1 Kings 13:26

“When the prophet who had brought him back from his journey heard of it, he said, “It is the man of God who defied the word of the LORD. The LORD has given him over to the lion, which has mauled him and killed him, as the word of the LORD had warned him.”

It frequently happens, that those who are enabled to maintain their steadfastness in more arduous circumstances, are surprised and overcome in situations of less difficulty. Noah and Lot, while living in the midst of ungodly men, were circumspect and exemplary in the highest degree; but when freed from those restraints, and enjoying repose in the bosom of their families, they fell, and greatly dishonored their profession.

The case of the disobedient man of God was not indeed to be compared with theirs in point of enormity; but, in withstanding greater temptations, and failing when his victory appeared complete, he exhibits another instance of human instability. Much indeed is to be said for him, because he was deceived; but his history affords a solemn warning unto all. In illustration of it we shall consider:

I. The character of the seducing old prophet.

Many have thought him to be a pious man; and certainly there are many features in his character which have a favorable aspect. He is called “an old prophet,” which intimates that God had made use of him in revealing his will to men. He expressed a very high regard for the man of God who came out of Egypt, and, with considerable trouble to himself, sought to enjoy communion with him. Beyond a doubt he was at that time inspired by God, because he confirmed with divine authority the prediction that had been delivered, respecting the burning of men’s bones on Jeroboam’s altar; an event that did not take place till after the expiration of three hundred years. When he heard that the man of God whom he had deceived was dead, he went boldly, and as it were in faith, up to the very face of the lion, and took away from him the corpse, and returned with it to his own house. For the loss of so good a man he greatly mourned; and he determined to honor him to the utmost of his power. He interred his body in his own tomb; he wrote an inscription over it to commemorate his fidelity, and to record the prophecy he had delivered; (which, considering the offence it might give to Jeroboam, was no small instance of holy zeal.) And finally, he desired that his bones might be laid by the side of that pious man of God, to intimate, that he desired to have his portion with him at the resurrection of the just.

As to the deceit practiced by him to obtain the society of that godly man, it may be said, that, though wrong in itself, it proceeded from love, and was a kind of pious fraud, for the obtaining of a privilege he could not otherwise enjoy.

But after all, if we candidly consider the other parts of his character, we cannot but pronounce him a wicked man. For,

1. He forbore to testify against the sin of others.

That he was a prophet, there is no doubt, even as Balaam had been before him. But to what purpose was he endued with a spirit of prophecy, if not to exert himself in reproving sin, and in maintaining the cause of God in the world? Was that a time to be silent, when idolatry was being established throughout the land, and God himself was set aside as no longer worthy of men’s regard? When God had set him there as a light, was he to put his light under a bushel? Should he not rather have “raised his voice on high, and shown the house of Israel their transgressions?” Yet, behold, no testimony did he bear against the reigning abominations; he was “a dumb dog that could not bark, sleeping, lying down, loving to slumber! Isaiah 56:10-11.”

Methinks, if God had ever enjoined him to be silent, (as on some occasions he has done, Ezekiel 3:26,) his experience should have accorded with that of Jeremiah, who tells us, that “God’s Word is in my heart like a fire, a fire shut up in my bones. I am weary of holding it in; indeed, I cannot! Jeremiah 20:9.”

But no such feelings had this old prophet; he was content to let all go on their own way, provided he might but enjoy his ease; and therefore he was no better than an idol shepherd, against whom are denounced the heaviest woes! Zechariah 11:17. The watchman who omits to give warning of the approaching enemy, and the shepherd who cares not for his flock, are among the most faulty of characters, and the most injurious of mankind, Ezekiel 33:1-9; Ezekiel 34:1-10.

2. He countenanced sin in his own children.

Every parent is bound to “bring up his children in the nurture and admonition of the Lord;” and every godly man can have that testimony from God which Abraham had, “I know him, that he will command his children, and his household after him, that they keep the way of the Lord, Genesis 18:19.” But how did this prophet act? Did he restrain his sons? Did he insist that they should “have no fellowship with the unfruitful works of darkness, but rather reprove them? Ephesians 5:11.” No; when they had attended the idolatrous service, they came home and told everything to their father, assured that they would meet with no rebuke from him, nor receive at his hands any testimony of his displeasure. What pretensions then could he have to piety?

Eli had reproved the impieties of his sons; yet, because he had not authoritatively interposed to prevent or punish their abominations, God visited him with a very signal judgment. How reprehensible then must this prophet have been, who both connived at, and consented to, a crime, for which he was bound by the law to put even his own children to death, Deuteronomy 13:6-9.

Let parents know, that if, by neglecting to “provide for their own household they deny the faith and become worse than infidels,” much more must they incur the heaviest guilt by neglecting to provide for their eternal interests.

3. He even tempted another to the commission of sin.

Here his conduct was most reckless and cruel. He knew how steadfastly the man of God had resisted every temptation, and had withstood every inducement either of hope or fear; and behold, he calls falsehood to his aid, and pretends to a divine commission, in order that he may prevail to divert the holy man from his purpose, and to involve him in sin. Nor do we find that, when he was inspired to denounce the judgments of God against him for his transgression, he ever humbled himself, or implored pardon for his offence; methinks, the least he could have done would have been to intercede with God, as David did for his suffering people, “Let your hand, I beg you, be against me, and against my father’s house, and not against this poor man whom I have deceived! 2 Samuel 24:17.” But he felt no such compunction, notwithstanding the enormity of his offence.

Unhappy he, who was thus led to cause the man of God to sin! But unhappier far that wicked man, who cast the stumbling-block before him, Matthew 18:7. He probably thought it but a light matter to deceive a person in so small a point as this; but, if to tempt a Nazarite with wine was no light sin, Amos 2:12, neither could this be light, “where the guilt of falsehood and blasphemy was superadded to that of causing his brother to offend.”

The success of the seducer leads us next to contemplate,

II. The fate of the seduced man of God.

There our proud hearts are almost ready to sit in judgment upon God. But “his ways are in the deep;” “neither does he give account of any of his matters;” and whether we discern the equity of his dispensations or not, it befits us to silence every murmuring thought with this, “Shall not the Judge of all the earth do right!” Certainly we cannot but compassionate the fate of the unhappy man of God, when we see him falling a victim to the divine displeasure; nevertheless we derive from it much important instruction.

The judgment inflicted on him shows us:

1. That no command of God is to be trifled with.

The command not to eat bread or drink water in that place might appear small; but, however small in itself, it was sanctioned by the same authority as the greatest command. That there are degrees of importance in a moral view between one command and another, is certain; but as bearing the stamp of divine authority, all are alike, and to be regarded by us with equal reverence, James 2:11. Our Lord informs us, that “whoever shall break one of the least of his commandments, and teach men so, shall be called the least in the kingdom of Heaven, Matthew 5:19,” or, as that expression seems to import, be the furthest from the kingdom of Heaven.

Accordingly we find in Scripture very heavy judgments inflicted for, what might be considered, very small offences.

The man who gathered sticks upon the Sabbath-day was stoned to death by God’s express command.

Uzzah, who stretched forth his hand to support the tottering ark, was “struck dead for his error.”

Let us therefore not presume to violate any commandment under the idea of its being but a small command, or a venial offence; for we behold in the instance before us, that God is “a jealous God,” and will vindicate the honor of his insulted law.

2. That the more nearly we are related to God, the more aggravated is every sin that we commit against him.

It might have been hoped, that so small a sin, committed so inadvertently, by one who was actively engaged in God’s service, might have passed unnoticed; but, on the contrary, he was punished, while the idolatry of Jeroboam, and the impiety of the old prophet, were overlooked! But God has taught us that “judgment shall begin at the house of God! Ezekiel 9:6;” and that the more distinguished we have been by his unmerited favors, the more certainly shall our transgressions be visited upon us, Amos 3:2.

Of this we have a most remarkable instance in the case of Moses, who for one inadvertent word was excluded from the land of Canaan; nor could any entreaties of Moses get the sentence reversed. Let us not then presume upon our relation to God, or upon the mercies we have received from him, but rather be the more fearful of offending him, in proportion to the kindness he has exercised towards us.

3. That there is a time coming when the present inequalities of the divine dispensations shall be rectified.

The sight of such lenity exercised towards the two great offenders, and such apparent severity towards this holy man of God, naturally leads our minds forward to a day of future retribution, when rewards and punishments shall be dispensed with impartial justice and unerring wisdom!

At present, the saints are “chastened; but it is that they may not be condemned with the world;” whereas the ungodly are in many instances unpunished; but “are reserved unto the day of judgment to be punished;” being left in the meantime to fill up the measure of their iniquities, and to “treasure up wrath against the day of wrath!”

Whatever therefore may now appear inexplicable to us, let us wait to have it cleared up at that day, when the whole assembled universe shall confess, “True and righteous are your judgments, Lord God Almighty! Revelation 16:7.”

From this subject we will take occasion to suggest some useful advice.

1. Guard against conforming to the world.

This holy man of God was forbidden to eat bread or drink water in that idolatrous land, or even to return by the way that he came into it; and this was to show the people that he would not have the smallest communion with them, or any acquaintance with their ways.

The same precise conduct is not enjoined to us, nor indeed would it be practical; for then, as the Apostle says, “we must need go out of the world.” But the spirit of that conduct must be found in us; we must “not be conformed to this world, but be transformed by the renewing of our minds.” We are commanded to “come out of the world, and be separate, and not to touch the unclean thing;” and the reason of this injunction is assigned to us, namely, that “the believer can no more have communion with the unbeliever than light with darkness, or Christ with Belial.”

Our Lord constantly characterizes his followers in this way, “They are not of the world, even as I am not of the world.” Let us remember then that we are merely sent here for a little time to fulfill the particular duties assigned us, and that our home and our rest are in a better world!

2. Be careful whom you select for your acquaintances.

As we are not to select our friends from among the openly profane, so must we be careful whom we confide in even among the religious world. It is not every person who makes a profession of religion who will make a profitable companion. There are many who “have a name to live, and yet are dead;” and many “profess that they know God, but in works deny him.” John cautions us well on this head, “Brethren, believe not every spirit, but test the spirits whether they are of God; for many false prophets are gone out into the world, 1 John 4:1.”

Had the man of God inquired into the character of the old prophet, instead of giving implicit credit to his professions, he would not have fallen. It is a melancholy fact, that multitudes of simple-hearted and godly Christians are essentially injured by their hypocritical associates, Romans 16:18. We would earnestly advise, therefore, all young Christians to be on their guard, and to take those only for their confidential friends, whose lives they have found to correspond with their professions.

3. Let the Word of God be the only rule of your conduct.

The man of God had not the same evidence for the reversal of the command, that he had for the command itself. He was wrong therefore in giving such implicit credit to a stranger, whatever his character or professions might be.

Just so, is it not wrong in us to allow the assertions of men, whatever their general character may be, to supersede the express declarations of God himself? Who among us has not heard a thousand times from human authority, that God does not command this or that; and that such strictness is not required of us? But we have an infallible standard by which we should try every sentiment that is proposed to us, “To the law, and to the testimony; if men speak not according to this Word, there is no light in them.” Having “the sure testimony of God, we shall do well to take heed to it,” with jealous vigilance, undeviating constancy, and unabated firmness.

Charles Simeon

1 Kings 13:4

“When King Jeroboam heard what the man of God cried out against the altar at Bethel, he stretched out his hand from the altar and said, “Seize him!” But the hand he stretched out toward the man shriveled up, so that he could not pull it back.”

To be raised to a situation of eminence and authority is generally thought a subject of blessing; but if preferment is not accompanied with a proportionable increase of grace to fit us for it, it is rather to be dreaded than desired. Distinctions of every kind open a wider sphere for the exercise of our own corruptions, and too frequently become to the possessors of them an occasion of deeper condemnation.

This is strongly illustrated in the case of Pharaoh, who was raised up to the throne of Egypt on purpose that he might have an opportunity of showing all that was in his heart, and that God’s power might be displayed and magnified in his destruction! Romans 9:17.

In like manner Jeroboam was raised to the throne of Israel, not, alas! for any benefit either to himself or others, but for the ultimate augmentation of his own guilt and misery. While in a humble situation, he was industrious, and trustworthy, 1 Kings 11:28; but when he was preferred to a higher post, he became ambitious, 1 Kings 10:3-7, turbulent, rebellious, 2 Chronicles 13:6. And when he was placed on the throne of Israel, he drew away that whole people to idolatry; and has from that hour been never mentioned but with abhorrence, as the man “that caused Israel to sin.” In considering the account here given of him, we shall notice,

I. Jeroboam’s unbelieving expedient.

Scarcely was Jeroboam raised to the throne, before he established idolatry throughout his dominions.

