2 Chronicles 15:2

The Spirit of God came upon Azariah son of Oded. He went out to meet Asa and said to him, “Listen to me, Asa and all Judah and Benjamin.

The LORD is with you, when you are with him.

If you seek him—he will be found by you;

but if you forsake him—he will forsake you.”

As in a season of affliction it may be sometimes necessary to blend reproof with consolation; so in a season of joy and triumph it may sometimes be proper to temper our blessings with prudential advice.

When Asa was returning with his victorious army after the destruction of his Ethiopian enemies, the prophet Oded was sent forth to meet him, and was directed by God himself not to greet him with compliments, but to impress upon his mind a beneficial admonition.

In this concise and pointed address, we see,

I. The rule of God’s procedure.

“The LORD is with you, when you are with him.

If you seek him—he will be found by you;

but if you forsake him—he will forsake you.”

God is not necessarily bound by any rules; for he both may do, and actually “does, according to his own will in the armies of Heaven, and among the inhabitants of the earth.” Yet he has been pleased to prescribe rules to himself:

1. In the dispensations of his providence.

The Jews, as God’s peculiar people, were governed by him according to the strictest rules of equity. They were taught to look for temporal rewards or punishments according as they were obedient or disobedient to his Word; and their whole history may serve to illustrate the correspondence there was between their dealings towards him, and his towards them. See this exemplified:

in Asa, 2 Chronicles 14:5-7; 2 Chronicles 14:11-12; 2 Chronicles 15:10-15; 2 Chronicles 15:19; 2 Chronicles 16:7-9;

in Jehoshaphat, 2 Chronicles 17:3-6, 10 and 2 Chronicles 20:3, 30; 2 Chronicles 19:2 and 2 Chronicles 20:35-37;

in Joash, 24:20.

Indeed, God himself expresses peculiar jealousy on this head; and appeals to them whether the punishments which there were in his providence, did not originate in themselves; and whether it was not perfectly agreeable to the rules which he had established for his conduct towards them. Compare Ezekiel 18:24-29 with Leviticus 26:3-45 and Deuteronomy 31:16-17.

Somewhat of the same procedure is yet visible in the dispensations of God towards us. Nations at this time are often prospered or punished, according as they pay due allegiance to God, or revolt from him. And individuals frequently experience even here in this life, a recompense suited to their conduct.

But as, under the law, God sometimes deviated from this rule, in order to direct the views of men to a future day of retribution, Psalm 73:3-14, so now he has laid it aside in a great degree, in order that our motives to action may be more spiritual, and that we may look forward to the day of judgment as the period fixed for the display of his righteousness, and for the rewarding of our actions.

2. In the communications of his grace.

God’s conduct towards the Jews in respect of temporal things was intended to shadow forth his dealings with us in respect of spiritual things. In relation to these we may see that the rule which God has laid down to himself is almost invariably observed. It is true that he is often “found or them that sought him not;” but when once he has revealed himself to any man, he regulates himself towards him according to a principle of perfect equity, rewarding him for his fidelity—or punishing him for his neglect. Who among his people ever sought his face in vain? Who ever diligently walked with him in a state of humble dependence, and did not find God with him in the tokens of his love, and the supports of his grace?

God indeed reserves in his own power the times and the seasons when he shall reveal himself more fully to the soul; and he apportions to every one such trials as he in his wisdom knows will be productive of good; but he never did, nor ever will, forsake those who seek him, Psalm 9:10.

On the other hand, who is there that has not experienced the hidings of God’s face, when fresh contracted guilt, or repeated neglect of duty, has given him offence? Who has not found on such occasions that God has withdrawn the aids of his Spirit both in public and private ordinances; and perhaps left him for a season to the power and influence of his own corruptions? We know indeed that God has said that he will not finally cast off his people, 1 Samuel 12:22. Hebrews 13:5. Isaiah 54:7-10. And we believe he will not; we believe he will “visit them with the rod” until he has brought them back to him with deep contrition, Psalm 89:30-35. But as long as they forsake him, he will, as far as respects any manifestations of his favor, forsake them; and if any who have thought themselves his people, forsake him utterly, they shall also be utterly abandoned by him. Nor can any be assured that they themselves shall not suffer eternal dereliction, any longer than their adherence to God justifies the hope that they are his children.

To impress this rule the more deeply on our minds, let us consider,

II. The universal importance of the rule of God’s procedure.

“The LORD is with you, when you are with him.

If you seek him—he will be found by you;

but if you forsake him—he will forsake you.”

The prophet in a most solemn manner called the attention both of the king and all his army to the subject before us; intimating thereby, that there were none who were not interested in it, nor any occasion when the consideration of it would not be useful to their souls.

1. The rule of God’s procedure is suited to us in times of prosperity.

Of this there can be no doubt, since it was in a season of peculiar triumph that the prophet was sent to give this admonition. Indeed we are never more apt to forget ourselves, yes, to forget God also—than when we are elated with great prosperity. “Therefore he sacrifices to his net and burns incense to his dragnet, for by his net he lives in luxury and enjoys the choicest food, Habakkuk 1:16.” When “Jeshurun grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior!” Deuteronomy 32:15.” When “Uzziah was made strong, his heart was lifted up to his destruction, 2 Chronicles 26:5; 2 Chronicles 26:16.” As strange as it may seem, even the manifestations of God’s love to the soul are calculated to puff us up with pride, if we have not some thorn in the flesh given us to counteract this evil tendency, and to keep us from abusing the divine mercies! 2 Corinthians 12:7. The more sail a ship carries, the more ballast it requires.

The very deliverance that Asa had experienced was likely to render him careless and secure, as though he were now beyond the reach of harm. But by this admonition he was taught that his security was in God alone, and that he must continue to “walk humbly with God,” if he would have the divine protection continued to him.

Similar admonitions are also given to us to counteract the pride of our hearts. “Be not high-minded, but fear, Romans 11:20-21.” “Let him who thinks he stands, take heed lest he falls, 1 Corinthians 10:12,” “Blessed is the man that fears always, Proverbs 28:14.” Even the great Apostle himself, though he knew himself to be a chosen vessel unto God—yet he felt the necessity of “keeping his body under control, and bringing it into subjection, lest, after having preached to others, he himself should become a cast-away, 1 Corinthians 9:27.” Let us therefore exercise the same caution; and, whether we rejoice on account of national or personal mercies—may we “rejoice with trembling, Psalm 2:11.”

2. The rule of God’s procedure is suited to us in times of adversity.

As in prosperous circumstances we need to be guarded against presumption, so in heavy trials we need to be cautioned against despondency. If we appear to be forsaken by our God, we are apt to think that he has altogether “shut up his tender mercies, and will be favorable to us no more, Psalm 77:7-9.” But in the words before us we see that no nation or individual can be in so low a state, but that their recovery is certain if only they wait patiently upon God. He will assuredly be found of those who seek him; yes, at the very time that they perhaps are bewailing his absence, he “is actually present with them,” working in them that very contrition, and enabling them to wait upon him, when their unassisted nature would have fainted in despair.

Let every one then apply to himself the text in this view.

Are we ignorant? Let us look to God for the teachings of his Spirit.

Are we guilty? Let us cry to him for forgiveness through the blood of Christ.

Are we in any strait or difficulty whatever? Let us wait upon God in assured expectation of aid and support.

This promise shall never fail us, Hebrews 11:6. Though we had a million devils to encounter, we are “more than conquerors, 2 Chronicles 14:9. Romans 8:37.” “Believe in the Lord; so shall you be established; believe his prophets; so shall you prosper, 2 Chronicles 20:20.”

The subject may be further improved:

1. For caution—to guard against any secret evil in the heart, or any remissness of duty in the life, which may offend God. See 1 Chronicles 28:9-10. Mark this passage carefully.

2. For encouragement—since, if God is for us, we need not fear, however many there may are against us!

Charles Simeon

2 Chronicles 13:12

“God is with us; he is our leader. His priests with their trumpets will sound the battle cry against you. Men of Israel, do not fight against the LORD, the God of your fathers, for you will not succeed!”

[For a Fast-Day in war]

Good advice should be attended to, by whoever it may be given. Our blessed Lord particularly inculcated this on his disciples, commanding them to do whatever those who sat in Moses’ chair required of them, without regarding the moral character of the people themselves, or refusing compliance with what was good, because it was not exemplified in the conduct of their instructors.

The words before us were not spoken by a godly man; for Abijah was on the whole a wicked king, 1 Kings 15:3; but they contain very sound instruction, and have a semblance even of piety itself. The whole address indeed was well fitted for the occasion, though it certainly savors much of that partiality which is found in almost all who plead their own cause. There is undoubtedly a good deal of false coloring in what he speaks, to the disparagement of his enemies, though there is ground for his assertions, if they had been more carefully expressed and more duly qualified. Notwithstanding Abijah had invaded Jeroboam’s country, in order to make that, rather than his own country, the seat of war, we think it probable that Jeroboam was the aggressor; because the address of Abijah was altogether of a peaceable nature. It seems from the words of our text that he labored hard to prevent the war; and if his adversary had been like-minded with himself, the dispute might perhaps have been amicably adjusted.

We shall consider the words of our text,

I. In reference to the contest then pending between Judah and Israel.

Abijah’s address was certainly striking and judicious.

Abijah contrasts the usurpation and idolatry of Jeroboam with the legitimate claims of his own family, and their continued adherence to the God of their fathers, verse 4-11; and surely these were just grounds for hope, that God would espouse his cause; for though it may please God for a season to let the ungodly triumph over his people—yet we believe, that, as a righteous Governor, he will ultimately favor the cause of righteousness and truth.

Well did the Israelites know that there could be no effectual resistance to the Lord Almighty, especially when those who were under his command were observant of the laws appointed for them. Hence, when Abijah told his adversaries, that he had come forth in dependence on God’s aid, and in a strict observance of his commands, Numbers 10:9. This passage reflects much light on the text, they had reason to tremble for themselves, and to refrain from prosecuting the contest any further. True indeed, a hypocrite may make all these pretensions, even as Rabshakeh did in his address to Hezekiah’s servants, Isaiah 36:10; but where the dependence is real, and the obedience true, a successful outcome may justly be expected.

