2 Kings 2:23-24

“From there Elisha went up to Bethel. As he was walking along the road, some youths came out of the town and jeered at him. “Go on up, you baldhead!” they said. “Go on up, you baldhead!” He turned around, looked at them and called down a curse on them in the name of the LORD. Then two bears came out of the woods and mauled forty-two of the youths!”

Though the ministry of the word in its original purpose was intended only for the happiness of man, it but too frequently proves an occasion of his more aggravated misery.

That great Prophet, the Lord Jesus Christ, who came to enlighten and save the world, was “set no less for the fall, than for the rising, of many in Israel.”

In like manner Paul was to some “a savor of life unto life; but to others, a savor of death unto death.”

Thus the Prophet Elisha, who, in healing the waters of Jericho, not only conferred upon Israel a great temporal benefit, but showed what benefit he was sent to confer on their souls also, was speedily constrained to call down judgments upon the people whose welfare he was most anxious to promote.

The destruction of so many children for what appears to have been but a small offence, has afforded to infidels an occasion of triumph. But that this dispensation affords no just ground of complaint either against the God of Israel or his holy prophet, will appear, if we consider,

I. The sin committed by the children.

In their treatment of the prophet we behold a mixture:

1. Of revilement.

The name of “bald head” was not, it is true, any bitter invective; but it was intended as a reproach; and the evil of such reproaches consists, not in the term that is used, but in the intent of him who uses it. Opprobrious language used to anyone is sinful, Matthew 5:22; but as used on this occasion, it was an insult to God himself. The mocking of a poor man on account of his poverty is considered by God as a reproach offered to himself, who has appointed him his lot, Proverbs 17:5; much more therefore was this contemptuous treatment of the prophet an insult to that God, who had called him to the prophetic office. This is plainly declared by our blessed Lord, Luke 10:16; and it is confirmed by a similar testimony from the Apostle, Paul 1 Thessalonians 4:8.

2. Of profaneness.

The expression “Go up, go up!” evidently refers to the recent ascension of Elijah in the fiery chariot; and it intimated that his translation was regarded by them either as a fiction to be disbelieved, or an event to be despised. In either of these views, their guilt was exceedingly great; for how could they disbelieve what was immediately attested by that stupendous miracle, the forming a dry passage through Jordan by a stroke of Elijah’s mantle? It is true, that many of the people of Jericho doubted at the time, and desired Elisha to send fifty men to search for his master, lest he should have been cast upon some mountain or valley; but that very doubt, like the unbelief of Thomas, tended only to confirm the fact that had been denied; and consequently the continuance of unbelief became so much the more criminal, in proportion as the evidence had been increased to confirm the fact.

But it is probable that the fact, though believed, was deemed a fit subject for ridicule; ‘Let us see you, O bald head, go up as your master did.’ Thus the very abundance of God’s power and grace was turned into an occasion of profane banter. And, as strange as it may seem, this is a very common source of ridicule among the ungodly world. Goodness in itself is not made a ground of contempt; but as proceeding from God, as illustrating his perfections, and as conducing to his glory, it is an object of general derision.

What terms, for instance, are more frequently used as expressive of contempt than “the elect,” “the saints,” and such like? And why are they so used, but because the sovereignty and the holiness of God are implied in them? Such reproaches then most assuredly strike at God himself, who estimates them by a very different standard from that which we use; we view them as a facetious exposure of folly; but God views them as an impious contempt of Himself!

We have a clear proof of the malignity of the offence in God’s sight, from,

II. The judgment inflicted on account of it.

In a two-fold light must that judgment be regarded:

1. As a punishment to them.

We must not suppose that the judgment was inflicted by Elisha; or that he was actuated by a vindictive spirit in denouncing it. He was no more able to inflict it, than Moses was to send the ten plagues of Egypt, or than Elijah was to bring fire from Heaven to consume the bands who came to apprehend him. Nor was Elisha any more under the influence of revenge, than Peter was when he passed sentence of death on Ananias and Sapphira; or than Paul was when he declared that Elymas, the sorcerer, should be struck blind. He was merely an organ whereby God denounced his curse against them; and the two bears out of the woods, like the whole creation, animate and inanimate, were ready to execute the vengeance of God upon them. As the locusts and frogs came up over Egypt at God’s command, or the lion came forth to slay the disobedient prophet, or “the winds and storms fulfilled his will” in arresting Jonah in his flight—so these bears received their commission from God, and executed his commands.

Now this punishment was strictly just; for what greater dishonor could be done to the God of Heaven and earth than to make the most stupendous efforts of his goodness a subject of reproach? As it respected the parents, they deserved to lose those children which they had trained up in such impious habits; and the children deserved to be cut off from all further enjoyment of the privileges which they so despised. For the transgressions of their parents they might well have suffered, even as the children of Sodom and Gomorrah did; but their own iniquities richly merited the judgement they experienced, 2 Chronicles 36:16.

2. As a lesson to the world.

Truly in this dispensation were many valuable lessons contained.

It showed that smaller acts of persecution, as well as greater, will be noticed by God. It might be thought a light matter to revile a servant of God; but did God account it so in the instance of Ishmael? He “mocked Isaac,” as professing himself to be the child of promise, and the heir of Canaan; and for that sin both he and his mother were cast out from the house of Abraham! Genesis 21:9. This conduct of his is by Paul expressly called persecution, and is set forth as illustrative of the way in which carnal men still persecute the children of God, and of the everlasting exclusion from Heaven which they shall suffer for their impiety! Galatians 4:29-30. Jude also, having declared that there will be “mockers” in the Church, tells us what fearful ruin they must expect from the hands of an angry God! Jude verse 15, 18. To all therefore who are disposed to deride either religion itself or those who profess it, we would say with the prophet, “Now stop your mocking, or your chains will become heavier! Isaiah 28:22.”

Another lesson which this judgment teaches us is, that young people, as well as adults, are objects of God’s just retribution. We readily acknowledge that the criminality of our actions is deep, in proportion as our light is clear, and our judgment matured. But we must not on that account imagine that God will take no notice of the evils committed by young people; we have here a solemn instance to the contrary. We are told in Scripture, that a young person who shall despise his earthly parents, shall be visited with some heavy calamity Proverbs 30:17; and shall God be so careful of the honor of earthly parents, and not be jealous of his own honor? Shall young people insult him with impunity? O let them not suppose that their youth is any excuse for their misconduct; for, if they are old enough to know what is right, they are old enough to do it; and “to him who knows to do good, and does it not, to him it is sin! James 4:17.”

On the other hand, if they will employ their tongues in praising and magnifying their Redeemer, they shall receive from him a rich recompense of reward, Matthew 21:15-16.

The last lesson we shall notice as arising from this dispensation, is that parents and children have a fearful responsibility for their conduct towards each other. Doubtless it sometimes happens that the most pious parents have children whom they cannot prevail upon to serve the Lord; and, if they have labored faithfully for their good, they shall not be held responsible for their faults. But wicked parents can expect nothing but that their children shall tread in their steps; and the truth is, that young children are for the most part only an echo of their parents’ opinions. What a shocking reflection then will it be to parents, that their children perished through their neglect; or to children, that they persisted in wickedness in opposition to the instructions, example, and entreaties of their parents!

Ungodly parents, think how you will bear to look upon your children in the eternal world; and how they will one day execrate your conduct towards them, and call for vengeance on your heads for neglecting to warn them of their evil ways!

And, children, think how, if you have disobeyed the voice of your godly parents, you will execrate your own folly, when you see an impassable gulf between them and you!

Reflect a moment on the terror that seized the children the very instant the bears rushed forth upon them; and the distress which came upon their parents when they heard of the calamity that had befallen them.

This may serve as an image, though a very faint image, of the terror and distress in which negligent parents and ungodly children will be involved to all eternity. May the Lord grant that this may prove a beneficial warning to us all!

Charles Simeon

2 Kings 2:19-22

The men of the city said to Elisha, “Look, our lord, this town is well situated, as you can see, but the water is bad and the land is unproductive.” “Bring me a new bowl,” he said, “and put salt in it.” So they brought it to him. Then he went out to the spring and threw the salt into it, saying, “This is what the LORD says: ‘I have healed this water. Never again will it cause death or make the land unproductive.'” And the water has remained wholesome to this day, according to the word Elisha had spoken.”

The miracles recorded in the Old Testament are replete with most important instruction. Many of them are typical, such as:

the deliverance of the first-born through the blood of the paschal lamb;

the passage of Israel through the Red Sea;

the guidance of them by the pillar and the cloud;

their supplies of manna from the clouds, and of water from the rock;

their healing by the bronze serpent; and many others.

Some miracles, which were not strictly types, were of an emblematic nature, and well calculated to convey instruction beyond the mere exhibition of power or grace contained in them. Among these may be ranked the miracle which is recorded in my text. It cannot properly be considered as a type; yet, I think, it may well afford occasion for the following observations. I would observe then:

I. That there is no evil so great, but God is both able and willing to remove it.

The evil experienced at Jericho was great.

I do not conceive that the water had originally been bad, or the ground barren; but that God had sent a curse both upon the one and the other, on account of the wickedness of those who had rebuilt the city, in direct opposition to his recorded will. Joshua having destroyed the city, had declared that the man who should presume to rebuild it should lay the foundation in the death of his first-born, and put up the gates with the loss of his youngest son. And until the days of Ahab, no one had dared to contravene the will of God respecting it. But at last Hiel, the Bethelite, presumed to restore the city; and on him had been executed the very curse denounced by Joshua, Compare Joshua 6:26 with 1 Kings 16:34.

At that time I suppose that the water and the ground were cursed by God, agreeably to what he had threatened by Moses, Deuteronomy 28:2-4; Deuteronomy 28:11; Deuteronomy 28:15-18; so that in that instance was fulfilled what David has spoken, “He turns a fruitful land into barrenness, for the wickedness of those who dwell therein, Psalm 107:34.”

And certainly the beauty of the situation could but ill repay the loss sustained by the infliction of this curse. But, as the miracle shows us, God was both able and willing to remove the evil, when he was applied unto in the exercise of faith.

But have not we far greater evils to be removed?

Behold what has been inflicted on mankind on account of sin! How dead are the souls of men, which, at their first creation, were as living springs of all that was good! Behold, too, how barren are their lives in respect of all the fruits of righteousness, which originally, when in Paradise, were produced by them! True, indeed, there is somewhat of man’s primeval beauty still adhering to him; and if we had respect only to his faculties, as compared with all other parts of the terrestrial creation, we should say of him, “Behold how beautiful he is, as my lord sees!” But, “his heart, alas! from whence are the issues of life,” has become “deceitful above all things, and desperately wicked! Jeremiah 17:9.” Yes, “it is full of evil! Ecclesiastes 9:3,” and “out of it proceed all manner of abominations! Mark 7:21-23.” As to anything truly spiritual, every man’s heart is a perfect desert; so barren, that not one “just work, or one good counsel, or one holy desire,” is produced by it.

