then may whatever prayer or petition Your people Israel make--each knowing his own afflictions and spreading out his hands toward this temple-- Sermons
One of the most remarkable features of this scene of the dedication of the temple is the place occupied, the part performed, in it by Solomon himself. He is the central figure, the chief actor. Both priest and prophet give place to him. The dedicatory prayer is a spontaneous effusion of his own devout feeling, and it is he who pronounces afterwards the benediction on the people. He stands before us here as a true type of that greater "Son of David," who is our Prophet, Priest, and King. There is a great deal in the tone of this prayer that betokens a soul fully alive to the solemn and momentous meaning of what was taking place in Jerusalem that day. It is not, indeed, to the service of the ancient Jewish temple that we should look for the most perfect models of devotion. New Testament revelations multiply and strengthen immeasurably our motives to prayer, enlarge its scope, open to us new grounds of assurance in it. "One greater than Solomon" has taught us how to pray, and revealed to us the path to acceptance in the merit of His own mediation. But as the life of religion in the soul of man is essentially the same in all ages, so the principles involved in prayer as the expression of it are the same. Two such rudimentary principles appear in this passage, viz., the sense of need prompting the suppliant to look heavenwards, and the recognition of something out of himself as the ground of hope for acceptance. I. THE SENSE OF NEED, etc. It is the "plague of the heart" - the burden resting heavy there, the haunting sense of want or sadness in the secret soul, coupled with some kind of faith in Divine power - that moves men to pray. All true prayer is the utterance of these inward impressions. If much of our so called praying were subjected to this test, it is to be feared that it would be found very hollow and unreal, mere "words," a mere formal homage to custom - no deep, earnest, irrepressible longing of the soul inspiring it. Solomon begins to enumerate different calamities that may impel the people to pray, and then, as if overpowered by the mere vague, distant imagination of these possibilities, he says, "Whatsoever plague, whatsoever sickness," etc. How soon are we lost in the attempt to realize the manifold troubles of human life. We can understand and sympathize with individual griefs, but who can comprehend at all adequately the general sum of human woe, and take the weight of it sympathetically upon himself? Every man, however, knows where the universal evil specially touches himself. "Every heart knows its own bitterness." And with God there is both an infinite acquaintance with the whole and a special sympathy with each. There are some griefs that you lock up in your own bosom as secrets that none else must look upon. "Not e'en the dearest heart, and next our own,
Knows half the reasons why we smile or sigh." But there is no grief you can conceal from Him. He became in the person of His Son "the man of sorrows and acquainted with grief," that we might feel how He follows us, or rather, goes before us, in every path of suffering. There is room in the great fatherly heart of God for us all, with all our burdens, and we can never measure the uplifting and sustaining power that comes to us by casting ourselves and them upon it - "In everything by prayer and supplication," etc. (Philippians 4:6, 7); "Cast thy burden upon the Lord," etc. (Psalm 55:22). But this expression, "to plague of his own heart," has a deeper meaning. It opens to us all the dark sad mystery of personal sinfulness, the moral disease that lurks within. There are times when the most careless, reckless spirit has glimpses of the unwelcome truth that this, after all, is the deepest cause of its disquietude. The multiform, mysterious evil of the world has its central root in the world's heart. Something of that "root of all bitterness" is in every human heart. Here lies the fatal mischief. It is not the tribulations of outward life, it is yourself you have most reason to mourn over. Not so much from them, but from something in yourself you have need to pray to be delivered. Christ always taught, By word and deed, the vital connection between the external calamities and the internal "plague." He took upon Him our sicknesses and sorrows, not only to show us how they may be nobly borne, but that He might bring His power as the Great Physician of souls to Bear upon the seat of our deadly disease, and by the efficacy of His blood might heal and save us all. Go penitently in His name to the mercy seat with the "plague of your heart," and you shall be redeemed from it. II. THE RECOGNITION OF SOMETHING OUT OF ONE'S SELF AS THE GROUND OF HOPE. This essential element in true prayer is suggested by the words, "And shall stretch forth his hands towards this place." An interesting view is here given us of the relation of the temple to the individual religious life of the people. It was intended to be a witness to the unseen, a help to faith, an incentive to all holy thought and feeling. It stood through all the changes of time, the shifting lights and shadows of the world around it, as