For I have now chosen and consecrated this temple so that My Name may be there forever. My eyes and My heart will be there for all time. Sermons I. THE TEMPLE AT JERUSALEM. This was for many generations and for many centuries the chosen place and method of Divine manifestation. It was: 1. The sacred place, "chosen and sanctified" of God, the recognized spot where Cod was to be approached, where his presence was markedly and peculiarly felt, where sacrifice and prayer were to be offered to him, and where pardon and grace were to be gained from him. 2. The place of revelation, where the nature and the character of the Supreme was to be known, and whence it was to be made known. God's "Name [was to be] there forever." There he was to be known as the one Divine Spirit, as the Holy One, the Just One, the Merciful One; there he revealed himself in such wise that his worshippers "knew the Lord;" knew him so that they could truly honour him, obediently and acceptably serve him, attain towards his own character and spirit. 3. The place where God manifested himself in peculiar kindness. "Mine eyes and mine heart shall be there perpetually." Not, indeed, that this is not applicable, in a very true sense, everywhere. For "the eyes of the Lord are in every place," and there are none of his children or of his creatures in whom he is not interested. But upon his people worshipping him in his house he would look down with peculiar kindness; and towards them, as they reverently and obediently poured forth their praises or brought their grateful offerings, his heart of love would lean. II. THE ONE GREATER THAN THE TEMPLE, who yet was the Temple of the Lord in his day. For Jesus Christ was he in whom and through whom God manifested himself to mankind, in whom he dwelt and from whom his glory shone. 1. Whoso approached him drew nigh to God and stood in the Divine presence. 2. He made known "the Name" of God, for he revealed the Father unto the human race; has caused us all to know and to feel that God is, above everything else, the Divine Father, who cares for all his children, and who, whatever their wanderings may be, earnestly remembers them still and is seeking their return. 3. He was the One toward whom "the eyes and the heart" of God were peculiarly directed, the "beloved Son in whom he was well pleased," and for whose sake his eye of pity and his heart of love are directed to mankind. Not the magnificent Herodian structure on Zion, but that Son of man who often walked about its courts, was the Object in which, in whom, God was to be sought and found. III. OURSELVES THE TEMPLES OF THE LORD. "Know ye not that ye are the temple of God?" (1 Corinthians 3:16). What Christ was when he was in the world, that we are to be now. He was the Light of the world, and he said to us, "Ye are the light of the world;" so he was the temple of God, the One in whom God dwelt, and through whom his Name (his character and his purpose) was made known; and now he charges us to be the "temples of the Holy Ghost;" as men regard us and our life they should be reminded of the Divine, of the truth and the spirit and the character that are of God. We should be living to make God known to all whom we can anywise reach and teach. Upon us his eyes are fixed, and toward us his heart is going in all Divine tenderness and love. We do not fulfil the end of our Christian life except it be true of us that we are the temples of the living God. Not to any sacred place or any consecrated building need men go to find the truth and the Spirit of God; it is (or it should be) enough that they approach the nearest Christian man; they will find what they seek in his words, his bearing, his character, his life. - C.
And the Lord appeared to Solomon by night, and said unto him, I have heard thy prayer. 1. How strikingly does the answer meet the prayer. Solomon anticipated days of sorrow. He asked of God, "If we call upon Thee, wilt Thou hear us?" "I will," says God, "I will." Solomon asks that God's eye and ear may be open to his house. God exceeds the prayer of the king. Not only shall Mine eyes and Mine ears be there, but My heart shall be there also.2. God not only declares that He has heard the prayer of Solomon, He says something more encouraging: "I have chosen this house for Myself, for a house of sacrifice." 3. God affirms national judgments to be the work of His own hand. "If I shut up heaven," etc. 4. God supposes that always in national calamity the people will come running to Him. 5. God regards His house as pre-eminently a house of prayer. "Mine ears shall be attent unto the prayer that is made in this place." 6. God gives a promise of His perpetual presence in His house.Conclusion: What duty devolves upon us having such abundant mercies? 1. Personal religion. 2. Family religion. 3. Liberal offering to the Lord. (T. Mortimer, B.D.) If I shut up heaven I. GOD CLAIMS TO HIMSELF THE AUTHORSHIP OF THE CALAMITY FOR WHOSE REMOVAL WE ENTREAT.II. THE DIRECT CONNECTION WHICH IS POINTED OUT BETWEEN THE VISITATION OF THE PESTILENCE AND A PEOPLE'S IMPIETY AS THE PROVOCATION WHICH HAS CAUSED IT. III. THOUGH PESTILENCE BE OF GOD'S SENDING, YET WILL HE BE ENTREATED FOR ITS REMOVAL (Robert Bickersteth, M.A.) II. That as true repentance will always be accepted, for Christ's sake, for the putting away of sin, so WILL IT OFTEN AVAIL, IN THE MERCY OF GOD, TO THE REMOVAL OF THE TEMPORAL CALAMITY which may have been the consequence and punishment of the sin. (F. O. Morris.) I. THE SUPPOSITION OF JUDGMENTS.1. Judgments light not on a people casually or by chance, but by the overruling command and commission of God (Job 5:6, 7).