Deuteronomy 3:23-28

At that time I pleaded with the LORD: “O Sovereign LORD, you have begun to show to your servant your greatness and your strong hand. For what god is there in heaven or on earth who can do the deeds and mighty works you do? Let me go over and see the good land beyond the Jordan—that fine hill country and Lebanon.” But because of you the LORD was angry with me and would not listen to me. “That is enough,” the LORD said. “Do not speak to me anymore about this matter. Go up to the top of Pisgah and look west and north and south and east. Look at the land with your own eyes, since you are not going to cross this Jordan. But commission Joshua, and encourage and strengthen him, for he will lead this people across and will cause them to inherit the land that you will see.”

The character of Moses, in whatever point of view it is considered, is worthy of admiration:

his zeal and industry,

his patience and meekness,

his fidelity and love,

were never surpassed by any man!

As an intercessor for the Lord’s people, he stands unrivaled. Many were the occasions whereon he prevailed on God to spare that rebellious nation that had been committed to his charge. But behold, this eminent saint, who had so often succeeded in his applications for others, was now refused when praying for himself. And, though it might appear humiliating, and might lower him in the estimation of all future generations, he gives a faithful account of the whole matter, recording both the prayer that he offered, and the answer he received.

The points to which we would call your attention are:

I. God’s rejection of the prayer of Moses.

Nothing could be more proper than this prayer of Moses.

He requested that he might be permitted to “go over Jordan, and see the promised land.” It was with a view to the enjoyment of this land that he had labored incessantly for forty years. He had held up the possession of it as the great inducement to the whole nation to come forth from Egypt, and to endure all the hardships of journeying in the wilderness, and the perils of protracted warfare against the inhabitants of the land. He knew that Canaan was “the glory of all lands.” And now that the period for the full possession of it had arrived; yes, and God had given them a pledge of it in the subjugation of the kingdoms on the east of Jordan, who can wonder that Moses should be anxious to participate the promised happiness?

The manner in which he sought it was most becoming. He did not complain of the sentence of exclusion that had been passed upon him; but only prayed that it might be reversed. Often had he urged similar petitions for others with success; and therefore he had reason to hope, that he might not plead in vain for himself. He did not certainly know that God’s decree with respect to him differed from the threatenings that had been denounced against others; there might be a secret reserve of mercy in the one case as well as in the other; and therefore he was emboldened to offer his requests, but with a meekness and modesty peculiarly suited to the occasion.

But God saw fit to reject his petition.

The refusal which God gave him on this occasion was most peremptory. When he had rejected his prayer for the offending nation, be said, “Let me alone!” and in that very expression intimated the irresistible efficacy of prayer. But on this occasion he forbade him to “speak to him any more of that matter;” yes, he “swore to Moses, that he should not go over Jordan, Deuteronomy 4:21.”

In this refusal there was a solemn manifestation of the divine displeasure. It was intended as a punishment both for his sin, and for the people’s sin; for God was “angry with him for their sakes,” as well as for Moses’ sake. To him the punishment was great, as being a painful privation, a heavy disappointment; to the people also it was a severe rebuke, inasmuch as they were deprived of:

a loving spiritual father,

a powerful intercessor,

an experienced governor,

and under whom they had succeeded hitherto beyond their most optimistic expectations.

We forbear to notice the typical intent of this dispensation, because we have mentioned it in a former part of this history, see discourse on Numbers 20:12.

It is in a practical aspect only that we now consider it; and therefore we confine ourselves to such observations as arise from it in that view.

This refusal however, though absolute, was not unmixed with kindness; as will appear from considering:

II. The mercy with which this judgment was tempered.

As God in later ages withheld from Paul, and even from his only dear Son, the blessings which they asked, but gave them what was more expedient under their circumstances, 2 Corinthians 12:8-9; Luke 22:42-43 with Hebrews 5:7; so now, while he denied to Moses an entrance into Canaan, God granted to him:

1. A sight of the whole land.

He commanded Moses to go up on Mount Pisgah to view the land; and from that eminence he showed him the whole extent of the country from east to west, and from north to south. The sight, we apprehend, was miraculous; because, however great the elevation of the mountain might be, we do not conceive that the places which he saw could be within the visible horizon, Deuteronomy 34:1-4. However this might be, we have no doubt but that the sight must have been most gratifying to his mind, because it would be regarded as a pledge of God’s fidelity, and a taste at least of those blessings which Israel was about to enjoy in all their fullness.

But we are persuaded that Moses, notwithstanding he spoke so little about the heavenly world, knew the typical nature of the promised land, and beheld in Canaan a figurative representation of that better kingdom, to which he was about to be translated. “By faith Moses, when he had grown up, refused to be known as the son of Pharaoh’s daughter. He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward. By faith he left Egypt, not fearing the king’s anger; he persevered because he saw him who is invisible! Hebrews 11:24-27.”

2. An assurance that his place would be successfully filled by Joshua.

To him was committed the office of instructing, encouraging, and strengthening Joshua for the arduous work which lay before him. And what could be a richer comfort to an aged minister, than to see that God had already raised up one to occupy his post, and to carry on the work which he had begun? Methinks, the preparing of Joshua’s mind for his high office was a task in which Moses would take peculiar delight; and the certainty of Israel’s ultimate success would cheer him under the pains of his own personal disappointment.

The practical observations arising out of this history, will bring the subject home to our own business and bosoms.

We learn from it,

1. To guard against sin.

We might profitably dwell on this thought, if we considered only the exclusion of Moses from the promised land for one single transgression. But as other occasions must arise whereon such an observation may be grounded, we would call your attention rather to the injury which both ministers and people may sustain by means of each other’s transgressions. Repeatedly does Moses say, “God was angry with me for your sakes;” from whence we are assured, that their sins were punished in him. And we know also that his sin was punished in them; they suffered no less by the loss of him, than he did by the loss of Canaan.

Such a participation in each other’s crimes and punishments is common in the world; children are affected by their parents’ faults; and parents by the faults of their children.

In the ministerial relation, this happens as frequently as in any. If a minister seeks his own glory instead of God’s, or is remiss in the duties of the closet—then his people will suffer as well as he; the ordinances from whence they should derive nutriment will be to them “as dry breasts or a miscarrying womb.”

If the people slight the ministry of a faithful man—then what wonder is it if God removes the lampstand from those who will not avail themselves of the light?

If, on the other hand, they idolize their minister, and put him, as it were, in the place of God—then what wonder is it if God, who is a jealous God, leaves him to fall, that they may see the folly of their idolatry; or take him from them, that they may learn where alone their dependence should be?

Let the death of Moses, and the bereavement of the Israelites, be a warning to us all, that we do not provoke God by our rebellions to withhold from us the blessings we desire, or to inflict upon us the punishments we deserve.

2. To submit with humility to God’s afflictive dispensations.

When once Moses was informed of the decided purpose of God, he forbore to ask for any alteration of it; nor did he utter one murmuring or discontented word concerning it. God had bidden him to be satisfied with the mercies which he was about to receive; and he was satisfied with them.

Now it may be that God has denied us many things which we could have wished to possess, or taken from us things which we have possessed. But if he has given us grace, and mercy, and peace through our Lord Jesus Christ—then what reason can we have to complain?

We have prayed to him perhaps under our trials, and they have not been removed; or we have deprecated them, and they have still been inflicted. But God has said to us, “Let it suffice you” that I have made you a partaker of my grace; “let it suffice you” that I have given you prospects of the promised land; “let it suffice you” that you have a portion in a better world.

And shall not these things be sufficient for us, though we be destitute of everything else? Shall any of the concerns of time or sense be of much importance in our eyes, when we are so highly privileged, so greatly enriched?

Ah! check the first risings of a murmuring thought, all you who are ready to complain of your afflictions! Think whether you would exchange one Pisgah view of Heaven for all that this earth can give; and, if you would not, then think, how richly Heaven itself will compensate for all your light and momentary afflictions. Instead of indulging any anxiety about the things of this world, let the prayer of David be the continual language both of your hearts and lips, Psalm 106:4-5.

3. To serve God with increasing activity to the end of life.

The last month of Moses’ continuance on earth was as fully occupied with the work of God as any month of his life. Though he knew that he must die within a few days, he did not intermit his labors in the least, but rather addressed himself to them with increasing energy and fidelity. This was the effect of very abundant grace; and it was an example but rarely copied.

How many towards the close of life, when they know, not from revelation indeed, but from their own feelings, that they must shortly die, become:

cold in their affections,

slothful in their habits,

contrary in their tempers,

and remiss in their duties!

Instead of taking occasion from the shortness of their time, to labor with increased diligence, how many yield to their infirmities, and make their weakness an excuse for willful indolence!

May the Lord grant, that no such declensions may take place in any of us; but that rather “our last days may he our best days;” and that our Lord, finding us both watchful and active, may applaud us as good and faithful servants, prepared and fitted for his heavenly kingdom!

Charles Simeon (1759-1836)

Deuteronomy 2:7

“The LORD your God has blessed you in all the work of your hands. He has watched over your journey through this vast desert. These forty years the LORD your God has been with you, and you have not lacked anything.”

Whoever would enter fully into the doctrine of divine providence, should study the history of the Israelites in the wilderness. We at this day are ready to imagine that, however God may superintend the affairs of the universe sufficiently to keep them in order, and to subserve his own purposes—he yet leaves smaller matters to a kind of chance; and that to expect his interposition in our own behalf, especially in things of daily occurrence, would be the height of mere presumption. In a word, we draw lines of distinction between a general and a particular providence; and feel ourselves at liberty to acknowledge the one, while we deny the other.

But in the Scriptures there will not, I apprehend, be found any ground for such a distinction. We cannot conceive any thing of less importance than a sparrow falling to the ground, or a hair of our head perishing; yet these things are expressly declared to be within the bounds of God’s peculiar care. The truth is that God is the same as ever he was; and that his attention to the affairs of men is still the same; the only difference is, that for special ends he made his interpositions visible in former days; whereas, now he would have us to “walk by faith, and not by sight.”

Of his people in the wilderness, he was the visible Leader, Protector, Nourisher; and so constant had been his attention to their every need, that, at the close of their pilgrimage, Moses could appeal to the whole nation, “These forty years the LORD your God has been with you, and you have not lacked anything.”

That we may see that God’s care has not been exclusively confined to them, I will show:

I. What mercies have been given to us during the whole period of our sojourning in this wilderness.

Surprising, indeed, was God’s attention to his ancient people.

They were in a wilderness where there was literally nothing for their sustenance. Neither food nor water could be found there; but of both did God afford them a daily and miraculous supply; causing bread to descend from Heaven for them, and the waters of the rock to follow them.

But from where would they obtain clothing? None could be fabricated; none be found. But God superseded the need of any fresh supply, by causing that “their clothes, for the whole space of forty years, should never wear out;” and that, notwithstanding all their traveling. “During the forty years that I led you through the desert, your clothes did not wear out, nor did the sandals on your feet! Deuteronomy 29:5.”

Nor would he allow their strength to fail; for, “as their clothing waxed not old upon them, so neither did their feet swell for forty years, Deuteronomy 8:4.”

With these physical blessings, God imparted to them no less richly for their souls. He gave them his Word; he continued to them his ministers, “he sent to them, also, his Holy Spirit to instruct them, Nehemiah 9:20.”

Now in all this we may see what God, in his mercy, has done for us also, during the whole of our sojourning in this wilderness world:

1. In relation to our temporal concerns.

We also, has God supplied with all the necessities of life; but because, in providing these things, the agency of man is required, we overlook His hand; whereas, in fact, he is as much the author and giver of these blessings to us, as he was of the mercies given to Israel. What can we do to secure fruitful seasons? Who among us could make so much as a blade of grass to grow? Who could prevent the fruits of the earth from being devoured by locusts and caterpillars, or from being destroyed by blasting and mildew? Who has kept from our borders the desolating scourge of war? Who has preserved us from the more terrific calamities of civil war? To whom are we indebted, that we have not been reduced to the lowest ebb of misery by some destructive conflagration? Men, it is true, are actively employed in providing for themselves; but what are men? they are nothing but agents, (unconscious agents, I had almost said,) accomplishing the will of another; for, while they are universally seeking their own personal advantage, they are, in reality, God’s instruments, employed by him for the benefit of the world.

