2 Kings 8:12, 13

“Why is my lord weeping?” asked Hazael.

“Because I know the harm you will do to the Israelites,” Elisha answered. “You will set fire to their fortified places, kill their young men with the sword, dash their little children to the ground, and rip open their pregnant women!”

And Hazael said, “Is your servant a dog, that he should do this monstrous thing?”

There was in the heart of Hazael a root of evil which would induce him to destroy the king, in order to gain possession of his throne; and that root springing up, would bring forth such terrible fruits, as could not be contemplated without the most pungent sorrow. This the prophet Elisha saw, and deeply lamented; insomuch, that Hazael, astonished at the tears which Elisha shed, asked him with great emotion, “Why is my lord weeping?” The prophet told Hazael that he wept at the prospect of the horrible cruelties which, however incapable of committing them Hazael might now think of himself—he would certainly before long commit.

This is the point to which we would now call your attention; and it is well calculated to show us:

I. How unconscious we are of our own depravity.

Hazael could not conceive it possible that the prophet Elisha’s predictions respecting him should ever be fulfilled. Doubtless the predicted evils were very terrible, “You will set fire to their fortified places, kill their young men with the sword, dash their little children to the ground, and rip open their pregnant women!” Nor do we wonder that Hazael should ask so pointedly, “Is your servant a dog, that he should do this monstrous thing?”

But Hazael was a stranger to his own heart.

Just so, we are ignorant of the evils which lurk in our own heart: “The heart is deceitful above all things, and desperately wicked! Who can know it? Jeremiah 17:9.”

2 Kings 8:14-15, “Then Hazael left Elisha and returned to his master. When Ben-Hadad asked, “What did Elisha say to you?” Hazael replied, “He told me that you would certainly recover.” But the next day he took a thick cloth, soaked it in water and spread it over the king’s face, so that he died. Then Hazael succeeded him as king.”

The outcome soon verified all that the prophet had spoken concerning him; for immediately on his return to his master, he gave a false report of the prophet’s answer, and (probably under a pretense of using the best means for his recovery) adopted a measure, which he had reason to expect would speedily put an end to the king’s existence.

Having by these means succeeded to the throne, Hazael soon waged war with Israel, and committed all those shocking cruelties, at the very mention of which he had once shrunk back with horror! Verse 15 and 2 Kings 13:3; 2 Kings 13:7.

Thus also do we question the representations which God gives respecting us in His Word.

These representations are surely very humiliating, both in the Old Testament and the New Testament, Ecclesiastes 9:3; Genesis 6:5; Romans 3:10-19; Romans 8:7. We are ready to account them as libels upon human nature. If we have been moral and sober hitherto, we have no conception that we could ever be induced to “run into the same flood of debauchery” as the most wicked have done.

But may we not all find in ourselves the seeds of those iniquities, which in others have obtained their full growth? Have we not seen too, in many instances, that people who once thought themselves as superior to temptation as we now do, have sunk into the grossest habits of vice, and astonished the world with their iniquities! We can know but little of ourselves, if we have not learned to ascribe to God alone, whatever difference there may be found between us and others! “For who makes you different from anyone else? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not? 1 Corinthians 4:7.” “By the grace of God I am what I am! 1 Corinthians 15:10”

Let us learn then from the prophet,

II. What ought to be the frame of our minds in relation to our own depravity.

If we have not been left by God to perpetrate the more heinous crimes to which we have been tempted, still it will be proper for us to consider what our frame should be:

1. In reference to our depravity, so far as we have discovered it.

Elisha wept at the contemplation of the future crimes of Hazael; and should not we weep at the evils of our own hearts—yes at the evils which we have actually committed? Truly, the best of us have done enough to humble us in the dust, and to make us weep with the deepest self-abasement. Let us look back and think of our past conduct:

towards God as our Sovereign,

towards Jesus as our Redeemer,

and towards the Holy Spirit who has been so patient with us all our days.

Is here no cause for tears? If Prophets and Apostles wept so bitterly for others who kept not God’s law, should not we weep for ourselves, Psalm 119:136; Jeremiah 13:17; Romans 9:1-3; Philippians 3:18. Yes, the best of us, as well as the worst, needs to “go on his way weeping,” and can only hope to “reap in joy,” when he shall have humbly “sown in tears.”

2. In reference to that depravity which is yet hidden from our eyes.

Much, very much evil, there is in us, which we have never yet seen! Either we have never been brought into situations to call it forth, or God has mercifully withheld us from perpetrating all that was in our hearts. But our hearts are altogether corrupt; and therefore we should tremble; yes and “work out our salvation with fear and trembling!” Even to our last hour, “we should not be high-minded, but fear;” “watching continually and praying, that we may not enter into temptation.” The confidence of Peter, as well as that of Hazael, may be a warning lesson to us. To God then must we look to “keep us by his power,” even to Him who alone “can keep us from falling, and present us faultless before the presence of his glory with exceeding joy!”

That we may yet further improve this subject, let us learn:

1. To be thankful for God’s grace.

What is the reason that we have not been as vile as the most abandoned of mankind? Are we made of any better materials than they? No! We owe it entirely to the distinguishing grace of God! It is He who has “hedged up our way” in numerous instances, that we might not fall into those temptations which would have utterly overwhelmed us. “He kept us,” and “by his grace alone we are what we are.” O let us adore and magnify him for all his goodness towards us! When we see others wallowing in iniquity, remember that it is God alone who has made us to differ from them!

2. To be submissive to God’s providence.

It may be that God has been pleased to disappoint us in some things which we have set our heart upon, and we have been grieved and vexed at the painful dispensation. But how little do we know what would have been the effect of success! Perhaps the attainment of our wishes would have operated as Hazael’s advancement did on him, and we would have long before this time have been monsters in iniquity! At all events we have reason to believe that what we have lost was only like thick clay which would have impeded us greatly in our Christian course.

Perhaps God has seen fit to lay upon us some heavy affliction. Are we sure it was not necessary to lead us to deeper views of our own corruption, and to a more entire dependence on the Lord Jesus? We may be sure at least that our afflictions have been sent as a pruning-knife, to lop off our excess branches, and to make us more fruitful in the fruits of righteousness to God’s praise and glory!

3. To pant after God’s glory.

It is in Heaven alone that we shall be free from sin. While we are in the body, we are exposed to the assaults of that roaring lion that seeks to devour us. It is true that we have God’s promises to trust unto; but it is also true that we have wicked and deceitful hearts; and if we had attained as much as ever the Apostle Paul did, we must still, like him, “keep our body under control, and bring it into subjection, lest by any means, after having preached to others, we should be cast away ourselves.” Let us then “look for, and hasten unto, the coming of the day of Christ,” even that blessed day, when all sin shall be purged from our hearts, and “all tears be wiped from our eyes!”

“Hold me up, and I shall be safe! Psalm 119:117.”

Charles Simeon

2 Kings 7:18-20

It happened as the man of God had said to the king: “About this time tomorrow, a seah of flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.”

The officer had said to the man of God, “Look, even if the LORD should open the floodgates of the heavens, could this happen?”

The man of God had replied, “You will see it with your own eyes, but you will not eat any of it!”

And that is exactly what happened to him, for the people trampled him in the gateway, and he died.”

This is a repetition of what had been said in the two first verses of this chapter; or rather it is a renewed recital of the prediction, as accomplished in all its parts. Now we are not to imagine that this repetition was without design. It was surely intended to call our attention to the history in a more peculiar manner, that we might observe it carefully throughout. In truth, it is a singularly instructive history, especially as revealing to us what we propose distinctly to consider—the folly and danger of unbelief.

I. The folly of unbelief.

Faith appears to many to be a foolish naivete; and unbelief a discreet estimate of causes and effects. Sceptics look with contempt upon Believers, even as Jehoram’s officer did upon the prophet, for expecting himself, and teaching others to expect, so incredible an event, as that which he foretold. But this history rebukes the folly of such conceited men. They imagine that they have sufficient reason for their unbelief; but this history shows us that all those things which are supposed to justify unbelief, are, in fact, no grounds for it at all. Consider:

1. The extremity of our case.

Many, both under temporal and spiritual distresses, will say that there is no hope; and that to expect relief under such circumstances as theirs would be the height of presumption. But can any state be more desperate than that of Samaria at this time? The famine was so grievous, that things which would not have been deemed fit for food at other times, were made articles of subsistence; nor could they be procured but at a most exorbitant price. Yes, so extreme was the pressure of their hunger, that a woman, who had agreed with another to boil their children for their mutual support, came to the king, to complain of the other woman for having hidden her child, instead of giving it up according to their agreement, after having already fed upon the child of the complainant, 2 Kings 6:25-29 with Deuteronomy 28:56-57. Can any case be more extreme than this?

We are almost ready to justify Jehoram’s officer who doubted the possibility of plenty being restored to the city in so short a time as twenty-four hours. But there are no circumstances under which God cannot effectually interpose, Isaiah 59:1. On the contrary, God is pleased frequently to let our troubles advance so as to appear irremediable, on purpose that his power may be the more magnified in our deliverance! Deuteronomy 32:36.

2. Our great unworthiness.

It is nothing but pride, under the semblance of humility, that leads any upright person to be discouraged by a sense of his unworthiness. If a man lives in willful and allowed sin, he surely can expect nothing at the hands of God. But if he desires to be delivered from all sin, the deeper his sense is of his own unworthiness, the more readily will he find acceptance in the sight of God. The truth is, that God gives freely according to his own sovereign will and pleasure; and often makes his “grace to abound most, where sin has most abounded.”

