1 Kings 20:11

The king of Israel answered, “Tell him: One who puts on his armor should not boast like one who takes it off!”

However blinded men are in reference to their own sins, they can easily discern sin in others, and capably declare what true wisdom requires concerning others.

We would certainly not have expected Ahab, of all men, to become a monitor; the dictates of wisdom seem but ill-suited to his lips. But the counsel, which he here gave to the king of Syria, was excellent, and is deserving of all the attention that can be paid to it.

In considering this counsel, it is my intention to point out,

I. The wisdom of Ahab’s counsel.

It may be noticed either,

1. As a political maxim.

The history of all mankind attests the propriety of this advice. In every age there will be found unnumbered instances to prove that “The race is not to the swift or the battle to the strong, nor does food come to the wise or wealth to the brilliant or favor to the learned, Ecclesiastes 9:11.” The outcome of Benhadad’s boasting, as recorded in the chapter before us, is a remarkable illustration of this truth. So numerous were his forces, that he declared the very dust of Samaria would not suffice for each man to take a handful; yet were they all put to flight by a very small force (the whole of Ahab’s army scarcely exceeding seven thousand men); and not by experienced warriors, but “by the young men of the princes of the provinces,” and those amounting to no more than two hundred and seventy-two, verse 13-21. Whether in public or in private life, undue confidence will be sure to entail on us the most bitter disappointments.

2. As a Christian theorem.

For man to boast of anything that he will do, argues an utter forgetfulness:

of what human nature is, (imbecility itself; 2 Corinthians 3:5.);

of what God is, (the sole Governor of the universe, who “works all things after the counsel of his own will Daniel 4:35; Ephesians 1:11.”);

and of what he himself is; (for who has not, from bitter experience, learned, that “he who trusts in his own heart is a fool! Proverbs 28:26.”)

Indeed, an excessive pride of our own powers is the most ready way to arm God himself against us, and to ensure the defeat of our own purposes, Isaiah 10:13-19; With God on his side, a stripling, with his sling and stone, may overcome a vaunting Goliath, 1 Samuel 17:44-47. But, without God’s assistance, the strongest man on earth can effect nothing, John 15:5; Jeremiah 10:23.

That we may see the practical utility of this advice, I will proceed to mark,

II. The importance of Ahab’s counsel.

It is of special importance,

1. To those who are just entering on their spiritual course.

Persons in this situation are often ready to imagine that their warfare is almost accomplished, when it is, in fact, scarcely yet begun. But, if God, as in the case of Israel coming out of Egypt, Exodus 13:17, keeps off those trials which you are not yet prepared to encounter—then do not think that you have no warfare to maintain. The way to Heaven will not prove to be so easy as you imagine. If you become “a soldier of Jesus Christ,” you must prepare for war, and be ready to “fight the good fight of faith.” Sooner or later, you shall have occasion for all the armor that he has provided for you, Ephesians 6:10-18.

2. To those who are going on victorious.

Satan’s wicked devices are more than can be numbered! He may, and no doubt often does, recede for a time, that he may renew his assaults to greater advantage. See the stratagem of Joshua against the men of Ai, and you will have a just picture of the wiles by which Satan, that subtle serpent, is laboring to destroy you, 2 Corinthians 11:3; 1 Peter 5:8. Your only safety is in watchfulness and prayer, Mark 14:38.

3. To those who are most advanced in the divine life.

To you, no less than to others, is this counsel of great value.

Did Lot, after withstanding the temptations of Sodom, fall into sin in the cave?

Did David, after all his high attainments, fall into sin?

Did Solomon fall into sin “after the Lord had appeared to him twice?”

Did Peter violate all his proud resolutions?

Did Demas, after his long course of steadfastness, relinquish at last all his professions?

Who, then, are you, that you shall be secure? “Let him who thinks he stands, whoever he is, take heed lest he fall, 1 Corinthians 10:12.” Let him “not be high-minded, but fear Romans 11:20.” “Blessed is the man who fears always, Proverbs 28:14.” If Paul needed to keep his body under control, “lest, after preaching to others, he himself should become a castaway, 1 Corinthians 9:27,” then there is no creature under Heaven to whom the counsel in my text is not altogether suitable and necessary. To all, then, I say, “Look to yourselves, that you lose not the things that you have wrought, but that you receive a full reward, 2 John verse 8.”

Charles Simeon

1 Kings 19:21

“Then Elisha set out to follow Elijah and became his attendant.”

It is an unspeakable consolation to an aged minister to see others springing up around him, who shall carry on the same blessed work in which he has spent his life, and promote among the rising generation the Redeemer’s interests, when he shall be removed to a better world. It pleased God to confer this happiness upon his servant Elijah. Elijah had thought himself alone in the kingdom of Israel; but God informed him that there were no less than seven thousand others who had in heart adhered to him, though they had not openly testified against the worship of Baal. He moreover directed him to anoint Elisha to be a prophet in his stead; and assured him, that the nation of Israel should continue to be benefitted by the ministrations of his successor, when he should be removed from the world.

According to the direction given him, Elijah sought Elisha; and, finding him engaged in agricultural labors, called him from them to an employment altogether new and heavenly.

In this appointment of Elisha to the prophetic office there are two things to be noticed:

I. Elisha’s peculiar call.

Elijah, in passing by, cast his mantle upon Elisha. In this action there was nothing that could at all convey the intent for which it was done; nor did Elijah utter a word in explanation of it; on the contrary, when he saw Elisha instantly running after him, he said, “Go back again; for what have I done unto you?” But there was a secret power accompanying this act, which wrought effectually on the mind of Elisha, and constrained him to devote himself wholly to the Lord.

Now this will serve to show the true nature of conversion in general.

God makes use of different means for the conversion of mankind.

Many he awakens by some remarkable dispensation of his providence, Matthew 27:54. Many he enlightens by the preaching of his Word. And many, without any external means, he leads to the knowledge of himself by the teaching of his Holy Spirit.

But whatever are the means, the work is God’s alone.

There is not any more power in the creature, no, not even in miracles, to effect the conversion of men, than there was in the mantle cast upon Elisha. There were thousands who saw and heard all that took place at our Savior’s death, as well as the centurion, and yet remained unaffected with it. Multitudes also heard the preaching of our Lord and his Apostles without experiencing from it any saving influence.

Just so, the external call, by whoever given, has been resisted by myriads in every age, Romans 10:21; Matthew 23:37. That which alone has made the difference between one man and another, has been the influence of the Holy Spirit accompanying the Word, “Neither Paul nor Apollos could effect anything; it has been God alone who gave the increase, 1 Corinthians 3:5-7.” He has “revealed his arm, Isaiah 53:1,” and made men “willing in the day of his power, Psalm 110:3;” He has “breathed upon the dry bones, and bid them to live, Ezekiel 37:1-10.”

A divine energy was felt by Elisha; as appears clearly from,

II. Elisha’s prompt obedience.

Instantly he ran after Elijah because of his desire to become his stated attendant.

What appears to have expressed reluctance, proceeded in reality from no such feeling.

Elisha desired to go home first and say good-by to his parents, and then to wait upon Elijah. Had this arisen from a desire to defer his obedience to the heavenly call, it would have been wrong; because the call of God supersedes every other consideration under Heaven! Luke 9:59-62. But it arose from a love to his parents, and a desire to approve himself to them as a duteous son. He was sensible that they must wonder at the sudden change that had taken place in his views and conduct; and he was desirous to show them at least that his zeal for God had not diminished his regard for them.

In this view there can scarcely be a more useful example found in all the sacred records. Young people, when first made to feel the importance of a heavenly life, are apt to forget that they ought by every possible means to win their parents. They should cultivate to the uttermost a meek, humble, conciliatory spirit; and show, that, if they are constrained to act in opposition to the wishes of their parents, they are not actuated by conceit or self-will, but by a sense of paramount obligation to God. They should be as careful as possible to evince the excellency of their principles by the modesty of their demeanor, and by their increased endeavors to fulfill every relative and social duty. This would render religion amiable in the eyes of many, who, in the conduct of their children, find nothing but stumbling-blocks and occasions of disgust.

The making a feast also of two of his oxen may appear strange; but we apprehend that it was done in much the same spirit as that which he manifested towards his parents. His destroying a yoke of oxen with their instruments might be intended, in part, to show, that he henceforth renounced all secular employments; and, in part, to express love to all for whom he made the feast.

In this view it strongly confirms all the foregoing observations respecting his parents; and teaches us to cultivate every benevolent disposition towards the people of the world, while we separate from their company, and condemn their practice. If from a sense of duty we “come out from them and are separate,” and shun all unnecessary conformity to their ways—we should give them no room to think that we either hate or despise them; but should convince them, that, like Noah, we would press them all into the ark, if they would but listen to our voice, and comply with our advice.