The outcome justified Abijah’s expectations.

While Abijah was endeavoring to avert the conflict, Jeroboam sought by stratagem to overwhelm him and all his followers. He placed in ambush a considerable portion of his army, and attacked Abijah both in front and rear. But Abijah “cried unto the Lord; and the priests sounded with their trumpets; and the men of Judah gave a shout,” expressive of their confidence in God; and immediately the hosts of Israel turned their backs; and, though they were twice as numerous as their enemies, no less than five hundred thousand of them fell down slain before the victorious army of Judah. Never was there such a slaughter in one single battle, either before or since; and the outcome of that day fully proves that those who fight for God have nothing to fear; nor those who fight against him, have anything to hope, Ezekiel 22:14 with Romans 8:31.

Taking the text in somewhat of an accommodated sense, we will proceed to consider it,

II. In reference to the contest now pending between God and His enemies.

There is a contest now existing between God and His enemies.

By every sin that men commit, they do indeed “fight against God.” What shall we say of:

those who cast off their allegiance to the God of Israel;

those who bow down to idols of their own creation;

those who disregard the word and ordinances of their God;

and those who seek only to wound and destroy those who warn them of their guilt and danger?

Are not they avowed enemies to God? They are! Their own reason may tell them so. The Scriptures universally declare it. Justify themselves as they may, their excuses are all vain; and they only deceive their own souls.

“Allow then the word of exhortation.”

“O children of Israel, do not fight against the Lord God of your fathers!” We are appointed of God to “blow the trumpet of alarm against you;” and we must blow it, at the peril of our own souls; we must “lift up our voice as a trumpet, and show you both your sin” and danger! Isaiah 58:1. It is against God, even “the Captain of our salvation” himself, that you are fighting.

It is his majesty that you oppose.

It is his law that you trample on.

It is his mercy that you despise.

It is his salvation that you reject!

O think with yourselves, Can you prosper? “Did ever any harden themselves against him and prosper? Job 9:4.” No indeed, “it is in vain to kick against the goads;” “though hand join in hand, the wicked shall not go unpunished! Proverbs 11:21.”

APPLICATION.

1. From the first view of this subject, we may learn how to obtain the blessing of God upon our weaponry.

It is not by confidence in an arm of flesh that we can hope to prevail, but by a humble trust in God. It is said, “The children of Israel prevailed, because they relied upon the Lord God of their fathers, verse 18.” Notwithstanding the numbers and the stratagems of their enemies, they prevailed because God himself fought for them. Let us then by prayer and supplication call God to our aid, and rest assured that he will interpose for us in the hour of necessity.

While indeed we trust in him for success, we must use every effort for the attainment of peace; but if our adversary will not listen to reasonable terms, then may we go forth with confidence against him, knowing that “with God it is alike easy to save by many or by few.”

2. From the second view of this subject, we may learn how to escape the eternal destruction to which God’s enemies are exposed.

Our God “has made ready his glittering spear;” and he has already said, “Therefore the Lord, the LORD Almighty, the Mighty One of Israel, declares: “Ah, I will get relief from my foes and avenge myself on my enemies! Isaiah 1:24.” What then shall we do? Shall we continue the contest? What would this be, but to “set briers and thorns in battle against the devouring fire, which would go through them, and burn them up together, Isaiah 27:4.” No! let us throw down our weapons of rebellion against him, and cast ourselves on the multitude of his tender mercies; let us go, like Benhadad, “with ropes round our necks, and sackcloth on our loins,” and confess our desert of his heavier judgments, Then he will “turn from his fierce anger,” and be reconciled towards us; yes, “he will be merciful to our transgressions, and our sins and iniquities will he remember no more!”

Charles Simeon

2 Chronicles 12:14

“He did evil because he had not set his heart on seeking the LORD.”

If we were to judge by the conduct of all around us, we would suppose that religion required no effort; and that eternal happiness was to be acquired in a neglect of all the means which God has appointed for the attainment of it. But “the kingdom of Heaven suffers violence, and the violent take it by force!” The means are closely connected with the end.

Even in earthly things, wealth is, for the most part, the fruit of diligence; and poverty the result of idleness. But in spiritual things it may be invariably said that, “he who sows sparingly shall reap sparingly, and that he who sows bountifully shall reap bountifully.”

Of King Rehoboam we are informed that there were hopeful appearances at the beginning, since “for three years he and his people walked in the way of David and Solomon, 2 Chronicles 11:17;” but “when he was established in his kingdom, he forsook the Law of the Lord, and all Israel with him, verse 1.” From that period “he did evil;” which melancholy change is here accounted for, “He did evil because he had not set his heart on seeking the LORD.”

From this conduct of his I will take occasion to show,

I. How man can alone be preserved from evil.

It is “by seeking after God;” yet not simply by that, but by “setting his heart on seeking the LORD.” Now this implies,

1. Meditation.

A man can never prevail against sin, if he does not give himself to serious meditation upon the concerns of his soul. He must consider:

the end for which he has been sent into the world;

the responsibility of his soul for the use of those means which God has appointed for his happiness;

and, above all, the great wonders of redemption, whereby alone a fallen creature can ever obtain mercy with an offended God.

It is in this way alone that he can get his mind into a proper frame for prosecuting the work which God has given him to do.

2. Self-examination.

It is necessary that we obtain correct views of our own state before God. And for this end we must compare ourselves, not with those around us, but with God’s revealed will, which alone will bring us to a just estimate of our own character. People of different ages, and under different circumstances, have peculiar temptations, and peculiar failing’s; and it is by searching out, each his own peculiar weaknesses and faults, that any real humiliation can be produced, or any clear perception of the evils to which we are most exposed. Without such a knowledge of our own hearts, we cannot “seek God” with effect. Only as we know our own sins, can we deplore them as we ought, or plead for mercy as we ought from our offended God.

3. Fixedness of heart to follow the dictates of our conscience.

The words “set his heart” are, in the marginal translation, “fixed his heart.” There must be in us a fixed purpose to renounce sin, and a determination, through grace, to surrender up ourselves entirely to God in newness of heart and life. Without this fixedness of purpose, we shall vacillate between sin and duty, and never become steadfast in the ways of God.

We may therefore easily foresee,

II. The certain consequence of neglecting the appointed means.

1. As long as we neglect to set our heart on seeking the LORD, our corruptions will rage.

“The heart of every man is full of evil.” Our corruptions may vary according to our age or condition in life, but our besetting sins, whatever they may are, will gather strength.

A fire, if not checked, will produce a conflagration, as long as there are any materials to burn. Just so, our corruptions, if allowed to remain unmortified, will burn even to the lowest Hell.

There is in every man “a spiritual, as well us a fleshly, filthiness;” and both the one and the other will overspread the whole man, even like a leprosy, though under different forms, according to the dispositions and habits of every different individual.

2. As long as we neglect to set our heart on seeking the LORD, our temptations will multiply.

Men, if they turn not to God, will frequent those scenes which most amuse them, and that company which is most in accordance with their taste. Their pursuits will all be of such a nature as shall tend rather to confirm, than to eradicate, the corruptions of their hearts; and thus they will be working out their own damnation from day to day—even as a child of God is daily “working out his salvation.” What but ruin can proceed from such a course?

3. As long as we neglect to set our heart on seeking the LORD, our enemies will prevail.

Satan is a great adversary, whom we are commanded to oppose; and a divine panoply is provided for us, that we may be able to withstand him. But if we do not put our armor on—then how can we hope to vanquish him? He will “lead us captive at his will,” yes, “he will devour us as a roaring lion!”

Get then your minds deeply imbued with,

1. A sense of your weakness.

It is impossible to have too deep a sense of our incapacity for what is good. To be “as a little child” is almost the summit of spiritual attainment. And, strange as it may appear, you “never are so truly strong, as when you are thus weak;” for then will God interpose for you, and “perfect his own strength in your weakness.”

2. A persuasion of the efficacy of prayer.

If we really believed that our prayers would be answered, methinks we would be urging our requests all the day long. Observe, in the Scriptures, God’s answers to prayer: how marked! how speedy! how effectual! Truly, “however wide we might open our mouths, God would fill them.” And all that he did for the Lord Jesus Christ corporeally, in raising him from the dead, and setting him at his own right hand above all the principalities and powers of Heaven, he would do mystically and spiritually in us, Ephesians 1:19-22 with 2:4-7, and “make us more than conquerors through Him who loved us!”

3. A conviction of the necessity of holiness in order to your happiness in the eternal world.

To “do evil,” and continue in it, can outcome in nothing but destruction. “Christ came to redeem us from all iniquity, and to purify unto himself a peculiar people zealous of good works.” Let, I beg you, the end of his grace be answered in this way; and never cease to plead with him, until he has “delivered you from all evil,” and “bruised Satan himself under your exulting and triumphant feet!”

Charles Simeon

2 Chronicles 12:7

“When the LORD saw that they humbled themselves, this word of the LORD came to Shemaiah: “Since they have humbled themselves, I will not destroy them but will soon give them deliverance. My wrath will not be poured out on Jerusalem through Shishak.”

Repentance is so plain and acknowledged a duty, that it is never unseasonable to call men to the performance of it; while, on the other hand, so great are our encouragements to it, that we rather account it a privilege than a duty. The instances wherein God has recorded his condescension to penitents of old time, are almost numberless; the one before us, even if there were no other, would of itself be sufficient to encourage all, whether nations or individuals, to abase themselves before him, and to seek his favor with an assurance that they would not seek it in vain.

For the space of three years Rehoboam continued to walk in the ways of David and of Solomon, 2 Chronicles 11:17. But having, as he thought, strengthened himself against all assault from foreign enemies, “he forsook the law of the Lord, as did all Israel together with him, verse 1.” For this great defection God stirred up Shishak king of Egypt to come forth against him with a large army. Shishak surely was of himself willing enough to invade a country which offered the prospect of such abundant spoil as Jerusalem did at that time; but, though unconscious of any foreign agency, he was only an instrument in God’s hands, sent forth to punish the transgressions of revolted Israel, verse 2. Success attended the invading army in all their movements; the fenced cities all successively fell into their hands; and at last Jerusalem itself became their prey. In less than five short years all the wealth which David and Solomon had treasured up in the temple and in the king’s house, was swept away, and delivered over as a spoil to a victorious enemy.