Wishing to make the breach between Israel and Judah irreparable, he determined to cut off all fellowship between them; and to establish a worship of his own devising, that the people might not go up any longer to worship at Jerusalem. He knew that it would be in vain to prohibit religion altogether; but that to establish a false religion would be comparatively easy; since, if men have something with which to satisfy their own minds, they are not very scrupulous about inquiring what is agreeable to the mind of God.

Having recently come out of Egypt, he introduced the idols that were there worshiped, even golden calves; and set them up in Dan, and Bethel. One would have supposed that such an innovation would have shaken his throne to its foundation; but it seems to have created no uneasiness at all, nor to have produced one single remonstrance throughout the land.

Do we not in this behold a true picture of human nature in every age and place? The worst of men must have some forms of religion, by the observance of which they may satisfy their own consciences; and the easier and cheaper their religion is, the more suited it will be to their taste! To be told they need not comply with the self-denying commands of God, 1 Kings 12:28, will be agreeable to their corrupt hearts, “Spare yourself!” is to them a gratifying advice; and, wherever the Gospel is faithfully administered, the effect of this advice is clearly seen; the express commands of God oppose, in many instances, but a feeble barrier to the solicitations of carnal ease.

To this idolatry, Jeroboam was instigated by unbelief.

He was afraid lest his subjects, by going up to Jerusalem at the stated feasts, should be drawn away from him, and be induced to return to their former prince. Nor were these fears altogether groundless. The very exercises of religion would tend to convince them that they had sinned in casting off the yoke of Rehoboam; and the familiar fellowship which they would have with the other two tribes, would tend to reconcile their minds to the idea of being again united with them under one head.

But Jeroboam was bound not to listen to any such considerations as these, because he had the express promise of God, that “his house should be built up, like the house of David, 1 Kings 11:38,” provided he would walk in the path of duty. This was a sufficient security to him, that the evil which he dreaded would never happen, while he remained faithful to his God. In God therefore he should have put his trust. But he gave way to unbelief, and sought for that in the violation of God’s commands, which was only to be obtained in the observance of them. Yes, he madly sought the establishment of his throne by the commission of those very crimes which had subverted the throne of Solomon!

This is a weakness to which even the best of men have yielded on some occasions; the great father of the faithful himself repeatedly denied his wife through fear, as Isaac also did; and Jacob gained by deceit and falsehood the blessing, which he could not wait to receive in God’s own time and way. But such unbelief, even in the smallest instances, is most sinful; and, in the instance before us, it brought the curse of God upon that whole people. Let us therefore guard against the influence of unbelief on our hearts; for its suggestions are always evil, and its effects are uniformly destructive!

His conduct, when reproved for this device, leads us to consider,

II. Jeroboam’s vindictive wrath.

A man of God was sent from Judah to reprove Jeroboam.

God had decreed that the utmost indignity should be offered to the altar at Bethel, where Jeroboam was now officiating in his own person. He had appointed the priests and sacrifices, together with the sacred feasts, without any reference to the divine commands, having “devised them out of his own heart;” and now he was warned before all the people, that the very priests who offered their sacrifices upon it, should have their own bones burnt upon it by a prince of the house of David, whose name was Josiah.

Now it is remarkable that no king of the house of David had a son named Josiah, for the space of three hundred years; and that then it was a wicked king, 1 Kings 11:38—who so named his son; so far was man from making any attempt to fulfill this prophecy. But God had ordained that such a one should m due time arise; and that he should execute what was now foretold; and, as a certain pledge of its ultimate accomplishment, the altar was miraculously split apart in the very presence of Jeroboam, and “the ashes that were upon it were poured out! verse 3, 5.” This was humiliating to Jeroboam, not only on account of the indignity that would be offered to his altar, but because its being offered by one of the house of David was a pledge, that Judah should regain the ascendant, and thereby be enabled to execute the threatened judgments.

This, instead of humbling Jeroboam, incensed him in the highest degree.

Instantly “he stretched out his hand to lay hold” on the man of god, determining probably to put him to death. Thus it is that the carnal heart is ever ready to rise against God. Men will insult God by every means in their power; yet, if reproved for it by a servant of the Most High, they account it an indignity, to be expiated only by the death of the offender. This was strongly exemplified in Jeremiah, and John the Baptist, Jeremiah 26:7-8; Jeremiah 26:11; Matthew 14:3-5; Matthew 14:10. Indeed in every company we go into, we see the hand stretched out by wicked men against everyone who dares to advocate the cause of God; Not that the servants of God are on this account to refrain from bearing their testimony against iniquity; they must do so wherever they are, without fearing the face of man, or regarding any consequences that may come upon them.

This rage of his brought on him, what we are next to consider,

III. Jeroboam’s exemplary punishment.

God instantly smote his arm, so that he could not pull it in again to him.

On many occasions has God vindicated the cause of his afflicted people, and shown himself the avenger of their wrongs. Ahab threatened Micaiah; but God cut him off, according to Micaiah’s word. Pashur smote Jeremiah, and put him in the stocks; but God “soon made him a terror to himself, Jeremiah 20:2-4.”

In truth, God regards everything that is done against his people as done to himself. When Paul was persecuting the saints, the language of Jesus to him was, “Saul, Saul, why do you persecute me?”

We do not indeed expect that God will often interpose in the visible manner that he did in the instance before us; but he will record everything in the book of his remembrance, and requite every man according to his works. Then shall it be seen, that, however contemptible the saints may now appear, “It would have been better for a man to have a millstone hanged about his neck and be cast into the depths of the sea, than that he should offend one of those little ones who believe in Christ.” “He who touches you,” says God, “touches the apple of my eye!”

This proud persecutor now was constrained to ask for the prayers of the man of God, whom he had just before endeavored to destroy.

Thus was Pharaoh reduced to seek the intercession of Moses; and thus are many among ourselves compelled in a season of adversity to desire the prayers of those very ministers, whom in time of prosperity they have reviled and persecuted. And happy will it be for those who find their error now, and have grace given them to repent of it; for assuredly those who will not humble themselves before God in this world, will be made monuments of God’s wrath to all eternity!

Improvement.

1. Let nothing ever induce us to sin against God.

The hope of preserving his temporal interests led Jeroboam into all his sins; and similar hopes are apt to produce the like baneful influence on us. But supposing we should succeed, what can repay us for the loss of the divine favor? To adhere with steadfastness to the path of duty is our truest wisdom. While faithfully serving God, we may safely leave all events in his hands. If we suffer for well doing, we may console ourselves with this reflection, that to lose by virtue is infinitely better than to gain by sin. The losses of believers will be soon made up in the eternal world; but the gains of unbelievers will terminate in everlasting woe!

2. If we have sinned at any time, let us be thankful for reproof.

How thankful should Jeroboam have been to the man of god, who at the peril of his life declared the unalterable purpose of his God! So should all be who are reproved for sin. It is no pleasing task to denounce the judgments of God against sin or sinners; but it is necessary; and it is at the peril of his own soul, if the watchman fails to warn the citizens of their approaching danger. A necessity is laid upon God’s ministers; and woe be to them, if they neglect their duty! Let reproof then be ever welcome to you; and let all watch over each other with tender love, and inflexible fidelity.

Charles Simeon

1 Kings 12:24

“This thing is from Me.”

In histories written by men, outcomes are always traced to human efforts and sagacity; but in the inspired history everything is traced to God. We always find, even in things apparently most contingent, a secret over-ruling Agent, accomplishing his own purposes of mercy or of judgment, and operating with unerring wisdom to the production of his own ends. As “every good and perfect gift” is represented as “coming from above,” so the prophet asks respecting things most calamitous, “Shall there be evil in the city, and the Lord has not done it? Amos 3:6.” In the account given us of the revolt of the ten tribes, and their establishment as a separate kingdom under Jeroboam, the proceedings of all the different parties appeared to spring wholly from themselves; but God says of the whole together, “This thing is from Me.” We will,

I. Confirm the assertion of the text.

We will begin with stating what was “the thing” here referred to.

After the death of Solomon, the different tribes assembled at Shechem, to acknowledge Rehoboam as his successor to the throne. But previous to their investing him with regal authority, they sought from him a promise that he would lighten their burdens, and redress their grievances. That they had been aggrieved and burdened in some degree, we may easily conceive; because the keeping of seven hundred wives and three hundred concubines, together with the building of temples for them all, and maintaining of worship for so many idols, in addition to all the expenses of his own government—must have necessitated Solomon to lay heavy taxes upon his subjects! But still the taxes were not such an intolerable grievance, when it is considered how much wealth Solomon had brought into the kingdom, and what peace and prosperity they had enjoyed during the whole of his reign.

Had they complained of the licentiousness and idolatry which Solomon had introduced, and sought the removal of those great abuses, they would have acted well; but it was not about God’s honor that they were concerned; they regarded nothing but their own interests; and, like the generality of discontented patriots, they overlooked all the blessings they had enjoyed under his government, and were unreasonably clamorous about the taxes levied for its support.

Rehoboam took three days to consider of the proposal; and by this delay he at once discovered his unwillingness to comply with their wishes, and gave them time to form and mature a conspiracy against him. He first consulted the old men who had been his father’s counselors; but, not relishing their sage advice, he consulted his own young companions; who recommended rather a system of intimidation. This was more congenial with his own pride, but it exasperated to the utmost those whom by conciliatory measures he might easily have won, verse 5-14.

The outcome was such as might have been foreseen; the ten tribes would no longer acknowledge any allegiance to the house of David, but appointed a king of their own, even Jeroboam, whom they had sent for out of Egypt, to be a head, or center of union to them, on the present emergency, verse 2, 3. The contemptuous way in which they spoke of David was most ungrateful, seeing that his whole life had been spent in their service, verse 16; but past obligations weigh but little with men irritated by a sense of present injuries.

The mode adopted to appease their minds, was no less absurd than the measure by which they had been incensed. Rehoboam sent Adoniram to confer with them; but him they immediately stoned to death, verse 18.

Rehoboam then fled to Jerusalem, and raised a large army of a hundred and eighty thousand men from among the two remaining tribes, to reduce the rebels by force. But God sent a prophet to him, and to the whole army, forbidding them to proceed, and declaring that the whole matter had been ordered by God himself, “Thus says the Lord, You shall not go up nor fight against your brethren, the children of Israel; return every man to his own house; for this thing is from Me.”

That this thing was from God, we now proceed to show.

Hitherto nothing had appeared to be from God, except the sending of a prophet to declare his will respecting the prosecution of the war; but the whole was really from God:

in its rise,

in its progress,

and in its termination.

1. This thing was from God, in its rise. On account of Solomon’s transgressions, God declared to Solomon himself that he would rend the ten tribes out of the hand of his son, and give them to his servant, 1 Kings 11:11-13. He sent also a prophet to Jeroboam, to announce to him, by a very expressive emblem, that ten of the tribes would be taken from Solomon on account of his iniquities, and be given to him, 1 Kings 11:26-35. These matters were well known to all Israel; for Solomon had on this account sought to kill Jeroboam, 1 Kings 11:40; and constrained him to flee to Egypt for protection; and from thence had the ten tribes sent for him as soon as Solomon was dead.

Jeroboam was indeed of an ambitious turn of mind, particularly after he had been raised by Solomon from a low station to a place of great honor and authority, 1 Kings 11:37; but it was the declaration of God’s purpose that called it forth into activity, and directed all the ten tribes to look to him as their future head.

2. This thing was from God, in its progress. The complaints of the tribes, and the infatuation of the young monarch, might be supposed to originate wholly with themselves, and to spring entirely from the discontent of the one, and from the other’s pride. It is true that God did not infuse these evil dispositions into their minds; but it is also true that he allowed these dispositions to rage, and the collusion to arise, on purpose that he might accomplish his own purposes by them. This is expressly asserted in the history before us, “So the king did not listen to the people; for it was a turn of events from the LORD, that He might establish His word, which the LORD spoke through Ahijah the Shilonite to Jeroboam the son of Nebat, 1 Kings 12:15.”

3. This thing was from God, in its termination. “This thing (from first to last) is from Me;” and, that it was from him, he showed, by constraining Rehoboam, and the whole army that he had raised, to acquiesce immediately in the loss they had sustained, and to rest satisfied with having all the other tribes for rivals and enemies, whom hitherto they had had for friends and brethren.

