1 Kings 22:19-23

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

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

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

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

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

I. The sources of Satan’s power.

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

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

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

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

2. From his wisdom and subtlety.

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

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

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

4. From the number and influence of his confederates.

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

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

5. From the willingness of men to be deceived.

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

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

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

II. The limits of Satan’s power.

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

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

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

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

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

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

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

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

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

Advice.

1. Guard against obstinacy in sin.

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

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

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

in his death, to ransom you;

in his intercession, to preserve you;

and in his grace, to strengthen you!

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

Charles Simeon

1 Kings 22:8

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

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

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

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

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

I. The necessity imposed on every faithful minister.

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

1. God requires it of us.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

1 Kings 21:27-29

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

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

The hopes of the presumptuous,

the fears of the desponding,

the joys of the hypocrite,

and the sorrows of the worldly

—are of this kind.

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

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

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

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

1. A fear of God’s judgments.

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

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

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

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

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

II. Wherein Ahab’s repentance was defective.

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

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

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

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

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

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

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

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

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

It was designed to show,

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

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

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

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

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

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

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

2. That God will surely receive every true penitent.

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

We cannot conclude without a few words,

1. Of caution.

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

2. Of encouragement.

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

Charles Simeon

1 Kings 21:20

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

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

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

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

I. How greedily men commit sin.

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

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

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

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

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

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

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

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

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

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

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

II. How indignantly men receive reproof.

Great was the indignation which Ahab expressed against Elijah.

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

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

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

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

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

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

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

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

III. How certainly they ruin their own souls.

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

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

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

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

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

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

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

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

This subject speaks powerfully to different characters:

1. To willful and impenitent transgressors.

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

2. To those who have repented of their sin.

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

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

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

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

Charles Simeon

1 Kings 20:42

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

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

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

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

I. The power which God will exercise towards us.

Great has been the temporal deliverance recently given unto us.

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

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

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

Behold the parallel to our present circumstances.

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

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

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

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

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

In this connection it is highly requisite to contemplate,

II. The fidelity we should exercise for God.

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

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

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

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

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

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

Address,

1. The proud and presumptuous.

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

2. The timid and desponding.

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

3. The humble and victorious.

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

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

Charles Simeon

1 Kings 20:11

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

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

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

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

I. The wisdom of Ahab’s counsel.

It may be noticed either,

1. As a political maxim.

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

2. As a Christian theorem.

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

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

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

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

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

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

II. The importance of Ahab’s counsel.

It is of special importance,

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

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

2. To those who are going on victorious.

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

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

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

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

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

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

Did Peter violate all his proud resolutions?

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

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

Charles Simeon

1 Kings 19:21

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

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

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

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

I. Elisha’s peculiar call.

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

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

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

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

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

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

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

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

II. Elisha’s prompt obedience.

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

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

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

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

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

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

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

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

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

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

We shall conclude with a few words,

1. Of inquiry.

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

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

2. Of advice.

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

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

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

Charles Simeon

1 Kings 19:18

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But to this cheering truth I must add,

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

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

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

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

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

But to all of you I would say,

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

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

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

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

Charles Simeon

1 Kings 19:11-14

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

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

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

I. The weakness of the prophet.

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

1. His unbelieving fear.

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

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

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

2. His impatient desire.

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

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

3. His hasty self-vindication.

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

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

Let us now contemplate,

II. The goodness of God towards Elijah.

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

1. God supplied Elijah’s needs.

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

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

2. God reproved Elijah’s errors.

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

3. God rectified Elijah’s fearful apprehensions.

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

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

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

1. To place no confidence in ourselves.

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

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

2. To be confident in our God.

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

Charles Simeon

1 Kings 18:24

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

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

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

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

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

1. The test proposed.

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

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

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

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

2. The outcome of the trial.

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

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

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

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

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

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

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

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

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

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

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

the evil of sin,

the beauty of holiness,

the glory of Christ,

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

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

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

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

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

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

to “overcome the world,”

to “mortify the flesh,” and

to “bruise even Satan himself under their feet?”

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

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

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

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

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

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

1. What is your judgment?

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

2. What should be your determination?

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

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

Charles Simeon