Deuteronomy 31:6

“Be strong and courageous. Do not be afraid or terrified because of them, for the LORD your God goes with you; he will never leave you nor forsake you.”

The application of passages in the Old Testament to Christians at this time is thought by many to be an unwarrantable liberty, especially if those passages referred to any particular occasion, and still more if they primarily related to any particular individual. We are far from saying that great caution is not requisite on this head; but we feel no hesitation in affirming that passages in the Old Testament, whether general or particular in their primary import, are applicable to Christians in all ages, as far as the situations and circumstances of Christians resemble that in former times. Nay, we go further still, and affirm that passages, which in their primary sense related only to temporal concerns—may fitly be applied at this time in a spiritual sense, as far as there exists a just analogy between the cases.

We cannot have a stronger proof of this than in the words before us. They were first addressed by Moses generally to all Israel, when they were about to invade the land of Canaan. They were then addressed particularly to Joshua in the sight of all Israel verse 8, 23; and they were afterwards again addressed to Joshua by God himself, Joshua 1:5; Joshua 1:9.

Now it might be asked, Have we any right to apply these words to Christians at this time? And may any Christian consider them as addressed personally and particularly to himself? We answer, Yes; he may; and moreover may found upon them precisely the same conclusions as Israel of old did. For this we have the authority of an inspired Apostle; who, having quoted the words in reference to the whole Christian Church, adds, “So that we may boldly say, The Lord is my helper; and I will not fear what man shall do unto me, Hebrews 13:5-6.”

Thus then are we warranted to address the words to you in relation to that warfare which you are to maintain against all the enemies of your salvation; and this we will proceed to do.

Brethren, we suppose you now in the state of Israel when addressed by Moses. And if, like Moses, we knew that the superintendence of your spiritual concerns was speedily to be devolved to another, and that this was the last time that we would ever address you, we could not do better than amplify and expand his ideas, contained in the words before us.

You, brethren, are about to engage in a most arduous warfare.

The enemies of Israel were numerous and very powerful; they were men of gigantic stature, and they “dwelt in cities walled up to Heaven.” There were no less than “seven nations greater and mightier than Israel,” and all these were confederate together for the defense of Canaan. But these were weak, in comparison with the Christian’s enemies.

You, brethren, have to conflict with the world and all its vanities, the flesh and all its corruptions, the devil and all his wiles. There is not anything you see around you, which is not armed for your destruction; nor is there anything within you which does not watch for an opportunity to betray your soul, and to inflict on it the most deadly wounds. Yet these enemies, notwithstanding their number and power, are quite overlooked by Paul, and counted as nothing, in comparison with those mighty adversaries, the principalities and powers of Hell, Ephesians 6:12. Their inconceivable subtlety, their invisible combination, their pre-eminent strength, their inveterate malignity, together with the easiness of their access to us at all times, render them formidable beyond measure; insomuch that if you had not an Almighty Friend to espouse your cause, you might well sit down in despair!

In the prospect of this contest, you are apt to indulge desponding thoughts.

Forty years before, the Israelites had refused to encounter their enemies, from an apprehension that these enemies were invincible; and it is probable that they were not without their fears at this time. And what is it that at the present day deters multitudes from engaging in the spiritual warfare? Is it not a fear that they shall not succeed? When we tell them that they must overcome the world, and mortify the flesh, and resist the devil, they reply, that these things are impossible; and that it is in vain to make such an impracticable attempt, Jeremiah 18:12. Even those who have fought well on particular occasions, are apt to faint, when their trials press upon them with more than usual weight. David himself yielded to unbelieving fears, Psalm 77:7-10, and exclaimed in his haste, “All men are liars, Psalm 116:11 with 73:13.”

Perhaps there is not one among us whose “hands have not sometimes hung down, and his knees been weary, and his heart faint;” not one who has not needed, like Paul himself, some peculiar manifestations of God for his support, Acts 23:11.

But there is no real cause for discouragement to any of you.

It is alleged perhaps, that your enemies are mighty; but “your Redeemer also is mighty;” and “if he is for you, who can be against you?” If it be your own weakness that depresses you, only view it in a right light, and the most consolatory considerations will spring from it; for “when you are weak, then are you strong;” and the more sensible you are of your own insufficiency for any good thing, the more will God magnify his own power towards you, and “perfect his own strength in your weakness.” The peculiar compatibility of our text to all such cases is evident from the repeated application of it to people under discouragement, and the blessed effects produced by it.

We have already supposed the discouragement to arise from a view of duties impracticable, or of difficulties insurmountable; but, in the former case, David consoled Solomon, 1 Chronicles 28:20, and, in the latter case, Hezekiah comforted the Jews, 2 Chronicles 32:6-8, with the very address which we are now considering; a sure proof, that it contains a sufficient antidote against all disquieting fears, of whatever kind they may be, and to whatever extent they may prevail.

God promises his presence and aid to his people.

If he refused to go forth with you, you might well say with Moses, “If your presence go not with us, carry us not up hence! Exodus 33:15.” Even if he offered to send an angel with you, it would not be sufficient, Exodus 33:2. But he has promised to be with you himself, and to exercise all his glorious perfections in your behalf. As in the days of Joshua he sent his Son to be “the Captain of the Lord’s host, Joshua 5:13-14,” so has he given him to be “a Leader and Commander unto” you, Isaiah 55:4; by whom he says to you at this hour, “Lo! I am with you always, even to the end of the world.” Having then his wisdom to guide you, his arm to strengthen you, his power to protect you—then what ground can you have for discouragement? “If he is for you—then who can be against you? Romans 8:31.”

God promises that he will never fail you or forsake you.

There may be times and seasons when he may allow you to be assaulted with more than usual violence; but he will never give you up into the hands of your enemy, or “allow you to be tempted above your strength.” Or if for gracious purposes he see fit to withdraw himself, it shall only be “for a little moment,” that he may afterwards the more visibly show himself in your deliverance. Respecting this he engages in the strongest manner; and refers us to the rainbow in the heavens as an infallible pledge of his faithfulness and truth, Isaiah 54:7-10. Creature helps may fail us; but our God never will! 2 Timothy 4:16-17. You may “be confident that, having begun a good work in you, he will perform it until the day of Jesus Christ, Philippians 1:6.” The manner in which the Apostle quotes the words of our text, abundantly shows how assured he was that it should be fulfilled; for he uses no less than five negatives to express the idea with the utmost possible force, and then “boldly” draws the inference for us, that we have nothing to fear from our most inveterate enemies! Hebrews 13:5-6.

Let these considerations then inspire you with confidence and joy.

Hear the animated exhortation which God himself gives you by the Prophet Isaiah, “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.”

If you reply, that there are mountains of difficulty before you, and you are but as a worm to contend with them; then God says, “Do not be afraid, O worm Jacob, O little Israel, for I myself will help you,” declares the LORD, your Redeemer, the Holy One of Israel. “See, I will make you into a threshing sledge, new and sharp, with many teeth. You will thresh the mountains and crush them, and reduce the hills to chaff. You will winnow them, the wind will pick them up, and a gale will blow them away. But you will rejoice in the LORD and glory in the Holy One of Israel! Isaiah 41:14-16.”

“Who then are you, that you should be afraid of a man that shall die, and the son of man that shall be as grass, and forget the Lord your Maker? Isaiah 51:12; Isaiah 13.” All that you have to do is to wait upon your God; and then, in spite of all your apprehensions of failure, or even of occasional defeats—you shall rise superior to your enemies, and be triumphant over them at last! Isaiah 40:27-31. I say then to you in the words of our great Captain, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom! Luke 12:32.”

Let the captives of Satan arise and assert their liberty.

Behold the kingdom of Heaven is before you, “that good land flowing with milk and honey;” and will you be content that your great adversary shall rob you of it without a struggle? Know that there is armor provided for you; and that if you go forth against him clad with it, you cannot but conquer. O enlist under the banners of the Lord Jesus, and go forth in his strength! fight a good fight; stand firm in the faith; be men of courage; be strong; and be assured, “your labor shall not be in vain in the Lord.”

Let the timid take courage, and return to the charge.

Think not of your own weakness, but of the Lord’s strength. Remember what he has done for his people in old time. Did not the walls of Jericho fall at the sound of rams’ horns? Was not Midian vanquished by a few lamps and broken pitchers? Did not Goliath fall by a sling and a stone? Ah! know that your enemies shall be like them, if only you will take courage. “Resist the devil, and he shall flee from you.” See what Joshua did to the five confederate kings, Joshua 10:24-25; thus shall you also do in due season; for the true Joshua has promised that “he will bruise Satan under your feet shortly! Romans 16:20.”

Let the strong remember in whom their strength is.

Let not any think themselves so strong, but that they still need, even as Joshua himself did, a word of exhortation and encouragement. Be not self-confident even for a moment, lest God leaves you to yourselves, and you “be crushed before a moth.” Peter will remind you how weak you are, if not upheld by God; and what Satan can accomplish, if permitted to sift you as wheat. “Be not high-minded then, but fear;” yet fear not others, but yourselves only. Be weak in yourselves, and strong in the Lord; and then you may dismiss every other fear, and already begin the shout of victory!

Charles Simeon (1759-1836)

Deuteronomy 30:19

“This day I call Heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live!”

However long a minister may continue with his people, he must part from them at last, and be summoned to give up his account of all his ministrations to them. Moses had now presided over Israel for the space of forty years; and the time was come that he must die, Deuteronomy 31:2. But before his death, he warned them with all fidelity, setting life and death before them; and, in the words which I have just read, he appealed to them, that he had discharged his duty towards them fully in these respects; and urged them to improve the privileges which they had so long enjoyed.

Let me call your attention to,

I. Moses’ appeal.

It is justly said of him, both in the Old Testament and in the New Testament, that “he was faithful in all his house, Numbers 12:7; Hebrews 3:2.” And, indeed, not even Paul himself labored under greater disadvantages, or persevered with more unwearied diligence than he. The whole of God’s laws, moral, ceremonial, judicial, did he make known to the people, enforcing the strict observance of them all (whether “commandments, statutes, or judgments”) on the penalty of death. The violating of anyone of them willfully and presumptuously, was declared to be such an act of rebellion against God, that nothing less than utter destruction was the punishment annexed to it, Numbers 15:30. On the other hand, he promised to them, that, if they were observant of God’s blessed will, they should live, and long enjoy their promised inheritance, verse 16-18. And so uniformly had he devoted all his time and strength to their service, that he could call both Heaven and earth to testify of his fidelity in executing the office that had been assigned him.

Let it not be thought that we would presume to institute a comparison between that holy man and ourselves. We well know how infinitely short of him we have come, in the whole of our personal and official character. Yet we do hope that we can so far adopt his Words, as to appeal both to God and man, that, during the years that we have ministered among you, we have faithfully, according to our ability, “set life and death before you.”

1. We have ministered the same truths unto you.

[In a young minister this kind of address would be inexpedient; but in an aged minister, who had spent his whole official life in superintending one congregation, it would be thought quite in character.]