Now this kind of statement is by no means uncommon in the Holy Scriptures. God is often represented as overruling both men and devils for the accomplishment of his own purposes. God had determined to deliver the Amorites into the hand of Israel, though he would not deliver into their hand either Moab or Edom. Hence he influenced the minds of both the Moabites and Edomites to supply his people with food for money, that they might be spared; and equally influenced the minds of the Amorites to refuse that support, that they might be destroyed, Deuteronomy 2:28-30. In like manner he left king Amaziah to disregard the warnings of the prophet, whom he had sent to remonstrate with him about his idolatries, “because God had determined to destroy him! 2 Chronicles 25:14-16.”

The agency of evil spirits is also sometimes called in for the same end. In the case of Ahab, a whole host of them were permitted of God to stimulate the false prophets to give such counsel to Ahab as should infallibly terminate in his ruin! 1 Kings 22:22-23.

In a word, the whole conspiracy of Jews and Gentiles against our blessed Lord, under the same infallible direction, accomplished in every particular, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur! Acts 4:27-28.”

The doctrine of our text therefore, though strange at first sight, is no other than what the Scriptures plainly and universally assert.

Let us then proceed to,

II. Make some reflections upon the assertion of the text.

In contemplating Jehovah as he is represented in this place, we must of necessity observe:

1. The sovereignty of God!

God gave the kingdom to Saul; then tore it from him, and gave it to David and Solomon; then reduced it to two tribes only, in the hands of Rehoboam, giving the other ten tribes to Jeroboam. In all this he acted sovereignly, disposing of it according to the counsel of his own will. And thus he does in all the kingdoms upon earth! Daniel 2:21, “He does according to his will in the armies of Heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What are you doing! Daniel 4:17; Daniel 4:35.” Nor is this true in reference to kingdoms only; he disposes equally of families and individuals, “He is the judge; he puts down one—and sets up another! Psalm 75:7.”

How effectually does this consideration cut off all occasion for pride in those who are elevated, and for complaint in those who are debased! For as, on the one hand, “What do you have, that you did not receive? And if you did receive it, why do you boast as if you had not received it? 1 Corinthians 4:7.” So, on the other hand, every sufferer must say, “I was still and opened not my mouth, because God is the one who has done this!” Seeing then of what practical use this reflection is, let us recur to it on all occasions, for the humbling of our minds in prosperity, and the quieting of them in adversity.

2. The mysteriousness of God’s influence!

In all the circumstances before mentioned, the different people acted freely; and yet, as we have seen, were overruled by God in every step they took. How incomprehensible is this to our finite understandings! We know not how spirit acts upon matter; how then can we expect to know in what manner the Spirit of God acts upon our spirits! Yet if we know from experience that our own spirit does assuredly act upon our material body, we may be equally assured, upon the testimony of God, that there is a spiritual influence exercised by him upon the minds of his people.

There is indeed a considerable difference between the mode in which that is exercised towards the godly, and the ungodly. In influencing the ungodly, he merely gives scope for the exercise of dispositions which already exist in their own minds. But, in influencing the godly, he first infuses holy dispositions into their minds, and then calls forth those dispositions into exercise by the operation of his own grace, exciting and strengthening the soul for the duties to which it is called.

Do we not then see, that God alone is to be feared? that, if we secure his favor, not all the universe can hurt us? Let a Laban, or an Esau, come forth against us—God can restrain his rage! Genesis 31:29; Genesis 33:1; Genesis 33:4, and make “the wrath of man to praise him!” Or let an enraged army determine to destroy us, he can by a single word assuage their malice, and avert the storm. “The king’s heart is in the hand of the LORD; he directs it like a watercourse wherever he pleases! Proverbs 21:1.

“If therefore God is for us—then we may be sure that none can be against us.”

3. The infallibility of God’s Word!

In the instance before us God’s Word was fulfilled, notwithstanding that all the parties strove to counteract it. The ten tribes would have submitted to Rehoboam’s yoke, if only he had spoken kindly to them at first; they had no design in the first instance to separate from him. The advice of the young men was given with a view to keep the people in subjection by fear; and the determination of the army was to reduce them by force. Thus all endeavored to preserve the kingdom entire—yet all were accessory to the division of it.

Thus shall every Word of God be fulfilled in its season. If that did not fail which depended, so to speak, on the voluntary actions of men, much less shall that which shall be executed by God alone. He has told us that “the unrighteous shall not inherit the kingdom of Heaven;” but that “the wicked shall be turned into Hell, with all the people that forget God!” Shall either of those declarations fall to the ground? No; not a jot or tittle of them shall ever fail. O that we may be wise, and learn to “tremble at the Word of God,” while yet we may escape his threatenings, and secure the possession of his promised inheritance!

Charles Simeon

1 Kings 11:9

“The LORD became angry with Solomon because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice.”

If we had beheld the temple of Solomon, with all its exquisite workmanship, destroyed, as soon as it was finished—methinks we should have wept over it as a calamity never to be forgotten. But we are now called to survey a far more grievous desolation, even the destruction of the fairest edifice that ever was raised—the soul of Solomon! Most eminently had the grace of God wrought in him, as all his preceding history informs us. Since the foundation of the world there was not a grander spectacle than that of Solomon elevated on a bronze platform in the midst of the temple, and crying unto God with bended knees and out-stretched hands in the behalf of himself and people to their latest posterity. But “how is the gold become dim, and the most fine gold changed!”

We behold in nature some clouds occasionally obscuring the brightest sky, and sometimes even the meridian sun eclipsed; but here was such an eclipse as never had been seen, since Adam fell in paradise; here was the brightest day turned suddenly into the darkest night; the most eminent of saints relapsing into a state of most aggravated and abiding transgression!

Let us turn, like Abraham surveying the ruins of Sodom and Gomorrah the morning after they were destroyed, Genesis 19:27-28, and contemplate,

I. The fall of Solomon.

In order to get a just view of it, let us distinctly notice,

1. How Solomon’s fall began.

It began the very instant he was raised to the throne, though in a way that was not perceived by him at the time. We do not condemn him for marrying Pharaoh’s daughter, because we take for granted that she was a proselyte to the Jewish faith. That she was so, may be presumed from the very circumstance of his connection with her; for we cannot conceive that he would have so grossly violated the divine law as to marry a heathen woman, at the very time that his piety was so transcendently conspicuous. This presumption is confirmed by the circumstance, that among all the idolatrous temples that he built for his other wives, he never erected any for the idols of Egypt.

The evil of which he was guilty in the commencement of his reign was, the offering of sacrifice in high places, instead of confining himself to the altar which was in the tabernacle. We are decidedly of opinion that he should not have done this himself, nor should he have allowed his people to do it. Compare 1 Kings 3:1-3 with Deuteronomy 12:2-6. We are persuaded that this error, continued as it was for eleven years at least, rendered him less averse than he would otherwise have been, to the erection of temples afterwards to heathen gods.

Other evils of his which gradually crept in were:

the multiplying of gold and silver for himself;

the multiplying of horses also, and that from Egypt;

and above all, the multiplying of wives.

All of these things were forbidden in as plain and express a manner as could be conceived, Deuteronomy 17:16-17. Yet as if he had never read any such prohibition in the Word of God, did he go on violating it from day to day:

In amassing gold, not, as David, for the Lord, but for his own aggrandizement; see 1 Kings 10:21.

In increasing horses; see 1 Kings 4:26; 1 Kings 10:26 and especially from Egypt; see 1 Kings 10:28.

In multiplying wives; see verse 3.

2. To what an extent Solomon’s fall proceeded.

There was not anything more strongly prohibited in the Law than the forming of connections with heathen women, Deuteronomy 7:3-4; yet it was not from among the women of his own nation that he took his wives and concubines, but from among the “Moabites, Ammonites, Edomites, Zidonians, and Hittites.” What an astonishing infatuation was here! Perhaps in the first two or three instances he might hope to convert them, as Pharaoh’s daughter had been converted; but after having broken down the fence of the divine law, he roved afterwards at pleasure throughout the world. Soon the consequences which might have been expected, ensued; his heart was drawn away from God; and he not only allowed them to commit idolatry in the land, but he even favored their idolatry, and actually built temples for their gods, and that too even in Jerusalem itself, where Jehovah’s temple was; nor did he do this only for one or two whom he peculiarly favored, but “for all his strange wives;” yes, incredible as it may appear, he actually united with them in the worship of their idols, and alienated to them the affections due only to the God of Israel! verse 4-8. His wives turned away his heart after other gods …he went after Ashtoreth, etc.

Who that had seen Solomon at the dedication of the temple, would ever have conceived that he should fall at last to such a degraded state as this!

3. With what aggravations Solomon’s fall was attended.

Solomon had from a child been eminently beloved of the Lord; God had even given him the name Jedidiah in token of that love, 2 Samuel 12:24-25. He had been especially appointed to build the temple of the Lord, 1 Chronicles 22:9-10; and both before and after he had built the temple, was honored with peculiar visits from God himself! Compare 1 Kings 3:5; 1 Kings 9:2. In the latter of these visits God had strongly warned him against the very evils which he afterwards committed, 1 Kings 9:3-7; and yet did Solomon very speedily rush into the commission of them. He had reigned at least twenty years before the second visit, 1 Kings 9:1; 1 Kings 9:10. Now these things God himself notices as aggravations of his guilt; he complains that Solomon did these things “after God had appeared to him twice, and had commanded him concerning this thing, that he should not do it.” Surely such ingratitude and impiety were scarcely ever combined in any other man!

4. With what consequences Solomon’s fall was followed.

“God was angry with him,” as well he might be; and he declared to Solomon that the kingdom of which he had rendered himself so unworthy, should be taken from him, and given to a servant of his, verse 11. This judgment however should be both deferred and mitigated; yet not for his sake, but for his father David’s sake.

As great as David’s crimes had been in the matter of Uriah, he had never for a moment countenanced idolatry; and therefore for his sake should two of the tribes be reserved for his descendants, while the other ten should be rent away from them; and for his sake should the evil be deferred, until Solomon himself should be removed into the eternal world, verse 12, 13. Thus was the very mitigation of the punishment as humiliating, as the denunciation of it was painful.

Immediately did God stir up adversaries to Solomon, to disquiet his peaceful reign, and to embitter the remainder of his days, verse 14, 23, 26-33. What the outcome of his transgression was in the eternal world, we cannot certainly declare. We hope and believe that Solomon repented, and was forgiven; (the Book of Ecclesiastes seems to have been written alter this period, and to contain the evidence of his repentance,) but there is no express mention of any such thing; so that it must remain uncertain until the day of judgment, whether he was not left to suffer the everlasting displeasure of an offended God. What a fearful thought! that so bright a sun should set at last under so dark a cloud!

Inexpressibly awful is the account here given us. Let us now proceed to consider,

II. The instruction to be gathered from Solomon’s fall.

Never was a history more replete with instruction than this. We may learn from it the following lessons:

1. Temporal prosperity is very unfavorable for spiritual advancement.

Doubtless the facility with which Solomon could gratify all his natural appetites, rendered him the more easy prey to his own corruptions; and as his carnal gratifications increased, his spiritual affections would decay. And do we not find it thus in all ages?

Adversity has been a source of benefit to thousands; but few have ever been permanently quickened by prosperity. If we look into the Church of God, we shall find innumerable instances of people who have suffered loss in their souls, in proportion as their wealth or honors have been increased, “The cares of this world, and the deceitfulness of riches, and the lust of other things have choked the word, and rendered it unfruitful!” The account given of Jeshurun in Deuteronomy 32:15, contains the history of many; over whose tombs it might be inscribed, “The prosperity of fools destroys them! Proverbs 1:32.”

Let us not then covet earthly gains or honors; they are but as “thick clay” around the feet of one who runs in a race, Habakkuk 2:6, or as a garment that obstructs the motion of his, legs Hebrews 12:1.

2. However advanced any man may be in age or piety, he is still in danger of falling!

It is said of Solomon, that, “when he was old, his wives turned away his heart, verse 4.” Had it been in the days of his youth, we would have the less wondered at his folly; because versatility of mind is incident to that time of life. But after years of wisdom and piety, to turn in old age to such extreme folly and wickedness, what shall we say? Well may we exclaim, “Lord, what is man?” Can anything speak more loudly to us than this? Can anything more strongly enforce that warning of the Apostle, “Let him who thinks he stands, take heed lest he falls?” O “let us not be high-minded, but fear.” “Let us fear, lest, a promise being left us of entering into God’s rest, any of us should seem to come short of it.”

