourselves, but it is the broken heart that God wants us to give to Him. In truth, it is the only compensation we can offer for the harm we have done to God by sinning against Him. We cannot satisfy the breaking of God's laws better than by breaking our own hearts. That is all we can do of that kind. The blood of Christ alone can fully satisfy God's justice for any provocations we may be guilty of. But what we can do is accompany our confessions of wrongdoing with a broken and contrite spirit. Therefore, we find that when David committed the grievous sins of adultery and murder against God, he realized that all his sacrifices meant nothing in terms of atoning for his guilt. Therefore, he brought a broken heart before God, which expressed his deep remorse and utmost respect for Him (2 Corinthians 7:11).
The current day we live in and the circumstances faced by the people of God and our nations loudly proclaim the great necessity of being in a broken and tender frame of mind. Who can foresee the outcome of the violent turmoil among us? Who knows what will become of the sacred things of God? Therefore, it is fitting, like the aged priest Eli, to sit trembling in anticipation of what may happen. Do we not also hear the sound of the trumpet, the alarm of wars? Should we not, like the prophet, cry out, "My heart, my heart! I am in anguish! My heart
pounds within me, I cannot keep silent" (Jeremiah 4:19)? Just as that holy man was deeply affected by considering the potential fate of Jerusalem, the temple, and the ordinances of God under the present dark circumstances they faced, we too should assume a humble posture when confronted with humbling providences. Mercy and judgment seem to be contending in the same providential womb, and we do not know which will emerge first. But we can only meet them comfortably with a broken and contrite spirit. If judgment comes, the posture of tenderness exhibited by Josiah will be the best we can adopt. We can also say, like David, "My flesh trembles in fear of You, and I am afraid of Your judgments" (Psalm 119:120). It is truly disheartening when God strikes, and we remain unmoved, as the prophet laments, "You have struck them, but they felt no pain... they have made their faces harder than rock, they have refused to return" (Jeremiah 5:3).
However, those who understand the power of God's anger will deeply reverence Him in their hearts. They will have the greatest apprehension of His displeasure as they observe His every action. Thus, when He comes forth in a terrible dispensation, they will dutifully prepare to meet Him with a humble and broken heart. But even if He reveals Himself in goodness and prolongs the days of peace and liberty, a contrite disposition remains fitting. It will be an appropriate time, like Job, to abhor ourselves and repent in dust and ashes, and to say, like David, "Who am I, Sovereign Lord, and what is my family, that You have brought me this far?" (Job 42:6; 2 Samuel 7:18).
However, we must understand that a broken and tender heart is not a plant that grows in our own soil; it is a special gift from God Himself. The One who created the heart must also be the One to break it. We may experience heart-breaking providences, yet our
hearts may remain unbroken, just like Pharaoh's heart, which remained hardened against God despite enduring ten terrible plagues one after another. The human heart is harder than anything else until God softens and breaks it. People do not move or relent, no matter how loudly God thunders. Even when God, with the utmost seriousness, sends forth firebrands, arrows, and death in the most terrifying displays of wrath and judgment, humanity remains unaffected, as if it were all a joke. It is only when God begins to work within them, when He compels them to cry out, "What have I done? What shall I do?" that they become aware of their need for repentance.
Therefore, let us turn to Him who not only gives a new heart but also a broken heart. No matter how hard people's hearts may be, if God effectively deals with them, they will become softened and tender. This was evident with the hardened Jews who, with wicked and cruel hands, murdered the Lord of life. Although they resisted for a long time, when God brought them under the impact of His Word and Spirit, through the powerful ministry of Peter, they were broken. Their hearts were pricked, and they cried out, "Brothers, what shall we do?" (Acts 2:37).
We have a similar example with the jailer, who was a cruel and hardhearted person. Yet, when God dealt with him, he was quickly tamed, and his heart became exceedingly soft and tender (Acts 16:29, 30).
People may speak at length, but their hearts may remain unmoved. However, "The voice of the Lord is powerful; the voice of the Lord is majestic." It breaks rocks and cedars (Psalm 29:4). He turns the rock into standing water, and the flint into a fountain of waters (Psalm 114:8). It is indeed a glorious work that hearts of stone are dissolved
and melted into godly sorrow, leading to repentance that cannot be regretted (2 Corinthians 7:10).
When God speaks effectively, even the most stubborn heart must melt and yield. Therefore, wait upon God for the softening of your heart, and avoid anything that may harden it, as the apostle warns the Hebrews, "Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God" (Hebrews 3:13).
Sin is deceitful and hardens those who indulge in it. The more one indulges their desires, the more their heart becomes hardened. There is an inherent hardness in every person's heart, and although it can be softened through the means of the gospel, if those means are neglected, the heart will return to its natural hardness, like wax or clay. Therefore, it is vital for us to remain close to God, using all the means of the gospel to keep our hearts softened. This is best achieved by continuing to engage in the same means that initially softened our hearts.
This treatise may be of great use to the people of God, with the accompanying blessing of God, to keep their hearts tender and broken, especially when so many others persist in their hardness and impenitence, storing up wrath for the day of wrath (Romans 2:5).
I implore those who read this book not to align themselves with the hardened generation, but to be companions with those who mourn in Zion, whose hearts are broken by their own sins, the sins of the church, and the sins of the nation. They are the ones most likely to stand in the gap and avert judgment. When Shishak, the king of Egypt, came against Judah with a great army and besieged Jerusalem, causing great alarm, the king and the princes humbled themselves before the Lord. In response, the Lord sent a gracious
message through the prophet Shemaiah, assuring them that He would not destroy them or pour out His wrath upon them through the hand of Shishak because they had humbled themselves (2 Chronicles 12:5–7).
The greater the number of mourning Christians, the more hope we have that the impending storm may pass, and the blessings we enjoy may continue. As long as there is a remnant who sighs and mourns, we can hope for preservation. At the very least, they will bear the mark that distinguishes them from those who will face destruction (Ezekiel 9:4–6).
But I will not prolong the preface any further, as I intend to make way for the reader's entrance into the main content of the book, where I am confident they will be pleased with the insights and provisions they find. I only want to assure them that this entire book was not only prepared by the author but also personally put into print by him. Unfortunately, before all the pages could be printed, the author, to the great loss and indescribable grief of many precious souls, was taken by the Lord.
