Joshua 6:20-21

“When the trumpets sounded, the people shouted, and at the sound of the trumpet, when the people gave a loud shout, the wall collapsed; so every man charged straight in, and they took the city. They devoted the city to the LORD and destroyed with the sword every living thing in it–men and women, young and old, cattle, sheep and donkeys.”

The promises of God, though often delayed beyond the time that our impatient spirits would fix for their accomplishment, are always fulfilled in their ordained season. The period at which God promised to Abraham, that he would bring forth his posterity out of Egypt, was at the end of four hundred and thirty years. During the latter part of that time the afflictions of the people increased beyond measure; yet was their deliverance neither accelerated nor delayed; but at the precise period that God had fixed in his eternal counsels, and had revealed to Abraham, even on “the self-same day,” they were brought forth from their bondage, Exodus 12:51.

They would doubtless have been brought also into the full possession of the promised land if they had not provoked God to transfer to their children the mercies which they had treated with contempt. The space of forty years was allotted for that generation to wander, and to die, in the wilderness. During that time a new generation arose; and to them God fulfilled his Word; he led them in a miraculous manner into Canaan, as we have seen; and now began to subdue their enemies before them. The first place which they were to conquer, was Jericho, a city of great strength; the taking of which is the subject for our present consideration.

We shall notice three things:

I. The preparations for the siege.

One would naturally suppose that they would instantly avail themselves of the terror which their miraculous passage through Jordan had inspired; and that, after fortifying their own camp, they would proceed to construct works for the capture of the city. But behold! instead of engaging in any such labors, they address themselves to works of a very different nature, suited only to a season of profound peace.

1. They renew the ordinance of circumcision.

This ordinance had been entirely neglected in the wilderness; so that, with the exception of those who had not attained the age of twenty at their departure from Egypt, all were uncircumcised. Their first object therefore, after entering into the promised land, was, to renew their covenant with God by circumcision, Joshua 5:2-9. But was this a time for such an ordinance, when they would thereby disable themselves for war, or even for repelling an assault in case their enemies should attack them? Was it wise, or was it right, to act thus at so critical a juncture? Was it not a tempting of God, rather than a service that could be pleasing in his sight? No! It was commanded by Jehovah himself; and was therefore commanded, because God would make them to know that HE was their defense; and, that to mortify sin and surrender up themselves to him, was the surest road to victory. It was not by human policy or strength that they were to prevail, but by his care and his power; and whatever was most suited to obtain his favor, was most calculated to ensure success.

2. They keep the feast of Passover, Joshua 5:10.

This ordinance also had been neglected in the wilderness; and, in renewing it, they brought to their remembrance God’s gracious interpositions for them at their departure from Egypt, and expressed their conviction, that their whole security depended on the blood of that great Sacrifice which would in due time be offered.

How strange does such an occupation appear, when the delay occasioned by it might give time for the arrival of supports to the besieged city! But, to those who know what interest God takes in the welfare of his people, this time would appear to be spent to the greatest possible advantage. And, though we, who are not to expect miraculous interpositions, should not be justified in following literally the example of Israel on this occasion—yet would it be well if we were more conformed to it in spirit; for assuredly, whatever difficulties or dangers we are in, it is our wisdom first to betake ourselves unto prayer, and, by renewed exercises of faith on the Lord Jesus, to secure the favor and protection of our God.

The wisdom of the preparations appears, in that they secured,

II. The fall of the city.

The manner in which it was taken was indeed surprising.

The armed men were appointed to go round the city in perfect silence, verse 10, once every day for six successive days; and, on the seventh day, they were to compass it seven times. In the midst of this procession the ark was to be carried by the priests, and to be preceded by seven priests with “trumpets of rams’ horns,” which they were to sound during the whole procession. On the seventh day, at the seventh time of compassing the city, the army, on a signal given, were to shout; and behold, no sooner did they shout, than the walls on every side fell down flat, opening a ready way of access for the army of Israel, and causing the disconcerted men of Jericho to fall an easy prey to their invaders.

It is also replete with instruction.

We are not warranted perhaps to speak of this event as typical; nevertheless it was doubtless intended to convey most important instruction to all succeeding ages; and to show to them, how easily God can make a way for the accomplishment of his own purposes, and for the salvation of his own people.

If it did not typify, it certainly well illustrates, the victories which the Gospel was to obtain over all the principalities and powers of earth and Hell. No human force was used; nothing but the sound of the gospel trumpet prevailed for the subversion of Satan’s kingdom. Though preached by men of no education, it proved effectual for the destruction of idolatry, and the establishment of the Redeemer’s power, throughout the earth.

In like manner at this time it prevails over the lusts and prejudices of mankind; the publication of it is committed to weak and sinful men, who go forth in Jehovah’s name to subdue the world to the obedience of faith; and though “the weapons of our warfare are not carnal,” nor such as appear likely to be wielded with success—yet are they “mighty through God to the pulling down of strongholds,” and to the “bringing” of, not only the actions, but even “the thoughts, of men, into captivity to the obedience of Christ, 2 Corinthians 10:4-5.” As for the weakness of the instruments, God has selected such on purpose, “that the excellency of the power may appear to be of him, 2 Corinthians 4:7.” His voice to us is the same in all his wonders both of providence and grace, “Not by might, nor by power, but by my Spirit, says the Lord Almighty! Zechariah 4:6.”

The next thing which calls for our attention is,

III. The destruction of the inhabitants.

With the exception of Rahab and her family, for whose preservation the word of the spies was pledged, every human being, old and young, male and female, was destroyed. Even the beasts also of every kind were destroyed, and the whole city was burnt with fire. Nothing was preserved but the silver and gold, and brass and iron, which were to be put into the treasury of the Lord for the use of his sanctuary.

Now in this indiscriminate slaughter we are apt to find occasion of offence, as though we thought ourselves more merciful than God. But were not these people the enemies of Jehovah? And had he not a right to cut them off in any way he pleased? If he had taken them away by an earthquake or a pestilence, or had cut them off, as he did the Egyptian first-born and the Assyrian army, by the hand of an angel—we would have bowed to his sovereignty, and confessed him to be just. But because he used his own people as the executioners of his vengeance, we are ready to accuse both them and him of inhumanity and injustice!

But we are sure that the Judge of all the earth will always do right; and that whatever is done by his command is right, whether we can discern the reasons of that command or not.

With respect to this particular act, if there was severity in it towards them, there was goodness in it, yes great goodness, towards the world at large; for it has shown the danger of unbelief and impenitence in such awful colors, that the proudest and most obdurate must tremble.

The inhabitants at first were certainly filled with terror and dismay; but probably when they saw for six successive days nothing but an empty parade, they would begin to think themselves secure. At the appointed time however the judgment came; and that in a way that they did not at all expect. And thus will it be towards impenitent transgressors. They may imagine that the delay of God’s judgments warrants them to expect impunity in the ways of sin; but “when they are saying, Peace and safety! Then sudden destruction will come upon them as travail upon a woman with child, and they shall not escape.”

From this part of divine history we may learn,

1. The excellence of faith.

What was the principle which enabled the Israelites to manifest such composure in the presence of their enemies, and to forbear the use of all common means either for the preservation of themselves or for the destruction of their enemies? It was faith! And so says an inspired writer, “By faith the walls of Jericho fell down, after they were compassed about seven days! Hebrews 11:30.”

Faith is the principle which will carry us through all difficulties, and enable us to triumph over all our adversaries. Under the influence of faith, our first care in every situation will be to serve and honor God. In the path of duty, we shall feel no fear about our ultimate success.

The means which God has appointed we shall use, and none other. If they appear wholly unsuited to the end, we shall not on that account despond; but shall expect his gracious interposition in his own time and way, assured that He will make the weakest and most contemptible of beings to confound the honorable, and to overcome the mighty! 1 Corinthians 1:27-28. Let us then cultivate this principle, and go forth to our warfare, “strong in the Lord and in the power of his might!”

2. The benefit of enlisting under the banners of Christ.

Christ revealed himself to Joshua under the appearance of a man, and professed himself “the Captain of the Lord’s army, Joshua 5:13-15.” It was he who directed Joshua how to conduct the siege, and “gave the city of Jericho into his hand, verse 2.” And who but He is “the Captain of our salvation?” Who but He can guide us aright in our spiritual warfare, or give us success in it? Truly, if we are made “more than conquerors, it must be through Him who loved us, Romans 8:37,” and gave himself for us. To him will we direct you in every part of your warfare. Do nothing without first asking counsel of him; attempt nothing, but in his strength; and doubt not but that in all your conflicts you shall have reason to say, “Thanks be unto God who has always caused us to triumph” hitherto, and will “give us everlasting victory through our Lord Jesus Christ! 2 Corinthians 2:14 and 1 Corinthians 15:57.”

Charles Simeon (1759-1836)

Joshua 5:13-14

“Now when Joshua was near Jericho, he looked up and saw a man standing in front of him with a drawn sword in his hand. Joshua went up to him and asked, “Are you for us or for our enemies?” “Neither,” he replied, “but as commander of the army of the LORD I have now come.” Then Joshua fell facedown to the ground in reverence, and asked him, “What message does my Lord have for his servant?”

Most seasonable are the mercies which God gives to his people. His interpositions for them at the Red Sea and the wilderness, and at their entrance into Canaan through the river Jordan, are ample illustrations of this truth, as is also the peculiar fact recorded in my text.

Joshua was now surveying Jericho, which was the first fortress that was to be attacked by him. That he had no fears about success, was evident; because, from his first entrance into the land to that hour, he had acted rather like a person at peace with all men, than as one in the midst of enemies whom he was commissioned to destroy. Still, the visible manifestation of Jehovah’s presence with him could not but greatly strengthen his faith, and increase his assurance that every enemy, however powerful, should fall before him.

The points for our consideration are,

I. The character which our blessed Lord assumed on this occasion.

The person who now appeared to him as “a man,” was no other than the Son of God himself.

Many were the occasions on which, at that period of the world, the Son of God assumed either an angelic or human shape, for the purpose of encouraging his believing people. To Abraham, Genesis 18:2; and Jacob, Genesis 32:24-30; and afterwards to Manoah, Judges 13:6; Judges 13:22, were manifestations given similar to that which was here given to Joshua.

That the person who here appeared to Joshua was more than either man or angel, is clear, I think, from the worship which Joshua, on discovering who he was, paid to him, “Then Joshua fell facedown to the ground in reverence, and worshiped him.” Now, I grant that Joshua might have made a mistake; but if he had, it would have been corrected by the person, who, if he had not been God, would not have allowed these divine honors to be paid him, compare Revelation 19:10; Revelation 22:8-9 where such a mistake was made indeed, but rectified with holy abhorrence. But, so far were these honors from being declined, that the bestowment of them was sanctioned by an express command, similar to what had been before given to Moses. Jehovah, when he appeared to Moses in the burning bush, commanded him to “put his shoes from off his feet, seeing that the place whereon he stood was holy,” being sanctified by the divine presence; verse 15 compared with Exodus 3:2-6. But indeed, in the beginning of the next chapter, the very person who thus addressed Joshua is called Jehovah, “And the LORD (Jehovah) said unto Joshua, Joshua 6:2.” I think, then, that we are in no danger of mistake, when we say that the person who here appeared to Joshua as “a man,” was no other than the Son of God himself, the Second Person in the ever-blessed Trinity.