This is certain, that, as our wickedness shall not be remembered if we truly turn from it, so “neither shall our righteousness be remembered if we turn from that.” It is not he who “runs well for a season,” but “he who endures unto the end, who shall be saved.” If we turn back, at whatever period of our life it be, “we turn back unto perdition.” Let all of us then cry to God, “to hold up our goings in his paths, that our footsteps slip not.” Our motto to the last must be, “Hold me up, and I shall be safe!” To all then, whatever eminence they may have attained, I would say, as our Lord did to his disciples, not only “Remember Lot’s wife!” but, Remember the fall of Solomon!

3. Smaller sins, if not guarded against in time, will issue in the greatest sins!

Solomon might frame some excuse to himself for the sins in which his fall commenced:

He worshiped on high places, because the temple was not yet built.

He multiplied wives and concubines, because his father had had several before him.

He procured much gold, and a multitude of horses, because they would add to the splendor of his court, and perhaps also to his security.

But he found at last what a dangerous thing it is to tamper with sin, or to deviate knowingly even a hair’s breadth from the divine commandments.

Sin will soon blind the eyes, and harden the heart, and sear the conscience!

Sin is a slippery slope, whereon, if we fall, our descent may soon be accelerated beyond a possibility of recovery!

A leak may appear but a small thing; yet it will sink a ship, if left without timely repair.

The voice of inspiration suggests to us, “Behold how great a matter a little fire kindles!”

Let us not then account any sin small; let us watch and pray against every deviation from the divine commands; and, from a sense of our own blindness, let us pray to God, “Search me and try me, and see if there be any wicked way in me, and lead me in the way everlasting.”

4. Every sin we commit is aggravated by the mercies we have received.

This, as has been observed, was intimated by God in the case of Solomon; and the universal voice of Scripture attests the same. “If our Lord had not come and spoken to the Jews, they would have been comparatively without sin;” but his discourses and his miracles rendered them altogether without excuse; insomuch, that “it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that generation.”

In like manner we are told that the superior information of a servant who knows his Lord’s will and does it not, will cause him to be beaten with more stripes, than he whose ignorance forms some kind of plea for his neglect.

What then will be the state of us who have had such ample instruction, and such repeated warnings? If our minds have never been awakened, then our misimprovement of the means of grace has involved us in the deeper guilt. But if the Lord has ever “manifested himself to us as he does not unto the world,” and we have turned back from following him, our guilt is proportionably increased; so that “it would have been better for us never to have known the way of righteousness, than, having known it, to turn from it.”

Charles Simeon

1 Kings 10:6-9

She said to the king, “The report I heard in my own country about your achievements and your wisdom is true. But I did not believe these things until I came and saw with my own eyes. Indeed, not even half was told me; in wisdom and wealth you have far exceeded the report I heard. How happy your men must be! How happy your officials, who continually stand before you and hear your wisdom! Praise be to the LORD your God, who has delighted in you and placed you on the throne of Israel. Because of the LORD’s eternal love for Israel, he has made you king, to maintain justice and righteousness.”

It frequently happens that when the mind has been raised in any extraordinary degree by the representations of others, its expectations are disappointed; either the excellencies which appeared so fascinating to others, have been over-rated; or they are found blended with such defects, as greatly lessen their value. This is particularly the case with respect to the characters of men; in estimating which, it is easy to conceive that our admiration may be too great, and our applause be too unqualified.

But, in the passage before us, we have an instance where report, though heightened to the utmost, fell short of the reality. The wisdom of Solomon had attracted the attention of all the nations around him; insomuch that people were sent from all the surrounding potentates, to ascertain whether the reports concerning him were true, 1 Kings 4:34. In the chapter before us, we are informed, that a queen of great power and authority came herself, in order to see with her own eyes, and hear with her own ears, the wonderful things which had been reported to her. Her testimony, after the fullest investigation, was, not only that all was true which had been told to her, but that the half had not been told to her; so greatly did the truth exceed her most optimistic expectations.

This circumstance deserves particular consideration, not merely for the honor of Solomon, but chiefly for the honor of Him whom Solomon prefigured, even of our Lord and Savior Jesus Christ.

Let us notice then,

I. The surprise occasioned by an acquaintance with Solomon.

We do not know the precise reports which the Queen of Sheba had heard; but they related principally, we apprehend, to the wisdom of Solomon. His splendor and magnificence indeed were unparalleled; but his wisdom was that which most of all induced her to come so far; for “she came to test him with hard questions,” and “to commune with him of all that was in her heart.” Now “his wisdom excelled that of all mankind, 1 Kings 4:30-31;” it was not confined to anyone branch of science, but embraced the whole extent of philosophy, natural and political, moral and religious:

1. Solomon’s wisdom extended to things natural.

Universal nature seemed, as it were, to be open to his view, “He spoke of trees, from the cedar-tree that is in Lebanon, even to the hyssop that springs out of the wall; he spoke also of animals and of birds, and of creeping things, and of fish, 1 Kings 4:33.” The distinctive properties of each in their several classes were comprehended by him; but whether from study or from revelation, we do not know. Such knowledge however, though curious and entertaining, was probably in point of utility what he possessed. Still it could not fail to interest an inquisitive mind, and to excite a high admiration of him in the bosom of this intelligent queen.

2. Solomon’s wisdom extended to things political.

The perfection of his laws,

the equity of his administration,

the penetration exercised by him in his judicial capacity,

the order in which everything, whether in his civil or domestic concerns was arranged,

the grandeur of his edifices,

the splendor of his court,

the peacefulness of his reign,

the prosperity of his people,

and the whole extent of his political economy

—bespoke him almost more than human; and made the admiring queen envy the lowest of his servants who were honored with access to his presence, verse 4, 5, 8.

3. Solomon’s wisdom extended to things moral.

He had spoken three thousand proverbs, and composed above a thousand songs, 1 Kings 4:32. What depths of wisdom were contained in these proverbs, we may judge from those which have come down to us. The whole subject of ethics was familiar to his mind, so that he needed not to draw conclusions in a way of rational argumentation, but was enabled to declare with unerring certainty the duty of man in every relation, and in every circumstance of life. The most difficult cases were easy to his comprehensive mind; and the clouds with which they were enveloped were dispelled by him as before the rising sun. We wonder not that, when she heard his discourses, she was lost in utter amazement.

4. Solomon’s wisdom extended to things religious.

This, after all, was the wisdom by which the Queen of Sheba sought most to profit, “When she heard of the fame of Solomon concerning the name of the Lord, she came to test him with hard questions, verse 1.” Earnestly did she desire to be informed concerning the nature and perfections of God; and the way in which he was to be worshiped; and how a sinner might find acceptance with him. These and numberless other points Solomon no doubt opened to her with such clearness and perspicuity, as carried the fullest conviction to her mind.

Nor can we doubt but that as she would inquire respecting the sacrifices and offerings, he would point out to her the figurative nature, and typical intent, of everything that she beheld—the temple, its furniture, its ordinances, its ministers, its service altogether. Glorious would be the opportunity afforded him of commending to her the God of Israel, and of pointing out to her that Messiah in whom all these types should receive their accomplishment; and no doubt he availed himself of it.

Well therefore might such transcendent wisdom overwhelm her with astonishment, so that “she was overwhelmed, verse 5;” and well might she say, that “the half had not been told to her!”

Let us now turn from Solomon, to contemplate,

II. The surprise which an experimental acquaintance with Jesus Christ will occasion.

Our views must not be confined to Solomon; for beyond all doubt “a greater than Solomon is here!” Solomon was an eminent type of Christ; as is clear from many passages of Scripture, and especially the 72nd Psalm, which is not more applicable to Solomon in the letter of it, than it is to Christ in the spirit. Solomon was the first who could be called “a king, and a king’s son;” and therefore a fit type of that Son of David who is “King of kings, and Lord of lords.”

Now of Jesus are great things spoken in the Holy Scriptures; and as the Queen of Sheba “believed not the reports concerning Solomon, until she came to see him with her own eyes,” so respecting Jesus it must be said, “Who has believed our report! Romans 10:16.” But if once we behold him with the eye of faith, we shall then indeed say that the half had not been told to us.

1. We are amazed at the glory of his person.

Let us behold him in his whole office and character, and so behold him as to have any just conception of his excellency, and we shall be altogether lost in wonder, so that we will be “overwhelmed.”

Even in his human nature, wherein the glory of his majesty is veiled, we are utterly astonished at all his spotless perfections. His wisdom, his goodness, his love, and all his other virtues, surpass our utmost conceptions.

In the view of him many hundreds of years before he came into the world, the Church exclaimed, “He is chief among ten thousand!” “he is altogether lovely! Song of Solomon 5:10; Song of Solomon 5:16.”

In his divine nature, “he is the brightness of his Father’s glory, and the express image of his person Hebrews 1:3.”

In his mediatorial character, he is “the power of God and the wisdom of God! 1 Corinthians 1:24.” He has within himself all fullness treasured up Colossians 1:24; nothing is lacking that can secure the happiness and salvation of his redeemed people. His meritorious sacrifice is a sufficient satisfaction for the sins of the whole world. His unspotted righteousness affords a robe, whereby all the fallen race of Adam may “cover their nakedness,” and stand spotless in the presence of a holy God. In him is a fountain of all grace, from which every believer may receive an inexhaustible supply! John 1:16.

Let us only “behold, I say, his glory, as the only begotten of the Father, full of grace and truth, John 1:14,” and we shall immediately exclaim with the prophet, “How great is his goodness, how great is his beauty! Zechariah 9:9; Zechariah 9:17.”

2. We are amazed at the felicity of his people.

This in particular was contemplated by the Queen of Sheba in reference to Solomon. After saying to him, “Your wisdom and your prosperity exceed the fame which I heard,” she added, “How happy your men must be! How happy your officials, who continually stand before you and hear your wisdom! verse 7, 8.”

But with how much greater propriety may this be said respecting the servants of the Lord Jesus Christ! Much is said of it indeed in the Scriptures, Psalm 89:15-17; but little of it is believed, until it is known by actual experience. But let it once be felt, and truly we shall say, “The half had not been told to us!”

Indeed the Scriptures speak of it in this very view; their “peace passes all understanding;” and their “joy is unspeakable and full of glory.” To this, as well as to the mysteries of faith, may we apply those words of the Apostle, “Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for those who love him; but God has revealed them to us by his Spirit! 1 Corinthians 2:9-10.”

It is to what is experienced in this world that those words are to be applied; but if we look forward to the eternal world, with what emphasis may we pronounce them then! If the glory of Christ is so bright when beheld only through the dark medium of faith, how will it appear when we shall behold him face to face! And if our happiness is so great now that we carry about with us a body of sin and death, what shall it be, when our corruptible shall have put on incorruption, and we shall possess without alloy the full fruition of our God! Happy, happy beyond conception shall we be, when we are enabled to say, “I have heard of you by the hearing of the ear; but now my eye sees you!”

This subject furnishes us with abundant matter,

1. For reproof.

It was in this view that our Lord himself improved it in his day, Matthew 12:42; and may not we take up the same complaint against you and say, “The Queen of Sheba shall rise up in judgment with this generation, and shall condemn it; for she came from the utmost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here!”

How little is Christ sought after and admired among us! The Queen of Sheba counted no expense or trouble too great to obtain an acquaintance with Solomon; but we grudge any labor that may be necessary to bring us to an acquaintance with Christ. Almost anything is a sufficient excuse to keep us from the public ordinances, and especially to make us neglect the private duties of piety. Oh, let us blush and be ashamed, that when our means of access to Christ are so easy, we are so indifferent about him; that we rest contentedly without the knowledge of him, when, if we judged aright, “we should count all things but dung in comparison with it! Philippians 3:8.”

The Queen of Sheba did not consider even the affairs of a large empire of sufficient importance to keep her from seeking an interview with Solomon. Just so, let nothing detain us from visiting the Lord Jesus. To sit at his feet and hear his gracious instructions should be regarded by us as “the one thing needful! Luke 10:42.”

2. For encouragement.

That the Queen of Sheba derived much spiritual benefit from her visit to Solomon is manifest, from the manner in which she adored Jehovah for his mercy and grace in raising Solomon to the throne of Israel, verse 9. And will the Lord Jesus Christ allow anyone to “seek his face in vain?” Are we not told, “Then shall you know, if you follow on to know the Lord?” and, “The meek he will guide in judgment, the meek he will teach his way.”