Now, as I mentioned at the beginning, it is my desire and prayer that what was transcribed from the author's heart into this book may be transcribed from the book into the hearts of all who read it.
With love and honor for all saints,
George Cokayn
September 21, 1688
THE ACCEPTABLE SACRIFICE
or,
The Excellence of a Broken Heart
"The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise." - Psalm 51:17
This psalm is David's penitential psalm. It can rightfully be called so because it reveals the genuine sorrow he felt for his terrible sin of defiling Bathsheba and killing her husband Uriah, as detailed in 2 Samuel chapters 11 and 12. As this psalm demonstrates, David experienced various emotions as soon as he was convicted of his wrongdoing. At times, he cried out for mercy, then he confessed his heinous offenses, then he lamented the corrupt state of his nature. Sometimes, he pleaded to be washed and sanctified, and at other times, he feared that God would reject him and withdraw His Holy Spirit completely. He continued in this manner until he reached the verse in focus, where he found solace, recognizing within himself a heart and spirit that were not despised by God. He declares, "The sacrifices of God," meaning to say, "I am grateful to God that I possess a broken spirit." He further adds, "A broken and a contrite heart, O God, thou wilt not despise," expressing his gratitude for possessing such a heart.
THE TEXT EXPLAINED THROUGH THE VARIOUS WORKINGS
OF THE HEART
The words can be divided into two parts. FIRST, an assertion. SECOND, a demonstration of that assertion. The assertion is this: "The sacrifices of God are a broken spirit." The demonstration is this: "Because a broken and a contrite heart God will not despise."
In the assertion, two things are presented for our consideration. First, that a broken spirit is considered a sacrifice to God. Second, that it surpasses and fulfills all other sacrifices. "The sacrifices of God are a broken spirit."
The demonstration of this is clear: because God will not despise such a heart. "A broken and a contrite heart, O God, thou wilt not despise." From this, I draw the conclusion that a genuinely broken spirit, a truly contrite heart, is an excellent thing to God. It surpasses all external duties; that is the meaning behind the saying, "The sacrifices," as it encompasses all the sacrifices we can offer to God. Without this, all our sacrifices are worthless; this alone is everything.
There are four things that are highly pleasing to God.
First, the sacrifice of Christ's body for our sins. This is stated in Hebrews 10, where it is deemed superior to all burnt offerings and sacrifices. It is what pleases God, sanctifies us, and makes us acceptable in His sight.
Second, sincere love for God is considered better than all sacrifices or outward forms of worship. "And to love him [the Lord thy God] with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices" (Mark 12:33).
Third, walking in holiness, humility, and obedience before God is another pleasing aspect. Does the Lord take as much delight in burnt offerings and sacrifices as in obeying His voice? "Behold, to obey is better than sacrifice; and to hearken than the fat of rams" (Micah 6:6–8; 1 Samuel 15:22).
Fourth, as stated in our text, is a broken spirit. "The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise."
However, note that this broken and contrite heart is esteemed by God alone. "O God," he says, "thou wilt not despise it." It implies that the world does not hold such a heart or a person with a broken and contrite spirit in high regard. On the contrary, those blessed with a broken heart are burdensome and troublesome wherever they go. They bring disturbance and unrest. In carnal families, they are like David to the king of Gath, causing trouble in the house (1 Samuel 21).
Their sighs, tears, day and night groans, cries, prayers, and solitary conduct disrupt the carnal family. As a result, they are browbeaten by some, scorned by others, and even abandoned and deserted by their companions. But take note of the text, "A broken and a contrite heart, O God, thou wilt not despise," but rather accept; for in God's eyes, not despising is equivalent to esteeming and placing a high value upon it.
II.
THE DOCTRINE, ASSERTION, DEMONSTRATION, AND CONCLUSION, THAT A BROKEN AND TRULY CONTRITE HEART
IS AN EXCELLENT HEART
Now, let us provide several particulars to demonstrate that a broken spirit, a spirit that is RIGHTLY broken, a heart that is TRULY contrite, is an excellent thing to God.
First, this is evident from the comparison: "Thou desirest not sacrifice, else would I give it; thou delightest not in burnt offering. The sacrifices of God are a broken spirit," etc. Notice that He rejects sacrifices, offerings, and all Levitical ceremonies under the law, as well as external performances under the gospel. However, He accepts a broken heart. Therefore, it is clear from this, even if nothing else is said, that a heart that is rightly broken, a heart that is truly contrite, is an excellent thing to God. As you can see, such a heart is esteemed above all sacrifices. They were God's ordinances and things He commanded, yet a broken spirit surpasses them all. God does not desire the one and He does not despise the other. Brothers and sisters, a broken and contrite heart is truly an excellent thing. Have I already said that a broken heart, a broken and contrite heart, is esteemed above all sacrifices? Let me add,
Second, it holds greater esteem with God than both heaven and earth. This surpasses mere external duties. "Thus saith the Lord, The heaven is my throne, and the earth is my footstool, where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word" (Isaiah 66:12). Notice that God says He made all these things, but He does not say that He will look to them, meaning take pleasure and delight in
them. No, there is something lacking in everything He has made that would captivate and delight His heart. However, when a brokenhearted sinner comes before Him, He searches the entire world to find such a person, and having found him, He says, "To this man," He says, "will I look." I repeat, this person holds more value to Him than both heaven and earth. "They," He says, "shall wax old"; "they shall perish" and fade away, but this person endures. As it is presented in another place, under a different context, "he shall abide forever" (Hebrews 1:10-12; 1 John 2:17).
"To this man will I look," signifies that He will care for this man, surround him, and place him under His protection. This is sometimes the meaning of "to look to" someone (Proverbs 27:23; Jeremiah 39:12; 40:4). "The Lord upholdeth all that fall, and raiseth up all those that be bowed down" (Psalm 145:14). The brokenhearted are among this number; therefore, God cares for them, surrounds them, and has set His eyes upon them for their good. This serves as a second demonstration to prove that a person with a spirit rightly broken, a heart truly contrite, holds great esteem with God.