And now would Jerusalem itself also have been utterly destroyed, if the arm of justice had not been arrested by the penitential cries of Rehoboam and his nobles. God had sent a prophet to declare to them the grounds and reasons of the judgments that were now inflicted on them; and they, seeing that all other hope had failed them, betook themselves to repentance. To this God had respect, as our text informs us; and, on seeing their repentance, he sent the same prophet to assure them, that he would suspend his uplifted arm, and forbear to execute upon them his judgments according to the full measure of their deserts.

Now from the message which was sent to them from the Lord we may properly observe,

I. That sin will surely bring the judgments of God upon us!

It matters not by whom sin is committed; for all are equally amenable to the laws of God, and must stand on an equal footing at the bar of judgment. Kings and princes are in this respect on a level with the lowest of mankind; for “God is not a respecter of persons.”

Nor must we imagine that those sins only which are of greater enormity in our eyes will be noticed by God; for he notices the violations of the first table, as well as of the second; and those of defect as well as those of actual transgression. The sum of the two tablets is, that “we should love the Lord our God with all our heart, and soul, and mind, and strength; and our neighbor as ourselves.” It will be to little purpose, that we have not bowed down to strange gods, if we have withheld from Jehovah the entire devotion of our souls; or that we have not injured our neighbor by the open crimes of adultery and murder, if we have withheld from him those holy exercises of brotherly affection which God has made his due. Sins of omission must be accounted for, as well as those of commission; and not one escapes the notice of the heart-searching God.

Our iniquities, because committed long ago, may be forgotten by us; but not one of them is forgotten by God! They are all recorded in the book of his remembrance; and the precise measure of “wrath” that is due to each “is treasured up,” against the day that the vials of God’s wrath shall be poured out. Every sin leaves a stain behind it; and as the hunted stag, though far removed from the sight or hearing of his pursuers, is traced by them until he is overtaken and destroyed—so will the sinner be by the judgments of the Most High; according as it is said, “Evil shall hunt the wicked man, to overthrow him!” Yes, to every sinner under Heaven must it be said, “Be sure your sin will find you out!”

Nor is there any possibility of escape, but by sincere repentance; since God has ordained,

II. That sin, in order to its being forgiven, must be repented of.

“God has commanded all men everywhere to repent!” He has declared, that, “except we repent, we must all perish.”

But let it not be thought that repentance is a mere light and transient emotion. No indeed; repentance is a far different thing from what is generally supposed. It must be general, not relating to some few particular acts, but to the state and habit of our souls throughout our whole lives. It must also be deep, like that of the publican, leading us to smite on our bosoms with deep contrition, and to cry for mercy as the most unworthy of mankind.

One thing in particular we notice in Rehoboam and the princes; they acknowledged, that “God was righteous” in all that he had brought upon them, verse 6. And until we also are brought sincerely and from our inmost souls to acknowledge, that he may justly enter into judgment with us, and consign our souls over to everlasting perdition, we are not truly penitent. We see not our own demerit; we virtually deny God’s right to punish us; we are proud, unhumbled, unsubdued.

Our penitence must also lead us to cast ourselves altogether upon God’s promised mercy in Christ Jesus. This it is which constitutes the difference between that “repentance which is unto salvation,” and which is “never to be repented of”—and that repentance which will fall short of salvation, and leave room for everlasting sorrow in the world to come. If our hope terminate on anything short of the blood and righteousness of the Lord Jesus Christ, we have not yet learned the extent of our fall, or the impossibility of being saved by any name but his.

It is, however, no little consolation to know,

III. That sin, truly repented of, shall assuredly be forgiven.

How delightful the evidence of this in the passage before us! God sends his servant to announce to his penitent people his compassion towards them, and his readiness to forgive; expressly grounding his forgiveness on the penitence which they had evinced. And where shall we find any instance of penitence despised, or of judgments inflicted on one who with sincerity of heart implored mercy at God’s hands?

We will take an instance of one whose crimes perhaps exceeded those of any other individual from the foundation of the world—the idolatrous, and murderous Manasseh. He, like Rehoboam and his courtiers, thought not of repentance, until he was reduced, as it were, to the lowest ebb of misery; but even then his cry was heard; and his supplication entered into the ears of this Lord Almighty! 2 Chronicles 33:11-13.

Just so, if we are truly penitent, whatever may have been the extent of our iniquity, it shall be forgiven. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon, Isaiah 55:7.” Only let us “repent and turn ourselves from all our transgressions, and then iniquity shall not be our ruin, Ezekiel 18:30,” Though “our sins have been many, they shall be forgiven, Luke 7:47;” and “where sin has abounded, the grace of our God shall much more abound! Romans 5:20.”

And now permit me to institute a most important inquiry.

Respecting Rehoboam and the princes, it is said, “God saw that they humbled themselves;” and of this God testified, saying, “They have humbled themselves.” Now then I ask, Can he bear the same testimony respecting you? Has he seen you weeping in secret on account of your multiplied iniquities? Can he say of you as he does of Ephraim, “Surely I have heard Ephraim bemoaning himself;” and can he, as he did in Ephraim’s case, rehearse the very language of your lips and hearts, and attest your every motion, whether of body or mind, as indicating the depth and sincerity of your repentance, Jeremiah 31:18-19. Call to mind the time, the place, the occasion; aay whether it arose only out of some particular circumstances, or whether it be the stated habit of your mind? Were this indeed the general frame of your souls, we would be hopeful for you, assured that God has already said concerning you, “Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore my heart yearns for him; I have great compassion for him,” declares the LORD, Jeremiah 31:20.” There can be no doubt respecting anyone “who thus sows in tears, that he shall soon reap in joy! Psalm 126:5.”

But respecting too many of you, must not the testimony of God be the very reverse of this? Must not the heart-searching God say respecting the generality: “I have seen in them no repentance at all. I have seen them agitated times without number on account of earthly things; I have seen them angry, when offended; and grieved, when they have suffered loss; but I have never seen them angry at themselves for offending Me, nor bemoaning, as they should have done, the loss of their own souls. If you were to form your estimate from what has been seen in them, you must conclude, that sin is no great evil; that repentance on account of it is of no urgent necessity; and that acceptance with me is not worth the trouble of it.”

Must he not further testify respecting some, “I have seen their parents, yes, and their minister too, weeping over them; but I have never seen them weeping for themselves.”

Now, brethren, it is to little purpose for you to say, “I have repented,” unless “your sorrow has been of a godly sort;” for you will not be judged by what you are pleased to call repentance, but by the standard of God’s blessed word; it is by that that God forms his estimate of you now; and by that will you be judged in the last day. “Judge yourselves therefore now, that you may not be judged by the Lord.”

If it were only such a destruction as impended over Jerusalem, that were about to come upon you, methinks I would be content to let you “sleep on and take your rest;” but, when I reflect that it is an “everlasting destruction from the presence of the Lord, and from the glory of his power,” I tremble at the thought of your exposure to it, and of its being the doom to which you are so soon to be consigned!

Begin then this necessary work, before it be too late! Consider God as now calling you to it by me, as he called his people of old by the Prophet Shemaiah. Never cease to abase yourselves before him, until he shall have said concerning you, “I have seen his ways, but I will heal him; I will guide him and restore comfort to him, Isaiah 57:18.” You may be assured, that, if now you, “Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up! James 4:9-10.” He will say, “Deliver him from going down into the pit; for I have found and accepted a ransom for him! Job 33:27-28.”

Charles Simeon

2 Chronicles 11:13-16

“The priests and Levites from all their districts throughout Israel (the idolatrous Northern Kingdom) sided with him (Rehoboam, king of Judah, the Southern Kingdom). The Levites even abandoned their pasturelands and property, and came to Judah and Jerusalem because Jeroboam and his sons had rejected them as priests of the LORD. And he appointed his own priests for the high places and for the goat and calf idols he had made. Those from every tribe of Israel who set their hearts on seeking the LORD, the God of Israel, followed the Levites to Jerusalem to offer sacrifices to the LORD, the God of their fathers.”

[Explanatory note: In Simeon’s comments below, he likens the pious people who left the idolatrous Northern Kingdom to come to the Southern Kingdom of Judah where the true God was worshiped—to those pious Protestants who came out of the idolatrous Catholic Church to worship the true God.]

In this age of revolutions, it may be well to turn our attention to perhaps the greatest, speediest, completest and least bloody revolution that is recorded in the annals of the whole world. The empire of Solomon, if not large in extent, was exceedingly powerful; but no sooner was he removed from it, than his son, instead of conciliating the regards of his subjects, disgusted them with the most insulting threats, and drove them, in utter desperation, to revolt. Far the larger half of his people, even ten tribes out of twelve, formed themselves into a separate and independent state; and continued, throughout all successive periods of their existence, not only as an independent, but a hostile nation. To enter into any discussion about the rights of the different parties, would be altogether foreign to our purpose, and to the occasion for which we are assembled; though we cannot refrain from expressing our most unqualified reprobation of Rehoboam’s folly, in listening to the extravagant counsels of his young friends, instead of following the sage advice of the elders.

But in a religious view, this revolution was pregnant with consequences of the most important nature. Jeroboam, in order to keep his new subjects from going up to Jerusalem to worship according to the Law of Moses, set up golden calves in Dan and Bethel, that the people might worship them, or, perhaps, that they might worship Jehovah in and through them. Having appointed a new worship, he appointed new priests to officiate in it, excluding of course from that service all the ministers of Jehovah.

What now must be done throughout all his dominions? Shall the godly conform to this idolatry? No; a schism was instantly created; and all the godly in the land forsook their country, and united themselves to the worshipers of Jehovah in Jerusalem; entering thus their solemn protest against the abominations which had been introduced.