Let us take encouragement and go unto him; for we have advantages which the Queen of Sheba had not. Solomon could impart knowledge to her, but could not enable her to comprehend it; but Jesus can both “open to us the Scriptures,” and “open our understandings also to understand them.” Yes, and if we go humbly unto him, he will return with us to our respective homes, and be our instructor even unto death.

Let us then “buy the truth,” whatever it may cost us, and “not sell it” for the whole world!

Methinks the Queen of Sheba never afterwards regretted the labor she had bestowed on that great object; and I am sure that none who seek the Lord, shall ever have to complain that “they have labored in vain, or spent their strength for nothing! Isaiah 49:4.”

Charles Simeon

1 Kings 8:54-61

“When Solomon had finished all these prayers and supplications to the LORD, he rose from before the altar of the LORD, where he had been kneeling with his hands spread out toward heaven. He stood and blessed the whole assembly of Israel in a loud voice, saying: “Praise be to the LORD, who has given rest to his people Israel just as he promised. Not one word has failed of all the good promises he gave through his servant Moses. May the LORD our God be with us as he was with our fathers; may he never leave us nor forsake us. May he turn our hearts to him, to walk in all his ways and to keep the commands, decrees and regulations he gave our fathers. And may these words of mine, which I have prayed before the LORD, be near to the LORD our God day and night, that he may uphold the cause of his servant and the cause of his people Israel according to each day’s need, so that all the peoples of the earth may know that the LORD is God and that there is no other. But your hearts must be fully committed to the LORD our God, to live by his decrees and obey his commands, as at this time.”

To men, Solomon might appear most glorious when seated on his throne, and surrounded by all his courtiers; but in the eyes of God he never was so glorious, as when he was leading the devotions of all his people, and imploring blessings on them from above. Neither actuated by ostentation, nor restrained by shame, he erected a stage or pulpit in the court of the temple near the altar, and there in the midst of all the congregation kneeled down upon his knees, and with his hands stretched out to Heaven poured forth his soul in the devoutest supplications.

The prayer he uttered was of considerable length, and, as it should seem, the extemporaneous effusion of his own heart. How happy would it be, if all our kings were so disposed, or even if all the ministers of the sanctuary were alike earnest in their acknowledgment of God, and qualified to conduct from the abundance of their own hearts, the service of his sanctuary!

After having offered to God his prayer and supplication, he rose from his knees to bless the people. By “blessing them,” we are not to suppose that he pretended to have any fullness in himself, whereby to make them blessed; it is not in man, however great, to make others blessed; he can only ministerially declare what God has promised, or implore in their behalf the blessing of God upon them. This is what was done by the priests of old, Numbers 6:23-26, and this is what he did on this occasion.

The words in which he blessed them contain,

I. An address to God.

This consisted of two parts:

1. A thanksgiving for mercies received.

God had now fulfilled in its utmost extent the promises which he had given to Israel. “The whole land, from the river of Egypt to the river Euphrates, Genesis 15:18 with Deuteronomy 11:24,” was under Solomon’s dominion. The most perfect rest and peace prevailed throughout the whole empire, 1 Kings 5:4; and a place was now erected, on a spot chosen by God himself, for his worship and service, Deuteronomy 12:11. Of “all the promises which God had given by Moses, not one word had failed;” all was come to pass; and the whole nation enjoyed a state of unprecedented prosperity. For these things Solomon now “blessed the Lord,” both in his own name, and in the name of all the people.

Have we received such blessings from the Lord? Let us then bless him too. Have we a peaceable enjoyment of God’s ordinances, and freedom from the assaults of open enemies? Have we union also and harmony among ourselves? Let us be thankful for these mercies; it is not every Church that enjoys them; nor can anything but the peculiar favor of Heaven continue them to us.

But what if we have experienced an accomplishment of that promise of our Lord, “Come unto me, and I will give you rest?” What if we have obtained a victory over all our spiritual enemies, and are living in a sweet sense of God’s love, and the habitual enjoyment of his presence? Shall not we bless the name of our God, yes, bless him too with all our faculties and all our powers?

2. A prayer for the continuance of God’s mercies.

The presence of God with them comprehended every blessing that Solomon could desire; and therefore Solomon entreated God “never to leave them nor forsake them, verse 57.” This alone could “incline their hearts” to serve the Lord, verse 58; this alone could secure to them a complete enjoyment of their happiness, verse 59; this alone could enable them to glorify their God in the world, verse 60.

And what can anyone desire more in your behalf? If “God is with you,” and operates in you effectually for these ends and purposes, you are blessed, you must be blessed forever. On the contrary, “Woe be to them,” says God, “when I depart from them! Hosea 9:12.” Yes, if God departs, we shall have no more “inclination to walk in his ways,” but shall surely “walk after the imagination of our own evil hearts;” we shall no more be able to “maintain our own cause” against our spiritual adversaries, but shall fall a prey to every lust; we shall no more constrain the world to admire “the exceeding grace of God in us,” but shall rather cause them “to blaspheme his holy name.

May God therefore bless you with his continued presence and his effectual grace!

This address to God he concluded with,

II. An exhortation to the people.

Solomon would not dismiss the people without exhorting them to perform their duties to God, who had so loaded them with his richest benefits; he therefore besought them,

1. To be committed to the Lord.

Absolute perfection is not to be attained in this world, Ecclesiastes 7:20; James 3:2. But there is a commitment which every Christian must attain: a commitment of desire, of purpose, and of endeavor. We should desire such a beauty in holiness as to long for the utmost possible attainment of it. We should desire to “be holy as God is holy,” and “perfect as our Father who is in Heaven is perfect.” At this too we should aim at: the great object of our lives should be to mortify everything that is contrary to God’s will, and to get his law perfectly engraved upon our hearts. To be “cast into the very mold of the Gospel,” and to be “renewed after the perfect image of our God in righteousness and true holiness,” should be the ambition of our souls. After this also should we labor—never thinking that we have attained anything, while anything remains to be attained. This was the state of the Apostle Paul in Philippians 3:12-14, and must be the state of every one that would be approved by his God, Philippians 3:15.

Is it thought by any, that, in requiring this, we require too much? I ask, For what has “God given us such exceeding great and precious promises,” but that “by them we may be partakers of the divine nature, and escape the corruption that is in the world through lust, 2 Peter 1:4.”

I ask again, What is the use which God teaches us to make of his promises? Is it not to “cleanse ourselves by their means from all filthiness both of flesh and spirit, perfecting holiness in the fear of God, 2 Corinthians 7:1.”

I ask yet further, What is the desire which every pious minister will feel in behalf of his people; and to what will he endeavor, both in his private prayers and his public labors, to bring them? Is it not, “that they may stand perfect and complete in all the will of God? Colossians 4:12.”

Away then with all apprehensions that we require too much; we require only what God requires, and what every soul that shall ever be saved, must desire. In actual attainments there will, in spite of our utmost exertions, be much lacking; but in desire, purpose, and endeavor—we must be perfect, not willingly harboring the smallest imperfection, 1 Chronicles 28:9, but striving to “grow up into Christ in all things, as our living Head.”

2. To preserve continually the frame they now possessed.

The people now, as well as their king, were in a very devout and heavenly frame; there was nothing they would not now have done, or sacrificed, for the honor of their God. Solomon therefore says to them, “Be committed to the Lord, as at this day.”

Now there are times when every godly person has felt himself more especially alive to the concerns of eternity; he has been humbled in the dust under a sense of his own guilt and helplessness; he has been filled with admiration at the divine goodness to him; he has longed to have God ever with him, and to find all his happiness in the presence of his God.

If such, then, has ever been our state, is there not the same reason that it should be so now? Does God deserve less at our hands, than he did at the period referred to? Why then do we not feel the same towards him? Perhaps we may be disposed to look back upon such seasons with delight; but we should rather look upon all other seasons with shame and sorrow. O labor, brethren, to preserve upon your minds those better feelings which you have at any time experienced; and, instead of declining from them, to get them revived and strengthened from day to day!

Such is the blessing, which, were it at our disposal, we would bestow upon you; and such is the blessing which we entreat of God to confer on every one among you.

Charles Simeon

1 Kings 8:38-39

“When a prayer or plea is made by any of your people Israel—each one aware of the afflictions of his own heart, and spreading out his hands toward this temple—then hear from Heaven, your dwelling place. Forgive and act; deal with each man according to all he does, since you know his heart—for you alone know the hearts of all men.”

Religion is often thought to be an employment fit only for weak minds, or for those who have nothing else to engage their attention; but it is worthy of the pursuit of the wisest and greatest of men. Never did Solomon appear more glorious than when uttering these words. At the head of all his subjects he dedicated his temple to God. He set a bright example for them, of piety and devotion; and interceded, not for them only, but for all succeeding generations.

In this portion of his instructive prayer we may see:

I. The requisites for acceptable prayer.

A humble, upright, fervent, believing, submissive, obediential frame of mind is necessary when we approach the throne of grace. But the most essential requisites for acceptable worship are comprised in:

1. A deep sense of our own depravity.

The “plague of one’s own heart” is one’s indwelling corruption. Some understand “plague” as expressing some loathsome disorder; and the rather because it is translated “sore” in the parallel passage, 2 Chronicles 6:29. This is the true sense of it when it relates to the body. But here the heart is represented as the seat of this disorder, and therefore it must be understood of sin. This is confirmed by what is said in the text, of God’s knowing the heart.

“Every one” has some “sin that more easily besets him;” and this sin he ought to know. Not that a mere acquaintance with this plague is sufficient; we must know the depth and inveteracy of our disorder. Our knowledge too must produce a sincere self-abhorrence, and a full conviction of our utter helplessness; nor without this knowledge can we offer up one acceptable prayer. We cannot lament what we neither feel nor know; or seek for mercy, when we perceive not our need of it.

While ignorant of our depravity, we are not in a state to receive mercy; we should not even be willing to accept of mercy on God’s terms. The very offers of salvation would rather excite our displeasure than our gratitude. A man, not sensible that he had subjected himself to capital punishment by breaking the laws of his country, would reject with indignation an offer of deliverance from an ignominious death. But a self-condemned criminal on the eve of his execution would receive such an offer gladly.

2. A believing view of Christ.

The temple of Solomon was the more immediate residence of God; all were on this account directed to look towards it when they prayed. That temple was typical of the Lord Jesus Christ. See John 2:19; John 2:21 and compare Exodus 23:21 with the expression, “My name shall be there,” 1 Kings 8:29. In him “dwells all the fullness of the Godhead bodily;” to him our eyes are therefore to be directed, Isaiah 45:22. We are to offer all our petitions in his name, John 14:13-14. This regard to him is necessary to the acceptance of our prayers; it is through him alone that we gain access to God, Ephesians 2:18. We cannot approach the Father in any other way, John 14:6; nor is there any other channel whereby the divine blessings can flow down to us, John 1:16. On these accounts we must “stretch out our hands towards” him; we must view him as our only source of spiritual blessings.

They who truly seek after God will soon experience,

II. The efficacy of prayer when attended with those requisites.

Cold or unbelieving petitions will receive no answer! James 4:3; Matthew 15:8-9; James 1:6-7. But humble and believing prayer will obtain the richest blessings:

1. National blessings.

The passage before us relates to the whole Jewish nation; it supposes them to have incurred the heavy displeasure of God, and teaches them how they are to avert his wrath. Nor did God leave them in suspense about the outcome of such humiliation; he declared in a vision to Solomon that his petitions were accepted, 2 Chronicles 7:12-14.

The Jewish history affords many striking instances of deliverance given to a repenting people. Jehoshaphat praying according to the direction in the text, 2 Chronicles 20:5-13, expressly reminded God of his promise, verse 9. And the success of his prayer far exceeded all reasonable expectation; see verse 22-25. Nor can we doubt but that the same means will still be crowned with the like success.

2. Personal blessings.

He who “knows our heart” will grant all that we can desire, 1 John 5:14-15.”

Forgiveness of sin.

Who was more infamous and abandoned than that woman? Luke 7:37; Luke 7:39. Yet she, in humility and faith, applied to Jesus, Luke 7:38, and received an assurance that her iniquities were forgiven, Luke 7:47-48; Luke 7:50. And shall not we obtain mercy if we apply to him in the same humble and believing way?

Peace of conscience.

How troubled, almost to distraction, were the murderers of our Lord, Acts 2:37. But, according to Peter’s direction, they looked to Jesus, Acts 2:38, and were immediately filled with “peace and joy in believing, Acts 2:46.”

Deliverance from temporal troubles.