Thousands of people are employed, daily and hourly, to supply our needs. Little do we think of this. Were we placed for any length of time in a country uninhabited except by ourselves and our own family, we should soon feel how deeply we are indebted to God for innumerable comforts, which, through his good providence, we enjoy; and which, through a stimulus imparted by him, other people are engaged in procuring for us. What their motives may be, is no concern of ours; it is sufficient for us to know, that, as God directed and overruled the ambition of Sennacherib to correct and chasten his people Israel, Isaiah 10:5-7—so he directs and overrules the selfish dispositions of mankind to administer to the needs of each other, and to provide for the comfort of the whole world. And the poorest person among us has thousands of people at this very time engaged for him, to provide him with the comforts and conveniences of life.

2. In relation to the concerns of our souls.

Has not God preserved to us also, his Word and ordinances; dispensed, too, by the same ministry for forty years. (In the year 1822, the Author had ministered at Trinity Church the precise time that Moses and Aaron had to Israel.) And may we not say, also, that God has, during the whole of that period, “sent his Spirit to instruct you?” Yes, God has borne testimony to the word of his grace, and caused it to “come to you not in word only, but in power, and in the Holy Spirit, and in much assurance, 1 Thessalonians 1:5.” I would not willingly speak of anything relating to myself; that is the last subject that should ever be brought before you; but, having fulfilled the term that Moses and Aaron did before me; and being able to call to witness that, during the whole of that time, I have lived for you, and labored for you, and “declared unto you faithfully the whole counsel of God;” I cannot but remind you of God’s dealings with you in that particular, and make my appeal to you in the words of my text, “These forty years the Lord your God has been with you; you have lacked nothing! The example of Paul, in his address to the Elders of Ephesus (Acts 20:17-27; Acts 20:31,) must be the Author’s apology for the foregoing observations; which, after forty years of labor in the same church, may well be allowed.”

Whatever the value of these mercies are, it will be greatly heightened by considering,

II. Under what circumstances they have been continued to us.

If we look at Israel, they will serve as a mirror to reflect our image to the very life.

1. In viewing Israel, we may see how great our provocations to God have been.

Grievously neglectful of their duties were the Israelites, during the whole of their sojourning in the wilderness. Though commanded to circumcise their children, they never administered that rite in all that time, Joshua 5:5-7. Never but once had they held a Passover; and that was in the very first year after they had come out of Egypt, Numbers 9:5. And during the whole forty years they offered no sacrifice to God; but, on the contrary, paid their devotions to senseless gods, and graven images, Acts 7:41-43. Such was their conduct in the wilderness.

And what has been our conduct?

Have not our most solemn duties been neglected, or performed only in such a way as to show that our heart was not in them?

Have we attained the true circumcision, even “the circumcision of the heart, which is not of the flesh, but of the Spirit; whose praise is not of men, but of God, Romans 2:29.”

Have we fed upon the Paschal Lamb, even on “Christ our Passover, who has been sacrificed for us, 1 Corinthians 5:7.” Have “we presented ourselves as living sacrifices to God, which has been our reasonable service, Romans 12:1.”

Have we not rather “set up idols in our hearts, Ezekiel 14:3,” even every heathenish abomination, and in ten thousand instances “loved and served the creature more than the Creator, who is blessed for evermore! Romans 1:25.”

And do we “find these things by secret search, Jeremiah 2:34.”

No! your whole lives proclaim it.

Must we go back to the Apostles’ days to find that “covetousness which is idolatry,” or the people “whose god is their belly,” and who have no delight in anything but the gratification of their sensual appetites? Let us look back through the whole time of our sojourning in this wilderness world, and we shall find our whole lives to have been one continued series of provocations, as if we had determined to “weary out our God, Isaiah 43:24,” and “grieve his very Spirit with our whorish heart, Ezekiel 6:9.” Yes, “this has been our manner from our youth, Jeremiah 22:21.” God “has known this to be our walking through this great wilderness;” and our consciences also attest that these accusations are true!

2. In viewing Israel, we may see how entirely we have been under the influence of unbelief.

Notwithstanding all that God did for Israel—yet they would “never believe his Word, Psalm 78:22; Psalm 78:32; Psalm 106:24.” And it was this very thing which most of all provoked him to “swear that they would never enter into his rest, Hebrews 3:18.”

And what has been our state in this respect? We have had God’s promises and threatenings set before us with all fidelity; but neither the one nor the other have been regarded; they have all appeared to us but as idle tales; and have had no more influence upon us, than if they had been unworthy of the smallest belief. Every earthly vanity has been able to excite a hope or fear—but God’s Word has been altogether despised.

Say, brethren, whether this be not true? Say whether the terrors of Hell have been sufficient to keep you from sin, or whether the glories of Heaven sufficient to stimulate you to a surrender of yourselves to God? With the exception of a few instances, wherein divine grace has wrought successfully upon this or that particular individual, the whole mass of us have lived as “without God in the world,” preferring our own will before his, and the gratification of ourselves before the honor of our God!

Such have been the circumstances under which our God has continued to load us with his benefits! “We have lacked nothing” that was conducive to our comfort; but God has lacked everything that should promote his glory!

See then, here.

1. What reason we have to admire the patience of our God.

He complains, “Behold, I am weighted down beneath you as a wagon is weighted down when filled with sheaves, Amos 2:13;” yet has he borne with us even to the present hour, “many a time turning his anger away, and not stirring up all his wrath,” to punish us, as we deserved! Psalm 78:38. Can you look back upon no season, brethren, when God might well have cut you off; and have “got honor to himself” in executing upon you the most signal vengeance! Exodus 14:17. I call upon you, then, to ‘glorify his name; and to acknowledge from your inmost souls, that “it is of his mercies that you have not been consumed long ago, even because his compassions never fail! Lamentations 3:22.”

2. What need we have to humble ourselves before him.

God’s patience will come to an end. “His Spirit will not always strive with man, Genesis 6:3.” He waits to be gracious unto us; but it is to the sincere penitent alone that he will impart the full blessings of salvation. His determination is, “He who conceals his sins does not prosper, but whoever confesses and renounces them finds mercy! Proverbs 28:13.” Contend, then, with God no longer; but let “his goodness and patience and forbearance lead you to repentance! Romans 2:4.”

3. What need do mere professors of religion, in particular, have to fear and tremble.

The whole people of Israel had been brought out of Egypt, and been both blessed and honored by God as his peculiar people; and yet they perished in the wilderness. And this is recorded as an admonition to us, 1 Corinthians 10:1-12. Jude, also, particularly labors to impress this warning on our minds, Jude verse 5. Let it sink then, into all our hearts, Hebrews 3:12; Hebrews 4:1; for the very bounty of our God, in the bestowment of temporal and spiritual blessings upon us, will only aggravate our condemnation, if we do not make a suitable improvement of them.

We may have “lacked nothing for forty years,” and yet “lack a drop of water” to cool our tormented tongues to all eternity! I beg you, brethren, see to it, that your “hearts be right with God;” and that the blessings bestowed on you in this life, be the means of preparing you for richer blessings in the world to come.

Charles Simeon (1759-1836)

Deuteronomy 1:21

“See, the LORD your God has given you the land. Go up and take possession of it as the LORD, the God of your fathers, told you. Do not be afraid; do not be discouraged.”

The journeyings of the Israelites in the wilderness afford an inexhaustible fund of instruction to us. The history of their deliverance from Egypt, their trials and supports, and their final entrance into the land of Canaan—so exactly corresponds with the experience of believers in their journey heaven-ward, that we are never at a loss for an illustration of spiritual truths, from that which actually took place among God’s ancient people.

The Israelites, after one year spent in the wilderness, were now arrived on the very confines of Canaan; and the exhortation which I have now read to you, was part of the address of Moses to them, encouraging them to go up and take possession of the land. And, assuming (what I need not now state to prove) the justness of the parallel between their state and ours, the words before us contain,

I. The command given to us in reference to the promised land.

There is for us, as there was for Israel, “a rest” prepared, Hebrews 4:8-9. This passage sufficiently proves the parallel that is here assumed.

1. We are here bidden to take possession of the promised land by right, as the gift of God.

Canaan was given to Abraham and his seed by God himself; and the grant was confirmed with an oath, that the possession of it should infallibly be secured to them, verse 8. God had a right to bestow it upon whoever he would; and they to whom he should assign it had a perfect right to occupy it. The former possessors were no more than tenants at will; and, if God saw fit to dispossess them, and to let it out to other gardeners, no injury was done to them, either on the part of the Great Proprietor, or on the part of those whom he appointed to succeed to the inheritance. This I say, in order to satisfy the minds of those who, through ignorance of the tenure on which the land was held, feel a repugnance to the transfer, and to the mode in which the transfer of the land was effected.

In relation, however, to the land which we are called to possess, no such feeling can exist. Heaven is the free gift of God to Abraham’s spiritual seed, as Canaan was to Abraham’s natural descendants. It is given to them in Christ Jesus; yes, it was given to them even before the worlds were made! Titus 1:2 and 2 Timothy 1:9. And, as a person receiving a grant of land from an earthly monarch would go up without hesitation to take possession of it, so should every person who believes in Christ regard the heavenly land, and go up, not to make it his own, but to take possession of it as his own. No thought of purchasing it must for one moment enter into his mind. If he is united unto Christ by faith, that is a sufficient title; and from that moment he may claim it as his own.

This command then do we give, in the name of Almighty God, to every one of you who believes in Christ, “Go up and possess the land,” which the Sovereign of the universe, of his own love and mercy, has given to you!

2. We are here bidden to take possession of the promised land by conflict, as the fruit of victory.

Though the land was given them—yet were they to gain it by the sword. And we also have enemies without number to encounter. The world, the flesh, and the devil—all obstruct our way; and must be vanquished, before we can sit down in the full enjoyment of the promised inheritance. Nor let it be thought that Heaven is the less a gift on this account; for though we fight, it is not our own sword that gets us the victory. It was “God himself who drove out the inhabitants” of the earthly Canaan; and it is through God alone that our weapons produce any effect in subduing our enemies before us, 2 Corinthians 10:4-5.

How compatible the two are, will appear from what our blessed Lord has said, “Labor not for the food that perishes, but for that which endures unto everlasting life, which the Son of Man will give unto you, John 6:27.” You must fight; and you must conquer; but, after all, you must say, “Not unto us, O Lord, not unto us, but unto your name be the praise! Psalm 115:1.”

Together with this command, we are taught,

II. The way in which we should address ourselves to the performance of it.

The command of God to us is positive, as that to them also was; and,

1. Our obedience to God should be prompt.

I am persuaded they would have done well, if they had never thought of sending spies to search out the land, and to tell them against what cities they should direct their first efforts. It was a carnal expedient, as the event proved. True it is, that “Moses was well pleased” with the proposal, verse 23; but he would not have been well pleased, if he had clearly seen from whence it issued, and what would be the result of it. He conceived it to be expressive only of a determination to go up, the very instant they should be directed where to go. And, supposing that there was no mixture of unbelief in it, it might be laudable enough. But what need had they of men to “search out the land,” and to direct their efforts? Had not Almighty God himself, for the space of a whole year, “gone before them to search out places from day to day where they should fix their tents? verse 33.” Had he done this “by a pillar of fire by night, and by a cloud by day,” and was he not both able and willing to show them “by which way to go up” to the land, and what cities to attack? I say again, it was a carnal expedient, as the outcome proved; and it was the source of all the calamities that they endured for the space of forty years. Had they said to Moses, ‘Pray to God for us, to direct us; and we are ready to go;’ they would have done well; but, by trusting to an arm of flesh, they fell.

In like manner, we should obey the divine mandate without delay. We should “not confer with flesh and blood, Galatians 1:16;” we should not be consulting how we may avoid the trials which God has taught us to expect; but should look simply to the Captain of our salvation, and follow implicitly his commands; regarding no word in comparison with his, nor ever dreaming of a more convenient season than the present. What He calls us to do, we should “do” instantly, and “with all our might.”

