Numbers 26:63-65

“These are the ones counted by Moses and Eleazar the priest when they counted the Israelites on the plains of Moab by the Jordan across from Jericho. Not one of them was among those counted by Moses and Aaron the priest when they counted the Israelites in the Desert of Sinai. For the LORD had told those Israelites they would surely die in the desert, and not one of them was left except Caleb son of Jephunneh and Joshua son of Nun.”

The Israelites in some respects had an advantage over us, inasmuch as they had the most stupendous miracles wrought before their eyes; but we have an incomparably greater advantage over them, in seeing the accomplishment of many prophecies relating to them, and the design of God in his diversified dispensations towards them. The miracles would strike the senses more forcibly for a little time; but the accomplishment of prophecy commends itself to our judgment, and operates with more permanent effect.

The event before us, for instance, carries an irresistible conviction with it to every reflecting mind. The Israelites had been numbered in the wilderness of Sinai, Numbers 1:1-3; but for their sin at Kadesh-barnea, where they refused to go up and possess the land, they were doomed to die in the wilderness, Numbers 14:28-30. Two exceptions alone were made, Caleb and Joshua, who had boldly testified against the wickedness of the people on that occasion, and encouraged them to maintain a confidence in their God.

Now the time for entering into Canaan was nearly arrived; and Moses and Eleazar were commanded to number the people again, and to ascertain, for the instruction of the nation at large, the perfect accomplishment of this prophecy. Accordingly, it was ascertained by minute investigation, and it is here distinctly affirmed for the benefit of the whole world. The fact that is here asserted, is often mentioned in the New Testament for the benefit of the Church at this day; and it is in this particular view that we shall insist upon it. It was intended to show us:

I. That sinners derive no security from their numbers.

There is a conceit in the minds of men, that God can never condemn so many as are walking in the ways of sin. Though they cannot but acknowledge that the lives of a few pious people are far more agreeable to the Scriptures than those of the generality of mankind—yet they deem it presumptuous in these to imagine themselves in a safer state than others. As for the distinctions which are made in the Word of God, the promises of life to the godly, and the threatening of death to the ungodly, they are accounted of but little weight. Men’s own surmisings, however groundless, are made to outweigh the plainest declarations of Holy Writ.

Here then the matter has been put to a trial. The whole nation of Israel had offended God, and were to be excluded from the promised land; but two individuals, who had withstood the torrent of iniquity, were to have the honor and happiness of entering into Canaan. Now on the borders of that land the people are numbered a second time; and after a complete survey of every tribe, it is declared, yes twice declared, that “not a man” against whom the judgment had been denounced, had survived.

Thus it will assuredly be in the eternal world.

Men are now told that the unrighteous shall not enter into Heaven; but, because they constitute the great mass of mankind, they doubt whether the threatening will be executed. Nevertheless, when a scrutiny shall be made of those who shall be at the right hand of God, there will not be found a single man whom God in his word had consigned to Hell. The “broad and frequented road will be found to have led to destruction;” nor will so much as one have attained to life, who did not “enter in at the strait gate, and walk in the narrow way! Matthew 7:13-14.”

II. That no outward privileges or professions will save them.

In this view in particular is the destruction of the Israelites proposed to our consideration in the New Testament, Jude verse 5 and 1 Corinthians 10:1-6 and Hebrews 3:17-19; Hebrews 4:1. Their privileges were exceeding great, and they could boast of having experienced the most marvelous interpositions of God in their behalf. But were they therefore saved? Was not God so offended with them, that he even “swore in his wrath that they should not enter into his rest?”

To what purpose then is it that we have been baptized into the name of Christ? To what purpose is it that we have:

his word in our hands,

his presence in our assemblies,

his promises on our lips?

To what purpose is it that we have “eaten spiritual food, and drank spiritual drink,” at his table, if we are yet children of disobedience?

Were the Jews rejected for their unbelief? So shall we be, if we have not that “faith, which purifies the heart.” If “Christ is not formed in our hearts,” so as to make us “partaken of a divine nature,” “the labor bestowed upon us will be in vain.” We must “live by faith in the Son of God,” and “walk as Christ himself walked,” or else we shall never find admission into his rest. Nor is it by “running well for a season,” but “by a patient continuance in well-doing,” that we shall attain eternal life. We must both begin well, and “endure unto the end,” if ever we would be counted worthy of that heavenly kingdom.

III. That the divine judgments, however long delayed, will overtake them at last.

Though at first, when sent back into the wilderness, the people confessed their sins with apparent contrition, they soon relapsed into their former habits; and probably, after a season indulged a hope, that they should succeed as well as those to whom the promises had been made. This is the way of sinners: “because judgment is not executed speedily upon them,” they think it never will. “The scoffers in the last days will say: Where is the promise of his coming?” But God assures us, that “the judgment of sinners now of a long time lingers not, and their damnation slumbers not.”

God had respect to the posterity of Israel, when he endured their evil conduct in the wilderness forty years. He had a chosen seed who were yet in their loins, and who were in due time to enjoy that inheritance, which their fathers had despised. “He gave them also space for repentance,” that they might not be excluded from Heaven itself.