He, in answer to the question put to him by Joshua, declared himself to be “the Captain of the Lord’s army”.

This, in its primary import, signified that all Israel were under his special protection; and that under his command they might be assured of victory.

But the same is true of God’s spiritual Israel, in all ages of the world. They are one great army collected under him, and fighting the Lord’s battles, in order to a full and undisturbed possession of the heavenly Canaan. Of these the Lord Jesus Christ is the Head and Chief. He has received a commission from his Father to be “the Leader and Commander of his people, Isaiah 55:4;” and whatever a general is, or can be, to his army—that is he to all who fight under his banner.

Instruction in the use of weapons,

provision for their whole campaign,

encouragement to meet their foes,

support in every difficulty,

protection from every danger,

and all the rewards of victory

—are assured to every one of them, in due season.

Seeing, then, that we have such a Captain, let us contemplate,

II. Our duty towards him under that character.

Doubtless our first duty is to enlist under his banner; for we are not his soldiers by nature; yes rather, we are his enemies, and fight against him in every possible way. But He is held up “as an banner to the people; and to him must all people seek, Isaiah 11:10.” And, as a man entering into the army of an earthly monarch surrenders up himself altogether to the disposal of the general who is placed over him—so must we voluntarily devote ourselves to the service of Christ, before we can be numbered among his army over whom he presides. But, supposing this to has been done, then we say that,

1. We must execute his commands.

Observe the question which Joshua put to him, the very instant he knew the Lord under this character, “What message does my Lord have for his servant?” A similar question was put by the Apostle Paul, the very instant that the Lord Jesus Christ revealed himself to him, “Lord, what will you have me to do? Acts 9:6.” In truth, there is not a soldier in any army who does not look for orders from his commanding-officer from day to day, or who does not feel himself bound to carry them into execution.

Now the reading of the Scriptures with diligence will, for the most part, supply the needful information; yet there are many particular occasions whereon we must be peculiarly attentive also to the voice of his providence; and in those instances must we seek, by prayer and supplication, his special guidance, which he has promised to us in answer to our prayers.

For instance; in the attack which was to be made on Jericho, nothing was left to the direction of Joshua, but the most minute particular was given in command from this great Captain. And we also, if we will look unto Him, may expect all needful directions; to which, of course, we must adhere with all fidelity, in order to approve ourselves good soldiers of Jesus Christ.

2. We must go forth in an entire dependence upon him.

Soldiers of necessity confide in their commander; and in proportion as is their estimate of his talents, will be, for the most part, their expectation of success. Among men, however, this confidence is mutual; for the best general in the universe can effect nothing, if he has not good soldiers to carry his orders into effect. But, in the Christian camp, the confidence must be altogether in the Captain; without whom the most gallant army in the universe must fail. We must be strong indeed, and of good courage; but we must “not lean to our own understanding,” or “trust in an arm of flesh.” In fact, we are really strong only in proportion as we feel ourselves weak, and look to Christ to “perfect his strength in our weakness, 2 Corinthians 12:9-10.” We must therefore be strong, not in ourselves, but “in the Lord, and in the power of his might! Ephesians 6:10.”

3. To disregard difficulties, and even death itself, in his service.

A soldier necessarily expects to encounter difficulties, and to expose his life to hazard in the service of his king and country. And the greater the difficulties which he has to sustain, the more he rises to the occasion; insomuch that, if a service of peculiar danger is proposed, the whole army will vie with each other in their readiness to undertake it. Now, if this be the case with those who have enlisted under the banners of an earthly monarch, shall it not much more obtain among the armies of the living God? Paul “gloried in distresses and necessities for the Lord’s sake;” and the same spirit should animate us also.

Indeed, at our very first admission into the service of our Lord we were forewarned, that “he who loved his life, should lose it; and that he only who was willing to lose his life for Christ’s sake, should save it unto life eternal! Matthew 10:39.” We must “be faithful unto death, if ever we would attain a crown of life!”

ADDRESS.

Inquire now, I beg you, whether this Savior is to you a friend or an adversary? He is here in the midst of us, “and with his sword drawn,” though we see him not. And to every one of us is he either a friend or a foe. There is no neutrality, either on his part or on ours. Our Lord himself has told us, “that he who is not with him, is against him; and he who gathers not with him, scatters! Matthew 12:30.”

Would you, then, ascertain whether he be a “Captain” unto you? Examine your own hearts; and ask: Whether you have ever enlisted under his banners by a voluntary surrender of yourselves to him; and then: Whether you are habitually regarding his will as your rule, and his arm as your stay, and his glory as the one object of your life?

These are points easy to be ascertained; and on them your eternal happiness depends. If these things are true, then will he be a “Captain of salvation” unto you, Hebrews 2:10; but if this be not the experience of your souls, then you have nothing to expect, but that he will say concerning you, “Bring here those that were my enemies, who would not have me reign over them, and slay them before me! Luke 19:27.”

Oppose him, and you have nothing to hope.

Submit to him, and you have nothing to fear, to all eternity!

Charles Simeon (1759-1836)

Joshua 5:8-10

“And after the whole nation had been circumcised, they remained where they were in camp until they were healed. Then the LORD said to Joshua, “Today I have rolled away the reproach of Egypt from you.” So the place has been called Gilgal to this day. On the evening of the fourteenth day of the month, while camped at Gilgal on the plains of Jericho, the Israelites celebrated the Passover.”

There are, in the Scripture history, many important incidents which we overlook, as not supposing them to be capable of any spiritual improvement. To those, indeed, which are directly typical, we pay attention, because they are illustrative of the Gospel. But if they do not command our respect in that view—then we rarely consider what great practical lessons may be derived from them for the regulation of our conduct. But if, in reading the Sacred Oracles, we were frequently to ask ourselves this question, What is the state of mind which is manifested in this or that action? we should gain an insight into many truths which now utterly escape us; and derive to our souls far greater benefit than we can readily imagine.

Take, for instance, the conduct of Joshua on his entrance into Canaan. Doubtless it was novel and curious, and such as we would not have expected; but we little think what exceedingly rich instruction it is calculated to convey. To point out this, will be my endeavor at this time. Yet, in pointing it out, I have in view, not merely the elucidation of this particular event, but a general suggestion as to the mode in which the Scripture history may be improved. Let us then consider,

I. The conduct of Joshua on his entrance into Canaan.

God had opened for him, and for all Israel, a passage through Jordan, at a time when it overflowed all its banks; just as he had for Moses through the Red Sea, at the time of his departure from Egypt. Now, therefore,

What should we expect to be the conduct of Joshua?

Certainly, I apprehend, if he acted on principles which were common to all other generals when invading an enemy’s country, he would either prosecute his advantage instantly, while all his enemies were filled with terror, and crush them before they had any time to concert measures for their defense; or he would fortify his own camp, to prevent surprise, and prepare for carrying on his conquests by such a disposition of his army as his skill in war might suggest.

But, what is the information given in our text?

Behold, instead of adopting any military plans whatever, the very day after he had invaded a country in which there were seven nations greater and mightier than his, he appointed every male in the whole nation that had been born in the wilderness, and consequently that was under forty years of age, to be circumcised. He did not even wait a day, to know what the effect of his invasion would be, or what efforts his enemies were making to repel it; but by one act disabled the greater part of his whole army from even standing in their own defense.

It may seem strange, that Moses, whose own life had been endangered by neglecting to circumcise his son, Exodus 4:24-26, should allow the whole nation of Israel, who until the hour of their departure from Egypt had observed the rite of circumcision, utterly to neglect it for forty years. Whence this neglect arose, we are not informed; but I conceive, that if in the first instance it arose from the unsettled state of the people until they came to Mount Horeb, and was permitted by Moses for about three months on that account, it was allowed afterwards by God as a just judgment on account of the worship paid to the golden calf, and because of the murmuring of the people at Kadesh-barnea when they were discouraged by the report of the spies who had searched out the land.

On the former occasion, Moses broke the tablets of the covenant, to show that the covenant which God had made with them was dissolved. On the latter occasion, God swore that not a soul of those who had attained the age of twenty at the time of their departure from Egypt should ever enter into the promised land. Being thus disclaimed by God as his peculiar people, they were allowed to withhold from their descendants, for forty years together, that seal by which alone they could be admitted into covenant with God.

But, however the neglect originated, so it was that not one of all the children of Israel was circumcised for the space of forty years; and all of these did Joshua circumcise, the very day after his entrance into Canaan.

Only three days after this, (for they passed over Jordan on the tenth day of the month, and kept the Passover on the fourteenth, at evening, (compare Joshua 4:19 with Joshua 5:2; Joshua 5:10,) did he also enjoin the observance of the Passover. The Passover had also been neglected, just as circumcision had been, Amos 5:25 and Acts 7:42; and now that also must be revived, together with the attendant feast of unleavened bread.

But was this a fit season for such observances? Had not Joshua other matters to occupy his attention? In a time of peace we might well expect that a holy man of God would renew these ordinances; but at the very moment of invading an enemy’s country, and within two or three miles of a fortified and strongly-garrisoned city, was this a measure to be adopted? Human prudence, doubtless, would have deferred it; but piety towards God was regarded by Joshua as superseding every other consideration, and as the best means of securing His favor, through whose blessing alone any human efforts could prove effectual.

Now, instead of passing over this conduct of Joshua as an event in which we have no interest, it will be well to inquire,

II. How far it is proper for our imitation at this day.

Enter into the state of Joshua’s mind at this time; and then say, whether we may not learn from his conduct, many lessons for ourselves at this day.

1. We may learn that in whatever circumstances we are in, piety should be our first concern.

If ever there were circumstances under which the offices of religion might be postponed, methinks they were those of Joshua on this occasion, when he had but just set foot on the land where great and powerful nations were prepared to combat for their very existence. And, in fact, it is the general opinion of military and naval commanders, that they have, as it were, a dispensation to neglect the ordinances of religion on account of the urgency and importance of their occupations. The same idea prevails through almost all the orders of society, every one being ready to plead his temporal engagements as an excuse for neglecting the concerns of his soul.

The statesman is too much engaged with politics;

the merchant too much engaged with business;

the philosopher too much engaged with his researches;

the student too much engaged with his books;

the servant too much engaged with his duties; and

every man too much engaged with his own separate vocation.

Each, in his place, urges his occupations as justifying a neglect of his duties towards God.

But if Joshua, under his peculiar circumstances, sought first to serve and honor God, we can have no hesitation in saying that in comparison with the divine favor there is not an object under Heaven worthy of a thought. I mean not by this to say, that we are at liberty to neglect the discharge of any office to which God in his providence has called us; or so to postpone the discharge of it as to endanger our ultimate success; far from it. It is the inward service of the soul, of which I speak; and which needs not to delay any outward act for one moment.

