1 Kings 18:21

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. The easiest way.

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

2. The safest way.

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

3. The happiest way.

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

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

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

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

Charles Simeon

1 Kings 18:12

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

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

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

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

I. The nature of early piety.

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

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

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

a reverential awe of the Divine Majesty,

a dread of offending him, and

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

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

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

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

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

II. The great advantages of early piety.

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

1. To the person who possesses it.

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

to the study of the Holy Scriptures,

to constant prayer,

to holy watchfulness and self-denial,

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

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

2. To the world around us.

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

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

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

Address,

1. Those who are fearing God in their youth.

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

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

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

Charles Simeon

1 Kings 17:22-23

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

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

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

I. The widow’s trouble.

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

1. Her tragedy was unexpected.

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

2. Her tragedy was singular.

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

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

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

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

Let us now turn our attention to,

II. The widow’s deliverance.

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

1. How the deliverance was wrought.

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

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

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

2. How the deliverance was received.

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

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

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

Let us learn then from this history,

1. How to interpret providences.

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

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

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

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

2. How to improve providences.

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

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

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

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

Charles Simeon

1 Kings 17:15-16

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

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

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

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

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

I. The widow’s work.

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

1. The extent of the widow’s liberality.

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

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

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

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

2. The strength of the widow’s faith.

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

Let us now contemplate,

II. The widow’s reward.

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

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

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

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

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

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

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

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

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

Charles Simeon

1 Kings 14:13

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

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

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

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

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

I. Abijah’s commendation.

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

1. As it was in itself.

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

2. As existing under his peculiar circumstances.

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

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

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

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

II. Abijah’s reward.

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

1. That God loves piety wherever he beholds it.

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

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

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

ADDRESS.

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

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

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

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

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

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

Charles Simeon

1 Kings 13:26

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

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

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

I. The character of the seducing old prophet.

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

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

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

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

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

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

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

2. He countenanced sin in his own children.

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

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

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

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

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

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

The success of the seducer leads us next to contemplate,

II. The fate of the seduced man of God.

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

The judgment inflicted on him shows us:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. Guard against conforming to the world.

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

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

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

2. Be careful whom you select for your acquaintances.

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

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

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

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

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

Charles Simeon

1 Kings 13:4

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

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

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

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

I. Jeroboam’s unbelieving expedient.

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

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

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

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

To this idolatry, Jeroboam was instigated by unbelief.

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

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

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

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

II. Jeroboam’s vindictive wrath.

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

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

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

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

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

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

III. Jeroboam’s exemplary punishment.

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

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

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

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

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

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

Improvement.

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

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

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

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

Charles Simeon

1 Kings 12:24

“This thing is from Me.”

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

I. Confirm the assertion of the text.

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

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

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

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

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

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

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

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

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

in its rise,

in its progress,

and in its termination.

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

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

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

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

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

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

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

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

Let us then proceed to,

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

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

1. The sovereignty of God!

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

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

2. The mysteriousness of God’s influence!

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

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

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

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

3. The infallibility of God’s Word!

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

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

Charles Simeon

1 Kings 11:9

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

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

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

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

I. The fall of Solomon.

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

1. How Solomon’s fall began.

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

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

Other evils of his which gradually crept in were:

the multiplying of gold and silver for himself;

the multiplying of horses also, and that from Egypt;

and above all, the multiplying of wives.

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

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

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

In multiplying wives; see verse 3.

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

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

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

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

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

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

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

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

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

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

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

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

1. Temporal prosperity is very unfavorable for spiritual advancement.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Charles Simeon

1 Kings 10:6-9

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

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

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

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

Let us notice then,

I. The surprise occasioned by an acquaintance with Solomon.

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

1. Solomon’s wisdom extended to things natural.

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

2. Solomon’s wisdom extended to things political.

The perfection of his laws,

the equity of his administration,

the penetration exercised by him in his judicial capacity,

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

the grandeur of his edifices,

the splendor of his court,

the peacefulness of his reign,

the prosperity of his people,

and the whole extent of his political economy

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

3. Solomon’s wisdom extended to things moral.

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

4. Solomon’s wisdom extended to things religious.

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

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

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

Let us now turn from Solomon, to contemplate,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This subject furnishes us with abundant matter,

1. For reproof.

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

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

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

2. For encouragement.

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

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

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

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

Charles Simeon