And to what a vast extent are these evils felt! Not only those who are in immediate contact with us, but the whole world, feel the bitter consequences of the change that has taken place in us, and of the curse that has been inflicted on us; and, if a remedy is not applied, the sad effects will be continued to all eternity!

And can these evils be removed? Yes, and shall be, if only we apply to God in prayer and faith.

But in this miracle we further see,

II. That there are no means so weak, but God can render them effectual to the desired end.

How utterly inadequate were the means by which this miracle was wrought!

There was no power in salt to render the water sweet, or the ground fertile. Or, if there had been any suitableness in the means to the end, what could a single cruse of salt have effected, in a spring of water, and in all the adjacent land? And why must it be brought in a new cruse, rather than in one which had been used?

It is plain that these means were no more than the erecting of a bronze serpent to heal the wounded Israelites, or than our Lord’s making clay of spittle to restore to sight a man that had been born blind! John 9:6.

Nor are the means which we use for the conversion of souls at all more adequate to the end proposed.

How is it that we attempt to operate on men, so as to sanctify their hearts and lives? It is by the simple preaching of the Gospel to them; or, as the Apostle expresses it, “by the foolishness of preaching, 1 Corinthians 1:21.” How little this can effect, may be seen in the ministry of the Prophets, and Apostles, and even of our blessed Lord himself. To few, comparatively, was the word accompanied with any saving power.

“Neither Paul was anything, nor Apollos anything;” whatever was done through their instrumentality could, if God had so pleased, been as easily effected without them, as with them. So at this day, what is any minister, but “a voice crying in the wilderness?” Yet when God is pleased to make the word effectual, the dead are quickened, and the bond-slaves of Satan are sanctified unto the Lord.

Behold, on the day of Pentecost, what a change was wrought by one single discourse, delivered by Peter, a poor illiterate fisherman! Methinks, as to any intrinsic power to produce the miracle which was wrought that day, the cruse of salt was on a par with the sermon of the Apostle.

And it is a great encouragement to us, to know that no weakness of ours will be any bar to the efficacy of our ministrations, if only God is pleased to work by us; for he “has committed his treasure to earthen vessels, on purpose that the excellency of the power may be seen to be of God, and not of us, 2 Corinthians 4:7.”

It is certain, too,

III. That there is no benefit so great, but God will confer it through the ministry of his faithful servants.

What a rich benefit was that conferred by the hands of Elisha!

We, who are accustomed to drink of wholesome springs, and to eat in rich abundance the fruits of the land, have very little conception how great a benefit God at this time bestowed on Jericho. There was from that time no more death in the water, or barrenness in the land. Even after the destruction of Jerusalem by the Romans, the spring continued both abundant and healthful, as the Jewish historian informs us; yes, and to this very hour it so remains, as modern travelers have attested.

But what was that benefit, in comparison with the blessings conferred on us by the Gospel?

The blessings of salvation itself are imparted to us by the preaching, the simple preaching, of Christ crucified. Who can estimate this benefit? Think of a new heart being given to us, and a new spirit renewed within us. Think of the whole life and conversation as so changed, that in the place of the brier grows up the fir-tree, and instead of the thorn grows up the myrtle-tree, and all the fruits of righteousness abound to the praise and glory of God. Yet shall this be wrought through the ministry of the word, in every place, and in every heart, where the Gospel is faithfully administered, and humbly received. Yes, it is not to one town or country that this mercy shall be given, but to every country under Heaven, where the Gospel comes. Nor shall the benefits be continued only through the contracted span of this life, but through the endless ages of eternity. Not that it is to be expected to any great extent, except through the intervention of his ministers; for he delights to honor his own ordinances, and his own servants, whom he has sent to minister his blessings to mankind.

He might have healed the springs of Jericho, without either the use of salt, or the agency of Elisha. Just so, he may impart salvation to men without the ministry of a preached Gospel; but it is only in the use of his appointed means that we are authorized to expect his offered blessings. Nevertheless, if we use the appointed means in faith, we may expect, from the abundance of his mercy, every benefit which our souls can desire.

Address to those who feel their need of God’s merciful intervention.

The men of Jericho had neglected to avail themselves of the presence of Elijah, who was now forever withdrawn from them; and it was only through the unforeseen circumstance of Elisha waiting for the return of the men who had been sent to search for Elijah, that he was detained there for a few days. Now, therefore, they seize the opportunity afforded them, and beseech his intercession with God in their behalf; and thus they obtain the benefit which they so greatly needed.

Beloved brethren, think how many opportunities you have lost of obtaining salvation to your own souls. But, blessed be God! the word of the Gospel yet sounds in your ears, and God is at this moment waiting to confer on you all the blessings both of grace and glory. But how long the advantages you now enjoy may be continued to you, or you are continued to possess them, God alone knows.

Methinks what our Lord said to his hearers may now be addressed to you, “A little while is the light with you; walk while you have the light, lest darkness comes upon you. While you have the light, believe in the light, that you may be the children of light, John 12:35-36.” And who can tell what benefits may accrue to distant ages, if you yourselves obtain these blessings to your souls?

To those, especially, who are now before me, I would say, Cry mightily to God that the cruse of salt may be cast into this fountain, from whence so many streams are issuing. May the life-giving gospel fertilize this whole land, and be the means of diffusing life and salvation to the remotest corners of the globe!

Charles Simeon

2 Kings 2:14

“Where is the Lord God of Elijah?”

When bereft of those whom we love, and with whose continuance in the world our welfare was intimately connected, we are ready to think that our all is gone. We forget that, while Jehovah lives, he can repair our breaches, and make up to us all our losses. When Elijah was taken up into Heaven, Elisha cried, “My father, my father! the chariots of Israel, and the horsemen thereof!” He supposed that Israel’s defense was utterly departed from them. But he soon found that God had mercy in store for Israel; and that the spirit of the departed prophet now rested upon him. Recovering therefore from his desponding fears, he took up the mantle which had fallen from Elijah, and, in full expectation of seeing the waters of Jordan separated by means of it, as they had just before been, he smote them with it, and said, “Where is the Lord God of Elijah?”

From these words we shall take occasion to show,

I. By what means God showed himself to be the God of Elijah.

The whole history of Elijah might be adduced to illustrate this point; but, to avoid needless prolixity, we observe, that God showed himself to be Elijah’s God,

1. By the communications of His grace.

Elijah was eminently endued with grace; he was pious in the midst of a general religious defection; he was courageous under the most cruel persecution. The whole nation of Israel had become idolaters; but he dared to stem the torrent of iniquity, and to confess Jehovah as his God. There were indeed seven thousand people who had not conformed to the worship of Baal; but as they were totally unknown to him, the effect, as far as it related to him, was the same as if there had not been one; because he derived no comfort from their countenance or example. But he was not contented to do what was right himself, without bearing his testimony against what was wrong. He therefore reproved with boldness and severity the king himself; and though on one occasion his courage seemed to fail him, 1 Kings 19:3; yet on the whole he was an undaunted champion for his God, and an invincible sufferer for the truth’s sake.

As for the spirit of prophecy which he had, or his power to work miracles, these were no proofs that God was his God; for then God must have been the God of Balaam, who was a prophet; and of Judas, who wrought miracles. But the graces which he exercised and maintained in the midst of a wicked generation, incontestably showed, that he was elevated in God’s esteem far above the generality of mankind.

2. By the interpositions of His providence.

Such was his interest with God, that by his prayers he shut up the heavens for three years and a half, and then opened them again by the same means, James 5:17-18. When he lifted up his voice to God, instantly came fire from Heaven to consume his sacrifice, 1 Kings 18:37-38; yes, to consume also, and that repeatedly, the enemies who were sent to apprehend him, 2 Kings 1:10-12.

While all the surrounding nations, together with Israel, groaned under the calamitous effects of a drought, he was miraculously sustained with bread and meat, twice a day for a long time together, by ravens at the side of the brook Cherith, 1 Kings 17:3-6. When that brook failed, he was supported by a poor widow, whose barrel of meal never decreased, nor did her cruse of oil fail, until a return of rain brought plenty to the famished land, 1 Kings 17:9-16.

On another occasion (when perhaps he could least of all expect such an interposition) an angel was sent to feed him, 1 Kings 19:4-8; and on taking a second meal of the food provided, he was enabled to go in the strength of it for forty days.

Waving all mention of visions imparted to him, 1 Kings 19:11-12, or miracles wrought by him, 1 Kings 17:19-23 and 2 Kings 2:8; let us pass on to the period of his departure from the world. Then we see not only the sting of death taken away, but the law relating to the dissolution of our bodies cancelled; and the man of God taken in body and soul into Heaven without ever tasting of death, 2 Kings 2:11; the only person thus honored in the new world, as Enoch had been in the old world. Can we doubt but that the person for whom God so interposed both in life and in death, was a distinguished favorite of Heaven?

Yet were not these favors from God so peculiar, but,

II. That believers at this time may expect similar tokens of his regard.

We readily grant, that no one at this day is warranted to expect a miracle, yet:

1. Every believer shall have God for his God.

God has been the God of his people in every age. He is called “The Lord God of Shem, Genesis 9:26;” and it is needless to say how often he is spoken of as “The God of Abraham, Isaac, and Jacob.” That this honor was not confined to a few eminent saints, is manifest; for he is called by no name more frequently than “The God of Israel.” Indeed he has expressly covenanted that he “will be the God of his believing people, Jeremiah 31:33,” or, as that term is varied and explained in the Epistle to the Hebrews, Hebrews 8:10. See also 1 Chronicles 17:24, He “will be a God unto them,” and do everything that an Almighty Being can do for their benefit. As “he was not ashamed to be called the God of his people” of old, Hebrews 11:16, so neither will he be ashamed to be called our God.

2. Every believer shall have all the proofs that he has God for his God, that can conduce to his welfare.

Think of anything that a believer can need, for body or for soul, for time or for eternity; and we do not hesitate to affirm that God has made it the subject of a special promise, and that it is the believer’s privilege to expect it at his hands.

Do we need temporal blessings? God has said, “Seek first the kingdom of God and his righteousness, and all other things shall be added unto you! Matthew 6:33.”

Are our privations accompanied also with great dangers? “Our place of defense shall be the munitions of rocks; bread shall be given us, and our water shall be sure! Compare Isaiah 33:16 with 2 Kings 1:10-12 and 1 Kings 17:3-6.”

Do we desire that our petitions may be heard? We are reminded that “Elijah was a man of like passions with us;” and are taught to conclude from the answer given to his prayers, that “the prayer of every righteous man avails much, James 5:16-18.”

Do we need to be strengthened for our manifold trials and conflicts? “His grace shall be sufficient for us 2 Corinthians 12:9;” and “as our day is, so shall our strength be! Deuteronomy 33:25.” True, we shall not be exempt from death, or carried in a fiery chariot up to Heaven; but the sting of death shall be taken away; and we shall be “carried by angels into Abraham’s bosom! Luke 16:22.” In a word, if only we seek God as our God in Christ, “he will give us grace and glory, and withhold no good thing from us” either in time or eternity! Psalm 84:11.