Third, God not only prefers such a person, as previously mentioned, over heaven and earth, but He loves and desires to have that person as an intimate companion. He must dwell and cohabit with the one who has a broken heart, with those who are of a contrite spirit. "For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I will dwell in the high and holy place, with him also that is of a contrite and humble spirit," etc. (Isaiah 57:15).
Behold here both the majesty and condescension of the high and lofty One. His majesty lies in the fact that He is high and the inhabiter of eternity. "I am the high and lofty One," He says, "I inhabit eternity." Truly, this consideration is enough to make a
person with a broken heart want to hide in a mouse-hole to escape from such majesty! But behold His heart, His condescending nature. "I am for dwelling also with him who has a broken heart, with him who is of a contrite spirit." That is the person with whom I desire to converse, with whom I will cohabit. That person, says God, I choose as my companion. To desire to dwell with someone implies all these things. Truly, among all the people in the world, only those with a broken and contrite heart have acquaintance with God, understand what communion with Him means, and comprehend His teachings. "He is nigh unto them that are of a broken spirit" (Psalm 34:18). They are the ones referred to in the 14th Psalm, where it says, "The Lord looked down from heaven, to see if any did understand and seek God." He seeks someone in the world with whom He can converse, for there is no one else who understands or is willing to listen to Him. God, so to speak, has to break people's hearts before they are willing to cry out to Him or allow Him to have any dealings with them. The rest close their eyes, stop their ears, withdraw their hearts, or tell God to be gone (Job 21:14). But the broken in heart are attentive; they have both the time and the willingness, as well as the understanding and everything else required. Therefore, they are suitable for engaging with God. There is also room in this person's house, in this person's heart, in this person's spirit for God to dwell, to walk, and to establish His kingdom.
Hence, there is compatibility. "Can two walk together," says God, "except they be agreed?" (Amos 3:3). The broken-hearted desires God's company. "When wilt thou come unto me?" they say. The broken-hearted love to hear God speak and talk to them. This is compatibility. "Make me," they say, "to hear joy and gladness, that the bones which thou hast broken may rejoice" (Psalm 51:8). But the glory lies in the fact that the high and lofty One, the God who inhabits eternity and who has a high and holy place for His dwelling,
chooses to dwell with and be a companion to those with a broken heart and a contrite spirit. Moreover, this brings great comfort to such individuals.
Fourth, God not only prefers such a heart over all sacrifices, esteems such a person above heaven and earth, and desires to be acquainted with them, but He also reserves for them His chief comforts, heartreviving and soul-nourishing remedies. "I dwell," He says, "with such to revive them, and to support and comfort them. I revive the spirit of the humble and the heart of the contrite ones" (Isaiah 57:15). The broken-hearted person is weak and faint; they experience moments of despair and fear; they often languish under pain and anxiety. They need to be sustained with flagons and comforted with apples, or else they don't know what to do. They waste away in their iniquity, and nothing can keep them alive and restore their well-being except the comforts and remedies of Almighty God (Exodus 33:10, 11). Therefore, God chooses to dwell with such a person, reviving their heart and spirit. "To revive the spirit of the humble and to revive the heart of the contrite ones."
God has remedies, but they are meant to comfort those who are cast down (2 Corinthians 7:6), and such are the broken-hearted. As for those who are whole, they don't need a physician (Mark 2:17). It is the broken in spirit who require remedies; physicians are of no value except to those who feel their sickness. This is one reason why God is so little esteemed in the world—because people have not been wounded by God's striking blow. However, when a person is wounded, has their bones broken, or falls gravely ill and lies at the brink of the grave, who is esteemed as highly as a capable physician? What is desired more than the remedies, comforts, and suitable provisions of a skilled physician in such circumstances? This is the case with the broken-hearted; they need, and God has prepared an
abundance of the comforts and remedies of heaven to aid and relieve their sinking souls.
Therefore, such a person is encompassed by all the promises that provide solace and consolation to those who are sick and overwhelmed by the sense of sin and God's wrath. God says they will be refreshed and revived by these promises. Indeed, the promises are designed for them. He has broken their hearts and wounded their spirits precisely to make them receptive to His reviving remedies and to minister His comforting solace to them. As soon as He has broken them, His bowels yearn and His compassion stirs within Him, preventing Him from continuing to afflict. Ephraim was one of these individuals, and as soon as God struck him, observe how His heart reacts toward him. "Is Ephraim," He says, "my dear son?" Indeed, he is. "Is he a pleasant child?" Yes, he is. "For since I spoke against him, I earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, says the Lord" (Jeremiah 31:18–20). This serves as another demonstration.
Fifth, just as God prefers such a heart and holds the person in high esteem above heaven and earth, just as He desires intimacy with them and prepares His remedies for them, when He sent His Son Jesus into the world as a Savior, He specifically instructed Him to care for such individuals. That was one of the main reasons He sent Him down from heaven, anointed for His work on earth. "The Spirit of the Lord God is upon me," He says, "because He has anointed me to preach the gospel to the poor; He has sent me to bind up the broken-hearted," etc. (Luke 4:18; Isaiah 61:1). This passage is clearly referring to Christ, as confirmed by His own words. During His earthly ministry, He took this book in His hand while in the synagogue at Nazareth and read this very passage to the people, declaring that it was fulfilled in their hearing (Luke 6:16–18).
Consider that the welfare of these souls was planned in heaven. God deliberated their salvation, deliverance, and restoration before His Son came down from heaven. Doesn't this demonstrate that a broken-hearted person, one with a contrite spirit, is highly esteemed by God? I have often been amazed at David's charge to Joab and the soldiers to deal gently with his rebellious son Absalom (2 Samuel 18:5). But that God, the Almighty God, the God against whom we have sinned, should, as soon as He strikes, give His Son a command, a charge, a commission to care for, bind up, and heal the brokenhearted—this is something that can never be sufficiently admired or marvelled at by men or angels.
And just as this was His commission, He acted accordingly. This is clearly illustrated in the parable of the man who fell among thieves. He went to him, poured wine and oil into his wounds, bandaged him, took him, placed him on his own animal, brought him to an inn, gave the innkeeper instructions to care for him, provided money up front, and promised to repay any additional expenses upon his return (Luke 10:30–35). Thus, behold the care that God has for the brokenhearted. He has given Christ, His Son, the charge to care for them, to bind up and heal their wounds. Behold the faithfulness of Christ, who does not conceal but proclaims this commission as soon as He begins His ministry and proceeds to fulfill it. "He heals the brokenhearted and binds up their wounds" (Psalm 147:3).
