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

1 Chronicles 29:17-18

“I know, my God, that you test the heart and are pleased with integrity. All these things have I given willingly and with honest intent. And now I have seen with joy how willingly your people who are here have given to you. O LORD, God of our fathers Abraham, Isaac and Israel, keep this desire in the hearts of your people forever, and keep their hearts loyal to you.”

True religion, in whoever it is seen, is exceedingly beautiful; and all its exercises and operations deserve our most attentive regard. But when it shines forth in people of high station, or is exhibited in the united efforts of a multitude—it excites our highest admiration. Who can behold the three thousand converts on the day of Pentecost, “all of one heart and one soul,” all living together in the devoutest fellowship with God and each other, Acts 2:41-47, and dividing with each other their possessions, that, being supported out of one common stock. Acts 4:32-34, they might be entirely freed from all care about the things of this world; who can behold this and not admire “the exceeding grace of God in them?”

In the chapter before us we have a powerful monarch at the head of all the chief men in his kingdom, devoting their property to God, for the purpose of erecting a stately edifice to his honor. The prayer which David offered on the occasion, in the hearing of them all, expressed, doubtless, their opinions as well as his own, and shows that they were actuated, not by warm affections only, but by a just and heavenly principle; for, while they were performing a most exalted act of piety towards God, they were not elated with pride, but filled with gratitude to him for enabling and inclining them to render him this service.

I. We shall consider the above Scriptures, in reference to the history before us.

David had purposed to build a house unto the Lord; but his intention, though approved and applauded by his God, was not allowed to be carried into execution, “because he had been a man of war, and had shed much blood.” Nevertheless he made great preparations for it, in order that he might at least testify the sincerity of his wishes, and facilitate the accomplishment of them in God’s appointed time. The princes and people heartily concurred with him in this good work; and thereby filled his soul with joy and gratitude. We may notice in the text,

1. The grounds of David’s joy.

His subjects manifested on this occasion an extraordinary zeal for God’s honor, and liberality in his service. Had they been disposed to excuse themselves from engaging in this expensive work, they might have urged many specious reasons for declining it. They might have said: “God has not required this at our hands; why then should we do it? His “ark has abode within the tent” for five hundred years; why then should it not continue to do so? Must not any building which we can raise, be altogether unworthy of his notice? Have we not other, and more imperious, calls for our money? Have we not many poor, whom we might relieve; and many ignorant, for whom we might provide instruction? Besides, have not our families a claim upon us, that we should not so prodigally lavish the wealth by which we are enabled to provide for them?”

But no such objections were made. A desire to glorify God swallowed up every selfish and worldly consideration; and the people vied with each other in contributing to the utmost of their power, insomuch that millions in gold and silver were dedicated by them to this service.

And was not this a proper ground of joy to the pious monarch? It was at least a presumptive proof that their souls were penetrated with true religion. Some indeed might have been influenced by baser motives; but the greater part were surely animated by love to God; for they had been long amassing riches for this particular end; and, if their principle had not been good, it would scarcely have operated so uniformly and to such an extent. What then could afford a more just occasion of joy than such a sight, whether to a prince among his subjects, or a minister among his people, or a parent among his children? Every one in whom true piety exists, must of necessity rejoice in beholding such a testimony of piety in others.

But the people’s conduct was also a pledge that the temple should in due time be completed. David had set his heart on having the work accomplished, though it was not to be performed by him, or even during his life. As large as his own donations had been, they would not have been sufficient without the aid of others; and if his own example had not been followed while he was present to exert his influence, then he could have but little hope that any attention would be paid to it after his death. But no room for such fears was left. The people’s zeal and liberality ensured success; and nothing remained, but that the plan which God himself had given him for every part of the work, should be executed by Solomon his son. Well might he rejoice in such a prospect. Well might he exult in the thought that in this amazing undertaking he had not labored in vain, or run in vain.

2. The expressions of David’s love.

Good impressions, especially when our temporal interests are likely to be affected by them, are very apt to languish and decay. As the gratitude of the Israelites, promising as it appeared at the first moment when their enemies were overwhelmed in the sea, vanished within the space of a few days, so the zeal and liberality which are called forth on some particular occasions are too often found to yield after a time to the suggestions of prudence and economy.

None but God can “put a good desire into the heart, 2 Corinthians 8:16;” nor can any but God preserve it there. Under a full conviction of this truth, David entreated God to “keep these good dispositions in the hearts of his people,” and to “prepare more fully and entirely their hearts unto him.” The accumulation of words which he uses on this occasion suggests, that, if there is not a living principle of piety in the heart, the actings of it will be of short continuance; if there is no spring or fountain, the channel will soon cease to flow.

Now this devout application to God on their behalf was the strongest possible expression of his love towards them; for what other thing could tend so much either to their present or eternal felicity, as a continuance of these liberal and devout affections?

It conduced exceedingly to their present happiness. From the joy which they manifested on the occasion, it might be supposed rather that they had unexpectedly acquired some large property. This would have been a more common and natural source of joy. But they felt happiness in parting with their wealth; they found it “more blessed to give than to receive;” they experienced a more refined and elevated pleasure than the largest acquisitions could possibly have conveyed, 2 Corinthians 8:9.

And, instead of thinking that they conferred any obligation upon God by these sacrifices, they felt themselves indebted to him, in exact proportion to the cheerfulness and liberality with which they were enabled to offer to him, verse 14. Moreover it tended also to their eternal happiness. Their gifts could not purchase Heaven, it is true; nor could their liberality merit anything at God’s hands; but God has been graciously pleased to say, that even “a cup of cold water, if given to him, or for his sake, in a befitting manner, shall never lose its reward;” nay, he would consider himself as “unrighteous, if he were to forget our works and labors of love which we have shown towards his name, Hebrews 6:10.”

Without arrogating any merit to ourselves therefore, we may say, that “the fruits of generosity shall abound to our account, Philippians 4:17;” that “what we lay out for the Lord shall be repaid us again, Proverbs 19:17;” and that in being ready to distribute our wealth in his service, we “lay up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life, 1 Timothy 6:18-19.”

On these accounts David prayed that these holy dispositions might be kept alive in their hearts; and in this prayer he expressed in the most effectual manner his love towards them. If he had flattered them, he might have gratified their pride; but in praying for them he consulted their best interests.

II. We shall consider the above Scriptures, in reference to that which is typically represented by it.

If David disposed of his wealth so liberally for the constructing of an edifice of stone for God, much more should we disregard the acquiring of wealth in comparison with making our souls a temple for him.