What then had Elijah more than this—or what more can we desire

Having proved our point, we come to recommend the confident expectation expressed in the text.

Believer, are you just called forth, like Elisha, to face a frowning world? Fear not! Take up Elijah’s mantle, and smite the waters that obstruct your path, and expect Elijah’s God to open your way before you. Realize that “nothing is too hard for God.” Remember that he is your God, as well as Elijah’s; and as “his ear is not heavy, that he cannot hear; so neither is his hand shortened, that he cannot save, Isaiah 59:1.”

See what confident expectation was manifested by God’s Church of old, “Awake, awake! Clothe yourself with strength, O arm of the LORD; awake, as in days gone by, as in generations of old. Was it not you who dried up the sea, the waters of the great deep, who made a road in the depths of the sea so that the redeemed might cross over? Isaiah 51:9-10.” Thus must you call upon your God. You cannot ask too largely, nor expect too much at his hands. If difficulties are to be surmounted, or wants to be supplied, or lusts to be subdued, go forth and say, “Where is the Lord God of Elijah?”

Even to unbelievers methinks this subject is not without its appropriate use; for, who was Elijah more than others? Was not he once “a child of wrath even as others?” and may not those who are now children of wrath, become even as he? Yes, there is a cloud of witnesses to prove, that, though Elijah is gone, Elijah’s God remains, and that he is the same gracious, merciful, loving, and almighty Friend as ever! O seek him then as your reconciled God in Christ; and you shall soon be able to say, “He is my God, and I will praise him; my father’s God, and I will exalt him! Exodus 15:2.”

Charles Simeon

2 Kings 2:9-12

When they had crossed, Elijah said to Elisha, “Tell me, what can I do for you before I am taken from you?”

“Let me inherit a double portion of your spirit,” Elisha replied.

“You have asked a difficult thing,” Elijah said, “yet if you see me when I am taken from you, it will be yours–otherwise not.”

As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. Elisha saw this and cried out, “My father! My father! The chariots and horsemen of Israel!” And Elisha saw him no more. Then he took hold of his own clothes and tore them apart.

True religion, however despised by men, has invariably been honored by God. He has said, “Those who honor me, I will honor;” and he has fulfilled his Word to all his servants in all ages. The tokens of his love, and the communications of his grace, have in different measures been given unto them; and for the most part some visible manifestations of his favor have been given them, in proportion as they have visibly displayed their regard for him.

On some occasions the honor conferred upon his servants has been exceeding great. Noah, Abraham, and many others, have been so distinguished by him, as to be set, as it were, above all the rest of the human race that existed in their day. And in two instances, the one before the deluge, and the other since, he has condescended to exempt from death frail mortals like ourselves; and to exalt them in their embodied state to the celestial Paradise. Of Enoch we have spoken in another place; we are now to speak of the other instance, the Prophet Elijah.

We propose to consider,

I. Elijah taken up into Heaven.

In order to get a just view of this subject, we must notice,

1. How Elijah was occupied.

This eminent servant of Jehovah was indefatigable in his Master’s work; nor, when informed of God’s gracious purpose respecting him, did he relax it, but rather abounded in it more and more.

He labored for the public good. There were schools of the prophets, which he had established for the preservation of true religion, amidst the general defection to idolatry in the land of Israel. These he visited at Gilgal, at Bethel, and at Jericho, to strengthen and encourage all the students previous to his final departure from them. How blessed, how suitable an employment!

Thus did Paul go about “confirming the churches,” and exert himself with all fidelity for the good of the Ephesian church, when he knew that they were about to “see his face no more, Acts 20:17-38.”

Thus did Peter also, when he knew that his departure was at hand, 2 Peter 1:12-15.

And thus did our blessed Lord himself just previous to his crucifixion. What encouraging discourses were those which he delivered to his disciples, John 14; John 15; John 16; and how wonderfully sublime his parting prayer, John 17.

Thus should every minister exert himself as long as his Divine Master shall see fit to continue him on earth. To train up others for the same glorious service is the most acceptable office he can perform for God, and the most profitable work he can execute for man!

Nor was the prophet inattentive to the welfare of his private friends. “What shall I do for you before I go?” was the question which he put to his servant Elisha. He knew that after his departure he could benefit his friends no longer; and therefore he would improve the present moment to the utmost of his power. How worthy of his high character was such conduct as this! How carefully should every minister, yes and every private Christian, put to himself this question: ‘What more can I do, for my friends? for my very enemies? What can I do as a parent, for my children? as a master, for my family? as a friend, for my most endeared companions? as a minister, for the people committed to my charge? Is there no one who particularly needs from me a word of reproof, of consolation, of encouragement?’

May the Lord grant that at whatever hour we shall be called hence, we may be found thus laboring in the way most suited to our respective spheres, and our several capacities!

2. How Elijah was taken up to Heaven.

“A fiery chariot and horses of fire,” that is, angels under that appearance, were sent to convey him to Heaven, without his ever tasting the bitterness of death. What a blessed change did he then experience!

But such is indeed the change which every saint experiences at his departure hence. The body, it is true, must die, and be consigned to the grave; but the soul shall be carried by angels into Abraham’s bosom. And the body itself, after returning to its native dust, shall at the last day be re-united to the soul, and enjoy all that Elijah now enjoys, in the presence of its God! This was by the exaltation of Elijah, assured to men; for the honor conferred on him was not that he alone should have a glorified body, but that he should possess it now, while others must wait for it until the resurrection of the just.

We cannot wonder that the removal of such a man should call forth,

II. The lamentation of Elisha.

So deep and sincere was his grief, that he rent his clothes as the accustomed expression of it.

1. Elisha lamented the departure of Elijah as a private loss.

“My father, my father!” cried this afflicted saint. He regarded the departed prophet with all the reverence and affection due to a beloved parent. Indeed the prophet was his spiritual father; for it was by him that Elisha was first called to the service of his God; and to such there is an affection due, as much as to a natural parent. To our natural parent we owe the existence of our bodies only; but to our spiritual parent, the salvation of our souls, Philemon verse 19. And how great is the loss of one who has opened our eyes to eternal things, and by his watchful care and beneficial advice has led us forward toward the possession of everlasting bliss!

It might have seemed indeed, that, as Elisha expected to receive the benefit he had asked, he needed not to have laid so much to heart the loss he had sustained; but no considerations of personal benefit ought to divest us of the finer feelings of our nature.

The benefit, it is true, was exceedingly great; he had asked for a double portion of Elijah’s spirit; that is, regarding Elijah as his father, he desired to have the portion of his eldest son, which was double that of the younger children, Deuteronomy 21:17 with Numbers 11:17; Numbers 11:25.

As for his asking for twice as much as Elijah himself possessed, and actually doing by virtue of it twice as much good as Elijah did—it is all fanciful and absurd; but still he had been ungrateful in the extreme, if he had not bewailed the loss of so faithful a master, and so dear a friend.

2. Elisha lamented the departure of Elijah as a public loss.

Horses and chariots composed the chief strength of armies in that day. Hence Elisha, judging that now the best friend and most efficient protector of his country was gone, exclaims, “The chariot of Israel, and the horsemen thereof!” And true indeed it is, that the faithful servants of God do deserve the character here given them.

Look at Moses, and see how often he preserved the whole nation of Israel from ruin.

Had there been ten pious men found in Sodom, all the cities of the plain would have been spared for their sake.

Little does the world imagine how much they are indebted to the very men whom they revile and persecute; but God has declared that even one single individual who humbly intercedes for his country, may be the means of preserving it from utter destruction! Jeremiah 5:1; Ezekiel 22:30. Well then may such people be honored while they live, and deeply deplored when removed to a better world.

Address,

1. Those who are more advanced in life.

The time is shortly coming when you must be taken into the presence of your God. Should you not then inquire, Whether “the good work has yet begun in you; or, if begun, whether it be proceeding towards its perfect accomplishment?”

Should you not ask, What is there more that I can do for God, my neighbor, or myself? O “work while it is day, because the night comes wherein no man can work.” “There is no work nor device nor knowledge nor wisdom in the grave where you go;” and therefore “whatever your hand finds to do, you should do it with all your might!”

To ministers who are drawing near the close of their labors, this subject applies itself with peculiar force. If you see young Elishas coming forward to enter into your labors, be thankful for it; and labor, while yet an opportunity is afforded you, to raise up a succession of faithful ministers, who shall continue after your decease to advance the Redeemer’s interests in the world.

2. To those who are entering into spiritual life.

Learn of Elisha to appreciate rightly the privileges you enjoy. The world will often endeavor to draw you from Christ and his faithful servants; and will say, “Tarry here, I beg you.” But let your answer always be, ‘As the Lord lives, I will not leave either my God himself, or the ministry of his Word!’ In all places, and under all circumstances, I will “cleave unto my Lord with full purpose of heart.” “If you have the light, then believe in the light, and walk in it, that you may be the children of the light.”

Above all, take care that your eye is single, and that spiritual realities have their due preponderance in your hearts.

If God should say to you, as in truth he does, What shall I do for you? John 14:13-14. then let your soul be ever ready to reply, “Grant that a double portion of your Spirit be given to me!” Yes; let spiritual blessings be the one object of your desires; and “covet earnestly the best gifts.”

Charles Simeon

2 Kings 1:11-12

At this the king sent to Elijah another captain with his fifty men. The captain said to him, “Man of God, this is what the king says: Come down at once!”

“If I am a man of God,” Elijah replied, “may fire come down from heaven and consume you and your fifty men!”

Then the fire of God fell from heaven and consumed him and his fifty men!

Many things recorded in the Old Testament appear at first sight to savor of harshness and severity. The utter extirpation of the Canaanites, and the judgments inflicted occasionally on the Israelites themselves, were surely such dispensations as we cannot contemplate without feeling that “God is very greatly to be feared!”

The instance before us is of a very solemn nature; and we may be ready to wonder, how a godly man could deliberately call fire from Heaven to consume two whole companies of fifty each, when they had no alternative but to fulfill the orders given them, or be put to death for a violation of them. But, if anything appears to us inexplicable, it is owing to our ignorance, and not to any inequality in the divine government. As to the conduct of Elijah, we will proceed to show,

I. How it may be vindicated.

As being “a man of like passions with us,” he might err, and did err, on some occasions; but in this matter he did nothing that was in any wise unfitting his high character. Consider,

1. The provocation given.

This was exceedingly great. Ahaziah walked in all the steps of his father Ahab; and this alone was abundantly sufficient to call forth the displeasure of God against him. But he had now been pouring contempt on God in a more than ordinary degree. He had fallen through a lattice, and the injury he had received was likely to prove fatal. Anxious to know what the outcome would be, he sent messengers to inquire of Baal-zebub, the God of Ekron. By this conduct he declared, not to Israel only, but even to the heathen themselves, that there was no God in Israel able to solve the question, and that the God of Ekron, a city of the Philistines, was superior to Jehovah. What an insult was this to the God of Israel, “whose name is, Jealous!” And what a tendency had this to confirm the heathen in their idolatry, and to justify them in their rejection of the true God!