Elisha instantly became an attendant on Elijah, and served him.

Though from his ploughing with twelve yoke of oxen it appears that he was a man of some consideration—yet he did not think it any indignity to wait upon Elijah as a menial servant, 2 Kings 3:11. His reasons for this were various. He did it doubtless from a sense of love to God. Knowing that Elijah was greatly beloved of the Lord, and feeling that he himself had received through his instrumentality the richest blessings to his soul, Elisha delighted to express his love to God by his zeal in the service of this distinguished prophet.

Moreover Elisha hoped now to be himself useful in advancing the cause of God in the land. It was true, that, as a novice, he could add but little to Elijah; but he hoped to learn from that honored servant of the Lord, and to receive from his instructions and example, lessons, which might be of the utmost service to himself in the future execution of his own office. For the attainment of such benefits he judged that no sacrifice could be too great, no service could be too laborious.

This showed that there was on Elisha’s mind not a mere transient impression caused by the novelty of this extraordinary call, but a real radical change of heart, agreeably to that which has been manifested by all true converts. Exodus 3:1; Matthew 4:18-25; Matthew 9:9; Matthew 19:27. That which Paul represents as having taken place in the Macedonian Church, “They gave themselves to the Lord, and unto us by the will of God, 2 Corinthians 8:5.”

We shall conclude with a few words,

1. Of inquiry.

We ask not whether any of you have ever been called either suddenly or in any extraordinary manner to serve God? But we ask whether your mind and heart have ever been so changed, that, from following nothing but this world, you have been brought to serve and follow the Lord Jesus Christ? This is a change which all must experience. This is conversion, in whatever way it is effected; and nothing but this constitutes conversion.

Put away then all fanciful and enthusiastic notions about the time or the manner of conversion, and examine carefully into its effects as daily visible in your life and conduct.

2. Of advice.

If any of you are convinced that it is your duty to give up yourselves to God, guard against everything that may cause you to waver in your purposes. Your dearest friends and relatives will say, “Spare yourself!” But you must not yield to any such entreaties. They will tell you, “That you will injure your worldly prospects;” and “That there are few who approve such conduct;” but so Elisha found it, there being not one, except his master Elijah, who openly espoused the cause of God. They will tell you, “That you will subject yourself to persecution;” but it was in a season of bitterest persecution that Elisha joined himself to Elijah.

As to the manner of conducting yourselves towards your parents or superiors, we again say: Behave with meekness, with modesty, with love. “Kiss your father and your mother;” but do not prefer them before your God, Matthew 10:37.

There are two extremes against which you must guard, namely, a rough, petulant, self-willed determination to follow your own way, without any regard to the feelings or opinions of your superiors, on the one hand; and an easy complying temper that sacrifices duty to self-interest, on the other hand. The union of meekness with fidelity, and of love with firmness, is that at which you must aim; combining “the wisdom of the serpent with the harmlessness of the dove.”

Charles Simeon

1 Kings 19:18

“Yet I reserve seven thousand in Israel—all whose knees have not bowed down to Baal and all whose mouths have not kissed him.”

We cannot always judge by outward appearances in religion. There is in some people a forwardness, and display of piety; while in other people there is a reserve and a delicate withdrawment from public notice. Among the former, a very great proportion turn out like the stony or thorny-ground hearers; who, if they fall not altogether from their profession, never truly honor and adorn it. Where, on the contrary, there is little of outward zeal, we are ready to imagine that the word has produced little or no effect.

In the days of the Prophet Elijah, there were none to join him by a bold and open testimony for God; so that he conceived that he stood alone in the midst of an apostate and idolatrous people. But there were many of the class referred to, even seven thousand, who had not been carried away by the general torrent of iniquity, but had maintained in secret a faithful adherence to their God. This, in answer to Elijah’s complaint, was declared by God himself; and from that declaration I shall take occasion to show:

I. That in the worst of times, God has an elect people in the world.

In support of this very position, Paul quotes the words before us.

It appeared in the Apostle’s days, that God had “cast off” his ancient people entirely. But Paul adduces himself as a proof to the contrary; and then, citing the answer given by Jehovah to his complaining servant Elijah, who thought that he was the only person in Israel that had remained faithful to his God, “Yet I have reserved to myself seven thousand men who have not bowed the knee to the image of Baal! Romans 11:1-4.” Or “kissed it, in token of their religious veneration, Hosea 13:2.” Paul takes occasion to say, “Even so at this time, also, there is a remnant according to the election of grace, Romans 11:5.”

And on these words we may ground the same observation at this time.

Through the tender mercy of God, we live in very different times from those of the Prophet Elijah. But the exercise of God’s sovereign grace is still the same; and every Christian who faithfully adheres to God, amidst the wickedness that abounds in the world, is indebted altogether to the distinguishing grace of God, whose power alone has quickened and upheld him!

This is a truth which many are extremely averse to hear; and, if it were really and of necessity connected with all the evils with which men load it, I would not wonder at the prejudices which are entertained against it. But indeed, when this doctrine is stated as it is revealed in Scripture, it is replete with godly comfort. For, who is there that would ever be saved, if he were left, like the fallen angels, without any help from on high? Who would ever turn effectually to the Lord his God, if “God did not first give him both to will and to do of his good pleasure, Philippians 2:13.”

I may further ask, Who is there of whom we need despair? I will suppose him to be at this moment as bitter a persecutor as ever Saul was; yet may he, if God sees fit, become a vessel of honor, like Paul, who was, even in the midst of all his violence, a chosen vessel, and had been so even from his mother’s womb! Galatians 1:13-15 with Acts 9:1-2; Acts 9:14-15.

If any man ever seemed beyond the reach of divine grace, it was Manasseh, who filled the temple of God itself with idols, and “made the streets of Jerusalem to run down with the blood of innocents!” Yet even he, in consequence of God’s electing love, was converted, and sanctified, and eternally saved, 2 Chronicles 33:3-13.

So it may be, that some of our dear friends and relatives, who are at this moment immersed in wickedness of every kind, may yet have the eye of God fixed upon them for good, and, in despite of all their heinous wickedness, be “made willing people in the day of God’s power! Psalm 110:3.”

We read, that “those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified! Romans 8:29-30.” For anything that we know, the same process may await some of whom we are ready to despair; and we may have the joy of seeing God’s purpose, which was formed before the world began, effected in the conversion of our friends, and consummated in their glorification before the throne of God!

In fact, the people who are now most eminent in the divine life were once dead in trespasses and sins, even as others. They all, without exception, will gladly acknowledge, in their own case, the truth of our Lord’s declaration to his Apostles, “You have not chosen me, but I have chosen you! John 15:16.” All of them have within themselves an unquestionable evidence, that as soon would a cannon-ball return of its own accord to the orifice from whence it has been discharged, as they, if left to themselves, would ever have returned to God, from whom they had so deeply revolted.

But to this cheering truth I must add,

II. That the number of these elect far exceeds all that the most optimistic of God’s saints would imagine. In the days of Elijah they amounted to “seven thousand men in Israel”.

True, these were but few, when compared with the whole nation of Israel; but they were many, when compared with one single individual.

And who can tell but that they may, even in our country, be many times as numerous as they appear to be?

We are apt to estimate the number of the Lord’s people by the numbers who make an open profession of religion; but there may be multitudes throughout the land, who serve their God in sincerity; while, from a variety of circumstances, they have not been led to such displays of piety, as should attract the attention of the public. They conform not to the corrupt habits of the world around them, but “bow their knee to Jesus,” their Divine Savior! Romans 14:10-11; and “kiss the Son,” as the exclusive object of their homage! Psalm 2:12.

They may possibly be secluded in the bosom of a family who are opposed to true piety; or they may not be within the reach of an energetic ministry or pious associates; or they may be in a station of life where occupation and confinement preclude them from any great interaction with their neighbors. But, whatever be the occasion of their privacy, I doubt not but the fact is as I have stated; and that God has, “in this and other lands, many hidden ones,” who, like plants in a wilderness, blossom unseen, and diffuse their fragrance unperceived, except by God himself!

But to all of you I would say,

1. Let your religion be such that God himself may bear witness to it.

God saw Nathanael under the fig-tree, and bare witness to him, as “an Israelite indeed, in whom there was no deceit.” Let “your hearts also be right with God,” my beloved brethren. Let him see that you resolutely withstand “the corruptions that are in the world;” and that you “walk with him,” even as Enoch did, in sweet communion, and in unreserved obedience.

2. Let your religion be such that God may be glorified by it.

Certainly it is the duty of every man to confess Christ before men, and to glorify him by an open profession of his faith. Where an opportunity is afforded, this is absolutely indispensable; and, if we are deterred from it by any consideration under Heaven, we must pay the penalty, even the loss of our immortal souls. “With the heart, indeed, man believes unto righteousness; but it is with the mouth that confession is to be made unto salvation, Romans 10:10.” Be not, then, ashamed of Christ; but “take up your cross daily, and follow him;” and “so make your light to shine before men, that all who behold it may glorify your Father who is in Heaven!”