an impressive symbol of the "everlasting covenant." It enshrined the "sure mercies of David." Within its hallowed enclosure were gathered the sacred historic records and relies, and the types and shadows of "better things to come." It told both of what God had done and what He had promised - the monument of the glorious past, the prophecy of the brighter future. There was deep meaning, then, in the suppliant "stretching forth his hands towards that house," as expressive of the attitude of his soul towards that which it symbolized. When some lonely worshipper in a distant corner of the land, some patient sufferer, some soldier in his agony on the field of battle, some captive, like Daniel, in a strange country, directed his eyes towards the holy place, it was a sort of pathetic appeal to God's own faithfulness, a silent but eloquent plea that He would not forget His covenant, would fulfil the hopes that He Himself had awakened, and not for their sakes alone, but for His own truth and mercy's sake, would hear and save. In all this the temple was a type of something nobler, diviner than itself. The temple was the shadow, the substance is in Christ. "In him are hid all the treasures," etc. The cross of Christ, in which all the promises are confirmed and sealed; the cross, which is both the altar of the Redeemer's sacrifice and the throne of His sovereignty, is the shrine of "truth and grace" to men. The glory alike of the past and of the future is centred, focussed there. "All the light of sacred story
Gathers round its head sublime," and from it there streams forth an ever-brightening radiance into the otherwise dark futurity. It stands the connecting link between heaven and earth, the meeting place of God and man, the key to all human history, the basis of our immortal hope. Here, then, on this central object alike of Divine and human interest, must the eye of the suppliant be fixed. It is that pledge of Divine love and faithfulness, external to ourselves, embodied in the cross of Christ, that we must plead if we would find acceptance in our prayer. When God has thoroughly taught us what the "plague of our own heart" means, and has unveiled to us the blessed mystery of His mode of curing it, it will be the sustained habit of our life to stand as suppliants before Him "in the name of Jesus." Thus alone can we so link ourselves with the sanctities of a higher world as to make our common life Divine. - W. When Thy people Israel be smitten down before the enemy. I. THE CONDITIONS OF NATIONAL UNITY. When any one desires to understand what is meant by a nation, he had better look unto God's people Israel first of all, for they fulfilled the two great conditions of national unity. The first is faith in God, and no nation has ever risen to greatness, and no nation, having arisen, has ever maintained its greatness except so far as it believed in — and publicly as a nation, and privately by individuals — acknowledged Almighty God. There is this analogy between the individual and the nation, that an individual is not able to say "I," with any intelligence of what "I" means, except in God; and an individual is not able to say "I will," with any force in the will, except in God. It is in the Unseen and Eternal that we realise ourselves. The other condition of national unity with Israel was vocation. Therefore the prophets were perpetually telling the people that their fathers had been called and blessed not for their own sake — and there is no man ever blessed for his own sake, but for the sake of the man that is next him — that their fathers had not been called and blessed for their own sake, but for the sake of the world. They were the receptors of a Revelation, and received the touch of truth to pass it down from hand to hand, and every man to blow it brighter as it went from patriarch to prophet, from prophet to psalmist, from psalmist to martyr, till the day came when the nation could be sent out, each man a torch-bearer, unto the ends of the earth, carrying the light of eternal truth.II. A MESSAGE OF RIGHTEOUSNESS. What was the message they were to carry to the world? The message they were to carry to the world was righteousness. As the Greek was raised up of God to give us the sense of beauty, so was the Jew raised up to give us what is far better than beauty, the sense of righteousness; and to write the ten words of Moses upon the conscience of the individual and the conscience of the nation. Comes then the question: Is there any nation to-day that has, as it were, succeeded to a great and world-wide mission, and a mission of the same practical and ethical nature as that which God gave to His people Israel? Is there any nation that has been secluded in its island home, and guarded round from other people so that the invader could not touch it; is there any nation that within its own home, being men of mixed blood, has gradually been welded together by common human sympathy and common faith in God; is there any nation that has gradually been led into a fuller sense of the truth of God; into political, and religious, and social liberty; is there any nation whose ordered and beneficent freedom is the admiration of every people, of its enemies and friends alike? Finally, is there any nation whose