Besides this, when Jehovah sent his servant Elijah to reprove the messengers, and to give them the information which they were going to seek, Ahaziah, instead of humbling himself for his offence, and preparing for his latter end, rose up in anger against the God of Heaven and earth, and sent a band of soldiers to seize the prophet, in order to wreak his vengeance on him. He knew that Elijah was a most distinguished prophet of Jehovah, and yet he determined to slay him, for no other reason than because he had delivered the message which God had sent him to deliver. What was this but to contend with God himself?

But further, when the whole band with their commander were consumed by fire from Heaven, the enraged king did not at all relent, but sent another, and another band, as though he was determined never to relinquish the unequal contest.

Can we wonder that God should inflict signal vengeance on such a man, and mark the evil of his conduct in the severity of his punishment?

2. The judgment inflicted.

Fire was sent from Heaven to consume the men. But could Elijah do this? Or was he any other than the mere organ of God, to announce the judgment, and assign the reason of it?

When Moses entreated of God to interpose and show whom he had chosen for his high-priest, fire came forth to consume all the competitors of Aaron!

Or when Korah, Dathan, and Abiram, with all their families, were swallowed up alive in the earth according to the prediction of Moses; was Moses the author of the judgments? The people indeed foolishly complained of him as such; but it is manifest that it was Jehovah alone, and not Moses, that inflicted these punishments on the offending people.

So it was with Elijah; he did not even pray for the judgments as one under the influence of revenge, but merely denounced them according to the will of his Divine Master.

The terms in which they were denounced are worthy of notice. The captains, in calling him “a man of God,” did not mean to honor, but insult him; it was as though they had said, ‘You boast of Jehovah as your Master; but we come to you in the name of a greater king than he; King Ahaziah says: Come down, come down quickly.’ Then says Elijah, ‘If I am a man of God, you shall have a proof of it, and of the greatness of that King whom I obey.’ He had before desired fire from Heaven to consume the sacrifice, and it produced no permanent effect upon them; now therefore he declares from God, that they shall be the sacrifice, and fall a prey to the devouring flames.

What was there here that can in any way reflect upon the character of Elijah? He was but the organ to declare what a holy and offended God saw just occasion to inflict.

If it is said, that the soldiers themselves acted under the orders of another, we answer, that they could not but know the character of Elijah, who had confounded all the worshipers of Baal; and that they should rather have submitted to have military law executed upon them, than be the instruments of man to fight against God.

3. The ends for which the judgment was inflicted.

Almost the whole nation of Israel had rejected God; and all the means which had been used to bring them back to their allegiance to him, had failed. Now they had an evidence which, it might be reasonably hoped, they could not withstand. The information, conveyed by Elijah to the king’s messengers, was sufficient to convince both the king and his people, that Elijah’s God was omniscient. And when they still refused to acknowledge him, and rose up in arms against him, the judgment he inflicted was sufficient to convince them that he was omnipotent; and had it produced this beneficial effect, the judgment, however severe it may appear, would have been an act of mercy. The temporal destruction of a few would have been a merciful expedient for the salvation of a whole people. If it produced not this happy effect, the fault was not in God, but in them.

Thus this conduct of Elijah was justifiable in every view. Let us then proceed to show,

II. How it may be applied to us.

As the dispensation appears dark, it may be proper to throw some further light upon it; and, when our views of it are rectified, it will afford us some valuable lessons. We will improve the subject therefore,

1. In a way of caution.

We must not imagine that we are at liberty to act in all things as the prophets did, or even as our blessed Lord himself did. Their peculiar office gave them an authority, which we are not called to exercise. This thought is of great importance; for, if we do not advert to it, we may think ourselves justified in a line of conduct which is most opposite to the path of duty.

The Apostles themselves materially erred in this very way. They supposed that this conduct of Elijah afforded a proper precedent for them; and therefore when the inhabitants of a Samaritan village refused to receive them, they proposed to our Lord, “Do you want us command fire to come down from Heaven and consume them, even as Elijah did?” But our Lord said, “You know not what spirit you are of; for the Son of Man has not come to destroy men’s lives, but to save them, Luke 9:53-56.” Here our Lord rectifies their apprehensions. They were under the influence of a vindictive spirit, and were wanting to make Jehovah the avenger of their wrongs.

But this was very different from the spirit of Elijah, and quite contrary both to the precepts and example of Christ. Christ was injuriously treated by all ranks and orders of men—yet he never exerted his power to destroy his enemies; on the contrary, he sought with invincible patience to convert and save them. On one occasion indeed he did, when an armed band came to apprehend him, strike them all backward with a word! John 18:6. But he only struck them down; he did not strike them dead, though he could as easily have done the one as the other; his design was to bring this history to their remembrance, and to show them that they were fighting against God.

On other occasions, he wept over the most inveterate of his enemies, and at last laid down his life for them; and, after his resurrection, commanded that the very first offers of salvation should be made to them!

This then is the manner in which we are to act. We must never seek to avenge ourselves; but must rather bless those who curse us, and do good to those who despitefully use us, and persecute us. We may indeed heap coals of fire upon their heads; but it must be, to melt them into love, Romans 12:20-21. The rule that is universally established for the regulation of our conduct, is this, “Do not be overcome by evil, but overcome evil with good.”

2. In a way of instruction.

Two things only will we notice under this head, namely:

The danger of persecuting the saints of God.

The security of all who trust in God.

The danger of persecuting the saints of God.

Behold one party slain by fire from Heaven; and soon after, another party, of fifty each! What has called forth these signal acts of vengeance? They sought to lay hands on a faithful servant of the Lord. We do not indeed expect that all persecutors will be visited with the like judgments; but we know what God has spoken respecting them, “He who touches you, touches the apple of my eye.” We know also what our blessed Savior has said, “It would have been better that a millstone were hanged about their necks, and that they were cast into the depths of the sea, than that they should offend one of his little ones.” And would it not have been better for those hundred soldiers and their captains to have been thus treated? Truly, if they had been so treated for refusing to persecute a servant of the Lord, we would have congratulated them on the occasion, as martyrs in the cause of God. Or even if they had been so treated on other accounts, still they would at least not have perished under such a load of guilt as now lay upon them.

People now make a mock at religion, and turn the very names by which God designates his people into terms of reproach; and, if they were not restrained by human laws, would proceed to all the cruelties that have been practiced in former times! But let it be remembered, that Christ himself is wounded in the person of his saints; as he said once to Saul, “Saul, Saul, why do you persecute me?”

So now he regards his people’s cause as his own, and will surely recompense into the bosoms of their enemies whatever shall be said or done against them. “Precious in his sight is the blood of his saints.” Remember this, you who revile and persecute the children of God; they may appear weak, and unable to avenge themselves; but “their Redeemer is mighty,” and will in due time execute the fullness of his wrath upon his enemies, precisely as he did in the days of old! 2 Chronicles 36:15-16.

On the other hand, God will protect his people, as he did this distinguished prophet. He will be “as a wall of fire round about, and the glory in the midst of them.” Most unanswerable is that question, “Who is he who will harm you, if you are followers of that which is good?” If God is for them, who can be against them? “Let the weak then say, I am strong;” let them say with David, “Though a host should encamp against me—yet my heart shall not be afraid.” In the hands of our adorable Lord we are safe, “nor can any pluck us out of them.”

We should not, it is true, court persecution; but if it comes for the Lord’s sake, we may expect to have “strength given us according to our day,” and to be made “more than conquerors through Him who loved us!”

Charles Simeon

1 Kings 22:19-23

Micaiah continued, “Therefore hear the word of the LORD: I saw the LORD sitting on his throne with all the host of heaven standing around him on his right and on his left. And the LORD said, ‘Who will entice Ahab into attacking Ramoth Gilead and going to his death there?’ “One suggested this, and another that. Finally, a spirit came forward, stood before the LORD and said, ‘I will entice him.’ ” ‘By what means?’ the LORD asked. ” ‘I will go out and be a lying spirit in the mouths of all his prophets,’ he said. ” ‘You will succeed in enticing him,’ said the LORD. ‘Go and do it.’ “So now the LORD has put a lying spirit in the mouths of all these prophets of yours. The LORD has decreed disaster for you!”

In order to have a correct view of Scripture truths, we must consider particularly the style in which the Scriptures are written. Scriptures are accommodated to the weak apprehensions of fallen man. Hence in various descriptions of God, he is represented as having eyes and ears and hands, and as deliberating and acting according to circumstances, just as if he were a man like unto us. But we must not therefore conceive of him as a man, but only as ordering his dispensations towards us with unerring wisdom.

In like manner he is represented in the text as holding a conference with Satan, and as adopting a plan proposed by him for the effecting of purposes originating with himself. But we must not therefore suppose that God did not know how to effect his own purposes without any help from Satan; we must only understand that God overruled the devices of that wicked fiend for the accomplishment of his own will.

Indeed the particular representation here given, has an evident reference to what had actually taken place between the two confederate kings. They had put on their royal robes, and seated themselves on thrones in the midst of all their courtiers verse 10, in order to receive the counsel of the prophets respecting the projected war; and, agreeably to that, the prophet represents God as enthroned amidst all the heavenly hosts, and holding a counsel with them about the best method of inflicting on Ahab his deserved punishment. It is not intended that we should construe this literally, as if all these questions and answers were really uttered by the different parties in a public assembly; but merely that God determined to make the designs of Ahab the means of his destruction.

There is however one point which may obviously be collected from this account, namely, the power of Satan to deceive men; and it will form a very profitable subject for our present consideration. Let us then inquire into,

I. The sources of Satan’s power.

Satan has from the beginning been the great deceiver of mankind. Whence has Satan this power to deceive? We answer,

1. From his having so many other evil spirits under his command.

The fallen angels are many in number, and so numerous, that one single person possessed by devils called Himself “Legion,” because of the exceeding greatness of the number that dwelt within him. Of these there are different ranks and orders, just as there are of the good angels; and they are all united under one head, even “Beelzebub, the prince of the devils.”

Of Ahab’s prophets there were four hundred; and, through the influence of one spirit, they were all possessed by spirits perfectly united with each other for the accomplishment of one end. Now this gives them an immense advantage. Had there been but one, or only a few, we might have hoped to escape their notice, or be visited by them but seldom; but there is reason to believe that they are immensely more numerous than the human race, so that there is not a human being that is not infested with them, nor a moment of time when they are not ready to take advantage of us.

2. From his wisdom and subtlety.

“The serpent was the most subtle of the brute creation,” and was therefore made use of by Satan as an instrument whereby to deceive our first parents; and in reference to that event, Satan is called “that old serpent, the Devil! Revelation 12:9.” Of his subtlety there is much spoken in the Holy Scriptures. Like a fowler he spreads his net, and “takes men alive in his snare! 2 Timothy 2:26.” So deep are his “wiles” and “devices,” that no human wisdom can fathom them, no human sagacity escape them. As a spirit, he is a utter intelligence, like the holy angels, disrobed indeed of his holiness, but not of his intellectual powers. He knows what is suited to the dispositions of men, and what is most likely to prevail with them under all the circumstances wherein they are placed. In his assaults on our blessed Lord, he seized the moment most favorable for his purpose, and urged the temptations most likely to prevail. It is reasonable to suppose that the experience of six thousand years has contributed not a little to his proficiency and advancement in every species of deceit.

