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

1 Kings 3:10-13

The Lord was pleased that Solomon had asked for this. So God said to him, “Since you have asked for this and not for long life or wealth for yourself, nor have asked for the death of your enemies but for discernment in administering justice, I will do what you have asked. I will give you a wise and discerning heart, so that there will never have been anyone like you, nor will there ever be. Moreover, I will give you what you have not asked for—both riches and honor—so that in your lifetime you will have no equal among kings.”

Such is the condescension of Almighty God, that he not only conversed familiarly with man in a state of innocence, but even in his fallen state has talked with him as a man talks with his friend. So free was the fellowship which he maintained with Abraham, that that patriarch was “called the friend of God.” With Solomon too his communications were most familiar, as the instance recorded in our text will evince.

Solomon, after he was seated on the throne of David his father, offered a thousand burnt-offerings at Gibeon, where God’s principal altar was, previous to the building of the temple. After that pious work was performed, God visited him, and revealed himself to him in a dream or vision, and bade him ask any blessing that he chose; assuring him that it would certainly be granted. Solomon accepted the offer, and made known to God the request contained in our text.

Let us consider,

I. The choice of Solomon.

His request was for a more abundant measure of wisdom.

In this request, he desired intellectual wisdom, whereby he might be fitted for all the duties and services of his high station. He was conscious, that, without this, he could but ill discharge the office to which God in his providence had called him. He felt the awful responsibility attached to the office of a monarch; and he longed to approve himself both able and faithful in the execution of his trust.

But it is evident that he desired spiritual wisdom also; for he wanted “to discern in all things between good and bad,” which he could not do without a clear discovery of the Law, which is the only true test of good and evil.

Now this was a wise choice. He might, as God tells him, have asked for riches, or honor, or power over his enemies; but he felt that none of those things could make him happy, or render those happy who were committed to his care. Indeed we need only look at those who have been most famed for their conquests, and we shall find, that no acquisitions of wealth or territory could satisfy them; and that they have been no less a curse to the people they governed, than to those whom they endeavored to subdue; since they sought only to gratify their own ambition at the expense of those, whose welfare they should have solely regarded.

But without extending our views to them, we need only look within the narrow circle of our own acquaintance, and we shall see that wisdom conduces more to the happiness of men, than all other things whatever. See the man that is enabled to conduct himself well in the most arduous affairs of life, how happy does he make all who are connected with him; especially, if he is endued with spiritual wisdom also, so as to have a spiritual discernment in everything relating to God and man! What a light then shines around him; and what blessings does he communicate wherever he comes! Compare such a one with the great, the rich, the mighty—and he will be found far happier than them all.

This choice moreover was approved of God himself, who not only commended it as wise, but honored it with a rich reward; giving him in a very abundant measure the blessing he desired, 1 Kings 4:29-31, and bestowing on him also those minor blessings which he had forborne to ask.

From this brief view of Solomon’s choice we may easily collect,

II. The instruction to be gathered from it.

It clearly shows,

1. That an ability to discharge our duty aright, is the most desirable of all temporal blessings.

In whatever line of life we be, this will be found a truth. Persons in higher life may, if truly gracious, do extensive good; but wealth and power are abused, so as rather to diminish than augment the happiness of those who are within the sphere of their influence. Besides, in many cases, wealth and power can do no good at all; whereas wisdom is serviceable in every situation in which we can be placed; nor is there a man existing who may not be benefitted by the possessor of it. “Wisdom,” we are told, “is profitable to direct;” and while it regulates the motions of others, it will enable a man to “guide his own affairs with discretion,” and to “walk wisely before God in a perfect way! Psalm 101:2.”

Need I say from how many difficulties and evils, wisdom will keep a man; or what peace and joy it will bring into the soul? Truly, as in the lack of this not all the world can give any permanent satisfaction, so, in the absence of all other things, this will afford the richest comfort and support. We may well therefore say, that nothing in the universe is to be compared to it! Proverbs 3:13-18. Would to God that the rich and great in every place made wisdom, in the days of youth too, the one object of their pursuit!

2. That true wisdom is the gift of God alone.

Education will improve our talents; but it will never confer solid wisdom—that “comes from above, James 1:17.” We may go to every creature in the universe, and they will all give us the same answer, “It is not in me; it is not in me. See that eloquent passage, Job 28:12-23.” The man famed for wisdom almost as much as Solomon himself, Ezekiel 28:3, has directed us to God as the only true source of all wisdom, Daniel 2:20-21. We must seek it therefore, not by study only, but by prayer; for “it is God that gives wisdom; and out of his mouth comes knowledge and understanding, Proverbs 2:1-6.” If any man could have derived it from any other source, surely Solomon might; seeing that he was naturally possessed of strong mental powers, and had the advantage of being instructed by the most pious and experienced of kings. But he felt that none but God could open the eyes of his understanding, or enrich him with that spiritual wisdom which alone could qualify him for the discharge of his high office.

3. That where a desire after wisdom is supreme in the soul, God will signally honor and bless us.

The desire after wisdom ought to be so predominant in the soul as to have no rival there; if it is not supremely coveted, the desire after wisdom is not sincere. But where it is really sought as the supreme good, there God promises that he will grant it, yes and liberally too, if we come to him in faith, and ask it at his hands, James 1:5; Ephesians 3:20. To desire wisdom is the best way of obtaining other blessings in the measure that is good for us; for God promises, that, if we “seek spiritual blessings first, all other things shall be added unto us, Matthew 6:33.”