To whom did he send the promise recorded in our text? To Jehoram, an idolatrous king of Israel. And under what circumstances did he send the promise? It was when this wicked prince, instead of being humbled by his distresses, took occasion from them to rage still more against the God of Israel; and immediately after he had, with bitter imprecations, resolved to murder the Lord’s prophet that very day! 2 Kings 6:31-32. Yes, to that very murderer, at the moment he was about to commit the murder, was that promise given!

It is scarcely possible to conceive a state of greater unworthiness than his; yet, behold, to him, I say again, was the promise given. Who then that desires a saving interest in the Lord’s salvation, has any reason to despond on account of his unworthiness?

3. The lack of any visible means of relief.

Jehoram’s officer doubted whether the prediction could be verified, even if the Lord should open the windows of Heaven, and rain down wheat and barley upon them, as he did manna in the wilderness. And as there was no hope of such an interposition, he concluded the prediction to be false. But what if he could see no way of relief? Was God at any loss for means whereby to accomplish his own purposes?

The Syrians shall be struck with a panic, and with perfect infatuation shall desert their camp and everything in it. Still the purpose is but half effected; for, how shall the people in the city know the state of the Syrian camp? Four lepers perishing with hunger, shall go over to the Syrians, to cast themselves upon their mercy; and they shall find the whole camp forsaken, and report it in the besieged city; and thus shall perfect plenty be afforded them even in the space of a few hours.

What then cannot God effect for us? Whether our distress be of a temporal or spiritual nature, he can in a moment “supply our needs,” and far “exceed all that we can ask, or even think.” “Is there anything too hard for God!”

If in this history, we see the folly of unbelief. We behold no less,

II. The danger of unbelief.

Unbelief is justly most offensive to God.

Its very nature is to doubt the power or truthfulness of God. Is this a light offence? See how greatly he was offended at it in his people of old, Psalm 78:40-41; and surely he will be still more offended at us on account of it, in proportion as his mercy and truth manifested to us in the gift of his dear Son, have exceeded all that he has ever shown to mankind from the foundation of the world.

In the history before us we see how certainly, and how awfully, unbelief shall be punished.

The moment that Jehoram’s officer had expressed his contempt of God’s promise, his doom was sealed, and his punishment was declared! But Jehoram’s officer, being high in the confidence of his prince, was invested with authority to control and regulate the disposal of the spoil; consequently, if there were anyone person in the city that was sure to enjoy the newly-acquired plenty, it was he. Yet, behold, the very means which seemed almost sure to defeat the divine purpose, were instrumental to its accomplishment! For the extreme eagerness of the people to obtain the food, occasioned him to be thrown down, and to be trodden to death under their feet. Yes, so had God threatened— and so happened to him.”

Say then, you who promise yourselves impunity in sin, whether “God’s Word shall stand—or yours?” Shall it not “happen to you as God has said?” Yes, it shall; and “unbelievers shall assuredly take their portion at the last in the lake that burns with fire and brimstone! Revelation 21:8.”

See what became of those who doubted God’s Word in the Garden of Eden, Genesis 3:6; Genesis 3:16-19; Genesis 3:24.

See what became of the antediluvian infidels, 2 Peter 3:3-6.

See what became of the unbelieving Israelites in the wilderness, Hebrews 3:18-19. See also especially Zechariah 1:6.

Did not God’s threatened vengeance fall on them all?

“Beware then, all of you, lest you also perish after the same example of unbelief! Hebrews 4:11.” Whether God promises or threatens—it shall surely come to pass according to his Word. “If we believe not—yet he abides faithful; he cannot deny himself, 2 Timothy 2:13.”

We may even notice some resemblance between the doom of Jehoram’s officer, and that which awaits the unbelieving world at large, “He saw the promised blessing, but he did not taste of it.” And will it not be thus in that great and solemn day when all shall stand at the judgment-seat of Christ? Those on the left hand of the Judge shall see the blessedness of his believing people, but shall not taste of it. On the contrary, while God’s faithful people shall be admitted to a full enjoyment of their promised inheritance, the whole assembly of unbelievers shall be bidden to “depart accursed into everlasting burnings!”

APPLICATION.

Consider now how you are affected by the Word of God. Does it come with weight and authority to your minds, as if you saw it about to be accomplished before your eyes? Is it a fixed principle with you, that “not one jot or tittle of God’s Word can fail?” This is what God expects at our hands: he expects us to “tremble at his Word, Isaiah 66:2;” he expects us to entertain no doubt of its accomplishment, but to “be strong in faith, giving glory to God.” On that he suspends his bestowment of further blessings, James 1:6-7; and, for the most part, he will make the strength of our faith to be the measure of his communications, Matthew 8:13.

Consider more particularly, how you are affected with all those “great and precious promises which God has given us” in Christ Jesus. Are you enabled to receive them “without staggering at them through unbelief?”

This is your duty,

this is your privilege,

this is the pledge of all that God himself can bestow upon you!

Charles Simeon

2 Kings 6:15-16

When the servant of the man of God got up and went out early the next morning, an army with horses and chariots had surrounded the city.

“Oh, my lord, what shall we do?” the servant asked.

“Don’t be afraid,” the prophet answered. “Those who are with us are more than those who are with them.”

It has been justly said, that a servant of God is immortal, until his work is done. He will indeed be exposed to many dangers; and probably to more, in proportion as his zeal is exercised in the service of his Lord; but the promise made to Jeremiah is fulfilled to every faithful champion, “They shall fight against you; but they shall not prevail against you.”

The prophet Elisha eminently experienced this blessed truth. He had been enabled by God on different occasions to reveal to the king of Israel the plans which the king of Syria had laid for his destruction. The king of Syria at first thought that his plans were all betrayed by some confidential servant of his own; but when he learned that they were revealed by God to the prophet Elisha, he determined to kill the prophet; and for that end he sent a large army to besiege the city wherein Elisha was. This was effected with such rapidity, that the city was encompassed before anyone suspected that an army was near; and Elisha’s servant, conceiving that the enmity of the king of Syria was chiefly directed against his master, was filled with despondency; taking for granted now that no possible method of escape for him remained.

But Elisha knew that God was his protector, and therefore bade his servant to dismiss his fears, assured that, while he had the Creator on his side, he need not feel the smallest anxiety, though the whole creation should be against him.

Now from this answer of Elisha we shall take occasion to show you the excellency and efficacy of faith in:

its discoveries,

its consolations,

its triumphs.

Let us consider,

I. The excellency and efficacy of faith in its discoveries.

The affrighted servant saw nothing but the invading army; but Elisha saw that there were invisible hosts of angels engaged in his defense; and he begged of God to open the servant’s eyes, that he might have visual demonstration of that fact, which he had beheld by faith.

Now this is the proper effect of faith—it discerns God as everywhere present to support his people by his providence and grace, Hebrews 11:27. Faith beholds myriads of angels also waiting upon God, and flying at his command to execute his will, and to minister to his people. The chariots of fire and horses of fire were not more visible to the eye of sense, when God withdrew from the servant’s face the veil that concealed them, than they were to Elisha by the eye of faith. If we could only conceive aright of Elisha’s views at that moment, we would have a perfect idea of the proper office of faith, and of the high privilege which belongs to every believer.

From the discoveries of faith we may judge of,

II. The excellency and efficacy of faith in its consolations.

The servant was full of fear and terror, “Alas, my master! what shall we do?” But Elisha was as composed as if no enemy had been near. Thus it is that faith uniformly operates.

However we are threatened by persecutors, faith keeps us tranquil, Psalm 3:6; Psalm 27:3 and 1 Peter 3:14-15.

However exposed we are to troubles of any kind, faith preserves us in a peaceful state, Isaiah 26:3.

How calm were Daniel and the three Hebrew youths, when threatened with the most cruel death! It assures us that though the waves and billows rise ever so high, there is at the helm a Pilot, who can guide our vessel in safety to the desired haven. The language of the heart on such occasions is, “If God is for me, then who can be against me?” Or, “Who is he who shall harm me, if I am a follower of that which is good?”

Those who in conflicts experience the consolations of faith, shall after their conflicts enjoy also,

III. The excellency and efficacy of faith in its triumphs.

While the servant was yielding to despair, the master was deriding the vain efforts of his enemies, and laughing them to scorn. In this light we must understand his address to them—it was not a solemn assertion, but a derisive banter; ‘You have come here to seek the prophet, but you are all under a mistake; come all of you with me; I will show you the man whom you are seeking after.’ Thus did he, alone and unarmed, lead captive, as it were, the armed hosts that came to apprehend him.

Innumerable are the instances in holy writ where faith has triumphed in like manner, even before the conflict has been begun! How gloriously did:

Moses exult over the Egyptians, Exodus 14:13-14;

David exult over Goliath, 1 Samuel 17:45-47;

Jehoshaphat exult over three confederate armies, 2 Chronicles 20:17; 2 Chronicles 20:20;

Hezekiah exult over the proud Sennacherib 2 Kings 19:21;

Paul exult over all the enemies of his salvation, Romans 8:34-39.

Thus it is our privilege also to “know in whom we have believed,” and to be assured that we shall be “more than conquerors through Him who loved us! In confirmation of this, see Isaiah 8:12-14; Isaiah 26:20.”