3. From his easy access to the minds of men.

A material being would have found difficulty in presenting himself to men on many occasions; but an immaterial or spiritual being finds no obstacles, except what arise from the internal principles of those whom he would assault. He has access to one as well as another at all times. What an immense advantage does this give him! Indeed, if it were not that we have good angels also attendant on us and ministering unto us, and, above all, that we have the Spirit of the living God continually dwelling in us for the express purpose of counteracting and defeating his influence—we could have no hope whatever of escaping from his toils.

4. From the number and influence of his confederates.

There is not a wicked man in the universe who is not actuated by him, and made subservient to his designs; from all of them therefore he derives much support; but especially from those whose situation in life gives them greater sway over the public mind. If he can prevail on a prince or monarch to exert his influence, he will gain a rapid ascendency over a whole kingdom. The instant that Jeroboam set up his golden calves, the whole people of Israel “willingly ran after his commandment.” If he can prevail on those in the prophetic office to sanction error by their preaching, or iniquity by their conduct, he will easily draw in their train the great mass of their followers.

The text shows us how the united testimony of four hundred prophets deceived even the pious Jehoshaphat; and the more pretensions to piety such prophets make, the more useful to Satan will their labors be; since he never exerts himself with more effect than when he “transforms himself into an angel of light! 2 Corinthians 11:13-15.”

5. From the willingness of men to be deceived.

This perhaps is the greatest source of his power. Men are not impartial judges of good and evil, or of truth and error. Their judgment is warped; they have corrupt inclinations which bias them, Isaiah 44:20; Jeremiah 8:5; Jeremiah 9:6. Their own “heart is deceitful and desperately wicked;” and hence, when Satan has undertaken to assault them, he finds traitors in their own bosoms ready to open the gates to him, and to admit him into the very citadel, before they are aware of his approach! The truth of this is manifested whenever an attempt is made to suppress evil or inculcate good. We see in a moment to which side men lean, and that arguments are weighed, not according to their real solidity, but according to the aspect they bear on our favorite propensities. Of course, this is extremely favorable to the interests of Satan, who needs only to present things to us in a specious view, and is sure beforehand that we shall be as ready to comply with his temptations, as he is to solicit our compliance.

The case of Ahab is one of daily occurrence. There are thousands who hate the light, and say to their ministers, “Prophesy unto us smooth things, prophesy deceits! Jeremiah 5:31.” It is obvious therefore that Satan finds in the sinful dispositions of men, the most successful advocate.

Having seen the sources of his power to deceive, we proceed to point out,

II. The limits of Satan’s power.

Doubtless Satan’s power is inconceivably great, since he deceived man even in his state of innocence, and from that time has “deceived the whole world, Revelation 12:9.”

1. But Satan’s power is limited in its duration.

Satan shall not always have the ascendant that he now has; there is a time coming, (and, we hope, at no great distance now,) when he shall “be bound, and deceive the nations no more for the space of a thousand years! Revelation 20:1-3; Revelation 20:7.” What a blessed period will that be! What peace, and joy, and holiness will abound in the Church, when that wicked fiend shall cease from defiling and troubling the souls of men! Zechariah 14:20-21 with Isaiah 30:26; Isaiah 60:19-22; O that the happy period were arrived! May “God hasten it in his time!”

2. Satan’s power is limited in its objects.

As wide as his influence is, it is not universal; for God has delivered his chosen people from his malignant influence. We say not indeed that there are any so delivered, but that they need to be continually on their guard against him, Zechariah 4:1; Matthew 26:41; 2 Corinthians 11:3. But our Lord has assured us that “it is not possible for him to deceive the elect, Matthew 24:24;” and the reason of this is, that God has revealed to them his devices, 2 Corinthians 2:11; and armed them against his assaults, Ephesians 6:11; and engaged to “guide them by his counsel, until he receives them to glory! Psalm 73:24.”

A further reason is, that Jesus, our all-prevailing Advocate, “intercedes for them, that their faith may not fail Luke 22:31-32;” and hence it was, that, while “Satan desired to have Peter, as well as Judas, to sift him as wheat”—he could prevail over him only for a season; so that Peter rose again and overcame him, while Judas hanged himself, and became the everlasting prey of the destroyer!

3. Satan’s power is limited in its operations.

Satan could only persuade Ahab, but he he could not compel him. Nor can he influence any man in opposition to his own will. He is “a roaring lion;” and all before him are but as lambs; yet in prosecuting his malignant purposes against them, he destroys only those “whom he may devour,” not all those whom he would desire, 1 Peter 5:8.

This is a most encouraging circumstance; for, if only we cry to God for grace to desire, and strength to do, his will, we may defy all the hosts of Hell. Such resistance overcomes Satan, and makes him flee, 1 Peter 5:9 and James 4:7. No fiery dart that he can cast at us will pierce the shield of faith; nor all his skill enable him to withstand the sword of the Spirit, Ephesians 6:16-17, when wielded by a believing hand.

Advice.

1. Guard against obstinacy in sin.

A willful perseverance in sin constrains God to give men over to their own lusts, Psalm 81:11-12; Romans 1:24; Romans 1:26; Romans 1:28; Isaiah 66:4, and to leave them in the hands of their great adversary! To what a fearful extent God will proceed against us in this way, we cannot even read without horror! 2 Thessalonians 2:11, 12. Beloved brethren, let me entreat you not so to provoke your God, as to bring upon yourselves this fearful curse. If once God says, “He is joined to idols, let him alone! Hosea 4:17; Hosea 9:12,” It would have been better for you that you had never been born!

2. Seek a saving interest in the Lord Jesus Christ.

Christ has vanquished that great enemy of God and man, agreeably to what was foretold to man in Paradise, Genesis 3:15; in the garden, and upon the cross, he vanquished him, Matthew 4:10; Colossians 2:15; and he has engaged to “bruise him under our feet shortly! Romans 16:20.” Seek then a saving interest:

in his death, to ransom you;

in his intercession, to preserve you;

and in his grace, to strengthen you!

So shall you “be more than conquerors through Him who loved you,” and shall enjoy the fruits of victory in Heaven, when “the deceiver of mankind shall be cast into the lake of fire and brimstone” to receive the due recompense of his sinful exertions in everlasting torment! Revelation 20:10.

Charles Simeon

1 Kings 22:8

Ahab, the king of Israel answered Jehoshaphat, “There is still one man through whom we can inquire of the LORD, but I hate him because he never prophesies anything good about me, but always bad. He is Micaiah son of Imlah.”

“The king should not say that,” Jehoshaphat replied.

It is generally supposed that opinions adopted by the great mass of mankind, especially if they are maintained also by those who from their personal advantages and official character are considered as best qualified to judge, must, of necessity, be right. But, whatever deference may be due to the opinions of others, we cannot concede to any man, or to any number of men, that measure of confidence which is due to God alone. Even in relation to the sciences, we frequently find that universally received axioms are at length exploded, and systems of a very different aspect are established in opposition to them. In religion there is but one standard, to which everything must be referred; and however numerous or learned the people may be who would impose their opinions upon us, we must bring them all “to the word and to the testimony,” and discard everything which accords not with that unerring test.

On a subject of great importance to the kings of Israel and of Judah, no less than four hundred prophets were consulted; and they all, with one voice, gave their judgment in such a way, as to flatter the pride, and gratify the inclinations, of those who consulted them. But there was one poor despised prophet, Micaiah, whom Ahab had intentionally kept in the background, because he dreaded the advice which he might give; and, when inquiry was made respecting him, Ahab said, “I hate him because he never prophesies anything good about me, but always bad!”

Now, though this saying had respect to one individual, and may therefore be supposed to be confined to him, the reason assigned by Ahab is of a general nature, and is applicable to all who faithfully declare the mind of God. This saying therefore of Ahab will furnish me with a fit occasion to show,

I. The necessity imposed on every faithful minister.

A servant of God must declare the truth consistently and fearlessly. Fidelity to God is essential to his very character!

1. God requires it of us.

Ministers are ambassadors from God, and must deliver faithfully the message entrusted to them. An unfaithful man may be called a servant of God; but he is, in fact, a servant rather of the devil, who assumes in him the appearance of “an angel of light! 2 Corinthians 11:13; 2 Corinthians 11:15.” Paul’s representation is this, “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful! 1 Corinthians 4:1-2.” And to every such character God gives this solemn charge, “He who has my word, let him speak my word faithfully! What is the chaff compared to the wheat? Jeremiah 23:28.” We are not to fear the face of man, but to speak the truth of God, “And you, son of man, do not be afraid of them or their words. Do not be afraid, though briers and thorns are all around you and you live among scorpions. Do not be afraid of what they say or terrified by them, though they are a rebellious house. You must speak my words to them, whether they listen or fail to listen, for they are rebellious! Ezekiel 2:6-7.” And when men say to us, “Prophesy unto us smooth things, prophesy deceits! Isaiah 30:9-10″—our answer must be like that of Micaiah, “As the Lord lives, what the Lord says unto me, that will I speak! verse 14.” God has plainly told us, that “if we seek to please men, we cannot be the servants of Jesus Christ! Galatians 1:10.”

2. It is of the utmost importance to all to whom we speak.

It is to be expected that men who look to us for instruction will imbibe the opinions we convey. And if we deceive them in relation to temporal matters, the mistake, though injurious, may be rectified; but if we mislead them in their everlasting concerns, the consequence must be eternally fatal!

It is doubtless a great misfortune to any, if, like Ahab, they are betrayed by false prophets and by blind guides; but, like Ahab, they will reap the bitter fruits of such erroneous counsels.

Our blessed Lord, by a very simple figure, conveys to us this truth in a most convincing way, “If the blind lead the blind, shall they not both fall into the ditch? Matthew 15:14.” We cannot doubt of this, in relation to this world; nor is there any more reason to doubt of it in relation to eternity. It will be no excuse to any, especially to any who have had the Scriptures in their hands, that they were deceived. They had access to the fountain of knowledge; and they might have obtained by prayer the influences of the Holy Spirit to instruct them; and therefore they are altogether responsible for the errors they have imbibed, and for the counsels they have followed. In them will surely be fulfilled that declaration of the prophet, “The leaders of this people cause them to err; and those who are led of them are destroyed! Isaiah 9:16.”

3. The salvation of our own souls depends upon it.

As from God we have received our commission, so to God are we responsible for our execution of it. In truth, so solemn is our responsibility, that nothing but a conviction that we are “called to it by the Holy Spirit,” could prevail upon us to undertake the office of ministering to immortal souls. Hear what God himself has spoken to us, “Son of man, I have made you a watchman for the house of Israel; so hear the word I speak and give them warning from me. When I say to a wicked man, ‘You will surely die,’ and you do not warn him or speak out to dissuade him from his evil ways in order to save his life, that wicked man will die for his sin, and I will hold you accountable for his blood! Ezekiel 3:17-18.”