We cannot conceive greater temporal affliction than that endured by Jonah, Jonah 2:1-3. Tet, when to appearance irrecoverably lost, he prayed in this manner, Jonah 2:4; Jonah 2:7, and experienced a most unparalleled deliverance, Jonah 2:10.

Victory over our spiritual enemies.

With what vehemence did Satan assault the Apostle Paul, 2 Corinthians 12:7. The afflicted saint cried with earnestness to the Lord Jesus, 2 Corinthians 12:8; his troubles were immediately turned into triumphant exultations, 2 Corinthians 12:9.

Renewal after the divine image.

Nothing on earth does a believer desire so much as this; yet this shall be attained in the same way. An humble and believing view of Christ shall effect it, 2 Corinthians 3:18.

A peaceful death.

Stephen died by the hands of cruel and blood-thirsty enemies, Acts 7:54; but he offered a humble and believing prayer to Christ, Acts 7:59, and his death was to him as a serene and peaceful sleep, Acts 7:60.

A glorious immortality.

He who died justly by the hands of the public executioner must have merited in a high degree the wrath of God, Luke 23:41; nevertheless in his last hour he directed his eyes to Christ, Luke 23:42; and that very day was he admitted with Christ to Paradise! Luke 23:43.

APPLICATION.

Let none despair on account of the greatness of their sins, or of the judgments of God which are already inflicted on them. God will allow none to “seek his face in vain.” Let every one then bewail “the plague of his own heart,” and offer up believing prayers!

Charles Simeon

1 Kings 8:28-30

“Yet give attention to your servant’s prayer and his plea for mercy, O LORD my God. Hear the cry and the prayer that your servant is praying in your presence this day. May your eyes be open toward this temple night and day, this place of which you said, ‘My Name shall be there,’ so that you will hear the prayer your servant prays toward this place. Hear the supplication of your servant and of your people Israel when they pray toward this place. Hear from heaven, your dwelling place, and when you hear, forgive.”

[Though we find Simeon’s Anglicanism expressed in this section to be unbiblical, there is plenty of superb material on the topic of prayer.]

The consecration of buildings erected for public worship prevailed very early in the Church of Christ. We have the most authentic testimony that it was practiced, to a very great extent, in the days of Constantine. Eusebius mentions it with peculiar satisfaction. Whether it existed in the first three centuries, we have no certain information; but when we consider for what a holy purpose they are set apart, we can have no doubt but that it is a service highly reasonable in itself, and truly acceptable unto God. We are not to suppose that the giving of the names of saints to churches was any mark of their being consecrated to them; it was to God alone that they were dedicated; and the names given to them were merely tokens of respect to the particular saint whose name they bore.

The idea of consecrating such edifices seems evidently to have been suggested by the dedication of Solomon’s Temple, which exhibited altogether as glorious a scene as ever was beheld on earth. On that occasion, the king himself, a paragon of wisdom, and the greatest monarch of his day, bowed his knees before God in the sight of all the congregation of Israel, and, with uplifted eyes and out-stretched hands, implored the favor of his God. To this prayer was given an answer which filled all the spectators with the deepest awe; for fire came down from Heaven, in the sight of all, to consume the sacrifices; and the glory of the Lord so filled the temple, that the priests could no longer continue their ministrations there, 2 Chronicles 7:1-2.

But that to which I would more particularly call your attention at this time is, the prayer which Solomon offered, and which brought down so signal a blessing upon them all. It affords a noble specimen of man’s fellowship with his Maker; and shows us:

What we may hope for in God’s house of prayer.

How we may secure every blessing which our souls can desire.

I. Let me state what we may confidently hope for in God’s house of prayer.

Whatever there may be in this history that should be limited to that particular occasion, I think we may at least gather this instruction from it, that, whenever we draw near to God in the public services of his Church, we may expect these two things, namely:

1. God’s gracious presence to receive our prayers.

2. God’s merciful acceptance to forgive our sins.

That there is great caution to be used in deducing general conclusions from particular premises, I readily acknowledge. But such conclusions are drawn by the inspired writers; for, from a particular promise made to Joshua, it is inferred, that all true believers, of whatever age or nation, may assure themselves of effectual aid from God; and, in the confident expectation of it, may hurl defiance at all the enemies of their salvation.

The same general inference, I think, may well be drawn from God’s gracious answer to this prayer of Solomon. Doubtless, a suppliant, in his secret chamber, shall find favor with God; for “God never says to any: Seek my face in vain.” But, in public, when presenting his petitions in concert with others, the suppliant has a double assurance that he shall be heard; for God has especially promised, that “where two or three are gathered together in his name, he will be in the midst of them,” and that “whatever such people, so associated, have agreed to ask, it shall be granted unto them.”

I well know, that people may very easily and very materially err in relation to the subject of answers to prayer; and that to expect fire to descend from Heaven, as on that occasion, or a visible manifestation of God’s glory before our eyes, would be the height of enthusiasm. But still there are ways in which God may manifest his acceptance of our prayers, and in which he will manifest it; what else can be meant by that promise, “It shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear! Isaiah 65:24.” And again, “You shall call, and the Lord shall answer; you shall cry, and he shall say, Here I am! Isaiah 58:9.”

The whole Scriptures attest, that, “if we draw near to God, he will draw near to us;” and that “he will manifest himself unto us, as he does not unto the world;” yes, that “he will come unto us, and make his abode with us;” and, I think there is not in the universe a person who has sought after God with humble, fervent, and believing prayer—but will acknowledge that God does fulfill his promises, “satisfying the hungry soul, and replenishing the sorrowful” with the richest consolations of his Spirit.

This, then, we may expect, and this we should expect, in God’s house of prayer; nor should we ever be satisfied, if we have not a sensible access to God in prayer, and a well-founded hope that he has heard the petitions which we have presented before him.

But I have also observed, that we may hope for the actual forgiveness of our sins in answer to our prayer. And, in truth, if we do not obtain, we pray to little purpose. In drawing near to God, this must be chiefly kept in view. We go as sinners, to obtain mercy at the hands of God. And in this respect, the Liturgy of our Church is admirably fitted for our use. The extemporaneous effusions that are used in other places bear no comparison with the formularies of our Church. In truth, our churches themselves are, not houses for preaching only, but, in a pre-eminent degree, what our Reformers designed them to be, and what God ordained his Temple of old to be—”houses of prayer.” And those who make light of the prayers, and regard them only as a kind of decent prelude to the sermon, show that “they know not what spirit they are of;” since all the preaching in the universe will be of no use without prayer; whereas the souls of men will prosper if they abound in prayer, though they are less favored as to the ministrations of sinful men.

Let anyone consult our Liturgy in this particular view. The Introductory Sentences all bear on this point, to show us what sinners we are, and how much we stand in need of mercy, and how ready God is to receive returning penitents. But, as I shall have occasion to enter somewhat more fully into this point under my next head, I will wave all further mention of it now; observing only, that a congregation uniting fervently in the prayers of our Liturgy would afford as complete a picture of Heaven as ever yet was beheld on earth. In spirit, there would be the most perfect accordance that can be imagined; the only difference would be, that the one are uniting prayer with praise, because of their still-continued necessities; whereas the other engage in praise alone, having all their necessities forever supplied.

Here I would particularly call your attention to the prayer of Solomon, that you may see how much the subject of forgiveness is dwelt upon throughout the whole of it. He requests God’s attention to all who, under any calamity, shall, in the future, direct their supplications towards that house; and, in every distinct case, he takes it for granted that sin has been the true and proper source of their calamity; and he implores in their behalf, not merely the removal of the judgment, but especially, and above all, the forgiveness of their sin. See verses 21, 22, 24, 26, 30, 36, 50.

Nor must we overlook this, in God’s answer to his prayer; on the contrary, we must regard it as a pledge that he will receive returning prodigals, and that all who approach him with deep contrition shall find that “there is mercy with him, yes, with him is plenteous redemption.” I say, then, that this is a blessing which we are to look for, whenever we approach God in the house of prayer. Every promise in God’s blessed Word authorizes this hope; and no one should be satisfied with having offered up his petitions, if he does not carry away with him a comfortable hope, that “his iniquities are forgiven, and his sins are covered.”

If it is asked: How shall we secure these blessings? I answer: Use the means which Solomon employed, and by them we may,

II. Secure to ourselves every blessing that our souls can desire.

We have seen that Solomon diversified his petitions according to the supposed conditions to which, at any future period, the people might be reduced. Whatever, therefore, our condition is, we must apply to God in prayer:

with humility of mind,

with fervor of spirit,

with confidence of heart,

and with consistency of life and conduct.

We must apply to God in prayer with humility of mind. Solomon particularly prays for those who “know every man the plague of his own heart. See verse 38.” Nor can we ever come before God with acceptance, unless we approach him weary and heavy laden with the burden of our sins. To “draw near to him with our lips, while our heart is far from him,” is vile hypocrisy; and “all such worship is vain,” yes, worse than vain, because it serves to lull our consciences asleep, and supersedes in our own minds the necessity of any better service. It is not possible for any man to have better direction, or more suitable help, than that provided for him in our Liturgy. The whole Service, from beginning to end, is the service of a sinner imploring mercy at the hands of God. What can express deeper humility than our General Confession? “Almighty and most merciful Father, we have erred and strayed from your ways like lost sheep; we have followed too much the devices and desires of our own hearts; we have left undone those things which we ought to have done, and have done those things which we ought not to have done; and there is no health in us.” He can know little of “the plague of his own heart,” who does not find those acknowledgments exactly suited to his state. At the beginning of the Litany, what can express the desires and feelings of a contrite spirit more justly than that reiterated cry to every person of the Holy Trinity to “have mercy upon us, as miserable sinners?” In the Communion Service, after the recital of every distinct command, we cry, “Lord, have mercy upon us for our past breaches of it, and incline our hearts to keep it in the future.” Now this is the very frame in which we should draw near to God.

There must be nothing in us of a self-righteous and self-applauding spirit. Blasphemy itself is not more hateful to God than that pride of heart, and formal self-delight—with which the generality approach God. The self-applauding Pharisee, with all his pretended thankfulness, was to God an object of abhorrence; while the poor self-condemning publican was liberated from the guilt of all his sins. And wherever there is a prayer like his, there shall also be the same success; for “the broken and contrite spirit, God never did, nor ever will, despise.”

But we must seek God, also, with fervor of spirit. Prayer is not a service merely of the lip and knee, but of the heart; and the whole heart should go forth to God in the performance of it. This was well understood by the compilers of our Liturgy; and ought to be understood, and felt, by every worshiper in the Established Church. The whole of the Liturgy breathes an ardor suited to the feelings and necessities of a contrite soul, “Lord, have mercy upon us; Christ, have mercy upon us; Lord, have mercy upon us.” Oh! what would not be obtained by a congregation pouring out those prayers with corresponding emotions? I will not say that the house would be shaken, as it was when the Apostles prayed, Acts 4:31; but I will say, that the worshipers would all “be filled with the Holy Spirit,” not indeed in his miraculous powers, but in His enlivening, comforting, and transforming energies.

We may form some idea of the frame which is proper for us, from the very attitude in which Solomon addressed his prayer to God, “He fell down on his knees, and spread forth his hands to Heaven.” How different this from the irreverent and careless attitude of many among us, who, instead of prostrating themselves before God with befitting reverence, sit during the prayers; showing, thereby, how little they feel the elevation of a devout worshiper, or the humiliation of a contrite one!

Be it known unto you, that God must be importuned in prayer, and that “the kingdom of Heaven must be taken by violence,” if ever it is taken at all; and, if you find that common efforts will not suffice to bring you to your Savior’s presence, you must resemble those who went up to the top of the house and let down the paralytic through the roof; you must “cry unto God,” and “give him no rest,” and not cease from your importunity, until you have obtained an answer to your prayer. It was in this way that the widow in the parable prevailed over the unjust judge; and in this way shall every man prevail, if only he will “pray, and not faint.”

The confidence of the heart is yet further necessary; for our hands must be lifted up “without doubting;” “nor can we hope to receive anything from God, if we supplicate him with a wavering mind.” It must be remembered, that the Temple was called, “A house of sacrifice, 2 Chronicles 7:12.” On this occasion sacrifices were offered without number; and on every morning and evening throughout the year they were regularly presented to the Lord. Now this showed, that every prayer which was there offered was to find acceptance by virtue of those sacrifices; and that no blessing whatever could be obtained from God, but through faith in the atonement which those sacrifices prefigured.