2. Our confidence in God should be entire.

They were bidden “not to fear, or be discouraged.” So neither should we “fear” any dangers that may threaten us, or “be discouraged” under any trials we may be called to sustain. As for “Anakim,” or cities “walled up to Heaven,” what are they to us? “Greater is He who is in you than he who is in the world! 1 John 4:4” If Jehovah be on our side, what have we to fear? We may say of all our enemies, as Joshua did of those he was called to encounter, “They are bread for us! Numbers 14:8-9;” and shall not only be devoured as easily as a morsel of bread, but they, and all that they have, shall be our very support, invigorating our souls by the energies they call forth, and augmenting the happiness which they labor to destroy. Whatever may occur, we should never stagger at the promise through unbelief; but “be strong in faith, giving glory to God, Romans 4:20.” We should go forward in the spirit of the holy Apostle, “If God is for us, then who can be against us! Romans 8:31.”

Hear then, believers, and follow my advice.

1. Survey the land!

See whether it be not the glory of all lands, “a land flowing with milk and honey.” Come up to Pisgah, and look down upon it; or rather, I would say, Come up to Zion, and behold its length and breadth. See already, and taste the fruits of it. Take into your hands “the grapes of Eshcol,” and tell me whether the whole world besides affords such fruit.

Methinks, some of you at least have already partaken of them; yes, I doubt not, but that in “the light of God’s countenance lifted up upon you,” and in “his love shed abroad in your hearts”—you have already found a pledge and a foretaste of your heavenly inheritance.

But still, I say: Survey the land. “Not one of its inhabitants ever says, I am sick, Isaiah 33:24.” “No sorrow is there, no sighing, no pain, no death! Revelation 21:4.” “Nor is there any night there; it needs neither the sun nor moon to lighten it; for the glory of God gives it light, and the Lamb is the light thereof! Revelation 21:23.”

Tell me, then, is it not worth the conflict? Is anything too much to do, or too severe to suffer, in order to obtain it, Romans 8:18. Only keep that glorious object in view, and you will never sheathe your sword, until you have gained the victory.

2. Perform your duty.

Gird on your swords. Go forward against the enemy. Make no account of any obstacles. Think neither of the strength or number of your enemies. Say not, “Can plunder be taken from warriors, or captives rescued from the fierce? But this is what the LORD says: “Yes, captives will be taken from warriors, and plunder retrieved from the fierce; I will contend with those who contend with you, and your children I will save! Isaiah 49:24-25.”

Neither be discouraged from a sense of your own weakness; for “God will perfect his own strength in your weakness, 2 Corinthians 12:9-10.” Go on simply depending on your God. Rest on that word of his, “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.” With confidence do I address you thus; for the Lord Jesus Christ himself has said, “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom! Luke 12:32.” Only “fight the good fight of faith;” and you shall be “more than conquerors, through Him who loved you!”

Charles Simeon (1759-1836)

DEUTERONOMY 1:11

“May the LORD, the God of your fathers, increase you a thousand times and bless you as he has promised!”

To decline any measure of exertion in behalf of people committed to our care, may appear to argue a lack of love to them. But there are certain bounds beyond which a man cannot go; his physical strength will fail; and his attempts to persevere beyond his capacity of performance will defeat the very object he has in view, and prove an injury to the people whose welfare he is laboring to consult.

The care of all the people of Israel, two million in number, had devolved on Moses; and he endeavored, as their chief magistrate, to dispense justice to them all, by hearing and determining every subject of litigation that was brought before him. This occupied him from morning to night, and was obviously impairing his bodily health; the labor was too great for him; and he would soon have sunk under it. By the advice of Jethro, his father-in-law, he appointed people, chosen out of all the tribes of Israel, to hear all the causes which were of inferior consequence, and reserved to himself the determination of those only which were of a more difficult nature, and which required a more especial reference to God himself.

Moses was now arrived at the borders of Jordan, and at the last month of his life; and was directed of God to record, and leave behind him in writing, a brief memorial of the principal events which had taken place, and the principal laws which had been promulgated during their sojourning in the wilderness; so that the generation which had arisen in the wilderness might, by a special recapitulation of those events, have them the more deeply impressed on their minds, and be stirred up by the remembrance of them to serve their God with more fidelity than their fathers had done.

The appointment of these inferior judges was one of the first acts which took place in the wilderness; and, as it originated from Jethro, his father-in-law, and not from God—Moses was fearful that it might be open to an unfavorable construction, and that he might appear, if not to have neglected his duty towards the people, at least to have been defective in love towards them; and therefore, in relating the fact, he tells them how anxiously he had at the very time manifested his zeal in their service; since, while issuing his order for the appointment of these men, instead of grudging that they were so numerous as to render the minute attention which he had hitherto paid to their concerns impracticable, he had expressed the most ardent desire for their further increase, saying, “May the LORD, the God of your fathers, increase you a thousand times and bless you as he has promised!”

This benevolent wish of his, will lead me to consider the prosperity of God’s Israel:

I. Let us consider the prosperity of spiritual Israel as a matter of promise.

To the promises of God relating to this subject Moses refers, “May the Lord bless you, as he has promised you!”

Now God has promised innumerable blessings to those who are of Israel according to the flesh.

He had assured Abraham that his seed should be numerous “as the stars of Heaven, and countless as the sands upon the sea-shore, Genesis 15:5.” They had already multiplied greatly; (they were about thirty thousand times as many as they had been two hundred and fifty years before,) and they should yet multiply to a far greater extent, as they did in succeeding ages; and as they shall do in ages yet to come. For though at present they are brought low and are very few in number, God has expressly declared, by his prophet, that “he will multiply them above their fathers, Jeremiah 33:22; Deuteronomy 30:5.”

His blessings, too, shall be richly poured out upon them, not only as they were in Canaan, in the days of David and Solomon, but in a measure that can scarcely be conceived. Even in a temporal view, I apprehend, the magnificent descriptions of the prophets will be realized, Amos 9:11-15; Zechariah 8:3-8; but in a spiritual view I am perfectly sure of it; for they shall be restored to their God, and be as great monuments of God’s love and mercy in the world, as ever they have been of his wrath and indignation, Zechariah 8:13; Zechariah 8:18-23. Yes, the time is now fast approaching, when “from them will come songs of thanksgiving and the sound of rejoicing. I will add to their numbers, and they will not be decreased; I will bring them honor, and they will not be disdained, Jeremiah 30:19.” “This is what the LORD says: Sing with joy for Jacob; shout for the foremost of the nations. Make your praises heard, and say, ‘O LORD, save your people, the remnant of Israel.’ Jeremiah 31:7.”

God promised innumerable blessings to his spiritual Israel also.

That these are included in the wish of Moses, there can be no doubt; for, in the promise which be more immediately refers to, where it is said, “In blessing I will bless you, and as the sand which is upon the sea-shore;” it is added, “And in your seed shall all the nations of the earth be blessed! Genesis 22:17-18.”

Here, beyond all doubt, is reference to the whole Gentile world, who shall in due season be converted to the Lord, and together with Israel become “one fold under one Shepherd.” That these were included in the promise made to Abraham, Paul expressly declares, “The Scripture, foreseeing that God would justify the gentiles through faith, preached before the Gospel unto Abraham, saying, In you shall all nations be blessed. So, then, they which be of faith” (whether Jews or Gentiles, the same are the children of Abraham, and) “are blessed with faithful Abraham Galatians 3:7-9.” He further declares, that Christ has redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith, Galatians 3:13-14.” Here, then, we have a fuller insight into the wish of Moses, as expressed in the text; a wish in which every pious person under Heaven must concur.

II. Let us consider the prosperity of spiritual Israel as an object of desire.

“O that the Lord God of our fathers would multiply his people a thousand-fold, and bless them, as he has promised them!” If any of you need a stimulus to concur in this wish, reflect on,

1. The benefit that will accrue to every converted soul.

Were we to contemplate a soul actually taken out of Hell, and translated to a throne of glory in Heaven—we would say, indeed, that such a one had reason to rejoice. Yet, what is it less than this that is done for every child of God? Are we not doomed to perdition? Is there any child of man that is not “by nature a child of wrath? Ephesians 2:3.” Consequently, if delivered from condemnation, “is he not a brand plucked out of the fire? Zechariah 3:2.” Is he not, at the very time that he is “turned from darkness to light, turned also from the power of Satan unto God? Acts 26:18.” Does he not actually “pass from death unto life 1 John 3:14.” and is he not “delivered from the power of darkness, and translated into the kingdom of God’s dear Son? Colossians 1:13.”

Reflect then on this, as done for only one soul; and there is reason, abundant reason, for every person in the universe to pant for it. But consider it as extended to thousands, and millions, yes, millions of millions, and who should not pant and pray for that? See what a commotion is produced in Heaven even by the conversion of one soul; for “there is joy among the angels, in the very presence of God, over one sinner who repents;” and what must we be, who feel so indifferent about the conversion and salvation of others? Truly, we have need to blush and be confounded before God, for the coldness with which we contemplate his promised blessings.

2. The honor that will redound to God.

Behold our fallen race! Who is there among them that bears any measure of resemblance to the image in which man was first created? Who regards God? Who does not practically “say to God: Depart from me; I desire not the knowledge of your ways Job 21:14.”

But let a soul be apprehended by divine grace, and converted to faith in Christ, and what a different aspect does he then bear! Truly, the whole works of creation do not so brightly exhibit the glory of God, as does this new-created being. Brilliant as are the rays of the noonday sun, they do not display even the natural perfections, and still less the moral perfections, of the Deity, as he; who, from the image of “his father the devil,” is “transformed into the image of God himself, in righteousness and true holiness.”

Now, too, he begins to live unto his God, and by every possible means to exalt his glory in the world, acknowledging him in all things, serving him in all things, glorifying him in all things.

Is there a man that is in any respect sensible of his obligations to God, and not desirous that such converts should be multiplied? Did David “shed rivers of tears for those who kept not God’s law;” and shall not we weep and pray that such people may be converted to God, and made monuments of his saving grace. But conceive of this whole world that is in rebellion against God, converted thus, and God’s will done on earth as it is done in Heaven; and shall this be to us no object of desire? Truly, we should take no rest to ourselves, nor give any rest to God, until he accomplish this blessed work, Isaiah 62:6-7, and until “all the kingdoms of the world become the kingdom of Christ! Revelation 2:15.”

3. The happiness that will arise to the world.

Every soul that is converted to God becomes “a light” to those around him; and as “salt,” to keep, as it were, from utter putrefaction, the neighborhood in which he dwells. In proportion, then, as these are multiplied, the very world itself assumes a different aspect; instead of the brier, there grows up the fir-tree, and “instead of the thorn, there grows up the myrtle-tree;” until, at last, “the whole wilderness shall blossom as the rose,” and this “desert become as the garden of the Lord!” I need not say more.

The wish of Moses is, methinks, the wish of every one among you; and you are all saying with David, “Blessed be God’s glorious name forever; and let the whole earth be filled with his glory! Amen and Amen! Psalm 72:19.”

You will ask, then, What shall we do to accelerate this glorious event?

God works by means. He did so in the apostolic age; and he will do so still; and if we have any love either for God or man, we should use all the means within our power for the increase of the Church and the salvation of the world. Yet may we learn a very important lesson from the conduct of Moses, in the appointment of people to labor with him. He had sustained the burden, himself alone, and doubtless thought that he was rendering an acceptable service both to God and man. But his father-in-law said to him, and said with truth, “The thing that you do is not good. You will surely wear away, both you, and the people that are with you; for this thing is too heavy for you; you are not able to perform it yourself alone. Hearken now unto my voice; I will give you counsel, and God shall be with you.” And then he proceeds to advise, that he should provide, out of all the people, a number of pious and able men to co-operate with him in the work wherein he was engaged, Exodus 18:17-23. Moses did well in following the advice; for if he had not, his indiscreet zeal would have soon worn him out, and deprived the whole nation of the benefit of his labors for forty years.

It were well if pious ministers would attend to this hint. There is scarcely a man who has any zeal for God or love for souls, who does not so multiply his labors, as to reduce his strength in a few months or years; when true wisdom would teach him so to regulate his exertions, that he may hope to continue them unimpaired to nearly the end of life.

I do not mean to dampen the zeal of ministers, but only to direct it. It is impossible to be too zealous for the Lord; but it is possible enough, and too common also, to exercise zeal in so indiscreet a way, as greatly to injure the Church which we profess to serve.