We are far from saying, that other things are not to be sought at all; we only say, that they must be regarded as altogether subordinate to spiritual blessings, and be valued only as they may be subservient to the advancing of God’s honor and the good of mankind. In this view, riches, honor, and power may be desired; but in comparison with true wisdom, they must be regarded only as the small dust upon the balance.

Address,

1. Those who are ambitious of earthly honors.

Think but how speedily they will vanish, and you will raise your ambition to that which shall endure forever! Psalm 90:12.

2. Those who desire the approbation of their God.

God makes the same offer to you that he did to Solomon, John 14:13-14; John 16:23-24. Let your choice then be the same as his; and seek it with all the ardor and earnestness it deserves! Proverbs 4:5-7.

Charles Simeon

1 Kings 2:44

The king also said to Shimei, “You know in your heart all the wrong you did to my father David. Now the LORD will repay you for your wrongdoing.”

Few parts of Scripture have given more occasion for the cavils of infidels, than that which relates the close of David’s life, and the commencement of Solomon’s reign. Those who delight in disparaging the characters of all the most exalted saints, represent David as dying under the influence of a vindictive spirit; and Solomon as beginning his reign with most flagrant acts of cruelty. But both the one and the other of these saints may be vindicated in what they did; yes rather their conduct must be highly approved, if only we view it in a proper light.

Some indeed have vindicated David’s advice, by saying, that though he had sworn to Shimei that he should not be put to death for his offence, Solomon was not bound by his oath. But I answer, that David was as much bound by his oath not to procure the death of Shimei through the instrumentality of another, as he was not to put him to death with his own hand. The true way of vindicating both David and Solomon in reference to all the seeming acts of severity which were recommended by the one and executed by the other—is by viewing them as acts of retributive justice. It is in that light that Solomon himself speaks of the execution of Shimei; and he even represents the punishment as inflicted not by himself only, but by God also.

In considering the subject of retributive justice, we shall show,

I. How retributive justice should be exercised by men.

By men in their individual capacity, retributive justice should never be exercised at all.

We are forbidden to think of retaliating an injury, or of avenging ourselves at all, Proverbs 24:29. Yes rather we are taught patiently to bear injuries, Matthew 5:38; Matthew 5:41; and tenderly to requite them with acts of kindness, Matthew 5:44; and to persist in this conduct until we have melted our adversaries into shame, and overcome them with love, Romans 12:19-21. Our blessed Lord, who died for his very murderers, has “left us an example that we should follow his steps, 1 Peter 2:21-24.”

But, as magistrates we may, and must execute retributive justice on those who transgress the laws.

Magistrates are invested with authority by God himself for this very end; and they are “not to bear the sword in vain;” they are to be a terror to evil-doers, as well as a protection to those who do well.

Now this throws the true light on the advice which David gave to Solomon at the close of his life, and on the conduct which Solomon maintained. David was not actuated by revenge when he advised Solomon to put Joab to death, and to take the first opportunity of visiting on the head of Shimei the sins of which he had been guilty. David knew the characters of both; he knew that Joab would not fail to advance Adonijah to the throne, if ever it should be in his power; and that Shimei still cleaved to the house of Saul as much as ever, and would use all his influence in concert with Joab to dethrone Solomon. David therefore advised him to remove as soon as possible those who would destroy the peace and prosperity of his kingdom. As for Joab, he ought to have been put to death long ago, for the murders he had committed; and David had brought guilt on himself and the whole nation by allowing him to live; and therefore, now that there was no prospect of the people rising in favor of Joab, he recommended that justice should be executed upon him.

That David was actuated by no bad spirit in this advice, appears from the charge he gave Solomon at the same time to walk in the strictest observance of God’s commands. We may justly say therefore that the advice was precisely such as a dying monarch ought to have given to a young man, who was just ready to ascend the throne. In like manner Solomon was justified in all the steps he took to establish his kingdom. He had pardoned Adonijah for his conspiracy against him, on the express condition that he should act the part of a good and loyal subject; but seeing speedily his restless ambition, and that the request to have Abishag for his wife was but a device to increase his influence in the state, and to pave the way for his attainment of the throne, he very properly recalled the promise he had made to Bathsheba respecting him (which by no construction whatever could be supposed to extend to such a case as that); and inflicted on him that punishment which his treasonable intentions deserved.

In Adonijah’s late conspiracy Abiathar and Joab had joined, though they all knew that the appointment of Solomon to the throne was not from any partiality in David, but from God himself. Solomon therefore now thrust out Abiathar from the priesthood, and banished him to his native town. This was a mild sentence, in consideration of the services he had rendered unto David in his afflictions.

Joab now saw that justice was coming home to him also; and he fled to the altar, hoping to find the same protection there that Adonijah had found before him; but he was a murderer; and God had expressly ordered that his altar should be no sanctuary for such people, Exodus 21:14; accordingly Solomon ordered that, if he would not come from thence, he should be slain there; so that he might the more manifestly appear to be sacrificed to the justice of his God.