From this subject we may learn,

1. Our chief danger.

The agency of spiritual beings is here confirmed beyond all doubt; and, if holy angels are active in our preservation, we may be well assured that evil angels are active in seeking our destruction. The truth is, that we are more in danger from the agency of evil spirits than from all other causes whatever; because of their malice, their subtlety, and their power. Were our eyes opened as those of Elisha’s servant were, we would see ourselves surrounded with myriads of those malignant foes, all acting in concert with each other under Beelzebub their head, and combining their efforts to destroy us.

Let us remember how they are “working in all the children of disobedience,” and actually “leading the whole world captive at their will!”

Let us particularly call to mind also the power which Satan exerted over Judas, Ananias, and even the Apostle Peter himself.

et us, under a sense of our insufficiency to withstand him—cry mightily to God, “to arm us for the combat, to strengthen us with might, and to bruise him under our feet! Ephesians 6:10-18; Isaiah 41:10; Romans 16:20.”

2. Our great security.

Of ourselves we have no sufficiency for the smallest thing—all our sufficiency is of God! Let us beg of God then to “hold us up, that we may be safe.” Let our eyes be directed to him in every danger, temporal and spiritual! Let us “commit the keeping of our souls to him in well-doing.” Then, however numerous and powerful and deceitful our enemies may be, “we shall not be ashamed or confounded world without end.” He will not leave us in the hands of any enemy, but will “keep us by his power through faith unto everlasting salvation!”

Charles Simeon

2 Kings 5:21-22

So Gehazi hurried after Naaman. When Naaman saw him running toward him, he got down from the chariot to meet him. “Is everything all right?” he asked.

“Everything is all right,” Gehazi answered. “My master sent me to say, ‘Two young men from the company of the prophets have just come to me from the hill country of Ephraim. Please give them a talent of silver and two sets of clothing.'”

In the preceding chapter we have seen a similar inquiry made by Gehazi himself; and a similar reply from the Shunamite, who came in quest of Elisha, 2 Kings 4:26. The answer as made by her, under her most afflictive circumstances, justly fills us with admiration.

But the answer as here given by Gehazi, calls forth our severest indignation. Naaman, when he saw Elisha’s servant running after him, was afraid that something was amiss; and therefore asked with great anxiety, “Is everything all right?” Gehazi, the hardened villain, one might have hoped, should have relented at the sight of Naaman’s simplicity; but that same wicked spirit who put the evil into his heart, furnished him with a ready answer, “Everything is all right.”

Now this answer is of considerable importance:

I. As illustrating the character of Gehazi.

Previous to this we have nothing that gives us any particular insight into the character of Gehazi. He lived with a pious master, enjoyed the benefit of his instructions and example, and was an eye-witness of the miracles he wrought. One might have hoped therefore that he was impressed with a sense of true religion. But in this answer we see that he was a subtle, self-deluding hypocrite.

As far as related to the general scope of Naaman’s inquiry, the answer was true; but was it true, as conveying all that Gehazi intended to convey? Or would Naaman have thought it true, if he could have seen all that was in the heart of this vile impostor? Was all well, when you were coming on so base an errand? When you had fabricated such a falsehood and were making it an occasion of such dishonest gain? Was all well, when you were so belying your master, so dishonoring religion, casting such a stumbling-block before Naaman, and bringing such guilt upon your own soul? Did not your own conscience reprove you, when you thus confidently dared to assert, “Everything is all right.”

From your composure on the occasion it was evident that you expected to reap the fruit of your iniquity in peace; and that, when you replied, “Everything is all right” you apprehended no consequences.

But did you forget that God saw you? Did you forget that he notes down everything in the book of his remembrance, and will bring it forth at the last day in order to a final retribution? Did you forget that even now God could reveal your wickedness to his prophet, and punish it by some heavy judgment?

Had you known at that moment that your master’s eye was upon you, and that in less than an hour afterwards the leprosy of Naaman would cleave to you, and that it would be the wretched inheritance of your children to their last posterity, would you then have said, that Everything is all right?

Above all, if you could have realized your appearance at God’s bar of judgment, and the sentence that there awaited you, would you then have said, Everything is all right?

So it is that sin blinds the eyes of men, and hardens their hearts. Nor is there any sinful passion in the human mind, which, if allowed to gain an ascendant over us, may not produce in us the very same effect.

The selfish ambition of Absalom,

the envy of Cain,

the revenge of Jacob’s sons,

the covetousness of Judas,

the lewdness of Herod

—sufficiently show that where there is a mere professed regard for religion, a predominant lust will soon break down the barriers of conscience, and issue in many evil principles!

Let us now contemplate the answer,

II. As affording some valuable lessons to the world at large.

The great improvement which we are to make of Scripture history, is to deduce from every part of it lessons for our own instruction. Now from the conduct of Gehazi we learn:

1. That such hypocritical professors must be expected to exist, even among the godly.

If in the house of Elisha, his only servant was such an impostor; if even among the Apostles of our Lord there was a Judas. yes, and if among the very first Christians immediately after the day of Pentecost such a deceiver as Ananias was found—then what reason have we to be surprised, if such professors exist in our day? Is not human nature now the same as ever it was? Has not our Lord taught us to expect, that, wherever the seed of his Word is sown, the enemy will sow tares; and that no effectual separation of the tares can be made until the last day?

Doubtless it is most distressing when any are found to act unworthy of their Christian profession; but the wonder is rather that so few hypocrites are found, than that some occasionally are detected in the Church of Christ!

2. That the existence of such hypocritical professors is no argument against true religion.

People are apt to impute the misconduct of hypocrites to the doctrines that they profess. But is there anything in the Gospel that tends to encourage hypocrisy? No! Is not every branch of morality carried to its utmost height in the Gospel, and required as an evidence of our faith in Christ? Are all who embrace the Gospel hypocrites? Was Elisha a hypocrite because his servant was so? What would Naaman have said, if he had been dissuaded from embracing Judaism because he had been deceived by a Jew? Would he not have said, ‘Naaman’s wickedness must rest on his own head. I myself am a monument of Jehovah’s power and grace, and am under the most unspeakable obligations to him; and, if all who profess his religion were hypocrites, it would be no reason why I should not worship him in spirit and in truth!’

Thus then must we say, “Offences will come, but woe be to those by whom they come!” But while I know myself to have been a leper, and feel that the Lord Jesus Christ has healed me of my leprosy, I must love him as my Benefactor, and serve him in the presence of the whole world.

3. That in whatever light men now appear, they will before long be seen in their true colors!

Gehazi little thought that his master’s eye was upon him during the whole transaction; but his iniquity was soon exposed, and fearfully punished.

Just so, in whatever place we are, God’s eye is upon us! In vain do we say, “Tush, God shall not see;” for he sees even the most secret recesses of our hearts! The time is quickly coming, when, he “will bring to light the hidden things of darkness, and make manifest the hidden motives of the heart.”

Do not let any of us then deceive our own souls. Let those who declaim against hypocrites remember, that, if they seek not after God, the hypocrisy of others will be no justification of their neglect. There is but one rule of judgment for all, and by that shall every man be justified or condemned, Isaiah 3:10-11.

But let those in whom hypocrisy of any kind is found, tremble for themselves; for their guilt is heinous, and their condemnation will be proportionably severe! “If there be woe to the world because of offences, much more will there be to him by whom the offence comes.”

Against every sin therefore I would most earnestly caution you, but more especially against that sin which ensnared Gehazi. “The love of money is the root of all evil, and drowns many in destruction and perdition! 1 Timothy 6:9-10; 2 Timothy 4:10; 2 Peter 2:14-15.” Covetousness is most particularly the sin to which people professing godliness are apt to be addicted, and under which they are most satisfied with their own state, Ezekiel 33:31; but, whatever profession they may make, they deceive themselves to their eternal ruin!

Charles Simeon

2 Kings 5:18-19

“But may the LORD forgive your servant for this one thing: When my master enters the temple of Rimmon to bow down and he is leaning on my arm and I bow there also–when I bow down in the temple of Rimmon, may the LORD forgive your servant for this.”

“Go in peace,” Elisha said.

The operation of divine grace is uniform in every age and place; it makes a radical revolution in the views and habits of the person in whom it dwells.

See how it wrought on Naaman! Before he felt its influence he was full of pride and unbelief; and notwithstanding his request for the healing of his leprosy was granted—yet because it was not granted in the precise way that he expected, he would not comply with the directions of the prophet, but “turned, and went away in a rage.”

But when his leprosy was healed, and in conjunction with that mercy the grace of God wrought powerfully upon his soul, he returned with most heartfelt gratitude to the prophet, renounced his idol-worship, and devoted himself altogether to the God of Israel!

At the same time however that he embraced the true religion, he made a request, which has been differently interpreted by different commentators; some vindicating it as illustrative of a tender conscience, and others condemning it as an indication of a sinful compliance.

We think that great and learned men are apt to judge of particular passages according as their own general views and habits of life incline them; those who are lax in their own conduct, leaning too much to a laxity of interpretation. But those who are strict in their principles, not daring, as it were, to concede to men the liberty which God has given them. We conceive that few Christians in the world would have approved of the teaching in Romans 14 concerning Christian liberty, if it had not been contained in the inspired volume. But we should neither abridge the Christian’s liberty, nor extend it beyond its just bounds; and we apprehend that the passage before us will assist us materially in assigning to it its proper limits, and will itself receive the most satisfactory interpretation when viewed according to its plain and obvious import.