Let the zeal of our people be called forth; let them be invited to labor with us, to visit the sick, to instruct the rising generation, and to engage in everything which may benefit our fellow-creatures and exalt the honor of our God. With all the aid that can be afforded us, there will be work enough for us to do; and we should endeavor to perform our duties with spirituality and zeal, rather than to abound in mere bodily exercise, which, after all, will profit but little for the salvation of souls.

Are there then, among you, any that know the value of your own souls? I call on you to help your minister in all those parts of his office which you can with propriety perform. And I trust, that if we will all exert ourselves according to our several abilities, the work of God will rapidly advance among us, and our “Jerusalem soon become a praise in the earth.”

When all, both male and female, concurred in rebuilding the walls of Jerusalem, every one working in front of his own door, the whole was completed in the incredibly short space of two-and-fifty days, Nehemiah 2:12; Nehemiah 2:20; Nehemiah 3:6; Nehemiah 6:15-16. And what effects would we see, if all were unanimous and earnest in advancing, each according to his ability, the work of God among us? Methinks, our numbers would be greatly multiplied, and “showers of blessings” would be poured out among us!

Charles Simeon (1759-1836)

Numbers 35:24-28

“the assembly must judge between him and the avenger of blood according to these regulations. The assembly must protect the one accused of murder from the avenger of blood and send him back to the city of refuge to which he fled. He must stay there until the death of the high priest, who was anointed with the holy oil. “‘But if the accused ever goes outside the limits of the city of refuge to which he has fled and the avenger of blood finds him outside the city, the avenger of blood may kill the accused without being guilty of murder. The accused must stay in his city of refuge until the death of the high priest; only after the death of the high priest may he return to his own property.”

[This was an Assize Sermon, preached at Cambridge, July, 1803.]

The impartial administration of justice is one of the richest blessings that result from civilization and good government. It counteracts the evil which might otherwise arise from inequality of rank and fortune, and, without leveling the distinctions which are necessary for the well-being of society, prevents the abuse of them. It keeps every member of the community in his proper place and station; it protects the rich from the rapacity of the envious, and the poor from the oppression of the proud; and, while it imposes on all a beneficial restraint, it gives to all personal security and mutual confidence.

Supposing therefore that the inspired volume had made no provision for the administration of justice; it would have been expedient to establish such an order of things as should maintain the rights of men inviolate, or inflict fitting punishment on the aggressors.

But God has graciously admitted this subject into the code which he has given us; he has put honor upon those who are appointed to preside in judgment; he has declared them to be his own representatives and viceregents upon earth; he has required the utmost deference to be paid them, not only for wrath, but also for conscience sake; and has on some occasions ratified their decisions by extraordinary dispensations of his providence In the destruction of Korah, Dathan, and Abiram.

The protecting of the innocent, and the punishing of the guilty, were objects of especial care in the government which he himself established upon earth. This appears, as from a variety of other ordinances, so particularly from the appointment of cities of refuge, where people, who had accidentally or willfully taken away the life of a fellow creature, might flee for safety until the matter should be examined, and the judgment of the congregation declared respecting it.

This enactment, which is to be the subject of the present discourse, may be considered in a two-fold view; namely, as a civil ordinance, and as a typical institution.

I. First, let us consider the appointment of cities of refuge as a civil ordinance. For the sake of clarity we will begin with explaining the nature and intent of the ordinance, and then make such remarks upon it as our peculiar circumstances require.

The ordinance was simply this.

There were to be six cities separated at convenient distances, three on either side of the Jordan River, that any people who had occasioned the death of a fellow-creature might flee to one or other of them for safety, until the circumstances of the case should be investigated, and his guilt or innocence be ascertained. The person next of kin to him who was killed, was permitted to avenge the blood of his relation in case he overtook the slayer before he reached the place of refuge; but, when the slayer had got within the gates of the city, he was safe. Nevertheless the magistrates were to carry him back to the town or village where the transaction had taken place; and to institute an inquiry into his conduct. Then, if it appeared that he had struck the deceased person in wrath or malice, (whether with any kind of weapon, or without one,) he was adjudged to be a murderer, and was delivered up to justice; and the near relative of the murdered person was to be his executioner. If, on the contrary, it was found that he had been unwittingly and unintentionally accessory to the person’s death, he was restored to the city where he had fled, and was protected there from any further apprehensions of the avenger’s wrath.

Nevertheless he was, as it were, a prisoner at large in that city; he was on no account to go out of it; if the avenger should at any time find him outside the borders of the city, he was at liberty to kill him. This imprisonment continued during the life of the high-priest; but at his death it ceased; and the slayer was at liberty to return to his family and friends. This part of the ordinance was probably intended to put honor upon the high-priest, whose death was to be considered as a public calamity, in the lamenting of which all private resentments were to be swallowed up. Such was the ordinance itself. We now come to the intention of it.

The intention of the ordinance.

The shedding of human blood has ever been regarded by God with the utmost abhorrence. The first murderer indeed was spared in consequence of a divine mandate; but not from mercy, but rather, that he might be to the newly-created world a living monument of God’s wrath and indignation.

The edict given to Noah says expressly, “Whoever sheds man’s blood, by man shall his blood be shed.” But, as there must of course be different degrees of guilt, according to the circumstances under which any person might be killed, God appointed this method of securing protection to the innocent, and punishment to the guilty. The accomplishing of these two objects was, I say, the direct end which God proposed. Provision was thus made that unselfish and experienced judges should have the cause brought before them, and determine it according to evidence.

If the man were guilty, and declared to be so on the evidence of two witnesses, he must die; whatever were his rank in life, he must die; no commutation of punishment could possibly be admitted.

If the man were innocent, or were not convicted by the testimony of two witnesses, (for no man was to be put to death on the testimony of one witness only,) the whole congregation was bound to secure him from the effects of animosity and vindictive wrath.

Yet even in the protection thus afforded to the man-slayer, there were many circumstances which were intended to mark God’s abhorrence of murder; for though no blame attached to the man who had unwittingly slain his neighbor—yet he must leave all that was dear to him, and flee in danger of his life to the city of refuge, and continue there a prisoner, perhaps as long as he lived, and certainly to the death of the high-priest; nor could his confinement there be dispensed with; there was no more commutation of sentence allowed for him, than for the murderer himself.

The injunctions of God relative to this deserve particular notice, “You shall take no satisfaction for the life of a murderer, who is guilty of death; but he shall be surely put to death. And you shall take no satisfaction for him who is fled to the city of his refuge; that he should come again and dwell in the land, until the death of the priest. So you shall not pollute the land wherein you are; for blood defiles the land, and the land cannot be cleansed of the blood that is shed therein, but by the blood of him who shed it.”

In the remarks that we shall have occasion to make on this ordinance, we must of necessity be more particular than we could wish; but in all that we may say upon this most interesting subject, we beg to be understood, not as presuming to incriminate any individual, but as declaring in general terms what we believe to be agreeable to the mind of God, and what we are bound in conscience to declare with all faithfulness.

That there is an ardent wish in all our legislators, and in all who superintend the execution of the laws, to maintain the strictest equity, none can doubt; a conviction of it is rooted in the mind of every Briton; and the bitterest enemies of our country are compelled to acknowledge it. But in some respects there is in our laws an awful departure from the laws of God; I should rather say, a direct opposition to them.

Adultery, by the law of God, was punished with death, with the death of both the offenders. But by our laws the penalties attach only, or principally, when the crime is committed by the wife, and then only on her paramour. That the penalties have on some occasions been heavy, we confess; but never once too heavy. Yet it happens that the very penalty itself may in some cases contribute to the evil which it is intended to repress; to repress I say, rather than to punish; for, if public report may be credited, the penalty recently adjudged was expressly said to be, not a punishment inflicted on the offender, but a compensation to the injured party. In this view the crime is never punished as a crime, when no less a punishment than death was by God’s law to be awarded to it. I allude to the murders that are committed in duels, and which have greatly, and increasingly defiled our land. It has been said, and with too much reason, that our laws are harsh. They doubtless are so in many instances; but on the subject of duelling, whether from the laws themselves, or from the influence of those who administer them, or from the connivance of those who are sworn to give a verdict according to them, they are criminally lax. On this account, as well as for the cruelties of the slave trade, God has a controversy with us. I know that political expediency is urged in support of both these evils; but what have we to do with expediency in express opposition to the commands of God?

Let me recall to your minds that declaration of God already cited, that “blood defiles the land, and that the blood that is shed therein cannot be cleansed but by the blood of him who shed it;” and let me turn your attention to another passage, which I would to God that every senator might hear, yes that it might reach the ears of majesty itself, forasmuch as it would reflect no inconsiderable light on the circumstances in which we are involved.

You will find it written in 2 Kings 24:2-4. “The Lord sent against him (the king of Judah) bands of the Chaldees, and bands of the Syrians, and bands of the Moabites, and bands of Ammon, and sent them against Judah to destroy it …Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; and also for the innocent blood that he shed, (for he filled Jerusalem with innocent blood,) which the Lord would not pardon.”

The Jews probably ascribed the invasion of their country to the avarice or anger of the Babylonish monarch; and we also may trace our present dangers to the insatiable ambition of a tyrant; but in our case, as well as theirs, it is certain, that “at the commandment of the Lord all this has come upon us;” and the same reason also may be assigned, “Our land is defiled with blood,” with the blood of thousands of our fellow-creatures in Africa, and with the blood of murderous duelists in our own land; with “blood (I say) which the Lord will not pardon.”

Moreover, these iniquities must be considered as sanctioned by the legislature, because they who alone have the power, adopt no measures to cleanse the land from these horrible defilements. God therefore has taken the matter into his own hands, and has stirred up once more our inveterate enemies to avenge his quarrel. The time is come when he is about to “make inquisition for blood,” and when he will require at our hands both the innocent blood that we have shed, and the guilty blood which we have forborne to shed. O that we might take warning before it be too late; and put away the evils which are likely to involve us in utter ruin!

Thus it appears that the ordinance before us is by no means uninstructive, or irrelevant to the present occasion, when God’s representatives in judgment are about to investigate causes, and to execute the laws. And we hope that in delivering our opinions on such momentous concerns we shall not be thought to have exceeded our province, or to have transgressed the rules which modesty, combined with faithfulness, would prescribe.

But we are to consider the appointment of these cities of refuge in another view also; namely,

II. As a typical institution.

The whole of the Mosaic economy was “a shadow of good things to come;” and the typical import of it is illustrated at large in the Epistle to the Hebrews. Of course it cannot be expected that every particular part of it should be opened to us with the same precision. What was most essential to the understanding of Christianity, was explained to us fully, and the parallel drawn by an infallible hand. What was less necessary, was merely referred to, without any express delineation of its import; its signification being clearly to be gathered from the light reflected on other parts, and from the analogy of faith.

There is not much said respecting the typical import of the cities of refuge; yet there are plain and manifest allusions to it. The prophet says, “Turn to your stronghold, you prisoners of hope;” in which words he marks the precise state of those who had fled to the cities, as “prisoners of hope.” Paul speaks of Christians as “fleeing for refuge to the hope set before them;” wherein he alludes not only to the cities themselves, but to the care taken to keep the roads leading to them in good repair, Deuteronomy 19:3, and by direction-posts to point it out to those, who, if retarded by obstacles, or detained by inquiries, might lose their lives.

Again, alluding to the danger of those who should be found out of the borders of the city, he expresses his earnest desire to “be found in Christ.” But in explaining images of this kind there is need of much caution and sobriety, lest, while we endeavor to illustrate Scripture, we give occasion to the adversary to regard it as fanciful and absurd. We are however in no danger of exceeding the limits of sober interpretation, if we say that the cities of refuge were intended to teach us three things:

That we are all sinners and liable unto death.

That there is one only way for our escape.

That those who flee to the appointed refuge are safe forever.

That we are all sinners and liable unto death, is plain to every one that acknowledges the authority of Scripture. We all are sinners; as sinners, we are condemned by the holy law of God; which says, “Cursed is every one that continues not in all things which are written in the book of the law to do them.” We are therefore in the situation of the man-slayer, pursued by him whose right it is to avenge himself on us for our transgressions. Whether our transgressions have been more or less heinous, his right is the same, and our danger is the same, if we are overtaken by his avenging arm. We may urge many pleas in extenuation of our guilt; but they will be of no avail. We may not have been so bad as others; but we “all have sinned and come short of the glory of God:”, “every mouth therefore must be stopped, and all the world become guilty before God.” The very calling of Christ by the name, Savior, is a plain confession, that in ourselves we are lost; for “he came to save only those who are lost.”