(1) Sometimes by way of dominion and absolute power.(2) Sometimes as a preparation unto intended mercy, as men plough the ground which they mean to enrich with precious seed, and carve the stone which they mean to put in the top of the building. As men put forth longest into wind and sun that great timber which must bear the greatest burden and stress of the building.(3) But most usually in a way of justice (Jeremiah 30:15; Nehemiah 9:33; Ezekiel 14:23). Personal chastisements may be for trial and exercise of faith and patience, but general and public judgments are ever in wrath and displeasure. Let us therefore labour to find out our sins by our sufferings. Chastisements never mend us till they teach us (Psalm 94:12; Micah 6:9). 2. The Lord hath variety of judgments whereby to reduce froward and stubborn sinners. God's method in these various judgments usually is —(1) He begins at the outward man, exercising a people many times with change of rods, which is ever a sign of anger in the father and stubbornness in the son.(2) He proceeds to the soul, revealing His wrath, causing guilt and fear to gripe and seize on the conscience (Psalm 51:8; Job 6:4; Proverbs 18:14).(3) Towards obdurate sinners the Lord many times deals in a more fearful manner, sealing them up under hardness of heart, a spirit of slumber, a reprobate sense, a seared conscience, etc., till destruction unawares overtake them (Matthew 24:39; Ezekiel 24:14; Hosea 4:17; Revelation 22:11). II. A DIRECTION UNTO DUTIES. Consider — 1. The quality of the persons who are to perform them: "My people that are called by My name." All men are His creatures, only a select and peculiar inheritance that bear His name and are in covenant with Him are called His people (Ezekiel 16:8; Psalm 4:3; Isaiah 43:21; Isaiah 63:18; Acts 15:14). To be called by His name noteth to be His adopted children. We are God's people —(1) By visible profession or sacramental separation from the world, as the whole nation of the Jews are called His people (Exodus 19:5; Deuteronomy 4:7).(2) By spiritual sanctification and internal dispositions (John 17:6; Galatians 6:16; Romans 2:29; Romans 9:8; Romans 11:5; Philippians 3:3). 2. The duties required for the removal of judgments.(1) Humiliation.(2) Prayer. Without this humiliation is but a sinking under God, not a seeking unto Him. (a) (b) III. A GRACIOUS PROMISE OF MERCY. 1. A promise — (1) (2) (3) (4) 2. Touching these promises, observe — (1) (2) (3) (4) (Edward Reynolds, D.D.) 2. Their sins have some aggravations in them that other men's have not. They are sins against — (1) (2) (3) (4) (5) (6) (7) (8) (Edward Reynolds, D. D.) 1. It emptieth the heart of self-confidence and is the root of the fundamental duty of self-denial. 2. It fits for approach to God. 3. It disposeth to a confession of sin (Luke 15:17-19; Luke 18:13). 4. It prepares the heart for the entertainment of mercy. 5. It makes way for the forsaking of sin; the more a soul is humbled for it, the more it is fearful of it and watchful against it. II. IT IS TWOFOLD IN ITS NATURE. 1. Passive, when God breaks the heart by the hammer of His Word (Jeremiah 23:29), or by some sore affliction. 2. Active, when the soul humbleth itself under sin and wrath. This may be —(1) Legal, proceeding from a spirit of bondage, when the heart roars on a rack, or melts in a furnace, is filled with consternation and anguish under the weight of sin and wrath, as in the case of Pharaoh, Ahab, Belshazzar, Felix, the jailor, and the murderers of Christ.(2) Evangelical. When the soul is not only broken and battered with the horror and dread of wrath (this it may be and remain hard, as every piece of a broken flint is hard still), but when it is kindly melted and softened with apprehensions of God's goodness and free-grace. A compounded duty made up of love and sorrow; Hezekiah, Josiah (Jeremiah 26:19; 2 Chronicles 34:27). III. THIS IS A PERPETUAL DUTY. As long as sin remains there must be a sense of it, and sorrow for it. But in some times and cases it is to be specially renewed. In times — 1. Of extraordinary sins and provocations. 2. Of public dangers and distresses. 3. Of great enterprises attempted. 4. Of successes and blessings desired (Ezra 8:21). (Edward Reynolds, D. D.) 1. In Himself. (1) (2) (3) (4) (5) (6) 2. In His relations to us. He is our Maker, King, Judge, Father, Master. 3. In His dealings with us. (1) (2) II. TAKE A VIEW OF YOURSELVES, OF YOUR OWN HEARTS AND LIVES. This is a duty of singular use and benefit. It enlargeth the heart in godly sorrow for sin past, upon the discoveries which this scrutiny maketh. (Edward Reynolds, D. D.) 2. A justifying of God, ascribing to Him the glory of His righteousness if He should condemn us; and of His mercy, that He absolves us (Psalm 2:4; Daniel 9:7-9). 3. A self-judging and subscribing to our condemnation (Deuteronomy 27:15). As St. Austin saith of the poor publican, "He judged and accused himself, that God might deliver and defend him." Also Bernard, "This is a good judgment indeed which withdraws and hides me from the severe judgment of God." (Edward Reynolds, D. D.) I. AN EXPLICIT DESCRIPTION OF THE PROPER METHOD FOR PROMOTING A REVIVAL. 