The material temple was a type of the Christian Church, even of that temple which is “built on the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone!”

This temple we are now called upon to build.

God has of late years stirred up an almost unprecedented zeal to erect this temple in heathen lands. Every denomination of Christians has stood forth on this occasion. The Moravians, with unrivaled perseverance, led the way. Independents and Baptists, Methodists and Presbyterians, have followed, according to their respective abilities. The Church of England has long had two Societies engaged in this glorious cause: that for promoting Christian Knowledge; and that for propagating the Gospel in Foreign Parts; and of late a third society has arisen, whose attention is principally directed to Africa and the East.

None of these interfere with each other; there is room for all; and there is need of all. It might be thought better perhaps if all were combined in one; but, considering what human nature is, we cannot expect that all should so perfectly coalesce, as to prosecute their plans with sufficient unanimity; and it is certain that far greater efforts are likely to be made, when all can exert themselves in a way congenial with their own opinions, than if they were called upon to support a plan which they did not wholly approve.

That such a spirit should be so generally diffused, must surely be a matter of rejoicing to everyone who has the interests of true religion at heart. And we trust that, in reference to this assembly, we may adopt the words of the text, “Now have I seen with joy your people which are present here to offer willingly unto you.”

Let us then imitate the example now set before us:

1. Let us give willingly.

Difficulties and objections are very apt to arise in the mind, especially when we desire a plea for withholding or limiting our contributions. But what objection can be urged, which would not have had incomparably greater force on the foregoing occasion? Indeed the reasons that should animate us to exertion, are ten-fold stronger than any which David could have urged in support of his measure. God might have been known and worshiped, even though that costly edifice had not been reared; but how shall God be known among the heathen, if none be sent to instruct them? How could God have been savingly known by us when in our heathen state, if none had pitied our ignorance, and labored for our relief? Since then “we have freely received, should we not freely give?” Though we have too much ignorance at home—yet all have some means of instruction; and there are none so far from God, but that the sound of the Gospel may reach their ears, and convert their souls.

But this is not the case with the heathens. If we do not send them the light of divine truth, they must abide in darkness and the shadow of death. Let us therefore discard from our minds every thought, except that of zeal for God and compassion for our fellow-creatures. And “let us give not grudgingly, or of necessity; for God loves a cheerful giver.”

2. Let us give bountifully.

If we had been asked, what would be proper for David to give towards the building of the temple, we would probably have thought ten thousand pounds a large sum; we should scarcely have judged it reasonable to require of him so large a subscription as a hundred thousand pounds. Yet he not only gave as much as that, but ten times as much; yes, a hundred times as much; yes, almost two hundred times as much. Independent of the immense treasures dedicated as spoils taken from his enemies, he gave, out of his own purse, gold and silver to the amount of above eighteen millions of money. And what was it that prompted him to such astonishing liberality? He himself tells us in the preceding context, “I have prepared with all my might …. because I have set my affection to the house of my God, verse 2, 3.”

Let the same principle operate in us; let us set our affection to the work of Christ, and the salvation of our fellow-creatures, and then our ability alone will determine the measure of our contributions. Instead of waiting for arguments to overcome a parsimonious and reluctant spirit—we shall be “willing of our own selves to give, not only according to our ability, but even beyond our proper ability; and with much entreaty we shall urge and compel, as it were, the acceptance of our gifts” for the furthering of this blessed cause! 2 Corinthians 8:3-4. The rich will give largely out of their abundance; and the poor will be casting in their not less acceptable mite—and all will unite in adoring God for the opportunity afforded them to show their love to him.

3. Let us give in due order.

There is an offering which God requires, previous to his acceptance of any other; it is this, “My son, give me your heart! Proverbs 23:26.” Here then we must put to you the question which David put to his subjects on that glorious occasion, “Who among you is willing to consecrate his service this day unto the Lord? verse 5.”

Who will consecrate himself to God as a Christian? It would be a blessed day indeed, if you were all as unanimous in this, as that assembly were in devoting their treasures unto God. Could we but see you offering to him your hearts, we need not add a word respecting your property; for you would feel that it is not possible to dispose of that in any other way so happily for yourselves, so beneficially for the world, or so honorably to God! Give then, I say, like the Macedonians; of whom Paul says, that “out of their deep poverty they abounded unto the riches of liberality;” but, like them, “first give your own selves unto the Lord! 2 Corinthians 8:2; 2 Corinthians 8:5. See also 1 Peter 2:4-5.” Then you will know, that all which you have is his; and make no account of your property, but as it may be subservient to his glory, verse 14, 16.

Permit me to ask further: Who will consecrate himself to God as a Missionary? It is in vain that materials are collected for a building, if there are none found to construct the edifice. And alas! here is the difficulty, here is the need! Of those who are destined to the service of their God, how few are found willing to sacrifice their earthly prospects, and their carnal ease! When God calls them to an arduous and self-denying service, how do they, like Moses, multiply their excuses, when they are actuated only by a fear of the cross! God has been for many years saying to us of the Established Church, “Who will go for us?” but there have been few Isaiahs found to answer, “Here am I, send me! Isaiah 6:8.” O that there were less reason for that complaint, “All men seek their own, not the things which are Jesus Christ’s. Philippians 2:21.” If we even knew that the fruits of our labors would not appear to any great extent in our day, it were no reason for declining the service to which we are called. David sowed, that others might reap; our blessed Lord did the same; I pray God there may be some found among us inclined and qualified to follow their examples.

To CONCLUDE.

If there are any, whether in the ministry or out of it, who desire to be the Lord’s, we pray that “our Covenant-God would keep this in the thoughts of their hearts forever.” And if the raising of God’s spiritual temple among the heathen is an object worthy of our regard, let us now vie with each other in our endeavors to promote it, and show our sense of its importance by the cheerfulness and extent of our donations.

Charles Simeon

1 Chronicles 29:17

“I know, my God, that you test the heart and are pleased with integrity.”

The true way to form a correct estimate of our actions, is to consider the principles from which they flow; for it is very possible that an act which may be highly esteemed among men, may be an utter “abomination in the sight of God! Luke 16:15,” on account of the motives by which we have been actuated in the performance of it.