Further proof of this being unnecessary, we proceed to observe next,

That there is but one way for our escape.

There were many cities in Canaan; but none afforded protection to the man-slayer, except those which had been separated for that express purpose. We too may think that there are many refuges for us; but all, except one, will be found “refuges of lies, which will be swept away with the broom of destruction.”

Repentances, reformations, alms-deeds, are all good and proper in their place; but none of them, nor all together, can ward off the sword of divine vengeance, or afford security to our souls. Christ is the only refuge! His blood alone can expiate our guilt, “his name is the tower to which we are to run for safety;” “neither is there any other name given under Heaven whereby we can be saved.”

The man-slayer might perhaps escape the vigilance of the avenger, or, if overtaken, might successfully withstand him. But who can elude the search of Almighty God, or resist his power? The hope is vain. We must flee to Christ, or perish forever!

The urgency of the case is methinks a sufficient reason for our fleeing to Christ with all expedition. But if we need any further stimulus, let us reflect on the next hint suggested by the text; namely,

That those who flee to the appointed refuge are safe forever.

The man-slayer might stand within the gates of the city, and defy the threats of his adversary; for the whole city was pledged for his security. And may not the sinner, who has taken refuge in Christ, behold without alarm the threatenings of the law, secured as he is by the promise and oath of Jehovah? From the city of refuge indeed those who had committed willful murder were brought forth for execution. But was ever one cast out who came to Christ? Was ever one taken from that sanctuary in order that he might suffer the sentence of the law? It is possible that through the remissness of the magistrates the rights of those privileged cities might be violated; but who shall violate the engagements of Jehovah? Who shall break in to destroy a sinner lodged in the bosom of his Lord? God himself assures us that “there is no condemnation to those who are in Christ Jesus.”

There is however a striking and beneficial intimation given us, respecting the necessity not only of fleeing to Christ, but of abiding in him. If the man-slayer for one moment ventured beyond the bounds of the city, he lost his privilege, and became exposed to the wrath of the avenger. Thus, if after we have escaped, as we think, from the vengeance of our God, we grow insensible of our guilt and danger, and do not carefully, by renewed applications to the Savior, abide in him—we expose ourselves to the most imminent peril. For, as “we cannot escape if we neglect so great salvation,” so neither can we, “if we sin willfully after we have received the knowledge of the truth; there will remain nothing for us then but a fearful looking for of judgment and fiery indignation to consume us.” Our situation will even be worse than ever; and “our latter end be worse than the beginning; for it would have been better never to have known the way of righteousness, than, after we have known it, to turn from the holy commandment delivered to us.”

Permit me then to address you all as in the situation before described, for none of us will presume to deny that we are sinners, or that, as sinners, we are liable to divine displeasure. Let me entreat you all to flee from the wrath to come. Let these principles be universally acknowledged among us, and deeply rooted in our hearts:

That there is no refuge but in Christ!

That all self-righteous methods of obtaining mercy will prove fallacious.

That every one must feel his guilt and danger, and, like the man-slayer when pursued by the avenger, flee as for his life, renouncing all things whatever that may impede his flight and endanger his soul. Pleasures, interests, friends—must all give way to this great concern; and all regard for them must be swallowed up in this, the one thing needful. To obtain a saving interest in Christ must be our great, our only care. We must “count all things but loss that we may win Christ and be found in him.”

The city of refuge was open day and night, and to a heathen sojourner as well as to the native Jew. In the same manner also is Christ accessible to us at all times, and his mercy shall be extended to all who flee unto him.

The cities of refuge were so situated, that any one at the remotest corner of the land might reach one of them in less than half a day. Just so, is not Jesus also “near to all that call upon him?” Yes, all, whether in this land, or in the most distant quarter of the globe, may come to him in one single hour, or, if I may so speak, in one single moment; for the soul that sincerely relies on him for pardon and acceptance, is enclosed by him as in an impregnable fortress, and shall be “saved by him with an everlasting salvation.”

Yet it is not sufficient to flee to him once; we must be daily and hourly fleeing to him in the habit of our minds; in other words, we must “abide in him,” by the continual exercise of faith, even to the last hour of our lives; then shall the death of our great High-Priest be available for our discharge, and we shall be restored to the complete and everlasting enjoyment of our friends, our liberty, and our inheritance.

Hitherto we have enforced the subject from topics suited to all people in all ages of the world. But we cannot conclude without adding a few considerations, which arise out of existing circumstances, and are peculiarly worthy of our attention.

That our enemies are Jehovah’s sword, and that he is come forth against us as an avenger, cannot but be confessed; but whether it be for our chastisement only, or for our utter destruction, none can tell. One thing however is sure; that the best possible method of pacifying divine anger, and averting the impending judgments, is to flee unto the Savior, and to seek mercy through him.

If once we were stirred up, as a nation, to take refuge in him, He who spared repenting Nineveh, would spare us, and either avert the gathering storm, or deliver us from its dreadful ravages. This is the direction uniformly given us by God himself. Thus he says by the prophet Zephaniah, “Gather together, gather together, O shameful nation, before the appointed time arrives and that day sweeps on like chaff, before the fierce anger of the LORD comes upon you, before the day of the LORD’s wrath comes upon you. Seek the LORD, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the LORD’s anger! Zephaniah 2:1-3.” Again he says by Isaiah, “Come, my people, enter into your chambers, and shut your doors behind you; hide yourself, as it were, for a little moment, until the indignation be overpast; for, behold, the Lord comes out of his place to punish the inhabitants of the land for their iniquity.” Could we but be prevailed upon to follow this advice, we doubt not but that it would be more effectual for our preservation than all the navies that can be built, or all the armies that can be mustered; for if God were for us, then none could successfully fight against us. If we were even already vanquished, yes, and led into captivity, still we “should take those captive whose captives we were, and should rule over our oppressors.” Let me not however be understood as disregarding the proper means of self-defense; for God saves by means; and to expect his interposition without using our utmost efforts in our own behalf, would be presumption.

Though therefore we would exhort all in the first place to flee for refuge to the hope set before them, we would also exhort them to stand forth manfully against the enemy; to regard neither time, nor labor, nor property, no, nor life itself—so that they may but help forward to the uttermost their country’s cause. And though the occupation of a warrior is the last perhaps that a man of piety would choose—yet on the present occasion conscience requires, rather than forbids, that all of us should unite with heart and hand to repel the foe, and to sacrifice our lives, if need be, in defense of our religion and liberties, our property and friends, our king and country.

Still however we must recur to our former observation; and urge in the first place the necessity of turning to our stronghold. Would to God that none of us might delay, or loiter, or slacken our pace, or yield to weariness, or regard anything that we leave behind; but that all might flee, as Lot out of Sodom, to our adorable Savior! Then, whether we live or die, we must be safe. The enemy may destroy our bodies, but our great adversary can never hurt our souls. Our immortal part will be placed beyond the reach of harm; and when empires fall, yes, and the whole earth shall be dissolved by fire, we shall dwell in mansions that are inaccessible to evil, and enjoy a bliss that shall never end!

Charles Simeon (1759-1836)

Numbers 32:23

“But if you fail to do this, you will be sinning against the LORD; and you may be sure that your sin will find you out!”

The fear of punishment, if not the best, is certainly the most common preservative from sin. Under the Mosaic dispensation it was the principal motive with which the divine commands were enforced. Nor did Paul, though so well acquainted with the liberal spirit of the Gospel, think it wrong to “persuade men by the terrors of the Lord.” The words before us therefore may properly be addressed to us.

The tribes of Reuben and Gad had solicited permission to have the land of Jazer and of Gilead for their portion, instead of any inheritance in the land of Canaan. Upon their promising to fight in conjunction with the other tribes until the whole of Canaan should be subdued, Moses acceded to their proposal; but warned them that, if they receded from their engagement, they should assuredly meet with a due recompense from God!

We may take occasion from them to consider:

I. In what manner we have sinned against the Lord.

It would be endless to attempt an enumeration of all the sins we have committed. We shall confine ourselves to that view of them which the context suggests.

The sin against which Moses cautioned the two tribes was, unfaithfulness to their engagements, and a preferring of their present ease to the executing of the work which God had assigned to them.

As Christians we promised to renounce the world, the flesh, and the devil; but how have we kept the promises which we have made?

Have we not maintained that friendship with the world which is enmity with God? James 4:4.

Have we not rather sought to please than to mortify our carnal appetites? Titus 3:3.

Has not the God of this world led us captive at his will? Ephesians 2:2; 2 Timothy 2:26.

But the sin referred to in the text, will scarcely bear any comparison with ours.

The Israelites were to maintain a warfare with men; we, with the devil, Ephesians 6:12.

The Israelites were to fight for an earthly portion; we, a heavenly portion, 1 Corinthians 9:25.

The Israelites might have urged that their aid was unnecessary, when God was engaged; and that, after all, the prize was an inadequate reward for such fatigue and danger.

Can we hope to conquer without exerting our own powers? Do we suppose that God will subdue our enemies without our concurrence? Or can we say that the prize held forth to us is not worth the contest? If our engagements are more solemn, then our work is more noble, and our reward is more glorious than theirs, our sin in disregarding all must be proportionably greater; yet who among us must not confess that he has forgotten all his baptismal vows? Behold then, we may say to all, “You have sinned against the Lord!”

Nor are we to suppose that our sin will always pass unnoticed.

II. What assurance we have that our sin shall surely find us out.

Sin may be said to find us out when it brings down divine judgments upon us.

Conscience, stupefied or seared, often forgets to execute its office. Nor does conscience speak, until God, by his providence or grace, awakens it. Sometimes years elapse before conscience reproves our iniquities, Genesis 42:21-22. Sometimes conscience testifies to our face as soon as our sin is committed, Matthew 26:74-75; Matthew 27:3-4. Whenever conscience thus condemns us, our sins may be said to find us out.

But the expression in the text imports rather the visitation of God for sin. There is a punishment annexed to every violation of God’s law, Ezekiel 18:4; and sin then finds us out effectually when it brings that punishment upon us.

That sin will find us out, we have the fullest possible assurance.

“Be sure your sin will find you out!” The attributes of God’s nature absolutely preclude all hope of sinning with impunity.

If God is omnipresent, then he must see.

If God is omniscient, then he must remember.

If God is holy, then he must hate sin.

If God is just, then he must punish the violations of his law.

If God is possessed of veracity and power, then he must execute the judgments he has denounced.

The declarations of his Word abundantly confirm this solemn truth, Isaiah 3:11; Romans 2:9; Psalm 21:8; Proverbs 11:21. Sin leaves a track which can never be effaced; and justice, however slow-paced, will surely overtake it! Proverbs 13:21; Psalm 140:11. However scoffers may exult in their security, their ruin is fast approaching, 2 Peter 2:3; 2 Peter 3:4; 2 Peter 3:9 and Deuteronomy 29:19-20.

The remarkable instances of sin being detected and punished in this world afford a strong additional testimony. David and Gehazi, though so studious to conceal their guilt, had their iniquity marked in the punishment inflicted for it, 2 Samuel 12:9-12; 2 Kings 5:26-27. When, according to human calculations, it was above two million to one that Achan would escape, the lot fell on him by an infallible direction, Joshua 7:14-18. How much more then shall the most hidden things be brought to light hereafter!

Be sure your sin will find you out! The appointment of a day of final retribution puts the matter beyond a possibility of doubt. For what end can there be such a period fixed, but that the actions of men may be judged? And for what end can they be judged, but that every man may receive according to his deeds, Ecclesiastes 12:14. We may then emphatically say to every sinner, “Be sure your sin will find you out!”

Inferences:

1. How earnest should we be in searching out our own sins!

We think little of evils which have been committed by us long ago, and imagine that they are effaced from God’s memory as well as from our own. But every action, word, and thought, is noted in the book of his remembrance. He sees the transactions of former years as if they are now happening before his face. All our iniquities are viewed by him in one accumulated mass; nor does he abhor them less than in the very instant they were committed. Let us not then pass them over, or palliate them, as mere youthful follies.