We propose then to consider,

I. The concession that Naaman made.

We do not hesitate to call Elisha’s answer a concession. To regard it as an evasion of the question is to dishonor the prophet exceedingly, and to contradict the plainest import of his words. His answer is precisely the same as that of Jethro to Moses, Exodus 4:18; and must be interpreted as an approbation of the plan proposed to him. Let us consider then the true import of Naaman’s question.

Naaman proposed to continue in the king of Syria’s service, and to attend him as usual to the house of Rimmon, the God whom his master worshiped; and as his master always leaned upon his arm on those occasions, (a practice common with kings at that time, even with the kings of Israel, as well as others, 2 Kings 7:2; 2 Kings 7:17,) he must of necessity accommodate himself to his master’s motion, and bow forward when he did, in order not to obstruct him in his worship. This he proposed to do; and his communication of his intentions to the prophet must be understood in a two-fold view:

As an inquiry for the regulation of his judgment.

As a guard against a misconstruction of his conduct.

The case was certainly one of great difficulty, and especially to a young convert, to whom such considerations were altogether new. On the one hand, he felt in his own mind that he should not participate in the worship of his master; and yet he felt that his conduct would be open to such a construction. Having therefore access to an inspired prophet, he was glad to have his difficulty solved, so that he might act as befit a servant of Jehovah, and enjoy the testimony of a good conscience.

Being determined, if the prophet should approve of it, so to act, he desired to cut off all occasion for blame from others. He knew how ready people are to view things in an unfavorable light; and that, if he should do this thing of himself, he might appear to be unfaithful to his convictions, and to have relapsed into idolatry; he therefore entered, as it were, a protest against any such surmises, and gave a public pledge that he would do nothing that would be inconsistent with his professed attachment to Jehovah.

In this view of the subject, his question was every way right and proper. The honor of God and the salvation of his own soul depended on his not doing anything that should be inconsistent with his profession. And therefore he did right to ask advice; and lest he should by any means cast a stumbling-block before others, he did well in explaining his views and intentions beforehand.

What terrible evils had well near arisen from the neglect of such a precaution, when the tribes of Reuben and of Gad erected an altar on the banks of Jordan, Joshua 22:9-34.

On the other hand, what evils were avoided, when Paul explained his opinions in the first instance privately to the elders of Jerusalem, instead of exciting prejudice and clamor by a hasty and indiscriminate avowal of them in public, Galatians 2:2. It is thus that we should act with all possible circumspection, not only avoiding evil, but “abstaining as much as possible from the very appearance of it, 1 Thessalonians 5:22;” and not only doing good, but endeavoring to prevent “our good from being evil spoken of, Romans 14:16.”

The import of Elisha’s answer to Naaman.

This answer is not to be understood as a connivance at what was evil, but as an acknowledgment that Naaman might expect the divine blessing while pursuing the conduct he had proposed. Can we imagine that Naaman at that moment saw the thing to be evil, and yet desired an approval to commit it? Did he, at the very moment that he was rejecting all false gods, and acknowledging Jehovah as the only true God, and determining to build an altar to Jehovah in his own country, and desiring soil from Jehovah’s land to build it upon, did he then, I say, at that moment ask for a licence to play the hypocrite? And can we suppose that he would confess such an intention to Elisha, and ask his sanction to it? Or can we imagine that Elisha, knowing this, would approve of it, or give an evasive answer, instead of reprobating such impiety? Assuredly not! The request itself, as made on that occasion, must of necessity have proceeded from an upright mind; and the prophet’s concession is an indisputable proof, that the request, made under those particular circumstances, was approved by him.

Elisha saw that Naaman was upright; he knew that the bowing or not bowing was a matter of indifference in itself; and that, where it was not done as an act of dissimulation, nor was likely to be mistaken by others as an act of worship—it might be done with a good conscience; more especially as it was accompanied with a public disavowal of all regard for idols; and arose only out of the accidental circumstance of the king leaning on his hand at those seasons. In this view of the subject, the prophet did not hesitate to say to him, “Go in peace!”

Such, we are persuaded, was the concession made. Let us now proceed to consider,

II. The instruction to be gathered from it.

The more carefully we examine this concession, the more instructive will it be found. We may learn from it:

1. How to determine the quality of doubtful actions.

Many actions, such as observing of holy days, or eating meats offered to idols, are indifferent in themselves, and may be good or evil, according to circumstances. So far as the practice of Christian Liberty goes, two things are to be inquired into:

1. The circumstances under which they are done.

2. The principles from which they flow.

Had Naaman acted from a love to the world, or from a fear of man, his conduct would have been highly criminal; or, if by accommodating himself to the notions of the king he would have cast a stumbling-block before others—he would have sinned in doing it. But with his views, and under his circumstances, his conduct was blameless.

In this sentiment we are confirmed by the conduct of Paul. Paul, when taking Timothy with him as a fellow-laborer, circumcised him in order to remove the prejudices of the Jews, who would not otherwise have received him on account of his father being a Greek. But, when required to circumcise Titus, he refused, and would on no account give way; because a compliance in that case was demanded as a necessary conformity with the Mosaic law, which was now abolished. In both of these cases he acted right, because of the difference of the circumstances under which he acted. So, when he “became all things to all men,” he acted right, as well in conforming to legal observances as in abstaining from them, because his principle was right, Acts 21:22-26 and 1 Corinthians 9:19-22.

While Peter, on the contrary, sinned in a very grievous manner by conforming to the Jewish prejudices, because he acted from fear, and not from love.

We do not mean to say that every action which proceeds from a good principle, is therefore right. For no principle, however good, can sanctify a sinful action; though a sinful principle will corrupt the best of actions. An investigation of the principle from which an action flows, accompanied with an attention to the circumstances under which it is done—will serve as the best clue whereby to find what is really good, and to distinguish it from all specious and delusive appearances.

2. How to act in doubtful cases.

Circumstances must sometimes arise, wherein it is difficult to draw the precise line between good and evil; and in all such cases we shall do well to consult those whose deeper knowledge, and exalted piety, and more enlarged experience qualify them for the office of guiding others.

We are ourselves liable to be biased by passion or self-interest; and are therefore we are oftentimes too partial judges in our own cause. Another person, divested of all such feelings, can generally see more clearly where the path of duty lies. We shall always therefore do well to distrust ourselves, and to take advice of others. See how the Church of old acted, Acts 15:1-2.

But, above all, we should take counsel of the Lord. He has promised, that “the meek he will guide in judgment, the meek he will teach his way;” and, though we are not to expect a voice from Heaven to instruct us, or a pillar of fire to go before us—yet may we hope for such an influence of his Spirit as shall rectify our views, and be, in effect, an accomplishment of that promise, “You shall hear a voice behind you, saying: This is the way, walk in it, when you turn to the right hand, and when you turn to the left, Isaiah 30:21.”

If, after much deliberation we cannot make up our minds, it is best to pause until we see our way more clear. The commandments given to us by God himself on this point, are very express, “One man considers one day more sacred than another; another man considers every day alike. Each one should be fully convinced in his own mind. He who regards one day as special, does so to the Lord. He who eats meat, eats to the Lord, for he gives thanks to God; and he who abstains, does so to the Lord and gives thanks to God. Romans 14:5-6.” “Therefore let us stop passing judgment on one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way. As one who is in the Lord Jesus, I am fully convinced that no food is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed because of what you eat, you are no longer acting in love. Do not by your eating destroy your brother for whom Christ died, Romans 14:13-15.”

If we are upright in our minds, and inquire of others, not to get a sanction to our own wishes, but to obtain direction from the Lord, we shall certainly not be left materially to err; and for the most part, we shall at all events enjoy the “testimony of our own consciences, that with simplicity and godly sincerity we have had our conduct in the world, 2 Corinthians 1:12.”

3. How to deal with tender consciences.

The prophet did not begin to perplex the mind of Naaman with precise distinctions; but, seeing the integrity of his heart, encouraged him to proceed; not doubting but that, as occasions arose, God himself would “guide him into all truth.”

Thus should we also deal with young converts, Romans 14:1; we should feed them with milk, and not with meat, which, on account of their unskilfulness in the word of righteousness, they would not be able to digest, John 16:12; 1 Corinthians 3:2; Hebrews 5:11-14.

There may be many things proper for them both to know and do at a future period, which, under their present circumstances, need not be imparted, and are not required. We should therefore deal tenderly towards them, being careful not to lay upon them any unnecessary burden, or exact of them any unnecessary labors; lest we “break the bruised reed, and quench the smoking flax.” Our endeavor rather must be to “lift up the hands that hang down, and to strengthen the feeble knees, and to make straight paths for their feet, that the lame may not be turned out of the way, but may rather be healed, Hebrews 12:12-13.”

This was our Lord’s method in Matthew 9:14-17; and an attention to it is of infinite importance in all who would be truly serviceable in the Church of Christ.

Lest this subject be misunderstood, we shall conclude with answering the following questions:

1. May we ever do evil that good may come?

No; to entertain such a thought is horrible impiety; and if any man impute it to us, we say with Paul, that “his condemnation is just! Romans 3:8.” But still we must repeat what we said before, that things which would be evil under some circumstances, may not be so under others; and that while the question itself can admit of no doubt, the application of it may; and we ought not either to judge our stronger brethren, or despise our weaker brethren, because they do not see everything with our eyes! Romans 14:3-6; for both the one and the other may be accepted before God, while we for our uncharitableness are hateful in his sight, Romans 14:10; Romans 14:18.