members have gone unto the ends of the earth, and wherever they have gone have been able to teach, to govern, to give justice unto the nations placed under their charge? There is only one nation of whom these things can be said; only one nation with whose history you can draw out this analogy to Israel, and that is the English people. Ought we not to ask ourselves whether as a nation — and having had this great favour of the Eternal — whether, as a nation we have borne ourselves like the servant of God? In one — in perhaps the most tender and beautiful passage in all the Old Testament, Isaiah 53. — there is a description of God s servant, which is supposed by some to be the Messiah, by some to be God's people Israel; but the mark of Him is not only that He is the means of great blessing to the world, but His humility, His tenderness, His sympathy, His lowliness. Have we been, as a nation, courteous to foreign nations, as we go by individuals through their midst? Have we, in our Literature and in our tress, always done justice to foreign peoples, and never blown our trumpet, our brazen trumpet, loudly in their faces? Is our character such — the character which we have earned through centuries such — that a foreigner will at once appreciate the goodness that is in us? III. THE SIN OF MATERIALISM. The other sin which we always realise in a national crisis is the sin of Materialism, which also greatly beset Israel. While Israel was a handful of farmers, Israel was more or less spiritual. When Israel became rich and increased in goods, you have only to read the prophets to note how the race for wealth entered, and the power of the rich and the suffering of the poor made an unhappy and miserable nation. We have grown rich, and I am told — though you know better about these things than I do — that we were never richer than at the present day. Rich in goods? I pray you to define goods; and when we define goods, how are they defined? I think it is the money in the savings bank, which is very good so far as it represents thrift and intelligence; and the railways which we have made, which represent enterprise and the development of the country; these things and many other things. But these in themselves. are not the goods of a nation. No, not exports and imports, and population and money — these are not the goods of a nation. The goods of a nation are its intelligence; the goods of a nation are its integrity; the goods of a nation are its charity; the goods of a nation are its high and just spirit before God. Wherefore be not too lifted up, but let us remember this, that if our nation ever decay, it will not be from any power from without, or any unfaithfulness on the part of our God. It will be because some men have too much money, and some other people-have too little; and the west end of a city is one place, and the east end is another, and the west and the east they come not together. () People David, Israelites, Levites, SolomonPlaces Brook of Egypt, Egypt, Holy Place, Horeb, Jerusalem, Lebo-hamath, Most Holy Place, ZionTopics Affliction, Afflictions, Aware, Forth, Grace, Hands, Heart, Plague, Plea, Prayer, Request, Soever, Spread, Spreading, Stretched, Stretching, Supplication, Temple, Towards, Trouble, WhateverOutline 1. The feast of the temple12. Solomon's blessing22. Solomon's prayer54. Solomon's blessing62. His sacrifice of peace offeringsDictionary of Bible Themes 1 Kings 8:38 5156 hand 1 Kings 8:33-40 6024 sin, effects of 1 Kings 8:35-40 4823 famine, physical 1 Kings 8:37-39 4802 blight 1 Kings 8:37-40 4843 plague 1 Kings 8:38-39 5017 heart, renewal 1 Kings 8:38-40 6029 sin, forgiveness Library 'The Matter of a Day in Its Day'
'At all times, as the matter shall require.'--1 KINGS viii. 59. I have ventured to diverge from my usual custom, and take this fragment of a text because, in the forcible language of the original, it carries some very important lessons. The margin of our Bible gives the literal reading of the Hebrew; the sense, but not the vigorous idiom, of which is conveyed in the paraphrase in our version. 'At all times, as the matter shall require,' is, literally, 'the thing of a day in its day'; and that is …
Alexander Maclaren—Expositions of Holy ScriptureThe King 'Blessing' his People
And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread up to heaven. 55. And he stood, and blessed all the congregation of Israel with a loud voice, saying, 56. Blessed be the Lord, that hath given rest unto His people Israel, according to all that He promised: there hath not failed one word of all His good promise, which He promised by the hand of Moses …
Alexander Maclaren—Expositions of Holy Scripture Blighted Blossoms
In our yard, a few feet from the door, stands an apple-tree. In the early spring I watched its swelling buds from day to day. Soon they burst forth into snowy blossoms, beautifying the tree, and filling the air with their fragrance. There was the promise of a bountiful crop of fruit. In a few days the petals had fallen like a belated snow. As the leaves unfolded and grew larger, there appeared here and there a little apple that gave promise of maturing into full-ripened fruit. But, alas! how few …
Charles Wesley Naylor—Heart Talks The Next Words Are, which Art in Heaven. ...