Moreover, consider under whose care a broken heart and a contrite spirit have been placed. They are under the care of God and the healing touch of Christ. Even if a person were certain that their illness had placed them under the special care of the king and queen, they still couldn't be certain of their life; they might die under their royal hands. But here is a person in the favor of God, under the care of Christ for healing. No one has ever died under His hand due to a
lack of skill or power to save their life. Therefore, this person must live. Christ is not only commissioned to bind up their wounds but to heal them. He has himself explained this in the reading of His commission. Thus, a person with a broken heart and a contrite spirit must not only be attended to but healed—healed of their pain, grief, sorrow, sin, and the fears of death and hellfire. Therefore, He adds that He will give "beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness," and "comfort all who mourn" (Isaiah 61:2, 3). This is what His commission entails, and the broken-hearted are entrusted to His care, and He himself has proclaimed that He will heal them. Hence, He says of the same person, "I have seen his ways and will heal him; I will lead him also and restore comforts to him and to his mourners;... and I will heal him" (Isaiah 57:18, 19). This serves as a fifth demonstration.
Sixth, just as God prefers such a heart and esteems the person, desires their company, prepares their remedies, and commands Christ to heal them, He also promises, in conclusion, to save them. "He saves those who are of a contrite spirit" or, as the margin notes, "those who are contrite in spirit" (Psalm 34:18).
And this is the ultimate conclusion: to save a person is the ultimate goal of special mercy. "He saves those who are of a contrite spirit." To save means to forgive, for without the forgiveness of sins, we cannot be saved. To save means to preserve a person in this miserable world and to deliver them from all the devils, temptations, snares, and destructions that would otherwise destroy us body and soul forever if we were not kept and preserved by God. To save means to bring a person, body and soul, to glory and grant them an eternal dwelling in heaven, where they can dwell in the presence of the good God and the Lord Jesus and sing the songs of redemption to them for eternity. This is what it means to be saved, and nothing less
than this can fulfill the salvation of a sinner. Now, this is the destiny of the one with a broken heart, and it is the end that God has in store for the contrite spirit. "He saves those who are contrite in spirit." He saves such! This is truly excellent!
However, do those with broken spirits believe this? Can they imagine that this is the destiny that God has planned for them, the end that He intended when He began to break their hearts? No, unfortunately, they think quite the opposite. They are afraid that this is only the beginning of death, a sign that they will never see the comforting face of God in this world or the next. Thus, they cry out, "Cast me not away from your presence," or, "Now I am free among the dead, whom God remembers no more" (Psalm 51:11; 88:4, 5). For indeed, the breaking of the heart is accompanied by a visible display of God's wrath and a direct accusation from heaven of the guilt of sin upon the conscience. To reason, this appears dreadful, as it crushes the soul to the ground. "Who can bear a wounded spirit?" (Proverbs 18:14).
To this person, it also seems as if this is only the beginning of hell, merely the first step towards the pit. Yet, in reality, all these experiences are only the beginnings of love, the initial steps toward life. The Lord kills before He brings to life; He wounds before His hands bring healing. Yes, He does the former in order to accomplish the latter; He wounds because His purpose is to heal. "He causes injury and binds up; He wounds, and His hands make whole" (Deuteronomy 32:39; 1 Samuel 2:6; Job 5:18). His intention, I repeat, is the salvation of the soul. He chastises and breaks the heart of every child whom He receives, and woe to the one whose heart God does not break.
Thus, I have proven what I initially asserted: that a spirit rightly broken, a truly contrite heart, is an excellent thing to God. "A broken and contrite heart, O God, You will not despise." For this reason, I say, firstly, it is evident that it is better than all sacrifices. Secondly, the person who possesses it is of higher esteem with God than heaven or earth. Thirdly, God desires such a person as an intimate companion and housemate. Fourthly, He reserves His spiritual comforts and cordials for them. Fifthly, He has given His Son a charge, a commandment, to ensure that the broken-hearted are healed, and He is determined to heal them. And finally, it concludes that the broken-hearted and those with a contrite spirit shall be saved, that is, they shall inherit the heavens.
III.
WHAT A BROKEN HEART, AND WHAT A CONTRITE SPIRIT IS
Now I will proceed to explain what a broken heart and a contrite spirit are. This must be done because the comfort of those who possess it and the conviction of those who do not depend on understanding it. To do this effectively, I will address four aspects. FIRST, I will describe what a heart that is not broken and not contrite is like. SECOND, I will explain how and with what the heart is broken and made contrite. THIRD, I will discuss what it means to have a broken and contrite heart. And FINALLY, I will provide some signs of a broken and contrite heart.
FIRST, let me describe what a heart that is not broken and not contrite is like.
1. Such a heart is hard, stubborn, and resistant to God and the salvation of the soul (Zechariah 7:12; Deuteronomy 2:30; 9:27). 2. It is filled with evil thoughts and darkness (Genesis 18:12; Romans 1:21). 3. It is deceitful and easily deceived, especially when it comes to matters of eternal significance (Isaiah 44:20; Deuteronomy 11:16). 4. It prefers iniquity and vanity over anything that is beneficial for the soul (Psalm 41:6; 94:11). 5. It is unbelieving and prone to turning away from God towards sin (Hebrews 3:12; Deuteronomy 17:17). 6. It is unprepared for God, uncircumcised, and unable to receive His holy word (2 Chronicles 12:14; Psalm 78:8; Acts 7:51). 7. It is double-minded, pretending to serve God but also leaning towards the devil and sin (Psalm 12:2; Ezekiel 33:31). 8. It is proud and defiant, rejecting control even from God Himself (Psalm 101:5; Proverbs 16:5; Malachi 3:13). 9. It gives room to Satan but resists the Holy Spirit (Acts 5:3; 7:51). 10. In short, "it is deceitful above all things and desperately wicked"; so wicked that no one can fully understand it (Jeremiah 17:9).