The person spoken of in our text is Shimei, who cursed David in the day of his calamity; but had received from David a free pardon for his offence. This was a very powerful man; for no less than a thousand men attended him when he came to ask pardon; and he retained all his former enmity to David, though he had not been able to manifest it with effect. Him therefore Solomon also pardoned, on condition that he should never go out of the city of Jerusalem, where he might be constantly under the eye of the government. This condition he thankfully accepted; but after three years he violated it, and thus forfeited his life, which Solomon therefore, agreeably to the advice given him by David, required at his hands.

Now, while we acknowledge that these acts of retributive justice would have been bad, if they had proceeded from a vindictive spirit—we must affirm that they were both just and necessary, in order to prevent disturbances in the state, and to secure the welfare of the whole nation.

Such is the way in which retributive justice should be exercised by man. Let us now consider,

II. How retributive justice will be exercised by God.

God is the Sovereign of the universe; and though he bears long with his rebellious subjects, he often executes vengeance upon them in this world, as preparatory to the judgments he will inflict upon them in the world to come. In a peculiar manner, as our text expresses it, “he returns their wickedness upon their own head:”

1. God’s justice and punishment here in the present world.

Sometimes indeed sinners are left, as it were, wholly to themselves in this world; but even this is a mark of God’s displeasure against them, “Ephraim,” says he, “is joined to idols; let him alone! Hosea 4:17.” They harden themselves against him, and he gives them up to judicial hardness, as he did Pharaoh of old, Isaiah 6:9-10. “They will not believe his Word, that they may be saved; and he gives them up to believe their own lie, that they may be damned, 2 Thessalonians 2:10-12.” “They will not hear him when he speaks to them; and he turns a deaf ear to them, when in the day of their calamity they cry to him;” thus leaving them to be “filled with their own devices! Proverbs 1:24-31.”

But in temporal judgments he often marks his indignation against them, and shows them their sin in their punishment. How strikingly was this shown in the judgments inflicted on Adoni-bezek, Judges 1:6-7. How awfully was David made to behold his crimes in the matter of Bathsheba and Uriah:

in the ravishment of Tamar by his son Amnon,

in the defilement of all his concubines by his son Absalom,

and in the murder of Amnon by Absalom!

Thus we see now that multitudes are punished in a way so suited to their crimes, that they may even read their crimes in their punishment; their wicked examples are imitated by their children; and they are made to feel the bitterness of their own sins from the sins and calamities of their dearest relatives.

In all such instances we may behold the retributive justice of God. And though it would not be right for us to be hasty in putting this construction on the judgments inflicted upon others, we shall do well to examine how far our own trials may be so interpreted; and to take occasion from our afflictions to put away the sins which they are intended to chastise.

2. God’s justice and punishment there in the eternal world.

Whether God overlooks or punishes our sins in this world, he will proceed according to strict equity against us in the world to come. The day of judgment is emphatically called, “the day of the revelation of the righteous judgment of God.” Then shall everything be taken into consideration, either to extenuate or aggravate our crimes, “The servant who knew his lord’s will and did it not, shall he beaten with many stripes; while the more ignorant transgressor shall be beaten with few.” Every one’s “end will be according to his works;” he will be weighed in a perfect balance, and will “receive according to that he has done in the body, whether it be good or evil.” His views, his motives, his principles—will all be judged, “God will make manifest the counsels of his heart;” and every one shall be constrained to confess that his doom is just.

Let us then learn from this subject,

1. To be lenient in judging others.

A person looking only superficially at this history would be ready to condemn both David and Solomon for their conduct; but when we view their situation, and enter properly into their motives, we are constrained to approve it.

Thus it must often happen. We see an action, but we do not exactly enter into all the circumstances that gave it birth; and therefore we judge erroneously respecting it. But we should leave all judgment to the Lord, who alone is able to decide on the motives and principles from which an action springs. We must indeed of necessity pass judgment in many cases, where the crimes are so glaring that they cannot possibly be mistaken; but where there is the least ground for favorable interpretation, we should exercise that “charity which hopes all things and believes all things.” That rule cannot be too strictly attended to, “Judge not, that you be not judged.”

2. To be severe in judging ourselves.

Here we are in little danger of excess. A person of a gloomy disposition may indeed write bitter things against himself without occasion; but, in general, self-love will lead us rather to extenuate everything that is amiss, and to justify many things which God will condemn. Let us remember, therefore, that God will not accommodate his judgment to ours, “he will judge righteous judgment;” “to him all things are naked and open;” “his eyes are as a flame of fire,” that will search the inmost recesses of the heart, and try every disposition of the mind!

Let us endeavor to bear in mind, that his eye is over us; and let us strive to walk as in his immediate presence. And let our every act and word and thought be regulated by the consideration that the hour is quickly coming, when every minute circumstance of our lives will be brought to light, and our eternal state be fixed by a righteous and unerring God!

Charles Simeon

2 Samuel 24:11-15

Before David got up the next morning, the word of the LORD had come to Gad the prophet, David’s seer: “Go and tell David, ‘This is what the LORD says: I am giving you three options. Choose one of them for me to carry out against you.'” So Gad went to David and said to him, “Shall there come upon you three years of famine in your land? Or three months of fleeing from your enemies while they pursue you? Or three days of plague in your land? Now then, think it over and decide how I should answer the one who sent me.” David said to Gad, “I am in deep distress. Let us fall into the hands of the LORD, for his mercy is great; but do not let me fall into the hands of men.” So the LORD sent a plague on Israel from that morning until the end of the time designated, and seventy thousand of the people from Dan to Beersheba died.”