Charles Simeon

1 Kings 19:11-14

The LORD said, “Go out and stand on the mountain in the presence of the LORD, for the LORD is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the LORD, but the LORD was not in the wind. After the wind there was an earthquake, but the LORD was not in the earthquake. After the earthquake came a fire, but the LORD was not in the fire. And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. Then a voice said to him, “What are you doing here, Elijah?” He replied, “I have been very zealous for the LORD God Almighty. The Israelites have rejected your covenant, broken down your altars, and put your prophets to death with the sword. I am the only one left, and now they are trying to kill me too.”

The history of all the Scripture saints of old sufficiently proves that there is no such thing as sinless perfection to be found! There certainly have not been many more distinguished characters than Elijah; yet was he not exempt from sinful infirmities. Circumstances of peculiar difficulty are like a furnace that tries the gold; and highly favored indeed must he be, who, when in them, does not show that he has yet a remainder of dross, from which he needs to be purged. Doubtless the trials of Elijah were very heavy; he had asserted the honor of Jehovah in opposition to Baal; and had obtained such a triumph as might well lead to expect a most successful outcome to his labors, in bringing back the people to the acknowledgment and worship of the true God. Methinks, this hope gave lightness to his spirits, and added wings to his feet, when he ran before Ahab to Jezreel.

But behold, he had scarcely arrived at Jezreel, before Jezebel sent him word with bitter imprecations that she would have him put to death within the space of one day. This so discouraged him, that he fled instantly to the land of Judah; and not thinking himself secure even there, he “left his servant behind him, and proceeded a day’s journey into the wilderness.” The condescension of God towards Elijah on this occasion forms a striking contrast with his conduct. Let us notice:

I. The weakness of the prophet.

It is justly said of him, and most probably in reference to these very events, that “Elijah was a man subject to like passions as we are, James 5:17.” In this part of his history we behold:

1. His unbelieving fear.

On former occasions he had shown great fortitude; he had just before dared to accuse Ahab to his face as “the troubler of Israel;” and to confront alone all the worshipers of Baal with four hundred and fifty of his prophets at their head; he had also put all those prophets to death, and then had accompanied Ahab to Jezreel.

But now his faith failed him, and he doubted whether his God could protect him from the rage of Jezebel. Hence, instead of prosecuting the advantage which he had gained, and encouraging all the people to follow up their convictions, he fled from the scene of danger, and, by his cowardice, caused the whole people of Israel to return to the worship of Baal, whom for a moment they had disclaimed.

Alas! what is man, if left to himself! The most eminent saint, if unassisted by fresh communications of grace—sinks and becomes, like Samson shorn of his locks, as weak as other men. In the instance before us we have a striking evidence that man of himself, can do nothing.

2. His impatient desire.

Wearied and disconsolate, he requested of God to “take away his life! verse 4.” He had seen how little effect had been produced by former prophets; and from present appearances he thought that “he was no better than they,” nor likely to have any more success; and therefore he desired a speedy termination of his fruitless troubles.

But how unfitting was this! Whether successful or not in his endeavors, he was glorifying God by them, and should have accounted that an ample reward for all that he could do or suffer in his cause. Had he desired to depart in order that he might have a richer enjoyment of his God, the wish might have been good. But to desire death through mere disgust and weariness of life, was the sad fruit of criminal impatience!

3. His hasty self-vindication.

When the Lord interrogated him, “What are you doing here, Elijah?” He thought of nothing but his own services—and the sins of others! Yes, when the question was repeated, he returned the same answer. How strange that he should not, on the repetition of the question especially, suspect himself, and acknowledge that he had come there without any call or direction from his God!

Even the best of Christians are more ready to look with delight on their virtues, than with contrition on their sins. All are ready to censure the faults of others with severity, while they overlook their own! According to the prophet’s own account, he had done nothing amiss; but, if he had fairly stated the whole matter, his criminality would instantly have appeared. This shows that there is not a man in the universe whose representation can be fully trusted in things which affect his own character. There is a partiality in all, which leads them to some degree of concealment in their own favor, and that, not only in the things which concern their conduct towards men, but even in the things which relate to God.

Let us now contemplate,

II. The goodness of God towards Elijah.

God, ever slow to anger, and rich in mercy, exercised towards him the most astonishing kindness. Instead of noticing with severity what the prophet had done amiss,

1. God supplied Elijah’s needs.

The prophet had fled to the wilderness, where he could have no provision except by miracle; and he had little reason to expect, that, while he was fleeing from the path of duty, God would again interpose to feed him by ravens, or to point out another hostess that should sustain him by a miraculous supply of meal and oil. But God would not forsake his servant in his extremity; on the contrary, he now ministered to his needs by the instrumentality of an angel, giving him a miraculous supply of food, and afterwards sustaining him forty days and nights without any food at all.

How marvelously gracious is God to his offending creatures! Indeed, if he did not display in this manner the riches of his grace, where is the creature that could hope for anything at his hands? But this is the constant method of his procedure with sinful men: he finds us outcast and helpless, and he bids us to live; and makes the depth of our misery an occasion of magnifying his own abundant mercy! Ezekiel 16:4-6; yes, “where sin has abounded, grace oftentimes much more abounds! Romans 5:20.”

2. God reproved Elijah’s errors.

The question put to him was a kind reproof; it was, in fact, the same as saying, “Think whether you have not deserted the path of duty?” And when the question had not produced its desired effect, he displayed before him the terrors of his majesty in three successive manifestations of his power. And then, to soften and abase his yet unbroken spirit, he spoke to him more effectually in a still small voice; thus renewing to him the wonders formerly exhibited on the same mountain unto Moses, both the terrific scenes of Sinai, and the milder display of his own glorious perfections. Truly it is amazing that the Almighty God should so condescend to the weakness of his creatures, and labor so to prepare their minds for the richer effusions of his grace and love.

3. God rectified Elijah’s fearful apprehensions.

Elijah supposed himself to be the only one in Israel who maintained a regard for God; but God informed him, that there were no less than seven thousand people who had not yielded to the prevailing idolatry. What an encouraging consideration was this to the desponding prophet! Well might he return to his labors, when so many yet remained, either to cooperate with him in his exertions, or to be benefitted by his instructions.

Indeed it is a most consolatory thought to the Lord’s people in every age, that there are many “hidden ones,” who serve and honor God in secret, though their light has not so shone as to attract the attention of the world around them. The answer which God made to the prophet on this occasion is adduced by Paul for this very end, namely, to show us, that, in the very lowest state of the Church, there is, and ever shall be, “a remnant according to the election of grace! Romans 11:2-5.”

Among the various lessons which this history is suited to teach us, we may learn,

1. To place no confidence in ourselves.

Who that sees how the great Elijah failed, while at the same time he was unconscious of his failings, must not be ready to suspect himself? If God say, “One of you shall betray me,” the reply of every one should be, “Lord, is it I?”

Let us then inquire with ourselves, “What am I doing I here?” Am I in the place that God would have me? and in the spirit that God would have me? Even the Apostles themselves on some occasions “knew not what spirit they were of.” Let us remember, that the less we suspect ourselves, the more reason we have to fear that there is somewhat amiss in our conduct.

2. To be confident in our God.

We need look no further than to the history before us to see how exceeding abundant are the riches of God’s grace and mercy. Surely the backsliders in heart, or act, may take encouragement to return to him. In reference to the Church also, we may be well assured, that “the gates of Hell shall not prevail against it!”

Charles Simeon

1 Kings 18:24

“Then you call on the name of your god, and I will call on the name of the LORD. The god who answers by fire—he is God.”

Unbounded is the dominion which God exercises over the minds of men! “The hearts of kings are in his hands, and he turns them wherever he will.” The heart of Ahab was exasperated against Elijah in the highest degree; insomuch that he sought him not only throughout his own kingdom, but through all the neighboring kingdoms, in order that he might wreak his vengeance upon him.

Yet, behold, now Elijah presents himself before Ahab; and the hands of the infuriated monarch are tied; yes, the prophet sends him word that he is coming to meet him; and yet the king, who might have had a band of soldiers at his command, uses no means whatever to apprehend him. Moreover Elijah retorts upon him his injurious accusation, and tells him plainly, that Ahab himself was “the troubler of Israel, by forsaking the Lord and following Baal.” Nay more, Elijah enjoins the king to summon all the prophets of Baal to meet him at Mount Carmel; and the king obeys the mandate, as if he had been the subject, and Elijah the sovereign. When they were convened, the prophet appears in the midst of them all, unprotected and alone; yet can neither the king, nor the people, put forth a hand to touch him—so awed were they and restrained by the invisible agency of Jehovah.