Now this will lead me to set before you,

I. The conduct of Protestants in that day.

It was not on account of some trifling regulations about non-essential matters, that they withdrew themselves, but on account of the utter subversion of their religion, and the establishment of idolatry in its stead. Nor did they rise up in rebellion against the government, or attempt to maintain their religion with the sword. They peaceably withdrew; and sought to enjoy in another country the blessings of which they were deprived in their own. Their conduct was altogether such as befit the servants of the Most High:

1. They bore their testimony against the reigning abominations.

Of all the Levites of the land, we read not of so much as one who consented to renounce his principles for filthy lucre sake. A noble example this! and nobly followed, too, by all the godly of the land! for it is said, “Those from every tribe of Israel who set their hearts on seeking the LORD, the God of Israel, followed the Levites to Jerusalem to offer sacrifices to the LORD, the God of their fathers.” It is probable that they had no hope of effecting anything by remonstrance; but here was a testimony far more decisive than any mere remonstrance could be. It was open and visible to all; and could not but produce a very great sensation through the land. It spoke, in fact, so loudly and intelligibly, as to leave the whole nation without excuse.

2. They adhered steadfastly to the service of their God.

It is said, “they followed the Levites to Jerusalem to offer sacrifices to the LORD, the God of their fathers.” It was by sacrifice only that they could approach their God; and it was in the temple only that the sacrifices could be offered. There, then, they would go. Nothing should detain them from thence. They would not willingly offend man; but they were determined not to neglect their God. His honor and his authority were, in their minds, considerations of paramount importance; and, if enjoined to worship any other God, or to refrain from serving him, their answer was, “Whether it be right to hearken unto you more than unto God, you judge.”

3. They renounced all for conscience sake.

The priests left their cities, their suburbs, their possessions, and abandoned all for conscience sake. The people, too, even all the godly of the land, forsook their all, that they might approve themselves faithful to their God. This was a severe test of their integrity; but their piety was equal to the occasion. And though, in individual instances, we may certainly find much greater sacrifices for conscience sake—yet perhaps, on so large a scale, this was never equaled in any country under Heaven.

But let us pass on to what more immediately concerns ourselves, namely,

II. Our duty as Protestants, at the present day.

The abominations of Popery are scarcely more tolerable than those which Jeroboam established. And it is a mercy to us that our forefathers had courage and piety enough to protest against them. But we have our duties also to perform.

1. We should realize our own Protestant principles.

To what purpose do we renounce the superstitions of the Romish Church, while we hold fast the greatest and most fundamental error of all—the doctrine of human merit! I grant that we do not maintain this error in the same open, gross, and avowed way in which it is held by the Papists; but on the subject of salvation by faith alone, we have all the same jealousies as the Papists. Yes, though Protestants by profession, the great mass of us are looking for salvation by our own repentances or reformations, rather than by the simple exercise of faith in Christ.

In the ministry of the Word, instead of bringing forward the great doctrine of justification by faith alone, as that which is universally admitted, approved, and gloried in—we are forced to make a thousand apologies, in order to ward off from ourselves the imputation of being Antinomians and heretics.

O brethren! it should not be thus. We ought all to rejoice that we are emancipated from the bonds in which Popery holds its deluded votaries, and to glory in the Lord Jesus Christ as all our salvation and all our desire.

2. We should show the superior efficacy of Protestant doctrines to sanctify the heart and life.

There have been surely many eminently pious men in the Church of Rome; but they were pious in despite of their errors. So far as they were influenced by superstition, their piety was debased, rather than advanced.

Christianity gives liberty to the soul, instead of reducing it to a state of bondage; and, if we possess that liberty, it should elevate us to a higher and nobler course than can be attained by the servile principles of Popery.

Papists withdraw altogether from the world. We Protestants, while in the world, should show ourselves above it, “dead to” its cares, and “crucified to” its allurements.

Papists, in order to mortify the flesh, have recourse to absurd and self-tormenting usages, which, while they lacerate the body, puff up the soul with pride and self-applause. We Protestants must seek the elevation of the soul in high and holy affections, “having our conversation in Heaven,” and delighting ourselves in God.

Address,

1. Those who are conforming to this vain world.

Behold the conduct of the pious Israelites, and blush! They, for the honor of their God, forsook all that they possessed. Just so, if you, either from the love of the world, or from the fear of man, are averse to make this sacrifice for your Lord and Savior, glory not in being Protestants; but seek to become Christians; for on no other terms than these will Christ ever acknowledge you as his disciples, Luke 14:33.

2. Those who, like the pious Israelites, are “setting their hearts fully to seek the Lord their God”.

No man ever repented of “following the Lord fully.” Such people may have less of this world; and may at times be reduced to great necessities, even as the Apostle Paul was on different occasions. But the presence of God with their souls, and the testimony of a good conscience, will amply compensate for all the losses they can sustain, and for all the evils they can suffer, in so good a cause. Even in this present life will those who give up their all for Christ, “receive in return a hundred-fold, Mark 10:29-30.” But what they shall reap in the eternal world, who can tell? Ask those who are now in Heaven, “where they came out of great tribulations, Revelation 7:14-17,” whether they have ever for one instant regretted the sacrifices they made for the Lord; and take for your own comfort the testimony which you feel well assured you would, without one single exception, receive from them.

Charles Simeon

2 Chronicles 7:15-16

“My eyes will be open and my ears attentive to the prayers offered in this place. I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there!”

Never, from the foundation of the world, was there so magnificent a structure as Solomon’s Temple, or so imposing a scene as that which took place at the dedication of it. The prayer which Solomon offered on that occasion was no less remarkable; in point of humility and fervor and propriety, nothing could exceed it. The answer also that was given to it was singularly encouraging. Compare the petition to which my text refers, with the answer given to it in the text itself, “Now, my God, let, I beseech you, your eyes be open, and let your ears be intent unto the prayer that is made in this place, 2 Chronicles 6:40.”

These very words does God repeat to him in a way of promise, and with great additional force, “My eyes will be open and my ears attentive to the prayers offered in this place. I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there!”

These words will afford me a fit occasion to show,

I. The regard which God bears to his house.

We marvel at the condescension of Almighty God, when he says, “My eyes and my heart will always be there!” But he regarded that structure, and he regards every place that is built for his more immediate service,

1. As the house where he will more especially reside.

The whole land of Israel was dear to him in this view. Moses says of it, “It is a land which the Lord your God cares for; the eyes of the Lord your God are always upon it, from the beginning of the year even unto the end of the year, Deuteronomy 11:12.” But this house was his more peculiar residence, “his name was put there, Deuteronomy 12:11 with 2 Chronicles 6:5-6.” He was invited by Solomon to come and take possession of it, “Arise, O Lord, into your resting-place, you, and the ark of your strength, 2 Chronicles 6:41.”

And, in answer to Solomon’s request, he came down visibly and abode within it, “Now, when Solomon had made an end of praying, the fire came down from Heaven, and consumed the burnt-offering and the sacrifices; and the glory of the Lord filled the house. And the priests could not enter into the house of the Lord, because the glory of the Lord had filled the Lord’s house! verse 1, 2.” To this event the Psalmist refers, when he says, “The Lord has chosen Zion; he has desired it for his habitation; This is my rest forever; here will I dwell; for I have desired it, Psalm 132:14-15.” Hence it may well be said, that “God loves the gates of Zion more than all the dwellings of Jacob, Psalm 87:2.”

2. As the theater where he will display his glory.

In the temple were displayed, under types and shadows—all the wonders of redeeming love. The sacrifices that were offered, the consuming of them upon the altar, the carrying of their blood within the veil to sprinkle the mercy-seat of the Most High, the offering of incense also before the mercy-seat—all prefigured the atoning sacrifice, and the prevailing intercession of the Lord Jesus, through which every sinner in the universe may find acceptance with God. The whole of the services there offered were “a shadow of good things to come, Hebrews 10:1;” and in the temple alone were they allowed to exist.

But now are the same things declared plainly and explicitly by every servant of the Most High that is called to preach the Gospel of Christ. Yes, every minister that is taught of God proclaims this truth, “It is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners! 1 Timothy 1:15.” And though this message may be greatly diversified in the mode of its delivery, it is in substance the same with all; for every faithful minister “determines, with the Apostle, to know nothing among his people except Jesus Christ and him crucified 1 Corinthians 2:2.” And where is this mystery unfolded, but in the house of God? True, the house of God is pre-eminently “the house of prayer;” but it is also the place where “the glory of God is displayed as shining forth in the face of Jesus Christ,” and a free salvation is proclaimed to all the sinners of mankind.

3. As the throne from whence he will dispense his blessings.

To the temple of old, every sinner brought his offering; and from thence he departed with a comfortable hope that he was accepted by his God. And say, brethren, whether you have not found God in this place, ready to hear and answer your most enlarged petitions? Have you not found the word that was delivered in the Savior’s name, “quick, and powerful, and sharper than a two-edged sword?” Has it not brought conviction to your minds; and been effectual, also, to administer consolation to your souls? Has not grace been administered by means of it? and have you not found it a channel of communication to your souls, insomuch that you have here “drunk as of rivers of water,” and “feasted, as it were, upon fat things,” that have nourished your souls unto life eternal?

Yes truly, God has said that he would “beautify the place of his sanctuary, and make the place of his feet glorious, Isaiah 60:13;” and in these divine communications his own soul, no less than the souls of his people, has been refreshed, and filled with joy! Jeremiah 32:41. Zephaniah 3:17.

From the regard which God bears to his house, we see,

II. The feeling which we also should have towards it.

Are God’s “eyes and heart upon his house perpetually?” Then we also should regard it,

1. With a reverential sense of its sanctity.

I readily grant, that there is not the same measure of sanctity in holy buildings and in holy vessels now, that there was under the Mosaic economy, where “Touch not, taste not, handle not,” constituted so great a part of the divine Law.

But, on the other hand, there is an immense distance between things sacred and things common; nor is there any person of real piety who would willingly break down this distinction. It is possible, I grant, for this idea to be carried to an extreme of superstition; but it is equally possible for it to be spurned at in a way of grievous impiety.