Sins, punishments, humiliations, forgivenesses, follow each other in a melancholy train throughout the Bible—even as clouds after rain in the material world. Even the most pious men have their faults, blemishes and sins, which call forth the divine chastisements on themselves and others.

We have here an account of David numbering the people, and bringing a heavy judgment on the whole land. The history will lead us to notice,

I. The severity of God in punishing sin.

The sin which David committed was exceedingly great.

It had been enjoined by God, that the people never should be numbered without a half shekel being collected from every one of them as a tribute to the Lord, or, as it is called, “a ransom for his soul,” “that there might be no plague among them when they were numbered, Exodus 30:12-14.” Now as David never once mentioned this in the order that was given, and as this collection was not made in all the time that the census was taking, it seems that David greatly transgressed in this particular, and that the plague was sent among them on this account.

It is manifest that David was actuated by pride, in wishing to know the extent of the population he governed; and that he was indulging confidence in an arm of flesh, instead of trusting in God alone. That he was faulty in these particulars was visible even to so wicked a man as Joab, who expostulated with him on the subject, and warned him that he was bringing guilt and punishment upon the whole nation! 1 Chronicles 21:3. Now of all sins, these are the most hateful in the sight of God, Jeremiah 17:5-6; and to persist in them so long, in opposition to such plain warnings as were delivered to him, was a very grievous offence.

The punishment inflicted for it was proportionably severe.

God sent a prophet to him, to offer him a choice of three judgments:

three years of famine,

three months of defeat in warfare,

three days of pestilence,

a painful choice indeed!

But David wisely preferred the falling into the hands of God, and not into the hands of man. The choice being made, the judgment was immediately executed; and no less than seventy thousand men were slain by a destroying angel, before the expiration of the appointed time.

What now shall we think of sin? Is sin so light a matter as the generality of men imagine? And are not they justly called “fools” who “mock at it?” The sins of the heart are considered as altogether venial; pride and self-confidence are scarcely numbered in the catalogue of sins; but behold in what light they are viewed by a holy God! O that we might learn, if not from God’s declarations, at least from his judgments, what an awful thing sin is, and with what tremendous punishment it will be visited!

Next let us view,

II. The goodness of God in pardoning sin.

David and the elders of Israel humbled themselves before God.

David had expressed, and that too in very energetic language, his shame and sorrow on account of his transgression; but God determined to punish his iniquity. On the execution of vengeance upon the land, the elders of Israel united with him in the deepest humiliation, 1 Chronicles 21:16; and David, when he saw the angel standing over Jerusalem with a drawn sword in his hand, pleaded most earnestly with God, that the punishment might fall on him who had been the author of the sin, and not on the people who were innocent! 1 Chronicles 21:17.

This was a mark of true contrition. When the soul is not really abased before God, it will rather extenuate its guilt, or cast the blame upon others, 1 Samuel 15:20-21. But when the soul has a just sense of its guilt, it will be willing to take shame to itself to the utmost extent of its deserts; and such a spirit will never be exercised in vain.

Therefore God removed the punishment, and pardoned the iniquity.

Instantly did God command the angel to “withdraw his hand.” At the same time a command was given to build an altar there, and to offer sacrifices to the offended Majesty of Heaven. God from, the beginning had honored his own institutions, and had taken all fit occasions of directing penitents to that great Sacrifice whereby alone the sins of men could be forgiven; and now he stopped the angel on the very spot where he had, many centuries before, arrested Abraham’s hand when sacrificing his son; and where, but a short time after, the temple itself was built; that temple in which all the sacrifices were offered, and in the services of which the death of Christ was so abundantly prefigured, 2 Chronicles 3:1.

Nay, on this occasion God was pleased to put peculiar honor on the sacrifice, in that he sent fire from Heaven to consume it! 1 Chronicles 21:26. Thus did he point out to David and to all Israel; thus also has he shown to the whole world, that though penitence and prayer are indispensable requisites in those that are pardoned, it is the sacrifice of Christ alone that avails for our acceptance with God.

The history very particularly leads us to notice, in the next place,

III. The effect which the sins of individuals produce on the community.

It was in reality for Israel’s sin, that this punishment was inflicted.

“The anger of God, we are told, was kindled against Israel;” and on this account “he moved David against them, to say, Go, number Israel and Judah, verse 1.” In the parallel place we are told, that “Satan stood up against Israel, and provoked David to number Israel, 1 Chronicles 21:1.” We are not to suppose that God himself actually tempted David; for we are expressly told, that “God does not tempt any man James 1:13;” but he permitted Satan to tempt him; and we well know, that if God’s restraining hand be removed, Satan will prevail against the strongest of men, and “sift them as wheat!”

But when David had thus voluntarily sinned, both he and his people were punished for their iniquity. In a word, for Israel’s sin he was left, and for his sin they were punished. In this dispensation there was nothing unworthy of the divine character; for both David and Israel justly deserved punishment, and might have been visited with God’s judgments independently of this sin; but by this dispensation God would show us, that, in this world, communities should be dealt with as one body; the head being afflicted for the members, and the members for the head; so that all may be led to the utmost of their power to consult the welfare of the whole.

Let us therefore be on our guard, lest we be instrumental to the destruction, rather than to the welfare, of each other.