I. The challenge which Elijah gave the worshipers of Baal on this occasion, is the first point to which we shall call your attention.

Neither Ahab nor his prophets would submit to the declarations of God’s Word; of course, any appeal to the Mosaic writings would have been in vain. But the claims of Baal and of Jehovah might be tried by an appeal to miracles; to them therefore, doubtless by divine direction, Elijah makes his appeal; and proposes, that “the God who should answer by fire,” should be acknowledged as the true and only God. Mark,

1. The test proposed.

No proposal could have been more wise than this. By such a test as this, the matter might be decided without giving any undue advantage to the worshipers of Baal. On their side were the king, the court, the false prophets; so that, if anything could have been effected by means of a confederacy, no doubt they would have strained every nerve to gain their point; and Elijah, being alone, would have been borne down, as it were, by the popular current; but here was no scope for fraud; no contrivances of theirs could counterfeit the sign proposed; nor could any doubt remain on the minds of the spectators when the sign itself should really appear.

Nor could any proposal be more equitable. The very idea of a God, supposes that he is one who can vindicate his own honor, and maintain his own authority; and that he will do so when a just occasion calls for it. When therefore the point at issue between Jehovah and Baal was to be settled for the satisfaction of the whole world, it was reasonable that there should be some display of omnipotence resorted to as the means of establishing their respective claims.

Of all tests that could have been devised, none could be more decisive than that proposed. Omnipotence alone could so control the elements, as to send down fire at the request of man.

Satan indeed is called “the prince of the power of the air;” and on some occasions he has agitated the elements in a tremendous way. But Satan’s power is limited—and he can exert it only when, and as far as, God sees fit to allow him. Could he have produced the sign in favor of Baal, doubtless he would have been glad to do so; but God’s own character was at stake; and no such permission could be given him.

2. The outcome of the trial.

The worshipers of Baal prepared their sacrifice, and continued from morning to mid-day imploring from Baal the proposed evidence of his divinity. No answer coming to them, Elijah taunted them, and ridiculed their vain hopes. But they did not yet despair; yes rather, they renewed their application to Baal with redoubled earnestness, leaping upon, or around, his altar, and cutting themselves with knives and lancets, to mix their own blood with that of their sacrifice. But all their efforts were in vain; no voice, no answer came; and Baal was proved to be an impotent and senseless idol.

At the time of the evening sacrifice, the very hour when the sacrifice was offered at Jerusalem, Elijah repaired an altar of the Lord, which had been broken down, and laid the bullock upon it in order; and, to show that there was no collusion on his part, poured water in great abundance on the sacrifice, and on the wood, and filled with water also the trench that was round about the altar, and then made his supplication to his God, imploring from him the appointed sign, for the establishment of his own honor, and for the conversion of the people’s souls.

Instantly God answered in the appointed way, “a fire came down from Heaven, and consumed not only the sacrifice and the wood, but the very stones of the altar; and licked up the water that was in the trench!”

No doubt now remained. The people in the first instance had approved the proposed method of determining the point; and now “they fell upon their faces, and exclaimed: The Lord, He is God! the Lord, He is God!”

Thus we see the triumphant issue of the contest, and the indisputable right of Jehovah to the worship and service of the whole world.

II. We now propose to give a similar challenge to all who worship the idols of their own hearts.

That all men are by nature idolaters is certain; for they all without exception “worship and serve the creature more than the Creator, Romans 1:25.” The prophet speaks of men “setting up idols in their own hearts;” and what those idols are, we are at no loss to declare. They are “the lust of the flesh, the lust of the eye, and the pride of life”.

Now we have before established the principle, that the right of any Being to our worship ought to be judged of by his power to benefit those who devote themselves to him. Even the worshipers of Baal acknowledged the equity of this saying in reference to it, “It is well spoken.”

Let us then examine the claims of the world, and of Jehovah, by this test. Which of them ever has “answered by fire,” or ever imparted spiritual blessings to his worshipers?

1. Which of them can communicate the blessing of light?

Behold the votaries of the world—what insight have they ever gained into any one spiritual truth? What do even the most learned among them know of:

the evil of sin,

the beauty of holiness,

the glory of Christ,

or of a thousand other subjects connected with the spiritual life?

Truly, “the natural man receives not the things of the Spirit of God; neither can he know them, because they are spiritually discerned, 1 Corinthians 2:14.”

On the other hand, the followers of Christ have the “eyes of their understanding enlightened;” and that “the things which eye has not seen, nor ear heard, neither has it entered into the heart of man to conceive, are revealed unto them by the Spirit, 1 Corinthians 2:9-10.” Yes, it is as true at this day, as it was in the hour when our Lord himself declared it, that “God has hidden these things from the wise and prudent, and has revealed them unto babes; even so, because it seems good in his sight! Matthew 11:25-26.” He can have very little knowledge of the Christian world who is not acquainted with innumerable instances, wherein this assertion of our Lord is verified.

2. Which of them can communicate the blessing of strength?

What lust have the votaries of the world been ever able to subdue? All, it is true, are not equally enslaved; but all are slaves to sin and Satan, though they do not all serve him in precisely the same way. As children of disobedience, they are under Satan as their god, Ephesians 2:2; nor can any “recover themselves out of his toils, until Jehovah gives them repentance to the acknowledgment of the truth, 2 Timothy 2:26.” Indeed the people of the world themselves confess this; for, when urged to walk according to the commandments of God, they do not hesitate to vindicate their disobedience by saying, that the obedience required of them is impractical.

But does not our blessed Lord and Savior communicate strength to his followers, so that they are enabled:

to “overcome the world,”

to “mortify the flesh,” and

to “bruise even Satan himself under their feet?”

Yes, there is armor provided for them, through the proper use of which they are made victorious over all their enemies, “nor does any sin retain its dominion over them.” They do indeed often cry, “O wretched man that I am! who shall deliver me from this body of sin and death?” but they may always add, “I thank God through Jesus Christ our Lord.”

3. Which of them can communicate the blessing of peace?

The voice of inspiration has plainly told us, that “there is no peace to the wicked.” Their consciences indeed are often stupefied, and even “seared as with a hot iron,” so that they are altogether insensible of their lost state; and this insensibility is often mistaken for peace. The votaries of this world are strangers to that delightful feeling which results from a sense of acceptance with God, and an assured hope of dwelling with him forever.

But the follower of Christ has “a peace that passes all understanding.” “Being justified by faith, he has peace with God,” together with a “joy unspeakable and full of glory.” This peace he has even when all his guilt is most present to his mind, and when death and judgment appear close at hand; because “he knows in whom he has believed,” and is assured, that “there is no condemnation to those who are in Christ Jesus.” Hence he determinately obeys that injunction, “You shall know no God but me; for there is no Savior besides me! Hosea 13:4.”

Such are, in some little measure, the grounds on which we may decide between God and the world.

We beg permission then to put to this whole assembly the following questions.

1. What is your judgment?

Which has the better entitlement to your love and service—the world, or God? If “God is a wilderness to Israel,” or, if the world can do more for you than He, then we are content that the world shall be your God, and that Jehovah shall hold an inferior place in your esteem. But if God is a fountain of living waters, and the whole creation is only as broken cisterns, then we call upon you to acknowledge “God as your God forever and ever!”

2. What should be your determination?

“Every man, as the prophet tells us, will walk in the name of his god”—whatever his idol may be, whether pleasure, or riches, or honor! “But we will walk in the name of the Lord our God forever and ever! Micah 4:5.” In this resolution we should be fixed! Hosea 14:8. What though all Israel be against us, and we stand alone? Shall we withhold our testimony on that account? No! truth is truth, whether embraced by many or by few.

The prophets of Baal were not at all the more right in their views, because they were so numerous; nor was Elijah the less right, because he had none to concur with him; nor did he account his singularity in what was good any reason for relinquishing it. On the contrary, though alone, he determined to adhere with all steadfastness to the Lord; and we in like manner should say with Joshua, “Though all Israel should depart from God, we and our houses will serve the Lord! Joshua 24:15.”

Charles Simeon

1 Kings 18:21

Elijah went before the people and said, “How long will you waver between two opinions? If the LORD is God, follow him; but if Baal is God, follow him.”

If a heathen should visit this country in order to ascertain what our religion was, and whether it was such as it befit him to embrace, he would be altogether at a loss what judgment to form respecting it. From what he saw and heard in our churches, he would form a most favorable conclusion. He would say: “Those people worship one God. They approach him through one Mediator, who died for them on a cross, and now lives to make intercession for them in Heaven. They receive from God a divine almighty Agent, whom they call the Holy Spirit; through whose gracious operations they are enabled to turn from sin, and to walk in the ways of righteousness and true holiness. They are certainly a holy people; for from time to time they entreat of God that they may be enabled to live a righteous, sober, and godly life, to the glory of his holy name.”