Thus “is he long-suffering towards us also, not willing that any of us should perish, but that we should come to repentance and live.” But we deceive ourselves, if we think that he will never call us into judgment; on the contrary, he will require at our hands every talent he has entrusted to us, and increase our punishment in proportion to the mercies we have abused.

O that those who are more advanced in life would contemplate this! that they would “account the long-suffering of God to be salvation,” and not make it the occasion of a more aggravated condemnation!

IV. That not one of God’s faithful servants shall ever perish.

At this numbering of the people, Caleb and Joshua were found alive, though all the rest were dead; so exactly had death executed its commission!

Of six hundred thousand offenders, not one had escaped God’s dart of death. But the two who had “followed the Lord fully” remained unhurt. This shows how certainly the promises of God shall be fulfilled to every believer. Be the numbers of the Lord’s people ever so few, they shall not be overlooked; though the whole universe be sifted and blown away as chaff, “not the smallest grain of true wheat shall be lost! Amos 9:9.” They have many and powerful adversaries; but “none shall pluck them out of their Father’s hand.” “It is not His will that one of his little ones should perish.” They may be so weak in faith as to indulge many fears of the outcome of their warfare; but God himself pledges his word, that “they shall never perish, but shall have eternal life.”

Be not discouraged then, believers, because you are few, or weak, or despised, or beset with enemies all around; for the word of Christ to you is, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom!” Only “commit your souls to God in well-doing, as into the hands of a faithful Creator,” and he will “preserve you blameless unto his heavenly kingdom.”

Charles Simeon (1759-1836)

Numbers 25:10-13

The LORD said to Moses, “Phinehas son of Eleazar, the son of Aaron, the priest, has turned my anger away from the Israelites; for he was as zealous as I am for my honor among them, so that in my zeal I did not put an end to them. Therefore tell him I am making my covenant of peace with him. He and his descendants will have a covenant of a lasting priesthood, because he was zealous for the honor of his God and made atonement for the Israelites.”

Satan is incessant in his endeavors to destroy the people of God; and, if one device fails, he has recourse to another; nor is he ever at a loss for a succession of expedients, whereby to accomplish his malignant ends. He had labored hard, in concert with Balaam his willing agent, to bring a curse upon Israel; but he had been foiled in every attempt. What, however, he could not effect by the sword of Moab, he more successfully essayed to do through the influence of their own corruptions, and the fascinations of abandoned women; and, if the zeal of Phinehas had not intervened to arrest the arm of divine vengeance, we know not to what an extent the calamities of Israel might have reached.

In considering what is here recorded concerning Phinehas, we shall notice,

I. The act for which he was rewarded.

A most grievous iniquity was committed in the camp.

Balaam had advised Balak to ensnare the Israelites by means of the Midianite women Numbers 31:16; Revelation 2:14. A fellowship between them had been opened; the Israelites fell into the snare; and were drawn into unlawful connections with them, and then into idolatry itself! Thus God was incensed against his people; and after having protected them from the imprecations of Balaam, he himself became the executioner of heavy judgments upon them. In addition to the plague which he himself inflicted upon the people, he ordered Moses to send forth and slay the chief offenders, and to hang them up in the sight of all the congregation.

While these judgments were being executed, and the unoffending part of the congregation were “weeping before the door of the tabernacle,” behold, a man of distinction in one of the tribes brought a Midianite woman to his tent, in the very sight of Moses and of all the congregation. The guilt of such an illicit sin would under any circumstances have been exceeding great; but at such a time, and in such a manner, was criminal in the highest degree; it was shameless in the extreme; it was an open defiance both of God and man!

To punish it as it deserved, Phinehas stood forth with holy zeal.

He seized a javelin, and followed the abandoned criminals to the tent, and pierced them through in the midst of their guilty pleasures! This might appear to have been a usurpation of legal authority; but it was not so; for the chief magistrate himself had given the command to all the judges of Israel; moreover, being the son of the high-priest, it is reasonable to suppose that Phinehas was himself a magistrate. At all events, he acted by a divine impulse, and was “God’s minister, a revenger to execute wrath upon these evil-doers.”

Such an act in us would be unjustifiable; because we have received no such commission either from God or man; but the spirit from which it proceeded, would be commendable in whoever it was found.

We ought to be filled with a zeal for God’s honor.

We ought to feel indignation against sin.

We ought to be penetrated with compassion towards those who are in danger of perishing through the impiety of others.

We ought to be ready to assist the civil magistrate in the suppression of iniquity.

God’s approbation of Phinehas’ conduct was strongly marked in:

II. The reward conferred upon him.

Instantly was God pacified towards his offending people.

Already had twenty-three thousand people fallen by the plague, and another thousand by the sword of justice; compare verse 9 with 1 Corinthians 10:8; but, on the execution of this signal vengeance, God stopped the plague, and commanded the sword of justice to be sheathed. He accepted this as “an atonement for the children of Israel.” Not that there was anything in the blood of the victims, that could expiate sin; but their death was considered as a sacrifice to divine justice; and God took occasion from it to return in mercy to his repenting people. What a glorious reward was this! Not a family throughout all the tribes of Israel could help feeling its obligations to Phinehas, and acknowledging him as its benefactor.