It is not the act of Joshua which I propose to your imitation, but the habit of his mind; and that, I say again, is proper to be exercised by every man.

2. We may learn that in whatever circumstances we are in, we should place the most implicit confidence in God.

Suppose yourself in the presence of Joshua while these religious ceremonies were proceeding; you would naturally ask: Are you not in an enemy’s land? and have you not many conflicts to maintain before you can get a quiet possession of it? Yet you seem as much at your ease as if the whole land were already subdued before you.

What reply do you suppose Joshua would make to observations like these? True, he would say, you behold me in a state of as much quietness and confidence as if I had not an enemy to contend with. But whose battles am I fighting? In whose service am I engaged? Is there any device or power that can succeed against God? In him I trust; and he it is that “keeps my mind in perfect peace, Isaiah 26:3-4.”

Now, though in respect of temporal trials we cannot be sure that we are called to them in the way that Joshua was. But in our spiritual warfare we stand, as it were, on the same ground as he; we are called to it, as he was; and it is the way appointed for our getting possession of our destined inheritance. We also have our enemies at hand, enemies with whom, in our own strength, it would be impossible for us to cope with. But “our God is for us;” and therefore, we ask with confidence, “Who can be against us?” Though in ourselves we are weak, we may be “strong in the Lord, and in the power of his might.” Though we have a warfare to maintain against all the powers of darkness, we should never regard it as of doubtful issue; we should assure ourselves, that in all our conflicts we shall be victorious, and that “Satan himself shall be bruised under our feet shortly! Romans 16:20.”

Already may we look upon the land as ours, and see the crowns and kingdoms there reserved for us. There, in and through the Lord Jesus Christ, we should consider ourselves as already enthroned, Ephesians 2:6; and look forward with joy to the dissolution of our earthly tabernacle, in order to its erection in that good land where it shall be the habitation of God forever and ever, 2 Corinthians 5:1; Ephesians 2:21-22.

3. We may learn that in whatever circumstances we are in, we should be determined, through grace, to “roll away the reproach” of our unconverted state.

The reproach of the Israelites in Egypt was, that they were in bondage both to men and devils; for, while they were involuntarily engaged in the service of their Egyptian task-masters, they voluntarily worshiped the gods of Egypt, Joshua 24:14 with Ezekiel 20:5-8. But behold them now consecrated to God by circumcision, and their reproach was completely rolled away.

Just so, is not the unconverted man also both a slave and an idolater? Yes, whatever be the exterior of his deportment, he serves the world, the flesh, and “the devil, by whom he is led captive at his will!” And, whether more or less correct in his outward conduct, he “worships and serves the creature more than the Creator, who is God blessed for evermore.”

Now then, I say, if you are consecrated to the Lord in baptism, your duty is to rise superior to all your lusts, and to give yourselves entirely to the service of your God. You must also, in remembrance of your adorable Redeemer, be feeding continually on his body and blood, by means of which you are to be strengthened for all your conflicts, and to be “made more than conquerors” over all your enemies! “Christ our Passover being sacrificed for us,” your whole life must be one continual feast, which you are to “keep, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.”

It is the reproach of man that ever he was the servant of sin in any degree; and this reproach we are to be rolling away; and, as the redeemed of the Lord, we are to be “glorifying God with our body and our spirit, which are his, 1 Corinthians 6:20.” To this employment I call you all. I ask you not what your engagements are in life, or what else you have to do; this I am well assured of, that there is not a person under Heaven that is not called to this duty; nor is there a circumstance that can be imagined, wherein this duty can be dispensed with. Be then, upright in serving God; and never fear but that God will be faithful in saving you.

Charles Simeon (1759-1836)

Joshua 4:20-24

“And Joshua set up at Gilgal the twelve stones they had taken out of the Jordan. He said to the Israelites, “In the future when your descendants ask their fathers, ‘What do these stones mean?’ tell them, ‘Israel crossed the Jordan on dry ground.’ For the LORD your God dried up the Jordan before you until you had crossed over. The LORD your God did to the Jordan just what he had done to the Red Sea when he dried it up before us until we had crossed over. He did this so that all the peoples of the earth might know that the hand of the LORD is powerful and so that you might always fear the LORD your God.”

To remember God’s mercies to us, and to transmit the remembrance of them to future generations, is a solemn duty imposed upon us, especially where the mercies are of such a nature as to involve the welfare of our posterity as well as our own, Psalm 78:4-8. On different occasions God appointed memorials for that express purpose; and ordered that the children in all succeeding generations should make inquiries respecting them, and receive an answer from one duly qualified to give the desired instruction. This was the case with respect to the Passover, which was instituted in order to perpetuate the remembrance of the deliverance of Israel from the sword of the destroying angel, when all the first-born of Egypt were slain, Exodus 12:24-27. So with the unleavened bread, 13:7, 8.

The passage of the Israelites through Jordan was also to be borne in everlasting remembrance. For this end, twelve stones were erected in Gilgal; and an order was given, that when children, even to the remotest ages, should inquire what event these stones referred to—they should be informed of all the circumstances which took place when their forefathers first entered into the promised land. We propose to notice two things:

I. The mercy commemorated.

Here we shall content ourselves with briefly relating the circumstances which preceded and accompanied the passage of the Israelites over the river Jordan. That they are deserving of our attention is evident from the injunction given by the prophet many hundred years afterwards, “My people, remember what Balak king of Moab counseled and what Balaam son of Beor answered. Remember [your journey] from Shittim to Gilgal, that you may know the righteous acts of the LORD, Micah 6:5.” Shittim was the place from whence they last proceeded (perhaps about seven miles) to the banks of Jordan, Joshua 3:1. There all the people were ordered to sanctify themselves, in order that on the morrow they might be in a fit state to behold the wonders which the Lord was about to do for them, Joshua 3:5. A similar order was issued previous to the giving of the law, Exodus 19:10-11; Exodus 19:13-14.

The time being arrived, the ark, which was accustomed to be carried in the midst of them, was borne before them, and they were to follow it at a respectful distance (about three quarters of a mile), that they might all be able to behold it, and that they might see that, instead of their protecting it, they owed all their protection to it. And the respectful distance which they were to keep, gives us a most important hint in reference to the mode in which we should on all occasions follow divine providence; precipitancy must be avoided, as well as delay.

As soon as the priests who carried the touched the brim of the waters with their feet, (for at that season, the snows of Lebanon having begun to melt, the river, as was usual, had overflowed its banks,) the waters were arrested in their course, and formed a wall on their right hand; while those which had passed them ran down towards the Dead Sea, and left the channel dry for the space of several miles From the city Adam to the part opposite Jericho was eighteen or twenty miles, Joshua 3:16. The priests then proceeded with the ark into the midst of the channel, and abode there while the whole nation of Israel, with their cattle and baggage, passed over; nor did they leave their position, until they were expressly ordered to do so by God himself; and then, as soon as ever their feet touched the opposite bank, the waters resumed their course, and flowed in their accustomed channel.

What a proof was here, that the passage was opened not by any natural means, but by the immediate agency of God himself! The people “hastened over,” for, where so much was to be done in one day, there was no time to be lost; but we do not apprehend that their haste proceeded from any unbelieving fear of the impending flood; it rather indicated a fearless confidence in the divine protection, and an assurance that the enemies whom they were invading should not be permitted to prevail against them.

Such was the mercy given unto them. Let us now proceed more particularly to notice:

II. The means used to perpetuate the remembrance of it.

For this end two monuments were erected; one, of twelve stones, in Jordan, on the very spot where the priests who bore the ark had stood, which was probably visible at low water; and the other in Gilgal, where they immediately afterwards encamped.

In our text two reasons are assigned for the erection of them; they were to serve, both to Israel and to the world at large:

1. These monuments were to serve as memorials of God’s power.

What could not God effect, who by a simple act of volition wrought such a miracle as this? The miracle could not be denied, because the stones which commemorated it were taken out of the midst of the river by people selected for the purpose out of all the tribes. Who then, we may ask:

Who can ever oppose him with success?

It should seem that the Canaanites, if they had acted according to the rules of war, should have opposed the Israelites in their passage; but the destruction of Pharaoh at the Red Sea had spread such a panic through the land, that they did not dare to avail themselves of any supposed advantage, lest they should perish after his example. The event indeed shows how vain any attempt on their part would have been.

And does not this convince us, that, when the measure of any person’s iniquities is full, he shall never escape the vengeance of his God? Whatever obstacles may appear to lie in the way, and whatever barrier an ungodly world may have, or think they have, for their defense—God will surely make a way for his indignation; opposing myriads shall be only as the stubble before the consuming fire, “though hand join in hand, the wicked shall not be unpunished.”

Let anyone dreaming of security, go and behold the stones in Gilgal. Let him ask, “What ailed you, O sea, that you fled? and you Jordan, that you were driven back?” and then let him add with the Psalmist, “Tremble, O earth, at the presence of the Lord, at the presence of the God of Jacob! Psalm 114:1-7.”

We may further ask,

Who can ever fail, that trusts in him?

There might have been some hope of crossing the ford, as the spies had done, if the river had not overflowed its banks; but now it seemed to present an insurmountable obstacle to their passage, especially considering that their cattle and baggage were to be taken over with them. But this generation were not like those who had perished in the wilderness; they had learned to confide in God; and God interposed for them in a way which they do not appear to have at all expected. It had been promised indeed that they should pass over Jordan, and that no opposition should be made to them in their passage; for their enemies, “through fear and dread, should be still as a stone” until all the people should have completely passed, Exodus 15:13-17; but they do not seem to have had any precise idea of the way in which the promises should be accomplished. Nor, on the other hand, do they appear to have entertained any doubts but that they should be brought over in safety. Their confidence was well rewarded; and the very impediments which obstructed their progress, served only to display and magnify the power of God!

Thus, whatever difficulties his people may have to surmount, they may at all times adopt the triumphant language of the prophet, “Who are you, O great mountain? Before Zerubbabel you shall become a plain;” and they may assuredly expect, that He who has “laid the foundation, will finish it, and will bring forth the head-stone thereof with shoutings, crying, Grace, grace! unto it, Zechariah 4:7-9.”

2. These monuments were also to serve as memorials of God’s love.

The conduct of Israel in the wilderness abundantly showed, that God “never set his love upon them for their righteousness,” but solely from his own free and sovereign grace. When therefore they looked upon these stones, they could not but see how greatly he was to be loved, and honored, and feared, and served, for all the mercy—the undeserved mercy, which he had shown unto them. They would be ever ready to exclaim, “Who is like unto you, O God—glorious in holiness, fearful in praises, doing wonders!”

In like manner we may see in these stones how effectually God will interpose in our behalf, if only we fear and honor him as our God.

We see what we may expect from God in the time of TROUBLE.