1. The first duty of a people seeking a revival is humiliation before God. This state of mind is produced by our contemplating the purity: and perfection and loving-kindness of the Lord, in contrast with our own sinfulness, unworthiness, and ingratitude. 2. Prayer is the next divinely prescribed means in promoting a revival of religion. Prayerfulness is one of the main characteristics of a godly life. But our prayers are sometimes prayerless. They are an unwritten liturgy, made up of hackneyed phrases in which there is hardly a spark of vitality. They lack the strong pinions of faith and ardent desire without which they cannot reach the third heaven. They lack the Divine electricity. When God's people beseech Him, as John Knox did when he prayed, "Lord, give me Scotland, or I die," then their prayers are effective. 3. We must seek God's face. He never intended that His people should pray to Him as strangers. He wants us to draw near to Him as children go to a loving father or mother. 4. There must be a forsaking of sin. II. SOME DEFINITE AND GOOD REASONS WHICH WE HAVE FOR EXPECTING A REVIVAL. 1. God's intimate relation to the Church. (1) (2) 2. God's explicit promise. (1) (2) (3) (David Winters.) II. THE DUTIES ENJOINED UPON A PEOPLE UNDER THE AFFLICTIVE VISITATION OF A PESTILENCE.. 1. Humiliation. 2. Prayer. 3. Reformation. III. THE ENCOURAGING ASSURANCE OF THE GOD OF MERCY TO A HUMBLED, PRAYING, AND CONVERTED PEOPLE. (James Williams, M.A.) I. This passage is only one of many which point out HOW ENTIRELY NATURE IS RULED BY GOD. Take such examples as these: the flood; the destruction of Sodom; Elijah fed by ravens; the destiny of Jonah, etc. They all proclaim that the whole world is under the immediate control of a personal God who regulates it in reference to man. II. NATIONAL TROUBLE SHOULD CAUSE A PEOPLE TO CONSIDER THEIR WAYS, and to seriously reflect upon their national sins. III. A PROPER CONSCIOUSNESS OF NATIONAL SINS OUGHT TO BRING A PEOPLE TO THEIR KNEES in humble submission, and lead them to acknowledge that national chastisements are of His appointment. In reply to the objection that might be urged against this teaching, "Why ascribe to God what may easily be traced to natural causes?" I observe, the more science the better. Trace out the causes as best you can: discover the laws of rain and sunshine, of temperature and weather. But, after all, these are not the first cause. They are only second in order. There is still the sphere in which God rules supreme. It is only too obvious in a case of personal sickness. A man may be laid upon a bed of affliction: the illness may upset his plans — deepen his reflections — bring him to a true repentance — and, in fact, alter his whole career for the better; in this the first cause is God, in His mercy and love to a wayward soul; the second cause is, perhaps, that one day he caught a chill But then that chill does not exclude God. It is worthy of special remark, moreover, that our Lord's teachings and miracles were pointedly in this direction. He did not deny that the tower of Siloam was a judgment, though He repressed self-righteous inferences on the part of others. He adduced the flood and the destruction of Sodom as warnings to His own generation. IV. IT MAY BE OBJECTED THAT BETTER DAYS WILL COME WHETHER A PEOPLE WILL HUMBLE THEMSELVES AND PRAY OR NOT. It may be so. Just as a sick man may refuse to repent, and yet will in due time get well again. But the moral loss is well-nigh beyond recovery. It involves the blunting of the moral sense, the deadening of conscience, and the loss of the higher benefit which God willed to bestow. A nation which cannot recognise the correcting hand of God must be indeed estranged from Him. Conclusion: Our personal duty. 1. Repentance. 2. Intercession.God sets His mark of love and protection upon them who "sigh and cry for all the abominations." No one can tell how much he may do by himself" returning to God. (C. A. Raymond, M.A.) I. To express His COGNIZANCE of man. Through the eye and the ear we derive our knowledge of all outside of us. 1. He knows us directly. 2. He knows us thoroughly. (1) (2) (3) II. To express His INTEREST IN man. God's interest in us is shown — 1. In the various capacities of enjoyment with which He has endowed us, and the provisions He has made for them. We have capacity for every species of enjoyment — sensuous, intellectual, social, religious. We can drink of all the rivers from the eternal ocean of joy. For the sensuous there is matter, for the intellectual there is truth, for the social there is society, for the religious there is Himself. 2. In the preservation of our existence, notwithstanding our sinfulness. We have transgressed His precepts, warred against His arrangements, yet He preserves us year after year. The patience of an Infinite Love is here. 3. In our redemption by Jesus Christ. "God so loved the world," etc. "He spared not His own Son, but delivered Him up," etc. Conclusion: "Thou God seest me," we unite with the blessed fact, "Thou God lovest us." It is His interest in us that prompts Him to watch our movements and listen to our words. (Homilist.). 1210 God, human descriptions November the Twenty-Sixth Unconsecrated Souls Chronicles |
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