Here you see that if the consequences are fatal to others, they are doubly so to ourselves; for those who perish through our unfaithfulness, have only their own souls to answer for; but we must perish under the accumulated guilt of destroying, not our own souls only, but the souls of all that have been committed to our charge!

Well does the Apostle Paul again and again make that request, “Brethren, pray for us;” for indeed we need your prayers; since we are sure to incur man’s displeasure, if we are faithful; and God’s displeasure, if, through any motive whatever, we shrink from a full discharge of our duty.

Ahab’s mind towards the faithful Micaiah shows to every minister,

II. The recompense the faithful minister must expect for his fidelity.

It might be supposed, that in proportion to the fidelity with which he exercises his office, a minister should be loved; but by the ungodly world he will rather be hated like Micaiah, and for the very same reason, “because he never prophesies anything good about me, but always bad.”

1. This hatred to the faithful pastor will be invariable.

If we go back to the beginning of the world, we shall not find one faithful minister that ever escaped the hatred of those around him! Noah “condemned the world” in his ministrations; and was regarded by them with scorn and contempt. If we ask how Moses, David, Elijah, and all the prophets were treated? Our Lord has told us, “Which of the prophets have not your fathers persecuted?” As for the Apostles, our blessed Lord plainly warned them, that they also would have their cross to bear, being “hated, reviled, persecuted, for his sake.”

But it may be thought that our blessed Savior could never become an object of aversion to any; since the perfection of his wisdom, and the extent of his goodness, and the efficiency of his power—would preclude a possibility of his being regarded with any feelings but those of love and gratitude. Yet, though “he spoke as never any man spoke,” and wrought miracles far more numerous than those which had been wrought from the foundation of the world, he was more an object of hatred than any other man! As he says, “The world cannot hate you; but it hates me, because I testify of it that its works are evil, John 7:7.”

Even at this day there is not to be found on earth one faithful minister who does not experience the truth of that assertion, “If they have hated Me, they will hate you also.” It matters not what wisdom these servants of God exercise, or what talents they possess, or what blamelessness they maintain; if they will discharge their duty faithfully to God and man, they shall surely be made conformable to their Savior’s image in this respect; for, “It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, how much more the members of his household! Matthew 10:25.”

2. This hatred to the faithful pastor will be universal.

It is not the profane and profligate alone that will hate the servants of God; but the moral, the sober, and those who have in some respect a regard for religion. Indeed, those who are of more decent habits are, for the most part, the very leaders in opposition to the faithful ministers of Christ; insomuch that Satan found not any more willing or more efficient instruments to persecute Paul and Barnabas, than a number of “devout and honorable women, Acts 13:50.”

As bound as kings are to protect the servants of the Most High, they have often been found their most cruel oppressors. Ahab would gladly have wreaked his vengeance on Elijah, even as Jezebel had already done on a vast multitude of the Lord’s prophets. And at different periods have the great and mighty of the earth exerted all their power to extirpate the servants of the Lord. From this enmity, no rank or order of men is exempt, “the fat bulls of Bashan” have been forward to lead the way; and “dogs have joined in compassing” about the servants of the Lord, to destroy them.

Even little children have encouraged one another in this impious work. No less than forty-two of them ridiculed Elisha, saying, “Go up, you bald head! Go up, you bald head!” expressing thereby their contempt, if not their disbelief, of the miracle that had been wrought in the assumption of the prophet Elijah in a fiery chariot to Heaven.

Just so, at this day, we can scarcely have a surer criterion of the state of men’s minds towards religion, than in the conduct of their children towards the faithful ministers of Christ. So true is that declaration of our blessed Lord to his faithful servants, “You shall be hated by all men for my name’s sake!”

3. This hatred to the faithful pastor will be inveterate.

There is no other thing which excites so much enmity as this. Persons guilty of any crime meet with some compassion; and, if they are treated with too much severity, they will find some to vindicate their cause. But a faithful servant of Christ may be persecuted with ever so much virulence, and none will venture to interpose for him. Ahab acknowledged that he had no other ground of displeasure against Micaiah, than his fidelity in declaring the messages of the Most High. And when he avowed both his hostility to him, and the grounds of it, Jehoshaphat, notwithstanding his piety, dared not to espouse the cause of this hated prophet any further, than merely to suggest, “Let not the king say so.” And, when he heard the prophet doomed to imprisonment and all its attendant horrors, he uttered not one word in his defense, but left him to experience all the wrath of his vindictive persecutor.

So it was with our blessed Lord. When he stood at Pilate’s bar, not one, out of the many thousands whom he had healed, would bear testimony in his favor, or endeavor to avert from him his impending doom.

So it is at this day, “all manner of evil may be spoken, and spoken falsely,” respecting a pious minister; and the utmost that anyone will dare to say in his behalf, is, “Let not the king say so.” True it is, that persecution does not rage to the same extent as formerly; but this is owing to the laws of the land, and to the spirit of toleration which has superseded the bigotry of former times. The enmity of men’s hearts, if unrestrained, would break forth with the very same fury that it ever did; and the cry of “Crucify him! Crucify him!” would be heard, wherever the character of Christ and his Apostles was exhibited.

Desirous, however, of approving myself to God, let me address:

1. Those who, like Ahab, determinately follow their own way.

Of Ahab’s idolatries, I say nothing. The point before us is, his determination to follow his own way for his own temporal advantage. And need I say how common a character this is? I dare not, then, “speak flattering words” to such people. No, “I cannot speak good concerning them, but only bad.” Indeed, my brethren, God’s will must be regarded by you as of paramount obligation; and, if you will not obey his voice, you must inevitably perish.

Tell me not whether a Jehoshaphat concurs with you, or false prophets uphold you; if all the Jehoshaphats in the universe concur with you, or all the false prophets in the world support you—I care nothing about it! It is at their own peril so to do; and it is by God’s Word, and not by man’s precept or example, that you shall be judged in the last day. Let me not, then, be deemed “your enemy, because I tell you the truth! Galatians 4:16.” I cannot “sew pillows to your arm-holes,” or “daub your wall with untempered mortar.” “I cannot speak peace to you, when there is no peace! Ezekiel 13:10-11; Ezekiel 13:16; Ezekiel 13:18 with Jeremiah 6:14.” Believe me, brethren, there is no happiness but in serving God; and there is no safety but in an entire surrender of your souls to him.

2. Those who are induced to make compliances which their own consciences condemn.

Be assured that a holy firmness in the way of duty is best. Your ill-advised compliances will only bring shame and trouble to your own souls. Who can tell what might have been the result to Ahab, if Jehoshaphat had acted with the firmness that befit him? He might, perhaps, have prevented all the evil that ensued.

And you also, my brethren, if you will be faithful to your God, may prove blessings to many, whom by your dissimulation and cowardice you deceive. Let every child of God consider himself as a witness for God; let him “shine as a light in a dark world;” let no consideration under Heaven tempt him to be “a partaker of other men’s sins.” Let him “have no fellowship with the unfruitful works of darkness, but rather reprove them, Ephesians 5:11.” Yes, let him rebuke sin, though he is hated for it; and act uprightly, though he be abhorred for it! Amos 5:10.

Whatever any man may suffer for righteousness’ sake, let him rejoice in the thought, that they so persecuted the prophets that were before him, and that in proportion to his sufferings will be his reward in Heaven! Matthew 5:11-12.

Charles Simeon

1 Kings 21:27-29

“When Ahab heard these words, he tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly. Then the word of the LORD came to Elijah the Tishbite: “Have you noticed how Ahab has humbled himself before me? Because he has humbled himself, I will not bring this disaster in his day, but I will bring it on his house in the days of his son.”

There is much which bears the semblance of religion, and which brings with it a present reward; while in the sight of God it is of no avail for the salvation of the soul.

The hopes of the presumptuous,

the fears of the desponding,

the joys of the hypocrite,

and the sorrows of the worldly

—are of this kind.

An instance of the last occurs in the passage which we have just read; wherein Ahab’s repentance was honored with the notice and approbation of Heaven to a certain degree, though we have no reason to think that it ever availed for his final acceptance before God.

In speaking of Ahab’s repentance, we propose to show:

I. What there was in Ahab’s repentance that was good.

If there had not been something good in it, God would never have called the attention of Elijah to it, or have honored it with a reward. The two principal things in it that were good, were,

1. A fear of God’s judgments.

Many, when God’s judgments are denounced against them, only “puff at them, Psalm 10:4-5” as unworthy of any serious regard. They do not believe that God will execute them; the language of their hearts is, “God will not do good, neither will he do evil, Amos 9:10; Zephaniah 1:12; Malachi 2:17.” But Ahab credited the predictions of the prophet Elijah, and sought deliverance from the judgments he foretold.

It was this which prevailed in behalf of the Ninevites, when “they repented at the preaching of Jonah, Jonah 3:5; Jonah 3:10;” and God on the present occasion was so pleased with it, that he pointed it out with special approbation to the Prophet Elijah.

2. An acknowledgment of God’s justice in inflicting punishments.

Had Ahab thought himself unjustly dealt with, he would have complained of the severity of the sentence that was passed against him; but he complained only of his own sins, which had so justly brought on him the divine displeasure. This was a public testimony that God was worthy to be served, and that the most exalted monarchs are bound, as much as others, to be obedient to God’s laws. Such an acknowledgment, from so abandoned a character, was honorable to the Lord; it “gave glory to him, Joshua 7:19; Jeremiah 13:16; Jeremiah 13:18,” as a God of holiness and power, and consequently was so far good and acceptable in his sight.

Still, as it availed not for his salvation, it will be proper to show,

II. Wherein Ahab’s repentance was defective.

The terms wherein it is set forth are doubtless strong; but yet it was altogether defective:

1. Ahab’s repentance was defective in its principle.

If there had been no punishment denounced against him, Ahab would have felt little concern about his iniquities; he had no real hatred of sin, no sincere shame on account of his having transgressed against so good a God. It was fear, and fear alone, that called forth his penitential acknowledgments. But if his repentance had been genuine, he would have mourned for his sins even though there had been no punishment annexed to them, Ezekiel 20:43; Ezekiel 36:31. He would have seen a hatefulness in his sins, as transgressions of the holy law of God; and would have hated and abhorred himself on account of them, even though God should have blotted them from the book of his remembrance, Ezekiel 16:63. Hatred of sin, and not fear of punishment, is the true source of penitential sorrow.

2. Ahab’s repentance was defective in its measure.

His repentance was expressed only by external signs, such as fasting and clothing himself with sackcloth; but it should have proceeded to operate in the renovation of his heart and life. He should have instantly begun to put away his sins. But we read not of any such effects produced upon him. He turned not from his idolatry, nor did he, as far as we know, restore the vineyard to Naboth’s family. But true repentance would have led him to mortify his besetting sins, Hosea 14:1-3; Hosea 14:8. That alone is the repentance which is not to be repented of.