2. May we from regard to any considerations of ease or self-interest act contrary to our conscience?

No! Conscience is God’s viceregent in the soul, and we must at all events obey its voice. We must rather die than violate its dictates. Like Daniel and the Hebrew youths, we must be firm and immovable. If a man err, it will never be imputed to him as evil that he followed his conscience, but that he did not take care to have his conscience better informed.

We must use all possible means to get clear views of God’s mind and will; and, having done that, must then act according to our convictions, omitting nothing that conscience requires, and allowing nothing that conscience condemns. The one endeavor of our lives must be to “walk in all good conscience before God,” and to “keep a conscience void of offence towards God and man.”

3. May we on any account forbear to confess Christ?

No! We must show, before all, our love to the God of Israel, and our communion with his people. In every place where we go, we must erect an altar to our God and Savior. “If on any account we are ashamed of him—then he will be ashamed of us;” and, “if we deny him—then he will deny us.”

Nevertheless we are not called to give up our duties, because there is some difficulty in fulfilling them aright; we are rather called to approve ourselves to God in those situations, and to fulfill them to the glory of his name. We must indeed take care that we are not led into any sinful compliances in order to retain our honors or emoluments; but we must avail ourselves of our situations to honor God, and to benefit mankind.

Charles Simeon

2 Kings 5:13

Naaman’s servants went to him and said, “My father, if the prophet had told you to do some great thing, would you not have done it? How much more, then, when he tells you: Wash and be cleansed!”

Men universally claim a right to “do what they will with their own;” but they are extremely averse to concede that right to God. Indeed, there is scarcely any doctrine against which the carnal heart rises with such acrimony, as against the sovereignty of God. Nevertheless we must maintain that the Governor of the universe orders everything after the counsel of his own will, and dispenses his gifts “according to his good pleasure which he has purposed in himself.”

He once chose the Jews for his peculiar people, not for the sake of any righteousness of theirs, but because he had ordained that he would magnify his grace in them; and for the same reason has he now transferred his favors to the Gentiles.

Our Lord, in his first sermon at Nazareth, warned his hearers, that, if they rejected his gracious overtures, the blessings of his Gospel should be transferred to the Gentile world; and, to show them how futile all their objections were, and how delusive their hopes of impunity in sin were, he reminded them, that God had in many instances given mercy to Gentiles, not only in conjunction with his people, but even in opposition to them. “For that there were many lepers in Israel in the time of Elisha; but had God overlooked them, while he showed mercy to Naaman the Syrian, Luke 4:27.

The history to which our Lord referred, is that which is contained in the chapter before us; which we propose to consider,

I. In a way of literal interpretation.

Under the pressure of leprosy, which was an incurable disorder, Naaman, the Syrian, applied to Elisha for a cure. Doubtless everything that the Syrian physicians could devise had been tried, but to no purpose. It happened however that an Israelitish maid, whom the Syrians had taken captive, was living in the service of Naaman; and that she, knowing what great miracles had been wrought by Elisha, suggested, that by an application to him her master might be restored to health. The idea being suggested to Naaman, he determined without delay to apply for a cure. This he did erroneously at first to the king of Israel; but afterwards to Elisha himself; but through his own folly and wickedness he nearly lost the benefit which he was so eager to obtain; for, instead of following the direction given him by the prophet, “he turned, and went away in a rage! verse 12.” Here let us pause to inquire: What it was that so nearly robbed him of the desired blessing? It was:

1. Naaman’s offended pride.

He had come in great state, and with rich rewards in his hand, to the house of a poor prophet; and the prophet had not deigned to come out to him, but had only sent him word what he must do in order to a cure. This was considered by Naaman as an insufferable insult. In his own country he was regarded with the utmost deference; and was he now to be treated with such indignity by a contemptible Israelite? No! he would not listen for a moment to a message sent him in so rude a way.

Alas! What an enemy to human happiness is pride! How acute are its feelings! How hasty its judgment! How impetuous its actings! But thus it is with all who have high ideas of their own importance. They do not stop to inquire whether any insult is intended; but construing everything according to their own conceptions, they are as full of resentment on account of a imagined insult, as they would be if they had sustained the greatest injury; and in many instances do they sacrifice their most important interests to this self-applauding, but delusive, passion.

2. Naaman’s disappointed expectation.

Naaman had formed an idea of the manner in which the prophet would effect the cure; nor do we at all condemn the notions he had formed. But what right had he to be offended because the cure was not wrought with all the formalities that he had pictured to himself? If he received the benefit, did it matter in what way he received it? Had he any right to dictate to the prophet and to God, in what way the cure should be wrought? Yet behold, because his own expectations were not realized, he breaks out into a passion, and will not accept the blessing in God’s appointed way.

This throws a great light on innumerable occasions of offence which are taken even among good people. We paint to ourselves the way in which we think others ought to act; and then, because they do not measure up to our expectations, we are offended. We forget that another person may not view everything in precisely the same light that we do, or have exactly the same judgment about the best mode of acting under any given circumstances. Yet, as though we were infallible, and the other person were in full possession of our ideas, we are offended at him for not acting as we would have him; when most probably we ourselves, had we been in his situation, would not have followed the line of conduct which we had marked out for him. It is surprising how much disquietude this mistaken spirit occasions in men’s own minds, and how many disagreements it produces in the world!

3. Naaman’s reigning unbelief.

Though Naaman came expecting that a miracle should be wrought by the prophet—yet would he not use the means which the prophet prescribed. He did not expect the effect to be produced by the power of God, but by the mere act of washing in a river; and then he concluded, that the rivers of his own country were as competent to the end desired, as any river in Israel. Thus, because he saw not the suitableness of the means to the end, he would not use the means in order to the end, notwithstanding they were so easy, and so safe.

It is thus that unbelief continually argues: ‘God, I am told, would do such and such things for me, if I would apply to him in the use of such and such particular means—but what can those means effect?’ This is an absurd mode of arguing; for, when God commanded Moses to smite the rock with his rod, did the promised effect not follow, because a stroke of his rod could not of itself produce it? God can work equally by means or without means; and whatever he prescribes, that it is our wisdom to do, in full expectation that what he promises shall surely be accomplished.

When Naaman was made sensible of his folly, and complied with the direction of the prophet, then his disorder vanished; and “his flesh became like the flesh of a little child.” And thus shall we find in relation to everything which God has promised, that “according to our faith, it will be unto us.”

We now proceed to consider this history:

II. In a way of spiritual accommodation.

We are not in general disposed to take Scripture in any other than its true and primary sense; though, as the inspired writers occasionally take passages of Holy Writ in an accommodated sense, we feel it to be a liberty which on some particular occasions we are warranted to take.

We think it would be too much to say that this history was intended to show how the Gentiles are to be washed from the guilt of sin; but we are sure that it is well adapted for that end; and, as the leprosy was certainly a type of sin, and the mode of purification from it was certainly typical of our purification from sin by the Redeemer’s blood—we feel no impropriety in accommodating this history to elucidate the Gospel of Christ.

We have here, then, a lively representation of:

1. The character of the Gospel.

Sin is absolutely incurable by any human means; but God has “opened a fountain for sin and for impurity;” and has bidden us to “wash in it and be clean!” He has even reasoned with us, as Naaman’s servants did with him, saying, “Come now, let us reason together; though your sins be as scarlet—they shall be made white as snow; though they are red as crimson—they shall be as wool.”

In all the Word of God there is not a more beautiful illustration of the Gospel method of salvation than this. We are simply required to wash in the blood of Christ by faith; and in so doing we shall immediately be cleansed from all sin.

The direction given to the jailer agrees with this, (the only one that can with propriety be given to one who inquires after the way of salvation,) “Believe in the Lord Jesus Christ, and you shall be saved!”

2. The treatment the Gospel meets with.

Multitudes not only disregard it, but turn from it with disgust. In their eyes, the direction, “Wash and be clean,” “Believe and be saved,” is too simple, too free, too humiliating.

It is too SIMPLE. What! have I nothing to do, but to believe? Will this remove all my guilt? It cannot be!

It is too FREE. Surely some good works are necessary to prepare me for the Savior, and to make me in some measure worthy of his favor. Must I receive everything without money and without price, and acknowledge to all eternity that it is altogether the free gift of God in Christ Jesus—as free as the light I see, or the air I breathe? I cannot but regard such a proposal as subversive to all morality.

It is too HUMILIATING. Must I no more bring my good deeds than my bad ones, and no more hope for mercy on account of my past life, than publicans and harlots can for theirs? This is a mode of righteousness which I never can, nor will, submit to! Romans 10:3.

Now people who argue thus against the Gospel, are frequently full of indignation against it, and against all who believe it. If called upon to do some great thing for the Gospel, they would engage in it gladly, and do it with all their might; but, if invited to accept its benefits by faith alone, they resent the offer as a wild conceit and an Antinomian delusion.

From the striking resemblance which there is between the conduct of Naaman and that of those who reject the Gospel:

We shall take occasion to add a few words of advice:

1. Do not bring to the Gospel any pre-conceived notions of your own.

Every man, of necessity, forms to himself some idea of the way in which he is to obtain acceptance with God. But when we come to the Holy Scriptures, we must lay aside all our own vain conceits, and sit at the feet of Jesus, to learn what he has spoken, and to do what he has commanded. We must not dictate to God what he shall say, but with the docility of little children receive instruction from him.

2. Do not let your pride dictate in matters of religion.

Many who hear perhaps a single sermon, or even a single expression, are offended, and shut their ears against the truth from that time. But, if candid investigation is ever called for, surely it is required in the concerns of religion; where the truths proposed must of necessity be offensive to the carnal mind, and where the consequences of admitting or rejecting them must so deeply affect our everlasting welfare.