The truth of the heart's condition before it is broken is evident from observing the world. Where is the person whose heart has not been broken, and whose spirit is not contrite, but still deals honestly with their own soul according to the Word of God? A right heart is characterized by being grounded in God's commandments and honesty (Psalm 119:18; Luke 8:15). An honest heart will not deceive itself or accept anything that does not hold value like genuine saving grace that will be valid on the day of judgment. However, alas! Only a
few people, no matter how honest they are towards others, are honest towards themselves. It is the worst kind of deception to deceive one's own soul, as James says, especially regarding matters concerning one's own soul (James 1:22, 26).
SECOND, I will now explain how and with what the heart is broken and the spirit made contrite.
First. How the heart is broken and the spirit made contrite
The instrument used to break the heart and make the spirit contrite is the Word. "Is not My word like a fire?" says the Lord, "and like a hammer that breaks the rock in pieces?" (Jeremiah 23:29). The rock referred to here is the heart, which is also compared to an adamant(a substance harder than flint) in other passages (Zechariah 7:11, 12; Ezekiel 3:9). This rock, this adamant, this stony heart, is broken and made contrite by the Word. However, it is only accomplished when the Word is like a fire and a hammer that breaks and melts it. And it is truly so when the Word is accompanied by the power of God's hand. No human or angel can break the heart with the Word alone unless God adds His mighty power from heaven. This is why Balaam remained without a properly broken and contrite heart despite being rebuked by an angel, and why the Pharisees died in their sins even though they were admonished and rebuked by the Savior of the world. Therefore, although the Word is the instrument for breaking the heart, it does not truly break the heart unless it is accompanied by the might and power of God.
This led the prophet Isaiah, after preaching for a long time, to cry out that he had labored in vain. He pleaded for God to tear open the heavens and come down so that the mountains, or the rocky hills, or the hearts, might be broken and melt in His presence (Isaiah 44:4; 64:1, 2). He realized through experience that this work could not be
effectively accomplished unless the Lord Himself intervened. This is also frequently implied in the Scriptures when it says that when preachers effectively proclaimed the Word and broke people's hearts, "the Lord worked with them" and "the hand of the Lord was with them" (Mark 16:20; Acts 11:21).
When the hand of the Lord is with the Word, it becomes mighty and "mighty through God for pulling down strongholds" (2 Corinthians 10:4). It becomes sharp as a sword in the soul and spirit, piercing the hearts of sinners and causing them to fall at His feet seeking mercy (Hebrews 4:12). As mentioned before, it becomes like a fire and a hammer, breaking this rock into pieces (Psalm 110:3). Therefore, the Word is referred to in two ways: 1. As it stands alone, and 2. As accompanied by power from heaven.
1. When the Word stands alone and is not supported by the saving work of heaven, it is simply called the Word, or the Word of men (1 Thessalonians 1:5–7; 1 Corinthians 4:19, 20; 1 Thessalonians 2:13). This is because when it is solely in the hands of humans who lack the ability to bring about the desired work, it functions as if it were just the word of men. The Word of God, when in the hands of humans alone, is like a sword in the hand of a suckling child. Despite being well-sharpened and having sharp edges, it is unable to conquer an enemy or make them fall and cry out for mercy because it is held by a child. However, when the same sword is placed in the hands of a skilled and capable father—and God is both skilled and able to wield His Word—both sinners and proud helpers are compelled to submit and humble themselves. Therefore, although the Word is the instrument, it does not bring about true salvation for the soul on its own. The heart is not broken, and the spirit is not made contrite through it. Instead, it only brings about spiritual death and leaves people
bound in the chains of their sins, destined for eternal condemnation (2 Corinthians 2:15, 16).
2. But when accompanied by mighty power, the same Word is like the roar of a lion,the thrust of a sword, a burning fire in the bones, thunder, and a hammer that shatters everything (Jeremiah 25:30; Amos 1:2; 3:8; Acts 2:37; Jeremiah 20:9; Psalm 29:3–9). Therefore, it can be concluded that anyone who has heard the preached Word but has not heard the voice of the living God within it has not yet had their heart broken or their spirit made contrite for their sins.
Second. How the heart is broken, and the spirit made contrite
And now I proceed to the second point: to show how the heart is broken and the spirit made contrite by the Word. Truly, it is when the Word penetrates with power. But let me delve into this in more detail:
1. The Word works effectively toward this purpose when it discovers the sinner and their sin, convincing them that it has found them. Take the example of our first father, Adam. After he sinned, he sought to hide from God. He concealed himself among the trees of the garden and even covered himself with fig leaves, thinking he could go unnoticed. But soon he heard the voice of the Lord God walking in the garden. Adam, what do you plan to do? He continued to hide and tried to remain undiscovered, but the voice called out, "Adam!" and fear gripped him. God asked, "Adam, where are you?" and Adam had to respond (Genesis 3:7–11). Yet, the voice of the Lord God did not stop there. It began to search and inquire about Adam's actions, unraveling what he had hidden and exposing him in his own sight before God. In the same way, the Word, when wielded by
the hand of God, discovers and singles out the sinner. The sinner feels it, and the Word uncovers their sins, unravels their entire life, strips them, and leaves them exposed before God. Neither the sinner nor their wickedness can remain hidden and covered any longer. This is when the sinner begins to see what they never saw before.
2. Another example is David, the man mentioned in our text. He committed gross sins and tried to hide them from God and others. Then Nathan was sent to deliver a sermon, both in general and specifically targeted at David. When Nathan initially preached in general terms, David remained untouched, thinking he was as righteous as any other person. However, God loved David and commanded Nathan to go beyond David's ears and reach his conscience. Then David had to fall. Nathan said, "You are the man," and David confessed, "I have sinned." At that moment, his heart was broken, and his spirit was made contrite, as shown in this psalm and our text (2 Samuel 12:1–13).
3. The third example is Saul. He had heard many sermons, became a devoted follower, and was even more zealous than many of his peers. However, his heart was never broken, and his spirit was never made contrite until he heard a sermon from heaven. He heard God, through the Word of God, inquire about his sins: "Saul, Saul, why are you persecuting me?" Jesus said. Then Saul could no longer stand. His heart broke, he fell to the ground, trembled, and asked, "Who are you, Lord?" and "What do you want me to do?" (Acts 9). Therefore, the Word works effectively toward this purpose when it discovers the sinner and their sin and convinces them that it has found them. However, I must add a caution here. Not every operation of the Word on the conscience leads to salvation, nor does every conviction result in
the sinner's genuine conversion. Only the operation of the Word that shows the sinner the evil of their ways and truly turns their heart toward God through Christ is intended. This brings me to the third point.