What evil may not a head of a family bring on the members; a ruler on his subjects; a minister on his people! Or what may not they suffer through the misconduct of those over whom they are placed! Let this connection be duly considered; and, whatever station we are called to fill, let us determine, through grace, that we will perform the duties of it, every joint supplying its utmost aid for the edification of the whole body, Ephesians 4:16.

Let us be more ready to take blame to ourselves, than to cast it on others.

More particularly, let us watch and pray, that we enter not into temptation; and that Satan may not be permitted to get advantage against us.

Thus shall we be blessings to the community, and to the Church of God; and shall through the great Sacrifice be accepted of God in the eternal world.

Charles Simeon

2 Samuel 23:15-17

“David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!” So the three mighty men broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the LORD. “Far be it from me, O LORD, to do this!” he said. “Is it not the blood of men who went at the risk of their lives?” And David would not drink it. Such were the exploits of the three mighty men.”

The best of men are liable to err; but in this they differ widely from the ungodly, that they are glad, as soon as they find out their error, to have it rectified.

David inconsiderately expressed a wish for some water out of the well of Bethlehem; but when he saw what his inconsiderateness had occasioned, and especially what might have arisen from it, he was grieved at himself for what he had done, and rejected with abhorrence the gratification which he had before desired.

This anecdote respecting him may appear unworthy of a distinct consideration; but it is in reality very instructive. Let us consider,

I. David’s wish.

To view it aright, we must notice:

1. David’s wish, as foolishly indulged.

That water was not necessary to him; for his army was not at all reduced to straits for lack of water; and by the circumstance of its being in the possession of his enemies, it was unattainable, unless his enemies should be first subdued. To wish for it therefore merely to gratify his appetite, was foolish; and to express that wish to others was wrong.

In David we see a picture of human nature in general. All are wishing for something which they do not possess, though it is neither necessary to their welfare, nor easy to be attained. “You desire and have not,” is the account given of men by the voice of inspiration, James 4:2; and it characterizes all from early childhood, until age or infirmity has cured the disease. This tendency of our minds is decidedly sinful, inasmuch as it argues discontent with the lot assigned to us by Providence, and too high an estimation of the things of time and sense, Numbers 11:4-5. God, and heavenly things, may be desired with the utmost intenseness of our souls, Psalm 42:1-2; Psalm 63:1; but earthly things, whatever they may be, are no further to be desired than as God may be enjoyed in them, or glorified by them, Psalm 73:25; and, as David in this wish had respect to nothing but mere personal gratification, he so far acted in a way unworthy of his high character.

2. David’s wish, as rashly desired.

Three of his most distinguished warriors determined, if possible, to gratify his desire; and, of their own accord, without any order from David, cut their way through the Philistine army, drew the water, and brought it to him. This was rash and presumptuous in the extreme. Had they been moved to it by God, as David was to go against Goliath with a sling and a stone, or as Jonathan was to climb up a rock, and, unsupported by anyone but his armor-bearer, to attack a Philistine garrison, they would have acted right; because in executing the divine will they might expect the divine protection; but to go on such an errand without any command either from God or man, was to expose themselves unnecessarily to the utmost peril, and in reality to tempt God.

Doubtless a contempt of danger is a great virtue in a soldier; but it may be unduly exercised; and we are persuaded that, before men put their lives in jeopardy, they should inquire whether the occasion is sufficiently important to demand it, or, at least, whether they are called to it in the way of duty.

3. David’s wish, as piously suppressed.

When the water was brought to him, he refused to drink of it; and, with a mixture of shame and gratitude, poured it out as a drink-offering unto the Lord. To him it appeared, that the drinking of it would be like drinking the blood of his most faithful servants; and therefore, as much as he had desired it before, he would on no account gratify his appetite at such an expense. This argued true love to those who had served him at so great a risk, and genuine piety towards God—whose merciful kindness he thus gratefully acknowledged.

But how little of such self-denial is there in the world! How few, when a desired gratification is within their reach, will abstain from the indulgence of it, from the consideration of the evils which may accrue to the object that administers to their delight! If however we condemn David for cherishing such a wish, we cannot but applaud the forbearance he exercised in reference to it, when it was obtained.

Let us now contemplate,

II. The lessons to be learned from it.

1. How strong a principle is love!

Love dictated the measure which these soldiers took; while therefore we disapprove the act, we must admire the principle from which it proceeded. Love is a principle “strong as death;” nor can “many waters quench it.” Love is a principle also by which, not soldiers only, but people in every situation and relation of life should be actuated; and how happy would it be for the world, if it operated universally in its full extent! How happy if, in our social and domestic circles, the only contest was, who should show most love, and exert himself in the most self-denying way for the good of others! This is the spirit which God himself approves, Hebrews 10:24. May the Lord grant it may increase and abound among us more and more 1 Thessalonians 3:12.

2. How should we delight to exercise love towards our Lord Jesus Christ in particular!

He is “the Captain of our salvation,” and “of all the hosts of Israel;” and he has opened to us access to the waters of life, “of which whoever drinks shall never thirst! John 4:10; John 4:13-14.” Moreover, to effect this, he has not merely jeopardized his life, but actually laid down his life! Knowing assuredly all the sufferings he must endure in order to procure these blessings for us, he voluntarily undertook our cause, and never drew back, until he could say, “It is finished!”