Let us remember how exactly the Lord’s threatenings were executed on the Israelites in the wilderness, Numbers 32:10-13; and endeavor to avert his judgments while space for repentance is allowed to us. Let us mourn over our innumerable violations of our baptismal covenant. Let us lament our solicitude about a present portion, our aversion to fight the Lord’s battles, and our indifference about the heavenly Canaan. We must repent of these things, or lie under the guilt of them forever! Psalm 50:21; Luke 13:3.

2. How thankful should we be that a way of escape is provided for us!

It is not sin lamented, but sin unrepented of—which will find us out. There is a city of refuge provided for those who will flee to it, Hebrews 6:18. The man, Christ Jesus, is a hiding-place from the impending storm, Isaiah 32:2. If we flee to him, we may be sure that sin shall not find us out. Every attribute of the Deity is pledged to save a believing penitent, 1 John 1:9. We are confirmed in this hope by the most positive declarations of Scripture, Isaiah 44:22; Micah 7:19; Hebrews 8:12. We have most authentic and astonishing instances of sin forgiven, 2 Samuel 12:13; Luke 7:47; Luke 23:43; and the day of judgment is appointed no less for the complete justification of believers than for the condemnation of unbelievers, 2 Thessalonians 1:9-10.

Let this blessed assurance then dwell richly on our minds.

Let it encourage us to take refuge under the Savior’s wings, Matthew 23:37.

Let a holy confidence inspire those who have committed their souls to him, 2 Timothy 1:12.

And let all rejoice and glory in him as able to save them to the uttermost, Hebrews 7:25.

Charles Simeon (1759-1836)

Numbers 32:6-7

“Moses said to the Gadites and Reubenites: Shall your countrymen go to war while you sit here? Why do you discourage the Israelites from going over into the land the LORD has given them?”

Actions are good or evil according to the motives from which they proceed; but, as motives are known only to God, it must often happen that our conduct is either viewed in too favorable a light, or subjected to unmerited censure. Our inability to delve into the hearts of men should certainly incline us at all times to lean rather to the side of charity, and to hope and believe all things of a favorable nature, as far as circumstances will admit. This consideration however is not to operate so far as to blind our eyes to what is manifestly evil, or to keep us from reproving those who act amiss.

Magistrates in particular must proceed with firmness in suppressing wickedness of every kind, and by timely interference must stop the contagion of bad example. Thus did Moses, when the Reubenites and Gadites presented a request to him, which he deemed injurious to all the other tribes. They asked to have the land on the east side of Jordan for their portion, instead of any part of the land of Canaan; and Moses, conceiving their request to proceed from improper and unjustifiable motives, expostulated with them, and reproved them with great severity. Let us consider,

I. The grounds of Moses’ apprehensions.

There was ample reason for the fears Moses entertained respecting them.

Their request seemed to be dictated by selfishness, worldliness, and unbelief. As soon as Sihon king of the Amorites, and Og the king of Bashan were subdued, and their fertile territories were seized, these two tribes requested to have the exclusive possession of their land, under a pretense that it was pre-eminently suited to them, on account of the number of their flocks and herds. As for their brethren belonging to the other ten tribes, let them go and fight their way among the Canaanites, and get possession of whatever they could; but the land which was already subdued, and which was of the richest quality, they desired to have allotted to themselves without any further trouble.

This land was not within the precincts of Canaan; moreover, it would be far removed from the ordinances of religion and from the house of God; but they did not seem to regard either of these considerations in comparison with an ample, easy, and immediate settlement.

The inhabitants of the promised land were exceeding numerous and warlike; and could never be dispossessed without many bloody contests. Perhaps, after all, the victory over them might be dearly purchased, or possibly might never be attained; hence also might arise the willingness of the suitors to forego their share in what was uncertain, if they might be permitted to possess what was already gained.

Such was the construction which Moses put upon the conduct of these two tribes, and such was the ground of those reproofs which he administered.

And is there not ground for similar fears whenever a similar conduct prevails?

If a minister at this day sees his hearers selfish, mindful of their own comforts, but inattentive to the wants and miseries of others, has he not reason to fear concerning them? When it is eminently characteristic of the true Christian to “mind, not his own things, but the things of others, Philippians 2:4,” and there is a manifest failure in this respect among his people, ought he not to be “jealous over them with a godly jealousy,” and to warn them of their self-deceit?

Again, if he observes any professors of religion to have become worldly; if he finds them so intent on their present interests, as to be comparatively indifferent about the ordinances of religion, and the ultimate possession of the heavenly land; if he sees them studious of their present ease, and averse to spiritual conflicts—then must he not of necessity “stand in doubt of” such people? Does not love itself require him to “change his voice towards them,” and to adopt the language of admonition and reproof?

Once more, if he sees them yielding to unbelief, and resting satisfied with a present portion, through desponding apprehensions respecting the attainment of a better inheritance, does it befit him to be silent? Ought he not to exert himself in every way to repress such a spirit, and to stimulate his people to a more befitting conduct? Must he wait for open and notorious transgressions before he opens his lips in expostulations and reproofs? Surely not; the example of Moses in the text, and of Paul on various occasions, 2 Corinthians 11:2; Galatians 4:19-20, shows what are the emotions which every such instance should produce, and what methods every faithful minister should adopt to counteract such evils.

While we justify Moses on reviewing the grounds of his apprehensions, we shall find reason to congratulate him on,

II. The effects of it.

From himself it produced a faithful remonstrance.

It is but too common to express our fears and jealousies to others, and to conceal them from the person who is the subject of them. But Moses abhorred any such concealment; he felt the importance of suggesting all his fears to those who were most interested in being made acquainted with them; and he accordingly addressed himself to the people themselves.

He set before them the pernicious tendency of their example, which was calculated to discourage all the children of Israel; he also reminded them of the similar conduct of their fathers, which had involved them all in one common ruin; and assured them, that they would bring a similar destruction on the present generation, if they persisted in such unreasonable desires, verses 6-15.

Thus he acted like a true friend, and a faithful servant of the Lord. It was thus that Paul also acted towards Peter, when by a temporizing and timid policy he was endangering the liberty of the Christian Church. Thus also are we to act agreeably to that precept, “You shall not hate your brother in your heart; but you shall surely rebuke your neighbor, lest you incur sin because of him, Leviticus 19:17.”

From them it called forth a satisfactory explanation.

They did not, on the one hand, either acknowledge, or deny, the fault imputed to them; nor on the other hand, did they take the slightest offence at it. But for the satisfaction of Moses they voluntarily engaged to accompany their brethren in arms, and even to go before them to the battle; and to continue with them until the whole land should be subdued, and every tribe should be in possession of its destined inheritance. This was fair and equitable; and Moses readily acquiesced in the proposal. He warned them however, that, if they should ever recede from their purpose, and violate their engagement, “their sin should surely find them out,” and be visited upon them.

Thus were matters settled to the satisfaction of all parties; the apprehension of Moses evinced his concern for their welfare; and, if it did not give birth to the proposal which was made, it certainly confirmed the people in their determination to execute it with boldness and fidelity.

A similar instance of apprehension towards these very tribes occurred, when they were returning to their families after the conquest of Canaan, Joshua 22:11-33. On that occasion indeed they were evidently blameless, notwithstanding the appearances were, as in the present case, very much against them. But the outcome in both was happy; and we learn from both to admonish with candor, and to receive admonitions with humble gratitude; being more intent on satisfying the minds of those who are offended, than on lowering our accusers by any recriminations.

This subject will naturally furnish us with some important hints:

1. Maintain on all occasions an apprehension over yourselves.

The heart is justly said to be “deceitful above all things;” and “Satan can easily transform himself into an angel of light.” Even the Apostles themselves on some occasions “knew not what spirit they were of;” they supposed themselves actuated by pure and holy zeal, when they were influenced by nothing but pride and revenge. It is highly probable that these two tribes took credit to themselves for far more unselfishness than they possessed; and that Moses saw more of their real disposition, than they themselves were aware of. This appears from the solemn charge which Moses gave them, even after he had acceded to their proposal.

We are sure that this is frequently the case among ourselves; under the idea of a prudential regard for our families and our property, we are very apt to indulge a worldly and selfish spirit; and to be unconscious of evils which are but too visible to others. Let us remember this. We see it in others; let us guard against it in ourselves.

2. Be ready to assign the reasons of your conduct to others.

It may easily happen that our conduct may appear to others in a more unfavorable light than it ought; and if they knew our real views, they would form a different judgment respecting it. Now then we should not be angry with them because they express their doubts respecting any particular action; but should be ready to satisfy their minds, precisely as we would, if they inquired into the grounds of our faith, 1 Peter 3:15.

The Apostle Peter, when called to an account by all the other Apostles for “going to uncircumcised Gentiles and eating with them,” thought it no degradation to assign his reasons to them, but was glad of an opportunity of removing their misapprehensions, Acts 11:2-4. Though they seemed to have been somewhat hasty in condemning him, he was not angry with them; he knew the purity of their motives, and felt a pleasure in declaring to them the designs of God towards the Gentile world.

Happy would it be for us, if there were in all of us such a mind as this. But, alas! the quick sensibility which is manifested by us when any fault is pointed out; our extreme backwardness to acknowledge it, and our proneness to condemn our admonishers rather than ourselves, render the duly of admonishing one another extremely difficult. Let us however cultivate a better spirit, and “esteem it a kindness, if the righteous smite and reprove us.” Let us receive their admonitions “as an excellent oil, which shall not break our head, Psalm 141:5,” but rather heal the wounds which our own misconduct may have occasioned.

3. Endeavor so to walk, that your actions may carry their own evidence along with them.

In some circumstances our actions must of necessity be open to misconstruction. Paul in circumcising Timothy and not Titus, and in “becoming all things to all men,” must appear to many to be guilty of inconsistency. But his general spirit would bear such ample testimony to the integrity of his mind, that all candid people must at least withhold their censures, even when they could not discern the exact propriety of his conduct. Where there was real danger of his laying a stumbling-block before others, he invariably leaned to the safer side, and would deny himself in things that were most innocent, rather than by indulgence ensnare the consciences of others, 1 Corinthians 8:13.

Thus should we endeavor to act. We should “abstain from all appearance of evil.” We should be careful that our “good may not be spoken evil of, Romans 14:16.” In a word, we should “be circumspect in all things;” and “so make our light to shine before men, that all who behold it may be constrained to glorify our Father who is in Heaven.”

Charles Simeon (1759-1836)

Numbers 31:48-50

“Then the officers who were over the units of the army–the commanders of thousands and commanders of hundreds–went to Moses and said to him, “Your servants have counted the soldiers under our command, and not one is missing. So we have brought as an offering to the LORD the gold articles each of us acquired–armlets, bracelets, signet rings, earrings and necklaces–to make atonement for ourselves before the LORD.”

Numberless are the occasions on which we are led to admire the condescension of God towards his chosen servants; and one of considerable importance occurs in the chapter before us. He had doomed Moses to die in the wilderness without ever setting his foot upon the promised land; and the time was nearly come for the execution of the sentence upon him. But God graciously determined to give him a pledge of those blessings which were shortly to be poured out on the surviving generation. He therefore directed Moses to “avenge the children of Israel of the Midianites, before he should be gathered unto his people.” Moses gives immediate orders to carry into effect the divine command; but he remarkably alters the language which Jehovah had used.

“The LORD said to Moses, “Take vengeance on the Midianites for the Israelites, Numbers 31:1-2.”

“So Moses said to the people, “Arm some of your men to go to war against the Midianites and to carry out the LORD’s vengeance on them, Numbers 31:3.”

The Lord marked his tender concern for Israel’s good; but Moses showed a paramount concern for the glory of his God. Thus it is that the condescension and kindness of God should ever be received; and while God seeks the best interests of his people, we should seek his glory above every other consideration; to that every interest of ours should be subordinated.

The order being issued, a thousand from every tribe went forth to battle; (for, when God was with them, it was alike easy to subdue their enemies with many or with few,) and Phinehas, who had displayed his zeal for God in the matter of Zimri and Cozbi, was sent with them to animate their exertions. We have no particular account of the engagement; but the consequences of it are minutely detailed, and may profitably be distinctly considered. We notice:

I. Their victory over Midian.

This was most complete. All the five kings who came out against them were slain; and all their forces destroyed. That all Midian did not come to the battle, appears from this, that in two hundred years afterwards they were again a powerful nation; but all who engaged in this conflict were destroyed, their cities also were taken, and their fortresses demolished. “Balaam also,” who, though foiled in his former endeavors, had returned to them, “was slain among them with the sword.”