Jehu obeyed an express command of God in destroying the house of Ahab; and was even rewarded by God for it; while yet he was also punished for it, because, in what he did, he was impelled only by his own pride and vanity, instead of consulting, as he should have done, the glory of his God. Compare 2 Kings 10:30 with Hosea 1:4.

“Man looks only on the outward appearance; but God looks at the heart! 1 Samuel 16:7.”

The efforts which David made in preparing for the erection of the Temple were amazing; yet, if they had proceeded from a desire of man’s applause, they would have been of no value before God. But David sought only to glorify his God; and for his integrity in this respect, he could appeal, yes, and did appeal, to the heart-searching God, “I know, my God, that you test the heart and are pleased with integrity;” and I can affirm, as in your presence, that “in the integrity of my heart I have willingly offered all these things.”

From this striking and confident declaration, I shall take occasion to show,

I. What is here affirmed about God.

Two things are here asserted respecting God:

1. God’s knowledge of the human heart.

“The eyes of the Lord are in every place, beholding the evil and the good! Proverbs 15:3.” Nor is it a mere cursory view which he takes of the things that are passing in the world; he inspects them all; he marks the most hidden actions of mankind; he observes with accuracy the principles from which they flow. Not so much as a thought escapes his notice; no, nor the most fleeting “imagination of a thought! Genesis 6:5. 1 Chronicles 28:9.” “He searches the heart, and tries the thoughts! Psalm 7:9,” in order that not the slightest motion of the soul may escape him. He so “ponders the ways of men, Proverbs 21:2,” that not a turn in them is unobserved; and so “weighs their spirits Proverbs 16:2,” as infallibly to ascertain the precise measure of every principle contained in them.

Producing medicines is done with a great degree of accuracy by chemists; but no chemist can subject the heart of man to this process. Heart-searching is the work of God alone, Revelation 2:23; but it is a work which he is executing every day, and every hour, over the face of the whole earth; and in his book of remembrance he records the result of his observations on every man’s heart, Psalm 56:8. In truth, if he did not thus search the heart, he would not be able to judge the world. But, seeing that “all things are naked and opened before him, and that he is a discerner of the thoughts and intents of the heart, Hebrews 4:12,” and that the darkest recesses of it are to him as clear as the light of day, Psalm 139:11-12—we may, without hesitation, say with Job, “I know that no thought can be withheld from you! Job 42:2.”

2. God’s love of integrity.

God requires truth in the inward parts, Psalm 51:6; and whatever is contrary to it, he utterly abhors. “He made man upright” in the first instance, Ecclesiastes 7:29, and pronounced his work to be “very good, Genesis 1:26; Genesis 1:31.” In his works of grace he seeks to restore to man that integrity; and never will he look with delight on any child of man, until that change is wrought. By integrity, however, we are not to understand sinless perfection; for, if none but those who have attained sinless perfection were objects of his love, there would not be found one upon the face of the whole earth; seeing that “there is no man that lives, and sins not, 1 Kings 8:46.” But, in desire and purpose, we must be perfect. There must be in us no allowed sin. “Our heart must be right with God, Psalm 78:37.” He will not endure “a divided heart, Hosea 10:2.” There must be in us a simplicity of aim and intention; no leaning to self; no corrupt bias; no undue mixture of carnal motives or principles; we must be “without deceit in our spirit, Psalm 32:2,” if we would approve ourselves to him. Where a person of this character is, God views him with pleasure, Proverbs 15:8-9, and listens to him with delight, Proverbs 11:20.

The testimony borne to Nathanael is a clear evidence of this. No human eye saw him “under the fig-tree;” nor could any person, who had seen him, have ventured to pronounce upon his character in such decided terms. But God had searched his heart, and “found it perfect before him, 2 Kings 20:3.”

That his delight in such characters might be fully known, he has recorded it in his Word; and, for the encouragement of all future generations, he has borne witness to Nathanael, saying, “Behold an Israelite indeed, in whom there is no deceit, John 1:47.”

Know, then, that “God has pleasure in integrity.” He has pleasure in it as a conformity to his Law, a correspondence with his own image, the very end and consummation of all his works.

Such being the mind of Almighty God, let us consider,

II. What effect the consideration of God’s omniscience, and of his exclusive approbation of what is holy, should produce upon us.

No subject whatever has a wider scope, or needs more to be seen in all its diversified bearings, than that before us. The consideration of God’s omniscience, and of his exclusive approbation of what is holy, should operate forcibly on every man.

1. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us humble in our review of our past lives.

Who among us could stand, if God were to enter into judgment with us? Who, if God should “lay judgment to the line and righteousness to the plummet,” would be found to have been upright before him?

Let us take even the best day of our whole lives, and test ourselves by the holy Word of God!

Let us take even our own standard of duty to God and man, and say whether we have fulfilled, whether we have even striven to fulfill it, whether we have labored as men in earnest, to get our views of duty rectified and enlarged, in order that we might not, through ignorance, come short of it in anything?

Let us think whether we can appeal to the omniscient and heart-searching God, that we have studied his blessed Word in order to learn his will, and cried to him for grace to enable us for the performance of it?

In short, let us see, whether for one day or hour we have been truly upright before God, so as to have not a wish of our hearts comparable to that of pleasing, serving, glorifying him?

If, then, we cannot stand this test even for the best day of our whole lives, what must have been our state taken in the aggregate, from the first moment of our existence to the present hour? Tell me whether it is possible for us to abase ourselves too much? Job, with all his perfection, “abhorred himself in dust and ashes! Job 42:6.” Tell me, then, what should be the posture of our souls before God? Truly, there should not be a day or an hour, throughout all our future lives, wherein we should not “put our hands on our mouths, and our mouths in the dust, crying, Unclean! Unclean! Leviticus 13:49. Lamentations 3:29.”

2. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us earnest in our desires to be truly saved.

Where should such guilty creatures flee, but to the Savior? to Him who has expiated our guilt, and wrought out a righteousness wherein we may stand accepted before God? To think of procuring remission of our sins by any obedience of our own, is madness. Satan himself might attempt it as reasonably as we. O! with what joy should we hear:

of the provision made for us in the Gospel;

of an incarnate God;

of a substitutionary sacrifice for sin;

of a sacrifice commensurate with the necessities of a ruined world;

of a free access to the Father through that sacrifice;

of acceptance with Him, simply through faith in it as an atoning sacrifice for our sins;

of everything being treasured up in Christ for us, Colossians 1:19, so that it may be secured against a possibility of being lost, Colossians 3:3, and may “be received at all times, out of his fullness,” through the exercise of faith and prayer, John 1:16.