Is He not then worthy to be loved by us? Yes, should there be any bounds to our love to him? Should we not be “willing to be bound, or even to die, for his sake?” Surely, whatever dangers we may be encompassed with, we should say, “None of these things move me, neither do I count my life dear unto me,” so that I may but fulfill his will, and promote his glory!

3. With what grief and indignation should we mortify every sinful desire!

When once we see what sin has done, we shall see what it merits at our hands. It was to counteract the effects of sin, that Jesus shed his blood. Shall we then indulge sin of any kind? However gratifying it may be to our feelings, should we not say, like David in our text, “Is not this the blood of God’s only dear Son, even of my best Friend, who laid down his life for me? I will not drink it! I will sacrifice my every lust unto the Lord.”

Ah, brethren! look at sin in this view; and if it is dear to you as a right eye, or apparently as necessary as a right hand, do not hesitate one moment to cast it from you with abhorrence; humbling yourselves for having ever conceived a desire after it, and adoring your God that it has not long ago involved you in everlasting death and misery!

Charles Simeon

2 Samuel 23:5

“Although my house be not so with God; yet he has made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire.”

In all the trials and troubles of life, true religion alone can afford us any effectual support. To this the saints in all ages have fled for refuge, and in this they have found all the consolation they could desire.

The latter days of David were a continual scene of domestic sorrows:

the defilement of Tamar by her brother Amnon,

the murder of Amnon by his brother Absalom,

the rebellion and untimely death of Absalom, and

the conspiracy and consequent destruction of Adonijah

—all embittered his life. God had foretold that such afflictions would await him, as a punishment for the horrible sins he had committed in the matter of Uriah.

David however was not without his consolations. Though he could not have the happiness of seeing his house walking in the ways of God—yet he had good reason to believe that God had accepted him; and in the view of the covenant which God had made with him, he could not but rejoice.

We do not apprehend that this covenant related exclusively to the succession of David’s posterity upon the throne of Israel, or even to the advent of the Messiah from his loins. It can be no other than that covenant which God made with his own Son, and with us in him; for no other covenant corresponds with the description here given of it, nor could David speak of any other as all his salvation and all his desire. That covenant relates to the salvation of a ruined world by the blood and righteousness of the Lord Jesus.

The representation which David here gives us of it will lead us to show,

I. The excellence of this covenant.

This is set forth in a striking view in the words before us. We notice,

1. The duration of the Covenant of Grace.

Long before man had fallen, God, who foresaw his fall, devised a plan for his recovery; and in this plan his co-equal, co-eternal Son concurred, “The council of peace was between them both,” says the Prophet, Zechariah 6:13. To this Paul alludes, when he says, that he was “in hope of eternal life, which God had promised before the world began, Titus 1:2.” To whom could that promise be made, but unto the Lord Jesus Christ, as the Representative of his Church and people?

Some divines have called this the Covenant of Redemption, as distinguished from the Covenant of Grace; the one being made with Christ only, and the other with man. But this appears not founded in Scripture. There is only one covenant; and that was made with Christ personally, and with him as the federal Head and Representative of his elect people; as made with him personally, it promised him a seed, if he would lay down his life for them, Isaiah 53:10-11. And as made with him federally, it promised salvation to all who would believe in him, and become members of his mystical body, Galatians 3:16-17.

Now this covenant is “everlasting;” it has existed from the beginning, and shall exist to all eternity. No human being ever has been saved but by virtue of it; nor shall any man ever be admitted into Heaven, but agreeably to its provisions. We do not say that no person ever has been, or shall be, saved without a distinct acquaintance with it; for many who never heard it taught, have been saved. Yet not a single soul has ever been accepted by God the Father, but as redeemed by the blood of his only-begotten Son. And perhaps we may say, that this circumstance gives to the glorified saints an advantage over angels themselves; for angels, though confirmed, we trust, in their happiness by the power of God—do not hold that happiness by so sure a tenure as the saints hold theirs; they cannot boast of holding it by the promise and oath of Jehovah; they cannot show a covenant securing to them, the everlasting possession of their inheritance, and that covenant confirmed and ratified with the blood of God’s only dear Son. But we can refer to such a covenant, as the sure ground of all our expectations, and as the pledge that nothing shall ever separate us from the enjoyment of our God! 2 Corinthians 1:20.

2. The fullness of the Covenant of Grace.

It may truly be said to be “ordered in all things.” There is not anything that can conduce to our happiness either in this world or the next, that is not comprehended in it. Everything is prepared for us both in a way of providence and of grace. All our comforts, and all our trials, are therein adjusted for our good. All earthly things are secured to us, as far as they are necessary Matthew 6:33; and even afflictions themselves are promised, as the appointed means of fitting us for the realms of bliss, Jeremiah 30:11. Whatever grace we stand in need of, it shall be given at such times, and in such a measure, as shall most display the glory of God.

It is true that God requires of us many things—as repentance, faith, and holiness. But it is equally true that he promises all these things to us; he has “exalted his own Son to give us repentance, Acts 5:31;” he also grants us faith to believe in Christ, Philippians 1:29; and he promises that he will, by the influence of his Spirit, cause us to walk in his statutes, and to keep his judgments and do them, Ezekiel 36:25-27. We cannot place ourselves in any situation wherein God has not given us promises, “exceeding great and precious promises,” suited to our necessities, and commensurate with our needs; nor is so small a thing as the falling of a hair of our head left to chance; it is all ordered by unerring wisdom! And though there may be some events which, separately and distinctly considered, may be regarded as evil—yet, collectively taken in all their bearings, they shall “all work together for our eternal good, Romans 8:28.”