3. Ahab’s repentance was defective in its end.

Could Ahab have escaped the miseries he had brought upon himself, he would have been contented though God had still been as much dishonored as ever. He had no view to God’s glory, but only to his own safety. But if his sorrow had been of a godly sort, he would have inquired, how he might best counteract all the evil he had done, and cause his subjects to honor Jehovah as much as they had before slighted and despised him, 2 Corinthians 7:10-11.

Nevertheless God was pleased to reward it; and it is of importance to inquire,

III. What the honor which God put upon Ahab’s repentance was designed to teach us.

It was designed to show,

1. That God will not overlook the smallest things that are done for him.

We have many instances in Scripture of actions rewarded, even where there was little, if any, reference to God in the minds of the actors.

Ebed-melech had some regard to God in the services he rendered to Jeremiah the prophet.

Jehu was more actuated by pride than any feeling of true piety.

Nebuchadnezzar, in his siege of Tyre, had not the least idea that he was doing Jehovah’s work.

Yet these were all rewarded for the services they performed, 2 Kings 10:30; Jeremiah 38:7-10 with 39:15-18; Ezekiel 29:17-20.

If those of us who have done the least for God would consult the records of their lives, they would find that he has in some way or other recompensed to them whatever they have done, and never long continued in their debt.

2. That God will surely receive every true penitent.

The apostle Paul, in reference to the rites of the ceremonial law, argues thus, “If the blood of bulls and of goats availed for the least things, how much more shall the blood of Christ avail for the greatest, Hebrews 9:13-14.” In like manner we may justly say in reference to the history before us, if the feigned repentance of Ahab availed for the deferring of temporal judgments—then how much more shall true repentance avail for the removal of all sins, and for the everlasting salvation of the soul! Let anyone only see how God longs to behold his people returning to him, Luke 15:5; Luke 15:9; Luke 15:23-24; and how he rejoices over them when they do return, Jeremiah 13:27; Hosea 8:5; Hosea 11:7-8; and we shall not doubt, but that instead of “willing the death of any sinner, God desires that all should turn from their wickedness and live, Ezekiel 33:11; 1 Timothy 2:4; 2 Peter 3:9.” “He will not despise the day of small things Hosea 4:10;” but will hear the groans, and regard the sighs, and treasure up the tears, of all who truly turn unto him. He never has said, nor ever will, “Seek my face in vain.”

We cannot conclude without a few words,

1. Of caution.

Many there are who conceive that they have repented, because they can look back upon some time when they were humbled before God, either in an hour of sickness, or after some awakening discourse. But those temporary affections of the mind are a very small part of true repentance. They have been experienced by thousands, who yet have “turned back with the dog to his vomit, or the sow to her wallowing in the mire, Psalm 78:34-37; Hosea 5:15.” Let it be remembered therefore, that if we dissemble with our God, his sword shall certainly overtake us Jeremiah 42:20-22. You have been long and faithfully warned of your danger; and if you despise the admonitions of the weakest of God’s servants, it will ensure and aggravate your eternal condemnation! 2 Chronicles 36:12; 2 Chronicles 36:17.

2. Of encouragement.

“With God there is mercy and plenteous redemption.” Do but bear this in mind, and you will frequently put yourselves in the posture of Ahab, and “walk softly” before him all the days of your life. Were it only temporal deliverance that you were authorized to expect, it would be right to mourn as Ahab did. But when God promises to multiply his pardons beyond the utmost reach of your sins, Isaiah 55:7; Romans 5:20, you may be sure that nothing shall ever be lacking to those who seek him with their whole hearts. O that God might now see in us occasion to address us: “See how those people humble themselves before me! Because they so humble themselves, and “wash in the fountain” of their Redeemer’s blood, “their iniquities shall all be blotted out,” and “cast behind me into the depths of the sea!”

Charles Simeon

1 Kings 21:20

Ahab said to Elijah, “So you have found me, my enemy!”

“I have found you,” he answered, “because you have sold yourself to do evil in the eyes of the LORD.”

The office of a minister is doubtless the most honorable that can be sustained by man; but it is at the same time the most arduous. If indeed the people to whom we carry the glad tidings of salvation were willing to put away their sins and embrace the offered mercy, there would be comparatively little difficulty in discharging our duty; but men are averse to receive our message; they “love darkness rather than light;” yes, “they hate the light,” and would even extinguish it, rather than be constrained to see the evil of their ways.

Hence those ministers who are faithful, are universally accounted “the troublers of Israel,” and the “enemies” of those whom they labor to convert; and they must go with their lives in their hands, if they will approve themselves to God and to their own conscience. The justice of this observation is manifest from the address of Ahab to the Prophet Elijah; in which we see,

I. How greedily men commit sin.

Horrible beyond measure was the conduct of Ahab which is here recorded.

We do not blame his wish to be accommodated with Naboth’s vineyard, nor the equitable offers which he made to obtain it; but we blame the inordinate desire which he entertained for so worthless an object, and the vexation which the disappointment of it occasioned. What a striking proof have we here of the misery which unsubdued lusts create! A king possessed of large dominions, augmented lately by the acquisition of immense power, is dejected, and sick at heart, because he cannot obtain a little plot of ground adjoining to his palace—of ground which the owner could not alienate consistently with the commands of God.

Jezebel his wife, indignant that a potent monarch, like him, should be thwarted in his desires, undertakes that they shall not long be ungratified. She takes his seal, and gives orders in his name, that the elders of Israel shall proclaim a fast, as if some great iniquity which threatened the safety of the state had been committed; that then they shall arrest Naboth as the guilty person, and incite false witnesses, who shall accuse him of blaspheming God and the king; and that they shall instantly proceed to stone him to death. As shocking as this injustice was, methinks its enormity was small in comparison with that impious mockery of religion with which it was cloaked.

But what must have been the state of that nation where such an order could be given so confidently, and be carried into execution with such facility! Truly we can never be sufficiently thankful for the equity with which our laws are administered in Britain, and the security which we enjoy, both of our lives and properly, under their protection.

The tidings of Naboth’s death being announced by Jezebel, Ahab instantly proceeded to take possession of Naboth’s vineyard; manifesting thereby his perfect approbation of all that Jezebel had done. Conscious of his cordial participation in her crimes, Ahab could make no reply to the prophet’s accusation, “Have you killed, and also taken possession?” He could only say, “Have you found me, O my enemy?” In truth, his own conscience testified against him, that “he had sold himself to work evil in the sight of the Lord.”

As horrible as this was, and far surpassing anything which is commonly found among us—it yet is in many respects imitated by the great mass of mankind.

It is surely no uncommon thing for men at this day to covet what does not belongs to them, and so inordinately to desire it as to use unlawful and dishonest means of obtaining it. Nor is it uncommon for men to feel a disappointment so acutely, as to lose the enjoyment of everything they possess through vexation about something unpossessed. And so are the consciences of some men formed, that they will connive at wickedness which of themselves they would not perpetrate, and avail themselves of the advantages which the iniquity of others has procured for them. Let valuable articles be offered for sale as having been clandestinely imported without a payment of the tax due; how few will turn away from them on account of the unlawful way in which they have been procured! How few will say, “Perhaps a crime has been maintained for these, and the blood of some revenue-officer has been shed to preserve them;” at all events such risks are incurred by this traffic, and the lives of multitudes are daily endangered by it; and shall I satisfy my appetite with that for which so many “have jeopardized their lives? 2 Samuel 23:15-17.”

No; the generality of people, who yet pretend to be honest and humane, will be as pleased with the possession of what has been thus iniquitously gained, as ever Ahab was with the acquisition of Naboth’s vineyard.

Again, there are those who for lucre sake, will aid in betraying or corrupting an innocent unsuspecting female; and how many are there who would readily enough avail themselves of an advantage so obtained; or at least conspire to rivet the chains once forged, and to derive pleasure to themselves from the misery of their fellow-creatures!

Alas! the world is full of characters, whose “hearts are exercised with covetous practices, 2 Peter 2:14,” and who “work all impurity with greediness, Ephesians 4:19;” or, as the prophet expresses it, “do evil with both hands earnestly! Micah 7:2-3. This paints with great exactness the conduct of multitudes who tread in the steps of Ahab; and the last clause expresses their delight in their sins.”

If we presume to remonstrate with such people, we shall soon see,

II. How indignantly men receive reproof.

Great was the indignation which Ahab expressed against Elijah.

Possibly there might be some surprise expressed in that question, “Have you found me, O my enemy?” Certain it is that Ahab little expected to find Elijah there; nor would he have gone down to the vineyard of Naboth, if he had at all conceived that he should have met there such an unwelcome monitor. But there was also much wrath contained in this address, “What business have you here? What do you mean by presuming to interfere with me? Are you privy to what has been done? Have you come to gratify your spleen as in past times by denouncing judgments against me?” Never was a human being so odious in Ahab’s eyes, as Elijah was at this moment.

This however only shows what is in the heart of all against the faithful servants of the Lord.

Ministers are sent by God as monitors, to “show the house of Jacob their sins, Isaiah 58:1;” but who welcomes them in that character? Let them go to any company, or even to an individual that is violating the laws of God, and let them testify against the evil that is committed; will their admonitions be received with thankfulness? Will not their interposition be deemed rather an impertinent intrusion? Yes; such is the light in which it will be viewed, however gross and unjustifiable the sin that has been committed.

When Amaziah had conquered the Edomites, he took their gods to be his gods in preference to Jehovah; and when Jehovah sent him a prophet to remonstrate with him on the folly and impiety of his conduct, instead of yielding to the reproof, he threatened the prophet with death, if he did not instantly forbear! 2 Chronicles 25:16.”

In the same light it is viewed, however gentle and kind the expostulation may be. When the inhabitants of Sodom required of Lot to deliver up to them the men whom he had received into his house, nothing could exceed the tenderness of his reproof, “I beg you, brethren, do not so wickedly!” Nay, he even adopted the unjustifiable expedient of offering them his two daughters in their stead; yet, notwithstanding this astonishing condescension, they were full of wrath against him, and threatened to “deal worse with him than with them! Genesis 19:5-9.”

We must further say, that it was viewed in this light, when God himself became the monitor. When Cain had murdered his brother Abel, God came to him and asked, “Where is Abel your brother?” to which this impious reply was made, “I know not. Am I my brother’s keeper? Genesis 4:9.” The truth is, that men think themselves at liberty to do what they please against God; but no one is to presume to espouse the cause of God against them, Amos 5:10. The plain language of their hearts is, “Our lips are our own! Who is Lord over us? Psalm 12:4.”

It would be well too if this presumptuous spirit were confined to those who are the open enemies of God; but it is frequently found even among the professed followers of Christ; for it was to such that the Apostle addressed himself, when he said, “Have I become your enemy because I tell you the truth? Galatians 4:16.” Let religious professors be on their guard against this great evil; for, in proportion as it prevails, it gives reason to fear that they are deceiving their own souls, and that their religion is vain!