Immediately too did “God give him his covenant of an everlasting priesthood”.

True it was, that Phinehas was next in succession to the priesthood; but it was not ensured to him, and his seed, until God now gave it to him by an express promise. The covenant of priesthood is called “a covenant of peace,” both because it was a testimony of divine acceptance to Phinehas himself, Psalm 106:28-31, and (as long as the priesthood should last) the means of maintaining peace between God and his people; it also shadowed forth that better priesthood, which should be the means of reconciling the whole world to God, and God unto the world.

This priesthood, we know, was typical of Christ; but, whether the giving of it in consequence of “the atonement made” by Phinehas was typical of him, we cannot say; but this is clear, that the giving of the priesthood to Phinehas, as a reward for the zeal he had exercised, was intended to show to the remotest ages, that “it is good to be zealously affected always in a good thing, Galatians 4:18;” and that those who serve God with their whole hearts, shall have the most intimate access to him in this world, and participate his glory in the world to come, “they shall be kings and priests unto their God forever and ever!”

III. We cannot reflect on this history without seeing in a striking point of view,

1. The danger of indulging sin in ourselves.

While the Israelites were obedient to the divine commands, they were safe; God turned all the execrations of their enemies into blessings, Deuteronomy 23:5. But when they allowed themselves to be tempted by the Midianite women, they fell from one sin to another, and provoked God himself to become their enemy. Happy will it be for us, if we learn from their experience to resist iniquity in its first approaches; lest we fall and perish after their example.

Do not let this caution be deemed unworthy the attention of any. If David, and Solomon, were betrayed into the most grievous iniquities by means of their ungoverned appetites, who is he who shall think himself secure? Solomon’s description of an abandoned woman is but too just, “Her heart is as snares and nets, and her hands as chains! Ecclesiastes 7:26;” he tells us too, that “many strong men have been slain by her; and that her house is the way to Hell! Proverbs 7:24-27.”

Many who once appeared to be in the way to Heaven, have found this to their cost; and many of us who are yet out of Hell, owe it more to the long-suffering of God than to any virtue of our own. Let such people then be thankful to God for his mercy; and, “if any man thinks that he stands, let him take heed lest he falls.”

2. The duty of restraining sin in others.

Why were these rewards conferred on Phinehas, but to show the world the acceptableness of such services as his? And to what purpose has he committed the power of the sword to magistrates, if they are not to be a terror to the workers of iniquity? This power is a talent for which magistrates are responsible to God; and, if they shrink not from using it, because the exercise of it would subject them to the reproaches of the ungodly, let them bear in mind that they shall receive commendations from their God; and that, by every friend of piety and of order, they will be reckoned, like Phinehas, the truest patriots of their day.

Ministers also, in their respective spheres, should use influence for the suppression of iniquity; boldly rebuking it in public, and using every lawful method of discountenancing it in private.

Persons too in every sphere of life should co-operate for the same benevolent purpose; assured that, by obstructing the progress of sin, they approve themselves the best friends both of God and man.

3. The greatness of our obligations to the Lord Jesus Christ.

If Phinehas was so great a benefactor to his country, and deserved the thanks of all for sacrificing the lives of two licentious profligates—then what thanks are due to the Lord Jesus Christ, who offered his own life a sacrifice for us! Here was love unsearchable, and zeal unparalleled. To him must every human being confess his obligations; to him must every one that shall finally be saved, render everlasting praise and honor.

O let every one throughout the camp of Israel behold his Benefactor; let every one contemplate Jesus as appeasing the wrath of God, and effecting our reconciliation with him; and, inasmuch as “for his obedience unto death God has highly exalted him, and given him a name above every name,” let every heart acknowledge him; let every knee bow to him; and every tongue be occupied in ascribing glory to his name!

Charles Simeon (1759-1836)

Numbers 24:15-17

Then he uttered his oracle: “The oracle of Balaam son of Beor, the oracle of one whose eye sees clearly, the oracle of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who falls prostrate, and whose eyes are opened: “I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth.”

It has pleased God on various occasions to make known his will to people of a very unworthy character; and to show that his ways and thoughts are not regulated by the vain maxims of human wisdom. He proclaimed to Ahaz the conception of our Emmanuel in the womb of a virgin. To Nebuchadnezzar he revealed the successive destruction of the four great monarchies, and the erection of the Messiah’s kingdom on the ruins of them all.

Thus, in the passage before us, we are informed, that he declared to Balaam not only his purposes respecting Israel and the nations that surrounded them, but the advent of that glorious person, who, as a star should enlighten, and as a prince should govern, the whole world!

Let us consider,

I. The prophecy.

The introduction to this prophecy is worthy of our notice.

It seems very strongly to characterize the person who delivered it. When prophecies have been delivered by pious men, they have either been introduced with a plain declaration, “Thus says the Lord;” or the prefatory observations have been calculated to exalt and glorify God.

But Balaam’s prediction is ushered in with a pompous exhibition of his own attainments, intended, as it would seem, to wrest from Balak that respect and honor, which he had failed to procure by his preceding prophecies.

It shows us too, in a very solemn and convincing light, how much knowledge we may possess, while yet we are utterly destitute of converting grace. The most highly favored of God’s servants from the beginning of the world had not delivered a clearer prophecy of Christ than that which was uttered by Balaam on this occasion.