The same is strikingly illustrated in the Liturgy of the Church of England—not a prayer of which is offered, but in the name and through the mediation of Jesus Christ. To him must we look in all our addresses at the throne of grace, and to the Father through him. Indeed, this is very particularly marked in the whole of Solomon’s prayer. In the greater part of that prayer he intercedes in behalf of those who should direct their supplications “toward that house.”

Now the Temple itself was a very eminent type of Christ, “in whom dwelt all the fullness of the Godhead bodily.” The body of the Lord Jesus is, on this very account, represented as “a temple, not made with hands;” and towards him, as our incarnate God, must we direct our supplications, if we would obtain answers of peace unto our souls.

If we come to God in this way, we then have an express assurance from God himself, that “we shall never be cast out;” but that, on the contrary, “the Lord Jesus Christ himself will confer upon us whatever we ask, that the Father may be glorified in the Son.” So indispensable is it that we look towards that Temple; and so certain is the success of prayers when so directed.

One thing more is necessary, and that is, consistency of life and conduct. “The prayer of the wicked,” so far from finding acceptance with the Lord, is altogether “an abomination to him!” How can it be expected, that people coming to the house of God with all the professions of real piety, and going from thence into all the dissipation and vanity of the world, shall obtain mercy from the Lord? Behold them on their knees, crying, “From all the deceits of the world, the flesh, and the devil, Good Lord, deliver us!” And then, perhaps, spending the remainder of the day, not in reading the Bible, not in instructing their families, not in fervent prayer to God, but in any light conversation and specious amusement, that may enable them to relieve the weariness of a Sabbath evening.

Say, Is this consistent? Nay, would these people themselves, if they saw people who were truly pious, and who had entered fully into the spirit of the prayers, so spending the Sabbath, account them upright and consistent characters? No! they would see at once the glaring inconsistency between such professions and such practice. But perhaps they will say, “We do not make any such profession of religion.” Then, I answer, you have gone to God with a lie in your mouths.

What do you mean when you pray, “that you may lead a righteous, sober, and a godly life, to the glory of God’s holy name?” Is dissipation, or carelessness to his praise and glory? Has he not required that “If you keep your feet from breaking the Sabbath and from doing as you please on my holy day, if you call the Sabbath a delight and the LORD’s holy day honorable, and if you honor it by not going your own way and not doing as you please or speaking idle words, then you will find your joy in the LORD, Isaiah 58:13-14.” Yes, this is what you will do if you are consistent Christians; nor can you in any other way expect to obtain any blessing from the Lord.

This, also, is very particularly noticed by Solomon in his prayer; he does not venture to hope for mercy on behalf of any, unless “they return unto God with all their heart and with all their soul, verse 47, 48.” He prays, “Mat the Lord our God be with us, that he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers, verse 57, 58.” And then, to impress this the more deeply on the people’s minds, he addresses them also, saying, “Let your heart be perfect with the Lord our God, to walk in his statutes, and to keep his commandments, as at this day, verse 61.” Solomon would have the solemnities of that day carried, as it were, into their daily converse; and the engagements then entered into, remembered throughout their whole lives.

Thus it should be with us; and thus it must be with us, if we would prosper in our souls. Our prayers are to be the pattern of our whole lives. What we have sought for, and obtained in the house of God, must be exhibited and exemplified in our daily walk; and, if there is not a correspondence between the two, we only proclaim ourselves hypocrites before the whole world! We “cannot serve God and Mammon too;” nor must we pretend to “fear the Lord, while we are serving other gods.” But, if we will indeed devote ourselves to the Lord, then shall our prayers descend in blessings on our souls, and the services of time be a prelude to the enjoyments of eternity.

Hear the answer which God made to Solomon on this very occasion, “If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. Now my eyes will be open and my ears attentive to the prayers offered in this place. I have chosen and consecrated this temple so that my Name may be there forever. My eyes and my heart will always be there!

Permit me now, in conclusion, to take yet further the example of Solomon for my guide; and, as Solomon in his prayer addressed himself to God in behalf of his own people, and of the strangers who sojourned among them—so now to address myself, first, to the regular inhabitants of this place, and then to those, who, as strangers, are sojourning here only for a season.

The regular inhabitants have the benefits of the further accommodation which they will now receive for the worship of Almighty God. For though the provision now made is very inadequate to the needs of this daily augmenting population, it will doubtless be of important service, and serve as a prelude, I trust, to somewhat which shall be still more effectual.

The necessity of waiting upon God in public is here obviously proclaimed. But there is an improvement of the occasion, which, though less obvious, is not a whit less necessary, and which I would take the liberty earnestly to recommend; and that is, the establishment of prayer in your own families. Who that sees the zeal of Solomon on this occasion, does not perceive the duty of every head of a family? We cannot all raise public edifices to the Lord; but we may all set up altars in our own houses, and promote the worship of God among those who are within the sphere of our own influence. God has said, that “where two or three are met together in his name, there will he be in the midst of them;” and that, “when two or three agree respecting what they shall ask,” he will confer it upon them. If any say that they feel unequal to the task of conducting family worship, they need not be discouraged on that account, because there are abundant aids afforded them, both in the formularies of our Church, and in other books that are written for that express purpose.

And let me not omit this occasion of inculcating the duty of private prayer. This is absolutely indispensable to every man. Without this, no soul can prosper; without this, no sinner in the universe can find acceptance with God. In the public services of the church, your petitions must be, for the most part, general, and such as all the congregation can join in. But in your private chambers you may, every one of you, spread before the Lord your own personal transgressions, and implore at his hands those blessings which you more especially stand in need of.

Remember, I beg you, that on your own personal application to God in prayer is suspended all your hope of mercy and forgiveness. “God will be inquired of by us” for those gifts which he has most freely promised and covenanted to bestow. “Ask, and you shall have; seek, and you shall find; knock, and it shall be opened unto you.” These are the terms with which we must comply; and, if we will not ask, it is in vain to hope that we shall obtain anything of the Lord.

Let the duty of prayer generally, of public, social, and private prayer—be this day impressed upon your minds; and you will have reason to bless God to all eternity for the occasion that has suggested to you so important and necessary a reflection.

To the occasional visitors who are here present, I would beg permission, also, to offer a seasonable suggestion. You will observe that Solomon, in the benevolence of his heart, was especially mindful of strangers. “Concerning a stranger, that is not of your people Israel, but comes out of a far country for your name’s sake, when he shall come and pray toward this house, hear in Heaven your dwelling-place, and do according to all that the stranger calls to you for, verse 41, 43.”

So would I now be mindful of you, and affectionately entreat you to improve the occasion which may have brought you here. The improvement of your bodily health may be supposed to have had some influence in directing you to this place; in truth, many are brought here, even from a great distance, for the promoting of this end. [Editor’s note: The Cheltenham hot springs still flow with warm water, and what were thought to be healing salts.]

And shall not the soul also, have a just measure of your regard? Shall nothing be deemed too expensive or self-denying for the obtaining of bodily health, and no attention whatever be paid to the soul? Consider, I beg you, of what infinitely greater importance the interests of eternity are than the concerns of time; and how far more certain in its efficacy the fountain of salvation is, which is opened for us in the Gospel—than any which this place, or any other in the universe, can boast. I thank God that this fountain of salvation is here opened to you, and is accessible to all. Here you may be cleansed from sin and impurity, so as to be made altogether pure, without spot or blemish.

O! how rich a mercy will it be, if, when coming here only for the restoration of your bodily health, you should find health also to your souls! Then, when you have left this place, you will look towards it with affectionate remembrance, from the very ends of the earth; and, above all, you will look to Him whom the Temple of old typified—the Lord Jesus Christ, and bless him for the dispensation which led you to the knowledge of him, and to the acquisition of his favor!

Charles Simeon

1 Kings 8:18

“You did well that it was in your heart!”

The sovereignty of God is a subject from which the minds of men in general revolt. But this arises from their considering it almost exclusively in relation to things which have an arbitrary and painful aspect. For instance, when “God says to Pharaoh: Even for this purpose have I raised you up, that I might show my power in you, and that my name might be declared throughout all the earth;” Paul represents the proud heart of man as rising against it, “You will say then unto me, Why does he yet find fault? for who has resisted his will? Romans 9:17-19.”

But, if we behold the same divine attribute as displayed in the appointment of Saul to the Apostleship, and the making of him “a chosen vessel to carry the Gospel to the Gentiles, Acts 9:1; Acts 9:15 with Galatians 1:15,” we must surely acquiesce in the exercise of God’s sovereignty, and adore our God as doing all things well.

Now, in the passage before us we have a remarkable instance of divine sovereignty, in the refusal given to the wishes and desires of David, relative to the building of a temple for the Lord, and the transfer of that honor to David’s son. On David’s expression of his wish, the prophet Nathan had encouraged him to carry it into effect. But God forbade it; and devolved the office of constructing the temple on David’s son and successor; at the same time, however, commending David’s purpose, and telling him, “You did well that it was in your heart, verse 17-19 with 2 Samuel 7:1-3; 2 Samuel 7:12-13.”

Now, from this commendation, we may observe,

I. That there is in the hearts of God’s faithful servants more good than they are able to carry into effect.

In the hearts of the ungodly, there is more evil than they can execute. If the restraints of Divine Providence and of human laws were withdrawn, so that men could perpetrate all that is in their hearts, this world would be little better than Hell itself!

Of the godly, on the contrary, it may be said, that there is more good in them than they can execute; not because Divine Providence or human laws impose restraints on them, (though, in some cases, that may be found true,) but because there is in the regenerate man a principle of evil as well as of good, “he has the flesh warring against the spirit, as well as the spirit warring against the flesh; and these are contrary the one to the other, so that he cannot do the things that he would, Galatians 5:17.”

There is in a regenerate man’s heart much that he would gladly do for himself.

Gladly would he extirpate from his soul all the remains of sin, and practice universal holiness, but he finds himself utterly unable to do these things. The experience of Paul is common to every true believer, “I know that nothing good lives in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out. For what I do is not the good I want to do; no, the evil I do not want to do—this I keep on doing. Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it. So I find this law at work: When I want to do good, evil is right there with me. For in my inner being I delight in God’s law; but I see another law at work in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin at work within my members. What a wretched man I am! Who will rescue me from this body of death? Romans 7:18-24.”

The saint, if he could accomplish his own wishes, would be as “holy as God is holy,” and as “perfect even as his Father who is in Heaven is perfect.” But he feels imperfection cleaving to him in everything, so that his very best actions need to be cleansed in the Redeemer’s blood. Yes, his very tears need to be washed, and his repentances to be repented of.

Moreover, could the regenerate man have his heart’s desire, he would walk continually in the light of God’s countenance, and bask incessantly, as it were, in the beams of the Sun of Righteousness. But clouds frequently arise, to intercept his views of God, and to abate the joy with which, for a season, he has been favored.

The disciples would gladly have built tabernacles on Mount Tabor, to protract their vision of the divine glory. But they must descend again into the plain, to renew their conflicts with sin and Satan, and to finish the work which had been given them to do, Luke 9:33-34. Similar alternations of light and darkness, ease and conflict, joy and sorrow, are the portion of every saint, while in this valley of tears.

There is much, also, that the regenerate man would gladly do for the world around him.

Where is there a servant of God who would not, if it were possible, extend the blessings he enjoys to every man? Where is there a real saint that does not attempt this, so far as his influence extends? It is the very first petition which our Lord has commanded us to offer at the throne of grace, that “God’s name may be hallowed;” and does not the real saint endeavor to carry this into effect, both in his own soul, and in the souls of those around him? Does he further pray, “Your kingdom come; Your will be done on earth as it is in Heaven;” and does he not long to see these things effected?

He says from his heart, “O that the wickedness of the wicked might come to an end!” Yes, he prays with David, “Let the whole earth be filled with the Redeemer’s glory. Amen, and Amen! Psalm 72:19.” But how little of this is he able to accomplish!

Even ministers, who “labor most assiduously, and for many years, in the blessed work of bringing souls to God, how universally are they constrained to adopt the prophet’s complaint, and to say, “Who has believed our report? and to whom has the arm of the Lord been revealed?”

The parent for his children, and the children for their parents, have but too much reason to acknowledge, that “whoever may plant or water, it is God alone who can give the increase!”

It is a comfort to them, however, to know,

II. That not the smallest good that is in them shall pass unnoticed, or unrewarded, by their God.

God inspects the inmost recesses of the heart.

So he himself declares, “I know the things that come into your mind, every one of them! Ezekiel 11:5.” To the same effect, also, it is said by an inspired Apostle, “All things are naked and opened unto the eyes of Him with whom we have to do! Hebrews 4:13.”