But if that same stranger followed us home to our houses, he would begin to doubt whether we had any religion at all among us! He would find no worship of God in our families; perhaps none, or at best a mere formal worship, in our closets. He would hear nothing about religion in our daily conversation. He would see nothing in our conduct that would distinguish us from the better sort of heathen, and much that the more decent heathen would be ashamed of. He would therefore conclude, that we had no fixed opinion about religion at all; that we did not believe our own creed; and that we thought people would be as happy without any religion, as even Christianity itself could make them.

Such was the state of Israel of old, except that there was an outward idolatry established among them, whereas the idols which we worship have their temples only in the heart. To bring the Jewish nation to a more consistent state, the Prophet Elijah expostulated with them in the passage before us; and, for their conviction, proposed to put it to the trial, whether Baal or Jehovah were the true God.

We do not intend to consider the text as connected with the history, because we reserve the history for a distinct sermon, we propose at present to illustrate and recommend decision of character.

I. Decision of character ought to show itself in our opinions.

To form our opinions strongly upon doubtful points, or without sufficient evidence, is no part of that character which we wish to recommend; on the contrary, we would advise all to carefully examine every sentiment before they embrace it, and, when they have “proved all things, then to hold fast only that which is good.”

The opinions which we profess to hold, are not doubtful.

As members of the Established Church, we hold that “there is one God, and one Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all.” We hold also, that “all who worship this God, must worship him in spirit and in truth;” and that it is not a mere bodily service that he requires, but the service of the heart, and the entire devotion of the soul. Respecting these two points, the proper object of our service, and the service which we are required to render him, we apprehend there can be no doubt at all. Whether we consult the precepts of the Gospel, or look at the examples of the holy Apostles, the matter is equally clear; we can have no doubt but that it is both our duty and our privilege to serve God, yes to serve him with our whole hearts.

On these things therefore our minds should be fixed and decided.

If we consult the opinions of those around us, we shall be continually wavering in our judgment. But it is not from the vain conjectures of men that we are to form our opinions. Let men speak as they will respecting the propriety of serving Mammon, and of being satisfied with mere forms of godliness; let them agree to call everything else by the odious terms of fanaticism or hypocrisy; our judgment must not be in the least altered, unless they will undertake to convince us from the Holy Scriptures. The Word of God is the only standard of true doctrine; and to it we must adhere, though the whole universe should oppose us.

Baal’s prophets gave them no advantage with respect to truth; nor were Elijah’s opinions the more questionable, because he alone was found openly to maintain them; truth is the same, whether maintained by many or by few; and when we know what truth is, we should allow no considerations whatever to invalidate its force, or to obstruct its influence.

II. Decision of character ought to show itself in our conduct.

The only use of right opinions is to regulate our conduct. When therefore we are convinced that there is a God who has a right to all the love of our hearts, and the service of our lives:

1. We should be committed to serve God with ardor.

Lukewarmness is but ill suited to the service of our God. “We might as well be altogether cold, as neither cold nor hot.” We should be “fervent in spirit, serving the Lord.”

Do we pray to God? We should “pour out our souls before him.”

Do we render thanks? We should call forth “all that is within us to bless his holy name.”

“Whatever our hand finds to do, we should do it with our might.” The people who contended in the games, whether they ran, or wrestled, or fought, should be just examples for us; yes, inasmuch as our contests are more important than theirs, our exertions should be proportionably greater.

2. We should be committed to serve God with fortitude.

No man can engage heartily in the Lord’s service without finding much to try his courage. To be a thorough Christian, especially in some circumstances, requires as much fearlessness as to face an armed host. Many thousands there are, who could brave death on a field of battle, who yet could not endure scorn and contempt from an ungodly world. But in whatever way we may suffer persecution for righteousness’ sake, we should be ready to meet it. Instead of being intimidated by the cross, we should rejoice and glory in it; and account death itself, in such a cause, to be rather an object of ambition than of dread. If only we are convinced that the Lord is God, we would serve him without the smallest concern about the consequences which such conduct may bring upon us.

3. We should be committed to serve God with perseverance.

We are as much in danger of drawing back through weakness, as of being turned aside by fear. There are many who have suffered much for the cause of Christ, who yet become “weary in well-doing.” But we must never think that we have attained anything, as long as anything remains to be attained. We must “forget what is behind, and reach forward to that which is before.” We must engage in the service of our God, not for a season only, but for life; and as long as life lasts, our motto must be, “This one thing I do!” “If we put our hands to the plough, and look back, we are not fit for the kingdom of Heaven.”

To recommend this decision of character to all who are journeying towards Heaven, we observe that it is:

1. The easiest way.

We know it is not easy to attain such a fixedness of mind and purpose; but, when we have attained it, our way is rendered far easier than when we are halting between two opinions or two courses, Matthew 6:22-24. The man who has not a fixed principle is doubting and hesitating every step he takes; but he who inquires simply, What is my duty? and, What does my God require of me? has a plain path before him, and has nothing to do but to “walk in it.”

2. The safest way.

When a man is desirous of going to the utmost verge of what is lawful, and of conforming to the world as far as will consist with a hope of final salvation, he must often stand on very slippery ground; and it must be a miracle indeed if he does not one day fall. But he who, with a noble contempt of earthly things, is enabled to seek only what shall be most conducive to his spiritual welfare, stands at a distance from temptation, and, by “walking uprightly, walks surely! James 1:8; 2 Peter 1:10.”

3. The happiest way.

Any deviation from the path of duty must of necessity weaken the testimony which conscience might give respecting the rectitude of our minds. It is certain that God will not grant the witness of his Spirit to those whose hearts are not right with him. These sources of happiness therefore must be closed to those who are not of a fixed decided character.

Indeed such people have very little comfort in anything. Their regard for God prevents their full enjoyment of the world; and their love of the world renders it impossible for them to find any real delight in God. Their prospects of future happiness too are by no means cheering to their souls; for they have reason to fear that God will not accept the service of a divided heart.

On the contrary, the man “who follows the Lord fully,” enjoys now that peace of God which passes all understanding, and looks forward with confidence to that day, when he shall receive the plaudits of his Divine Master! 1 John 3:20-21.

In every view, therefore, decision of character is most desirable. It is better to maintain a holy firmness with Elijah, though we are opposed by the whole world, than to halt between two opinions, or to be attempting to reconcile the inconsistent services of God and Mammon.

Charles Simeon

1 Kings 18:12

“I your servant have feared the LORD since my youth.”

It is comfortable to reflect that in the worst of times there are some who fear God, and that the state of religion is rarely so bad as it appears. The days of Ahab were peculiarly unfavorable to the existence of real piety in Israel; for, in addition to that king’s personal aversion to everything that was good, he was stirred up by Jezebel his wife to destroy every prophet in the land; and so bitter was he against Elijah in particular, that he sought him in all the adjacent countries, and even exacted an oath of their governors that they could not find him.

But in the midst of all this wickedness, there was one even of Ahab’s household, and he “the governor of his house,” who retained his integrity, and used all his influence to protect the servants of the Lord. This man, constrained in vindication of his own character to bear testimony to himself, was enabled to declare to the Prophet Elijah, “I your servant have feared the LORD since my youth.”

In considering the subject of early piety, we shall notice,

I. The nature of early piety.

We would not on any account disparage devotional feelings; but we must entertain some jealousy respecting them as a criterion of early piety. We know their immense value; but we know also how susceptible of strong impressions the youthful mind is, on whatever subject it is occupied; and that the characteristic mark of a very numerous set of unprofitable hearers is, that “they receive the word with joy.” We must therefore look for some better and safer test of piety than this.

Nor would we by any means undervalue a clear knowledge of the Gospel. A view of ourselves as sinful creatures, altogether helpless and hopeless in ourselves, and a view of Christ as the only and all-sufficient Savior of the world, and a habitual consciousness that we must receive everything out of his fullness—all this, I say, is absolutely essential to the Christian character; but then it may all exist in the mind as a mere theory, without entering into the heart as a principle of life. Not only do the thorny-ground hearers evince this melancholy truth, but daily observation and experience compel us to acknowledge it.

There is however a test which is subject to no such uncertainties, namely, “the fear of God.” By this we mean:

a reverential awe of the Divine Majesty,

a dread of offending him, and

a determination through grace to obey every one of his commandments.

This must be an abiding principle in the soul, operating as forcibly upon us in our most secret actions, as the presence of a fellow-creature would in reference to anything which would expose us to universal execration.

Let it not however be supposed that we are now speaking of a slavish fear, arising from an apprehension of God’s judgments. We speak of a filial fear, which is excited as much by a sense of “his goodness,” as by a dread of his displeasure.