Let us but see in what light we stand before God, as viewed in ourselves, and we shall most cordially unite with the Apostle Paul, in “desiring to be found in Christ, not having our own righteousness, which is of the Law—but the righteousness which is of God by faith in Christ, Philippians 3:9.”

3. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us watchful against the assaults of our great adversary.

Even in Paradise, while yet our first parents retained their integrity, did Satan prevail to beguile them. What, then, will he not do with us, if we are not constantly on our guard against him? He can assume “the appearance of an angel of light! 2 Corinthians 11:14.” How, then, can we hope to stand against his wiles, if Almighty God does not interpose to preserve us? It is not necessary for Satan’s purpose, that he should draw us into gross sin; he effects our destruction no less certainly, if he only “beguiles us from the simplicity that is in Christ! 2 Corinthians 11:3.” If he succeeds only so far as to keep us from being upright before God, he needs no more to ruin us forever!

Beloved brethren, reflect on this, and cry mightily to God to arm you against him on every side, Ephesians 6:11; that, whether he assumes the violence of a lion, 1 Peter 5:8, or the subtlety of a serpent, Revelation 12:9, he may never be able to prevail against you.

4. The consideration of God’s omniscience, and of his exclusive approbation of what is holy—should operate to make us faithful in examining every motion of our hearts.

If Satan were less active, we would still be in continual danger, from the deceitfulness and depravity of our own hearts. We are ever ready to “put evil for good, and darkness for light, Isaiah 5:20.” Self-love is so predominant in the best of us, that we rarely can discern, and never without the most careful observation, the true motives by which we are actuated. We give ourselves credit for a purity which we but rarely attain; and hence, in ten thousand instances, we deceive our own souls! James 1:26. But we cannot deceive God. When he searches our heart and tries our thoughts, we cannot deceive him. The least obliquity of mind or principle is as obvious to him, as the greatest and most open sin. We should therefore carefully examine ourselves as to the motives and principles from which we act. Yes, and we should beg of God, also, to “search and test us, and to see if there is any wicked way in us, and to lead us in the way everlasting! Psalm 139:23-24.”

5. The consideration of God’s omniscience, and of his exclusive approbation of what is holy, should make us constant in prayer for more abundant grace.

It is by the grace of Christ alone that we can do anything that is good, John 15:5. Without that, we would be “carried captive by the devil at his will.” But it is not by grace once received, that we are to stand; we must have daily supplies of grace; and in seasons of temptation we must have a greater measure of grace imparted to us, according to the augmented measure of our temptations. But this can only be brought in by prayer.

Paul, under the buffetings of Satan, cried earnestly to the Lord Jesus Christ for aid and support. Yet he did not at first succeed. Therefore he renewed his supplications again and again; until at last the Lord Jesus Christ answered him, “My grace is sufficient for you;” and assured him, that “Jehovah’s strength should be made perfect in his weakness! 2 Corinthians 12:9.” This enabled the Apostle to “glory in his infirmities;” and to acquiesce cheerfully in the trial, from a confidence that “the power of Christ should rest upon him.”

So should we also, under a sense of our constant liability to fall, commit ourselves entirely to God; crying with eager and constant importunity, “Hold me up, and I shall be safe! Psalm 199:117.”

6. The consideration of God’s omniscience, and of his exclusive approbation of what is holy, should make us careful in our endeavors to approve ourselves to God.

We should act as under God’s eye, and have little concern for the eye of man. Through a sweet consciousness that he was doing this, David could rejoice in his own uprightness; as Paul also did, when he said, “Our conscience testifies that we have conducted ourselves in the world, and especially in our relations with you, in the holiness and sincerity that are from God. We have done so not according to worldly wisdom but according to God’s grace! 2 Corinthians 1:12.” Our wisdom is, to “set the Lord always before us, Psalm 16:8,” and to walk as in his immediate presence!

We know what an influence the eye of a fellow-creature has over us, in things which are seen by him. But if we could realize the idea of God’s presence, and see inscribed on every place, “You O God, see us! Genesis 16:13″—then we should walk far more holily than we do, particularly in our private fellowship with God. Endeavor, then, to “stand perfect and complete in all the will of God, Colossians 4:12,” rest in no attainment short of that. “Let all deceit be put away from you.” Determine, through grace, that God himself shall discern no allowed evil within you; so shall you “walk holily and unblamably before God,” and be pure and blameless until the day of Christ! Philippians 1:10.”

Charles Simeon

1 Chronicles 29:15

“We are pilgrims and strangers in your sight, as were all our forefathers. Our days on earth are like a shadow, and there is no abiding.”

The more truly pious we are, the more shall we be clothed with humility. On no occasion had David evinced more exalted piety, than in his preparations for the building and furnishing the temple, which he was not permitted in his lifetime to erect. “He had prepared for it with all his might,” “because he had set his affection to the house of his, God verse 2, 3.” And what reflections did these efforts generate in his mind? Was he filled with self-delight? Did he assume any merit to himself? No! he gave to God the glory of all that had been done, acknowledging that the power to do it was the effect of God’s bounty, and the disposition to do it the fruit of his grace.

A more sublime ascription of praise will scarcely be found in all the Book of God, than that which he uttered on this occasion. He bore in mind, that, as his continuance here was but of short duration, itbefit him to exert himself with all possible zeal, while any opportunity to serve God remained. The expressions which he made use of in my test will lead me to show you,

I. The present state of believers as it is here represented.

Christians are but “strangers and pilgrims” upon earth.

This world is not our home. If we are saints indeed, then we are children of a heavenly Father; and Heaven itself is our true home. 1 Peter 1:3-4.

This world is but a wilderness through which we are passing to our Father’s house! We are mere pilgrims here. The people among whom we sojourn are governed by different laws, and speak a different language, and are strangers to us, even as we are to them.

We are only like travelers at an inn. If our accommodations are good, we are thankful for them; but we are not overly elated, because we regard them as merely momentary, and have our minds intent on far higher joys to come.

On the other hand, if our accommodations at our earthly inn are of a less comfortable nature, we feel no great disappointment. We consider that as connected to our state as pilgrims. We are consoled with the thought that in due season we shall reach our eternal home, where there is fullness of joy for evermore!

This has been the state of all the saints from the beginning. They gloried in the thought that they were “seeking a better country,” which they would inhabit forever!

Hebrews 11:13 “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were strangers and pilgrims on earth!”