3. Be willing to take advice even from your inferiors.

Naaman, under the influence of pride and passion, thought himself right in rejecting the proposals of the prophet; but his servants saw how erroneously he judged, and how absurdly he acted. Thus many who are our inferiors in station or learning may see how unreasonably we act in the concerns of our souls, and especially in rejecting the Gospel of Christ. May the Lord grant that we may be willing to listen to those who see more clearly than ourselves, and be as ready to use God’s method of cleansing for our souls, as Naaman was for the healing of his body!

4. Obey God’s instructions proposed for your salvation.

No sooner did Naaman submit to use the means prescribed, than he derived from them all the benefit that he could desire.

Just so, shall anyone go to Christ in vain? Shall anyone wash in the fountain of his blood in vain? No! the most leprous of mankind shall be healed of his sins; and the wonders of Bethesda’s pool be renewed in all that will descend into it.

Only remember that you must wash there seven times. You must not go to any other fountain to begin or perfect your cure; in Christ, and in Christ alone, you must seek all that your souls can stand in need of!

Charles Simeon

2 Kings 4:26

And she answered, “It is well.”

To serve the Lord with our talents is the best possible improvement of them. Even as it respects this life, we never exert ourselves truly for God without receiving from him, in some way or other, an abundant recompense. Behold the pious Shunamite; being provided richly with the good things of this life, she gladly imparted of them to the Prophet Elisha; and, with her husband’s approbation, provided for him a comfortable accommodation in her house. The prophet, full of gratitude, desired to requite her kindness, and for that end would have exerted his influence with the king in any way that she should desire; but her contented disposition rendered all such services unnecessary. There was, however, one service which he might render. She had no child, which to a Jewish woman was a great calamity; and he might intercede with God to bestow upon her this blessing. Accordingly he did so, and prevailed; and thus her generous hospitality was richly rewarded. But she had a still better reward in her soul; for under an exceedingly deep affliction, she was enabled to make the declaration in our text, “It is well!”

In considering this declaration, we shall notice,

I. The circumstances under which it was made.

This son had no sooner arrived at an age to render himself helpful to his parents, than he was removed by sudden death. In great affliction the mother set off instantly to the prophet; who, seeing her at a distance, sent immediately to inquire after the welfare of herself, her husband, and her child; and to each inquiry she replied, “It is well!”

Behold here:

1. The Shunammite woman’s resignation.

Her affliction would have been great, if she had had other children left; but to lose her only son, her son miraculously given, and to have him so suddenly snatched away, was a calamity which might have utterly overwhelmed her. That she felt deeply was manifest, from the manner in which she prostrated herself at the prophet’s feet, and from the plea she urged with him to intercede in her behalf, “Did I ask you for a son, my lord?” she said. “Didn’t I tell you, ‘Don’t raise my hopes’?” That is, If I had indulged an inordinate desire after this blessing, I might well have expected this severe chastisement; but when it was given me unsolicited, as a reward for my attentions to you, surely it was not given merely to mock me, and to augment my sorrows. But, notwithstanding the anguish of her mind, she was enabled to leave the matter in God’s hands, and to say, “It is well!”

Thus did she tread in the steps of Aaron, Leviticus 10:3, of Eli, 1 Samuel 3:18, of David, Psalm 39:9, and of Job, Job 1:21; and afforded an example of patience to the Church in all ages.

2. The Shunammite woman’s faith.

She had not indeed any promise to rest upon; but she had a persuasion that God was gracious, and would hear the prayers of his servant in her behalf. Hence it was that she put the child upon the prophet’s bed, and hastened with such speed to him, and pleaded her cause with him in such an affecting manner.

In this view the history before us is referred to in the Epistle to the Hebrews, “By faith women received their dead raised to life again, Hebrews 11:35;” and in this noble exercise of faith, she approved herself to be a true daughter of Abraham, who offered up his son Isaac, from a persuasion “that God was able to raise him up again, even from the dead, Hebrews 11:17-19.” This divine principle calmed her spirits and composed her mind; and, wherever the same principle exists, it will produce a similar composure, in proportion as its operation is encouraged and felt.

Her declaration was scarcely more the language of faith than it was of prophecy—as appears from,

II. The outcome whereby her declaration was verified.

The prophet instantly complied with her request, and sent his servant Gehazi to lay his staff upon the face of the child, with a view to his recovery. But in this he appears to have acted without any direction from God, and without that humble reference to God which the occasion demanded; and therefore God rebuked him by not accompanying the attempt with his blessing.

The prophet, finding that his desire had failed, sought the Lord with all humility and earnestness; and, by means similar to those which had before been successfully used by Elijah, he obtained of God the restoration of the child to life. Compare verse 34, 35 with 1 Kings 17:21. The gestures were used, not as means to an end, but as emblematic of the blessing desired. Who now must not acknowledge the truth of the mother’s declaration? Truly, “it was well!” and the dispensation, though afflictive, was good:

1. As exercising and confirming her graces.

How would it have been known that she possessed the graces of faith and resignation, if something had not occurred to call them forth? and how could they have been strengthened, if not exercised? The pruning of the vine is therefore good, because it tends to augment its fruitfulness, John 15:2; and the putting of the choicest vessel into a furnace is good, as tending to fit it for the master’s use, 2 Timothy 2:21. Thus is “tribulation good, as working patience, experience, and hope, Romans 5:3-5; Hebrews 12:11.”

Hence we are authorized rather to commend the saints upon their trials, than condole with them, James 1:2-3; James 5:11; Romans 8:28; and the universal testimony of God’s people, after they have come out of their troubles, accords with that of the Psalmist, “It is good for me that I have been afflicted Psalm 119:67; Psalm 119:71; Psalm 119:75.”

2. As displaying and magnifying God’s perfections.

This trial of hers occasioned an application to God in her behalf; and how marvelous did the condescension of God appear in listening to the voice of his servant, and in granting his petitions! How glorious too was the display of his power! And was not a momentary suffering good, when it was an occasion of bringing so much glory to Jehovah? Is there a saint in the universe that would not gladly endure even more than that, for the attainment of so blessed an end? Paul desired nothing so much as that God might be glorified in him; and, provided his Lord and “Savior might only be magnified in his body,” he was indifferent whether it were “by life or by death, Philippians 1:20.” And, wherever the love of God is shed abroad in the heart, not even life itself will be dear to us, except as it may be improved, or sacrificed for him.

Advice.

1. Do not be hasty to judge the dispensations of Providence.

God’s ways are in the great deep; his footsteps are not known; and often those very dispensations of which we are ready to say with Jacob, “All these things are against me,” are in reality the greatest blessings that God can bestow.

Behold the case of Job; how glorious was the outcome of his trials, Job 42:11-16. And, if we could see the end from the beginning as God does, we would pronounce a similar verdict on every trial that we are called to endure.

The forty years’ sojourning in the wilderness was a dark dispensation; yet we are told, “God led his people in the right way;” so he leads us also in the right way; and when we get to Heaven we shall bless God as fervently for all the troubles we sustained, as for any comfort we ever enjoyed.

2. Do not be remiss to improve your trials.

Every trial has a voice to us, and is calculated to teach us some important lesson, Job 33:14-17; Job 33:29-30. Hence the prophet says, “Hear the rod, and him who has appointed it! Micah 6:9.” Consider then what it is intended to speak to you; take occasion from it to examine your ways, to see wherein you may have erred, or wherein you may amend your ways. Thus will every event be made a blessing to your souls; and Samson’s riddle be verified in you, “Out of the eater you will bring forth meat, and out of the strong you will bring forth sweet!”

Charles Simeon

2 Kings 4:13

Elisha said to him, “Tell her, ‘You have gone to all this trouble for us. Now what can be done for you? Can we speak on your behalf to the king or the commander of the army?'”

She replied, “I have a home among my own people.”

“To be content with such things as we have” is a very rare attainment. Everyone imagines that some change of circumstances, and especially some addition to his finances, will increase his happiness. But the answer of the Shunamite to the Prophet Elisha may well dissipate this delusion. She, in concurrence with her husband, had provided accommodation for the prophet, that, when he was proceeding on his journeys in the discharge of his ministerial office, and should have occasion to visit Shunem, he might have a place of repose under her roof. The prophet, sensible of her great kindness, and thankful for all the care she had taken of him, proposed to do anything she might wish for the promotion of her interests. He offered to speak for her to the captain of the army, or even to the king himself, if he might thereby obtain for her and her husband anything that might conduce to their comfort. But she declined his kind offer, saying, “I have a home among my own people,” and possess all that my heart can desire.

Now this was a wise and good reply. It commends itself to us as the dictate of a sound judgment,

I. On the principles of worldly wisdom.

Advancement in the world was offered to her, but:

1. She preferred a state of independence, to a state of obligation.

No man should be ashamed of a state of dependence, or of being indebted to the kind offices of others, if God has put him into a situation that requires it. God has ordained that there shall be a great diversity in the conditions of men, on purpose that every species of virtue may be called forth into act and exercise; in the poor, contentment; and in the rich, a liberal and tender sympathy. But to be needlessly dependent upon others is most disgraceful. No man should exist on charity, when he is able to support himself. It was a blessing which God promised to his obedient people, when he said, “You shall lend to many nations, but shall not borrow; since by the one they would be the head, whereas by the other they would be in the degraded situation of the tail, Deuteronomy 28:12-13.” It was a virtuous pride therefore in this woman to decline a state of dependence, when God had given her a sufficiency for independence.