3. The certainty of the Covenant of Grace.

It is “sure” to every one who trusts in it. In this it differs widely from the covenant of works which was made with man in innocence; for that depending on the fidelity of the creature, was violated, and annulled. Whereas the Covenant of Grace, depending altogether on the fidelity of God, who undertakes to work in us all that he requires of us, and who engages not only not to depart from us, but not to allow us to depart from him, Jeremiah 32:40, shall never fail in anyone particular, “The mountains may depart and the hills be removed, but the covenant of my peace shall not be removed, says the Lord that has mercy on us, Isaiah 54:9-10.”

It is true that, as under the Jewish dispensation many were not steadfast in that covenant, which was a mixed and national covenant—so many who merely profess religion do really “make shipwreck of the faith, 1 Timothy 1:19.” But they have never truly embraced the covenant of which we are speaking; they have embraced it only in a partial way, looking for its blessings without duly considering its obligations. They have been more intent on salvation from the punishment of Hell, than salvation from sin. “Had they been really of us,” says the Apostle, “they would no doubt have continued with us, 1 John 2:19.” “The foundation of God stands sure; the Lord knows those who are his. But let every one that names the name of Christ depart from iniquity, 2 Timothy 2:19.” Compare 1 Corinthians 12:5; 1 Corinthians 16:12 and 2 Timothy 3:11.

This being our indispensable duty, God promises and engages “that sin shall not have dominion over us, because we are not under the law, but under grace, Romans 6:14;” and we know that “He is faithful who has called us, who also will do it, 1 Thessalonians 5:23-24. Mark the connection of these two verses;” and this very circumstance of its being an article in God’s covenant, a blessing to be gratuitously conferred by him, and freely received by us, this, I say, it is, which makes “the promise sure to all the seed, Romans 4:16.”

When once we view this covenant aright we shall see immediately,

II. The regard which the Covenant of Grace deserves.

We should not regard it merely as an object of curious research, or even of grateful admiration; but in this way:

1. The Covenant of Grace is the ground of all our hopes.

Every other method of acceptance with God should be renounced; and this Covenant of Grace should be deliberately and cordially embraced, 2 Timothy 1:9. We should contemplate every offer of mercy, every communication of grace, every means of salvation—as originating in the eternal counsels of God. Everything should be traced up to the love of God the Father, and to the plans arranged by the sacred Three, for the magnifying of the divine perfections in the salvation of man! Even the atonement itself must be considered as deriving all its efficacy from this covenant; for, if God the Father had not consented to accept his Son as a surety for us, and to regard his death as an atonement for our sin, however honorable to Christ his mediation for us might be—it would not have been available for our salvation.

We should get such a distinct view of this covenant as David had; of its duration, (from everlasting to everlasting;) its fullness, its certainty; and then should say of it as he did, “This is all my salvation!” Except in this Covenant of Grace, I have no more hope than the fallen angels; but through the provision which this Covenant of Grace has made for me, I scarcely envy the angels who never fell; for “I know in whom I have believed, that He is able to keep that which I have committed to him, 2 Timothy 4:8;” and “I am confident that he who has begun a good work in me will perform it until the day of Jesus Christ! 2 Timothy 1:12.”

2. The Covenant of Grace is the source of all our joys.

Whatever comforts we may possess in this world, we should derive our chief happiness from the Covenant of Grace; this should be “all our desire,” or, as the word imports, all our delight. To this also we should have recourse in every season of affliction.

David betook himself to it under all his domestic troubles, and in the near prospect of eternity. “His house, alas! was not so with God,” as he could wish. And how many are there who have great trials in their families! some from their unkindness, and others from their removal by death. Let every one that is so circumstanced, learn from David where to flee for comfort; let him contemplate the riches of divine grace as exhibited in the Covenant of Grace, and the blessedness of having a saving interest in it, and he will soon forget his sorrows, and have a heart overflowing with the most exalted joy!

If, in addition to other troubles, we are lying upon the bed of death, we may well, like David, seek comfort in this covenant, and make “the last words of David, verse 1.” our last words also. What can so effectually remove the sting of death, as to behold a covenant-God in Christ Jesus, engaged to “keep him unto the end,” and to receive him to an everlasting enjoyment of his presence and glory?

Study then the wonders of the Covenant of Grace, that they may be familiar to your minds in a time of health; and so shall they fill you with unutterable peace and joy, when every other refuge shall fail, and your soul be summoned into the presence of its God!

Charles Simeon

2 Samuel 23:1-4

These are the last words of David: “The oracle of David son of Jesse, the oracle of the man exalted by the Most High, the man anointed by the God of Jacob, Israel’s singer of songs: “The Spirit of the LORD spoke through me; his word was on my tongue. The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over men in righteousness, when he rules in the fear of God, he is like the light of morning at sunrise on a cloudless morning, like the brightness after rain that brings the grass from the earth.’

These words are generally understood as descriptive of the duty of civil governors, and of the happiness of any people who live under a government that is thus administered.

But they have doubtless a further reference, even to Christ himself, whose character they designate in the most appropriate terms. The very energetic manner in which the prophecy before us is introduced, and the strong profession which the writer makes of his immediate inspiration from God, leave no doubt upon the mind, but that something more must be intended in this passage than a mere direction to earthly magistrates.