In the preceding verses, Moses speaks particularly respecting the Gospel, which he had made known unto the people, “Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in Heaven, so that you have to ask, “Who will ascend into Heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it. See, I set before you today life and prosperity, death and destruction!” Deuteronomy 30:11-15

The exposition of these words is given to us by Paul, who tells us, that in them Moses spoke, not of the righteousness of the Law, but of the righteousness which is of faith, even of that very faith which Paul himself preached, Romans 10:5-9.”

And what has been the subject of our ministrations? You yourselves will bear me witness, that, from the very first hour that I came among you, “I determined to know nothing among you, but Jesus Christ, and him crucified, 1 Corinthians 2:2.” What Moses preached in types and shadows, I have declared in the plainest terms; showing, at all times, that “the moral law was a schoolmaster to bring you to Christ, Galatians 3:24;” and that the ceremonial law, in all its ordinances, held forth the Lord Jesus Christ as the great sacrifice, that takes away the sins of the world, Hebrews 10:1-10. Never, at any period, have we attempted to lay any other foundation than this, 1 Corinthians 3:11; nor have we ever hesitated to affirm the sufficiency of this to bear the weight of the whole world, Acts 13:39.”

2. We have too, according to our ability, ministered with the same fidelity.

We hope we may, without presumption, appeal to you, as the Apostle Paul did to the elders of Ephesus, not only that “We have kept back nothing that was profitable unto you,” but that “we have not shunned to declare unto you the whole counsel of God; and are therefore, as far as relates to that, we are free, not from your blood only, but from the blood of all men! Acts 20:20; Acts 20:26-27.”

You yourselves will bear me witness, that, notwithstanding “the offence of the cross, which neither is ceased, nor can cease, Galatians 5:11,” I have at all times gloried in it, and exalted it as the only means of our reconciliation with God, Galatians 6:14. Nor have I ever amused you with speculative theories. No, I have preached the Gospel practically; and not in a cold and formal manner, but as a matter of life and death. I have never ceased to exhibit it with all its solemn sanctions; assuring you of life, if you would believe in Christ; and denouncing the wrath of God against all who would not obey the Gospel; executing in this respect the commission given to me to preach the Gospel to every creature, saying, “He who believes, and is baptized, shall be saved; and he who believes not shall be damned! Mark 16:15-16.”

Never, at any time, have I dissembled these truths, “I have never daubed the wall of God’s sanctuary with untempered mortar,” nor “sewed pillows to the armholes of my people,” to let them find ease in sin; never have I “spoken peace to you, when there was no peace,” or “promised life” in any other way than a total surrender of yourselves to God, Ezekiel 13:10; Ezekiel 13:18; Ezekiel 13:22.

And here I will mention one point, which, from the beginning, I have kept in mind without turning to the right hand or to the left. I have never perverted one passage of Scripture to make it speak the language of human systems. I have been anxious to set before you the “unadulterated word” of God, 1 Peter 2:2 and 2 Corinthians 2:17; and to let it speak for itself, without ever concerning myself what human system it either countenanced or opposed; having been “allowed by God to be put in trust with the Gospel, I have spoken, not as pleasing men, but God, who tests our hearts, 1 Thessalonians 2:4-5;” and with the “utmost plainness” also, 2 Corinthians 3:12, “not with enticing words of man’s wisdom,” “lest the cross of Christ should be made of no effect, 1 Corinthians 1:17; 1 Corinthians 2:4-5.”

While, however, “we call Heaven and earth to record this day” respecting these things, let it not be supposed that we are not conscious of innumerable shortcomings and defects in our ministrations; for we are filled with nothing but shame and confusion of face in the review of them, God knows. But as far as respects the fidelity of them, we can, and do, appeal both to God and man, that, like Moses, we have faithfully and invariably “set before you life and death, blessing and cursing,” according as they are revealed in the Gospel, and as they shall be awarded to those who receive or reject the Gospel.

And now let me call your attention to,

II. The advice Moses founds upon it.

“Now choose life!”

A free choice is given to every one among you.

The Gospel is freely preached to you all; and you are all at liberty to embrace or to reject it. Almighty God is sincere when he says, that “he would have all men to be saved, and to come to the knowledge of the truth, 1 Timothy 2:4 and 2 Peter 3:9.” Never did he reprobate any man, until that man had brought that sentence upon himself by his own willful obduracy. The whole Scripture bears testimony to this truth. If this is not true, how can we ever explain that solemn oath of Jehovah, “As I live, says the Lord God, I have no pleasure in the death of a sinner, but rather that he turn from his wickedness and live. Turn, turn from your evil ways; for why will you die, O house of Israel? Ezekiel 33:11.”

There is not a human being that is excepted from the invitations of the Gospel, or from its blessings, if he accepts them. “Look unto me, and be saved, all the ends of the earth! for I am God; and there is none else! Isaiah 45:22.” And “him who comes unto me, (whoever he is, or whatever he may have done,) I will never cast out! John 6:37.” Moreover, the fault of rejecting these overtures is always imputed to the sinner himself, “You will not come unto me, that you might have life, John 5:40.” If any could have been supposed to have been reprobated from all eternity, it was the people who were given up to reject their Messiah, and to crucify the Lord of glory; yet over them did our blessed Lord mourn, saying, “How often would I have gathered you, even as a hen gathers her chicks under her wings, but you would not! Matthew 23:37.”

That all have a bias towards sin, is certain; but there is no compulsion. That Satan also is permitted to tempt us, is certain; but he cannot compel any man. We are perfectly free agents in all that we do, whether it is good or evil. If it is said, that God “draws men,” it is true; but he “draws them with the cords of a man, and with the bands of love, Hosea 11:4.” And, if he prevails over the reluctance of their hearts, it is not by the exercise of an overpowering force, but by “making them willing in the day of his power, Psalm 110:3.” If he “works in them to do,” it is by “working in them to will, Philippians 2:13.”

I will appeal to every living man, whether he ever did good or evil by compulsion against his will? That he has acted against his judgment and his conscience, is true enough, and that in ten thousand instances; but against his will he never did. God sets good before us; and Satan evil; and, whichever we prefer, that we choose, and that we do.

Exercise, then, your choice with true wisdom.

The generality of people, in spite of all that we can say, will choose evil. It is in vain that we endeavor to allure them by the offer of “life,” or to alarm them with the threatening of “death;” they prefer evil with all its consequences; and therefore they do it; as God has said, “He who sins against me wrongs his own soul; all those who hate me love death Proverbs 8:36.” But do not act thus. “Choose good;” “choose life; that both you and your seed may live.”

Of the beneficial consequences to yourselves you cannot doubt; for, who ever sought the Lord, and was rejected? “Who ever truly believed in Christ, and was confounded? 1 Peter 2:6.” Who ever “chose the good part, and had it violently taken away from him? Luke 10:42.”

Choose God for your Father; and he will acknowledge you as his children.

Choose Christ as your Savior; and “he will present you faultless before the presence of his glory with exceeding joy.”

Choose the Holy Spirit as your Sanctifier; and “he will perfect that which concerns you,” and “complete in you the work he has begun.”

Choose Heaven for your inheritance; and sooner shall Heaven and earth pass away, than you be permitted to come short of it.

The very choice you make will evince that you yourselves have been chosen by your God, John 15:16 and 1 John 4:19; and “his gifts and calling are without repentance, Romans 11:29.”

And shall not this tend to the benefit of “your seed” also? Is it not a part of God’s covenant, that “he will put his fear in our hearts, for the good of us, and of our children after us, Jeremiah 32:39.” What is there so likely to benefit the rising generation as the piety of their parents? The force of good instruction is great; but when enforced by good example, it is almost irresistible. Children of pious parents, who have diligently instructed them, and “labored earnestly and constantly in prayer to God for them,” cannot sin so easily as others; or if, through the power of temptation, they are drawn aside after wickedness, they will, it is hoped, feel the remonstrances of conscience in seasons of sickness and reflection, and be brought home at last with penitential sorrow to their God. At all events, we have encouragement to hope, that “our labor for them shall not be in vain in the Lord;” and that, though in some instances we would fail, it shall be found generally true, that, if we “bring up a child in the way he should go, when he is old he will not depart from it.”

That I may enforce the counsel in my text, I would beg you to consider,

1. The alternative that is here offered to you.

It is not “life” or annihilation; but “life or death!”

It is not “a blessing, or a mere privation of good;” but “a blessing, or a curse.”

And have you ever thought what that “death” is, and what that “curse?” is? Oh! who shall declare what that “second death” is, in the lake that burns with fire and brimstone? Or what that “curse,” which shall be there endured? Were annihilation, or eternal sleep, the alternative—you would at least have the consolation of knowing, that you would be unconscious of your loss; but, as you must live forever, either in Heaven or in Hell, I entreat you to “choose that life,” which shall be “at God’s right hand, in pleasures for evermore! Psalm 16:11.”

2. The responsibility attaching to you for the privileges you enjoy.

Our blessed Lord said respecting his hearers, “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin, John 15:22.” And may I not say the same to you? Doubtless, if you had the Gospel ministered unto you with less clearness and fidelity, you would have less to answer for, even as Sodom and Gomorrah had on this very account a lighter condemnation than Bethsaida and Capernaum, Matthew 11:20-24.

It is certainly a great comfort to a minister to know that “he has delivered his own soul, Ezekiel 33:8-9.” But it is a painful reflection to think, that the very means he has used for the salvation of his people, will in many cases only increase their guilt; and the word he has spoken to them, instead of being to them a savor of life, will only be a savor of death to their more aggravated condemnation!

Beloved, let me not have to appear in that day as “a swift witness against you,” but rather have to present you to God as my children, Isaiah 8:18, and possess you as “my joy and crown of rejoicing for evermore! 1 Thessalonians 2:19, 20.”

3. The nearness of the final outcome.

Moses had ministered to his people for forty years; and it is now just about that time that I have ministered to you. How much longer God may be pleased to continue my labors among you, he alone knows; but, according to the course of nature, it cannot be long. Be in earnest, then, to improve the light while you have it, John 12:36.

Many who are gone to judgment would be glad enough if they could come back again to hear the invitations and warnings which they once slighted. And it is possible, that, when the present ordinances shall have come to an end, and the tongue that has so often warned you lies silent in the grave, you may wish that you had “known the day of your visitation,” and improved the privileges you once enjoyed.

Let us all “work while it is day; for the night comes, when neither your minister can work for you, nor you for yourselves.” May the Lord grant, that, while we are continued together, I may so preach the word, and you receive it, that we may stand with boldness before God, and obtain his plaudit in the day of judgment!

Charles Simeon (1759-1836)

[The author’s First Address to the Jews at Catharine Cree, London. The preceding discourse on the same text was written many years before, for Gentiles; this was written in 1818, for Jews.]

Deuteronomy 30:11-14

“Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in Heaven, so that you have to ask, “Who will ascend into Heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it.”

The Old Testament is a rich mine of spiritual knowledge, and reflects as much light upon the New Testament as itself receives from this fuller revelation of God’s will. Each is necessary to the understanding of the other; in that is the model of the edifice, which, under the Christian dispensation, has been erected; and, if it were duly attended to, it would prove sufficient to convince the whole world, that Christianity is Judaism perfected and completed; perfected in all its types, and completed in all its prophecies.