We are brought perhaps by God’s providence into great tribulation, so that “all his storms and billows go over us.” But we need not therefore suppose that he has forsaken and forgotten us; for his Word to us is, “Do not be afraid, for I have ransomed you. I have called you by name; you are mine. When you go through deep waters, I will be with you. When you go through rivers of difficulty, you will not drown. When you walk through the fire of oppression, you will not be burned up; the flames will not consume you. For I am the LORD, your God, the Holy One of Israel, your Savior! Isaiah 43:1-3.”

The greater the trials of His redeemed people are, the richer will be the manifestations of God’s love and mercy to them. His consolations will abound, not only according to, but far above, all our afflictions! This is the very improvement which the Prophet Habakkuk made of the history before us. He expatiates upon the event, as if he had himself been an eye-witness of it:

Habakkuk 3:7-8 “I see the people of Cushan in distress, and the nation of Midian trembling in terror. Was it in anger, LORD, that you struck the rivers and parted the sea? Were you displeased with them? No, you were sending your chariots of salvation!”

Habakkuk 3:13 “You went out to rescue your chosen people, to save your anointed ones. You crushed the heads of the wicked and stripped their bones from head to toe.”

Habakkuk 3:15 “You trampled the sea with your horses, and the mighty waters piled high.”

Habakkuk 3:17-19 “Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, yet I will rejoice in the LORD! I will be joyful in the God of my salvation! The Sovereign LORD is my strength! He makes me as surefooted as a deer, able to tread upon the heights!”

We see what we may expect from God in the hour of DEATH.

The passage of the Israelites through Jordan is properly considered as an emblem of the Christian’s transition from the dreary wilderness of this world to the Canaan that is above. And when the time is arrived for passing by that unknown, untrodden path, we are apt to fear lest we should sink in the deep waters, and never attain the wished-for end. But God has promised to be with us, to “Are you not the same today, the one who dried up the sea, making a path of escape through the depths so that your people could cross over? Those who have been ransomed by the LORD will return. They will enter Jerusalem singing, crowned with everlasting joy. Sorrow and mourning will disappear, and they will be filled with joy and gladness.

Isaiah 51:10-11,” and to bring us in safety to the land that flows with milk and honey. “When therefore we walk through the valley of the shadow of death, we need to fear no evil;” yes rather we may rest assured that “God will perfect that which concerns us,” and “preserve us safely unto his heavenly kingdom!”

Improvement.

1. Let us mark and bear in remembrance, God’s mercies towards us.

There is no one who, if he had marked the dispensations of God towards himself, might not find many occasions for erecting monuments to God’s praise; nor is there anything which will be more conducive to our comfort; since every past mercy may be considered as a pledge of future blessings. The Psalmist’s mode of arguing may safely be adopted by every child of God, “You have delivered my soul from death; will not you deliver my feet from falling, that I may walk before the Lord in the light of the living, Psalm 56:13.” Set up then within your own bosoms an Ebenezer, whenever God favors you with any peculiar deliverances, 1 Samuel 7:12; then will you have within yourselves a never-failing source of comfort, and an irresistible incentive to “fear the Lord.”

2. Let us endeavor to transmit the knowledge of his goodness to the last generations.

We should encourage young people to seek instruction, and should be glad of everything may afford us an occasion of making known to them the wonders of redeeming love. The whole scene of God’s dispensations towards Israel, from their first deliverance out of Egypt to their final possession of the promised land, was figurative of our redemption by Christ Jesus; and it is worthy of observation, that this was strongly marked at the commencement and conclusion of their journey. The night before they set out from Egypt, they feasted on the paschal lamb; and they entered into Canaan, forty years afterwards, four days before the Passover, that is, precisely on the day when the law required them to set apart the paschal lamb for the approaching festival. Compare Exodus 12:3; Exodus 12:6 with Joshua 4:19; Joshua 5:10. Thus was it intimated to them that our redemption from first to last is the fruit of Christ’s sacrifice; on that must we feed in order to obtain deliverance; and even in Heaven itself must we ascribe the glory of our salvation “to Him who loved us, and washed us from our sins in his own blood!” Let us then labor to diffuse this saving knowledge, as opportunity shall offer, that our fellow-creatures may reap the benefits designed for them, and God may have the glory due unto his name!

Charles Simeon (1759-1836)

Joshua 2:8-14

“Before the spies lay down for the night, Rahab went up on the roof and said to them, “I know that the LORD has given this land to you and that a great fear of you has fallen on us, so that all who live in this country are melting in fear because of you. We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted and everyone’s courage failed because of you, for the LORD your God is God in heaven above and on the earth below. Now then, please swear to me by the LORD that you will show kindness to my family, because I have shown kindness to you. Give me a sure sign that you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and that you will save us from death.” “Our lives for your lives!” the men assured her. “If you don’t tell what we are doing, we will treat you kindly and faithfully when the LORD gives us the land.”

God is pleased to accomplish his promises by the use of means; to neglect the means therefore is to tempt him, rather than to trust in him. To expect the end without using the means is not faith, but presumption. Hence the strongest believers have always accounted it their duty to exert themselves as much as if success depended solely on their exertions; while, on the other hand, they placed their hopes in God, as much as if no effort whatever were used by themselves.

Joshua had no doubt respecting his ultimate success in conquering and possessing the land of Canaan; yet, as every prudent General endeavors to obtain information respecting the state of any fortified city which he is about to besiege, before he proceeds actually to invest it, so Joshua felt it his duty to send spies to ascertain the state of Jericho, before he passed over Jordan to attack it. To the spies themselves the undertaking was perilous in the extreme; yet they went forth in humble reliance on their God, and were almost miraculously preserved from falling into the hands of their enemies. The manner of their preservation is here circumstantially related; it was effected solely by the good offices of a woman who lived in the city, and to whom they were providentially directed. Her name was Rahab; and she is constantly in the Scriptures called a harlot; but whether she was at that time a harlot, or was a reformed character, we know not; but this is plain, that her mind was wonderfully overruled by God to screen and protect them. The interposition of God in this matter seems to have been not unlike to that which fifteen hundred years afterwards led to the conversion of Cornelius. Cornelius was instructed in a vision to send for Peter, and was directed where to find him; and at the same time Peter was instructed in a vision to go to him, notwithstanding he was a Gentile. Thus the minds of the spies were directed to the only person in the city that would have afforded them an asylum; and her mind was directed to prefer their safety before every other consideration whatever.

The conduct of Rahab on this occasion is repeatedly mentioned in the New Testament, and that too in terms peculiarly honorable to her. We shall find it therefore not unprofitable to consider,

I. The service she rendered.

In speaking upon this part of our subject, we shall notice separately,

1. What she did.

From the first interview which she had with the spies, she knew the true object of their mission; and determined to advance it to the utmost of her power. Her first object therefore was to prevent any discovery; and for this purpose she conducted them to the roof of her house, and there covered them with stalks of flax. As she had foreseen, they were traced to her house, and messengers from the king were sent to apprehend them. She acknowledged that they had been there, but said that they were gone away but a little before, and, if pursued immediately, would certainly be taken. Thus she avoided all suspicion of favoring them, and prevented all further inquiries about them at her house.

Having succeeded thus far, she went up to them, and asked of them an assurance, that they, in return for this kindness, would spare her and all her family, when they should take the city. To this they bound themselves and all Israel by a solemn oath; stipulating, however, that the matter should be kept a profound secret; that her family should all be collected under her roof; and that a scarlet line, by which she let them down from her window, should be bound in the window, to prevent any mistake.

The instructions which she gave them for the avoiding of their pursuers, were such as prudence directed; these they followed implicitly; and after hiding themselves three days in a neighboring mountain, they returned across the fords to their own camp in safety. Thus did she effectually preserve the spies that Joshua had sent.

2. From what principle she acted.

It certainly appears strange, that she should so betray her king and country; and stranger still, that she should be commended by God himself for this conduct; more especially when we find, that she uttered various falsehoods for the attainment of her end. Let us then investigate this point.

The principle from which she acted, was faith. Of this we are assured on the authority of an inspired Apostle, “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace Hebrews 11:31.” The same is manifest in the account before us. She believed that the God of Israel was the only true God. She believed that God was the great Disposer of all events; that he had given the land of Canaan to his people Israel; that he had miraculously opened a way for them through the Red Sea, at their first coming out of Egypt; that he had enabled them to destroy Sihon and Og, the two kings of the Amorites, and to take possession of their land; and that he would infallibly accomplish his promises to them, in the total subjugation of the Canaanites. All this is evident from the very words of our text.

Now, if we consider how contracted were the views even of the pious Israelites at that time, this faith, strong and assured as it was, was truly astonishing; it might justly be said of her, as of another Canaanite woman, “O woman, great is your faith! I have not found so great faith, no, not in Israel.”

But here arises a question of considerable difficulty; How can we reconcile the falsehoods which she uttered with the professions which she made, and with the commendations given her in the Scriptures? To solve this difficulty, commentators have had recourse to various expedients; some extenuating, some justifying, and some altogether condemning her conduct. But we apprehend that the true solution must be found in the strength and assurance of her faith; she herself said, not, “I fear,” or, “I believe,” but, “I know that the Lord has given you the land.” She was fully assured that it was in vain to fight against God; that, if these two spies were put to death, it would make no difference whatever as to the outcome of the contest; that the whole city and all its inhabitants would infallibly be destroyed; and that the only possible way of securing herself and family would be to submit to the God of Israel, and to unite themselves to his people. To what purpose then would it be to deliver up the spies? it would not save one single life; it would only be to continue fighting against God, and to bring on herself and all her family that destruction which it was now in her power to avert. By concealing the spies she, in fact, could injure nobody; but by giving them up, she would sacrifice, both for herself and family, all hopes of life either in this world or the world to come. At the same time that this view of the matter gives the easiest solution to the difficulty, it serves to explain the commendation given to her by the Apostle James, “Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way James 2:25.” Yes; she did by this act evince the reality and strength of her faith, and prove that she had determined to cast herself entirely, both for time and for eternity, upon the mercy of the God of Israel.

If it is asked, whether faith in God will produce, or even countenance, falsehood? We answer, No; but that question does not fairly belong to the subject; let it be asked, whether Elisha was justified in deceiving the Syrian army, and leading them from Dothan, where they had come to destroy him, to Samaria, where they were brought into the power of the king of Israel? 2 Kings 6:13-19. Or, if the cases are thought not sufficiently parallel, let anyone ask, whether, if a maniac were coming to destroy his whole family, he should not think himself justified in denying them to him, when no evil could accrue to the maniac himself by means of it, and the preservation of so many lives depended on it?

Yet even this case, strong as it would be, would fall very far short of Rahab’s, whose eternal, no less than temporal, interests depended on her forwarding the purposes of Heaven. But, whether we justify or condemn her conduct, it can afford no precedent to us; for, before we can plead her example in justification of treachery or falsehood, we must be circumstanced like her, which it is nearly impossible we should ever be.