Now this victory is instructive, whether we regard it in a historical view, or typical view.

As a historical fact, it teaches us, that no power can withstand the arm of the Lord; that, when aided by him, we are infallibly sure of victory; and that all who determinately set themselves against him shall perish! They may boast of their knowledge, and may wish to “die the death of the righteous;” but they shall surely be numbered with the enemies of God at last!

As a type, it shows us what shall ultimately be the fate of all our spiritual enemies. Our strength may appear as nothing in comparison with theirs; but it shall prevail, and our exertions be crowned with perfect victory.

II. Their slaughter of the captives.

“Now kill all the boys. And kill every woman who has slept with a man, Numbers 31:17.”

On the return of the Israelites from battle, Moses went forth to meet them; but finding that they had not slain the women with the men, but had taken them captives, together with the male children—he was much displeased; and ordered them to destroy all, except the females who were virgins.

Our natural compassion for the weak and helpless makes us shudder at such an order as this, and to wonder how the soldiers could be induced to carry it into execution. But we must remember that God has a right over his creatures, to take them away at any time and in any manner that he sees fit. Whether he sweeps them away by a pestilence, or an earthquake, or cuts them off by the sword—he is no more to be accused of harshness towards them, than if he takes them away by the more common means of disease and old age.

It must be remembered too, that the women in particular had forfeited their lives by tempting the Israelites to whoredom and idolatry. Already had they occasioned the destruction of twenty-four thousand Israelites; and, if allowed to live, might have successfully renewed their former practices. It was necessary therefore in that view also to cut them off, both mothers and daughters indiscriminately; all having, either by action or connivance, been accessory to Israel’s ruin.

As for the male children, they, though not actually involved in their parents’ iniquities—were justly, as in almost all cases they must be, involved in their parents’ punishment.

With respect to the Israelites themselves, they were no more to be blamed, than any people are who act as executioners under the orders of the civil magistrate. No one condemns the jury who by their verdict subject their fellow-creatures to the penalty of death; nor the judge who pronounces sentence; nor the jailer who confines the criminal; nor the officers who attend the execution; nor the man that employs the instrument of death.

No one condemns the angel who destroyed the Egyptian first-born, nor him who in one night slew a hundred and eighty-five thousand of the Assyrian army. Nor can any one justly condemn the Israelites, who executed the divine command in the slaughter of their captives.

The case was peculiar, and not applicable to modern warfare; nor was it intended as an example to us.

But, as a lesson, it is of great importance; since it shows us that peculiar judgments await those who tempt others to sin; and that, though they may escape for a time, the most signal vengeance shall fall on them at last!

It teaches us also (for this, as well as the foregoing circumstance, admits of a typical application) that we must destroy all our spiritual enemies without exception; not those only that seem more immediately to threaten our destruction, but those also, which, though apparently weak and insignificant, may warp us from our duty, or in time become strong and formidable.

III. Their dedication of the spoils.

Immense were the spoils taken on this occasion; and the distribution of them which God appointed, seemed to afford universal satisfaction. Half was given to the congregation at large, and half was reserved for the warriors who took them. From each was a tribute taken for God; from the half belonging to the congregation, a fiftieth part; and from that belonging to the warriors, a five hundredth part. This shows us, that God must have a portion of all that his providence has allotted to us; whether we earn it ourselves, or receive it as the fruit of others’ labor, God must be acknowledged in it, and be glorified with it.

But, on mustering the troops, a most wonderful fact was ascertained. Notwithstanding only twelve thousand went to the war, and the enemy whom they attacked were so numerous, and their success had been so great, not one single man was missing from their ranks! This filled them with utter astonishment, and with the most lively gratitude; and all with one accord desired to make their acknowledgments to God, by dedicating to him a part, if not the whole, of the gold and jewels which they had taken, every man for himself. Accordingly, the whole of the spoil having been purified either by fire or water, and the soldiers themselves also having been purified from the pollution which the slaughter of so many people, and the touching of the dead, had occasioned, the gold and jewels were presented unto God for the service of his sanctuary, “as an atonement for their souls.”

The word “atonement” which is here used, is not to be understood as importing an expiatory sacrifice, but only (as it is afterwards explained) “a memorial.” These spoils were presented, precisely as the half shekel, or “atonement-money,” was appointed to be, in commemoration of a most wonderful deliverance, Exodus 30:12-16.

The Israelites presented them:

First, as an acknowledgment of their desert; for they deserved death, no less than the people whom they had destroyed.

Next, as a memorial of their deliverance, which was truly astonishing.

Lastly, as a testimony of their gratitude; a sense of which they desired to retain to the end of life; and to transmit to their last posterity.

O that there were in all of us such a heart! O that we could see in such a view our obligations to God! O that we were thus forward to express our sense of them in every possible way!

The preservation of our lives is not indeed so manifest, as in their case; but it is not at all less the work of God. Think of the diseases and accidents to which we have been exposed, and the havoc made by them on those around us; and you shall see that we, no less than the Israelites, are indebted for our lives to the good providence of our God!

Apply the same thought to our souls; and then say whether we have not as abundant calls for gratitude, as they!

How then shall we testify our gratitude to God? I answer, Whatever he has given to us for a prey? Let us present that to him for a sacrifice of thanksgiving. Has he given us time, and health, and money, and influence; and, above all, has he infused a heavenly life into our souls? Let us devote it all to him, and “glorify him with our bodies and our spirits which are his.”

The Israelites thought their jewels would be ill employed as ornaments for their wives or daughters, when they might be of use for the service and honor of God; thus should we also estimate whatever we possess; not by the gratification it will afford to our pride and vanity, but by the good it will enable us to do to our fellow-creatures, and the service in which it may be employed for our heavenly Benefactor. This only would I observe in relation to it, that we must first give up ourselves to God, and then our property, 2 Corinthians 8:5. Without our hearts no sacrifice whatever will be accepted by him; but if we “give ourselves to him as living sacrifices, we shall perform a holy, a reasonable, and an acceptable service, Romans 12:1;” and every victory we gain, together with every blessing we enjoy, whether public and national, or private and personal—demands it at our hands.

Charles Simeon (1759-1836)

Numbers 28:3-10

Say to them: ‘This is the offering made by fire that you are to present to the LORD: two lambs a year old without defect, as a regular burnt offering each day. Prepare one lamb in the morning and the other at twilight, together with a grain offering of a tenth of an ephah of fine flour mixed with a quarter of a hin of oil from pressed olives. This is the regular burnt offering instituted at Mount Sinai as a pleasing aroma, an offering made to the LORD by fire. The accompanying drink offering is to be a quarter of a hin of fermented drink with each lamb. Pour out the drink offering to the LORD at the sanctuary. Prepare the second lamb at twilight, along with the same kind of grain offering and drink offering that you prepare in the morning. This is an offering made by fire, an aroma pleasing to the LORD.

“‘On the Sabbath day, make an offering of two lambs a year old without defect, together with its drink offering and a grain offering of two-tenths of an ephah of fine flour mixed with oil. This is the burnt offering for every Sabbath, in addition to the regular burnt offering and its drink offering.”

This burnt-offering, our text informs us, “was ordained in Mount Sinai,” nearly forty years before the period at which it was again enjoined Exodus 29:38-41. Commentators are not agreed respecting the reason of its being again so circumstantially repeated. Some have thought that the observance of this ordinance had been entirely neglected in the wilderness; and that from hence arose the necessity of enjoining it again, in order that it might not be neglected when they should come into the land of Canaan. Nor is this opinion without some foundation; for the prophet Amos, and after him the first martyr, Stephen, complains of the most grievous neglect of duty among the Israelites in the wilderness, and of their worshiping idols in preference to the living God, “It is written in the book of the Prophets,” says Stephen, “O house of Israel, have you offered to me slain beasts and sacrifices by the space of forty years in the wilderness? Yes, you took up the tabernacle of Moloch, and the star of your God Remphan, figures which you made to worship them; and I will carry you away beyond Babylon, Amos 5:25-27; Acts 7:42-43.”

But it is altogether incredible that Moses should have allowed such a public dereliction of duty as this; and, if he had, it is impossible that God should have spoken of him as a servant “faithful in all his house.” We apprehend therefore that it was not of these sacrifices which depended upon Aaron and Moses, but of other sacrifices which depended more upon the people, and which they had neglected to offer on the proper occasions, that the prophet speaks; and consequently, that there was some other reason for renewing the appointment of the ordinance before us.

The true reason seems to be, that, as all who had come out of Egypt, from twenty years old and upward, had perished in the wilderness, and as Aaron was dead, and Moses himself had but two or three months to live, it was desirable that this new generation should have this ordinance enjoined from God himself, that they might be duly impressed with a sense of its great importance. The repetition of it moreover is of use to us, inasmuch as it shows us that some deep mystery must be contained in it, and that much valuable instruction is to be derived from it. Let us then consider,

I. The matter of which this offering consisted.

There were two very distinct offerings united:

1. The lamb.

This was to be “of the first year,” and “without spot;” and it was to be slain, and then consumed by fire upon the altar, as “a sacrifice of a sweet savor unto the Lord.”

Can anyone doubt what this imported? Can anyone fail to see in this a type of the Lord Jesus Christ, whom one Apostle speaks of as “a lamb without blemish, and without spot, 1 Peter 1:19;” and another Apostle represents as “the Lamb,” even “the Lamb who was slain, Revelation 5:8-9,” to whom all the glorified saints in Heaven ascribe the honor of their salvation, saying, “Salvation to our God who sits upon the throne, and unto the Lamb! Revelation 7:10.”

It is worthy of observation, that the very first sacrifices of which any mention is made in Scripture, were lambs. It was “of the firstlings of his flock” that Abel offered; and by that offering he obtained very peculiar tokens of God’s favor and acceptance, Genesis 4:4 with Hebrews 11:4. And there is reason to believe, that the skins, with which Adam and Eve were, by God’s appointment, clothed immediately after the fall, were of lambs which they had previously offered in sacrifice, Genesis 3:21; and in reference to this early appointment, as well as to the everlasting decrees of God, the Lord Jesus is called “The Lamb slain from the foundation of the world, Revelation 13:8.”

We shall not detain you in order to point out the correspondence between Christ and these spotless lambs, in the perfection of his nature, in the holiness of his life, or in the intent of his death; but, passing by these things as known and understood among you, we shall content ourselves with saying, that, in this offering, there was virtually the same proclamation made to the Jews, as was afterwards expressly made by John the Baptist, “Behold the Lamb of God, who takes away the sin of the world! John 1:29; John 1:36.”

2. The meat-offering and the drink-offering.

With the lamb a portion of flour, about three quarts, was to be offered, mixed up with somewhat more than a quart of beaten oil; and while they and the lamb were burning together upon the altar, some strong generous wine, (of equal quantity with the oil,) was to be poured out as a libation; and the whole together being consumed by fire, was “of sweet savor unto the Lord.”

The meaning of this is not so clear as that which relates to the lamb. It may possibly be a tribute of thanksgiving to God for all his mercies, which are comprehended under the terms, “corn, and wine, and oil;” and, in that view, the ordinance will be a compound of prayer and praise, corresponding with that injunction of Paul, “in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God, Philippians 4:6.”

But we rather suppose that there is an allusion made here to feasts, of which corn and wine and oil were very distinguished parts; and that the consumption of these upon the altar was intended to convey the idea that God himself feasted with his people, and would always meet them with tokens of his love, whenever they came to him as sinners, trusting in the atonement that would in due time be offered for them.

This interpretation is clearly countenanced by the gracious promises which God made, when first he instituted this ordinance on Mount Sinai; saying, “There I will meet you, to speak there unto you; and there I will meet with the children of Israel; and the tabernacle shall be sanctified by my glory, Exodus 29:42-43.” In this view the ordinance is most instructive; in that it announces the truths proclaimed afterwards by the voice of Christ himself, “No man comes unto the Father but by me;” and, “him who comes unto me, I will never cast out! John 6:37; John 14:6.”