Different usages may prevail in different places, in perfect consistency with a befitting reverence for the house of God; but what our blessed Lord did in driving the buyers and sellers out of the temple, may serve to show us that what has been consecrated to God ought not to be turned to a profane use; and more especially, while it is acknowledged as the place which God delights to honor with his peculiar presence, it should be approached with reverence; and, in the spirit of our minds at least, we should “put off our shoes, when we tread on such holy ground;” for God has expressly and most authoritatively said, “You shall reverence my sanctuary; I am the Lord! Leviticus 19:30.”

2. With gratitude for mercies there received.

Methinks, of some of you it may be said, that “you were born there, Psalm 87:4.” And what a blessing is this! In comparison with it, the whole world is lighter than the dust upon the balance. Call to mind how ignorant you once were of those things which belong to your everlasting peace. Once you knew not what guilt you had contracted in the sight of God, and to what tremendous judgments you were exposed. You knew not:

what provision God had made for you in his Gospel;

the necessity of an atonement;

the suitableness and sufficiency of the atonement which Christ has made;

the nature of a life of faith on Christ;

the work and offices of the Holy Spirit;

the beauty and excellency of holiness.

These, and a variety of other things, were altogether unknown to you, until you heard them in this place, and God “opened the eyes of your understanding to understand them.” Only call to mind:

what a load of guilt has been removed from your souls;

what peace and joy have flowed in upon you through the preached Word;

what strength has been imparted to you to resist temptations, and to fulfill your duties to the Lord;

and, finally, what anticipations and foretastes of your heavenly inheritance you have here enjoyed—and you will not regard with indifference the very spot where such mercies have been given unto you; but will be ready to say, “If I do not remember you, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy, Psalm 137:6.”

3. With desire for yet further blessings.

To our last hour shall we need yet further blessings from the Lord. As all the males of the land came up to the temple thrice every year to offer their accustomed offerings, so we must still come up to the house of God, to renew our supplications at the throne of his grace, and to receive from him such communications as our necessities require. Even when at a distance from the temple, the Jews looked towards it with a view to express more fully their faith and hope in the God of Israel; and so should we, not indeed to any individual edifice, but to the house of God where his people are assembled, “panting after it as the deer after the water-brooks, and saying; When shall I come and appear before God! Psalm 42:1-2.”

It should be a comfort to us to reflect how often we have in past times “gone up with the multitude to the house of God with the voice of joy and praise, Psalm 42:4;” and we should long to have those opportunities renewed, that God may yet again be glorified in us, and that the whole work of his grace may be perfected within us.

Improvement.

1. As members of the great community, let your expectations be enlarged.

“When did God ever say to any, Seek my face in vain?” No indeed, “God delights in the prayer of the upright;” not a sigh shall pass unnoticed by him, Psalm 12:5, or a look be directed towards him, without some special token of his regard, Psalm 34:5. “Only draw near to him, and you never need fear but that he will draw near to you, James 4:8.”

2. As individual believers, assure yourselves that God will not overlook you.

Did God so regard the Temple of Solomon? Know that you who have believe in Christ are far more acceptable temples than that. While that was yet standing in all its glory, God poured contempt upon it in comparison with “a poor and contrite spirit, Isaiah 66:1-2.” Yes, “to a contrite sinner he will look” with delight, Isaiah 57:15; and “in him will he dwell, as in his temple, 2 Corinthians 6:16.” Towards him “his ears shall be intent;” and on him shall be fixed “his eyes and his heart perpetually.” Know, then, your privilege, my beloved brethren; and value as you ought the honor thus accorded to you.

Charles Simeon

2 Chronicles 6:41

“Now arise, O LORD God, and come to your resting place, you and the ark of your might. May your priests, O LORD God, be clothed with salvation, may your saints rejoice in your goodness!”

The fuller account of the dedication of Solomon’s Temple is given us in the 8th chapter of the First Book of Kings. But in this place we have a most interesting part of Solomon’s prayer, which in the former place is omitted. The piety and the pathos of these concluding sentences are worthy of the highest admiration. If we were to confine our notice of them to that particular occasion, they would be found replete with instruction; but, knowing as we do the figurative nature of that whole dispensation, we must of necessity point out the bearing of these words upon our own times, and upon the Christian Church; and for that purpose we will show:

I. What Solomon desired as the crown of all his labors.

He had built the temple, which in grandeur and beauty exceeded any structure that ever existed upon earth; and he had deposited the ark in the place prepared for it. But he was not satisfied with having executed the office which God had so graciously assigned him; he desired that God would grant his presence in the temple, and render it the means of manifesting his own glory, and of dispensing his blessings to his favored people; and, therefore, in this concluding prayer he implored:

1. The special presence of God in the temple, as His fixed abode.

The ark had hitherto dwelt only in a tabernacle which was moved from place to place. Henceforth it was to have an abiding resting-place in the temple. But in vain would the temple have been built, and in vain the ark fixed in its place—if God himself did not accompany the ark with his special presence. It had been hitherto “the ark of God’s strength; because God had, on many occasions, wrought as it were in concert with it, exerting his almighty power wherever it went; but if he should detach himself from it, the people had already seen how incapable the ark itself was of affording them protection, when it had not been able even to protect itself from the Philistine army. Therefore Solomon prayed that God himself would, by that symbol of his presence, the cloud of fire, abide upon it; and thereby give a public testimony of his approbation of the measures which had been adopted, and a visible pledge of his continued favor to his people.

2. An abundant effusion of his promised blessings on all who would frequent it.

Without this, no good end would be attained. Without this, God would not be glorified, nor sinners saved. Hence Solomon prayed for all, both priests and people, that the one might “be clothed with salvation,” and the other “rejoice in goodness.” That temporal prosperity was included in his petition is probable enough, Nehemiah 9:25; but, doubtless, spiritual blessings were chiefly solicited, as the portion of them all. A holy priesthood is an inestimable blessing to any people; for, if “those who handle the Law transgress it, Jeremiah 2:8,” and “those who should be a light to others are themselves in darkness, Romans 2:19-21,” what can be expected, but that a general declension should ensue? Hence he desired that the priests should be, not merely clothed in white garments, but clothed with righteousness and salvation; so that they might be examples to the flock, and edify the people to whom they ministered.

In behalf of the people, too, he desired that they should find a rich feast in all God’s ordinances, “being abundantly satisfied with the fatness of God’s house, and drinking there of the rivers of his pleasures, Psalm 36:8 with Isaiah 25:6.” In a word, he desired that universal piety might prevail, and that the happiness attendant on it might be universally dispensed.

But we hasten to show,

II. What infinitely richer blessings we may expect under our more perfect dispensation.

The temple, with everything pertaining to it, was “a figure for the time then present,” a “shadow of good things to come.”

Here we must view the Lord Jesus Christ, who is the true Ark, in which the tablets of the Law were deposited, and on which the mercy-seat was placed, and into which the angels desired with incessant scrutiny to search, Hebrews 9:4-5. 1 Peter 1:12. Yes, in the verse following my text, Solomon clearly refers to him, “O Lord God, turn not away the face of your anointed; remember the mercies of David your servant!” What was the mercy here pre-eminently referred to? It was, that God in due time would raise up unto David that august progeny, “who should sit upon his throne; and of whose kingdom there should be no end! Luke 1:32-33.” The very words of Solomon are so applied by the Prophet Isaiah, Isaiah 55:3, and so explained by Peter, who both cites them, and comments on them to this precise effect, Acts 13:34. But that which throws the fullest light upon this passage, is the 132nd Psalm, (probably composed by Solomon himself on this very occasion,) wherein all the same expressions are twice used: first, in a way of prayer; and next, in a way of promise; and their prophetic reference to Christ is plainly and incontrovertibly declared, “Arise, O Lord, into your rest; you, and the ark of your strength. Let your priests be clothed with righteousness; and let your saints shout for joy; for your servant David’s sake turn not away the face of your anointed. The Lord has sworn in truth unto David; he will not turn from it. Of the fruit of your body, I will set upon your throne Psalm 132:8-11; Psalm 132:13-16. In this Psalm the Incarnation of Christ is specified; in the two preceding passages, the Resurrection.

What, then, in this sense of the passage, is the desire here expressed? It is simply this, “Come, O blessed Lord, and dwell in your house, as you have promised!” You have said, “Wherever two or three are met together in my name, there am I in the midst of them;” and again, “Lo, I am with you always, even to the end of the world.” Let it now be seen that you are with us, “manifest yourself unto us, as you do not unto the world;” and let it be clearly shown by the mighty working of your power upon our souls, that we are indeed your people!

The blessings we may expect are great, in proportion to the excellency of the dispensation under which we now live.

What ministers may we not hope to find in the Christian Church, instructed us they are in the great mystery of redemption, and commissioned as they are to proclaim salvation to men through the sacrifice of their incarnate God! If “they who bare the vessels of the Lord,” under the Jewish dispensation, were required to “be clean;” then much more should they be holy, and “clothed with righteousness,” who go forth as ambassadors from God, and stand in the very place of Christ, to preach the word of reconciliation to a guilty world! 2 Corinthians 5:20.

And what ought our persons to be? What may we not expect from them who are thus divinely taught, and who have all “the unsearchable riches of Christ imparted to them?” We are told, that, “by comprehending with all saints what is the breadth and length and depth and height of the love of Christ, we are to be filled with all the fullness of God, Ephesians 3:18-19;” and therefore we may well expect that those who, through the ministry of the Gospel, are led into the knowledge of these incomprehensible mysteries, will “rejoice in all this goodness,” yes, “rejoice in it with a joy that is unspeakable and full of glory!”

Certainly, the fruit of the Gospel should exceed that of the Law; for so are we taught in Scripture to expect, that “the light of the moon in our day should be as the light of the sun, and the light of the sun seven-fold, Isaiah 30:26.” “Behold,” says God, “I create new heavens and a new earth; and the former shall not be remembered, nor come into mind. But be glad, and rejoice forever, in that which I create; for, behold, I create Jerusalem a rejoicing, and her people a joy. I will rejoice in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her, nor the voice of crying! Isaiah 65:17-19.” This, then, brethren, is the blessedness I desire for you; and I pray God that all of us, both priest and people, may so walk, as to approve ourselves to Him, who assumed our nature, and tabernacled among us John 1:14, and laid down his life for us.

