Then Solomon consecrated the middle of the courtyard in front of the house of the LORD, and there he offered the burnt offerings and the fat of the peace offerings, since the bronze altar he had made could not contain all these offerings. Sermons
I. NOT IN OBEDIENCE TO A DIVINE COMMAND. There was no precept of the Law applicable to the case; the matter was entirely exceptional, and Solomon was cast on the resources of his own judgment and feeling. A very large part of our service must be spontaneous. We are continually placed in circumstances in which no biblical statute can be quoted. We need to be possessed of such broad and deep religions principles that these will serve us in any position in which we may be placed. It is not a vast array of precepts, but a few inclusive and suggestive principles, which prepare us for the eventualities of our life. II. NOT TO ENRICH ONE WHO KNOWS NO NECESSITY. Whatever idea the heathen nations around may have had of their sacrifices as an enrichment of their deities, the Israelites had no such vain thought (see Psalm 50:8-13). We cannot enrich by our material presentations One who claims and holds the entire earth as his possession. Yet is there that which we can give to God which will, in a true sense, add to his possessions - our hearts and our lives; our own true selves; our trust, our love, our joy in him. May we not say that by the filial response of his children he is enriched? III. NOT TO APPEASE AN INEXORABLE ONE. It might be well enough that the priests of Baal should have recourse to all the arts and devices of a passionate importunity in order to secure his attention and enlist his aid (1 Kings 18:26-29). But the Divine Father whom we worship has not to be approached thus in order to be attentive to the voice of our prayer, or in order to grant us his merciful regard. He may, indeed, for a time withhold from us a sense of his favour in order to draw forth our prayer and to deepen our faith, and thus to enlarge and bless us. But as he did not require a vast multitude of beasts to be slain on his altar that his anger might be appeased, so does he not require any multiplied devotions, or incessant entreaties that his forgiving love may be extended to us. On the other hand, he waits to be gracious, and is prepared to go forth to meet the spirit that returns to him. It was, then - IV. A DESIRE TO RENDER ADDED HONOUR TO THE HOLY AND THE GRACIOUS ONE. 1. Solomon and those who were about him may have been powerfully affected by the near presence of the Holy One of Israel; and they may consequently have been disposed to offer these sacrifices which purified them from all uncleanness and made them less unworthy to stand before him; thus regarded, these lavish offerings were the overflow of their humility. We are in no danger of going too far in this direction. We may, indeed, sometimes use language of shame and penitence which is in advance of our inward thought and actual spiritual condition. That is a great mistake. It is not acceptable to God, and it is misleading to ourselves. But we are never in danger of having too deep a sense of our own unworthiness; by all means let humility of spirit have free course, both in fact and in expression. "Blessed are the poor in spirit: for theirs is the kingdom of heaven." 2. Solomon and his attendants may have been keenly touched by a sense of God's great and special goodness to them, and they may, therefore, have presented these offerings in gratitude and devotion. They were thus the overflow of their zeal. It is right that our zeal in the worship and service of God should be unbound by limits, should be free to utter itself in large and even lavish contributions. We are not to be tied to the tenth of our produce and our income; we may be free and eager to contribute a fifth, a half, two-thirds of all that we possess "for the furtherance of the gospel." We are not limited to one-seventh of our time for devotion, or to any prescribed times in the day for communion with God; we do well to let our hearts ascend in prayer and holy fellowship every day and at all hours of the day. If we have the consciousness of God's abounding kindness, of our Saviour's surpassing love, of the Holy Spirit's grace and patience which we should have, to which we may all of us attain, we shall let there be a glad and generous overflow of offering unto God. We shall let our praise, our contribution, our endeavour, be multiplied. There will be no narrow regulation, but a broad and open spontaneity in our service of Jesus Christ. - 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.). 5271 courtyard November the Twenty-Sixth Unconsecrated Souls Chronicles |
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