Nor is it improbable that the expectation which prevailed throughout the East, that a prince should arise out of Judea and rule the whole world, was occasioned very much by this prophecy. It is remarkable that the Eastern Magi no sooner saw the supernatural star, than they concluded that this Prince was born, and came immediately to Judea to inquire, Where is he who is born King of the Jews?

Yet where shall we find a baser character than Balaam’s? Having considerable knowledge of the true God, he still continued to use enchantments as a magician. He was so covetous that he “ran greedily after a reward,” and preferred “the wages of unrighteousness” to every consideration, either of duty to God or of love to man, Jude verse 11; 2 Peter 2:15-16.

His hypocrisy was conspicuous from first to last; for in the midst of all his high professions of regard to the will and Word of God, he labored to the utmost to counteract the designs of God, and to reverse his decrees. More murderous purposes never were entertained in the heart of man; for it was his most earnest desire to curse all the people of God, and to consign them over to destruction by the sword of their enemies.

His last act especially was truly diabolical; when he found he could not prevail to destroy their bodies, he taught their enemies how to tempt them and to destroy their souls! Revelation 2:14.

After comparing his character with his professions and attainments in divine knowledge, what shall we say? Shall we not tremble for ourselves, lest we should rest in a mere speculative knowledge of Christ, and fail, after all, of obtaining any saving interest in him?

We are elsewhere informed that we may have the gifts of prophecy, of tongues, and of a miraculous faith—and yet be only as sounding brass, or tinkling cymbals 1 Corinthians 13:1-3. Our Lord assures us that many will in the last day plead the miraculous works that they have performed, but be dismissed with this humiliating answer: Depart from me, I never knew you! Matthew 7:22-23. Even Judas himself was not, in respect of gifts, behind the very chief Apostles. Let us never value ourselves on any discoveries of the truths of Scripture, unless we have suitable affections and a correspondent practice.

The prophecy itself is deserving of particular attention.

In its primary sense it must be understood in reference to David. The immediate intention of Balaam was to inform Balak “what the Israelites would do unto his people in the latter days.” Accordingly he declares that one, like a star for brightness, should arise from among the Jews at a distant period, to sway the Jewish scepter, and to destroy the kingdoms of Edom and Moab. This was fulfilled in David, who subjugated the Moabites, and slew every male in Edom, 2 Samuel 8:2; 2 Samuel 8:14; Psalm 60:8; 1 Kings 11:15-16.

But there can be no doubt that this prophecy ultimately referred to Christ himself. Christ is called in Scripture “the Day-star,” “the bright and morning Star;” nor did ever anyone arise with splendor comparable to his. He too sat upon the throne of his father David, and exercised unlimited dominion.

The children of Edom and Moab may be justly considered as representing the enemies of his Church and people. These he subdues and will finally destroy; not one shall live before him, “he will reign until he has put all enemies under his feet.”

Doubts have arisen whether by “Sheth” we are to understand that son of Adam, whose posterity alone survived the flood; or some person or place of eminence in Moab; (which on the whole is the more probable) but in both senses the prediction was equally fulfilled in Christ, who “has the heathen for his inheritance and the utmost ends of the earth for his possession.” Him then did Balaam see, as Abraham also had seen four hundred years before, but not, alas! with Abraham’s joyful hope. Of his victorious career he spoke, saying, “I shall see him, but not now; I shall behold him, but not near.”

Having ascertained the import of the prophecy, let us consider,

II. The improvement to be made of it.

1. Let us be thankful for its accomplishment.

We have not to look forward at the distance of fifteen centuries; nor yet to travel, like the Eastern Magi, through trackless deserts, to behold the Lord. We see him “now,” we behold him “near.” We have not to go up to Heaven, to bring him down, or to go down into the deep, to bring him up. No, he is near unto us, even in the word of faith which we have both in our hands and our hearts, Romans 10:6-8. Truly he is not only arisen on our benighted world, but, if it is not our own fault, “he is arisen in our very hearts, 2 Peter 1:19,” so that “we behold his glory, the glory as of the only-begotten of his Father, full of grace and truth, John 1:14.”

We see his “dominion” already established in the world, verse 19. From the hour in which he sent down his Holy Spirit on the day of Pentecost even to the present moment, has his kingdom been extending over the face of the earth; and the hour is fast approaching when “all kings shall fall down before him, and all nations shall serve him, Psalm 72:3-11,” and “all the kingdoms of the world become his undivided empire.”

I may say also, that even in the hearts of many here present he has set up his throne! Yes, and I hope that in due season “he will bruise Satan himself under our feet,” and “bring every thought into captivity” to his holy will. If we then are not thankful, methinks “the very stones will cry out against us.”

2. Let us receive the Lord under the very characters by which he is here revealed.

Let us give up ourselves willingly to his guidance, and not regard any difficulties we may encounter in our way. Truly we may see our way traced out with accuracy in his blessed word, the way which he himself trod when he was upon earth. It is impossible to miss our end, if only we follow his steps.