This representation is confirmed by actual experience.

“Our days on earth are like a shadow, and there is no abiding.” Behold the shadow of a cloud passing over the fields—how rapidly does it proceed! How speedily does it vanish, not leaving the slightest trace of it behind! Thus generations pass away, and “the places where they have lived know them no more.” “No one has found here any continuing city.” The antediluvians lived for eight or nine hundred years; yet they died at last. How short, then, is our continuance, now that the term of life is reduced to seventy or eighty years! Let the oldest of us look back:

Our life seems to have been but “a mere span.”

It has “declined as a shadow, Psalm 102:11.”

It has come to an end, “as a tale that is told, Psalm 90:9.”

It has been “as a vapor, that appears for a moment, and then vanishes away! James 4:14.”

Thus it has been with all, however great or however good. The kings of the earth, that have made all the world to stand in awe of them, have passed away; yes, and their very empires have vanished with them! Where are now the Assyrian, Babylonish, Persian, Grecian, and Roman empires? They have been swallowed up, as it were, and lost; together with the monarchs by whom they were established.

In like manner, “the Prophets and Apostles—where are they?” They filled but an appointed time, and then were taken to their eternal rest. But, in truth, the very place where we are assembled gives us a convincing evidence, that, whether by choice or not, the same character pertains to every one of us: we are but pilgrims upon earth, hastening every moment to our destined home.

Let us, then, mark,

II. The conduct which the consideration of that future blessed state is calculated to inspire.

Frequently is the consideration of that future blessed state urged upon us, as a motive to that habit of mind which the state itself demands. “I beseech you, then, as strangers and pilgrims, 1 Peter 2:11.”

1. Be moderate in your regards for earthly things.

A man intent on reaching his destined home, would not think of making any place his final rest, because of its beautiful prospects or its comfortable accommodations. He would be pleased with them, and thankful for them as refreshments by the way; but he would not think of resting in them as his eternal portion. So must we look beyond these transient things, and rest in nothing short of our destined glorious home. To this effect is the counsel of the Apostle Paul, “What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away! 1 Corinthians 7:29-31.” “Let your moderation, then, be known unto all men;” and “set your affections on things above, and not on things on the earth!”

2. Be diligent in the prosecution of your journey heaven-ward.

You have no time to lose. Whether your stay in this wilderness is more or less protracted, you will find every hour short enough for the making of such a progress as will ensure a happy termination of your labors. You are not merely in a journey; but in a race, which requires the most strenuous and unremitted exertions! Whatever advance you may have made, you are to “forget what is behind, and to press forward to that which is ahead, so that you may attain the prize of your high calling.” Never are you to be weary of well-doing; for “then only will you reap, if you faint not.”

3. Avail yourselves of the helps which God has provided for you along the way.

To his people in the wilderness, God gave a daily supply of manna from the clouds, and of water from the rock that followed them. And similar provision has he made for us also, in our way to the promised land; and, in the strength of it, we may prosecute our journey without fear. If we are “strong in the Lord, and in the power of his might”—then what may we not undertake, with a full assurance of success? We need not draw back from any labor; for “the grace of Christ shall surely be sufficient for us!” Nor need we fear any enemy; for we shall be “more than conquerors, through Him who loved us!”

4. Keep your eye fixed on Heaven, as your eternal glorious home.

What would ever divert your steps, or retard them for an instant, if you contemplated as you ought, the blessedness that awaits you at the close of your short earthly journey? To be in your Father’s house, in the very mansion prepared for you; yes, and in the very bosom of that Savior, who went, as your forerunner, to prepare it: to have all your trials forever terminated, and all your dangers forever past, and all your labors forever ended; and to have nothing but an eternity of bliss, such as no words can express, no imagination can conceive. What joy will you feel in the retrospect, what exultation in the prospect, and, above all, what recollections as arising from the stupendous mystery of redemption, whereby the whole has been accomplished for you!

Set before you this prize; and then tell me whether you will ever need anything to carry you forward in your heavenly course. Truly, the contemplation of that eternal glory will swallow up everything else, even as the stars of Heaven are eclipsed by the meridian sun. Joys will be no joys, and sorrows no sorrows—I mean, not worth being so accounted; if only you keep Heaven in your view; for neither the comforts “nor the sufferings of this present life are worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Moses, Hebrews 11:24-26,

and Paul, Acts 20:24,

and all the saints, Hebrews 11:35,

yes, and even the Lord Jesus Christ himself, Hebrews 12:2—were animated by this thought; and, if it fully possesses your mind, you can never faint, nor ever come short of that glorious rest which remains for you! 2 Peter 1:10-11.

SAINTS PILGRIMS AND STRANGERS ON EARTH

1 Chronicles 29:15

“We are pilgrims and strangers in your sight, as were all our forefathers. Our days on earth are like a shadow, and there is no abiding.”

The more truly pious we are, the more shall we be clothed with humility. On no occasion had David evinced more exalted piety, than in his preparations for the building and furnishing the temple, which he was not permitted in his lifetime to erect. “He had prepared for it with all his might,” “because he had set his affection to the house of his, God verse 2, 3.” And what reflections did these efforts generate in his mind? Was he filled with self-delight? Did he assume any merit to himself? No! he gave to God the glory of all that had been done, acknowledging that the power to do it was the effect of God’s bounty, and the disposition to do it the fruit of his grace.

A more sublime ascription of praise will scarcely be found in all the Book of God, than that which he uttered on this occasion. He bore in mind, that, as his continuance here was but of short duration, itbefit him to exert himself with all possible zeal, while any opportunity to serve God remained. The expressions which he made use of in my test will lead me to show you,

I. The present state of believers as it is here represented.

Christians are but “strangers and pilgrims” upon earth.

This world is not our home. If we are saints indeed, then we are children of a heavenly Father; and Heaven itself is our true home. 1 Peter 1:3-4.

This world is but a wilderness through which we are passing to our Father’s house! We are mere pilgrims here. The people among whom we sojourn are governed by different laws, and speak a different language, and are strangers to us, even as we are to them.

We are only like travelers at an inn. If our accommodations are good, we are thankful for them; but we are not overly elated, because we regard them as merely momentary, and have our minds intent on far higher joys to come.

On the other hand, if our accommodations at our earthly inn are of a less comfortable nature, we feel no great disappointment. We consider that as connected to our state as pilgrims. We are consoled with the thought that in due season we shall reach our eternal home, where there is fullness of joy for evermore!