2. She preferred a state of competency, to a state of affluence.

She had food and clothing—what more could she need? An abundance of the things of this life is usually productive of care, and always exposes us to temptation; while yet the possessor of it has “no other benefit from it than, that of beholding it with his eyes! Ecclesiastes 5:11. See also Psalm 37:16; Proverbs 15:16; Ecclesiastes 4:6; Matthew 6:25-30.” Why then should any man strive for worldly advancement? “A man’s life consists not in the abundance of the things that he possesses, Luke 12:15.” True wisdom therefore dictates to every man the advice, which Jeremiah gave to Baruch, “Are you seeking great things unto yourself? Seek them not! Jeremiah 45:5.”

3. She preferred a state of domestic quiet, to all the happiness that arises from external and adventitious circumstances.

It is a great mistake to imagine that happiness can be found in amusements of any kind. They involve no small measure of trouble in the pursuit of them, and they almost always issue in disappointment. At all events, they are but “as the crackling of thorns under a pot,” which blaze for a moment, and then expire in smoke and darkness! Ecclesiastes 7:6.

But in filling up our station in life with diligence, and administering to the welfare of all around us—there is real happiness. However much we diversify the objects of our pursuit of pleasures, we never attain any solid satisfaction, “The eye is never satisfied with seeing, nor the ear with hearing, Ecclesiastes 1:8.” But, when we are always content with whatever God has blessed us with, we possess that state of peaceful tranquility, which is the most enviable state on earth! “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs. But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness, 1 Timothy 6:6-11.”

If in a mere worldly view, and on the principles of common sense, this woman’s choice was commendable, much more was it so:

II. On the principles of Christian piety.

Let two things only be considered;

1. How little any worldly things can add to the happiness of a believing soul!

Pleasure, riches, and honor are the great objects of men’s idolatrous regard! But what pleasure can the world afford in comparison with “that peace which passes all understanding,” and that “joy which is unspeakable and full of glory”—both of which are the believer’s portion from day to day!

What are gold and silver when compared with “the unsearchable riches of Christ,” which are given even to the poorest and lowest of God’s saints!

What, too, are the most elevated titles upon earth, when put in competition with that of being “sons of God, and joint-heirs with Christ!”

If we could imagine two angels sent from Heaven, one to rule an empire, and the other to sweep the streets—they would be equally happy in discharging the offices assigned to them, because they would have no happiness but in God.

Just so it is with us, in proportion as we grow in grace. We shall, “in whatever state we are placed, be content,” and, while “having nothing, consider ourselves as possessing all things.”

“But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that!” 1 Timothy 6:6-8.”

2. How entirely our future abundance depends on our present moderation!

We are told by our Lord that “The cares of this world and the deceitfulness of riches choke the word, and render it unfruitful;” and we see in Demas this sad effect, “Demas has forsaken us, having loved this present evil world.” The things of this life are as “thick clay to the feet” of one who is running a race, or as “a long garment” that impedes his every step. Hence we are told to cast off both the one and the other, that we may “so run as to obtain the prize.”

Now no one would doubt the wisdom of complying with this advice when striving for an earthly crown; nor can anyone doubt it in reference to the spiritual “race that is set before us.” Hence, when the question was put to David, “Who will show us any good?” he replied, “Lord, lift up the light of your countenance upon us! Psalm 4:6.”

Seeing now that this Shunamite’s choice was so wise, let us inquire,

1. Whence it is that this godly disposition is so rare.

She improved for the Lord the property she possessed. She spent it not on carnal gratifications, but devoted what she could to pious uses. Now by acting on that principle we suppress all worldly-mindedness, and attain a superiority to all covetous desires.

But how few act on that principle! How few regard their property as given them of the Lord for the carrying on of his service, and for the promotion of his glory!

Hence it is that worldly advancement is so coveted; and that few, with such prospects as were now opened to this pious woman, would have the wisdom or the fortitude to follow her example.

2. How we may attain this godly disposition.

Nothing will so soon or so effectually deliver us from worldly desires, as the acquisition and experience of heavenly joys! Our Lord told the Samaritan woman that “whoever should drink of Jacob’s well, would thirst again; but that whoever should drink of the water that he would give, should never thirst.” And so we find it invariably. “By the cross of Christ, the world will become crucified unto us, and we unto the world.” Let us then “set our affections on things above, and not on things on the earth.” So shall we both advance our happiness here on earth, and secure a more exalted happiness in the realms above.

Charles Simeon

2 Kings 4:6

When all the jars were full, she said to her son, “Bring me another one.”

But he replied, “There is not a jar left.” Then the oil stopped flowing.

From every event recorded in the Old Testament, there is much useful instruction to be derived. For instance, it is impossible to read with attention the account of the miracle before us, and not to see, that, in our deepest extremity, God is able and willing to relieve those who trust in him. But there are often minute incidents, which a superficial reader is apt to overlook, but which, to a considerate mind, suggest very important reflections.

Of this kind is the incident mentioned in my text; the increase of oil continued as long as there was a vessel left to contain it; but when there remained no more a vessel to receive the oil, the supply ceased. So remarkable a circumstance as this cannot have occurred without a special design on the part of God that we should make a suitable improvement of it; and, that we may draw from it the instruction which it is well calculated to convey, I shall mark,

I. The bounty of God towards this insolvent widow.

Certainly her distress was great.

She was the widow of a pious minister. Her late husband was one of the sons of the prophets; and so decided had been his piety, that she could appeal to the prophet himself, “You know that your servant feared the Lord.” He had died in debt; not through any extravagance of his; for a man that will run into debt for the purpose of indulging his pride and vanity, has no pretensions to real piety. Piety would teach him to “owe no man anything,” and to deny himself any gratification rather than obtain it at the expense of common honesty.

But in the days of Ahab and Jezebel, when a hundred prophets were hidden by fifties in a cave, and fed with bread and water, at the expense of a single individual, to prevent their falling into the hands of their blood-thirsty persecutor, we do not wonder that a pious minister should be involved in debt. And, indeed, at any time a man may be so oppressed with misfortunes or with sickness, as to preclude a possibility of avoiding debt, especially if he has, like this man, a wife and family to maintain.

But, to add to her affliction, she was warned by her creditors that they would take her two sons for slaves. This the law enabled them to do, Leviticus 25:39-40; Matthew 18:25; and this would exceedingly augment her trouble, since to her widowhood and poverty would be added the loss of her sons, who were her only hope and support.

Under this heavy calamity she applied to the Prophet Elisha; who, though not able to relieve her himself, might possibly obtain relief for her from God.

The relief afforded her, through the instrumentality of Elisha, was fully adequate to her necessities.

The prophet interrogated her as to the means which were yet left her of discharging her debts; and being informed that nothing remained to her but a jar of oil, he directed her to borrow as many vessels as she could of her neighbors, and, with her doors closed in order to avoid the distraction which might be occasioned by impertinent curiosity, to pour out the oil into the vessels, under a full assurance that it should be so multiplied as to prove a supply for all her wants.

The event fully answered her expectations; and in one hour she had enough to pay all her creditors, and to support herself and family for the future. Thus, in the hour of her necessity, did she experience the truth of that proverb, “In the mount the Lord shall be seen.”

But the point to which we wish more particularly to draw your attention is, the stopping of the supply, when there were no more vessels to be filled. And this, while it shows how large God’s bounty is, shows also,

II. Whence it is that we also are not more spiritually enriched by it God’s bounty.

Our state accords in a measure with that of the insolvent widow, inasmuch as we are loaded with a debt which we can never discharge, and are threatened with everlasting bonds as the just consequence of our insolvency. But from God do I declare,

1. That spiritual relief shall be afforded to you.

God is both able and willing to relieve all who call upon him. He is able; as the Apostle has said, “God is able to make all grace abound toward you; that you, always having all-sufficiency in all things, may abound unto every good work, 2 Corinthians 9:8.” And to God he ascribes all glory, in that precise view, “Now unto Him who is able to do exceeding abundantly above all that we can ask or think, according to the power that works in us; unto him be glory in the Church by Christ Jesus, throughout all ages, world without end, Amen! Ephesians 3:20.”

God is as willing as he is able. It is for this very end that he has treasured up in Christ all fullness for us, that out of it we may receive to the utmost extent of our necessities, Colossians 1:19; John 1:16. “From the fullness of his grace we have all received one blessing after another! John 1:16” on purpose that he may impart of it unto us.

2. That if we receive not to the fullest possible extent of our spiritual necessities, it is “not in God that we are straitened, but in ourselves, 2 Corinthians 6:12”.

Most free are the invitations given us to come and receive God’s blessings “without money and without price, Isaiah 55:1.” And so largely is our Savior willing to bestow them, that “they should be in us a well of water springing up unto everlasting life, John 4:14.” Yes, to all, without exception, does he make an offer, that, if they come unto him for the waters of life, “out of their belly shall flow rivers of living water.” “And this he spoke of the Spirit, which those who believe on him should receive, John 7:37-39.”

Jesus is represented by the Prophet Zechariah as an inexhaustible fountain, even as that golden bowl which by golden pipes supplies with golden oil every lamp in God’s sanctuary, Zechariah 4:1-6; Zechariah 4:11-14.

He bids us “open our mouth wide, that he may fill it! Psalm 81:10.” He assures us that we may “ask what we will, and it shall be done unto us, John 15:7;” and that “according to our faith, it shall be done unto us Matthew 9:29.”