That which distinguishes this offering from all others will be found particularly in,

II. The manner in which it was presented.

Many offerings were only occasional; but this offering was stated, and was renewed daily throughout the year. The things to which we would more particularly call your attention are,

1. The union of the different materials.

Meat-offerings and drink-offerings were indeed sometimes offered with other sacrifices; and sometimes also by themselves; but here they were constantly presented and consumed with the lamb. Now, if we regard them as expressions of gratitude to God, they show that with our acknowledgments of guilt we should invariably render unto God a tribute of praise.

If, on the other hand, we regard them as presented unto God in order that by the consumption of them on his altar he may express, as it were, his communion with us, and his acceptance of us, then they show that in our applications for mercy through the Redeemer’s sacrifice, we should draw near to God with a confidence of finding favor in his sight.

Now such a union of feelings and dispositions in our hearts is most desirable. We are not so to lean to the side of humiliation as to encourage despondency, nor so to confide in God as to lose all our tenderness and contrition; but we should at all times “rejoice with trembling, Psalm 2:11,” and tremble with rejoicing.

2. The frequency with which they were offered.

Every morning and every evening they were to be offered throughout the year; and from this circumstance they were called “a continual burnt-offering.” Now there were two things in particular, which this circumstance was calculated to impress on the people’s minds; the one was their continual need of a sin-atoning sacrifice; the other was, the continued efficacy of that which should in due time be offered.

Not a day passed but they were repeatedly reminded, even the whole congregation, that they were sinners before God, and must seek salvation through Him whom this offering typified; (O that we also might bear in mind that beneficial lesson!) they were reminded too that there was in this sacrifice, a sufficiency for the sins of the whole world. Not the greatest sinner in all Israel was excepted, if he did but really with penitential sorrow seek for pardon in this way; nor, as long as the world shall stand, shall any one plead the merits of the Redeemer’s sacrifice in vain. The shadows were repeated, because they were shadows; but Christ who is the substance, has made a complete atonement for the sins of the whole world, and “by one offering of himself has perfected forever them that are sanctified! Hebrews 10:14.”

3. The increase of them on the Sabbath-day.

This is particularly noticed in the text; the lambs, and the meat and drink-offerings, were doubled on that day. What a reverence for the Sabbath was this calculated to inspire! It showed to all, that though that day is a day of rest from worldly business, it ought to be a day of peculiar exertion in the things of God. Then should all the faculties of the soul be summoned to the service, or, I should rather say, to the enjoyment, of God. We should keep a holy feast unto him, and seek a more abundant measure of communion with him. In the closet, in the family, in the public assembly—we should be endeavoring to advance his glory; in a word, we should labor to spend the whole day, as it were, in “fellowship with him, and with his Son, Jesus Christ.” Not that we need to be all the day in acts of devotion; it is the habit, which we should particularly attend to; and we may vary our services, so as to render them all more easy and delightful.

Shall it be thought that under the Gospel this strictness is not necessary? We answer, that, though the ceremonial part of the Sabbath is superseded, the moral part remains; and, on that day, as well as every other day, our sacrifices, instead of being diminished, should be increased. It is of the times of the Gospel that Ezekiel speaks, though in terms taken from the law; and the attentive reader will see that more is required of us than of the Jews; and that both our services and enjoyments should be augmented in proportion to our superior advantages, Ezekiel 46:14 on common days; and Ezekiel 46:4-5 on the Sabbath-day. Let not us be sparing of our services, and God will not be sparing of his communications, Isaiah 64:5.

Charles Simeon (1759-1836)

Numbers 27:15-21

Moses said to the LORD, “May the LORD, the God of the spirits of all mankind, appoint a man over this community to go out and come in before them, one who will lead them out and bring them in, so the LORD’s people will not be like sheep without a shepherd.”

So the LORD said to Moses, “Take Joshua son of Nun, a man in whom is the spirit, and lay your hand on him. Have him stand before Eleazar the priest and the entire assembly and commission him in their presence. Give him some of your authority so the whole Israelite community will obey him. He is to stand before Eleazar the priest, who will obtain decisions for him by inquiring of the Urim before the LORD. At his command he and the entire community of the Israelites will go out, and at his command they will come in.”

When great and good men are taken away, we are apt to suppose that their places cannot be adequately supplied. But God can raise up instruments at any time to carry on his gracious purposes in the world. When Elijah was taken up to Heaven in a fiery chariot, his servant Elisha was ready to imagine, that all the stay and support of Israel was removed, “My father, my father! the chariot of Israel and the horsemen thereof!” but Elijah’s mantle fell upon Elisha. Thus, when Moses had received God’s final decision respecting his dying in the wilderness, it seemed as if the nation of Israel would be left as sheep without a shepherd; but God, in answer to the prayer of Moses, appointed one to succeed him, who fulfilled his trust as well as Moses himself could have done.

The points for our present consideration are,

I. The concern of Moses for the people committed to him.

The last forty years of his life he had spent entirely in their service; and now that he could superintend them no longer, he was concerned that a successor should be appointed by God himself; so that all occasion for rivalship might be cut off, and all discord and anarchy be prevented. In this he acted,

1. As a true patriot.

Patriotism is a virtue which all public men affect, but which very few possess. Selfishness is by far the more prevailing character. Many, when they can hold the reins of government no longer, would rather be succeeded by one of moderate talents, whose inferiority should cause regret for their departed worth, than by one of transcendent abilities, whose eminence should eclipse their virtues, and cause their services to be forgotten. A regard for their own credit would outweigh their desire for the public good.

Besides, the generality of patriots exert all their influence to aggrandize their own families; and appoint to places of trust and honor, not those whom in their consciences they think most fit for the office, but those who from family or party considerations will most confirm their power, or perpetuate the honor of their name.

The very reverse of all this was displayed in the conduct of Moses. He was fearful lest the people should have any reason to regret his loss. He was anxious that a person should be selected and qualified by God himself; so that the administration of their affairs might be conducted to the greatest possible advantage. And though he had children of his own, he placed them in no peculiar situation either of church or state; but left them to occupy the humbler post of common Levites, while Aaron’s children succeeded to the priesthood, and one of another tribe was nominated as his successor in the government.

Moreover, the manner of evincing his concern for the people’s welfare, was such as is little known to modern patriots; he evinced it not by declamatory harangues, but by praying to God for them. Happy would it be, if those who in this day make such professions of zeal in the service of their country, would manifest it before God in their secret chamber, entreating him to direct their counsels and prosper their endeavors! To secure his direction and blessing for those in power, would be a better proof of patriotism, than to be aiming incessantly at their subversion and ruin.

2. As a faithful minister.

Moses presided over Israel, both as a Church, and as a Nation; and he showed the same regard for their spiritual interests, as for their temporal interests. He well knew, that the appointment of a truly religious governor would equally conduce to their good in both respects. Hence he prayed, that God would set one over them, who would “go in and out before them,” leading them by his example, as well as directing them by his authority; and though doubtless this might principally refer to the wars which they were about to wage—yet it certainly comprehended also every part of the governor’s office, whether civil or religious.

Such is the prayer which every pious minister must offer, when he finds the time of his dissolution drawing near. He must not be satisfied with having discharged his own duties conscientiously, but must “labor earnestly for them in prayer,” desiring to have his flock committed to one who shall watch over them with diligence, and minister unto them with fidelity; one who will not merely direct them aright, but will go before them in the way, as the eastern shepherds were accustomed to do.

In this he must manifest his resemblance to the Savior, who “had compassion on the people, because they were as sheep having no shepherd, Matthew 9:36;” in this too he must follow the footsteps of the Apostles, who strove, both by oral and written communications, to perpetuate the effect of their labors, Acts 20:25-32; 2 Peter 1:12-15.

How pleasing and acceptable this intercession was, we see in,

II. The gracious provision which God made for them.

Here, as in ten thousand instances, God answered the petitions presented to him without delay.

1. He selected a suitable person for the office.

“Take Joshua,” says he, “a man in whom is the Spirit.” Yes, such are the magistrates and ministers whom God appoints; he selects those in whom are suitable qualifications for the post assigned them, or, at least, people whom he himself will fit for their office. A talent for government is implied in this expression, but it implies also real piety; which is absolutely requisite for a due discharge either of the magisterial or ministerial office. None can act for God, who do not act from him, that is, by grace received from him; and consequently, none can make the best use of their authority, who are not taught by the Spirit to use it for the furtherance of religion, and for the glory of God.

O that such people were universally selected to manage the concerns both of church and state! We might hope for a far richer blessing on the nation at large, and far infinitely greater good to the Church of Christ, if such people, and such only, were invested with the sword of magistracy, or the pastoral staff. At all events, both magistrates and ministers may learn from hence, what qualification they should chiefly seek, for a profitable discharge of their respective offices.

2. He prescribed the mode of his ordination to it.

“Set him before Eleazar, and before all the congregation,” said the Lord, “and lay your hand upon him, and give him a charge in their sight, and put some of your honor upon him;” that is, invest him now, before your death, with a part of your own authority; that all, seeing whom I have chosen, may acknowledge him as their governor, and render a willing obedience to his commands.

This mode of ordaining Joshua was calculated to answer every end that could be wished. It effectually prevented all competition, and strengthened his hands for the arduous employment that was assigned him; and we may well suppose that Joshua would be deeply impressed with these ceremonies, and long retain a remembrance of the charge given to him, confirmed as it was by an additional charge from God himself, Deuteronomy 31:7-8; Deuteronomy 31:14-15; Deuteronomy 31:23.

Nor is this mode of appointing Joshua uninstructive to us; for, a similar mode of consecrating people to divine offices has ever since obtained in the Church of God. The deacons who were first ordained by the Apostles, to superintend the temporal concerns of the Church were set apart in this way, Acts 6:3; Acts 6:6; and both priests and elders were afterwards consecrated with nearly the same forms, 1 Timothy 4:14; Acts 14:23. And may we not hope that similar effects are still produced on the minds of many at their solemn consecration to the work of the ministry? We have no doubt they are; and on the days which are especially set apart for praying to God in behalf of those who are to be ordained, a still richer blessing would rest upon them; and the imposition of hands be accompanied with a more abundant communication of the Holy Spirit to their souls, Compare Deuteronomy 34:9 with 2 Timothy 1:6.

3. He promised him all needful assistance in it.

It must of necessity be, that in the government of that people many cases would arise, wherein he would need direction from above. Moses had on such occasions enjoyed immediate access to the Deity. But another mode of communication had been fixed by God for all succeeding governors. The Urim and Thummim (which import light and perfection) were in the breastplate, which was worn by the high-priest; and by means of that breastplate, God, in some way unknown to us, revealed his will. To Joshua he particularly promised, that he would communicate to him in this way all needful information; so that, whatever difficulties might arise, he should have infallible means of ascertaining the mind of God. Doubtless that method of obtaining instruction is now at an end; but the prayer of faith will yet prevail, so that God’s ministers and people shall not seek his race in vain. If they truly desire his direction, they shall be preserved from any important error, and be guided into all necessary truth, “The meek he will guide in judgment; the meek he will teach his way.”

From this subject we may clearly learn,

1. The blessedness of the Christian church.

How happy were the Jews to have such an intercessor as Moses, and such a governor as Joshua! Follow Joshua in his course, from the moment of his appointment to the moment of his death; what a series of victories, until he had conquered the land, and distributed it according to the divine purpose! But if we envy the Jews their divinely-appointed head, what objects of envy must we be, who have the Lord Jesus Christ himself for our Head! He is the true Joshua, to whom “the Spirit is given without measure, Isaiah 11:2-3; John 3:34.” He also is made “Head of the Church,” and is “ascended up on high, that he may fill all things;” and through him the very weakest of his people shall be “more than conquerors.” Let us then “be strong in the Lord and in the power of his might,” and not doubt but that “he will bruise Satan under our feet shortly.”

2. The duty of advancing in every possible way its best interests.

If we are magistrates or ministers, our duty is proportionably difficult, and our responsibility proportionably solemn. O that all who have been placed in such offices, felt as they ought the obligations that are upon them! Let ministers in particular, who have a far greater charge than that of magistrates committed to them, give themselves up wholly to the execution of their trust. Let them fear lest the blood of those who die in their sins, be laid to their charge. And let them so fulfill their ministry, that they may give up their account with joy, and not with grief.

Charles Simeon (1759-1836)