The next words are, WHICH ART IN HEAVEN. From this we are not to infer that he is enclosed and confined within the circumference of heaven, as by a kind of boundaries. Hence Solomon confesses, "The heaven of heavens cannot contain thee" (1 Kings 8:27); and he himself says by the Prophet, "The heaven is my throne, and the earth is my footstool" (Isa. 56:1); thereby intimating, that his presence, not confined to any region, is diffused over all space. But as our gross minds are unable to conceive of …
John Calvin—Of Prayer--A Perpetual Exercise of Faith In the Dungeon of Giant Discourager
IN THE DUNGEON OF GIANT DISCOURAGER I feel very discouraged at times, and sometimes the spells of discouragement hang on for a long while. I wonder if I am sanctified. From unaccountable sources, bad feelings of every description depress my soul, and along with these bad feelings come doubts that cast gloom over me. I have prayed and prayed that these feelings of discouragement might leave me; but they have not done so. I despair of prayer bringing me the help I need. Really, I know not what to do. …
Robert Lee Berry—Adventures in the Land of Canaan Whether the Old Law Enjoined Fitting Precepts Concerning Rulers?
Objection 1: It would seem that the Old Law made unfitting precepts concerning rulers. Because, as the Philosopher says (Polit. iii, 4), "the ordering of the people depends mostly on the chief ruler." But the Law contains no precept relating to the institution of the chief ruler; and yet we find therein prescriptions concerning the inferior rulers: firstly (Ex. 18:21): "Provide out of all the people wise [Vulg.: 'able'] men," etc.; again (Num. 11:16): "Gather unto Me seventy men of the ancients of …
Saint Thomas Aquinas—Summa Theologica Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl. …
Charles Grandison Finney—Systematic Theology The New Temple and Its Worship
'And the elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo: and they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. 15. And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king. 16. And the children of Israel, the priests, and the Levites, and the …
Alexander Maclaren—Expositions of Holy Scripture The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent.
1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests. 2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the …
John Calvin—The Institutes of the Christian Religion "If we Confess Our Sins, He is Faithful and Just to Forgive us Our Sins, and to Cleanse us from all Unrighteousness. If we Say We
1 John i. 9, 10.--"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar," &c. And who will not confess their sin, say you? Who doth not confess sins daily, and, therefore, who is not forgiven and pardoned? But stay, and consider the matter again. Take not this upon your first light apprehensions, which in religion are commonly empty, vain, and superficial, but search the scriptures, and …
Hugh Binning—The Works of the Rev. Hugh Binning Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there …
Adam Clarke—Entire Sanctification The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence …
Andrew Murray—The Two Covenants The Gospel of John
As we turn to the fourth Gospel we come to entirely different ground from that which we have traversed in the other three. True, the period of time which is covered by it, is the same as in the others; true, that some of the incidents that have already been looked at will here come before us again; and true it is that he who has occupied the central position in the narratives of the first three Evangelists, is the same One that is made preeminent by John; but otherwise, everything here is entirely …
Arthur W. Pink—Why Four Gospels? Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares …
E. P. Barrows—Companion to the Bible Its Meaning
Deliverance from the condemning sentence of the Divine Law is the fundamental blessing in Divine salvation: so long as we continue under the curse, we can neither be holy nor happy. But as to the precise nature of that deliverance, as to exactly what it consists of, as to the ground on which it is obtained, and as to the means whereby it is secured, much confusion now obtains. Most of the errors which have been prevalent on this subject arose from the lack of a clear view of the thing itself, and …
Arthur W. Pink—The Doctrine of Justification The Promises of the Law and the Gospel Reconciled.