A very small alteration in the Translation will exhibit it in its true light. The passage might more properly be translated thus; David the son of Jesse says, and the man, etc. says, The Spirit of the Lord speaks by me, and his Word is in my tongue; the God of Israel says, the Rock of Israel speaks to me, the Just One rules over men; he rules in the fear of God; as the light of the morning a sun shall rise, even a morning without clouds, when the tender grass springs out of the earth, etc.

Christ is frequently spoken of in Scripture as the Just One, Acts 3:14; Acts 7:52; Acts 22:14, in contradistinction to all others; and as the Sun that enlightens the whole spiritual world, John 8:12. The Prophet Malachi, probably having an eye to the very passage before us, combines the two ideas, and foretells the advent of Christ, as “the Sun of Righteousness, Malachi 4:2.” In this view of the words, we shall be led to consider,

I. The nature of Christ’s government.

In the sacred oracles, a peculiar stress is laid on the equity of that dominion which Christ exercises over his chosen people, Isaiah 9:7; Isaiah 11:2-5, “in the fear of the Lord.” And who that has submitted to his government, must not confirm the truth that is so much insisted on?

Behold his laws; is there one which does not tend to the happiness of his creatures? They are all comprehended in one word, Love—love to God, and love to man; and can anything be conceived more excellent in itself, or more beneficial to man, than such a law? Well does the Apostle say of it, that it is “holy and just and good, Romans 7:12.”

Behold his administration; is there anyone point in which a righteous governor can excel, that is not found, in its most perfect measure, in Jesus? He relieves the needy, supports the weak, protects the oppressed, and executes judgment without any respect of persons; and though none merit anything at his hands, he dispenses rewards and punishments in as exact proportion to the conduct of men, as if he weighed their merits in a balance. Who ever sought him diligently, without gaining admission to his presence? Who ever implored a blessing at his hands and was rejected? Who ever did much or suffered much for him, without ample testimonies of his approbation? On the other hand, who ever drew back from him, or violated his holy laws, without “receiving in himself that recompense which was fit?” Whatever inequalities may appear in his government (as when virtue is oppressed, and vice is triumphant) he removes them all, by vouchsafing to the sufferer the consolations of his Spirit, and the prospects of his glory. Thus truly may he be said to “rule in the fear of God!”

If prosperity and happiness result from a righteous administration of civil governments, then much more are they the portion of Christ’s subjects. This is beautifully illustrated in the words before us; wherein his government is further delineated in,

II. The blessed effects of it on all his faithful subjects.

The sun rising in the unclouded hemisphere, cheers and exhilarates all who behold it; and, when it shines on the earth that has been refreshed with gentle showers, it causes the grass, and every herb, to spring forth almost visibly before our eyes. And is it not thus with all who submit themselves to Christ? Do not new prospects open to them, and, with their more enlarged views, are they not revived with proportionable consolations? Are they not gladdened with the light of his countenance? Are they not sometimes almost overwhelmed with the brightness of his glory, so as to be transported with joy unspeakable? Yes, to them there is an unclouded sky, except as far as sin prevails; if they were as perfectly obedient to the will of Christ as the saints in Heaven are, they would possess a very Heaven upon earth. If they have any intermission of their joy, it is not owing to any strictness in his laws, or any defect in his administration, but to their own indwelling lusts and corruptions.

What an astonishing effect too, does the light of his countenance produce with respect to fruitfulness in good works! Let the soul, watered with showers of divine grace, and softened with the tears of penitence and contrition, once feel the congenial influence of his rays, and there will be an instantaneous change in its whole state, “it will revive as the corn, and grow as the vine; and the scent thereof will be as the wine of Lebanon, Hosea 14:7.” Every holy affection will be called forth into exercise; and every fruit of righteousness abound to the glory of God.

Such are the effects which the Psalmist elsewhere ascribes to Christ’s government, Psalm 72:2-7; and such, in all ages, have invariably resulted from it, Acts 2:41-47.

INFERENCES.

1. How earnestly should we desire the universal establishment of Christ’s kingdom!

Little do men consider the import of that petition, “May your Kingdom come soon. May your will be done on earth, as it is in Heaven.” In uttering this prayer, we desire that our whole souls, and the souls of all mankind, may be subjected to Christ. And truly this event would restore the golden age of paradise. Ungodly men indeed would persuade us, that an unlimited submission to Christ would be an occasion of melancholy, and a source of misery. But if once they were to experience the effects of his government upon their own souls—they would learn that obedience to him is the truest happiness of man. Let us then take upon us his light and easy yoke, as the only, and the certain means of finding rest unto our souls.

2. What madness is it to continue in rebellion against Christ!

It is not at our option whether Christ shall be our ruler or not; for “God has set him upon his holy hill of Zion,” and in due season, will “put all his enemies under his feet.” If we will not bow before the scepter of his grace, he will “break us in pieces with a rod of iron!” Shall we then provoke him to wrath, when we have so much to dread from his displeasure? No! rather let the truth which is here with such awful solemnity announced, be with all holy reverence received; yes, let us “kiss the Son, lest he be angry, and we perish from the way! Psalm 2:1-12.” Thus shall we now enjoy the felicity of his chosen people; and, in the day when all his enemies shall be slain before him, we shall be made partners of his throne for evermore!

Charles Simeon