Such was the service which she rendered to the Lord. Let us now consider,

II. The reward she obtained.

This was greater far than ever she herself could have conceived.

1. She and all her family were preserved.

In a few days, Joshua and all his army appeared before the city; and, by God’s special interposition, captured it. The sign before agreed upon had been attended to by Rahab, and the two very people with whom the agreement had been made were sent to secure the execution of it. They went to the house, brought out Rahab and all her family, and placed them in safety near the camp of Israel; then the order was given to burn the whole city, and to destroy every one of its inhabitants without exception.

The fulfillment of the covenant which the spies had entered into is particularly noticed at the taking of Jericho; and Rahab herself long continued in Israel as a monument of the mercy of God and of the fidelity of his people, Joshua 6:22-25.

This alone was an exceeding great reward; to be so distinguished herself; and, after all the distress which her former wickedness had occasioned to her family, to be made an instrument of saving all their lives, surely this was an inestimable benefit, and assimilated her to the angels which rescued Lot and his family from the flames of Sodom.

2. She is enrolled among the number of God’s most eminent saints.

We have already had occasion to refer to the testimony of two Apostles in her behalf. The very scope of one was to illustrate the transcendent excellence of faith, and of the other to show its operative and transforming power; by both of them is she united with the patriarch Abraham himself; and by one she is said to be justified by this work of hers, as Abraham was justified by offering up his son Isaac on the altar. The blessing she desired was, temporal life; and behold, here was given to her spiritual and eternal life.

How loudly did this proclaim to Israel the determination of God to incorporate with them in due time the Gentile world! And how strongly does it declare to us, that “where sin has abounded, grace shall much more abound!” Methinks, as Paul says of himself, that “for this cause he obtained mercy, that in him the chief of sinners God might show forth all patience for a pattern to them that shall hereafter believe on him to life everlasting,” so we may say of this woman: O that all the harlots in the world could hear of the mercy showed to this notorious prostitute! Despised as they are and abandoned by their fellow-creatures, O that they knew what compassion for them exists in the bosom of their God! They usually persist in their wickedness, through an utter despair of obtaining the mercy and grace which they stand in need of; but here they might see that the vilest of sinners may become the most eminent of saints. Our Lord indeed tells us, that publicans and harlots are often more willing to seek for mercy than proud self-complacent moralists Matthew 21:31; O that the instance before us might lead many to repentance, and that, like another of whom we read, “having had much forgiven, they may love much!”

3. She was made an ancestor of the Messiah himself.

Mysterious truth! A Gentile, belonging to an accursed nation, and to a place peculiarly liable to the wrath of God; and she too, a harlot of peculiar notoriety; to be chosen of God, not only to become an eminent saint, but an instrument of continuing the line of his elect, and ultimately of bringing into the world his only-begotten Son! Matthew 1:5. What shall we say to this? The truth of it cannot be doubted; for she is expressly mentioned in the genealogy of Christ. If Salmon, who married her, was, as is by no means improbable, one of the two spies, what beautiful considerations would arise out of that circumstance! But, where there is so much known, it is not desirable, unnecessarily, to introduce conjecture.

How infinitely did this honor surpass all that she could ever have imagined! What a reward was here for protecting the spies! But truly we never can entertain too exalted thoughts of God’s love and mercy; the riches of his grace are altogether unsearchable, and the extent of his love is incomprehensible.

This however we may learn from it, that God will abundantly recompense whatever we do for him, ” Even a cup of cold water given for his sake, shall never lose its reward.” Let us then enlarge our expectations from him, and open our mouths wide, that he may fill them. Let us not be afraid to incur risks for him; but let us serve him at all events, accounting nothing of any value in comparison with his favor, nothing desirable but an inheritance with his people; The brief practical hints contained under these three subdivisions, might be omitted, and added separately as three inferences from the subject. Thus,

Inferences

1. There is no person so vile, but he may become an eminent saint.

2. Faith, if true, will uniformly produce good works.

3. Whatever we do for God, shall most assuredly be richly rewarded.

Charles Simeon (1759-1836)

Joshua 1:7-9

“Be strong and very courageous. Be careful to obey all the law my servant Moses gave you; do not turn from it to the right or to the left, that you may be successful wherever you go. Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful. Have I not commanded you? Be strong and courageous. Do not be terrified; do not be discouraged, for the LORD your God will be with you wherever you go.”

In an address to Joshua, when about to invade a country “wherein were seven nations greater and mightier than he,” we might well expect a charge to him to “be strong and very courageous;” but we would naturally suppose, that the exhortation to fortitude would have respect chiefly, if not exclusively, to the enemies whom he was about to encounter; whereas his enemies are left, as it were, altogether out of sight; and no notice is taken but of the Law of God, as that towards which his courage should be exercised.

But, as all his success depended entirely upon God, it was indispensably necessary that he should secure the divine favor; which could not be done but by an obedience to God’s commands; and an unreserved obedience to them would, in fact, require in him a stronger principle of courage, than the most formidable enemies would give occasion for. In confirmation of this, I will show,

I. Wherein the fortitude of a Christian soldier should chiefly display itself.

He is to contend with all the enemies of his salvation, in obedience to the laws of God.

The world, the flesh, and the devil—are the enemies with whom he is to fight.

Now, a soldier in the army of an earthly prince is to act in all things according to certain rules, which are laid down for him in a code of laws drawn up for that specific purpose; these are called the Articles of War; and with them he is to be conversant, in order that he may conform himself to them in all things.

The Christian soldier, also, has his code drawn up for him by God himself, and revealed to him in the Oracles of Truth. This code he is to study with all diligence, and “to meditate on it day and night,” that there may be in him an accordance with it in every particular. “Never is he to turn aside from it, to the right hand or to the left.” However difficult or self-denying its injunctions may be, he must obey it; and by it, as a test, must he try all the instruction or advice given to him in relation to his conduct. It must be so sacred in his eyes, that he will die rather than depart from it in anything. If blamed in anything, as too scrupulous and too strict, he must refer to that as his standard, “it must be ever in his mouth,” as well as in his heart; and he must inculcate on others the same observance as he pays to it himself.

This will require all the courage that any man can possess.

It will require no little courage so to subdue and mortify all his corrupt inclinations, as to have them brought into subjection to the laws of God. And to maintain such a habit in the midst of an ungodly world, will expose him to the heaviest trials. A man who enlists in an army has but to contend with enemies; but the Christian soldier will have to maintain sore conflicts even with his friends; yes, “his greatest foes will be those of his own household.”

Nor is it only for a season, during a few campaigns, that he must fight; but every day, every hour, throughout his whole life. He is never off the field of battle; he is never at liberty to relax his vigilance for a single hour. His armor must be girt upon him day and night.

The weapons, too, with which he is assaulted, are formidable in the extreme. Shall it be thought that death alone has its terrors? I scruple not to say, that there are thousands who would find it easier to face a battery of cannon, than to withstand the sneers, and contempt, and ridicule, of their nearest and dearest friends. The Christian soldier must be prepared to “resist even unto blood.” If he will not lay down his life for Christ, he cannot be his disciple. And does not this require courage?

Worldly soldiers have many things to animate and embolden them, which the Christian soldier lacks.

They are surrounded by multitudes, who are engaged in the same contest, and who invigorate one another by their voices and example; but he engages alone, or nearly so, at the point of attack, and at the time that he is most pressed.

They are applauded in proportion to their exertions, and commend themselves to the esteem of all who behold them; but the more strenuously the Christian soldier exerts himself, the more is he hated and despised by all who ought to encourage and commend him; and, instead of looking for any reward in this life, he knows that to his dying hour he has no other treatment to expect.

Truly, it is not for nothing that the Christian soldier is bidden to be strong and very courageous; for there is more need of a principle of fortitude in him, than in any other person under Heaven.

Let us however notice, on the other hand,

II. The encouragement which God himself affords to all who desire to serve him in truth.

As he reminded Joshua of the grounds he had for encouragement, so he would have us to consider,

1. In whose service we are engaged.

“Have not I commanded you?” Yes, it is the God of Heaven whose battles we fight, and in whose service we are engaged. Were it only an earthly monarch to whom we had devoted ourselves, we ought to serve him with all fidelity. What, then, should we not do for the King of kings, who has not only chosen us to be his soldiers, but has himself taken the field for our sakes, to subdue our enemies, and to deliver us from their assaults?

Contemplate Jehovah as our Covenant-God. Contemplate him as assuming our very nature on purpose to fight our battles. rounder him as submitting to death itself, that on the very cross he might “spoil the principalities and powers of Hell,” and “lead captivity itself captive.” This is “the Captain of our salvation” under whom we fight; and shall not that encourage us? Suppose the whole universe combined against us, and issuing their orders that we shall not obey so strictly the laws of God; what reply should we make, but that of the Apostles, “Whether it be right to hearken unto you more than unto God, judge you; for we cannot but fulfill his will and execute His commands!”

2. The pledge he gives us of his presence and support.

“Be not afraid, neither be dismayed; for the Lord your God is with you wherever you go,” said the Lord to Joshua; and He says the same to us, “Lo, I am with you always, even to the end of the world! Matthew 28:20.” Now, imagine a soldier with his commander and his prince always at his side; would he not be stirred up by that to acts of valor, which, in the absence of such a stimulus, he would be unable to put forth? Know, then, that your God is ever with you; and with you, not only as a Witness of your actions, but as a Helper, to strengthen you, to uphold you, to combat with you. What encouragement can you desire beyond this? Hear his own words, addressed to every soldier in his army, “Fear not, for I am with you; be not dismayed, for I am your God; I will strengthen you; yes, I will help you; yes, I will uphold you with the right hand of my righteousness! Isaiah 41:10.”

What does it matter, then, how many there may be against you? If they were as numerous as the sands upon the sea-shore, you may boldly say, “There are more with you than with them.” In fact, “If God is for you, who can be against you?” They may assault you, and boast of their triumphs; but they can do nothing, but in accordance with his will, and in subserviency to his designs.

3. The assurance he gives us of ultimate success.

“Then you shall make your way prosperous, and you shall have good success.” You are persecuted; you are imprisoned; you are put to death—but are you vanquished? Was the Savior overcome when he was put to death? Did he not “by death overcome him who had the power of death, that is, the devil, and deliver those who, through fear of death, were all their lifetime subject to bondage?” “He was the stone which the builders rejected; but, is he not the Headstone?” Know, then, that you are not to estimate victory by the present and temporary effects—but by the ultimate and everlasting results. Be it so; you are sorely oppressed, and your enemies are exulting over you; but God’s Word is not broken; for tribulation is the way to glory; and the cross precedes the crown. Only be content to suffer with Christ; and be assured you shall speedily be “glorified together, Romans 8:17.”

ADDRESS.

1. Let none expect victory without conflicts.

What shall we say of the religion of your enemies? Has it any resemblance to the religion of the Bible? Are they hated for righteousness’ sake? No; the world cannot hate them, because they are of the world. You, on the contrary, are hated purely because you will conform yourselves to the laws of God. Be thankful, then, that you have this evidence that you are the Lord’s.