To this effect Moses spoke in the words before us. “The commandment” which he mentions, is not to be understood, as many Jews imagine, of the law given upon Mount Sinai, but of another covenant which God entered into with his people in the land of Moab; and which was, in fact, the covenant of grace. It is by Moses himself distinguished from the covenant of works Deuteronomy 29:1; and that distinction is confirmed by the account which he gives of it elsewhere.

The law, as published on Horeb or Mount Sinai, made no provision for the pardon of any sin whatever; it simply said, “Do this and you shall live;” but the covenant made afterwards in the land of Moab, was ratified with the blood of sacrifices; which blood was sprinkled upon the altar, the book, and all the people, Exodus 24:3-8; and therefore sprinkled, that they might know how to seek the remission of their sins, as often as occasion for it should arise.

The author of the Epistle to the Hebrews, who was so deeply conversant with the whole of the Mosaic law, refers to this very covenant in this precise point of view. Hebrews 9:19-20.

In this act the gospel way of salvation was set before them; so that they needed not henceforth to be looking for anyone to come down from Heaven, like Moses, or from the depths of the sea, like Jonah, to proclaim it, seeing that it was “very near unto them” already, even “in their mouth,” which approved of the law, and “in their heart,” which loved the law.

The things which the Gospel more particularly inculcates, are, Repentance, Faith, and Obedience; and these are almost as clearly revealed in the Old Testament as in the New.

To show this to the Jewish people is, I conceive, the very first step towards bringing them to Christianity. The Apostles, when preaching to the Jews, always appealed to the Old Testament in confirmation of all that they delivered; and I also, after their example, will endeavor to show you, my Jewish brethren, that your own Scriptures declare in the plainest terms:

I. That you are guilty and condemned by the moral law.

The law is a perfect transcript of the mind and will of God; and it requires of every human being an obedience to all its commands. For one single transgression it utterly and eternally condemns us; nay more, it requires every individual to express his assent to this as true, and his approbation of it as right and good, “Cursed is the man who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!”

Deuteronomy 27:26.” But of the impossibility of coming to God by the law, we have a most striking illustration in the conduct of your forefathers at the very time that the law was given; they were so terrified by all that they saw and heard, that they repeatedly declared, that, if the same scenes should pass again, “they would die;” they entreated that God would no more speak to them himself, but give them a Mediator, through whom they might receive his law in a mitigated form, and divested of those terrors which they were not able to endure. And of this request God expressed the highest approbation, saying, “They have well said all that they have spoken. O that there were such a heart in them, Deuteronomy 5:22-29.”

In this matter, dearly beloved, my heart responds to the wish of your Almighty Lawgiver, ‘O that there were in you such a heart!’ Could we but once see you thoroughly convinced of your guilt and condemnation by the law, we would have no fear of your speedily and thankfully embracing the salvation offered to you in the Gospel. The great obstacle to your reception of the Gospel is, that instead of regarding the law as a ministration of death and of condemnation, you are looking for life from obedience to it. It is true that temporal blessings were promised to obedience; and that eternal blessings also were promised to those who would “lay hold on God’s covenant,” and keep his commandments. But the covenant on which they were to lay hold, was that which had been made with their father Abraham; and which never was, nor could be, disannulled by the law. The law, as published on Mount Sinai, was intended to shut them up to this covenant, by making known to them the impossibility of being saved in any other way than by the promised Seed. And, when once you understand and feel this, you will not be far from the kingdom of God.

This conviction would also prepare you for another lesson taught to you by Moses; namely,

II. That you must be saved altogether by a sin-atoning sacrifice.

This was taught to you throughout the whole ceremonial law; the daily and annual sacrifices proclaimed it to your whole nation. Nor was this merely taught in theory; it was required of every offender, whatever his sin might be, to bring his sacrifice in order that it might be put to death in his stead, and deliver him from the condemnation which his sin had merited. Even for sins of ignorance this was required; and the offender, whether he were a priest, or an elder, or a ruler, or one of the common people—was required to put his hands on the head of his sacrifice, and thus, by the most significant of all actions, to transfer to it his sins, Leviticus 4:4; Leviticus 4:15; Leviticus 4:24; Leviticus 4:29. What an instructive ordinance was this!

Yet the ordinance of the scape-goat was, if possible, still more instructive. On the great day of annual expiation, the high-priest, after killing the goat on which the Lord’s lot had fallen, was to put his hands on the head of the scape-goat, and to confess over him all the sins of all the children of Israel; and then the goat was led into the wilderness from before them all, never more to be seen; so that the removal of their sins might be made visible, as it were, to their bodily eyes, Leviticus 16:20-22.

Yet, while this glorious truth was thus plainly declared, the insufficiency of the legal sacrifices, and the necessity of a better sacrifice, was proclaimed also. For these very sacrifices were to be repeated from year to year; which showed that the guilt expiated by them was not fully removed. Hence the very sacrifices were, in fact, no other than an annual remembrance of sins, not finally forgiven. In this light they were viewed by those of your forefathers whom you cannot but venerate, and whom I believe to have been inspired of God, the Apostles of our Lord and Savior Jesus Christ. See Hebrews 10:1-4.

The same thing was intimated by the very partial appointment of sacrifices. There were many sins, as adultery and murder, for which no sacrifice was appointed. Indeed, presumptuous sins, of whatever land they were, if remission was to be obtained by sacrifices, could never be forgiven; because no sacrifice was appointed for them. Nor, in truth, was any man made perfect as pertaining to the conscience by any of the sacrifices; because every man had a secret suspicion at least, if not conviction, that the blood of bulls and of goats could never take away sin! See Hebrews 10:1-4.

Still, however, the great end was answered of directing the eyes of all to the appointed sacrifices, and through them to the Lord Jesus Christ, the great sacrifice, whose blood alone can cleanse from sin, and who is “an atoning sacrifice for the sins of the whole world.”

Dear brethren, it was to this better sacrifice that David looked, when, after the commission of adultery and murder, he prayed, “Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow! Psalm 51:7.” Let your eyes be directed to the same sacrifice, even to your Messiah, the Lord Jesus Christ, of whom the Prophet Isaiah says, “He was wounded for our transgressions;” and again, “The Lord has laid on him the iniquities of us all.” This is He whom your forefathers pierced, and nailed to the cross; and through whom thousands of those who crucified him, found peace with God; and, if you also could now be persuaded to look unto him for salvation, then you would immediately experience the effect produced by the bronze serpent in the wilderness, and be healed every one of you. O that you would obey the direction given you in the writings of your own prophets, “Look unto Me, and be saved, all the ends of the earth.” You would no longer continue strangers to peace and joy; for strangers you must be to these divine sensations, while you are condemned by the law, and ignorant of the way in which your guilt is to be removed. On the contrary, your “peace would flow as a river,” and, as “children of Zion, you would be joyful in your King.”

But further, it is declared in your law,

III. That all who are thus saved, must be holy in heart and life.

God, as you know, requires you to be “holy as he is holy;” and to be “a peculiar people unto him above all the people upon earth.” I rather bring this to your minds, because you are ready to think that we wish to proselyte you to Christianity, that we may have to glory in such an accession to our cause. But I beg permission to assure you, that I would not move a finger to proselyte your whole nation to our religion, if I did not at the same time raise them to be better men, fitter to serve their God on earth, and fitter to enjoy him forever in Heaven. And this I entreat you to bear in mind. It is to the divine image that we wish to bring you, and to the full possession of that blessing promised to you by Jehovah himself, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws, Ezekiel 36:25-27.” This is necessary for you, as it is also for us; nor have we ourselves any other rule of conduct than that which was prescribed to you in the Ten Commandments.

The advantage we have in the New Testament is not that new things are revealed to us, but that the things originally revealed to you are made more clear and intelligible. Not that in your Scriptures there is any obscurity in relation to this matter; we may truly say, “It is not far off, nor is it hidden from you; but it is very near unto you, even in your hands and in your mouth;” I pray God we may be able to add, as Moses did in my text, that it is “in your heart” also!

And now permit me to address a few words to you, my Jewish brethren.

It is to your own Scriptures that I wish in the first instance to direct your attention; for you yourselves know that they testify of your Messiah, and are intended to direct you to him. It is greatly to be lamented, that they are not studied among you as they ought to be; and that your Rabbis for the most part pay more deference to the voluminous commentaries with which your Scriptures are obscured, than to the Scriptures themselves. But let it not be so with you. Begin to search the Scriptures for yourselves; search them as for hidden treasures; and pray to God to give you his Holy Spirit, to instruct you, and to guide you into all truth. When you take the blessed book of God into your hands, lift up your heart to God, and say with David, “Open my eyes, that I may behold wondrous things out of your law!” Then compare your Scriptures with ours, the Old Testament with the New; and mark how exactly they correspond with each other, even as the vessel with the mold, or the wax with the seal. Then I fear not but that you will soon acknowledge Him of whom the Law and the Prophets do speak, even Jesus of Nazareth, to be the true Messiah, the Savior of the world. Yes, he whom you have hitherto rejected will become precious to your souls; and you will, in a far higher sense than you have ever yet been, become the children of Abraham, and the sons of God.

To the Christian part of this auditory I will also beg permission to address a few words.

You have seen that with care and labor I have endeavored to establish the true import of my text from the writings of Moses himself. But, if I had been speaking to you alone, I might have spared that trouble, having the text already explained by God himself. Paul tells us, that the commandment which was near to the Jews, was the Gospel itself, even that word of faith which declares, that whoever with the heart believes in Christ, and with the mouth confesses him, shall assuredly be saved, Romans 10:5-13.

How thankful should we be for such a light! and having been favored with it, shall we conceal it from our Jewish brethren, from whom, under God, we have received it? What would you think of a man, who, being stationed in a light-house for the purpose of warning ships in its vicinity to avoid some rocks, and of directing them into a safe harbor, should, when he saw a whole fleet approaching, conceal the lights, and leave the whole fleet to perish on the rocks; and, when called to an account for his conduct, should say, ‘I did not think it right to create any alarm among the crews and their passengers?’ Would you think his excuse valid? Would you approve of his pretended benevolence? Would you not rather be filled with indignation against him, and say, that the blood of all who perished should be required at his hands?

Do not then act in a way, which, under other circumstances, you would so severely condemn; but, as God has given you a light, improve it carefully for your Jewish brethren. This is what their fathers did for you, when you were bowing down to stocks and stones. Do it then for them, if perhaps you may be the means of enlightening some among them, and of saving their souls from eternal death.

At the same time remember, that Paul applies the passage unto you; and tells you from it, that you must believe in Christ with your hearts, and confess him openly with your mouths. The word is, in the strictest sense, “very near unto you;” read it then, and ponder it in your hearts, and treasure it up in your minds, and live upon it, and glory in it; so shall it be a light to your paths, and make you wise unto salvation through faith in Christ Jesus.