THIRD. I have now come to explain how and what the heart is when broken and made contrite. To do this, I will explore the two key expressions in the text.
First, let's consider the term "broken." Tindal translates it as a troubled heart, but I believe it carries a deeper meaning. I understand it to refer to a heart that is disabled in its former actions, just as a person with broken bones is unable to run, leap, wrestle, or engage in any activities they previously enjoyed. In the same way, a broken heart in the text is likened to broken bones in verse eight: "Let me hear joy and gladness; let the bones you have crushed rejoice" (Psalm 51:8). Why is a broken heart compared to broken bones? Because just as broken bones disable the outward physical abilities, a broken spirit disables the inward desires for vanity and folly that the heart once delighted in. Thus, weakness is associated with this brokenness of heart. David says, "I am feeble and utterly crushed" (Psalm 38:8). He has lost his strength and former vigor in pursuing vain and sinful paths.
Therefore, to have a broken heart means to be lamed, disabled, and diverted from the previous course of life due to a sense of God's wrath upon sin. This work is no mere fancy but brings great trouble to the soul. It is likened to dislocating bones, breaking bones, burning bones with fire, draining the moisture from bones, and tormenting bones (Psalm 22:14; Jeremiah 20:9; Lamentations 1:13; Psalm 6:2; Proverbs 17:22). These vivid descriptions unequivocally
convey the grievous nature of a broken heart as experienced through senses and feelings.
Second, let's explore the meaning of the word "contrite." A contrite spirit is a penitent one, deeply sorrowful and greatly grieved for the sins committed against God, which have harmed the soul. This understanding holds true in all the places where a contrite spirit is mentioned, such as Psalm 34:18, Isaiah 57:15, and Isaiah 66:2.
Just as a person deeply regrets and mourns their own folly after suffering a broken leg or arm due to their own foolish actions, one whose heart is broken by a sense of God's wrath feels profound sorrow within their soul. They sincerely repent, deeply regretting their foolishness in rebelling and subjecting themselves to such sharp affliction. While others indulge in vanity, such a person regards their sin as the greatest folly. David says, "My wounds fester and are loathsome because of my sinful folly." And again, "You, God, know my folly; my guilt is not hidden from you" (Psalm 38:5; 69:5).
Those who have not experienced a broken heart, no matter what they profess with their lips, cannot truly conclude that sin is foolish. Scripture says, "Fools find no pleasure in understanding but delight in airing their own opinions." In other words, the foolishness of some individuals lies in their enjoyment of sin, and their souls are tainted by this foolishness. However, a person with a broken heart cannot be counted among them any more than someone with broken bones can rejoice at the prospect of playing football. Thus, hearing others speak foolishly causes grief to those whom God has wounded, and their words are like the piercing of a sword (Psalm 69:26; Proverbs 12:18). This, then, is the meaning of a broken and contrite spirit.
FOURTH. Lastly, I now turn to provide more specific indications of a broken heart and a broken and contrite spirit.
First, a broken-hearted person, as intended in the text, is a sensitive individual who engages all the faculties of their soul. Others are dead, lacking genuine perception of what the broken-hearted person is aware of.
1. They perceive themselves to be what others are ignorant of— namely, not only a sinful individual but one naturally entrenched in the bitterness and bondage of sin. It is Peter's expression to Simon, and it applies universally: every person in a state of nature resides in the bitterness of sin. They were shaped and conceived in it, and it permeates their entire soul and body (Psalm 51:5; Acts 8:23). They see and understand this, whereas not every professing believer does because the blessing of a broken heart is not bestowed upon everyone. David states, "There is no soundness in my flesh," and Solomon implies that a plague or festering sore exists within the heart itself. But not everyone comprehends this (Psalm 38:3; 1 Kings 8:38). David also proclaims that his "wounds stink and are corrupted," and his "sore runs and does not cease" (Psalm 38:5; 77:2). However, those whose hearts remain unbroken, the individuals who lack this understanding, remain oblivious to these truths. Yet the broken-hearted person, the one with a broken spirit, perceives them, as the prophet declares—seeing their sickness and their wound. They perceive it with grief and sorrow (Hosea 5:13).
2. They experience what others are not aware of. They feel the arrows of the Almighty piercing and firmly embedded within them (Psalm 38:2). They sense the great pain and sickness inflicted upon their poor soul by God's hammer striking their heart to break it. They bear an intolerable burden upon their spirit (Hosea 5:13). As David says, "My iniquities have gone over my head; like a heavy burden, they are too heavy for me" (Psalm
38:4). They also sense the weighty hand of God upon their soul, a sensation foreign to carnal individuals. They feel pain from their wounds, a pain that others cannot comprehend due to their lack of brokenness. David laments, "My heart is in anguish within me." Why? Because the terrors of death have fallen upon him (Psalm 55:4). The terrors of death cause excruciating pain, the most intense kind. Hence, the anguish described here is also referred to as agonizing pangs elsewhere (Isaiah 21:3). Just as broken bones cause pain—strong pain, causing a person to groan like one mortally wounded—a broken spirit inflicts the most severe pain, surpassing the suffering of the body (Proverbs 18:14). Here, in this pain, in this discussion of a wounded, broken spirit, death awaits, eternal death without God's special mercy. This pain will lead the soul to the brink, and the brokenhearted person feels it. David confesses, "The cords of death entangled me, the anguish of the grave came over me; I was overcome by distress and sorrow" (Psalm 116:3). Indeed, I assure you, poor soul, you truly experienced trouble and sorrow, for the pains of hell and the anguish of death are the most unbearable. Yet the one whose heart is broken is familiar with this.