Let us also surrender up ourselves to him in a way of holy obedience, knowing no will but his, and doing it without reserve. Under him we ourselves also are to fight; and if we “do valiantly, verse 18,” we have nothing to fear; for “through his strength we can do all things, Philippians 4:13.” You have seen how Edom and Moab fell before David, and how Christ’s “scepter” has prevailed over the great enemy of our salvation. And so shall “all enemies be put both under his feet,” and under ours, until, having overcome like him, we are exalted to his throne forever and ever.

See Israel at the time of Balaam’s prophecy. They were altogether unused to war; yet did they vanquish all the kingdoms of Canaan. And so shall we, though weak as “worms, thresh the mountains” before us, Isaiah 41:14-15, and be “more than conquerors through him who loved us.” In vain shall any attempt to “curse us;” for “there is no enchantment against Jacob, nor any divination against Israel;” and to all eternity shall we, as monuments of our Redeemer’s love, be occupied with adoring gratitude, each exclaiming for himself, and all uniting in that overwhelming sentiment, “What has God wrought! Numbers 23:23.”

Charles Simeon (1759-1836)

Numbers 24:5

“How beautiful are your tents, O Jacob, your dwelling places, O Israel!”

Numbers 24:9

“May those who bless you be blessed and those who curse you be cursed!”

If there were no other instance than that before us, we could never doubt the influence of God over all his creatures. Balaam had shown strongly enough his desire to curse Israel; but had been twice constrained to speak the words which God had put into his mouth. On this third occasion, he saw that it was in vain to use enchantments; and therefore he laid them all aside; and gave himself up, without any further resistance, to declare whatever God should say unto him.

His preface is usually represented as a pompous recital of his own peculiar privileges and attainments; but it is rather a relation of the circumstances that occurred while he was on his way to Balak. He speaks of himself as “the man whose eyes were shut,” (so it should be read; and so it is read in the margin of our Bibles,) and who “had a vision of the Almighty, falling, but having his eyes open;” (the words, “into a trance,” are printed in italics, to show that they are inserted by the translators, and are not in the original,) his donkey fell, and he fell also; and then his eyes were opened, to see the angel; whom, though his donkey had seen, he had not until then been enabled to behold.

On a view of the orderly manner in which the Israelites were encamped, he expressed his admiration of them; and then, in the concluding words of our text declared the irreversible decree of God respecting them, “May those who bless you be blessed and those who curse you be cursed!”

We shall consider these words,

I. In reference to national Israel.

To them, in their primary sense, the words must certainly refer. But, when we read such a solemn declaration respecting them, we are naturally led to ask:

1. How can we account for it?

Was there any peculiar merit in them, that had induced Jehovah so wonderfully to signalize them with his favor? No! They were a stiff-necked people from first to last. But God had “chosen them for himself to be a peculiar people;” and had pledged himself to fulfill to them all the promises which he had made to Abraham respecting them. Whoever therefore should set himself against that people, would be endeavoring to thwart the divine counsels; while every one who should promote the prosperity of Zion, would, in fact, advance the designs of God. No wonder therefore that God pronounced a blessing or a curse on all, according as they co-operated with him, or opposed his will.

2. How was it fulfilled?

In addition to all that has been stated on the two former occasions, we are here led to contemplate the prosperity of Israel under the images of a verdant valley, a well-watered garden, and fragrant or stately trees; they are further spoken of as marvelously enriched, prolific, powerful.

But we may particularly notice the discrimination made between the Gibeonites and all the other nations of Canaan. These, because they made a league with Joshua, were spared, protected, and preserved; while all the others, without exception, were destroyed! Joshua 9:25-27; Joshua 10:1-11. And, many hundred years afterwards, when Saul had broken the covenant with them, and had sought to destroy them, God avenged their cause by a famine during three successive years, and caused the injustice of Saul to be punished in the destruction of almost all his family! 2 Samuel 21:1-9. When at last the Israelites had provoked God utterly to abandon them, they became as weak as others, and were left, as at this day, to experience all the evils which, as God’s instruments, they themselves had inflicted upon other nations.

The declaration in our text must further be considered,

II. In reference to the spiritual Israel.

If only we reflect, that this declaration was a repetition of the promise made to Abraham and to Jacob, its application to the spiritual seed of Abraham will be obvious and undeniable, Genesis 12:3; Genesis 27:29. Let us consider then,

1. What is implied in this declaration.

It does not relate to temporal benefits or evils, but to those which are spiritual and eternal. And it shall assuredly be fulfilled to men in its utmost extent, according as they shall be found to have loved and aided the true spiritual Israelites, or to have hated and opposed them, Isaiah 54:15-17; Isaiah 60:14; Isaiah 65:13-14. Divine Providence even in this world may be expected to put a difference between the friends and enemies of Zion, Psalm 122:6; Psalm 129:5-8; but, if no differences are visible in this world, they shall be made visible enough in the world to come! 2 Thessalonians 1:6-7.

2. On what ground we may expect its accomplishment.

The circumstance of its being uttered by the voice of inspiration, is a pledge of its accomplishment. It may appear strange indeed that God should interest himself to such an extent in behalf of his believing people; but there are two grounds on which we may be well assured that he will do so:

the one is that he considers our conduct towards his Church, as a criterion of our true character, Luke 2:34-35; 1 Peter 2:6-8;

and the other is, that he identifies himself with his Church, accounting everything which is done to them, as done to himself. Whether good, Matthew 25:40; or evil, Zechariah 2:8; Acts 9:4-5. Realize these thoughts, and all doubt respecting the accomplishment of the declaration will vanish forever.