To improve this subject, I would add,

1. Let us consecrate our souls to God, as his temple.

As glorious as the Temple of Solomon was, and as greatly as God honored it by his presence, I hesitate not to say that it was contemptible, in comparison with an abode which you may offer him in a broken and contrite spirit! Isaiah 57:15; Isaiah 56:1-2. The Father, Son, and Holy Spirit, will come and take up their residence within you, brethren, if you will but open the door of your hearts, and implore of them this high honor! John 14:23. And what holiness and happiness you shall then possess, I need not say. Let every one of you seek this honor; and not one of you shall be disappointed of his hope.

2. Let us plead with him his great and precious promises.

Solomon entreats of God to “remember the mercies promised to David.” Thus take every promise contained in God’s blessed word; and spread it before him. He bids you to “put him in remembrance, and declare your affiance in him, Isaiah 43:26.” And if you do this, you shall be constrained to acknowledge, as Joshua after an experience of fourscore years acknowledged, that not one of all the things which God has promised to you has ever failed! Joshua 23:14.

Charles Simeon

2 Chronicles 6:18

“Will God really dwell on earth with men? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!”

It is nothing but a lack of reflection, that keeps us from being filled with incessant wonder and astonishment. The things which God has done for us in the works of creation and providence, if duly searched out, would furnish abundant matter for our profoundest adoration. But the provision which he has made for our redemption exceeds all the bounds of believability!

Even those manifestations of his mercy whereby he shadowed forth the mystery of his incarnation, were so stupendous, that Solomon, who beheld them, could scarcely believe his own eyes. He had erected a temple which was to be a type of Christ’s human body. He had just seen God coming down in a cloud to take possession of that temple, and filling it with his glory. He was in the act of dedicating it to God, and of praying that it might be, as it were, a habitation for him; but struck with astonishment at the requests which he was presuming to offer, he pauses, and breaks forth into this hesitating, admiring, adoring exclamation, “But will God really dwell on earth with men?” This was an inconceivable act of condescension as it respected his symbolic presence in a temple of stone; but it was infinitely more so, as it respected his real presence in a body of flesh. To illustrate this we shall,

I. Contrast the characters of God and man.

We can be at no loss for matter to illustrate this subject, since light and darkness, or Christ and Belial, are not more opposite. But that we may not exceed the limits proper for this part of our discourse, we shall draw the contrast in two particulars only:

1. The majesty of God—and the baseness of man.

We have no higher ideas of majesty than those which are conveyed under the terms appropriate to royalty. God therefore, in order to suit himself to our feeble apprehensions, adopts those terms in reference to himself. He assumes the title of a king—he is “King of kings, and Lord of lords! Revelation 17:14.” He has moreover all the ensigns of royalty, “Heaven is his throne, and earth is his footstool! Isaiah 66:1.” Unnumbered hosts of angels are his retinue, “thousands of thousands minister unto him, and ten thousand times ten thousand stand before him! Daniel 7:10.” Instead of the equipage of an earthly monarch, he “makes the clouds his chariot, and rides on the heavens as upon a horse, Psalm 104:3; Psalm 68:4.” So great is his majesty, that “all the nations of the earth are before him only “as the drop of a bucket, or as the small dust upon the balance;” yes, “they are less than nothing and vanity! Isaiah 40:15; Isaiah 40:17.” And so “awesome is his majesty,” that, “if he touches the mountains, they smoke; and, if he but looks upon the earth, it trembles! Psalm 104:32.” But in attempting to speak of his majesty, we only “darken counsel by words without knowledge.” Suffice it therefore to add, that “the Heaven of heavens cannot contain him, verse 18;” and that “his greatness is unsearchable, Psalm 145:3.”

But what is man? An atom insect of an atom world! If we compare him with the globe on which we stand, he is a mere worm; but if we compare him with the visible creation; and still more, if we view the universe with the eye of a philosopher, if we compute the distances of the fixed stars, if we suppose that multitudes of them are, like our sun, the center of different and independent systems; if we then compare man with these, what an insignificant being will he appear! The smallest grain of sand is not so diminutive in comparison with the whole terrestrial globe, as the whole human race would be when compared with the other works of God’s hands!

But unworthy as man is of God’s notice in this view, he has rendered himself incomparably more unworthy by the commission of sin! By this man has become not merely worthless, but odious and abominable! In this respect the whole human race are involved in one common lot; and so contemptible are they in his eyes, that there is scarcely an animal among the brute creation to whom he does not liken them, and that too in reference to their most hateful qualities; from whence we may understand, that man is a compound of everything that is noxious and hateful.

And can we conceive, that so great and glorious a Being as God should ever deign to notice man; and not only to notice him, but to dwell with him! Simply astonishing!

2. The purity of God—and the sinfulness of man.

Holiness is that attribute of God which is most eminently glorified by the heavenly choir; they cry day and night, saying, “Holy, holy, holy, is the Lord Almighty! Isaiah 6:3.” On earth too, this perfection is peculiarly admired by the saints, who “give thanks at the remembrance of his holiness, Psalm 30:4.” Such was God’s abhorrence of iniquity, that he cast the fallen angels out of Heaven. Nor can he behold sin in man, without feeling the utmost indignation against it! Habakkuk 1:13.

But why do we mention these things? Such is the holiness of God, that “he charges even his angels with folly, Job 4:18;” and “the very heavens are not clean in his sight, Job 15:15.”

As for man, he is, unhappily, a total contrast to God in these respects. He is polluted in every member of his body, and in every faculty of his soul. The inspired writers seem to have labored, as it were, to mark the extreme depravity of man, by specifying that:

his members are altogether instruments of unrighteousness, Romans 6:13;

his “eyes are full of adultery, 2 Peter 2:14,”

his “ears are as deaf as an adder, Psalm 58:4;”

his “mouth and lips full of cursing and bitterness, Romans 3:14;”

his “tongue is a world of iniquity, set on fire by Hell, James 3:6,”

“his throat an open sepulcher, Romans 3:13;”

“his hands are employed to work iniquity, Micah 7:3;”

his “feet are swift to shed blood, Romans 3:15;”

and, to complete the whole, “his heart is wickedness itself! Psalm 5:9.”

His soul is, if possible—yet more depraved!

His understanding is blinded, so that it “puts evil for good, and darkness for light, 2 Corinthians 4:4. Isaiah 5:20.”

His will is rebellious, so that it cannot bow to the commands of God, Romans 8:7.

His affections are earthly and sensual.

His memory is retentive of what is evil, while it lets slip every holy admonition.

His conscience is partial, excusing where it should condemn; and, in too many, it is “seared as with a hot iron!”

Contrast this character of man, with that of God; and then say, whether it be possible for God to dwell with man.

Having thus prepared the way, we will,

II. Give an answer to the question proposed in the text.

Our answer is short: He not only will dwell with man on the earth, but he has already done it.

1. God has dwelt with man Symbolically.

When Israel came out of Egypt, God went before them in all their way, and guided them by a pillar and a cloud; and even to the time of the Babylonish captivity, did he continue by that symbol of his presence to dwell in the midst of his people. This alone was sufficient to show the condescension and grace of God; and to prove that he will make his abode with those who are the objects of his special favor.

2. God has dwelt with man, Personally.

Wonderful as it may appear, God has taken upon him our nature and dwelt among us. In the fullness of time, he appeared on earth; and, though formed, without the intervention of man, by the agency of the Holy Spirit, he came into the world like other infants, passed through the helpless years of childhood, wrought at a base trade until the age of thirty; and then continued nearly four years longer in the exercise of his ministerial office, as the instructor of men, and the Savior of the world. While he was despised and rejected by men, and accounted a worm and no man—he was “God over all blessed for evermore;” “in him dwelt all the fullness of the Godhead bodily! Colossians 2:9.”

It was in order to prepare the world for this, that he so often appeared to the patriarchal saints, and that he for so many centuries abode in the tabernacle and the temple. By manifesting himself in our flesh, he has clearly shown, that “as his majesty is, so is his mercy.”

3. God has dwelt with man, Mystically.

There is yet another temple in which God delights to dwell—even in the broken and contrite heart! Isaiah 57:15. He has repeatedly promised, that he will thus distinguish those who seek him in spirit and in truth. “He will come to them, and make his abode with them, John 14:23.” “He will dwell in their hearts by faith, Ephesians 3:17.” “He will manifest himself unto them as he does not unto the world, John 14:22.” It was in this way that he enabled all the primitive Christians to shine as lights in a dark world, and to maintain their steadfastness in the midst of the most cruel persecutions. It is in the same way that he still upholds and sanctifies his chosen people, “Such honor have all his saints.”

APPLICATION.

Has God in very deed dwelt with man on the earth? Then let us:

1. Marvel at our own ingratitude.

Who would imagine that God should have become a man for us, and should offer moreover to dwell in our hearts—and that we should be so unmindful of him? Is it a light thing that he has done:

to assume our nature, when he passed by the fallen angels;

to assume it in its fallen debased state, as far as he could consistently with his own unspotted holiness;

to assume it for the express purpose of bearing our sins and expiating them by his own death?

Is it a light thing that he offers to do, when he begs us to open our hearts to him, that he may make them his habitation? Yet what are the returns we make to him? We do indeed commemorate both his incarnation, and the descent of the Holy Spirit; but how? with holy feasting, and with spiritual joy?

Do we not rather act, as if he came to liberate us from all restraints, and to give us a licence to forget him, and to abandon ourselves to carnal pleasure? Let us only reflect on the manner in which these holy seasons have been spent by all around us, and how little our own spirit and conduct have accorded with the mercies given unto us—and we shall see reason to blush and be confounded; yes rather, to weep in dust and ashes.

2. Seek to dwell with him in Heaven.

For what purpose has God revealed himself to us in this diversified and astonishing manner? Has it not been to display the exceeding riches of his grace, and to encourage our application to him for a saving interest in his favor? Yes; he would not that we should “dwell with everlasting burnings;” but rather that we should be made partakers of his glory. It was for this end that he became incarnate, and died upon the cross. It is for this end that he yet daily strives with us by his Spirit. In very deed Jesus dwelt with man on earth, that we might dwell with God in Heaven. Let us then make a suitable improvement of his unbounded mercy; and secure that exaltation, which he, by his own humiliation, has prepared for us!