Charles Simeon (1759-1836)

Deuteronomy 30:11-14

“Now what I am commanding you today is not too difficult for you or beyond your reach. It is not up in Heaven, so that you have to ask, “Who will ascend into Heaven to get it and proclaim it to us so we may obey it?” Nor is it beyond the sea, so that you have to ask, “Who will cross the sea to get it and proclaim it to us so we may obey it?” No, the word is very near you; it is in your mouth and in your heart so you may obey it.”

It is a very prevalent idea in the world, that all people shall be saved by the law under which they live; so that Jews, Turks, and heathen of every description, have as good a prospect of salvation, as those who enjoy the light of the Gospel. But there has been only one way of salvation from the fall of Adam to the present moment. How far God may be pleased to extend mercy for Christ’s sake to some who have not had an opportunity of hearing the Gospel, we cannot presume to say; but to those who have the Scriptures in their hands we are sure that there is no hope of acceptance, but through faith in the Lord Jesus Christ. This was the way of salvation revealed to Adam, confirmed to Abraham, and more fully opened in the Mosaic law. It was of this that Moses spoke in the words before us; to elucidate which, we shall inquire,

I. What is the commandment here spoken of?

What it was may be seen by consulting,

1. The testimony of Moses himself.

It was not the moral law that was given on Mount Sinai, but “the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb, Deuteronomy 29:1.”

The law given on Mount Sinai, of which Horeb was a part, was strictly a covenant of works; but that which was given in the land of Moab, was a covenant of grace.

That law on Mount Sinai made no provision for the smallest transgression; it simply said, Do this, and live.

That law in the land of Moab was accompanied with the sprinkling of the blood of sacrifices both on the altar and on the people, Exodus 24:3-8; and intimated, that through the blood of the great Sacrifice, that their iniquities, if truly repented of, might be forgiven. This distinction is very carefully noticed in the Epistle to the Hebrews, where Paul, mentioning some particulars not related by Moses, declares, that, by the covenant thus ratified, remission of sins was provided for, and might be obtained by all who sought it in the appointed way.

2. An inspired exposition of the passage, Romans 10:5-10.

The apostle Paul is expressly contrasting the nature of the two covenants; the Law, he tells us, required perfect obedience, and said, “He that does these things shall live by them, Leviticus 18:5 and Deuteronomy 27:26.” But the Gospel, that is, “the righteousness which is of faith, speaks in this way;” and then he quotes the words before us, and explains them as referring to the Gospel. Some have thought that he quoted these words only in a way of accommodation; but it is plain that he understood them as strictly applicable to his point. Speaking of the righteousness which is of faith, he says, “But what does it say?” He then, quoting the very words of Moses, answers, “The word is near you, even in your mouth and in your heart;” and then he adds, “This is the word of faith which we preach.”

If then the Apostle was inspired by the Holy Spirit, the matter is clear; and the Gospel was the commandment of which Moses spoke.

It is worthy of observation, that Christ and his Apostles speak of it under very similar terms. Our Lord says, “This is the work of God, that you believe on him whom he has sent;” by which he means, that it is the work which God requires of us, John 6:28-29. Paul calls the Gospel, “the law of faith, Romans 3:27.” John says, “This is his commandment, that you believe on the name of his Son Jesus Christ, 1 John 3:23.” And “obeying the Gospel” is the common term used for believing in Christ, Romans 10:15; Romans 16:26; 2 Thessalonians 1:8; 1 Peter 4:17.

3. The particular characters by which this covenant in Moab is distinguished.

Moses speaks of it as plainly revealed, and as easily understood. Now this representation accords with that dispensation of the Gospel which was given to the Jews; they had no necessity for anyone to ascend up to Heaven, or to go over the sea, to bring them information about the way of life; for God had already revealed it to them from Heaven; he had shown them by the moral law that they were all in a state of guilt and condemnation; and he had shown them by the ceremonial law that they were to be saved by means of a sacrifice, which should in due time be offered. And though that revelation was comparatively obscure—yet any Jew with pious dispositions might understand it sufficiently to obtain salvation by it.

But these characters in the fullest sense agree with the Gospel as it is made known to us. We are not left to inquire whether there is a Savior or not? Whether Christ has come down from above? Or whether he has been raised up again from the dead? We know that he has come into the world; that he has “died for our sins, and has risen again for our justification.” We know that he has done everything that is necessary for our reconciliation with God, and will do everything that can be necessary for the carrying on and perfecting the salvation of our souls.

There is no uncertainty about any point that is of importance to us to know. Nor indeed is there any difficulty in understanding what he has revealed. All that is required, is, a simple, humble, teachable spirit; and to such a one, however ignorant he is in other respects, every part of the Gospel is dear.

The humble Christian “has within himself the witness” of all the fundamental truths of the Gospel. What doubt can he have that he is a guilty and condemned creature; or that he needs an atonement for his sins, and a better righteousness than his own for his justification before God? What doubt can he have that he needs the influences of the Holy Spirit to renew him after the divine image, and to render him fit for Heaven?

“If the Gospel is hidden from any, it is because the god of this world has blinded their eyes;” it is not the intricacy or obscurity of the Gospel that makes it unintelligible to them, but the simplicity and brightness of it, “they love darkness rather than light;” and complain of the Gospel, when the fault is only in themselves. As revealed to us, the Gospel is not obscure; as revealed in us, it is bright as the meridian sun.

Such then “is the commandment which God commands us this day.” We proceed to consider,

II. What is the obedience which this covenant at Moab requires.

1. This covenant at Moab demands from us an inward approbation of the heart.

Without this, all the knowledge of men or angels would be of little use. On this our salvation altogether depends. Moses says, “The word is in your heart;” and Paul’s exposition of it is, “If you shall believe in your heart that God has raised the Lord Jesus from the dead, you shall be saved.” Thus a mere rational assent to divine truth is particularly excluded from the office of saving; and salvation is annexed to that faith only which calls forth all the affections of the soul, “a faith which works by love.”

As “a commandment,” it is to have all the force of a law within us, “casting down imaginations with every high thing that exalts itself against the knowledge of God,” and “bringing every thought into captivity to the obedience of Christ.” It is not sufficient that we merely acknowledge the death and resurrection of Christ as parts of our creed; we must see and feel the necessity of them in order to the deliverance of our souls from death and Hell; and we must also glory in them, as the infinitely wise, gracious, and all-sufficient means of our redemption. We must have such a view of these truths, as makes us to “account all things but loss for the excellency of the knowledge of them! Philippians 3:8.” This was insisted on as necessary to the admission of converts into the Christian Church. And it is the experience of all who truly belong to Christ, Romans 6:17.

2. This covenant at Moab demands from us an outward confession of them with the mouth.

It is curious to observe what minute attention the Apostle paid to the words of Moses, and what emphasis he has laid upon them. Moses had transiently observed, “The word is in your mouth and in your heart;” but the Apostle amplifies the idea, and shows repeatedly that the confessing of Christ with the mouth is quite as necessary as the believing on him with the heart; by the latter indeed we obtain “righteousness;” but by the former we obtain complete “salvation, Romans 10:9-10.”

In that age, to confess Christ before men was to subject oneself to persecutions and death in their most cruel forms; but our Lord would not acknowledge anyone as his disciple, who would neglect to do it; he warned his disciples that such cowardice would infallibly exclude them from the kingdom of Heaven.

How necessary then and indispensable, must a confession of Christ in this age be, when we have nothing to fear but the loss of some temporal interest, and the being stigmatized with some ignominious name! Truly, if we are ashamed to confess him, we may well be banished from his presence as the weakest and most contemptible of the human race! Mark 8:38.

Let this then be considered by all who would secure the salvation of their souls; they must openly confess their attachment to Christ, and must “follow him outside the camp, bearing his reproach.” A public acknowledging of him indeed will not supersede the necessity of internal piety; nor will the piety of the heart supersede the necessity of honoring Christ by an open profession of our faith; both are necessary in their place; and both must be combined by those who would derive any benefit from either.

Learn then from hence,

1. To value aright the privileges you enjoy.

The Jews were far exalted above the heathen; but we are no less exalted above them; for we have the substance, of which the Jews had only the shadow. But even among Christians also there is a great difference; some having the Gospel more fully and clearly opened to them than others. We pray God that the light which you enjoy may be improved by you; else it will leave you in a more deplorable state than Sodom and Gomorrah!

2. To guard against entertaining discouraging thoughts about the salvation of your souls.

Moses tells you that you have no occasion for such thoughts; and Paul guards you against the admission of them into your minds, “Say not in your heart,” who shall do such and such things for me? It is very common for people to think their salvation on one account or other is unattainable. But “what could God have done for us that he has not done?” or what provision do we need which he has not laid up in store for us? To say, ‘This salvation is not for me,’ is to contradict the Scriptures, and to “make God a liar.” Repeatedly is it said, that “whoever believes in Christ, and whoever shall call on his name—shall be saved.” It matters not whether he is a Jew or a Gentile, a greater sinner or a lesser sinner; for “God is rich unto all that call upon him,” whatever guilt they may have contracted, or whatever discouragements they may labor under, Romans 10:11-13.

Put away then all unbelieving fears, and know, that, as the Gospel is revealed for the benefit of all, so it shall be effectual for all who believe and obey it!

Charles Simeon (1759-1836)

Deuteronomy 30:4-6

“Even if you have been banished to the most distant land under the heavens, from there the LORD your God will gather you and bring you back. He will bring you to the land that belonged to your fathers, and you will take possession of it. He will make you more prosperous and numerous than your fathers. The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live!”

In interpreting the Holy Scriptures, it is common with many to dwell almost exclusively upon the literal or historical sense of them, and to confine their meaning to the people to whom the verses were immediately addressed, or of whom they spoke. But this limits the use of the sacred volume in such a manner, as to render it of little service to us. By supposing that it related only to other people and other times, we void its authority over us, destroy its power over our conscience, and learn to set aside every doctrine which we are not willing to receive, and every precept which we do not choose to practice.

But there is an opposite error, against which also we ought to be on our guard. Some are so intent on the spiritual sense of Scripture, as almost entirely to overlook the literal. But the primary meaning is often as replete with instruction as any that can be affixed to the words, and incomparably more satisfactory to a well-informed mind.

For instance, if we should take occasion from our text to speak of the nature and effects of true conversion, in bringing us to God and renovating our souls—we might speak what was good and useful; but the primary sense of the passage leads us to another subject, which ought to be of equal importance in our eyes, namely: The Restoration and Conversion of the Jews.

In discoursing then on the words before us, we shall notice,

I. The events to which these words relate:

That which first demands our attention is the restoration of the Jews.

Very much is spoken, in the prophets on this subject; and though a great part of their declarations respecting it may be considered as having received their accomplishment in the return of the Jews from the Babylonish captivity, there are some which evidently refer to a period yet future. The Prophet Ezekiel associates it with their acknowledgment of one Prince, whom he calls David, Ezekiel 37:21-25. But there was not any prince after the captivity to whom that name can with any propriety be applied in such a view; whereas the Lord Jesus Christ is often spoken of under that name; and therefore it is reasonable to conclude that the restoration spoken of must take place after the establishment of Christianity in the world.