Learn,

1. The importance of ascertaining our true character.

“Everyone who loves the father loves his child as well, 1 John 5:1.” Let us bring ourselves to this test, and carefully judge ourselves as in the presence of God.

2. The blessedness of being Israelites indeed.

If God is so interested about you as to deal with men according to their conduct towards you—then what blessings may you yourselves expect at his hands?

Charles Simeon (1759-1836)

Numbers 23:19

“God is not a man, that he should lie.”

There is scarcely anything that more strongly manifests the depravity of our nature, than that propensity to lying which we perceive in children, as soon as they begin to speak! Psalm 58:3. Even when men are grown to the full exercise of their reason, they too often deviate from truth, sometimes through forgetfulness, sometimes from a change of sentiment or inclination, and sometimes from an inability to perform their word. Hence it is characteristic of man to lie; and we are all so sensible of this, that in matters of great importance we require of men an oath to confirm their word, and enter into written covenants with them, which we take care to have properly attested, Hebrews 6:16; Galatians 3:15.

Now we are apt to “think that God is even such a one as ourselves;” and that he also may be prevailed upon to “alter the word that has gone out of his lips.” Balak evidently entertained this idea of him; and labored by many repeated sacrifices to divert him from his purpose. But Balaam was inspired to declare the vanity of such a hope, and to assert in a most humiliating comparison the unchangeableness of Jehovah.

To unfold the full meaning of his words, we observe,

I. Some think that God will lie.

God has told us with strong and repeated asseverations, that “we must be born again, John 3:3. See the full import of this in Discourse on that text.” But this is totally disbelieved by:

1. The profane.

They persuade themselves, that such strictness in religion as is implied in the new birth, is not necessary; and that they shall go to Heaven in their own way.

2. The self-righteous.

These consider regeneration as a dream of weak religious enthusiasts; and are satisfied with “the form of godliness without” ever experiencing “the power of it”.

3. The hypocritical professors of religion.

These, having changed their creed together with their outward conduct, fancy themselves Christians, notwithstanding their faith:

neither “overcomes the world,”

nor “works by love,”

nor “purifies their hearts!”

That all these people think God will lie, is evident beyond a doubt; for if they really believed that “old things must pass away, and all things become new, 2 Corinthians 5:17,” before they can enter into the kingdom of Heaven, they would feel concerned to know whether any such change had taken place in them; nor would they ever be satisfied until they had a scriptural evidence that they were indeed “new creatures in Christ Jesus.” But as this is in no respect the case with them, it is manifest that they “do not believe the record of God,” and consequently, however harsh the expression may seem, “they make God a liar! 1 John 5:10.”

While some do not hesitate to entertain these dishonorable thoughts of God,

II. Others fear that God may lie.

This is common with people,

1. Under conviction of sin.

When men are deeply convinced of sin, they find it exceedingly difficult to rest simply on the promises of the Gospel. God promises to cast out none who come to him by Christ Jesus; to wash them from sins of deepest dye; and to bestow on them all the blessings of salvation freely, “without money and without price, John 6:37; Isaiah 1:18; Isaiah 55:1.”

Now this appears too good to be true; they cannot conceive how God should “justify the ungodly, Romans 4:5,” and therefore they seek to become godly first, in order that they may be justified; and if they cannot bring some price in their hands, they keep back, and give themselves over to desponding fears.

2. Under temptation or spiritual desertion.

God has declared that “he will not allow his people to be tempted above what they are able to bear, 1 Corinthians 10:13.” But when they come into temptation, they are apt to say, as David, “I shall one day perish by the hands of Saul! 1 Samuel 27:1.” They see no way for their escape; and therefore they fear that the very next wave will overwhelm them utterly.

If God at these seasons hides his face from them, they conclude “there is no hope;” they think “his mercy clean gone forever, and his loving-kindness come utterly to an end for evermore, Psalm 77:7-9,” notwithstanding God has so frequently and so expressly declared, that he will never leave them nor forsake them! Hebrews 13:5.

Now these people do not, like the ungodly, deliberately think that God will lie; but they have many misgiving fears lest he should; and that they do so is obvious; for, if they did not, they would take God at his word, and “stay themselves on him when they are in darkness, and have no light, Isaiah 50:10.”

Thus generally is the veracity of him who is truth itself, either questioned or denied.

III. But God neither will nor can lie.

It is humiliating beyond expression that ministers should be forced to vindicate the veracity of God. But as he himself has seen fit to do so in the sacred oracles, and as the unbelief of men is so inveterate, we submit to the necessity, and proceed to show that,

1. God will not lie.

First, let us hear the testimonies of those who have tried him. Had ever any one more opportunities of proving his fidelity than Moses, Joshua, and Samuel? Yet they all attest in the most solemn manner that he neither had deceived them in anything, nor ever would, Deuteronomy 32:4; Joshua 23:14; 1 Samuel 15:29.