3. Just as they see and feel, they also hear what exacerbates their woe and sorrow. You know that when a person's bones are broken, they not only see and feel the pain but often hear things that intensify their grief. They hear that their wounds are incurable, that their bones are not set correctly, that there is a risk of infection or even amputation. These are the voices, the words, that haunt the home of someone with broken bones. And a broken-hearted person understands what I mean by this. They hear things that make their lips quiver, that seem to cause rottenness to enter their bones. They tremble within themselves
and long to hear joy and gladness so that the bones, the heart, and the spirit that God has broken may rejoice (Habakkuk 3:16; Psalm 51:8). They believe they hear God, the devil, their conscience, and all righteous people whispering among themselves, declaring that there is no help for them from God. Job heard this, David heard this, Heman heard this, and it is a common sound in the ears of the broken-hearted.
4. The broken-hearted also possess a sense of smell that others cannot detect. Alas! Sin has never emitted such a foul odor as it does to the broken-hearted. You know that wounds can stink, but nothing stinks as much as sin does to the broken-hearted person. Their own sins stink, as do the sins of the entire world. Sin is like carrion; it has a putrid nature and the most repugnant smell, although some individuals take pleasure in it (Psalm 38:5). Yet only God and the broken-hearted sinner are offended by its scent. "My wounds stink and are corrupt," they declare, both in the nostrils of God and in their own. But alas! Who perceives the stench of sin? None of the worldly individuals; they, like carrion crows, seek it, love it, and consume it as a child eats bread. "They feed on the sin of my people," says God, "and relish their wickedness" (Hosea 4:8). They do this because they cannot smell the repulsive scent of sin. You know that what is repugnant to the nose cannot be palatable to the taste. The broken-hearted person discovers that sin is nauseating and proclaims that it stinks. At times, they even sense the smell of fire, fire and brimstone, so aware are they of the wages due to sin.
5. The broken-hearted also possess a sense of taste. Severe wounds filled with great pain can alter a person's taste, causing them to perceive bitterness in their food, drink, and even in things that
should provide comfort. How often do the poor people of God— the only ones who truly understand the meaning of a broken heart—cry out that gravel, wormwood, gall, and vinegar have become their food (Lamentations 3:15, 16, 19). Gravel, gall, and wormwood represent the temporal taste of sin. And to make them forever loathe it, God feeds them with it until their hearts ache and break. Wickedness tastes pleasant to the world; thus, it is said they "eat ashes" and "feed on the wind" (Isaiah 44:20; Hosea 12:1). The carnal world finds enjoyment in lusts or anything vile and refuse, as exemplified vividly in the parable of the prodigal son. "He longed to fill his stomach with the pods that the pigs were eating," our Lord says (Luke 15:16). However, the broken-hearted person has a taste that is true regarding these matters, though due to the anguish of their soul, they abhor all kinds of delicacies (Job 33:19, 20; Psalm 107:17–19). Thus, I have presented you with one sign of a broken-hearted person: they are perceptive individuals, with all the senses of their soul awakened. They can see, hear, feel, taste, and smell in a way that no one else can. Now, I will proceed to another sign of a broken and contrite person.
Second. And that is, he is a deeply sorrowful person. This, like the previous sign, is natural. It is natural for someone in pain, someone with broken bones, to be grieved and sorrowful. They are not among the merry ones of the times, for their bones, their hearts, are broken.
1. They are sorrowful because they see and recognize the corruption of their nature. As I mentioned earlier, they are aware of it, they see it, they feel it, and now I say they are sorrowful because of it. It is what causes them to call themselves wretched. It is what makes them loathe and despise themselves. It is what makes them blush before God and feel ashamed
(Romans 7:24; Job 42:5, 6; Ezekiel 36:31). They find no form or comeliness in themselves by nature, but the more they gaze into the mirror of the Word, the more they perceive how sin has made them unattractive and deformed. Not everyone sees this, and therefore not everyone is sorry for it. But the brokenhearted person sees that they are corrupted, marred, filled with wickedness and depravity. They see that within them, in their flesh, no good thing dwells. And this fills them with sorrow, a heartfelt sorrow. Just as a person with broken bones realizes they are damaged, spoiled, and unable to do what they desire and should do, they feel grief and sorrow.
Many people are sorry for their actual transgressions because those transgressions often bring shame before others. But few are sorry for the defects that sin has caused in their nature because they do not see those defects themselves. A person cannot be sorry for the sinful defects of their nature until they realize that these defects have made them contemptible before God. And it is only through a sight of God that they can truly see what they are and be genuinely sorry for it. "Now my eye sees You," says Job, "therefore I abhor myself." "Woe is me, for I am undone," says the prophet, "for my eyes have seen the King, the Lord." And it was this that made Daniel say his "splendor was turned into corruption" when he had a vision of the Holy One (Job 42:6; Isaiah 6:1–5; Daniel 10:8). Visions of God break the heart because, through the sight of His perfections, the soul realizes its own immense and indescribable disproportion due to the vileness of its nature.
Imagine a group of ugly, deformed individuals living together in one house, who have never seen anyone other than themselves or anyone adorned with the splendor and perfections of nature. They would only be capable of comparing themselves to each other and therefore
would not be affected or made sorry for their uncomely natural defects. But now, bring them out of their dark cells and holes where they have been isolated, and let them behold the splendor and perfections of beauty in others. Then, if ever, they will be sorry and dejected at the sight of their own defects. This is the case with humanity. Due to sin, people are marred, spoiled, corrupted, and depraved, but they can dwell in darkness, ignorant of God, angels, and saints, and unaware of their excellent nature and beauty. Therefore, they tend to regard their own uncomely parts as their ornaments and glory. But when such individuals, as I mentioned, see God, see saints, or witness the beauty of the Holy Spirit, and then see themselves without them, they cannot help but be affected by and sorry for their own deformity. When the Lord Jesus revealed only a little of His excellence before His servant Peter, it exposed the depravity of Peter's nature before him, causing great confusion and shame, and making him cry out in the midst of his companions, "Depart from me, for I am a sinful man, O Lord" (Luke 5:4–8).
Therefore, the cause of a broken heart is a sight of divine excellencies and a sense that I am a poor, depraved, spoiled, and defiled wretch. And this sight, having broken the heart, begets sorrow in the brokenhearted.