Indeed so strong are the declarations of Scripture upon this subject, that an expectation of the event universally obtains throughout the Christian world. What the precise time will be, we cannot absolutely fix; but we believe that they will be gathered from all quarters of the earth, and possess again their own land, agreeably to the literal expressions of our text; and it is highly probable that the time is not far distant.

As for the objections arising from the difficulty of carrying such a measure into execution, or from the barrenness of the land of Canaan, they vanish the very moment we open the Scriptures, and see what God did for them in former times. If God has ordained it, every mountain will become a plain.

Nearly connected with this is the conversion of the Jews to Christianity.

If we suppose a doubt to arise respecting the former, there exists not even a shadow of a doubt respecting this. The Apostle Paul represents it as assuredly determined in the divine counsels, and infallibly to be accomplished in due season. The people of God in every age may be regarded as one tree, of which Abraham may be considered as the root. The Jews after a time were broken off, as fruitless branches; and the Gentiles were grafted on their stock; and, when the appointed season shall arrive, God will again engraft the Jews upon their own stock, and make both Jews and Gentiles one tree that shall fill the whole earth. It is by this latter measure that God’s designs of love and mercy to the Gentiles also shall be perfected; for the conversion of the Jews will awaken the attention of the unconverted Gentiles, and be the means of bringing in the fullness of the Gentiles, Romans 11:12; Romans 11:15; Romans 11:23-29.

The change that will be wrought upon them will not be merely outward, or consisting in speculative opinions; it will reach to their inmost souls; it will produce in them a circumcision of the heart, an utter abhorrence of all sin, and a fervent love to God, as their reconciled God in Christ Jesus; they will “love him,” I say, “with all their heart, and with all their soul.”

True indeed it is that they are very far from this state of mind at present; but so were the murderers of the Lord Jesus on the day of Pentecost; and yet in one hour were converted unto God. So shall it be in the day of God’s power, “a nation shall be born in a day;” “a little one shall become a thousand, and a small one a strong nation; the Lord will hasten it in his time.”

Such being the prophetic import of the words, let us proceed to notice,

II. The reflections which these words naturally suggest.

The present dispersed state of the Jews from which they are in due time to be recovered, is a most instructive subject. We cannot but see,

1. What witnesses the Jews are for God.

The very person who brought them out of Egypt was inspired to foretell both their present dispersion, and their future restoration. The event has come to pass; and now for nearly eighteen hundred years have this people been scattered over the face of the whole earth, and are preserved as a distinct people in every place. The treatment they should meet with was most circumstantially foretold:

the hardships they would undergo Deuteronomy 28:53-57;

the oppression they would endure Deuteronomy 28:29;

the contempt in which they would be held Deuteronomy 28:37;

the conviction which they themselves, in common with all mankind, would feel, that their sufferings were inflicted by God himself on account of their iniquities Deuteronomy 29:21-28.

All, I say, was foretold; and all is come to pass; and they are living witnesses of the truth of God and of the divine authority of that book which they profess to have been inspired by him.

They may be even said to be witnesses also of the truth of Christianity, which is founded on the Jewish Scriptures, and is altogether the completion of them. What therefore God said to them in the days of old, may with yet augmented force be applied to them at this time, “You are my witnesses, that I am God, Isaiah 43:12.”

2. What warnings the Jews are to us.

Who that sees the present state of the Jews, and compares it with the predictions concerning them—must acknowledge that God abhors iniquity, and will surely punish it even in his most highly favored people! Methinks the sight of a Jew should produce this reflection in every mind. The Jews, because they were descended from the loins of Abraham, and had been distinguished by God above all the nations upon earth, imagined themselves to be safe; but when they had filled up the measure of their iniquities in the murder of their Messiah, the wrath of God came upon them to the uttermost!

Let not Christians therefore imagine that the name and profession of Christianity will screen them from the wrath of God. The sentence of exclusion from the heavenly Canaan is gone forth against all who reject the Lord Jesus Christ; and it will assuredly be executed upon them in due time; for “how shall they escape, if they neglect so great a salvation?” Our inquiry must be, not: Am I instructed in some particular tenets, or observant of some particular forms? But: Am I “circumcised in heart, so as to love the Lord Jesus Christ with all my heart, and with all my soul?” This is the point to be ascertained; for “if any man loves not the Lord Jesus Christ, he will be Anathema Maranatha;” he will be accursed; and God himself will forever inflict the curse upon him.

3. What encouragement we have to seek the welfare of the Jews.

Notwithstanding God has given so many promises respecting them, the Christian world for many hundreds of years has scarcely thought them worthy of the smallest attention. Christians have been anxious for the welfare of heathens, and have sent missionaries into every quarter of the world to instruct them; but for the Jews they have felt no interest whatever; they have left them to perish without so much as an attempt for their conversion.

But what base ingratitude is this!

To whom are we ourselves indebted for all our privileges, but to Jews?

Who wrote, and preserved with such wonderful care, the Scriptures of the Old Testament?

Who wrote the New Testament, but Jews?

Who died to redeem our souls from death and Hell? A Jew.

Who at this moment makes intercession for us at the right hand of God? A Jew.

Who manages everything in Heaven and earth for our good, and is a fountain of all spiritual good to our souls? A Jew.

Of whom were the whole primitive Church composed for the first six or seven years? Jews.

Who went forth with their lives in their hands, to convert the Gentiles; and to whom are we indebted for all the light that we enjoy? They were Jews.

Have we then no debt of gratitude to them? And have we not reason to blush when we reflect on the manner in which we have requited them? Blessed be God! there are at last some stirred up to seek their welfare. [This sermon was preached in 1810] Let us unite with heart and hand, to help forward the blessed work. From what we see of their blindness and obduracy, we are apt to despond; but “the Lord’s hand is not shortened that it cannot save;” he can as easily engraft the Jews in again upon their own stock, as he could engraft us Gentiles upon it; and he has therefore engrafted us upon it, that we might exert ourselves in their favor, and be instrumental in restoring them to the blessings they have lost, Romans 11:30-31. Let us at least do what we can, and leave the outcome of our labors unto God.

Charles Simeon (1759-1836)

Deuteronomy 29:29

“The secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever, that we may follow all the words of this Law.”

Never were mercies granted to any people, so rich as those which were given to Israel; nor were there ever judgments so signally, through successive ages, inflicted on any other nation, as on them. And all this was in accordance with prophecy, even with the prophecies which Moses himself delivered to them previous to their entrance into Canaan. All was known by God; and was foretold also, with sufficient clearness, if they would but learn to act in obedience to the divine warnings. To inquire into the reasons of God’s dealings with them, and especially to sit in judgment upon God as though he dealt harshly with them, would be to no purpose. The reasons of his determinations were hidden in his own bosom; and his determinations themselves were made known to them for their benefit; and God expected that they should make a suitable improvement of all the information which he had given them. This seems to be the general import of our text; from whence I shall take occasion to show,

I. The proper limit for our inquiries into the things of God.

God has been pleased to reveal much to us respecting his nature, his dealings, his purposes; but there is infinitely more which he has not seen fit to communicate; and which, if communicated, we would be no more able to comprehend, than a child could comprehend the deepest discoveries of philosophy. Even what we do know, we know only in part; in fact, our knowledge of everything is so superficial, that it scarcely deserves to be called knowledge; and, therefore, in relation to everything the utmost possible humility befits us. For, after all:

1. What do we know of God’s nature?

We are informed that “God is Spirit;” that he is, from all eternity, a self-existent Being; that “the Heaven of heavens cannot contain him.” But what idea have we of Spirit? What notion can we form of eternity and omnipresence? The greatest philosopher in the universe has not a whit more adequate conceptions of these things than a little infant. Nor do we, in reality, know anything more of the moral perfections of the Deity, than we do of those which we call natural. We speak of his holiness, and justice, and mercy, and truth; but our knowledge of these things is altogether negative; we merely know that he is not unholy, or unjust, or unmerciful, or untrue; and that is all.

And what shall I say to his subsistence in Three Persons, each possessing all the attributes of Deity, while yet there is but One God? We know:

that the Father is spoken of as the Fountain from whence all proceeds;

that the Son also is spoken of as executing all which the Father had ordained for the redemption of the world;

and that the Holy Spirit also is spoken of as applying to men all that the Son has purchased, and the Father ordained.

But of these things we know nothing beyond what God has told us in his Word; and if we attempt to descant upon them, “we only darken counsel by words without knowledge.”

In the contemplation of such mysteries, it befits us to bear in mind the pointed interrogations of Zophar, “Can you fathom the mysteries of God? Can you probe the limits of the Almighty?

They are higher than the heavens—what can you do? They are deeper than the depths of the grave—what can you know? Job 11:7-8.”

2. What do we know of God’s Providence?

We know that God orders everything both in Heaven and earth; and that without him “not a sparrow falls to the ground,” nor “a hair from our heads.” But will anyone inform us how God overrules the minds of voluntary agents, so as infallibly to accomplish his own will, and yet not participate in the evils which they commit? Our blessed Lord was put to death “by the determinate counsel and foreknowledge of God;” and yet, throughout the whole of that scene, the agents followed altogether the dictates of their own hearts, and “with wicked hands crucified and slew him!” And will anyone inform us how this was done?

And if we know so little of God’s Providence, who shall declare to us the wonders of his Grace? Will anyone tell us why the world was left four thousand years before the Savior was sent to redeem it? Or why Abraham was chosen in preference to all other people upon earth, that the Savior should descend from him, and that it should be in the line of Isaac and Jacob, rather than through the line of Ishmael and Esau?

Will anyone tell us how the Spirit of God acts upon the souls of some, to quicken, sanctify, and save them; while others never experience these operations; or experience his influence only in such a degree as ultimately to aggravate their eternal condemnation? Let anyone only explain how the mind operates upon matter in any one motion of his own body—and if he cannot explain this, then how shall he presume to judge of God, “whose ways are in the great deep, and his paths past finding out?”

3. What do we know of God’s purposes?

We are assured that “God does everything according to the counsel of his own will; and that none can stay his hand, or say unto him, What are you doing?” But who has searched the records of Heaven, so as to tell us what shall come to pass, either in reference to nations, or to any solitary individual? Our blessed Lord repeatedly checked all presumptuous inquiries into these things. When his disciples asked him, “Lord, are you at this time going to restore the kingdom to Israel?” He said to them: “It is not for you to know the times or dates the Father has set by his own authority, Acts 1:6-7.” And when Peter inquired of him respecting John, “Lord, what shall this man do? our Lord replied, If I will that he tarry until I come, what is that to you?”

In truth, we know nothing of God; nothing of what he is, or does, or will do, any further than he has been pleased to reveal himself to us; and all our inquiries respecting him should issue in that profound adoring exclamation, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! Romans 11:33.”

Instead of complaining that our knowledge is so circumscribed, we should be thankful that it extends so far; for if there is little communicated to gratify a foolish curiosity, there is everything made known to us that can conduce to our present and eternal welfare.