Next, let us attend to God’s own assertions and appeals, Isaiah 5:4; Isaiah 49:19. Would he ever venture to speak thus strongly on his own behalf, if his creatures could make good their accusations against him?

Lastly, let us look to matter of fact.

He threatened to punish the angels if they should prove disobedient.

He denounced a curse on Adam if he should eat of the forbidden tree.

He threatened to destroy the whole world with a deluge.

He threatened to overwhelm Sodom and Gomorrah with fire and brimstone

He threatened to scatter his once chosen people over the face of the whole earth.

See now whether he has forborne to execute any of these threatenings.

He also promised to send his only dear Son to die for sinners; and to make him great among the Gentiles, while his own nation should almost universally reject him. Have either of these promises been forgotten? Or, if such promises, and such threatenings have received their accomplishment, is there any reason to doubt respecting any other that are yet unfulfilled? Are not his past actions so many types and pledges of what he will hereafter perform, 2 Peter 2:4-9; Jude verse 7.

2. God cannot lie.

Truth is as essential to the divine nature as goodness, wisdom, power, or any other attribute; so that he can as easily cease to be good, or wise, or powerful, as he can allow “one jot or tittle of his word to fail.” If for one moment he could divest himself of truth, he would cease to be deserving of all confidence or affection. Let it only be said of any man, “He is great, and wise, and generous—but no dependence can be placed on his word,” would he not on the whole be deemed a contemptible character? How then would Jehovah be degraded, if any such sin could be laid to his charge?

It would seem that Paul was peculiarly solicitous to guard us against entertaining the smallest possible doubt of the divine veracity; for he abounds in expressions declarative of this perfection. “God,” says he, “cannot lie, Titus 1:2;” and again, “he cannot deny himself, 2 Timothy 2:13;” and again in still stronger terms, “It is impossible for God to lie, Hebrews 6:18.” Nor let it be thought that this detracts from God’s power; for to be able to lie, would be a weakness rather than a perfection; and as it is man’s disgrace that he is prone to violate his word, so it is God’s honor that he neither will nor can lie.

Inferences:

1. How vain are the hopes of unconverted men!

Men, whatever may be their state, persuade themselves that they shall be happy when they die. But how delusive must be that hope, which is built upon the expectation that God will prove himself a liar! Who are we, that God should, (if we may so speak) undeify himself for us? And what security would we have if he were even to admit us into Heaven in direct opposition to his own word? Might he not change his word again, and cast us into Hell at last? Surely Heaven would be no Heaven, if it were held on so precarious a tenure. Let us then lay aside all such delusive hopes. Let us learn to tremble at God’s Word; and seek to attain that entire change both of heart and life, to which the promises of salvation are annexed.

2. How groundless are the fears of the converted!

There is a holy fear or jealousy that is highly desirable for everyone, however eminent, however established. But there is a tormenting slavish fear that arises from unbelief, and which greatly retards our progress in the divine life. Now we ask, Does this fear arise from an apprehension of our own unfaithfulness, or of God’s? If it is God’s faithfulness that we doubt, let us know that “his gifts and callings are without repentance. Compare Romans 11:29 with the words following the text,” and that “where he has begun a good work, he will perfect it unto the day of Christ, Philippians 1:6.”

If, on the other hand, we suspect our own faithfulness, let us recollect on whom our faithfulness depends; if it depends wholly on ourselves, who among us will be saved? 2 Corinthians 3:5; Zechariah 4:6. Thanks be to God, he who has been the author of our faith, has engaged to be the finisher of it, Hebrews 12:2; Zechariah 4:9. He has promised, not only that he will not depart from us, but that he will put his fear in our hearts, so that we shall not depart from him, Jeremiah 32:39-40. Let us then “set to our seal that God is true, John 3:33.” Let us commit ourselves to him, knowing in whom we have believed, 2 Timothy 1:12, and assured that, while we stand on the foundation of his Word, we are immovably secure, 2 Timothy 2:19.

Charles Simeon (1759-1836)

Numbers 23:18-23

Then he uttered his oracle: “Arise, Balak, and listen; hear me, son of Zippor. God is not a man, that he should lie, nor a son of man, that he should change his mind. Does he speak and then not act? Does he promise and not fulfill? I have received a command to bless; he has blessed, and I cannot change it. “No misfortune is seen in Jacob, no misery observed in Israel. The LORD their God is with them; the shout of the King is among them. God brought them out of Egypt; they have the strength of a wild ox. There is no sorcery against Jacob, no divination against Israel. It will now be said of Jacob and of Israel, ‘See what God has done!'”

The distinct answers which God gave to Balaam are surely deserving of distinct consideration. The general scope of them indeed is the same; namely, that Israel should be blessed; but the terms in which that declaration was made, are diversified, and contain in them a great variety of important matter.

We are astonished indeed that God would condescend to notice Balaam a second time, more especially as he had the impiety to approach him with divinations and enchantments, Numbers 24:1. But, for the sake of his Church and people, the Lord himself met Balaam again, and constrained him, in his reply to Balak, to declare,

I. The immutability of God.

Balaam had endeavored to turn God from his purpose; and perhaps, from having, as he conceived, prevailed upon him to reverse his word before, he hoped to succeed in like manner again. But he was compelled to confess to Balak the inefficacy of his attempts to change the mind of God.