It is remarkable, that, when the Prophet Hosea foretold the piety that should reign under the gospel dispensation, and in the millennial period, he characterized it in the very way that we have now done, “They shall seek the Lord, and David their king; and shall fear the Lord and his goodness in the latter days, Hosea 3:5.”

That we may be led to cultivate piety in early life, let us consider,

II. The great advantages of early piety.

“Godliness has the promise of the life that now is, and of that which is to come;” and the earlier it is acquired, the more will its inestimable value appear. Consider its use:

1. To the person who possesses it.

When piety has acquired a just ascendant over a young person, it will determine his connections. He will not be unequally yoked with unbelievers as friends, and much less in that relation of life which death only can dissolve. Piety will also form his habits, leading him:

to the study of the Holy Scriptures,

to constant prayer,

to holy watchfulness and self-denial,

and to a conscientious regard for God in everything that he does.

Piety will also form his character; it is scarcely to be conceived what difficulties they have to struggle with through life, who have spent their early days in sensual indulgences; but those who have been early trained in the exercise of self-denial are enabled with comparative ease to restrain forbidden appetites, and to mortify unhallowed affections. Not that a life of holiness is easy to anyone; it is a constant warfare, as long as we continue in the body; but the more we exercise ourselves in it, the more effectual will our efforts be, and the more certain our victory.

2. To the world around us.

Early piety attracts particular attention, and produces great effects, in encouraging the young, and in putting to shame the old. Only compare the benefits which the world receives from one who has the fear of God in his heart, with the evils it derives from one who lives, as it were, “without God;” how many are instructed, and comforted, and edified by the one, while multitudes have reason to curse the day that ever they beheld the other!

It is truly said by Solomon, that “one sinner destroys much good!” Yes, one sinner encourages and hardens many others in their iniquities, and places a stumbling-block in the way of all who desire to return to God; and, if he afterward has repentance given him from the Lord, he would in vain attempt to undo a thousandth part of the evil that he has done; many of his former associates in iniquity cannot be found; many are gone into the eternal world beyond a possibility of redemption; and if he were to warn all those to whom he could get access, the greater part of them would only laugh at him, and think him mad. All these distressing consequences of iniquity are avoided by him who devotes his early years to the service of his God; and perhaps, instead of having to reflect on the ruin that he has brought on others, he will find many in the day of judgment to whom his Words and his example have been a source of good.

What may be done by a single person even under the most unfavorable circumstances, we see in Obadiah. No less than a hundred of the Lord’s prophets did he conceal and nourish at his own expense, and at the risk of his own life; when, without his interposition, they would all have been put to death. And though we may never be in a capacity to render such a public service to the Church of God, we may be the means of keeping many from destruction, and of saving their souls alive.

Address,

1. Those who are fearing God in their youth.

We rejoice that there are many Obadiahs among us, and perhaps some Timothys also, who even “from their childhood have known the Holy Scriptures, which are able to make them wise unto salvation through faith that is in Christ Jesus.” Happy people, and greatly to be envied, in thus consecrating to the Lord “the first-fruits” of your days! Regard not then the scoffs and ridicule of those who have no fear of God before their eyes. The day is coming when they will reproach themselves more than ever they reproached you, and approve your choice far more than ever they condemned it.

2. Those who have passed their youth without having yet obtained the fear of God.

Ah! what have you lost! But blessed be God that you have not yet been given up to final condemnation. O listen to the voice of God, who says to you, “Today, if you will hear his voice, harden not your hearts!” Learn to improve the present hour, for you know not how soon your day of grace may terminate, and all possibility of salvation be cut off forever.

Charles Simeon

1 Kings 17:22-23

“The LORD heard Elijah’s cry, and the boy’s life returned to him, and he lived. Elijah picked up the child and carried him down from the room into the house. He gave him to his mother and said, “Look, your son is alive!”

Though God was pleased to separate for himself a peculiar people to whom alone he communicated the knowledge of his will, he gave frequent intimations to them, that his mercy would in due time be extended unto the Gentiles also. The history of the widow of Zarephath was particularly noticed in that view by our Lord himself. In his first sermon at Nazareth, he warned the Jews, that they must not rest in their outward privileges, since, if they walked unworthy of them, God would again, as he had frequently done before, transfer to the Gentiles those blessings to which they foolishly supposed themselves exclusively entitled, Luke 4:25-27. The peculiar mercy referred to by him is that which we have already considered, the feeding of her by miracle during the years of famine, while no such mercy was granted to any widow in Israel.

But in our text we are informed of another mercy which she received, and which was the first of the kind that was ever given to any child of man, namely, the restoring of her son to life. In bringing this part of her history before you, we shall distinctly notice,

I. The widow’s trouble.

She had lost her son, her only son. This was a very heavy affliction to her; it would be so to any parent; but it was more especially so to her, because she had previously been reduced to widowhood, and therefore had none to be the support and comfort of her declining years. In her son all her affections were centered, and with her son all her hopes were destroyed. But the affliction was the heavier, because,

1. Her tragedy was unexpected.

Two years before, when she thought her child near to death, she spoke of it with the most perfect composure, verse 12; but now her distress and sorrow were exceeding great; on the former occasion she saw her little provision gradually being consumed, and death advancing with rapid strides; and therefore her mind was prepared for the event. But here the event was so sudden that she had not time even to go to the prophet, and desire his intercessions in her behalf; hence the stroke was almost insupportable; and made her even reflect upon the prophet, as though he had occasioned her calamity.

2. Her tragedy was singular.

Had the calamity been general, she would have found some consolation in the thought that she suffered nothing but what was common to those around her. We doubt not but that this consideration rendered the famine more supportable to each individual than it would have been if the calamity had been peculiar to himself. In like manner, if she had found many other widows despoiled of their children like herself, her sympathy with others would have lessened her grief on her own account. But no such consolatory thought was left for her—she seemed to be singled out to bear her burden alone.

3. Her tragedy was, in her apprehension, penal.

This adds a ten-fold weight to any calamity which we are called to suffer; the wrath of God is the bitterest ingredient that can be infused into any cup! Hence was her grief so different from that which she had manifested on the former occasion; she regarded her calamity as a judgment sent from God. She knew that the famine had been sent for the wickedness of Israel, in answer to Elijah’s prayers. She thought therefore that this affliction had been sent to her by the same means, and on the same account, namely, for some transgressions she had committed previous to his visit, or for some which he had seen during his continuance with her.

And here we may observe, that this is a view in which afflictions readily appear to a humble mind. A person truly humbled, is jealous of himself, and apt to fear that he has offended God; and while an affliction regarded as a paternal chastisement, would be borne by him with grateful submission, the same, as a vindictive judgment, would utterly overwhelm him. To this consideration we chiefly ascribe the impatience that was manifested in the widow’s address to the prophet on this occasion; she spoke, not the result of her deliberate judgment, but the hasty dictate of an oppressed mind.

Let us now turn our attention to,

II. The widow’s deliverance.

The prophet, animated by the highest and best of principles, overlooked her unjust reflections; and, filled with tenderest sympathy, took the child out of her bosom, and carried it to his chamber, and laid it on his own bed, and, as though he would have infused life into him out of his own body, thrice stretched himself upon the corpse. After crying earnestly to the Lord in behalf of the child, he restored him back again to the mother a living child. This was a wonderful deliverance to the afflicted mother. Let us notice,

1. How the deliverance was wrought.

It were absurd to imagine, though some have been guilty of the absurdity, that the physical warmth of the prophet had any efficacy towards restoring a dead corpse to life; it was by prayer alone that he prevailed. He begins with a humble expostulation with God; not as though he thought the stroke unjust, but as fearing lest the enemies of Jehovah should take occasion from it to represent God as a hard master, whom it was in vain, and even dangerous, to serve. Such was the expostulation which Moses offered, when God had threatened to destroy the whole Jewish nation, Numbers 14:13-16. No doubt, when dictated solely by a concern for the honor of God, Elijah’s prayer is highly pleasing unto God; as its prevalence on this occasion fully proved.

Next, he offers a petition, such as never had been before offered, “O Lord, my God, I beg you, let this boy’s life return to him!” What a wonderful petition!

How presumptuous does it at first sight appear! But it is our misfortune and our fault that we are not more enlarged in our petitions at the throne of grace. I mean not to say, that we are authorized to ask for such an exertion of Omnipotence as this; but this I say, that “we are not straitened in God, but are straitened in our own affections;” and that this is the true reason of our receiving so little from God. However “wide we might open our mouths, God would fill them,” provided we asked in faith, and according to his will. As great as the petition was, God answered it in its utmost extent, and enabled the prophet to present to the widow her child restored to life.