2. Let none doubt of victory, who fight in dependence on the Lord’s strength, and in conformity to his commands.

Be strong, and very courageous to do his will. But take special care what kind of fortitude it is that you maintain. There is an unhallowed boldness, which savors of pride and vain-glory. You cannot be too much on your guard against this. Yours must be a passive fortitude, such as Christ manifested when “he was led as a lamb to the slaughter, and opened not his mouth.” You are to “love your enemies, to bless those who curse you, and to pray for those who despitefully use you.” “You are not to be overcome by evil, but to overcome evil with good.” In you are to be seen “the meekness and gentleness of Christ.” Only fight with these weapons, and, “even though you are slain like sheep, you shall be more than conquerors Romans 8:36-37.”

Charles Simeon (1759-1836)

Deuteronomy 33:29

“Blessed are you, O Israel! Who is like you, a people saved by the LORD? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will trample down their high places.”

The God of Israel is infinitely exalted above all the gods of the heathen; and though there cannot be any such disparity between one creature and another, as between the Creator and the creature—yet is there a wonderful difference between the people of God and all other people upon the face of the whole earth. This indeed is a necessary consequence of the former; for, if there is no God like the God of Israel, then there can be no people like the Israel of God, since they, and they only, have Jehovah for their God.

These truths are united in the passage before us; the former had been mentioned in a preceding verse, verse 26; and, in the text, the latter is declared, together with its dependence on the former.

From these words, we shall consider,

I. The happiness of God’s people.

The manner in which Moses speaks on this subject is worthy of notice; we may observe in his address to Israel a strong persuasion of the truth he was uttering, a sincere delight in declaring it, and an affectionate solicitude, that they might both be persuaded of it themselves, and live in the comfortable enjoyment of it. He affirms that they were,

1. Truly happy.

It is God’s own declaration, “Happy are you, O Israel!” and, if appearances were ever so unfavorable, we might be sure that his judgment was according to truth. But this testimony agrees with the experience of God’s people in every age. They are represented as possessing a “peace that passes understanding,” and a “joy that is unspeakable and full of glory!”

Is it objected that they are also represented:

as mourning, Matthew 5:3-4,

as tempted, James 1:2; James 1:12,

as persecuted, Luke 6:22-23; 1 Peter 4:14.

True, yet none of these things interfere with their real happiness; yes, instead of destroying, they advance it. See the passages just referred to. If then they can be happy in such situations as these, Acts 16:23-25, and even derive happiness from these situations, Acts 5:41; 2 Corinthians 12:10, they must be truly happy.

2. Incomparably happy.

It is God himself who challenges all mankind to vie with his people; and this too, not in respect of privileges merely, or of prospects, but in respect of present enjoyments. Who are those who will presume to rival the Lord’s people? You great, you rich, you mirthful, what is your happiness, when compared with that which God’s Israel possess? Is not all your happiness mixed with gall? Is it not altogether dependent on the creature? Is it not cloying, even in the very possession? Do you not find it transient, and, on the whole, delusive, promising far more in the anticipation than it ever affords in the enjoyment? In all these things it is the very reverse of the Christian’s happiness. His blessedness, as far as it is derived from spiritual things, is unmixed; none can rob him of it, because none can intercept the visits of his God; no man was ever surfeited with spiritual delights; if we lived to the age of Methuselah, we might, by a retrospect, revive a sense of them in our souls; and, if our expectations be raised to ever so high a pitch, the reality will far exceed them. We will therefore confidently repeat the challenge, and say, as in the text, “Who is like unto you, O people, saved by the Lord?”

To show that this is no enthusiastic conceit, we proceed to notice,

II. The grounds of their happiness.

It will soon appear that their blessedness is not a baseless fabric, if we consider:

1. What God has done for them.

They are “a people saved by the Lord.” Salvation is not a blessing which they merely hope for, but which they already possess. They are saved from the guilt and punishment of sin; all “their iniquities are blotted out;” there remains “no condemnation to them;” they are “complete in Christ;” they stand “before God without spot or blemish.”

But as great as this mercy is, they would not be truly happy, if they were not also saved from the power and dominion of sin. It is true, they yet carry about with them a “body of sin and death;” but they never commit iniquity as they were accustomed to do in their unregenerate state; they “cannot continue to sin thus, because they are born of God, and his seed remains in them.” God has promised that “sin shall not have dominion over them;” and they experience the accomplishment of this promise to their souls, being “redeemed from all iniquity, and purified unto God a peculiar people zealous of good works Titus 2:14.”

And is not this salvation a ground of happiness, more especially if we consider by whom it was procured, and by whom conferred? It was “the Lord,” even Jesus, who purchased our freedom from guilt; and it is “the Lord,” even the Holy Spirit, who gives us a deliverance from sin. Surely such a salvation, bought at such a price, and imparted by such an agent—cannot but be a source of unspeakable felicity to the soul.

2. What God will be unto them.

In vain would all past mercies be, if they were not secured to them by the continued agency of Jehovah. A vessel fitted out and freighted, would not more certainly be overwhelmed by storms, if destitute of a pilot, than man, however gifted, would become a prey to Satan, if he were not constantly aided and protected by his God.

But Israel is happy in this respect also, since, notwithstanding he is yet upon the field of battle, he is placed, if we may so speak, beyond the reach of harm. He is not only furnished with defensive and offensive armor, but has God himself for his “shield,” and God himself for his “sword;” so that his enemies must elude Omniscience, before they can destroy him; and must withstand Omnipotence if they do not fall before him. Hence it is that he attains such “excellency,” and proves victorious in all his conflicts.

View the believer thus environed, and thus armed, and you may well say to him, “Happy are you, O Israel! who is like unto you?” for the salvation he already possesses, is a pledge of his everlasting triumphs.

APPLICATION.

To whom, besides the true Israel, can we venture to say, “Happy are you?” Are you happy, who, instead of having experienced salvation, are yet under the guilt and power of all your sins; and, instead of having Jehovah for your shield and your sword, have the almighty God for your enemy? Deceive not yourself; you may dream of happiness; but you are in a pitiable condition. So far are you from rivaling the happiness of Israel, you are even inferior to the beasts that perish; and, if you were sensible of your state—you would envy them their prospect of annihilation. Oh, if ever you would be happy, seek to be “saved by the Lord,” even by the blood and righteousness of the Lord Jesus, and by the sanctifying influences of his Spirit. What Moses said to his father-in-law, that would God’s people say to you, “Come with us, and we will do you good; for God has spoken good concerning Israel Numbers 10:29.”

As for you who are of the true Israel, seek to be as distinguished for your holiness, as you are for your happiness. When we speak of your felicity, the world cannot understand us, because they are strangers to your feelings. But they can judge of holiness with some considerable degree of accuracy; and your superiority in this respect will be more effectual for their conviction, than all that can be said respecting the happiness of your state. Endeavor then so to live, that we may challenge the world to produce any people comparable to you in holiness. Enable us to say with confidence, Who is like unto you, O Israel? Who is dead to the world, as you are? Who abounds in all holy duties, in all devout affections, in all amiable dispositions, like you? This will silence those who call your happiness enthusiasm, and will convince them, that you are superior to others, “not only in word and in tongue, but in deed and in truth!”

Charles Simeon (1759-1836)

Deuteronomy 33:25

“As your days, so shall your strength be!”

Previous to his departure from them, Moses pronounced a blessing on all the tribes of Israel. The blessing to each was appropriate and prophetic. That assigned to Asher was, that his posterity should be numerous and happy; that his provision should be abundant, and his strength, under every emergency, fully adequate to the occasion.

It is thought indeed by some, that the promise, “your shoes shall be iron and brass,” referred to mines in that part of Canaan which should be allotted to them; but it appears to me to import rather, that they should be possessed of great power; and to agree exactly with that address of the Prophet Micah to Zion, “Rise and thresh, O Daughter of Zion, for I will give you horns of iron; I will give you hoofs of bronze and you will break to pieces many nations, Micah 4:13.” Then the meaning of our text will be clear; namely, that whatever difficulties they might have to contend with, they would find their strength sufficient for them.

Now, though many parts of the blessings here pronounced were doubtless so peculiar as to have no reference except to the particular tribe to which they were addressed—yet such parts as were of a more general nature may, without impropriety, be more largely applied to the ‘Israel of God’ in all ages. Such parts will be found in almost all the addresses to the different tribes; and the promise in our text most assuredly admits of such an interpretation. The promise made to Joshua, “I will not fail you, nor forsake you,” might appear to belong to him only, as the individual to whom it was personally addressed. Yet Paul applied it generally to the whole Church of God in all ages; and authorized all saints, in every period of the world, to regard it as spoken equally to themselves, and to expect most assuredly its accomplishment in their own persons, “God has said, I will never leave you, nor forsake you. So that we may boldly say: The Lord is my helper; I will not fear what man shall do unto me! Hebrews 13:5-6.”

In like manner, we may interpret this blessing, which was primarily addressed to the tribe of Asher—as properly belonging to all the people of God; so far, at least, as they may be in circumstances which call for similar support.

That we may enter the more fully into the meaning of this promise, I will point out distinctly:

I. What this promise supposes and implies.

It is here evidently supposed that the Lord’s people will have seasons of trial, which will call for more than ordinary support.

And such seasons do sooner or later occur to all:

1. Seasons of temptation.

Who is there that does not experience more or less the temptations of Satan? He is not an inactive adversary. At no time is he unobservant of our frame, or unprepared to gain an advantage over us. But there are some times which he selects for his attacks, when he promises himself a more easy victory, and when he puts forth all his devices to draw us into sin. His wiles are unsearchable! Innumerable also are the modes in which he makes his assaults upon us. Sometimes he assumes the appearance of an angel of light; at other times his own proper character is clearly marked in the blasphemies which he suggests to our minds; and, on all such occasions, if we were not supported from on high, we would fall before him, as lambs before a devouring lion!

The world, too, presents its temptations on every side; it proposes to us its pleasures, its riches, its honors, as objects that may well stand in competition with Jehovah himself, and rival him in our affections.

And our own corrupt hearts, too, are ready enough to indulge all manner of irregular desires, and to draw us into the commission of actual sin.

What would become of us, if, at such seasons as these, we had none to support us, no arm but our own to help us?

2. Seasons of trouble.

“We are born to trouble, as the sparks fly upward!” Trouble is the inheritance of every man. No one is exempt: a king upon his throne is open to its incursions, no less than the lowest of his subjects. In his own person, he is exposed to pains and disorders; in his family, to feuds and bitter bereavements; in his circumstances, to all the varieties of change, poverty, and loss. To all of these the saints are exposed, as well as others; while they are oppressed with many troubles peculiar to themselves.