This idea points out to us,

II. The proper use to be made of all the Scriptural knowledge we obtain.

Everything that God has revealed is intended to have a practical effect on us; and everything contained in Holy Writ has a direct tendency to convey some spiritual benefit to our souls. Let us briefly trace this in:

1. What is revealed concerning God and his perfections.

All that is spoken in Scripture upon this sublime subject, tends to fill us with holy fear, and love, and confidence; and to bring us to God, as his obedient subjects and servants.

2. What is revealed concerning Christ and his offices.

There is no way to the Father but through the Son. When, therefore, we read of him as the Prophet, Priest, and King of his people, we are of necessity taugt to look to him for:

the illumination of our minds,

the pardon of our sins,

the subjugation of all our spiritual enemies.

We are taught to “live altogether by faith in him, who has loved us, and given himself for us!”

3. What is revealed concerning the Holy Spirit and his operations.

If we can come to God only through the Son, so neither have we any access to him but by the Spirit, Ephesians 2:18. Hence, in desiring his gracious influences, we should seek to have the whole work of grace wrought within us, and to be “transformed into the divine image,” and be “made fit for our eternal inheritance.”

4. What is revealed concerning the Gospel with all its promises and precepts.

Nothing of this is to he contemplated as a mere matter of speculation; but the whole Gospel is to be embraced as a remedy, as a remedy suited to our wants and sufficient for our necessities. Every promise of it is to be embraced as a ground of hope; and every precept in it is to be obeyed as an evidence of our faith and love.

5. What is revealed concerning the realities of the eternal world.

No one ever came from Heaven or from Hell to inform us what those states were, or what was the full import of those terms under which those states are displayed. Nor is it of importance to us to know more of them in this world. We already know enough to call forth into activity our hopes and our fears; and our wisdom is so to improve our knowledge of them, as to “flee from the wrath to come,” and to “lay hold on eternal life!”

In a word, “whatever is revealed belongs to us and to our children forever, that in all succeeding ages we should follow all the words of God’s Law,” and approve ourselves to him as a faithful and obedient people.

Hence, then, we may see:

1. What answer we should make to the proud objector.

People will sit in judgment upon God and his revealed will, as if they were capable of determining, by their own wisdom, what was fitting for him to reveal or do; and they will decide with confidence on all which they either see or hear, precisely as if they were competent to weigh in a balance all the mysteries of divine wisdom. With what impious boldness will many revile the mystery of a Trinity of Persons in the Godhead; the incarnation of Christ, and his sin-atoning sacrifice; and the influences of the Holy Spirit. But to all such proud objectors I will say, with Paul, “Nay but, O man! who are you that replies against God? Romans 9:20.” You mistake utterly the province of reason, if you think that she is to sit in judgment upon such mysteries as these. She is to judge whether the book which we call the Bible, is of divine inspiration; but when that is once admitted, then she must give way to faith, whose office it is to embrace all that God has revealed, and to make use of it for the ends and purposes for which he has revealed it. And if you will presume to “reprove God, you shall surely answer for it, Job 40:2;” for “he gives no account to man of any of his matters, Job 33:13.”

2. What direction we should give to the humble inquirer.

There may be many things brought to your ears which are above your comprehension, and which you may find it difficult to receive. But there is a standard to which every sentiment may be referred, and a touchstone by which every doctrine may be tried. Our blessed Lord said to those who doubted the propriety of his instructions, “Search the Scriptures, for in them you think you have eternal life; and they are they which testify of me! John 5:39.” And the Prophet Isaiah told his hearers to bring everything to this test, “To the Law, and to the testimony—if they speak not according to this Word, it is because there is no truth in them, Isaiah 8:20.” All that is needful for you to know, is contained in God’s Word.

Whatever agrees with God’s Word, is true.

Whatever is contrary to God’s Word, is false.

And whatever cannot be determined by God’s Word, may well be left among those “secret things which belong to God alone.”

3. What encouragement we are to afford to the true believer.

“The secret of the Lord,” we are told, “is with those who fear him; and he will show them his covenant, Psalm 25:14.” Yes, this is indeed a most encouraging truth. Not that we are to suppose that God will give any new revelation to his people—we have no reason whatever to expect that. But he will shine upon his revealed truth, so that they shall have a perception of it which others have not.

I need not tell you how much clearer anything is discerned when the sun shines upon it; or how much more accurately it is seen when the eye is fixed more intently on it; or how things most minute or distant are rendered distinctly visible by glasses suited to our organs of sight.

Now, in all these ways will God reveal his secrets to the believing soul. He will, by his Spirit, cast a flood of light upon the Word; and make the soul most eager to apprehend his truth; and by the medium of faith bring that truth directly upon the tablet of the mind; and thus fulfill that promise, “All your people shall be taught of God, John 6:45.” Yes, “he will guide the meek in judgment; he will teach the meek his way, Psalm 25:9.”

Charles Simeon (1759-1836)

Deuteronomy 29:19-20

When such a person hears the words of this oath, he invokes a blessing on himself and therefore thinks, “I will be safe, even though I persist in going my own way.” This will bring disaster on the watered land as well as the dry. The LORD will never be willing to forgive him; his wrath and zeal will burn against that man. All the curses written in this book will fall upon him, and the LORD will blot out his name from under Heaven.

God has declared that he “desires not the death of a sinner, but rather that he should turn from his wickedness and live;” and this is abundantly evident from the forbearance which he exercises towards sinners, and from the means he has used for their restoration to his favor. When he brought the Israelites out of Egypt, he entered into covenant with them on Mount Horeb; and when that whole generation had perished in consequence of their violations of his covenant, he was graciously pleased to renew the covenant with their children in the land of Moab; and the reason he gives for that condescending kindness is, lest they should presumptuously sin, and miserably perish, after the example of their fathers. See verses 1, 15, 18-20.

In the words which we have just read, he intimates,

I. The astonishing delusion of sinners.

That the greatest part of mankind are walking after the imaginations of their own hearts, is evident; and that God denounces his vengeance against them, is equally evident; yet on every side we behold,

1. Their fearlessness.

God speaks to them in the plainest terms, that “the soul that sins shall die,” and that “the wicked shall be turned into Hell, even all the people that forget God.” They themselves too cannot but acknowledge, that “the wrath of God is revealed against all ungodliness and unrighteousness of men.” Yet they hear the denunciations of God’s wrath with perfect indifference; they account them not worth the smallest consideration; yes, to use the expressive language of the Psalmist, “they puff at them, Psalm 10:5.” What though they do “set at nothing God’s law, and walk rather after the imagination of their own hearts?” What though they do “add drunkenness to thirst.” “Woe to those who draw sin along with cords of deceit, and wickedness as with cart ropes, Isaiah 5:18,” adding fresh materials continually, and drawing it out without any intermission to an indefinite length, will God regard such trifling matters? No! He does not see them, or deem them worthy of his notice! Psalm 10:11 and Job 22:13-14. God does indeed threaten to punish these things; but he will never execute his threatenings.’

If any mere men threaten their temporal welfare, they are open enough to the impressions of fear, and anxious enough to escape the danger; but if God threatens them with his everlasting displeasure, they regard it as an empty sound. Thus do they cast off all fear of God, and treat both him and his Word with the utmost contempt! Psalm 10:13.

2. Their self-delight.

They can see no evil in sin; they are sensible that they do not conform to God’s law; nor indeed have they any wish to do so. Yet they imagine that though their actions are not correct, their hearts are good; they mean no harm; and that, in their estimation, comprehends all that is required of them. It is truly astonishing to see how, in the midst of all their iniquities, men will “bless themselves in their hearts,” as much as if there were nothing amiss in their conduct at all.

They quite resent the idea of being sinners, and of deserving God’s wrath and indignation. They conceive that they are very good sort of people (as the expression is), and deserving of God’s favor. Thus it was with the Jews of old, “The temple of the Lord, the temple of the Lord, the temple of the Lord are these! Jeremiah 7:4;” they thought that no expressions were too strong to characterize their goodness.

And thus do sinners in this day boast of their goodness; yes, not only the moral and sober do so, but even the drunken, the sensual, the profane—all are ready to think themselves as good as they need to be, and to answer, like the young man in the Gospel, “What do I still lack?” So blinded are they by Satan, and hardened through the deceitfulness of their own hearts!

3. Their confidence.

They entertain no doubts or fears; they think that all go to Heaven, and that they must of necessity be happy when they die. “I shall have peace,” is the bold assertion of every one among them; nor will they allow the safety of their state to be once questioned. On some occasions perhaps a suspicion arises in their minds that it is not quite so well with them as they imagine; but in general they go on as assured of happiness as if all the promises of the Gospel were on their side!

Nor is this only in the thoughtlessness of youth; their confidence increases with their age; and even in death they frequently retain it to such a degree as to feel no fear of death; and this delusion of theirs is considered by the survivors as an evidence of their final acceptance. Well does the prophet say of them, “A deceived heart has turned them aside, so that they cannot deliver their souls, nor say: Is there not a lie in my right hand?”

But God views them with other eyes, and denounces,

II. Their awful doom.

The terms in which this is declared are sufficient to alarm the most careless sinner. The wrath of God is here denounced against him. This must be his portion:

1. Their awful doom is infallibly certain.

Sinners imagine that God cannot inflict punishment; they suppose that if not inconsistent with his justice, it would at least be contrary to his acknowledged goodness and benignity. They think that, when the time comes, that God will relent, and spare them. But, in our text, he meets that error, and declares, “The Lord will not spare him.” “I have spared him long enough,” the Lord will say, “I bore with all his wickedness for many years;” “I waited long to be gracious to him;” “I called to him, but he would not hear; I entreated him, but he refused to hearken; and therefore he now may call, and I will not hear; I will even laugh at his calamity, and mock when his fear is come.”

Now God would “turn from the evil which he has thought to bring” on any sinner—if that sinner sincerely repents. But how inflexible God will be in that day, the prophet has abundantly declared, Ezekiel 8:18; Ezekiel 24:14. The sinner may “knock at the door which is shut against him, saying: Lord, Lord, open to me; but I will say, Depart from me, I never knew you, you worker of iniquity.”

2. Their doom is inexpressibly severe.

What must it be to have “the anger and the jealousy of Almighty God” incensed, and so incensed, as to be, as it were, “smoking against us?” But, to form a just idea of the sinner’s doom, we must take all the most terrific passages of the Word of God, and contemplate all the images contained in them, and then conceive of all of them combined to fill up the measure of his misery. Oh, if we think of “that lake that burns with fire and brimstone,” “where the worm never dies, and the fire is never quenched,” where there is nothing but “weeping, and wailing, and gnashing of teeth,” and “the smoke of their torment ascends up forever and ever!” What an idea does it all give us of the judgments that await the impenitent transgressor! Yet these, yes and “all the curses that are written in the sacred volume” from one end of it even to the other, shall come upon him, and shall “lie and abide upon him forever and ever!”

Once, if he had sought for mercy through the Lord Jesus Christ, he would have been blessedly saved. But now “God will blot out his name from under Heaven,” and it shall be found registered only with those of the devil and his angels!

We are well aware that these truths are unwelcome to the generality of men; but it is infinitely better to contemplate them in time, than to be left to experience them in eternity.