2. How the deliverance was received.

We may in some measure conceive the joy that would pervade the minds both of him who had obtained the blessing, and of her who received it. But the effect which the deliverance produced in enlarging her knowledge and confirming her faith, is that which particularly calls for our attention. Her trial had so discomposed her mind as for a moment to shake her faith in God: “How can this be the true God, who, after all his mercies to me, afflicts me thus? and how can this be a man of God, who makes me such a recompense for all my attention to him?”

Nor let us wonder that a poor Gentile was thus shaken in her faith, when a similar effect was produced by an unexpected trial on one of the most distinguished servants of the Lord. Joshua, on the defeat of Israel before Ai, and the loss of about thirty-six men, actually expressed more than this poor widow even ventured to imagine, Joshua 7:7-9.

Indeed this is the common fruit of affliction on our impatient minds; we are ready to ask, “Is the Lord among us, or not? Exodus 17:7.” But the manifestation of God’s power and mercy dispelled the cloud, and led her to confess him as a gracious and faithful God. This was the effect produced on Moses after the passage of Israel through the Red Sea, Exodus 15:11; and it is the proper effect to be produced on all.

Let us learn then from this history,

1. How to interpret providences.

We are apt to listen to sense rather than to faith, and to say, “All these things are against me!” But how can they be really against us, when God has promised, that all things shall work together for our good. In some points of view, they may be against us; but they shall be for us on the whole. With what abundant benefit did this widow receive her child again!

It is needless to repeat the benefits which Jacob ultimately received from the dispensation which he regarded as so calamitous. “You have heard of Job’s perseverance and have seen what the Lord finally brought about. The Lord is full of compassion and mercy! James 5:11.”

It may be that your temporal happiness may not be increased; but the loss of it shall be more than counter-balanced by your spiritual prosperity. What our Lord said respecting Lazarus, may be justly applied to every afflictive dispensation, “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby! John 11:4.” The reproof which our Lord afterwards gave to Martha, may justly be given to most of us, “Did I not say unto you, that, if you would believe, you would see the glory of God, John 11:40.”

Let us learn to regard afflictions as blessings in disguise! Let it be our endeavor to walk more by faith and less by sight, according to that direction of the prophet, “Who among you fears the LORD and obeys the word of his servant? Let him who walks in the dark, who has no light, trust in the name of the LORD and rely on his God! Isaiah 50:10.” If the dispensation is impenetrably dark, let it then suffice us to know, that “what we know not now, we shall know hereafter.”

2. How to improve providences.

Every leaf in the book of providence is full of instruction respecting the perfections of our God. O what might we not learn of his wisdom, his power, his love, his faithfulness, if we were observant of his dispensations towards us? Many a time would we exclaim with the widow, “Now I know that his Word is true!” I do not take it upon trust; I see it, I know it; and am ready to attest it before the whole universe. This is the kind of evidence which Job had, when he said, “I have heard of you by the hearing of the ear; but now my eye sees you!”

A small measure of such experience as this is of unbounded value. If it were only for our own comfort, we should cultivate it to the uttermost; but it is of unspeakable benefit to those around us, inasmuch as it encourages them also to trust in God.

See how David represents this when emerging out of temporal affliction, “Many shall see it,” says he, “and fear, and shall trust in the Lord! Psalm 40:1-4.” And again, when brought up from the depths of spiritual trouble, “For this shall every one that is godly pray unto you in a time when you may be found, Psalm 32:3-6.”

The knowledge which we have of God and of Christ is mere theory, until we have learned the same by our own personal experience; but when our faith is confirmed by actual experience, then it is as convincing as sight itself. O that we may all aspire after this knowledge, and improve every dispensation for the attainment of it! Then will it be to us a source of unclouded peace, and prepare us for that blessed place, where faith shall be lost in sight, and hope in enjoyment!

Charles Simeon

1 Kings 17:15-16

“She went away and did as Elijah had told her. So there was food every day for Elijah and for the woman and her family. For the jar of flour was not used up and the jug of oil did not run dry, in keeping with the word of the LORD spoken by Elijah.”

As much as temporal calamities are to be dreaded and deprecated, there are occasions whereon a pious man may desire, and even pray for, the infliction of them upon his fellow-creatures. Paul “delivered an offender unto Satan for the destruction of the flesh, that his spirit might be saved in the day of the Lord Jesus.” Just so, we may wish for some divine interposition to arrest sinners in their course, and to bring them to a sense of their guilt and danger.

It was in this view that Elijah prayed for a famine that should correct and reclaim the whole nation of Israel; and, when he had obtained from God an assurance that the judgment would be inflicted upon them, and never be reversed but in answer to his prayers, he boldly warned Ahab of the impending calamity, telling him for what end it would be sent, and how it was to be improved for the nation’s good. Compare verse 1 with James 5:17-18.

As for himself, in obedience to the divine direction, he retired to the brook Cherith, and was for a long time supported there by ravens, which brought him bread and meat regularly twice a day. When that brook was dried up, he went to Zarephath, which belonged to Sidon, and was there nourished by a widow woman, whom God had appointed to sustain him. Thus, while the iniquities of the nation were severely punished, the care which God takes of his obedient servants was the more signally manifested.

The account given us of his abode with the widow of Zarephath is very interesting, inasmuch as it displays the unbounded goodness of God to her in return for her kindness towards his faithful servant. Let us consider,

I. The widow’s work.

Elijah going, as he was commanded, to the city of Zarephath, found the widow gathering a few sticks for the purpose of dressing the last remnant of provision that remained to her for herself and her son; and after soliciting a draught of water, he requested her to give him a morsel of bread. This led to a disclosure of the dire circumstances in which she was; but he assured her, that she need not fear; for that God would so multiply her little store, that it should never be exhausted until after the famine would have ceased. On this occasion we behold,

1. The extent of the widow’s liberality.

Having but a sufficiency for a single meal for herself and her son, and having no prospect whatever of obtaining from man any further supply, she imparted to this stranger a portion of her provision, and prepared it with her own hands on purpose for him.

Perhaps since the foundation of the world there never was so striking an illustration of the character given many centuries afterwards to the Macedonian churches; of whom it is said, that, “Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity, 2 Corinthians 8:2.”

We admire, and justly too, the astonishing liberality of the widow in the Gospel, who, possessing only two mites, cast them both into the treasury. But as great as that was, it by no means equaled that which is recorded in our text; for the widow who gave her two mites, had herself only to support; whereas the other widow had a son also; and, though the widow with her two mites knew not where to obtain more—yet there was no general pressure at that time and place; so that her neighbors, if willing, were able to supply her wants. Whereas the other widow was surrounded by those only who were involved in the same calamity with herself; and consequently could hope for no relief whatever; since, however her neighbors might have the inclination, they had not the ability, to relieve her.

Well therefore may this act of the widow of Zarephath be “published, (as that of the Jewish widow is,) through the whole world, as a memorial of her.”

2. The strength of the widow’s faith.

Though a Gentile woman, she may well be called a daughter of Abraham; for she very closely walked in the steps of Abraham, Romans 4:12. The declaration made to her as from God was made by a perfect stranger, and was unsupported by any miracle; yet was it made the ground of action by her without a moment’s hesitation. We may say of her therefore, as of Abraham, She “staggered not at the promises of God through unbelief, but was strong in faith, giving glory to God; and being fully persuaded, that what He had promised, he was able to perform, Romans 4:20-21.”

Let us now contemplate,

II. The widow’s reward.

Richly was she repaid for this act of faith and love.

“For the jar of flour was not used up and the jug of oil did not run dry, in keeping with the word of the LORD spoken by Elijah” for the space of two years, during which time the prophet and herself and family were supported by them.

We behold in the common course of providence, seed producing “thirty, sixty, and even a hundred-fold;” but never was there seen, either before or since, such a harvest as this. But truly, if “God is known by the judgments that he executes,” so is he also known by the gifts that he bestows. He has said, that “what we give to the poor, we lend unto the Lord; and that whatever we give out, he will repay us again;” but, in the instance before us, “the handful of corn sprang up as the woods of Lebanon.”

This fitly represents what shall be done in the eternal world.

There will be a proportion between the works of men and their reward, so far, that the more we have done for the Lord the more we shall receive from him, reaping sparingly or bountifully according as we have sown, 2 Corinthians 9:6. But what proportion exists between any work of ours, and the lowest reward that can be conferred in Heaven? Surely none. A whole life spent in the service of God is nothing when compared with an eternity of bliss! We need not however doubt on this account the certainty of God’s promises; but rather may enlarge our expectations to the utmost extent of them, assured, that in the accomplishment of them our most optimistic hopes shall be more than realized.

But let us never forget what it is that God has promised to reward—it is the obedience of faith. Had the widow bargained, as it were, to receive a recompense for her provisions, she never could have hoped for such a return as she received. But when she gave freely for the Lord’s sake, and cast herself wholly upon him—then God esteemed nothing too great to confer upon her.