What they often endure from the workings of corruption, the hidings of God’s face, the assaults of Satan, the fear of death and judgment, can little be conceived by those who do not fear God. Most generally, too, they are exposed to hatred and persecution for righteousness’ sake; and find among their “greatest foes the people of their own household.” True it is, that we are not in the present day called to “resist unto blood;” but let it not, therefore, be accounted a small matter to be treated with contempt by friends and enemies, and to be reduced to the alternative of sacrificing all that we hold dear in this life, or the hopes and prospects of a better life. These are great and heavy trials; and every child of God must expect to be conformed to his Lord and Savior in the endurance of them.

3. Seasons of difficulty.

Truly spiritual obedience is at all times difficult; and how much more so under such circumstances as those in which Daniel and the Hebrew Youths were placed! To resist an ordinance of a powerful monarch, when the whole empire was joining in the observance of it, and when that disobedience was threatened with a fiery furnace; and to maintain steadfastly the public worship of Jehovah, when, by a temporary neglect or concealment of it, a throwing into a den of lions might be avoided. were no easy matters. It surely needed much grace to maintain a good conscience under such circumstances. And there will be, in the experience of every saint, some special occasions where a strict adherence to duty is inconceivably difficult and painful. Such “days” the promise in our text teaches us to expect, and against such days it makes for us a merciful provision!

But let us distinctly state,

II. What this promise engages and assures.

Whatever our trials be, strength shall be given us in proportion to them; and our blessings from God shall be:

1. Seasonable, in respect of time.

Often, if support were delayed, we should fall a prey to our great adversary. But “God’s eyes run to and fro throughout the whole earth, to show himself strong in behalf of those who fear him, 2 Chronicles 16:9.” The very instant he sees us ready to sink, he interposes for our help. He has promised that he would do so, “The LORD will judge his people and have compassion on his servants when he sees their strength is gone and no one is left,

Deuteronomy 32:36.” “In the very mount” of difficulty “he will be seen.”

The Apostle Paul experienced this on a very trying occasion. When summoned before that bloody tyrant, Nero, “all his friends forsook him; but the Lord stood by him, and strengthened him, that through him the preaching might be fully known, and that all the Gentiles might hear, 2 Timothy 4:16-17.” Had he not been thus strengthened in the very hour of need, his courage might have failed; but by this seasonable interposition of the Deity, he was enabled to maintain his ground, and execute the trust committed to him. And David also attests that this was his frequent experience, “In the day when I cried, you answered me, and strengthened me with strength in my soul, Psalm 138:3.”

2. Suitable to the particular occasion.

Different are the communications that are wanted under different circumstances. Sometimes wisdom is necessary; and that shall be imparted as our necessities may require. This was promised, in a more especial manner, by our Lord to his disciples, “When they bring you unto the synagogues, and unto magistrates and powers, take no thought how or what thing you shall answer, or what you shall say; for the Holy Spirit shall teach you in that same hour what you ought to say, Luke 12:11-12.”

If patience be needed, that in like manner shall be supplied; for “he will strengthen us with all might by his Spirit in the inner man, unto all patience and long-suffering with joyfulness, Colossians 1:11.”

If faith is that which is more especially necessary for the soul, then he will impart that in richer abundance. We have a very striking instance of this in Peter Our Lord had forewarned him that he would deny his Master; and if Peter, after the perpetration of this evil, had given way to despondency, he would have perished in his iniquity, just as Judas did. But our Lord “prayed for him, that his faith might not fail;” and through the operation of this grace upon his soul, he was kept from destruction, and restored to the favor of his God. In a word, the grace which he will bestow in the time of need shall be a tree of life in the soul, “bringing forth its fruit in its season, Psalm 1:3,” yes, “twelve kinds of fruits, Revelation 22:2,” according to the occasion that may call for them, and the season to which they may be suited.

3. Sufficient for our utmost necessities.

“Our strength shall be fully equal to our day.” Let our weakness be ever so great, or our trial ever so heavy, our Lord “will not allow us to be tempted above that we are able; but will, with the temptation, make for us a way to escape, that we maybe able to bear it, 1 Corinthians 10:13.” Certainly, the trials of Paul were as numerous and heavy as ever were sustained by mortal man; and under them, especially under that which he calls a thorn in his flesh, and the buffetings of Satan, he cried mightily to the Lord for deliverance. The answer given to him by our Lord was, “My grace is sufficient for you; and my strength shall be made perfect in weakness.”

Now, behold, how all his troubles were in an instant turned into occasions of joy! “Most gladly, therefore,” says he, “I will rather glory in my infirmities, that the power of Christ may rest upon me. Therefore, I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake; for when I am weak, then am I strong! 2 Corinthians 12:9-10.” And from that time we find him hurling defiance at all his enemies, however numerous and powerful they might be, “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord! Romans 8:35-39.”

As the promise made to the tribe of Asher may fitly be applied to believers generally, let us consider,

III. What it speaks more especially to God’s redeemed people.

Truly, it is a most instructive passage of Holy Writ; for it shows, to all God’s believing people,

1. The grounds of their security.

Believers, or unbelievers, we have no strength in ourselves; our strength is in God alone; and, if ever we be strong at all, it must “be in the Lord, and in the power of his might, Ephesians 6:10.” His power, as engaged for us; and his fidelity, as pledged to us, are the true, and proper, and only grounds of a sinner’s hope. Let the promise which we are now considering be apprehended, and relied upon, and pleaded in faith and prayer, and we can have nothing to fear. “A very worm,” so supported, shall “thresh the mountains! Isaiah 41:14-15.” “If God be for us, none can be against us, Romans 8:31.”

2. The reason of their falls.

Notwithstanding what is spoken in the text, it is certain that many saints do fall, and that most grievously. But whence is this? Is not God “able to make them stand? Romans 14:4.” Or is He not “faithful who has promised? Hebrews 10:23.” Know you, brethren, that the fault is not in God; but in his people themselves, who either become unwatchful, and are therefore left to reap the fruits of their heedlessness; or indulge self-confidence, and are therefore given up for a season to betray their weakness and folly. To these causes must be traced the falls of David and of Peter. If God has engaged to “keep the feet of his saints, 1 Samuel 2:9.” He has not given them therefore a licence to rush into temptation, or to relax their vigilance, or to confide in themselves. His word is true; and he will fulfill it to all who plead it with him. But if we grow remiss and careless, he will leave us to “eat the fruit of our own ways, and to be filled with our own devices, Proverbs 1:31.”

I will ask of anyone that has been left to dishonor God, and to wound his own soul, “Have you not procured this unto yourself, in that you have forsaken the Lord, when he led you along the way Jeremiah 2:17.” He has warned you that it should be thus, “The Lord is with you, while you are with him; if you seek him, he will be found of you; but if you forsake him, he will forsake you, 2 Chronicles 15:2.”

3. The extent of their privileges.

As weak as we are, and in the midst of enemies, still he would have us without worry. He has bidden us to “cast all our care on Him who cares for us, 1 Peter 5:7.” He considers himself as dishonored when we indulge any doubts or fears, “Why do you say, O Jacob, and complain, O Israel, “My way is hidden from the LORD; my cause is disregarded by my God”? “Do you not know? Have you not heard? The LORD is the everlasting God, the Creator of the ends of the earth. He will not grow tired or weary, and his understanding no one can fathom. He gives strength to the weary and increases the power of the weak. Even youths grow tired and weary, and young men stumble and fall; but those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint! Isaiah 40:28-31.” “Know, then, in whom you have believed; that He is both able and willing to keep that which you have committed to him! 2 Timothy 1:12.”

And do not let any dangers, however imminent, appal you. “Do not call conspiracy everything that these people call conspiracy; do not fear what they fear, and do not dread it. The LORD Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread, and he will be a sanctuary; but for both houses of Israel he will be a stone that causes men to stumble and a rock that makes them fall. Isaiah 8:12-14.”

O blessed tidings! Rejoice in them, Beloved, and realize them in your souls. Then shall you enjoy both stability and peace; for “God will keep him in perfect peace whose mind is stayed on him. Trust therefore, in the Lord forever; for with the Lord Jehovah is everlasting strength! Isaiah 26:3-4.”

Charles Simeon (1759-1836)

Deuteronomy 33:12

“About Benjamin he said: Let the beloved of the LORD rest secure in him, for he shields him all day long.”

As God was pleased to communicate to some in former ages the knowledge of future events, so he frequently imparted to them the spirit of prophecy in a more abundant measure, about the time of their death. Thus Isaac and Jacob were peculiarly inspired at that season to foretell the things which should befall their children. Thus Moses also, when about to be gathered to his fathers, was commissioned to declare the states and circumstances of all the different tribes after their entrance into Canaan.

Of Benjamin he foretold, that his tribe should be situated close to the place which God had chosen for himself. This was remarkably fulfilled; for Mount Zion, whereon the temple was built, belonged to Judah; but the remainder of Jerusalem and almost the whole of Mount Moriah (of which Mount Zion was a part) belonged to Benjamin; so literally true was it, that God, the head of all the tribes, “dwelt between the shoulders of Benjamin.” And this very circumstance occasioned the tribe of Benjamin to adhere to Judah, when the other ten tribes, under Jeroboam, apostatized from the worship of Jehovah; and that his proximity to the Lord’s immediate residence should be to him a source and occasion of the richest benefits.

If it be considered how comprehensive many of the prophecies are, and how the Apostles themselves continually apply them to the general circumstances of the Church of Christ, we shall not be thought to put a strain upon the text, while we take occasion from it to set forth,

I. The state of God’s people.

The situation of the tribe of Benjamin may serve at least as an emblem to represent the state of all “the beloved of the LORD.” They are “a people near unto God, Psalm 148:14,” “dwelling by him, and covered by him, all the day long.”

1. They maintain a sense of the divine presence.

They not only cannot, like the generality, live “without God in the world,” or rest, as many professors of religion do, in a round of formal duties; they are sensible that “God searches the heart and tries the thoughts.” They long to have a conviction of this fastened upon their minds, and to see, as it were, on every place this inscription written, “You, O God, see me!” They do not harbor secret sin because it is invisible to man; but, assured that “the darkness is no darkness with God,” and that he beholds the very counsels of the heart, they strive to “set him ever before them;” and to “walk in his fear all the day long.”

2. They walk in dependence on the divine aid.

They are scarcely more conscious of their own existence, than they are of their utter insufficiency for anything that is good. They have so often failed through their reliance on their own strength, and they feel such a proneness to every kind of iniquity, if left one moment to themselves, that they are compelled to cry to their God for help. And, if they were not sure that “the grace of Christ is sufficient” for all who trust in it, they would utterly despair of holding out unto the end. Hence their continual prayer is, “Hold me up, and I shall be safe!” and God imparts to them his promised assistance, Zechariah 10:12; Isaiah 26:3.

3. They delight in doing the divine will.

The “commandments of God are not grievous” to them. Their only grief is that they do not obey them with greater readiness and joy. Not but that they often find the workings of an evil principle, that would bring them back again into captivity to sin and Satan; but, through the operation of the blessed Spirit, they are enabled to get the victory over their corrupt nature, and both to obey the law outwardly, and to “delight in it after their inward man, Romans 7:14-25.” They would gladly do the will of God on earth, as it is done in Heaven, without reluctance, without weariness, and without reserve.