But however boldly they reply against God, we may see in the answer of Elijah,

III. How certainly they ruin their own souls.

The fearless prophet soon taught the murderous monarch what he was to expect.

“I have found you,” and God has found you, and his judgments before long will find you too! Agreeably to the prediction of Elijah, though the judgments were deferred in consequence of Ahab’s forced humiliation; the blood of Ahab, like Naboth’s, was licked up by dogs, and the body of Jezebel was devoured by them in the very place where Naboth had been destroyed by her command. And, not long after, the elders of that very city Jezreel, who at the command of Ahab had slain Naboth, slew all the seventy sons of Ahab in one single night at the command of Jehu! 2 Kings 9:26; so exactly were the threatened judgments of Elijah executed upon him and upon his whole family!

In like manner shall the judgments of God overtake all who continue obstinate in their sins.

“He who being often reproved, hardens his neck, shall suddenly be destroyed, says the Lord, and that without remedy!” Men hope that “they shall escape for their wickedness;” but God beholds it, and will call them to account for it in due season. It is in vain to think that anything shall be hidden from him; for “there is no darkness nor shadow of death, where the workers of iniquity may hide themselves! Job 34:21-22.”

Adam, after the commission of his sin, hoped to hide himself from God; but God sought him out, “Adam, where are you?”

Achan thought he had altogether escaped notice; but God appointed the lot to fall upon him, when, according to human calculations, the chance was two million to one in favor of his escape.

On many occasions too the punishment has instantly followed the detection, as in Gehazi’s leprosy, and the sudden death of Ananias.

But where the sins of men remain concealed or unpunished in this world, they shall not escape notice in the world to come; for “God will bring every secret thing into judgment;” and fulfill in its utmost extent that awful declaration of the Psalmist, “Your hand will lay hold on all Your enemies; Your right hand will seize Your foes. At the time of Your appearing You will make them like a fiery furnace. In His wrath the LORD will swallow them up, and his fire will consume them! Psalm 21:8-9.”

This subject speaks powerfully to different characters:

1. To willful and impenitent transgressors.

What Moses said to all Israel, we must say to you, “Be sure your sin will find you out!” You may glory in your success, and “roll your iniquity under your tongue as a sweet morsel, as Ahab did, but your sin shall before long meet you to your sorrow and confusion! Yes, every sin that you have ever committed shall meet you at the bar of judgment! The patience of God may bear with you for a season; but “your judgment lingers not, and your damnation slumbers not! 2 Peter 2:3; 2 Peter 3:9.”

2. To those who have repented of their sin.

Your sins, purged away by the precious blood of Christ, shall be sought for, but not be found! Jeremiah 50:20. God has “blotted them out as a morning cloud,” and “cast them all behind him into the very depths of the sea! Micah 7:18-19.” It is an express engagement of his covenant, that “your sins and iniquities he will remember no more, Hebrews 10:17.” Think, my brethren, what an unspeakable mercy this is, and let it be your daily and hourly employment to abase yourselves before God, and to wash in the fountain of your Redeemer’s blood.

3. To those who are God’s messengers to a guilty world.

It is at the peril of the watchman’s soul, if through sloth or cowardice he neglects to warn men of their approaching danger. Brethren, we must, like Elijah, put ourselves in the way of sinners, and bear testimony for God against them. This is a painful, but necessary duty. You admire the discharge of it in Elijah; do not then disapprove of it in us. But we must “speak, whether you will hear, or whether you will forbear.” God’s command is plain, “He who has my word, let him speak my word faithfully! Jeremiah 23:28-29.”

O that every servant of the Lord might resemble this man of God! and that instead of having to appear as witnesses against you at the bar of judgment, we might now find you obedient to the word, and have you in that day as “our joy and crown of rejoicing” for evermore!

Charles Simeon

1 Kings 20:42

He said to the king, “This is what the LORD says: ‘You have set free a man I had determined should die. Therefore it is your life for his life, your people for his people.'”

In every page of the Holy Scriptures we are reminded that the Lord disposes of all events according to his sovereign will, while at the same time he suits his dispensations to the conduct of mankind.

Between the parties spoken of in our text there was little difference with respect to their desert before God. Ahab was an idolatrous Israelite; and Benhadad was a proud atheistical heathen. God appointed them, as his instruments, to punish each other; his primary purpose indeed was to destroy the heathen prince, and to rescue from his tyranny the king of Israel. For this end, God left Benhadad to follow the dictates of his own proud spirit, and gave to Ahab the directions and encouragements that were necessary to ensure success.

But Ahab neglected to execute the commands of God; and then God reversed his sentence, and denounced against Ahab and his people, the destruction that had been designed for Benhadad and his people. This is told to us in the words which we have read; and which will serve to show us,

I. The power which God will exercise towards us.

Great has been the temporal deliverance recently given unto us.

[Preached a few days after Napoleon’s return to Paris from his invasion of Russia in 1812, after the destruction of his army, and just previous to its utter annihilation. What has been done for our northern allies, has in reality been done for us. And, behold what a wonderful deliverance that is which the official reports announce to us! The resemblance between it and the facts recorded in the chapter before us is so striking, that, notwithstanding we do not in general approve of minute statements of this kind in a public discourse, we cannot forbear to point it out to you.]

Behold then the origin of the contest between Benhadad and the king of Israel.

The war was altogether unprovoked on the part of Ahab, and proceeded from the insufferable pride and tyranny of the Syrian monarch. Behold his boastings, while yet he was “only girding on his armor;” yet, notwithstanding his confederate armies were so numerous, he was vanquished by a little band of Israelite princes, whose efforts he utterly despised; and this proud boaster fled away on horseback from the field of battle, while his army was defeated with great slaughter. Mortified beyond measure, but not humbled, Benhadad determines to collect another army, numerous as the first, and to effect the destruction of his victorious enemy. At the return of the year he renews his attempts; but, notwithstanding the immense disproportion of the contending armies, he is again defeated with the loss of a hundred thousand men; and God completes his destruction by causing the walls of Aphek to fall, and bury in their ruins twenty-seven thousand more of those who had escaped the edge of the sword! Thus was this tyrannical oppressor constrained at last to hide himself in an inner chamber, and to become a suppliant for his own life.

Behold the parallel to our present circumstances.

Napoleon, the proudest and most tyrannical oppressor that has appeared in modern ages, invaded Russia for no other reason than because she would not be subservient to his will, and aid his ambitious designs. He went at the head of an immense army of confederate princes; boasting that no power could withstand him; but through the merciful intervention of Providence he has been vanquished, and that too by men whom he had despised as incapable of standing before a single regiment of his warriors; and he himself fled on horseback from the field of battle, and hastened back in disguise to his own country, leaving his whole army to be a prey to the sword of the avenger, and to the elements, which have left scarcely any remaining to record the history of their disasters!

Napoleon however is now boasting, like Benhadad, that he will with the returning spring replace his armies, and renew his assaults. He pours the same contempt on God that the Syrian monarch did. Benhadad indeed did acknowledge his defeat to have proceeded from a superior Being, though he limited God’s power to the hills, and thought to overcome him in the plains; but this atheistical ruler discards God entirely, and talks of nothing but “fate and fortune.” What shall be the outcome of his future attempts, God alone knows; but we think it highly probable, that he is working out his own destruction just as Benhadad did!

We cannot fail of acknowledging the interposition of God in the history of Benhadad; let us be willing also most thankfully to acknowledge it in the events which we have just recited.

Great also is the spiritual deliverance which God will grant to all who look unto him.

The power of our spiritual enemies is infinitely more disproportionate to our power, than that of Benhadad’ power to the king of Israel, Ephesians 6:12. But God has instructed us how to overcome them, and will enable us to do it, Ephesians 6:13-18; No enemy shall prevail against us, if only we rely on God, and follow his directions, Isaiah 54:17; Romans 8:31-39. His people in every age have been made victorious, Hebrews 11:32-34; and we also, if we fight manfully under the banners of the cross, shall have “Satan himself shortly bruised under our feet!”

In this connection it is highly requisite to contemplate,

II. The fidelity we should exercise for God.

God punished Ahab for not faithfully executing the work assigned him.

As Agag, king of Amalek, had formerly been delivered into the hands of Saul in order to his destruction—so was now Benhadad delivered into the hands of Ahab. But Ahab, elated with vanity, spared the captive monarch, and restored him to his throne; and thus brought upon himself and upon his own people the destruction which was primarily intended for their Syrian enemies!

The way in which this sentence was denounced against him was very remarkable. A prophet was required to impersonate a wounded soldier, and by a well-contrived parable to get Ahab to condemn himself. The artifice succeeded; and Ahab unwittingly condemned himself, and thereby justify God in executing upon him the sentence which he had passed upon the supposed offender. It was but about three years afterwards that Ahab himself was slain in battle with the Syrian monarch, whom he had so inconsiderately spared.

And shall not we be called to account for the manner in which we execute his commands in relation to our spiritual enemies?

As to what may be God’s will in reference to our great temporal foe, we presume not to judge; and where an express revelation is lacking, we must be guided by justice and political expediency.

But respecting our spiritual enemies we have no doubt. He requires them all to be slain without exception; not one is to be spared. The great master-sin, whatever it is, “the sin that most easily besets us,” must be the object of our more determined hostility, Hebrews 12:1. If one sin is spared, our life must go for the life of that; if it is dear as “a right eye,” or necessary as “a right hand,” we have no alternative, but to destroy it utterly, or to perish eternally “in Hell fire! See how frequently this awful truth is repeated, and this terrific language used, in Mark 9:43-48.” Shall we then rest content with any victory, while so much as one lust remains to be mortified and subdued?

Address,

1. The proud and presumptuous.

Let none imagine that it an easy thing to get to Heaven. Our foes are exceeding numerous and powerful; and the more secure we are in our own conceit, the more certain we are to be subdued before them, “Let us not be high-minded, but fear.”

2. The timid and desponding.

Our weakness, though a reason for crying mightily to God for aid, is no reason for despondency. “When we are weak—then are we strong,” because God will then interpose to “perfect his own strength in our weakness.” If, as we are told, “a worm shall thresh the mountains! Isaiah 41:14-15″—then no man need fear, if only he goes forth in Jehovah’s strength, and follow the directions which God has given him. The language of the feeblest saint should be, “Who are you, you great mountain? Before Zerubbabel you shall become a plain! Zechariah 4:7.”

3. The humble and victorious.

There are some who, though crying occasionally, “O wretched man that I am! who shall deliver me?” are yet able to add with joy, “I thank God through Jesus Christ our Lord.” Yes, many there are who can say, “Thanks be to God, who always causes us to triumph in Christ!” Let them therefore be more and more joyful and confident in their God.

But let none ever forget, that their enemies, however often repulsed, are watching for opportunities to renew their assaults. While we are in this world we must not for a moment lay aside our armor, or intermit our exertions. Soon the time of final victory shall arrive; and then shall we be invested with that glorious kingdom which God has promised to all that overcome! Revelation 3:21.

Charles Simeon