God inspects the inmost recesses of every heart, in view of the future judgment.

“He will judge the secrets of men by Jesus Christ, Romans 2:16;” and “will bring every secret thing into judgment, whether it is good or evil, Ecclesiastes 12:14.” It is in this way that the ungodly shall be judged; for the motions of anger or impurity, though not operating to the extent of the outward act of murder or adultery, will be construed as violations of the commandments which prohibit those particular sins, and be visited with the penalties due to such transgressions, Matthew 5:22-28.

So, also, the good desires of believers shall be rewarded, though, from circumstances, they were never carried into full effect. Young Abijah had “in his heart some good thing towards the Lord God of Israel,” and it was not overlooked, 1 Kings 14:13.

“Then those who feared the LORD talked with each other, and the LORD listened and heard. A scroll of remembrance was written in his presence concerning those who feared the LORD and thought on his name. “They will be mine,” says the LORD Almighty, “in the day when I make up my treasured possession. I will spare them, just as in compassion a man spares his son who serves him, Malachi 3:16-17.”

The look, the sigh, the groan, the tear, shall all be recorded by God in the book of his remembrance, or be treasured up in his bottle! All “the counsels of men’s hearts,” though never realized in act, shall be made manifest, to their honor; and every man, according as his inward dispositions have been, shall in that day “receive praise from God! 1 Corinthians 4:5.”

Improvement.

1. In a way of caution.

Certainly this subject should be entertained with great jealousy; for there is “a desire which kills;” because it is not productive of suitable exertions, Proverbs 21:25. If a mere wish or desire would save us, who would ever perish? Even Balaam could say, “Let me die the death of the righteous; and let my last end be like his Numbers 23:10.” But David, though not permitted to build the temple, contributed a massive amount of money towards it. In like manner must our desires operate to the extent of our ability; and, if we cannot do what we would, we must do what we can.

2. In a way of encouragement.

Christian men are often cast down because of their short-comings and defects. But they would do well to consider, that the more ardent their desire is to honor God, the more will they discern and lament their incapacity to fulfill the dictates of their hearts. Suppose, for a moment, that a man were to express himself satisfied with his attainments; what judgment would you form of him? You would surely set him down as a self-deceiving hypocrite. See Philippians 3:12-14. Distinguish between humiliation and despondency; the former is called for in our best estate; but to no sinner in the universe is the latter suitable; for “Christ is able to save to the uttermost all who come unto God by him.”

Charles Simeon

1 Kings 6:7

“In building the temple, only blocks dressed at the quarry were used, and no hammer, chisel or any other iron tool was heard at the temple site while it was being built.”

Never was there upon the face of the globe a building, that in point of elegance or grandeur could be compared with the temple of Solomon. It had been the desire of David to erect it; but he was forbidden by God to do so, because he had been engaged in many wars, and had shed much blood. God however approved of his desire, and told him that his son would have the honor which was denied to him. Nevertheless David began immediately to make preparations for the building; and Solomon in three years after he came to the throne was ready to begin the work; which in somewhat more than seven years he was enabled to complete.

There is, in the structure of this edifice, one circumstance so remarkable as to deserve very particular attention; the wood and stones were all prepared at a distance, and brought to the place perfectly fitted for the situation in which they were to stand; and with such unerring skill were they all framed, that, during the whole time of building the temple, there was no occasion for an axe or hammer to be used; and the whole structure was completed without the smallest noise.

Now whoever considers the figurative nature of the Jewish dispensation must see, that such an extraordinary circumstance as this could not have happened from mere chance, or have occurred at all without some very important meaning. We doubt not but that it was intended by God to shadow forth some truths for the instruction of his Church in all ages. What these truths were, we cannot declare with certainty, because no inspired writer has specified them; but we apprehend that, whatever else this circumstance might intimate, it was particularly calculated to represent,

I. The perfection of God’s designs.

Every part of the edifice, and every vessel in it, was formed, as it were, in the mind of the Divine Architect, long before Solomon or David ever entertained the thought of executing such a work. Before Moses constructed the tabernacle, there was a model set before him by God, and he was ordered to make everything according to the pattern shown to him in the mount, Exodus 25:40. A similar model was given by God to David, and shown by him to Solomon, for the constructing of the temple, 1 Chronicles 28:11-13; 1 Chronicles 28:19; so that, as existing in the divine mind, the work was perfect before it was begun.

Now this shows us what is really the case with respect to everything in the whole creation. As the creation itself was all formed in the divine purpose, though it occupied six successive days to complete it—so all things to the very end of time are present in the mind of God, having been ordained by him before the foundation of the world.

We are aware that to many this appears “a hard saying;” but it is “a true saying;” for how could so many things have been foretold by prophets in different and distant ages, if they had not been previously fixed in the purposes of God? Had there been anything left to chance, some of these prophecies must have failed; but not even the minutest circumstance that has been predicted has ever failed; and this proves that God ordained everything that should ever come to pass; and that he foresaw it, not as probable, but as certain, and therefore certain, because he had ordained it. This is true respecting the vilest iniquities of men, no less than their greatest virtues. The whole treatment which our blessed Lord should meet with, was ordained, though the agents were perfectly free in their actions, and were as much accountable to God as if nothing had been fore-ordained, Acts 2:23.

Nor is it only unwittingly that men have accomplished the divine purposes, but against their will; for Joseph’s brethren were bent upon defeating the divine purposes, and yet actually accomplished them by the very means which they used to defeat them! Genesis 45:5; Genesis 50:20. There does indeed appear on some occasions a change of the divine purpose, as in the sparing of Nineveh, and in the prolonging of Hezekiah’s life; but these were not changes in the divine purpose, but changes in the divine dispensations, agreeably to the purpose which had been previously formed in the mind of God.

If this doctrine were not true, God would not be a perfect Being. If anything were left unfixed in the divine counsels, God could not be omniscient, but would become wiser by the events of every successive day. But can anyone doubt whether God is omniscient or not? Surely, as James declares, “Known unto God are all his works from the beginning of the world! Acts 15:18.” To deny that God possesses the attribute of foreknowledge would be downright atheism; and to separate this attribute from his pre-ordination appears to me inconsistent and impractical; nor do they who take refuge in this distinction find themselves at all better able to reconcile their doctrine with the freedom of man’s will, and his responsibility for his conduct, than those who consider everything as fore-ordained. And if they get rid of some difficulties, they involve themselves in more and greater than they avoid.

In truth the language of Scripture is so strong respecting the divine decrees, that it is not possible to explain away many passages which relate to them: Isaiah 46:9-11; Ephesians 1:4-5; Ephesians 1:9; Ephesians 1:11; Ephesians 3:9; Ephesians 3:11. We acknowledge that the subject is deep, and far beyond the comprehension of man; we would therefore never speak of it but with the deepest reverence; nor ever without reminding our hearers, that it is with the divine commands, and not the divine decrees, that they have to do; it is God’s commands, and not to God’s decrees, that they must look as the rule of their actions.

Still however we dare not deny that God is the Sovereign of the universe, who acts in all things “according to the counsel of his own will, and for the praise of the glory of his own grace! Ephesians 3:9; Ephesians 3:11.” Though we would by no means make this a prominent subject of our ministrations—yet we cannot but think that the occasional contemplation of this truth is, as our Article expresses it, “full of pleasant, sweet, and unspeakable comfort.”

Besides the perfection of God’s designs, we see prefigured in this account,

II. The mode in which God’s designs are accomplished.

The quietness with which the work of the temple proceeded intimated the still and silent way in which God carries on all his works:

in the world,

in the Church,

and in the souls of men.

In the world we behold men carrying on their designs with great noise and tumult; but God is secretly and silently effecting his own purposes in the midst of all. Each of the four great empires, the Chaldean, Persian, Grecian, and Roman, successively rose on the ruins of that which preceded it; but none of the conquerors imagined Whose counsels they were fulfilling, or Whose instruments they were. Sennacherib boasted what victories he had gained; but he was only a saw in the hand of Omnipotence! Isaiah 10:5-7; Isaiah 10:13-15; Isaiah 37:24-27.

We shall have a perfect insight into this matter, if we look at the transactions which took place at the death of Christ. All parties followed the bent of their own hearts; but all accomplished with the utmost possible exactness the counsels of the Most High. God spoke not to them by any audible voice to direct them; nor did he interpose in any visible way to guide their motions; but he presided in the storm, and overruled every disposition of their hearts for the accomplishment of his own eternal purpose! Acts 4:27-28. It is a most consolatory thought, that, in all the great events which are now taking place in the world, “the counsel of God shall stand, and he will do all his will.”

In the Church more especially does God carry on his work in this way. It was said of our Lord, that he should “not lift up his voice, nor cause it to be heard in the street, Isaiah 42:2.” He was to found his kingdom upon earth by a secret and invisible influence on the minds and hearts of men. His Apostles also were to go forth in dependence on that power, and, by their simple testimony, to convert people unto Christ. In their attempts to subdue men to the obedience of faith, they were to use “no carnal weapons,” but only such as should derive their efficacy from the grace of Christ, 2 Corinthians 10:4-5; agreeably to that prophetic declaration, “Not by might, nor by power, but by my Spirit, says the Lord Almighty! Zechariah 4:6.” Accordingly it was in this way that they prevailed over all the power and policy of earth and Hell; and in this way will Christ continue to extend his conquests, “until all his enemies are put under his feet!”

In the same way also does God accomplish his purposes in the souls of men. It is “not in the wind, the earthquake, or the fire, that God manifests himself to them, but in the still small voice, 1 Kings 19:11-12.” The gospel “seed sown in their hearts, grows up, they know not how;” changes occur, which threaten to destroy it; but still it survives, and springs up, and brings forth fruit in its season. This operation is compared by our Lord to leaven, which continues to spread, until it has diffused itself through the whole mass. Thus does the grace of God silently, but progressively, renew the whole man, until we are changed into the very image of our God!

From this subject we may learn,

1. What ought to be the character of our religion.

Nothing is more common, and nothing more delusive, than a noisy, talkative religion! True religion is a humble, silent, retired thing, not affecting public notice, but rather wishing to approve itself to God, Psalm 131:2 with James 1:26. It is “not in saying, Lord, Lord, but in doing the will of our heavenly Father,” that we shall find acceptance in the last day. Happy would it be, if many, who place all their religion in running about, and hearing sermons, and talking of ministers, and disputing about religious opinions, would attend to this hint, and endeavor to acquire more of that wisdom which evinces its divine origin by the excellence of its fruits! James 3:17.

2. How we should judge of growth in grace.

We would not undervalue the inward feelings of the heart; but, if not accompanied with more substantial evidences of piety, they are very deceitful. We should examine whether we are fitted for the duties of our respective stations. Of all the stones in the temple, there was not one which did not exactly suit its place; so will it be with us, if we have really been wrought upon by the Spirit of God. Whether we are parents or children, masters or servants, magistrates or subjects, true grace will lead us to discharge our own duties aright. This is properly to act as members of a body, all fitly framed together, all performing their proper functions, and all contributing to the good of the whole, Ephesians 4:15-16.

That this idea is just, as arising from the present subject, is certain; for both Peter and Paul have placed the subject in this very point of view, 1 Peter 2:4-5; Ephesians 2:20-22. Let us therefore particularly attend to it; and while we all profess to stand on the same foundation, and to be connected together by one Cornerstone, let us approve ourselves as “living stones,” by contributing as much as possible to the union, the beauty, the stability, and advancement of the whole building.

3. How the dispensations of God will appear in the last day.

A person who has seen the materials of the temple in their rough state, would have formed no conception of their appearance after they were all fashioned by the workmen, and placed in the order appointed by the Divine Architect. But when the whole building was completed, it was the wonder of the world.

Just so, at present we have a very imperfect conception of the beauty of God’s Church, or of his wisdom in all his various dispensations. But when his temple shall be complete in Heaven, what a glorious edifice will it appear! How will each admire the way in which he was taken out of the quarry, and formed for the particular place that has been allotted to him!

Here men are apt to wonder, why they must have so many and so severe blows; but there none will think that he has had one stroke too much, or more than was absolutely necessary to fit him for his place. If by the most painful experiences he may have been formed for a more conspicuous station in the temple above, he will feel no regret at anything he suffered in the body, but will adore the Holy Spirit, the heavenly Workman, who condescended to use such means for his advancement. Let us then, if anything perplexes us now, remember that we see only in part; and be contented to wait until that day, when “God shall be glorified in all his saints, and be admired in all those who believe.”

Charles Simeon