There doubtless is a great difference between the attainments of different saints; yet this is, on the whole, the state of all; and that they are blessed in it will appear by considering:

II. The privileges they enjoy by means of it.

While the saints thus live near to God, God “keeps them in safety.”

1. God protects them from the curse of the law.

We might speak of their deliverance even from temporal evils; since they have none which are not sanctified to their souls, and made blessings in disguise, Job 5:19-24. But respecting spiritual evils, we are warranted to speak with the fullest confidence. The saints may, it is true, be left to dread the wrath of God, Psalm 77:7-9; but it shall never come upon them, Romans 8:1. While they are endeavoring to walk in communion with God, in dependence on him, and obedience to him, Christians have nothing to fear. God has pledged himself, that they shall never perish! Isaiah 55:7; John 10:27-28.

2. God protects them from the assaults of Satan.

Satan will indeed exert all his power to destroy them; but he shall not finally prevail against them. He may “buffet them,” and cast “his fiery darts” at them; but he is a vanquished enemy; and shall, before long, be bruised under the feet of even the weakest saints! Psalm 91:1-3; James 4:7; Romans 16:20. Like the kings whom Joshua subdued, all the powers of Hell shall one day be brought out of their dungeons, to receive, from the very lips of those whom now they persecute, the sentence they so justly merit! 1 Corinthians 6:3.

3. God protects them from the dominion of sin.

Notwithstanding “the law of sin in their members,” God’s promise to all his people is, that “sin shall not have dominion over them, Romans 6:14.” As by the operation of fire on the hearth we may see what it would effect, if allowed to extend itself over the whole house—so by the working of sin in our hearts we may clearly see to what a state we should quickly be reduced, if God should allow it to rage with all its force.

But he fulfills his Word, and though thousands of times we have been, as it were, on the very brink of falling, God has interposed by his providence or grace to preserve our souls; and we remain to this day living monuments of his almighty power and unchanging faithfulness!

Exhortation.

1. Let us seek to become “the beloved of the LORD”.

We account it no small happiness to be beloved of our fellow-creatures; but how much more to be beloved of the Lord! Whose favor is comparable to his? Whose favor is so honorable, so permanent, so beneficial, Psalm 63:3. Let us then go to him in the name of Jesus; for whose sake we shall be admitted to his favor, John 14:21, and be “blessed by him with all spiritual blessings.”

2. Let us endeavor to live more and more near to God.

It is our privilege to dwell in God, and to have God dwelling in us. We might “walk with God,” as Enoch did, and though not visibly—yet really, converse with him as our friend, 1 John 1:3. And what greater encouragement can we desire, than that which the text affords? Others may fall; but we shall be “covered, and kept in safety, Isaiah 54:17;” others may apostatize to their perdition; but we shall be preserved through faith unto everlasting salvation! 1 Peter 1:5.

Charles Simeon (1759-1836)

Deuteronomy 33:8-9

“About Levi he said: Your Thummim and Urim belong to the man you favored. You tested him at Massah; you contended with him at the waters of Meribah. He said of his father and mother, ‘I have no regard for them.’ He did not recognize his brothers or acknowledge his own children, but he watched over your word and guarded your covenant.”

As the father of his people, Moses desired to bless them before his death; and the pronouncing of this blessing, in which he was endued with a spirit of prophecy, was the last act of his life. The grounds on which the blessing was bestowed on the tribe of Levi, are so peculiar, that they deserve a distinct consideration.

There is manifestly a testimony given them of decided approbation; and from this circumstance commentators have been led to regard the whole of what is spoken in the text as of the same import; and to supply from conjecture what is nowhere noticed in the Mosaic history, or rather to contradict altogether what is plainly noticed.

The conduct of Levi both at Massah (which was also called Meribah), and, above thirty-eight years afterwards, at another place called Meribah, was exceeding sinful. Compare Exodus 17:7 with Numbers 20:10-13. At the latter place in particular, both Moses and Aaron, as well as the people, offended God; and were for that offence doomed to die in the wilderness, and never to enter into the promised land.

Hence it might have been supposed that God would punish the tribe of Levi and the house of Aaron by withdrawing from them the peculiar honors he had conferred upon them; but as on one occasion they had signalized themselves by a very exalted act of obedience, he was pleased to record what they had done, and to make it an occasion of continuing in their line the most distinguished testimonies of his regard. This sense accords with the history; to the very terms of which the text seems specifically to refer. Compare the language in Numbers 20:13 with the text.

In the words before us there are two things particularly to be noticed:

1. The commendation of Levi.

The act for which they were commended was truly laudable.

When the people throughout the camp of Israel were worshiping the golden calf, Moses, filled with indignation, called the Levites to him, and bade them gird on swords and slay the ringleaders in idolatry throughout the whole camp; and this order they executed immediately, without any respect of persons whatever; they spared not either their nearest relatives or their dearest friends; but slew of the people three thousand men, Exodus 32:25-29.

This would be thought by many to be a savage act, and to deserve censure rather than praise. But it must be remembered, that God was, if I may so speak, their earthly Governor (they lived under a theocracy,) and that they acted in obedience to their supreme Magistrate. Nor could cruelty be imputed to them, any more than to any person who executes the laws among ourselves. They were justified in what they did, precisely as Phinehas was justified in destroying Zimri and Cozbi.

The law itself required, that, if their nearest relative only enticed them to idolatry, even where there was no overt act committed, they should instantly give information against him, and with their own hands put him to death, Deuteronomy 13:6-10. But here was the overt act visible to all; and the civil magistrate was present to sanction their conduct; and therefore they were bound to obey the order given them, and to execute the laws with impartial severity. Hence their conduct is marked in our text as an act of obedience to God, and a “vindication of the quarrel of his covenant, Leviticus 26:25 with the text.”

Nor is it by any means unconnected with our duty as Christians. Certainly we have nothing to do with the judgment of zeal, nor any right to take the execution of the laws into our own hands. But we should be zealous for the honor of God; and we ought, in subservience to the laws of our land, to exert ourselves for the suppression of open impiety and profaneness.

More particularly are we bound to serve God ourselves, and to account all personal sacrifices as unworthy of a thought in comparison with our duty to him. Our Lord tells us, not only that “if we love father or mother more than him, we are not worthy of him;” but that we must “hate father and mother, yes, and our own lives also, if we would be his disciples, Matthew 10:37 and Luke 14:26.” Of course this must not be understood positively; (for the Gospel inspires nothing but love, and that even to our bitterest enemies,) but it must be taken comparatively; and be explained as intimating, that we should be so firm and decided in our obedience to him as to be altogether unmoved by the affection or threats of our dearest friends, or even by the apprehensions of the most cruel death.

Our Lord himself has set an example for us in this respect; for, when some people told him that his “mother and his brethren were standing without, and desirous to speak with him, he replied, Who is my mother? and who are my brethren? Whoever shall do the will of my Father, the same is my brother and sister and mother, Matthew 12:47-50.” Thus must love to the Creator be the predominant affection in our hearts; and all inferior considerations must be subordinated to his glory.

From the commendation given them we proceed to notice,

II. Their reward.

This may be considered as of two kinds:

1. Official honor.

The Urim and Thummim were in some way united to the breastplate of the high-priest; and by means of them he was enabled to reveal the mind and will of God when he went in before the Lord to consult him on any particular occasion. What the Urim and Thummim were, and how they answered the purpose for which they were made, we are not informed; and therefore it is in vain to waste time in conjectures.

Suffice it to say, that the high-priest who wore them was authorized to consult God in all public matters, and enabled to reveal his mind and will, Exodus 28:29-30.

Now Moses prays, and indeed prophetically declares, that this high honor should descend to the posterity of Aaron; and that the service of the tabernacle should continue to be administered by the tribe of Levi, Deuteronomy 33:10-11. This was a most exalted privilege; and, above a thousand years afterwards, it was expressly declared to have been given as a reward of the obedience before referred to Malachi 2:5. What a glorious testimony was this, that God will allow nothing that we do for him to pass unnoticed even here; much less shall it go unrewarded in a future world. Truly “those who honor God, God will honor;” and every one that will serve him shall receive an abundant “recompense of reward”.

2. Personal benefit.

The official honor was conferred on the posterity of those whose conduct was approved. But do we suppose that the immediate agents were overlooked, and that no blessing was bestowed on them? We can have no doubt but that they also had a recompense in their own bosoms. The import of the words Urim and Thummim is, Illuminations and Perfections; and these are the special benefits which God will confer on all his faithful servants. There is indeed a manifest connection between the work and the reward. The work in this present instance was a vigorous maintenance of God’s honor, with an utter disregard of every consideration in comparison with it; and where that is, there will be a clear insight into the divine will, and a growing conformity to the divine image.

Where internal rectitude is lacking, the mind will be obscured, and the feet will stumble; but “where the single eye is, there will the whole body be full of light,” and the conversation be regulated agreeably to the commands of God. Light in the mind, and holiness in the life, are mutually influential on each other; each will languish or be advanced, according as the other flourishes or decays; illumination and perfection will be the portion of the decided Christian; but darkness and inconsistency will be the fruit of a temporizing and timid conduct.

To prevent misapprehension or misconduct, we shall add:

1. A word of caution.

Let not anyone imagine that religion countenances a fiery zeal on any occasion whatever. The conduct of the Levites has not been proposed for imitation under the gospel dispensation, any further than is necessary for the maintaining of steadfastness in our allegiance to God. We are not to wage war, except against our spiritual enemies; and even then the weapons of our warfare must not be carnal, but spiritual. In all the opposition which it may be necessary to make to our earthly friends or relatives, we must maintain a holy meekness and patience, not attempting to oppose evil by evil, but to “overcome evil with good.” The civil magistrate indeed may use the sword, and ought to be “a terror to evil-doers;” and all Christians should be ready to aid him in the suppression of iniquity; but in all private and personal concerns our only armor must be that which God himself has provided for us, Ephesians 6:11-17, and we must “overcome our enemies by the blood of the Lamb! Revelation 12:11.”

2. A word of direction.

Let a concern for God’s honor and your own spiritual advancement be paramount to all other considerations whatever. You must “not account even life itself dear to you, so that you may but finish your course with joy.” It must never be a question with you, whether you will perform any particular duty, however difficult it may be, or whatever self-denial it may require. Your mind must be made up to “follow the Lord fully,” and to observe the commandments of God “without preferring one before another, and doing nothing by partiality.”

This is the way to entail the blessing of God upon your souls, and to “grow both in knowledge and in grace.” But you must not attempt these things in your own strength; in order that you may be enabled to act thus, you must pray to “the God of peace to sanctify you wholly,” and to “make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ; to whom be glory forever and ever! Amen. 1 Thessalonians 5:23; Hebrews 13:20-21.”

Charles Simeon (1759-1836)