This has been the state of all the saints from the beginning. They gloried in the thought that they were “seeking a better country,” which they would inhabit forever!

Hebrews 11:13 “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were strangers and pilgrims on earth!”

This representation is confirmed by actual experience.

“Our days on earth are like a shadow, and there is no abiding.” Behold the shadow of a cloud passing over the fields—how rapidly does it proceed! How speedily does it vanish, not leaving the slightest trace of it behind! Thus generations pass away, and “the places where they have lived know them no more.” “No one has found here any continuing city.” The antediluvians lived for eight or nine hundred years; yet they died at last. How short, then, is our continuance, now that the term of life is reduced to seventy or eighty years! Let the oldest of us look back:

Our life seems to have been but “a mere span.”

It has “declined as a shadow, Psalm 102:11.”

It has come to an end, “as a tale that is told, Psalm 90:9.”

It has been “as a vapor, that appears for a moment, and then vanishes away! James 4:14.”

Thus it has been with all, however great or however good. The kings of the earth, that have made all the world to stand in awe of them, have passed away; yes, and their very empires have vanished with them! Where are now the Assyrian, Babylonish, Persian, Grecian, and Roman empires? They have been swallowed up, as it were, and lost; together with the monarchs by whom they were established.

In like manner, “the Prophets and Apostles—where are they?” They filled but an appointed time, and then were taken to their eternal rest. But, in truth, the very place where we are assembled gives us a convincing evidence, that, whether by choice or not, the same character pertains to every one of us: we are but pilgrims upon earth, hastening every moment to our destined home.

Let us, then, mark,

II. The conduct which the consideration of that future blessed state is calculated to inspire.

Frequently is the consideration of that future blessed state urged upon us, as a motive to that habit of mind which the state itself demands. “I beseech you, then, as strangers and pilgrims, 1 Peter 2:11.”

1. Be moderate in your regards for earthly things.

A man intent on reaching his destined home, would not think of making any place his final rest, because of its beautiful prospects or its comfortable accommodations. He would be pleased with them, and thankful for them as refreshments by the way; but he would not think of resting in them as his eternal portion. So must we look beyond these transient things, and rest in nothing short of our destined glorious home. To this effect is the counsel of the Apostle Paul, “What I mean, brothers, is that the time is short. From now on those who have wives should live as if they had none; those who mourn, as if they did not; those who are happy, as if they were not; those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away! 1 Corinthians 7:29-31.” “Let your moderation, then, be known unto all men;” and “set your affections on things above, and not on things on the earth!”

2. Be diligent in the prosecution of your journey heaven-ward.

You have no time to lose. Whether your stay in this wilderness is more or less protracted, you will find every hour short enough for the making of such a progress as will ensure a happy termination of your labors. You are not merely in a journey; but in a race, which requires the most strenuous and unremitted exertions! Whatever advance you may have made, you are to “forget what is behind, and to press forward to that which is ahead, so that you may attain the prize of your high calling.” Never are you to be weary of well-doing; for “then only will you reap, if you faint not.”

3. Avail yourselves of the helps which God has provided for you along the way.

To his people in the wilderness, God gave a daily supply of manna from the clouds, and of water from the rock that followed them. And similar provision has he made for us also, in our way to the promised land; and, in the strength of it, we may prosecute our journey without fear. If we are “strong in the Lord, and in the power of his might”—then what may we not undertake, with a full assurance of success? We need not draw back from any labor; for “the grace of Christ shall surely be sufficient for us!” Nor need we fear any enemy; for we shall be “more than conquerors, through Him who loved us!”

4. Keep your eye fixed on Heaven, as your eternal glorious home.

What would ever divert your steps, or retard them for an instant, if you contemplated as you ought, the blessedness that awaits you at the close of your short earthly journey? To be in your Father’s house, in the very mansion prepared for you; yes, and in the very bosom of that Savior, who went, as your forerunner, to prepare it: to have all your trials forever terminated, and all your dangers forever past, and all your labors forever ended; and to have nothing but an eternity of bliss, such as no words can express, no imagination can conceive. What joy will you feel in the retrospect, what exultation in the prospect, and, above all, what recollections as arising from the stupendous mystery of redemption, whereby the whole has been accomplished for you!

Set before you this prize; and then tell me whether you will ever need anything to carry you forward in your heavenly course. Truly, the contemplation of that eternal glory will swallow up everything else, even as the stars of Heaven are eclipsed by the meridian sun. Joys will be no joys, and sorrows no sorrows—I mean, not worth being so accounted; if only you keep Heaven in your view; for neither the comforts “nor the sufferings of this present life are worthy to be compared with the glory that shall be revealed in us! Romans 8:18.”

Moses, Hebrews 11:24-26,

and Paul, Acts 20:24,

and all the saints, Hebrews 11:35,

yes, and even the Lord Jesus Christ himself, Hebrews 12:2—were animated by this thought; and, if it fully possesses your mind, you can never faint, nor ever come short of that glorious rest which remains for you! 2 Peter 1:10-11.

Charles Simeon

1 Chronicles 29:2

“With all my might I have provided for the temple of my God–gold for the gold work, silver for the silver, bronze for the bronze, iron for the iron and wood for the wood, as well as onyx for the settings, turquoise, stones of various colors, and all kinds of fine stone and marble–all of these in large quantities.”

There is no end to the benefits which we may derive from Scripture history. What if our situation and circumstances are different from those which are there adverted to? The advantage to be received from the relation of them is not a whit the less; on the contrary, it often happens that the voice of God in them is on that very account the more powerful.

Take, for instance, the example before us. David, of his own mind, desired to build a temple for the Lord; and he was forbidden to do it; yet “with all his might he prepared for it;” though it was never to be done until he was removed to the eternal world. It may be said, and with truth, that we are not, nor are at all likely to be, in circumstances like his; yet will his example be found of very peculiar use, while I set before you,

I. The zeal which David manifested for the building of a material temple to the Lord.

Though forbidden to execute his wishes, he was not forbidden to prepare for the execution of them by his son and successor on the throne of Israel. He, therefore, availed himself of the wealth and influence which God had given him, himself to contribute, out of his own personal property; and to promote a similar liberality among his subjects.