Why, then, are we for the most part, so seldom filled with the Holy Spirit? The reason may be seen in the conduct of king Joash. Elisha had told him that he should destroy the Syrians who had oppressed him; and he bade the king to strike the ground with the arrows which he had in his hand. The king, being deficient both in faith and zeal, struck the ground only three times, and thereby greatly incensed the prophet against him; and was told, that the mercy promised should be reduced to the scale which he himself, by his lack of zeal, had dictated; for he should smite the Syrians only thrice; whereas, if he had struck the ground five or six times, he should have utterly consumed them, 2 Kings 13:15-19.

Thus, if we were more urgent in our prayers, and more enlarged in our expectations, who can tell what supplies of the Holy Spirit we might obtain? Truly I speak not too strongly, if I say, that God would “pour him out so abundantly upon us, Titus 3:6,” that we should “be filled with all the fullness of God, Ephesians 3:19.”

This, then, I would desire of you, my brethren:

1. Beg of God to make you sensible of your spiritual needs.

You are not a whit less indigent than that insolvent widow. You see how bent she was on obtaining relief; let me entreat you to follow her steps in this respect; and to ask of God himself, who has promised to “supply all your needs according to his riches in glory by Christ Jesus! Philippians 4:19.”

2. Assign no limits to the spiritual supplies which he will afford you.

See what God did on the day of Pentecost; three thousand were converted in one hour! And why should not his grace abound in like manner towards us? He has said, that “a nation shall be born in a day, Isaiah 66:8;” and that “when he shall breathe upon the dry bones, the dead shall arise as a whole army, Ezekiel 37:9-10.” Enlarge, then, your expectations, to the utmost extent of God’s power and grace. And, if a doubt arise whether your insignificance or unworthiness shall not divert his attention from you, or arrest his arm, know, and be assured, that no father upon earth would so readily supply the wants of his first-born child, as God would fulfill your desires for the filling of his Holy Spirit to your souls, Luke 11:13. “Ask, and you shall receive; and your joy shall be full John 16:24.”

Charles Simeon

2 Kings 3:27

“Then he took his firstborn son, who was to succeed him as king, and offered him as a sacrifice on the city wall. The fury against Israel was great; they withdrew and returned to their own land.”

God delights to honor prayer; and often withholds the blessings which he has purposed to bestow, until he shall have been “inquired of by us concerning them, Ezekiel 36:37.”

In the preceding context we are informed that Moab had rebelled against Israel, and that the kings of Israel, of Judah, and of Edom united their forces in order to reduce the Moabites to their former state of subjection. In prosecution of this purpose they were left by God to adopt such measures as nearly proved fatal to the confederate armies. They attempted to pass through the wilderness of Edom, where they were in danger of perishing for lack of water. Then, but not until then, did they think of making their application to Jehovah. Jehoshaphat, a pious king, proposed it, and the other two from the pressure of their necessity united in it.

Elisha, surely by the gracious appointment of Providence, was in the camp at the time; and at the request of the three kings, undertook to lay their case before the Lord. The Lord bade Elisha to inform them that he would not only give them a miraculous supply of water, but would deliver the Moabites into their hands. The supply of water, without the intervention of any natural cause, was given; and the Moabites, mistaking the reflection of the sun upon the water for blood, supposed that the confederate armies had destroyed each other; and going therefore securely to take the spoil, were themselves destroyed.

The remnant of them with their king taking refuge in a fortress, the king brought forth his eldest son, and offered him for a burnt-offering in the sight of all his enemies. We shall,

I. Inquire into the reasons of this extraordinarily wicked act by the king of Moab.

Reduced to the greatest extremity, the king of Moab resorted to this expedient:

1. To propitiate his gods.

The gods of the heathen are supposed to delight in sacrifices, and to regard them in proportion to the worth and estimation of them in the minds of the offerers. Hence their gods are supposed above all to be pleased with human sacrifices; and hence their votaries have offered to them even their own sons and daughters, with the hope of conciliating their favor. Even the Israelites themselves, when they had departed from their God, practiced these impious and wicked rites! Psalm 106:37-38.

The king of Moab, now looking to his gods for help, presented to them as an offering his own, his eldest son, as being confessedly of more value, and dearer to himself, than all that he possessed.

While we lament that Satan should have ever so blinded the eyes of men, we cannot but be filled with shame when we reflect how little we have ever sacrificed to our offended God. We all know that he has abundant reason to be displeased with us; and we know that “a broken and contrite spirit is a sacrifice which he will never despise;” but how few of us are willing to offer it! How few are at all anxious about his favor, or will exercise any self-denial in order to obtain it! Will not that ignorant heathen rise up in judgment against us?

2. To intimidate his enemies.

The king of Moab offered his son “upon the wall” in the sight of all his enemies. What an idea did that give them of his determination to sacrifice everything rather than surrender to his enemies, and to sell his life as dear as possible! We cannot doubt but that this act of his was publicly known among the besiegers as well as the besieged; and, methinks, it must strike them all with horror to reflect that they had driven him to such an awful act of desperation; and no doubt it tended also to inflame the hatred of his own subjects against them to the uttermost. We are told indeed that this effect ensued; for “the fury against Israel was great!” who being the principals in the war, (while the other two kings were only allies,) were the more immediate objects of their resentment.

The burning of Moscow by the Russians, on Napoleon’s invasion of Russia in 1812, to prevent it from being serviceable to their enemies, was an act somewhat similar, and tended to convince the French that the complete conquest of Russia would be no easy matter.

In fact, it produced the same effect as the expedient of the king of Moab did; it caused his enemies to depart, without pursuing any further the advantages they had already gained. And certainly the expedient so far succeeded, that the king of Moab’s victorious enemies “departed from him, and returned to their own land.”

We proceed to,

II. Suggest some reflections naturally arising from this extraordinarily wicked act by the king of Moab.

We observe then,

1. How great are the calamities of war!

Dreadful indeed were the evils inflicted on the land of Moab, “the cities were beaten down; every good piece of land was marred with stones; the wells were all filled up; and every good tree leveled with the ground.” It is true that these judgments were inflicted by the command of God; and therefore the agents who inflicted them were blameless.

But the warfare which has so long desolated Europe, and especially that which has recently been carried on in its more northern states, has partaken much of the same spirit, and proved almost equally fatal to the happiness of millions.

What reason then have we to bless our God, that, notwithstanding all the threats of our enemies, this happy land has not been made the theater of war! And with what alacrity should we contribute for the relief and comfort of our suffering allies! Let us learn to sympathize even with our enemies, and to moderate our joy at the victories we obtain, by feelings of compassion for the miseries we inflict.

2. How pitiable is the ignorance of the heathen!

Who can forbear to pity that afflicted king of Moab, who had recourse to such an unnatural expedient as that of murdering his own son in order to pacify the deities he adored? Yet such are the methods by which the heathen almost universally endeavor to appease their gods. When once they begin to ask, “With what shall I come before my God?” they proceed to say, “Shall I give my first-born for my transgression; the fruit of my body for the sin of my soul? Micah 6:7.”

In India there are thousands, perhaps many thousands, sacrificed every year, under the idea that such offerings are pleasing to the gods whom they worship. Should we hear of such transactions then with indifference? Should not a holy zeal be stirred up within us, to turn the heathen, if possible, from those vanities, to serve the living and true God? O that we felt for the honor of God, and for the good of man, as we ought to do; and that they especially who call themselves ministers of Christ were more willing to spend and be spent in the service of their Lord!

Alas! how few are those that are willing to forego their carnal ease and worldly interests, to save their benighted and perishing fellow-creatures! A call to accept a lucrative situation is soon acknowledged and easily obeyed; but God may call us long enough to go and labor among the heathen, and we neither regard his voice, nor listen to his proposals. If ever there was a time that peculiarly called for missionary exertions, methinks this is that time; for never was there such a zeal for disseminating the Holy Scriptures as at this time; never were so many societies raised up to consider the state both of Jews and Gentiles, as at this moment. This alone is a call from God to contribute, each according to his ability, to the advancement of our Redeemer’s kingdom, and to the salvation of a ruined world.

3. How rich are the provisions of the Gospel!

We all, as sinners, have reason to fear that God is displeased with us. But we need not sacrifice an eldest son to avert his wrath. No; blessed be his name! He himself has given us “a Lamb for a burnt-offering,” even his only dear Son, the Lord Jesus Christ. This sacrifice was once offered on Mount Calvary; and it was offered, not to intimidate, but encourage us; not to threat us with ruin, but to open for us a way of everlasting salvation. With this sacrifice he was well pleased; he smelled a sweet savor at the very instant it was offered; and from respect to it, he is reconciled to his most inveterate enemies!

What thanks do we owe to God for such a wonderful provision as this! How delightful should it be to us to hear, that “God spared not his own Son, but delivered him up for us all!” Let us dwell upon the joyful sound; let us put away all those vain hopes which we are apt to substitute in the place of this; and let us look to Christ for all the ends and purposes for which he was sent.

Are we afraid that God is angry with us? Let us seek reconciliation with him through the blood of our adorable Redeemer.

Are we desirous of repelling all our spiritual enemies? Let us “be strong in the Lord and in the power of his might;” let us “resist the devil” in the strength of Christ, and “he will flee from us.”

In Christ there is all that we can stand in need of. We are expressly taught to say, “In the Lord I have righteousness and strength.” “In him therefore let us rejoice always;” for, as “in him we shall be justified, so in him we should glory, Isaiah 45:24-25.”

Charles Simeon