2. The broken-hearted person is sorrowful because they find the strength of their depraved nature opposing and hindering their desires to do good. As Paul says, "When I want to do good, evil is present with me" (Romans 7:21). Evil is present to resist and contradict the desires of their soul. A person with broken bones may have the intention to be industriously engaged in a lawful and honest occupation, but they experience an infirmity that strongly resists their good efforts. And this leads them to shake their head, make complaints, and sigh with sorrow in their
heart, saying, "I cannot do the things I want to do" (Romans 7:15; Galatians 5:17). They feel weak and feeble, not only depraved but also deprived of the ability to fully carry out the good motions, intentions, and desires prompted by the Word and their renewed mind. They feel ready to stumble, and their sorrow is continually before them.
You should know that the broken-hearted person loves God, loves their soul, loves what is good, and hates what is evil. For such an individual to encounter opposition and continual contradiction to this holy passion within themselves inevitably causes sorrow, a godly sorrow, as the apostle Paul calls it. It is a sorrow that works a result in them that they will never regret, not even for eternity (2 Corinthians 7:9–11).
3. The broken-hearted person is sorry for the breaches in their life and conduct caused by the depravity of their nature. This was the case with the individual in our text. The vileness of their nature had manifested in defiling their life and making them base in their conduct at that time. This was what broke their heart. They saw that they had dishonoured God, and that cut them deeply. "Against You, You only, have I sinned, and done this evil in Your sight" (Psalm 51:4). They saw that their actions had caused the enemies of God to blaspheme, and this pierced their heart. They cried out, "I have sinned against You, Lord." They declared their iniquity and expressed their sorrow for their sin (Psalm 38:18).
When a person has a purpose, when their heart is set on it, and the broken-hearted person intends to glorify God, any obstruction to that purpose, any spoiling of their work, makes them sorrowful. Hannah desired children, but she could not have them, and this
made her "a woman of a sorrowful spirit" (1 Samuel 1:15). A brokenhearted person desires internal well-being and external righteousness, but they feel, find, and see that they are prevented, at least in part. This causes them sorrow; they groan earnestly under this burden of imperfections (2 Corinthians 5:1–3). Just as a person with broken bones has many imperfections and is more aware of them than anyone else, as mentioned earlier, the broken-hearted person feels this deeply. It makes them sorrowful and leads them to conclude that they will go through life with a heavy heart, always in the bitterness of their soul (Isaiah 38:15).
Third. The man with a broken heart is a very humble man, or true humility is a sign of a broken heart. Therefore, brokenness of heart, contrition of spirit, and humbleness of mind are closely connected. "To revive the spirit of the humble, and to revive the heart of the contrite ones" (Isaiah 57:15).
To continue with our analogy, let's imagine a man who is physically healthy, strong, and fearless, not afraid of anyone. But if this man were to break a leg or an arm, his courage would diminish. He would be far from boasting or challenging others; instead, he would be afraid even of a small child attempting to touch him. His courage would shrink, and he would humble himself like a little child.
This is the state of a person with a broken and contrite spirit. In the past, they could challenge even God Himself, saying, "What is the Almighty, that we should serve Him?" or "What profit shall I have if I keep His commandments?" (Job 21:15; Malachi 3:13, 14). But now their heart is broken. God has wrestled with them, causing them to fall and break their bones, their heart. Now they cower, cringe, and beg God not only to do good to them but to do it gently. "Have mercy upon me, O God," said David, "according to Your loving kindness;
according to the multitude of Your tender mercies, blot out my transgressions" (Psalm 51:1). They stand in need not only of mercy but of the tenderest mercies. God has various types of mercy, some more severe and others more tender. God can save a person and still subject them to a difficult path to heaven! The broken-hearted person sees this and dreads it, so they plead for the tenderest kind of mercies. We read about God's gentle dealings and His great compassion towards them. However, only the broken-hearted truly understands the reason for such expressions because they have their own wounds, their festering and stinking sores. Therefore, they experience pain and desire to be handled with tenderness. God has shattered the pride of their spirit and humbled the arrogance of mankind. Their humility becomes evident in the following ways:
1. They are thankful for their natural life. When they go to bed at night, they consider that, just as a lion tears its prey to pieces before the morning light, they also deserve to be devoured. "My flesh trembles for fear of You, and I am afraid of Your judgments" (Psalm 119:120). But when they see that another day has been added to their life and that they are still alive in the morning, saved from destruction, they cannot help but take notice of it and acknowledge it as a special favour. They say, "God be thanked for preserving my soul and keeping me alive until now, shielding me from the destroyer" (Job 33:22; Psalm 56:13; 86:13).
Before their heart was broken, they considered time their own and wasted it on idle pursuits. They were far from fear because God's rod was not upon them. However, when they find themselves under God's chastening hand, or when God, like a lion, breaks all their bones, they humble themselves before Him and prostrate themselves
at His feet. They have learned to regard every moment as a mercy and every small provision as a mercy.
2. The smallest hope of mercy for their soul becomes precious to them. They used to disregard the gospel and consider promises as worthless as stubble and the words of God as rotten wood. But now, they look upon the promise with great reverence. They consider even a slight possibility of mercy to be more valuable than the whole world. They are glad to receive even a small blessing and consider it a great privilege to be a humble servant in God's house rather than dwell in the tents of the wicked.
3. They used to scornfully look down upon the people of God and refuse to show them any kindness. But now, they admire and bow before them. They are willing to humble themselves to the point of licking the dust off their feet. They consider it the highest honor to be counted as the least among them. They say, "Make me as one of your hired servants" (Luke 15:19).
4. In their own eyes, they are the greatest fools in nature. They realize they have been mistaken in their ways and have little, if any, true knowledge of God. They believe that everyone else knows God better and serves Him more faithfully than they do (Psalm 73:21, 22; Proverbs 30:2, 3).
5. They are content to be the least, as long as they can be part of the kingdom of heaven. They are satisfied to be the smallest and least esteemed in the earthly church. They find great value in simply being loved, even if they are the least beloved among the saints.
6. When they speak to God or to others, they humble themselves before them. When conversing with God, they accuse themselves
and acknowledge their own wickedness committed during the days when they were enemies of God. Like Paul, they say, "Lord, I imprisoned and beat those who believed in You. I stood by and consented to the death of Your martyr Stephen, and I kept the garments of those who killed him." They punished Your saints in the synagogues, forced them to blaspheme, and persecuted them even in distant cities (Acts 22:19, 20; 26:9–11).