1. Brief summary of Chapters 15 and 16. Why justification is denied to works. Argument of opponents founded on the promises of the law. The substance of this argument. Answer. Those who would be justified before God must be exempted from the power of the law. How this is done. 2. Confirmation of the answer ab impossibili, and from the testimony of an Apostle and of David. 3. Answer to the objection, by showing why these promises were given. Refutation of the sophistical distinction between the intrinsic …
John Calvin—The Institutes of the Christian Religion The Fact of the Redeemer's Return had a Spectacular Setting Forth on the Mount of Transfiguration.
The Transfiguration of Christ is perhaps as familiar as any of the leading events recorded in the four Gospels, yet is it less understood than the other great crises in His blessed life. The purpose and meaning of the Transfiguration is defined in the closing verse of Matthew 16--"Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of Man coming in His Kingdom." This is a verse which has puzzled many Bible readers, yet its meaning is simple if …
Arthur W. Pink—The Redeemer's Return How to Make Use of Christ for Taking the Guilt of Our Daily Out-Breakings Away.
The next part of our sanctification is in reference to our daily failings and transgressions, committed partly through the violence of temptations, as we see in David and Peter, and other eminent men of God; partly through daily infirmities, because of our weakness and imperfections; for, "in many things we offend all," James iii. 2; and, "if we say we have no sin, we deceive ourselves, and the truth is not in us," 1 John i. 8; "a righteous man falleth seven times," Prov. xxiv. 16; "there is not …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life The Doctrine of God
I. THE EXISTENCE OF GOD: (Vs. Atheism). 1. ASSUMED BY THE SCRIPTURES. 2. PROOFS OF THE EXISTENCE OF GOD. a) Universal belief in the Existence of God. b) Cosmological:--Argument from Cause. c) Teleological:--Argument from Design. d) Ontological:--Argument from Being. e) Anthropological:--Moral Argument. f) Argument from Congruity. g) Argument from Scripture. II. THE NATURE OF GOD: (Vs. Agnosticism) 1. THE SPIRITUALITY OF GOD: (Vs. Materialism). 2. THE PERSONALITY OF GOD: (Vs. Pantheism). 3. THE UNITY …
Rev. William Evans—The Great Doctrines of the Bible Every Thing Proceeding from the Corrupt Nature of Man Damnable.
1. The intellect and will of the whole man corrupt. The term flesh applies not only to the sensual, but also to the higher part of the soul. This demonstrated from Scripture. 2. The heart also involved in corruption, and hence in no part of man can integrity, or knowledge or the fear of God, be found. 3. Objection, that some of the heathen were possessed of admirable endowments, and, therefore, that the nature of man is not entirely corrupt. Answer, Corruption is not entirely removed, but only inwardly …
John Calvin—The Institutes of the Christian Religion The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Song of Solomon.
An important link in the chain of the Messianic hopes is formed by the Song of Solomon. It is intimately associated with Ps. lxxii., which was written by Solomon, and represents the Messiah as the Prince of Peace, imperfectly prefigured by Solomon as His type. As in this Psalm, so also in the Song of Solomon, the coming of the Messiah forms the subject throughout, and He is introduced there under the name of Solomon, the Peaceful One. His coming shall be preceded by severe afflictions, represented …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Fact of the Redeemer's Return was Typified in the Lives of Joseph and Solomon.
In the Old Testament there are numerous references to the Second Coming of Christ, references both direct and typical, but in every instance it was His return to the earth which was in view. The secret coming of Christ into the air, to catch up the saints to Himself, was an event quite unknown to the Old Testament prophets, an event kept secret until revealed by God to the apostle Paul who, when writing to the Corinthians upon this particular aspect of our subject, said, "Behold, I show you a mystery …
Arthur W. Pink—The Redeemer's Return Links 1 Kings 8:38 NIV1 Kings 8:38 NLT1 Kings 8:38 ESV1 Kings 8:38 NASB1 Kings 8:38 KJV
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