So, if we would purchase Heaven by our works, we shall in vain look for such blessedness. But if in a way of holy self-denial we will consecrate all that we are and have unto the Lord, for the exalting of his name, then will God load us with his richest benefits both in time and in eternity!

Let none say, “This mercy may be shown to others, but not to me;” for God is sovereign in the distribution of his gifts; and, if he has already given us a desire to serve him, he will infallibly recompense our services in a better world. The widow of Zarephath was a Gentile; yet, as our Lord told the Jews, was Elijah sent to her, while all the widows that were in Israel were passed by! Luke 4:25-26.

In like manner may God send his blessings to us, however far off we are from him; yes he may send them to us in preference to those who appear more likely to obtain them. This to a proud Pharisee is an offensive truth, Luke 4:28-29; but to a humble penitent it is replete with comfort. Let us only attend to his Word, and it shall be well with us, “Have faith in the LORD your God and you will be upheld; have faith in his prophets and you will be successful! 2 Chronicles 20:20.”

Charles Simeon

1 Kings 14:13

“All Israel will mourn for him and bury him. He is the only one belonging to Jeroboam who will be buried, because he is the only one in the house of Jeroboam in whom the LORD, the God of Israel, has found anything good.”

Men most addicted to wickedness, or most confident in their avowal of infidelity, no sooner come into circumstances of great affliction, than they feel the weakness of their principles, and their need of other supports than any they have yet experienced. In such seasons they secretly begin to see the value of that faith and piety, which they have been accustomed to deride.

No man ever appeared more confident in his iniquities than Jeroboam; yet, when he was in deep affliction on account of the dangerous illness of his son Abijah, to whom did he go? To his idols? No! he knew that “an idol was nothing in the world.” Did he send for those whom he had constituted his priests? No! he expected no good whatever from them. But there was in the land a prophet of the Lord, even that very prophet, who, many years before, had been sent to declare to him his destined elevation to the throne of Israel. To this prophet, Jeroboam sends in his affliction, even to him whom hitherto he had neglected and despised. But, ashamed to have his opinions known, he will not go himself; nor will he send a servant, lest he should be betrayed; he therefore sends his wife, who, on the one hand, was as deeply concerned as himself about the outcome of his son’s illness; and, on the other hand, was equally concerned to preserve an appearance of consistency in his conduct. He therefore sends his wife in disguise, that he may at once obtain the information he desires, and prevent the discovery which he fears.

Unhappy and foolish man! What favor could he expect from God, when he was seeking him in such a way; when he did not even ask for any spiritual blessing, or desire to be instructed how to obtain one, but sought merely relief from a state of painful suspense? The answer was such as he might well expect; namely, that his unparalleled iniquities should be visited on him, and on his whole family. Respecting the son about whom he was so anxious, there was some exception; all the rest should die unlamented, and be devoured by birds and beasts; but his son should come to the grave, because there was in him “some good thing towards the Lord God of Israel.”

We propose, in considering what is here said of young Abijah, to notice,

I. Abijah’s commendation.

This appears at first sight exceeding low; and so indeed it is, if compared with a more advanced state of religion, even as an infant appears scarcely worthy of consideration, when compared with a person of mature age. But if compared, as it ought to be, with a state of spiritual death—it is really great, and worthy, if we may so speak, of the notice taken of it. Consider it,

1. As it was in itself.

The state of a natural man is that of “enmity against God! Romans 8:7.” Now though the state of Abijah was the lowest that could consist with real piety—yet was it worthy of commendation when compared with that. There was certainly in Abijah, a disapprobation of the reigning idolatry; there was also a sincere desire after God’s favor, and a secret purpose, if ever it should be in his power, to check the prevailing abominations. Less than this could not consist with sincerity of heart; and more than this does not appear to have manifested itself in him. But this involved in it a change of heart; this was a fruit of divine grace, and formed the first lineaments of the divine image on the soul; and hence it was that God so noticed and approved it.

2. As existing under his peculiar circumstances.

Abijah was a young man, and at a time of life when contrary dispositions most generally prevail. This therefore rendered it the more pleasing to God, who, as the Father of his whole family, loves “the new-born babes” as truly, if not as ardently, as those who have attained to riper years. Besides, Abijah was a youth of high distinction, the son of a king. Now, though “God is no respecter of persons,” but loves the poor as well as the rich—yet, inasmuch as the maintenance of holy principles is far more difficult in high life than it is in a humbler sphere, he approves most eminently that, which exerts itself under circumstances of greatest difficulty.

Above all, Abijah cultivated holy principles in a family and a nation sunk in all manner of iniquity. Now to withstand such a torrent, and to exhibit even the feeblest light in a place of such gross darkness, was a most honorable distinction; and it rendered him, who in another situation would have been undeserving of notice, a proper object of God’s approbation.

In this view Abijah’s character is peculiarly deserving the attention of the young, and especially of those in the higher circles of life, and in places where impiety abounds; and happy will they be who have grace to seek such a distinction as his, and courage to maintain it.

Small as his stature was in grace, he, even in this world, met with,

II. Abijah’s reward.

The reward bestowed on him seems, like his attainments, of little value; for, as the body is insensible after death, and the soul is unconscious either of the honors that may be paid to the mortal frame, or the indignities it may suffer, it seems to signify very little, whether our body is committed to the grave, or be devoured by beasts. But there is in all of us a desire to have the customary respect paid to our body, after the departure of the soul from it; and, if we knew beforehand that after death it would be treated with all manner of indignities, we should feel life itself considerably embittered to us; we may therefore regard the distinction conferred on young Abijah, as of great value; more especially as it was intended to express the divine approbation of him, in opposition to the displeasure exercised towards his offending family. In this, at all events, it was of great use, in that it served to show:

1. That God loves piety wherever he beholds it.

God himself is not only holy, but “The Holy One;” and wherever he beholds his own image, he delights in it. There is not a grace without some appropriate expression of God’s high regard for it. The poor, the meek, the contrite have all their peculiar promises, and are represented as possessing “virtues, which in the sight of God are of great price”; and such is the estimation in which he beholds these dispositions, that he looks with peculiar delight upon every person in whom they are found; nor can all the glorious angels around his throne divert his attention from them; yes rather, the angels themselves participate in the pleasure, and derive new joys, even in the very presence of their God, from such a sight, Isaiah 66:2; Luke 15:10.

2. That God will reward piety, wherever it is found in the lowest degree.

When God himself asks, “Who has despised the day of small things? Zechariah 4:10,” we may be sure that he himself does not. The smallest gift to a person for his sake, even “a cup of cold water, shall not lose its reward.” In like manner the silent thoughts of the heart are noticed by him with a view to their ultimate reward. The prophet tells us that not only they who spoke one to another, but they also “who thought upon his name,” had their thoughts recorded in the “book of his remembrance, and were to be his, in the day that he should count up his jewels! Malachi 3:16-17.” Nor can we doubt but that David’s desire to build the temple was as much accepted of God, and as liberally rewarded also, as was the actual raising of the edifice by Solomon.

ADDRESS.

1. Those in whom there is no good thing towards the Lord God of Israel.

Jeroboam’s family bore the name of Israelites, as we do of Christians; yet was there only one among them that had any good thing in him. And is not this the state of many individuals at least, if not of families, among us? How many are there who feel no concern about the iniquities of the land, no desire after God in their own souls, and no purpose ever to exert themselves in his sacred cause! What then can such people expect at the hands of God? What, but to be made monuments of his eternal wrath? O that we would consider what his Prophets and Apostles have spoken respecting such characters, and that we would seek for mercy before it be too late!

2. Those in whom it is doubtful whether there are any good things or not.

There frequently are found some transient motions in the heart, like those in the stony-ground hearers, which yet are not regarded by God as good, because they have no solid principle of piety as their foundation. And from hence arises a considerable difficulty in judging of our real state; our self-love is apt to flatter and deceive us. But let us remember that God “searches the heart and tries the thoughts;” he “discerns the thoughts and intents of the heart;” yes, he “weighs the spirits,” and that too with such exactness as enables him to ascertain with infallible certainty whether there is in them the smallest measure of solid good. Let us fear lest we deceive our own souls, and lest, after all our favorable appearances, “our religion at last be found vain! James 1:26.” It is “by the fruits alone that the tree can be known,” and that we can ascertain with comfort to ourselves, that “the root of the matter is found in us, Job 19:28.”

3. Those in whom there is evidently some good thing.

Rejoice, and give glory to “God, who has begun a good work in you.” But do not rest satisfied with any attainments. Have you reason to hope that you are “as new-born babes?” Then “desire the sincere milk of the word, that you may grow thereby.” Wherever you have hitherto done well, seek to “abound more and more;” and let it be your daily endeavor so to “grow up into Christ in all things as your living Head,” that you may “come to a perfect man,” even to “the measure of the stature of the fullness of Christ!”

Charles Simeon