Now, it may be asked, On what principle did he proceed? And why should he so strip both himself and his people of their possessions, for the purpose of raising a structure to the Lord? I answer, he did it:

1. To honor God.

David had built for himself a noble palace; and he could not endure to live in a house of cedar himself, while the ark, which was the symbol of the divine presence, dwelt in a tent. True, no earthly house could be a fit habitation for Him who fills Heaven and earth; but still it was more fitting that there should be for God a fixed abode; and by making it “exceeding magnificent,” it would become an object of admiration to all the surrounding nations. It would also fill all his own people with reverence; and thus be the means of honoring God among them, and of exalting in their esteem its Divine Inhabitant. And was not this an object worthy to be promoted, whatever might be the trouble, or whatever the expense?

2. To bring down a blessing upon his whole land.

Greatly would it facilitate the access of all the people to their God, especially when they should come up annually, at the three appointed seasons, to worship there. And much would they see that would afford them abundant edification. Indeed, the lampstands and lavers that were used in the tabernacle were multiplied ten-fold in the temple; and the accommodations for the worshipers would be enlarged, perhaps a hundred-fold. While, therefore, the very sight of that magnificent structure would fill them with reverential awe, they would derive exceeding great comfort and encouragement from the increased facilities of social worship.

Beyond a doubt, in proportion as they delighted in drawing near to God, God would delight in drawing near to them; and in proportion as they sought him, he would be found by them, and pour out his benefits upon them.

And could a monarch improve his wealth and influence better than in such a work? No, surely; no labor, however great, nor any sacrifice, however costly, would be ill bestowed in the advancement of so blessed and desirable an end. Millions of gold and silver were well appropriated to a cause like this.

But greater far is,

II. The zeal that befits us in raising a spiritual temple in his name.

In reference to this work, no prohibition is issued to any living soul; but, on the contrary, a commandment is given to all. And infinitely more does it deserve our utmost exertions; we all are called to aid in raising this nobler edifice.

Yes, a nobler edifice it is indeed!

Its foundation is more solid.

The material temple, doubtless, was built on a foundation well fitted for its support. But Jesus Christ is, “the foundation laid in Zion;” on him must we raise the edifice, Isaiah 28:16; or rather “on the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner-stone, Ephesians 2:20.”

Its materials are more precious.

Doubtless of timber and stone, there was the most careful selection that could be made. But our temple consists of “living stones, 1 Peter 2:4-5,” every one of them possessing the Spirit of God, and animated with the very life that is in Christ Jesus, Galatians 2:20. Colossians 3:3-4.

Its architect is more honorable.

Bezalel and Aholiab are immortalized by their unrivaled skill. But of the Temple in which our assistance is required, it must be said, “Its Builder and Maker is God! Hebrews 11:10.” There is not a stone belonging to it which has not been hewn out of the quarry by God himself, and formed and fashioned by Him who built the universe! So true is that declaration of the Apostle, “We are God’s workmanship, created in Christ Jesus unto good works, Ephesians 2:10.”

Far nobler sacrifices, too, are offered in it.

All the cattle upon a thousand hills were not worthy to be compared with the sacrifice of a broken and contrite spirit. “With every such offering God is well pleased;” and the temple itself is infinitely more raised in his esteem, on account of the offerings presented there, Isaiah 66:1-2. Not one is ever inflamed with his heavenly fire, but the fragrances of it ascend up before him with acceptance, and are “well pleasing to him through Jesus Christ! Psalm 51:17.”

The manifestations of God in this spiritual temple are also more bright.

True, in the material temple, God so filled it, that the priests could no longer stop to minister there, 1 Kings 8:10-11. But in his spiritual temple he dwells, not by a bright cloud, the symbol of his presence, but by his own immediate presence; making it “his habitation through the Spirit, Ephesians 2:22,” and displaying to the view of every faithful worshiper “all the glory of the Godhead in the face of Jesus Christ! 2 Corinthians 3:18.

The whole system of this spiritual temple is more lasting.

The material temple has been so entirely destroyed, that not even its site can now be accurately ascertained. But the spiritual Temple shall endure forever, as we are told by the beloved Apostle, “I heard a loud voice from the throne saying: Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away! Revelation 21:3-4.”

The Romans utterly destroyed the earthly temple; but not all the power and policy of Hell shall ever prevail against the other.

What zeal, then, can be too great, in promoting such a work as this?

Did David prepare with all his might for the house which he was forbidden to construct? Then surely we should spare no labor and no cost in advancing the work to which we are called. We should devote to it both ourselves and our property; ourselves surely in the first instance, 2 Corinthians 8:5; for without that sacrifice, all the wealth of kingdoms would be a vain and empty, yes, a hateful and detestable offering! Isaiah 66:3. Romans 12:1. Along with that, we must present also our gold and our silver, to the utmost extent of our power, verses 13, 14. It cannot be that men should go forth to preach the Gospel to Jews and Gentiles, all over the world, at their own cost; nor can the Holy Scriptures be translated into all languages, and be dispersed over all countries, without great and liberal contributions from the people of God.

David and his subjects gave so richly of their substance to raise a temple of wood and stone, and even adored God for giving them the inclination and ability to contribute.

Much more should we be willing to give all that we can spare. I had almost said, all that we possess—for the advancing of God’s kingdom over the face of the whole earth. 2 Corinthians 8:3-4.

If anyone says, “I can do nothing towards that great work;” let him know, that he has at least one Temple to prepare, even his own soul, which must, before it can be happy, become “a Temple of the living God! 1 Corinthians 3:16; 1 Corinthians 6:19.” That you must prepare, by penitence and faith, to be the habitation of Almighty God! 2 Corinthians 6:16.

But take care that “Christ be the foundation on which you build; for there neither is, nor can be, any other, 1 Corinthians 3:11.”

Take care, also, what your superstructure is, “If it is hay, straw, stubble, it will be burnt up. It must be of gold, and silver, and precious stones,” in order to be approved of the Lord, 1 Corinthians 3:12-15.

Take care, also, not to retain in your bosom any evil disposition. God could not endure that his temple of old should be defiled; much less will he allow any lusts to be harbored in the soul of man with impunity, “If any man defiles the Temple of God, him shall God destroy; for the Temple of God is holy; which Temple you are, 1 Corinthians 3:17.” I call on every one of you, then, to be “workers together with God” in this sacred cause 2 Corinthians 6:1; and, “whatever your hand finds to do, do it with all your might! Ecclesiastes 9:10.”

Charles Simeon

1 Chronicles 28:9

“And you, my son Solomon, acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the LORD searches every heart and understands every motive behind the thoughts. If you seek him, he will be found by you; but if you forsake him, he will reject you forever.”