Charles Simeon

2 Chronicles 6:7-8

“My father David had it in his heart to build a temple for the Name of the LORD, the God of Israel. But the LORD said to my father David, ‘Because it was in your heart to build a temple for my Name, you did well to have this in your heart.'”

From our general notions of God, we should be ready to imagine, that he would not only permit, but encourage, the execution of every good thought that could come into our minds. But “his ways are not as our ways, nor his thoughts as our thoughts.” He appoints unto men their work according to his sovereign will, and uses what instruments he pleases for the accomplishment of his own designs.

Moses, who had brought the people of Israel out of Egypt and led them through the wilderness, was not permitted to conduct them into Canaan; he must devolve that office on Joshua, and die without seeing the completion of the work he had begun.

Thus David had conceived a noble idea of building a temple unto the Lord, and had made preparations for it to a most astonishing extent; yet God did not allow him execute the work, but ordered him to leave it to Solomon his son. At the dedication of the temple, Solomon brought this fact to the remembrance of the people, partly perhaps with a view to honor the memory of David his father, but principally to display the sovereignty of God who had appointed him to that office, and the faithfulness of God in having enabled him to complete the work.

But at the same time that he mentions the prohibition given to David his father, respecting the execution of his design—he declares God’s gracious acceptance of the intention just as much as if it had been carried into effect, since it argued and evinced that state of mind which alone could have rendered the act itself acceptable in the sight of God.

In this incident, as related in our text, we notice,

I. The characteristic marks of true piety.

From the example before us, we see:

1. The aims of true piety are high.

David sought to honor and exalt Jehovah’s name. Just so, wherever real piety exists, it will inspire us with similar views and opinions. To act merely with a view to the gaining of this world, or for the promoting of our own interests, are unworthy of a rational and immortal being. We shall “look (that is, aim) not at the things which are visible and temporal, but at the things which are invisible and eternal!” We shall carry this spirit into all the common acts and offices of life, “whether we eat or drink, or whatever we do, we shall endeavor to do it all to the glory of God!”

In speaking on this subject, Paul uses an expression of peculiar force; he says, that “as Christ had been, so he should continue to be, magnified in his body, whether by life or death, Philippians 1:20.” Perhaps it may be thought, that such an aim was proper in an Apostle, but would be presumptuous in us. But it is equally proper for all; and indeed is necessary for all; for, “being not our own, but bought with a price, we should glorify God with our bodies and our spirits, which are his! 1 Corinthians 6:19-20.”

2. The efforts of true piety are earnest.

David not only desired to build the temple, but collected materials for it, and contributed towards it to an incredible amount. Thus true piety is always operative, and regards all earthly possessions as talents to be improved for God. The more those talents are multiplied to us, the greater obligation we shall feel to honor God with them. Every service which we are enabled to render him, we shall consider only as a step to further services.

If we had attained the eminence even of Paul himself, and, like him, had labored more than all the other Apostles, we should not be satisfied with anything we had done, while anything yet remained for us to do. We should “forget all that was behind, of the course we had already run, and stretch forth unto that which was before, and press toward the mark for the prize of our high calling in Christ Jesus! Philippians 3:13-14.” Yes, “as many of us as are perfect and upright in the sight of God, will certainly be thus minded, Philippians 3:12.”

3. The desires of true piety are unbounded.

Had David’s means been augmented a hundred-fold, his desire to use them for God would have proportionably increased; his ability would still have been the measure of his exertions.

True piety regards, not the opinion of the world, but the will of God. It looks at the precepts, the promises, the examples, set before us in the Scriptures; and makes them the standard of its aims and efforts.

The precepts require us to “love and serve God with all our heart, and all our mind, and all our soul, and all our strength.” The promises give us reason to hope that we shall be “cleansed from all unrighteousness,” and “be renewed after the image of our God in righteousness and true holiness.”

God proposes himself to us as our example, that we should “be holy, as he is holy,” and “be perfect, even as our Father who is in Heaven is perfect.”

However short of these things the Christian falls in point of practice, he desires, if it were possible, to fulfill all that is required of him, and to attain “the full measure of the stature of Christ himself, Ephesians 4:13.” In a word, he realizes in his experience, the prayer of Epaphras, and “labors fervently and incessantly to stand perfect and complete in all the will of God, Colossians 4:12.”

Whoever possesses such piety in his heart, shall assuredly be honored with,

II. God’s approbation and acceptance of his piety.

Without the heart, no services that we can render to the Lord are pleasing to him. God says to every one of us, “My son, give me your heart!” If we withhold our hearts, then he regards nothing else that we can give him; our very prayers and our praises are only an abomination to him! Matthew 15:7-9. Isaiah 1:11; Isaiah 1:13. Amos 5:21-23.

But, where the heart is, even the smallest services are pleasing in his sight!

God does not judge of our services by their magnitude in the eyes of men, but by the measure of love and zeal with which they are performed. The widow’s mite was on this account considered as “more” than all the offerings of the rich. In itself, it was nothing; but, as indicating the state of her mind, it was above all price!

It is worthy of observation, that the most encouraging promises in Scripture are given to such expressions of our feelings and desires, as most indicate the sincerity of our hearts. A sigh, a groan, a look, a wish, a silent tear stealing down the cheek—are among the most acceptable offerings that we can present to God! Psalm 79:11; Psalm 38:9; Psalm 34:5; Psalm 10:17; Psalm 145:19; Psalm 56:8. And when his Holy Spirit operates most powerfully upon our hearts, it is “with groanings which cannot be uttered, Romans 8:23; Romans 8:26.” If God looked at the outward services merely, the poor would labor under the greatest disadvantages; but we are assured, that he forms no such partial estimate of men’s conduct; but that, “if there is first a willing mind, he accepts us according to what we have, and not according to what we have not, 2 Corinthians 8:12;” so that, provided our exertions be proportioned to our ability, the poorest and weakest among us shall be approved and rewarded equally with those whose abilities and opportunities have been most enlarged. Yes, if through the good providence of God we are incapacitated for any service whatever—yet, if we desire to serve God, he will bear testimony to us before all, saying, “You have done well, in that it was in your heart to serve me!”

APPLICATION.

That we may obtain such a testimony from the Lord,

1. Let the advancement of Christ’s spiritual temple be dear unto us.

There is a temple which we are called to build, and of which the temple of Solomon was but a type and shadow. I mean, the Church of Christ, which to all eternity shall be “the habitation of God through the Spirit, Ephesians 2:20-22. 1 Peter 2:4-5.” For the advancement of that spiritual temple, we should long, and pray, and strive; and never cease from our exertions, until God himself “shall bring forth the head-stone, and the whole universe shall shout: Grace, grace unto it! Zechariah 4:7.”

2. Let us, in all that we do, be particularly attentive to our own hearts.

Many sinister motives are apt to arise and to pollute our best actions. Our liberality is apt to savor of ostentation. Our religious acts are apt to savor of pride and vanity (Matthew 6:1-18). But God, “to whom all things are naked and open,” will judge according to what he sees in the inmost recesses of the heart—approving of the good that was there, though never carried into effect; and disapproving of our latent hypocrisy, by whatever specious appearances it had been concealed from mortal eyes! Only take care that the heart is right with God, and then all will be well with us, both in time and eternity.

3. Let us be contented with doing what we can for God, though we do not succeed according to our wishes.

If our labors are crowned with present success, we receive, as it were, a present recompense. But if our labor appears to be in vain, we may expect a suitable recompense hereafter. God will reward us, not according to our success—but according to our desires and labors, 1 Corinthians 3:8. The very consciousness of endeavoring to honor God is itself an ample reward for all that we can do. Whether we ourselves reap, or leave others to enter into our labors—we should be equally well pleased to serve our God. Let this thought animate us all in our respective stations; and whether our abilities be more or less, let us all endeavor to obtain this testimony from the Lord, “He has done what he could! Mark 14:8.”

Charles Simeon

2 Chronicles 5:13-14

“The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever.” Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God!”

Every duty which we owe to God is excellent in its season; nor is there any duty which is not peculiarly suitable for particular people, and under particular circumstances. Repentance, prayer, attendance on the preached Gospel, are eminently proper, not for the ungodly alone, but for the saints also, whenever a sense of ignorance, guilt, or helplessness, call for such exercises.

But the duty of praise seems to claim a just preference before all others, not only because it is more pleasant, and more lovely for the upright, but because in all others we receive from God; whereas in praise we give to God. Indeed God himself declares, that he is more especially honored by the due performance of this duty, “Whoever offers me praise, glorifies me!” and in my text, he has given the most abundant testimony of its acceptableness to him.

Solomon having finished the temple, had now brought up the ark of the Lord, and placed it in the holy of holies; he had also offered innumerable sacrifices on this glorious occasion; and, while he was praising God in concert with the priests and Levites, and an immense band of vocal and instrumental music, God came down into the temple, and filled it with his glory, “The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever.” Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God.”

In discoursing upon these words, we shall consider:

I. The manner in which they praised God;

II. The subject-matter of their praise;

III. The token which God gave them of his approbation.

I. Let us consider the manner in which they praised God.

Never since the creation of the world was there a more glorious display of religious zeal than at the dedication of Solomon’s temple. Solomon had assembled “the elders of Israel, even the heads of all the tribes, and the chief men in all the families of Israel, to Jerusalem.” He had collected also, not the priests of one particular course, but all the priests and all the Levites, to assist in this solemnity; and this vast concourse of people, after having deposited the ark in the place prepared for it, joined in praises and thanksgivings to God.

They praised God, unitedly.

We are told that “The trumpeters and singers joined in unison.” It is much to be regretted, that, in our worshiping assemblies, the greater part of the congregation never join in this part of the service; they seem to think that they are not interested in it, and that it may well be left to those few who may have studied music as a science.