Let us learn then from this subject,

1. To have compassion on the ungodly world.

Were we to see men in danger of perishing in the sea, the most hardened among us would be moved to compassion. Why then do we not pity those who are ready every moment to sink into the flames of Hell? That they themselves are not alarmed is rather the reason why we should feel the more alarmed; because their foot will infallibly “slide in due time,” and “the wrath of God will come upon them to the uttermost.” Let “our eyes then run down with tears for them,” and “our head be a fountain of tears to weep for them day and night.” Let our efforts too be exerted to awaken them to a timely care of their own souls.

2. To be on our guard against being influenced by their advice.

Those who see not their own danger, will be equally secure respecting us, Ezekiel 13:22, and will endeavor to lull us asleep by their confident assertions. But, if their presumption will not benefit themselves, it will assuredly not benefit us.

The antediluvian world, and the inhabitants of Sodom, despised the warnings given them, and accounted them as idle tales; but the threatened judgments came at last, and the deceivers and deceived perished in one indiscriminate mass! So will it be at the end of the world, 2 Peter 2:4-9. Every tittle of God’s Word shall be fulfilled; and therefore let those who would draw you back to the world be disregarded by you, Ephesians 5:6. “Let God be true, but every man a liar!”

3. To be thankful if God has made us to differ from them.

What reason had Noah and Lot to be thankful that they were enabled to believe the divine testimony! And truly, if we are enabled to come forth from an ungodly world, and to enter into the true Ark, the Lord Jesus Christ—we have no less reason to be thankful than they. It is no less the fruit of God’s sovereign grace, than was the mercy given to them. Let us then be increasingly watchful against presumptuous confidence, and all the delusions of our own hearts; and, in an unreserved attention to all God’s commands, let us “keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life!”

Charles Simeon (1759-1836)

Deuteronomy 29:4

“The Lord has not given you a heart to perceive, or eyes to see, or ears to hear, unto this day.”

There is nothing more comforting to a minister, than to see “the word of the Lord running and glorified” among the people of his charge. On the other hand, it is extremely painful to him to find that his labors have been in a great measure in vain. Yet such are the reflections which many a faithful minister is led to make, after an attentive survey of his ministrations.

The Prophet Isaiah felt occasion to lament this, in his day; saying, “Who has believed our report? and to whom has the arm of the Lord been revealed? Isaiah 53:1.”

Our blessed Lord had but too much reason to make a similar complaint respecting the outcome of his labors also, John 12:37-38.

Thus we find Moses, after the most indefatigable exertions for the space of forty years, constrained to adopt towards the Jewish people the language of my text, “The Lord has not given you a heart to perceive, or eyes to see, or ears to hear, unto this day.”

Would to God that there were not grounds, also, for similar complaint among us, my brethren! But Christian fidelity compels me to declare, that to a most lamentable extent these words are verified in this place.

I. The complaint as uttered by Moses against the people of his charge.

They had “seen” with their bodily eyes all the wonders that had been wrought for them in Egypt and the wilderness. But they had no spiritual perception of them. They did not understand

1. They did not understand the true character of that dispensation.

They viewed the various occurrences as so many separate and detached events; and had no idea of their figurative import, no conception of them as shadows of good things to come. They saw not that more wonderful redemption which was typically exhibited to their view. The paschal lamb led them not to the contemplation of their Messiah, and of the deliverance which he should effect through the shedding, and the sprinkling, of his most precious blood. Their subsistence by manna, and by water from the rock, served not to show them what it was to live by faith on the Son of God, or to experience in their souls the refreshing communications of the Spirit of God.

And though they had already seen a portion of land given to three of their tribes—yet did they not contemplate the outcome of a believer’s warfare in the possession of the heavenly Canaan. As for the Law that had been given to them, whether the moral or ceremonial law, they knew not the true intent of either; they had no idea of the one as shutting them up to the only possible way of salvation through faith in their Messiah, or of the other as shadowing forth that Messiah in all his offices. In fact, they had no spiritual discernment of any of these things, but were uninstructed and unedified by all that they had seen and heard All these hints admit of profitable enlargement.

2. They did not understand the obligations which these wonders entailed upon them.

The very first and most obvious effect of all these wonders should have been to bring them to the knowledge of Jehovah as the only true God, and to make them his faithful worshipers and adherents to the last hour of their lives. Yet, behold! they had not been delivered from Egypt three months, before they made and worshiped the golden calf; yes, and all the way through the wilderness they “took up the tabernacle of Moloch, and the star of their God Remphan—figures which they made as objects of their worship, Acts 7:41-43,” in preference to Jehovah, whom thus they provoked to jealousy, until he was constrained to pour forth his wrath upon them to their destruction. It might well be expected, too, that they would yield up themselves to God in a willing obedience to his Law, and live altogether devoted to his service.

But they were “a rebellious and stiff-necked people,” from first to last. The mercies of God could not win them to obedience, nor his judgments deter them from disobedience. The present and future gratification of their senses was all that they desired; and, if only they had their enjoyments, they cared not whether God was glorified or not.

We say not that this was the character of all that people; but when we recollect, that of that whole nation only two, of all the men that came out of Egypt, were allowed to enter into Canaan, we cannot but fear that the exceptions were very few, and the great mass of the people were of the very description represented in our text.

As humiliating as this complaint is, we must also consider it,

II. The complaint as uttered by Moses applicable to ourselves at this day.

Infinitely greater have our advantages been than those enjoyed by the Jewish people. They had the shadow only, but we the substance. The whole of redemption has been set before us; yet we, for the most part, have but a very faint and inadequate conception of it.

1. By the great mass of nominal Christians, the nature of the Gospel is very indistinctly seen.

A mere general notion of salvation by Christ may be entertained; but of the grace of the Gospel, its freeness, its fullness, its suitableness—how little is seen! How far are we from “comprehending the length and breadth, and depth and height of the love of Christ” contained in it! How few among us have any just views of “the glory of God in the face of Jesus Christ,” and of all the divine perfections, as united, and harmonizing, and glorified, in this stupendous mystery! The various offices of the sacred Three, all sustained and executed for us, how little of them is known! Indeed, indeed, the generality of those who call themselves Christians are as dark with respect to the excellency and glory of the Gospel, as the Jews themselves were of the scope and character of their Law.

2. By the great mass of nominal Christians, the effects of the gospel are very poorly experienced.

What might we expect from those who have been redeemed by the blood of God’s only dear Son, and renewed in their souls by the operation of his blessed Spirit?

Should we not be full of admiring and adoring thoughts of God?

Should we not be enrapt, even to the third Heaven, in love to Christ?

Should we not be “yielding up both our bodies and our souls to God, as living sacrifices, holy and acceptable to him as our reasonable service?”

And to what an extent should we be sanctified, in all our tempers, dispositions, and actions—if we were duly influenced by the principles of the Gospel! In a word, if we felt as we ought, methinks our every feeling would be love, and our every word be praise.

But look at the great majority of those to whom the Gospel has been ministered, and say whether any measure of these effects are visible upon them? Alas! it is as true of us as of the Jews, that “God has not given us a heart to perceive, or eyes to see, or ears to hear, unto this day.”

Let me then address myself:

1. To those who are altogether blind.

Perhaps you will be disposed to say, “If God has not given me this discernment, the fault is not mine.” But this is a fatal error; for the fault is altogether yours. Had you sought of God the illuminating influences of his Spirit—then he would have opened your blind eyes, and unstopped your deaf ears, and renewed you in the spirit of your mind; no earthly parent would so readily bestow bread on his famished child, as God would have given to you his Holy Spirit in answer to your prayers. If, then, you “perish for lack of knowledge,” it must be ascribed to your own obstinate neglect of those means which God has appointed for the attainment of spiritual instruction.

2. To those who think they see.

Multitudes, like the Pharisees of old, are ready to ask with confidence, “Are we blind also?” To these we reply, Let your lives declare; let the fruit determine the quality of the tree. Yes, brethren, “if you were indeed blind, you would comparatively have no sin; but now you say, We see; therefore your sin remains! John 9:40-41.” Your conceit and self-sufficiency render your blindness tenfold more odious, more incurable, and more fatal.

3. To those whose eyes God has genuinely opened.

Truly, the mercy given to you is great beyond measure or conception. You doubtless feel what a blessing the gift of reason is, which so elevates you above the beasts; but far richer is the gift of spiritual discernment, which enables you to see “the things of the Spirit,” and elevates you above your fellow-men, even above the wisest and greatest of the human race! Compare the Apostles with the philosophers of Greece and Rome. Mark, not merely their intellectual powers, but their moral habits and their spiritual attainments; then will you have some conception of the mercies given to you, and will appreciate, in some poor measure, the obligations conferred upon you.

Charles Simeon (1759-1836)

Deuteronomy 28:58-59

“If you are not careful to observe all the words of this law which are written in this book, to fear this honored and awesome name, the LORD your God, then the LORD will bring extraordinary plagues on you and your descendants, even severe and lasting plagues, and miserable and chronic sicknesses!”

We admire the fidelity of Moses, who “declared to Israel the whole counsel of God,” “not withholding from them anything whereby they might be profited.” To deliver such warnings as are contained in this chapter, must have been inexpressibly painful to him. But he had no alternative, unless indeed he would subject himself to all the curses here denounced; and involve himself, as well as them, in all the consequences of his unfaithfulness and concealment.

Brethren, the same necessity lies on us also; we must, at the peril of our souls, deliver all that God has commissioned us to declare; and, if we fail to do so, not only will “you perish in your iniquities, but your blood will be required at our hands, Ezekiel 33:8.” Bear with me, then, I beg you, while with becoming fidelity I set before you,

I. What God requires of us.

God is indeed a great and glorious Being, “a God of solemn majesty, Job 37:22,” “before whom the pillars of Heaven tremble, and are astonished at his reproof, Job 26:11.” And he requires that “we fear his glorious and fearful name.”

1. God requires that we regard him with reverential awe.

Truly “he is greatly to be feared, and to be had in reverence of all them that are round about him.” When he came down upon Mount Sinai in the presence of all Israel, not a soul except Moses was allowed to approach him; and, if even a beast had touched the mountain, it must immediately be slain. So great was the terror which his presence inspired, that even “Moses himself said, I exceedingly fear and quake! Hebrews 12:20-21.” And he is still the same God, though he does not manifest himself in the same way. Yes, under the New Testament, as well as the Old Testament, we are taught to bear this in mind, that “our God is a consuming fire, and never to be approached but with reverence and godly fear! Hebrews 12:28-29.”

2. God requires that we regard him with obediential love.

This is the point more especially noticed in the passage before us; and wherever the fear of God is, it must of necessity manifest itself in this way. There will be a real desire to please God; and a full conviction that every command of his is “holy, and just, and good.” Nothing will be deemed “a hard saying;” nothing will be accounted “grievous.” We shall not wish for any limit to our obedience; but shall regard the entire surrender of our souls to him as a reasonable service. This is the conclusion to which Solomon came, after carefully weighing the whole matter, “Fear God and keep his commandments; for this is the whole duty (and end, and happiness) of man! Ecclesiastes 12:13.”