Whatever may have been their own conduct through life, it is the wish of most men in a dying hour, that their children should walk in the ways of integrity and honor. But men of piety have higher views—they wish their children not merely to pass through this world with honor, but to obtain happiness beyond the grave! The advice of David in the words before us, is precisely such as every religious parent would wish to give to his surviving family. Let us observe,

I. The advice here given.

The occasion was most solemn. David had desired to build a temple for the Lord, but was forbidden; and was directed to devolve that office on his son Solomon. All the princes and great men of the nation were convened to assist at the solemnity; and in the presence of them all did David direct his son,

1. Whom to seek.

The terms here used have surely a peculiar force, David does not say to his son, “acknowledge the God of Israel;” but “acknowledge the God of your father;” by which expression he evidently called the attention of Solomon to the character of Jehovah as exemplified in all his dealings towards David. It is as though he had said,

“Acknowledge that sovereign God, who chose me above all to rule his people Israel.

Acknowledge that almighty God who, in all my dangers from Saul or other enemies, has preserved me to the present hour.

Acknowledge that merciful God who forgave me all my great transgressions in the matter of Uriah; and that faithful God who has fulfilled to me all his great and precious promises, in raising you up to sit on my throne, and to build a temple to the Lord”.

Acknowledge this God.

Study his character as displayed in all his conduct towards me.

Acquaint yourself with him in the most intimate and endearing manner.

Seek him as your friend, your portion, your eternal great reward!

But remember that it is in Christ only that this character of God can be fully seen. Seek then to know God as reconciled to you in the Son of his love; and let “this God be your God forever and ever!”

2. How to serve him.

Integrity of heart is indispensable in all who would serve their God aright. Absolute perfection is not to be expected by fallen man; but that measure of perfection which consists in a pure freedom from all deceit, not only may, but must, be attained. To be “Israelites indeed,” we must be “without deceit.”

There must be no lust which we desire to retain.

There must be no duty from which we draw back.

There must be no sacrifice which we are averse to make.

The will of God, even his whole will, without any limitation or exception, must be that to which we aim to be conformed.

And in our labors to fulfill our duty, we must not be constrained by slavish fear, but by filial love.

We must feel the service of our God to be perfect freedom; and find all our delight in it, like the angels, who “do his will, hearkening to the voice of his Word.”

As we are to love our God, so also are we to serve him, “with all our heart, and mind, and soul, and strength.”

The importance of this charge is strongly marked in,

II. The considerations with which it is enforced.

Two arguments are here used to impress the foregoing exhortation the more deeply on Solomon’s mind. They are briefly these:

1. That God is privy to our inmost thoughts!

If God could judge only by the outward appearance, we might with less danger be inattentive to our hearts. But the heart of man is as visible to him as the sacrifices when flayed and divided asunder were to the priests of old, Hebrews 4:13. Not the thoughts only, but “every motive behind the thoughts.” The very first risings of them before they are formed into a distinct apprehension of the mind, are all seen and marked by Him, so as to ascertain with precision their nature and quality; and to make them infallible grounds of condemnation or acquittal in the day of judgment. Not actions only, but “the thoughts of men are weighed by him,” so as to discern how much there is of good or evil in every inclination, affection, appetite, and motion of the soul.

What a reason is this for attending to the frame of our minds in the service of our God! That, and that only which is according to his Word, will be accepted by him. Whatever there is of formality, or hypocrisy, or of any evil principle, will all be separated as chaff from the wheat, to be consumed in the fire, when the wheat is treasured up in his garner.

Alas! how little that is truly good, will be found even in the best of men! Consider this, all you who would find acceptance with God; and endeavor to approve yourselves to Him, “who searches the heart, and tries the thoughts!”

2. That he will deal with us according as we conduct ourselves towards him.

It is grievous that men should explain away the plainest declarations of God, in order to accommodate them to human systems. There is nothing clearer in all the inspired volume, than that “God will be found by those who seek him, and that he will cast off those who forsake him.” We appeal to the experience of all who are in the slightest degree acquainted with vital godliness. “Did God ever say to any man, Seek my face in vain?” On the other hand, Whoever turned back from him, without suffering loss in his soul? Who has not found that the Spirit of God may be grieved and provoked to withdraw his gracious communications? Most assuredly he will not always strive with man, but will give us up to our own hearts’ lusts, if we willfully harbor those dispositions or affections which are hateful in his sight.

Moreover, in the eternal world, he will recompense every man exactly according to his works; adjudging to his diligent servants a reward proportioned to their diligence in improving their talents, and to the disobedient servants a punishment proportioned to their guilt.

Who can reflect on this, and not feel the force of the advice given in our text? Our happiness both in time and in eternity depends on our present diligence and fidelity. Let us therefore implore help from God, that we may so devote ourselves to him now, as to be approved by him in the day of judgment.

ADDRESS.

1. To parents.

You see in David, what your chief desire should be for your children. We say not that you should be indifferent about their worldly advancement; for that also is important in its place; but your great concern should be to have them truly pious and devoted to God. Labor then, by every possible means, to attain this point. Call them to you, and address them each by name with all tenderness and fidelity; remembering that you yourselves must answer unto God for the influence with which he has invested you for their good; and that, if they perish through your neglect, their blood will be required at your hands!

2. To the young.

Such advice as that which is given in our text, you are ready to judge premature, or at least to think you have good reason for delaying your attention to it. But are you young, and moving in an elevated sphere, and engaging in concerns of vast importance? So was Solomon; yet were these no reasons for David to withhold the advice, or for Solomon to reject it. Remember, it is for eternity, and not for time alone, that you should live! If you disregard the admonitions of your parents who now so long for your welfare—it will be swift witnesses against you at the day of judgment!

3. To all who are here present.

It is not unfitting a minister of Christ to regard his flock with parental solicitude, or to address them in the language of our text. Let me then address each of you, as it were, in the presence of the whole collective body, and urge you to seek after God with your whole hearts.

Do not rest in a formal routine of duties, or in a partial conformity to his revealed will. See that your “hearts are right with him;” and never rest until you have “the witness of his Spirit,” and “the testimony of your own conscience, that in simplicity and godly sincerity you have your conduct in the world.” Such a state of mind is most desirable for every one of us; and it is the best preparative, no less for the duties of this life, than for the enjoyments of the life to come!

Charles Simeon