But would it not appear absurd in the highest degree, if the prayers also were left to a few select people, and the bulk of the congregation were to sit still, as though they had no need to join in the devotions? And if this would be so evidently absurd in the one part of the service, why should it not be so in the other? All indeed are not alike qualified to join aloud; but there are very few who might not, by a little attention, easily qualify themselves to join in this act of worship; nor can there be anyone who is not bound at least to exercise his mind, and “make melody in his heart to the Lord.”

Indeed this is one great use of musical instruments in the public worship; they are serviceable to unite voices which might otherwise be discordant, and to help forward those, who through ignorance or diffidence might otherwise be silent. Therefore David, in the last Psalm, exhorts us to praise the Lord with stringed instruments and with organs; and well knowing how easy it would be with such helps to sing, he adds, “Let everything that has breath, praise the Lord!”

We must not however imagine, that the mere lifting up of the voice is a sacrifice pleasing to God. No, he requires the service of the heart!

Therefore we observe, in the next place, that they praised God devoutly.

It is said, in my text, that “the trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD.” We know, that the uttering of a prayer without any sense of our need, or any desire for the things we ask for, is no other than a solemn mockery, which is in the highest degree displeasing to God. Just so, the singing of psalms and hymns without any sense of joy and gratitude, is a hypocritical service, and wholly unacceptable to God. We may indeed please the congregation, and establish our own reputation for skill; but these are very unworthy motives to be influenced by, when we are solemnly addressing the Most High God. People actuated by such considerations sing to their own praise and glory, rather than to God’s; and therefore they must rest satisfied with their reward, that is, the reward they seek after; for it is certain that they will never receive any testimony of God’s approbation.

Let me therefore remind you all, that the end of singing is to thank and praise the Lord; and that, whenever we join in psalms and hymns, we must be especially careful that we “make melody in our hearts to the Lord.”

In this we shall be greatly assisted by a judicious use of instrumental music; which leads me to observe further, that the Jewish assembly praised God with instruments of music.

Many are prejudiced against church music; and it is certain that it is capable of very great abuse; but it may also be employed to great advantage. It is said in my text, that “Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang!” Who can doubt that the devotion of the congregation was greatly aided by these? Who can doubt that if Solomon, the wisest of men, at the most solemn season imaginable, not only used these instruments, but (as we shall have occasion presently to observe) was approved of God in the use of them—then who can doubt, I say, but that they may be used to great advantage?

As far indeed as they contributed to the pomp and grandeur of the temple worship, they may well be dispensed with under the Christian dispensation; since the excellence of the Gospel worship consists in its simplicity, in which respect it is directly opposite to the Jewish worship. But, inasmuch as it aided the devotion, its utility remains; and, I trust, that in a little time we shall find that effect arising from it.

In order to this, however, we must learn to distinguish between the natural effect of music on the organs of sense, and the spiritual effect of divine truths upon the soul. Those who attend only to the sound may experience the former; but to experience the latter, we must attend simply to the words we sing. We shall sing to little purpose “with the voice, if we do not sing with our understanding also.” To promote this, I proceed to set before you,

II. The subject-matter of their praise.

A sense of the divine goodness and mercy was that which inflamed their souls. David had before recorded, in Psalm 136, the goodness of God, in his works of creation, providence, and redemption; and no less than twenty-six times in as many verses had he repeated that delightful truth, that “the mercy of the Lord endures forever.” In all probability that Psalm was now used by Solomon’s appointment; so that with the commemoration of every fresh act of mercy, the whole band united in singing, “For the Lord is good; for his mercy endures forever!”

The grand subject therefore of their praise was the goodness and mercy of God. And what abundant ground was here for praise!

Who that surveys the wonders of CREATION, must not see the goodness of God stamped indelibly on every part of the universe?

Who that sees the sun, ruling by day, and the moon and stars, ruling by night; who that sees this terrestrial globe furnished with everything which can contribute to the happiness both of the rational and irrational creation; who that observes the variety and the beauty of God’s works, the fitness of every creature for its use, the subordination of one creature to another, and the joint concurrence of all to one common end.

Who that observes the fabric of the human body, that is so fearfully and wonderfully made, or reflects on the powers of the soul, which can in an instant soar from earth to Heaven, and there contemplate not the heavenly bodies only, but even the Maker of them.

Who, I say, can view any part of the creation, and not exclaim with the Psalmist, “The Lord is good to all, and his mercy is over all his works!”

Nor does his goodness less appear in the works of PROVIDENCE; David, in the Psalm we have referred to, recounts most of the gracious acts which God had performed towards the Jewish nation from the first bringing of them out of Egypt to the time he penned that Psalm; those were no doubt recited with joy and gladness.

And may not we also look back through the annals of our history, and see how often God has preserved us from our enemies, how he has prospered our nation in ten thousand instances, and how he is yet protecting us from foreign invasion and domestic tumults?

Do we not see how good he is to us in making the earth to bring forth plenteously, and in providing for all our returning needs?

May not every individual among us too trace God’s peculiar kindness of Providence to himself, in averting evils, or overruling them for good?

Surely we have all experienced enough of God’s goodness to make us joyfully unite in songs of praise.

But most of all is the goodness of God conspicuous in the work of REDEMPTION; this the Psalmist notices particularly, though indeed in but few words. The Jews fixed their attention more on the typical redemptions. But now that the shadows are removed, and the substance is set before us, we should survey the redemption of Christ with incessant wonder!

Behold the goodness of God in giving us his only Son; in laying our iniquities on him; and in opening the kingdom of Heaven to all believers!

Behold him satisfying his own justice by the sufferings of his Son, and opening a way for the exercise of his mercy towards us consistently with his other perfections! This is the wonder! This is the bright display of divine goodness! This is the subject-matter of thanksgiving, to all the saints on earth, and all the saints in Heaven!

O that every tongue might pay its tribute of praise! and that we might all with united hearts and voices proclaim, that “the Lord is good!”

A further subject of their praise was the MERCY of God, “His mercy endures forever.” How eminently did this appear in God’s dealings with the Jewish nation! For, notwithstanding all their murmurings and rebellions in the wilderness, he brought them into the land which he had promised them; and in due time he raised up his servant David, to whom he had confirmed all the promises which he had made unto the patriarchs. And now at last he had in a figure taken possession of the temple of Solomon, as a typical representation of his future dwelling in the temple of Christ’s body. These were proofs of the perpetuity of God’s mercy, and that he would not withdraw it from those to whom he had promised it.

But here again we survey his mercy in far brighter colors! We see indeed that God’s mercy endures forever. We have seen the mercy promised to our fathers long since performed. We have seen the Son of God, the Savior of the world. We have seen him living, dying, rising, and resuming his throne of glory. We have seen him making an end of sin, and bringing in an everlasting righteousness. And now we behold him pouring out all the blessings of redemption on his redeemed people.

At this moment is his mercy as full and free as at the time he died upon the cross; at this instant do his affections yearn over sinners; he invites them all, and importunes them to accept his offered salvation.

To those who have tasted of his saving mercy, he still continues to be gracious. He keeps mercy for thousands, when they would cast it utterly away. He does not in anger shut up his tender mercies. He will chastise, but not cast off. He will “hide his face for a little moment; but with everlasting kindness he will have mercy upon us.”

Such was the subject-matter of their praise; and shall our tongues be silent? Have we not incomparably greater cause for thanksgiving than the Jews were even able to conceive! Let the praises of God then be in our lips; and let us unite our hearts and voices in declaring the goodness and mercy of our God!

Were this more the frame of our hearts, surely we would find God more frequently present in our worshiping assemblies; for he would certainly never leave us without “witness that we pleased him.”

This brings us to consider,

III. The testimony which God gave to them of his approbation of their worship.

God had often given to appear in a visible manner to his people; he went before them in a cloud through the wilderness, and conducted them in all their journeys. And when Moses had finished the tabernacle according to the direction given him by God, it pleased God to give him a signal token of his presence and approbation. In Exodus 40:34-35, it is said, “Then (when Moses had finished the work) a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle; and Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.” Exactly similar to this was the testimony which God now gave of his approbation, both to Solomon and all the assembly, “Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God!” This cloud was the Shechinah, or symbol of the divine presence; and its coming down, and filling the place at that time, was a signal manifestation of the divine favor.

This shadowy representation of God was suited to that dispensation, wherein everything was wrapped up in obscure types and shadows; it was calculated to strike their senses, and impress them with reverence for God; while, at the same time, the effect which it produced upon the priests served to intimate that when Christ should come, and God truly appear in the temple of Christ’s body, the priests should cease to minister in their former manner, and the whole of that dispensation should be done away.

It is particularly proper on this occasion to notice the exact time when God was pleased to grant this remarkable testimony of his approbation. If we look to the text, we shall see that it was not when the sacrifices were offered, nor even when the ark was deposited in its place; but it was when the singers and the players on the musical instruments joined in one grand chorus of praise and thanksgiving, “The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the LORD. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the LORD and sang: “He is good; his love endures forever.” Then the temple of the LORD was filled with a cloud, and the priests could not perform their service because of the cloud, for the glory of the LORD filled the temple of God!” We cannot doubt but that God approved of every part of this grand ceremony; but that which crowned the whole was, the tribute of praise offered by the chorus of vocal and instrumental music.

We have before observed, that this, without the heart, would be a vain offering indeed; but, with the heart, no doubt it is pleasing and acceptable to God in the highest degree; it comes as near as possible to the worship of Heaven, where, in one grand concert, they strike their golden harps, and sing, “Salvation to God and to the Lamb forever!” In Revelation 14:1-3, John beheld in a vision the glorious company of Heaven; and he says, “I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads. And I heard a sound from Heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. And they sang a new song before the throne!”

Shall not we therefore endeavor to anticipate that blessed employment? Shall not we strive to bring down Heaven upon earth? shall not we from henceforth lift up our voices unto God, and every one be ambitious to join as in one general chorus? Yes, my brethren, let me hope that many of you will:

unite your endeavors;

call to mind the goodness of your God;

think of his manifold and never-ending mercies;

think of Jesus the fountain and foundation of all your blessings;

stir up your hearts to gratitude;

let not one be silent!

And while we are united in singing the high praises of our God, may God himself come down in the midst of us, and fill the house with his glory! Amen, and Amen!

Charles Simeon