3. God requires that we regard him with undivided attachment.

God will not endure a rival in our affections. He must have the whole heart; and the person who shall dare to offer him “a divided heart, shall surely be found guilty before him! Hosea 10:2.” It is true, we do not give way to gross idolatry, like those to whom our text was addressed; but if we look into “the chambers of imagery” within us, we shall find as many idols as ever were worshiped in the time of Israel’s most determined apostasy! Ezekiel 8:9-12.

God is still, as he ever was, a jealous God,” who “will not have his glory given to another;” yes, “his very name is, Jealous! Exodus 34:14.” Know, then, that you must not “set your affections on anything here below,” but have them all concentrated on him, fearing nothing, desiring nothing, confiding in nothing, in comparison with him. Father and mother, wife and children, houses and lands—yes, and our own life also, must all be subordinated to him, and sacrificed for him, whenever our duty to him shall call for it. We must love and serve him, him supremely, him only, him exclusively!

Hear, then, I entreat you,

II. What we must expect at his hands, if we do not comply with his requisitions.

The Lord made the plagues of his people truly extraordinary. Never since the world began was any nation visited with such heavy judgments as they, Lamentations 1:12, nor will there ever be the like again, even to the end of time, Mark 13:19. They are, and were designed to be, “a sign unto us, verse 46.” Truly, then, if we do fear not God, “our plagues also shall be extraordinary.” They shall be extraordinary,

1. Here.

Look at the different nations of the world, and see what tormentors they are to each other. Behold also the famines, pestilences, earthquakes, which God sends at different times, as “avengers of his quarrel” with those who rebel against him.

See too, the whole frame of society, whether in larger bodies or in private families; and behold what feuds obtain among them, insomuch that there is scarcely a body to be found, the members of which are not arrayed more or less in mutual hostility, and contributing to each other’s disquiet.

Take all the different individuals of mankind; there is scarcely one who has attained the age of manhood, or, at all events, been long settled in the world, without having, in some respect or other, his very life embittered to him; so that at times, if there had been no future state of existence, he would have almost wished for death as a release from his troubles.

Mark the tempers which agitate men’s minds, and the curse which there is even upon their blessings, insomuch that those who most abound in this world’s goods are frequently the most miserable of mankind. Thus, even in this world, does God fulfill his threatening in our text, and “make our plagues extraordinary.”

2. Hereafter.

Who can conceive a soul, at its first entrance into the invisible world, beholding all at once the face of an angry and avenging God? How does it startle back from him, and cry to rocks and mountains to hide it from God’s presence!

Who can conceive of that soul hearing from its Judge those terrific words, “Depart from Me, you who are accursed, into everlasting fire prepared for the devil and his angels!”

Who can conceive of Hell opening for its reception, and the man cast, body and soul, “into the lake of fire and brimstone,” “where the worm of an accusing conscience never dies, and the fire is never quenched!”

Who can conceive of the soul’s retrospect of the mercies it has despised, and the opportunities it has forever lost?

Above all, who can conceive its prospects of eternity, as the duration of all the misery to which it is consigned?

Say, Beloved, whether then the plagues will not be extraordinary? Now they may be laughed at and despised; but when this cup of God’s indignation shall be put into the sinner’s hands, and he is left to drink it to the very dregs—then there will be an end of all his laughter, and to all eternity will he be occupied in “weeping and wailing and gnashing his teeth!”

Behold, then:

“I now set life and death before you.” Say, which of the two you will choose. If you doubt the fulfillment of God’s threatenings, read the sad catalogue of woes that were denounced against the Jews, and tell me if so much as one of them has failed of its accomplishment. Indeed, my brethren, every Jew you see is a witness for God, that His word shall be fulfilled in all its fearful extent.

But, on the other hand, let me say that the converse of our text is also true. Yes, if you fear and obey the Lord, your blessings also shall be extraordinary. Even in this world “the peace of God’s obedient people passes all understanding,” and their joy is often unspeakable and glorified.

If you could follow a believing soul into the eternal world;

if you could behold it when first it is introduced into the presence of its God and Savior;

if you could see it, while the Judge of the living and the dead is pronouncing that laudatory sentence, “Well done, good and faithful servant, enter into the joy of your Lord!”

if, further, you could behold it in the very bosom of its God, invested with a happiness which can never be interrupted, and a glory that shall never end

—then you would say that its blessedness is truly extraordinary!

Why, then, brethren, should you not seek this bliss? Why will you cast it all away, and treasure up for yourselves the sad alternative, even the misery that shall endure for evermore? I beg you, be wise in time; and consider your latter end, before it is too late! And I pray God, that what has been spoken may now be so impressed upon your minds, that that which took place in Jerusalem may never be realized in you, “Her filthiness clung to her skirts; she did not consider her latter end. Her fall was astounding; there was none to comfort her!” Lamentations 1:9.”

Charles Simeon (1759-1836)

Deuteronomy 27:26

‘Cursed is he who does not confirm the words of this law by doing them.’

And all the people shall say, ‘Amen.’

The law here spoken of is the moral law Several particulars of the moral law are enumerated from verse 15 to the end; and here it is mentioned summarily, as comprehending the whole. This every person is bound to keep in its utmost extent. The curse of God is denounced against every violation of it. This sanction, tremendous as it is, should be universally approved. Hence God commanded his people to express their approbation of it. “Amen” in Scripture signifies an affirmation, John 3:3, or a wish, Matthew 6:13. The adding of “Amen” to the doctrine of the text implies,

I. The adding of “Amen” to the doctrine of the text implies an assent to its truth.

The doctrine is, that the law of God curses us for one offence.

This is often, through ignorance of the Scriptures, denied; but it may be established by a cloud of witnesses.

Death is declared to be the necessary fruit of sin James 1:15.

Every deviation from the line of duty subjects us to God’s wrath, Romans 1:18. An idle word is sufficient to condemn us Matthew, 12:36. The most secret thought is punishable by our Judge, Ecclesiastes 12:14. Omissions of duty will entail on us the same judgments, Matthew 25:30. A violation of the law in one point ensures condemnation as truly, though not as severely, as a rejection of the whole, James 2:10. One single transgression brought misery on the whole world, Romans 5:12; Romans 5:18-19; and this was agreeable to the terms of the Adamic covenant, Genesis 2:17. Paul speaks of this penalty as still in force, Romans 6:23. It is not said that death is the wages of much or heinous sin, but of sin—that is of any and every sin. He even cites the very words of the text in proof of the doctrine which we deduce from them, Galatians 3:10. Hence the law is called “a ministration of death.”

None, however, will cordially assent to the truth of this doctrine until they see ground for,

II. A confession of its reasonableness.

The law, both in its extent and sanctions, is highly reasonable.

We would not be understood to make the doctrine depend on its reasonableness, and much less on our statement of its reasonableness; we only wish to vindicate it from the objections which unhumbled reason would bring against it. If we were not able to urge one reason in its defense, it would be quite sufficient to say, ‘God has revealed it, and therefore it must be reasonable;’ for nothing can be unreasonable which proceeds from him.

That one sin may reasonably subject us to condemnation appears:

From analogy.

Offences in civil society are rated according to the dignity of the person against whom they are committed. Should we strike an inferior, an equal, a superior, a benefactor, a parent, a sovereign—the offence would proportionally rise; so that, what in one case might be expiated by a small fine, in another would be counted worthy of death.

Now sin is committed against an infinitely great and good God. Hence it contracts an inexpressible malignity. Moreover one act of treason is punished with death. Nor is this judged unreasonable in human governments. Why then may not the death of the soul be annexed to every instance of rebellion against God? Is not God’s majesty to be regarded as well as man’s? and his government to be supported as well as man’s?

From the nature of sin.

Sin:

dishonors God,

takes part with Satan,

and unfits for Heaven!

Are these such light evils, that they not only may, but must be overlooked?

Is God forced to honor those who dishonor him?

Has not He as much right to be our enemy, as we have to be his?

When he sees us destitute of any love to him:

Is he bound to renew our hearts that we may be capable of enjoying him?

Is he unjust if he leaves us to eat the fruit of our own way?

Is it unreasonable that God should vindicate his own honor?

Are we at liberty to insult him, and he not to punish us?

May we be his enemies, and must he treat us as friends?

When our first parents sinned, was God obliged to remedy the evil they had brought upon themselves?

Might he not have left them, as he had already left the fallen angels?

Was there any necessity that God should assume the human nature, and offer himself as a sacrifice for his creatures’ sin?

If so, they, even after their fall, might have disdained to ask for Heaven as a gift; they might still have demanded it as a debt. Then God is under a law, and we are free from a law; we are free to live as we please; and he is under a necessity to save us at all events. The absurdity of such positions is obvious!

But an extorted confession of its reasonableness is not sufficient.

God requires of us further,

III. An acknowledgment of its excellency.

The law thus sanctioned is truly excellent; any other would have been less worthy of the great Lawgiver.

Had it required less than perfect obedience, or had the penalty of transgressing it been no more than a temporary punishment, neither his holiness nor his justice would have been so conspicuous.

Any other would have been more ruinous to man.

A permission to violate that law in ever so small a degree would have been a licence to make ourselves miserable. Had death been annexed to many transgressions, and not to one:

We would have been at a loss to know our state.

We would have been with more difficulty drawn from seeking righteousness by our obedience to the law.

We would have seen less evil in transgressing the law.

We would have been less anxious to obtain a saving interest in Christ.

Thus, though mercy is provided, we would have been less likely to obtain it, or to secure its continuance.

Any other would have been less honorable to Christ.

He would have endured less suffering for us. His interposition for us had been less needed; it would have discovered far less love. The obligations conferred by it would have been comparatively small. He would have been less honored by all. Some would have been saved without his aid. Many would, to eternity, have ascribed the honor of their salvation to themselves.

In this view “the ministration of death was glorious, 2 Corinthians 3:7; 2 Corinthians 3:9-11.”

Such a discovery of its excellency will immediately produce,

IV. An approbation of it with respect to our own particular case.

A person taught of God will cordially approve of this law; he will love it as the means of humbling him in the dust.

It reveals to him, as in a looking-glass, his manifold transgressions. It convinces him of his desert of punishment. It shows him the impossibility of making reparation to God. It constrains him to cry, “Save me, Lord, or I perish!” And thus it brings him to the state he most desires, Luke 18:13.

He will delight in it as endearing Christ to his soul.

The depth of his disorder makes him value the Physician. He sees his need of one to “bear the iniquity of his holy things, Exodus 28:38.” He finds that Christ is set forth for this very purpose Romans 10:4. Hence he rejoices in Christ as his Almighty Savior.

Such an approbation of it was expressed by Jeremiah, Jeremiah 11:3; Jeremiah 11:5. Paul also highly commends it in this view, Romans 7:12; and every true Christian can adopt his Words, Romans 7:22.

APPLICATION.

Let us study this law as a covenant. Let us acknowledge our condemnation by it. Let it serve as a “schoolmaster to bring us to Christ, Galatians 3:24.” Let that declaration be the ground of our hope, Galatians 3:13.

Charles Simeon (1759-1836)