Balak had supposed Balaam to be capable of effecting great things; and had imputed his former answer to a lack of inclination, rather than of power, to comply with his wishes. But Balaam here distinctly confesses, that it was not in his power to “reverse,” or alter, what God had spoken; and that, consequently, it was in vain to make any renewed attempts.

Man, from a variety of causes, might be led to change his mind; he might gain a further insight into a matter than he had possessed before; or he might be biased by some intervening interests; or he might find himself incapable of executing his projects for lack of power.

But no such occasions of change can exist in God, for “He is not a man that he should lie;” there is in him “no variableness, neither shadow of turning;” “He cannot lie;” “it is impossible that he lie, Titus 1:2; Hebrews 6:18.” He is as unchangeable in his purposes, as he is in his perfections, “He is of one mind; and who can turn him?” So self-evident was this truth, that Balaam appealed even to the conscience of Balak himself respecting it, “Has he said—and shall he not do it?”

This view of the Deity was a sufficient answer to Balak; it was a pledge to him, that the promises originally made to Abraham would be fulfilled to his descendants. And it is an answer too to all the unbelieving fears which occasionally arise in our minds. “God’s gifts and callings are without repentance, Romans 11:29.” “He will not forsake his people, because it has pleased him to make them his people, 1 Samuel 12:22;” and it is owing solely to the unchangeableness of his mercies, that anyone of his people escapes destruction, “He changes not; and therefore the sons of Jacob are not consumed! Malachi 3:6.”

The immutability of God being established, Balaam proceeded to recite,

II. The kindness which God had already shown to his people.

This was such as gave Balak but little hope of ever succeeding against them.

God had forgiven their sins, so that nothing which they had done amiss should ever provoke him to destroy them. Doubtless there was in them much “iniquity,” and much “perverseness;” but they had not renounced their allegiance to him or their affiance in him; and therefore he would not give them up to their enemies. He had “cast all their sins behind his back into the depths of the sea,” and he viewed them only with an eye of love and mercy. He considered them still as his peculiar people; and he dwelt in the midst of them as their God. Moreover, such manifestations did he afford them of his love and favor, that they could not but rejoice in their security, and triumph in him, with shouts and acclamations, as their Almighty Protector.

It shows us also what God does for his redeemed people at this time.

The best of God’s people are but imperfect creatures, “in many things we all sin.” But, if we are truly his, “he does not behold iniquity or wickedness in us.” We are not by this to understand, that sin, if committed by the Lord’s people, is not sinful; or that it is not most hateful in his eyes; but we are to understand that he is “not extreme to mark what we do amiss;” that, on the contrary, he views us as “perfect in Christ Jesus,” by whom we are “presented faultless before him,” and through whose blood and righteousness we are made “without spot or wrinkle or any such thing, yes holy, and without blemish! Ephesians 5:27; Jude verse 24.”

Regarding us thus as objects of his favor, he delights to dwell among us, to abide with us, to manifest himself to us, and to “fill us with joy and peace in believing;” so that he enables us to say with the Apostle, “Thanks be to God, who always causes us to triumph in Christ Jesus!” Truly, “the children of Zion are made joyful in their King,” yes, they “ever shout for joy, because he defends them;” “they sing unto him for the excellent things which he has done; they cry out and shout, because great is the Holy One of Israel in the midst of them! Psalm 126:1-2 and Isaiah 12:5-6.”

From the mention of what God has done for his people, Balaam went on to declare,

III. The kindness which God has yet in reserve for his people.

The time was soon to come when all the surrounding nations would be astonished at it.

God had already “brought them out of Egypt, and given them, as it were, the strength of an ox.” He had suffered no machinations of men or devils to prevail against them. He had fulfilled all his promises to them hitherto; and the time was now nearly arrived, when he would accomplish them in their full extent. However formidable the opposition to them might be, “His people rise like a lioness; they rouse themselves like a lion that does not rest until he devours his prey and drinks the blood of his victims.” In a word, such should be his marvelous interpositions in their favor, that all who beheld them would exclaim, “See what God has done!”

All of this was but a mere shadow of the kindness God has laid up for us, his redeemed people.

It is not from an Egyptian tyrant that we are delivered, but from sin and Satan, death and Hell! Nor are we endued with strength against an earthly enemy, but against all the powers of darkness; insomuch that “Satan himself shall shortly be bruised under our feet.” Not only shall “the gates of Hell never prevail against his Church” at large, but not against even the weakest of his people; both Christ and his Father are pledged, that “however weak the believer may be, none shall ever be able to pluck him out of their hands! John 10:28-29.” The least of the flock have no more cause to fear than the greatest; for “it is the Father’s good pleasure to give the possession of his kingdom to the one as well as to the other, Luke 12:32.” The weakest shall be “strong in the Lord,” yes, strong as a lion; he shall be “able to do all things” that are conducive to his welfare; and shall be “more than conqueror through Him who loved him.”

O what “a wonder is he unto many,” even at this time! and what a wonder will he be, both to himself and others, in the eternal world! When the whole Israel of God shall be in possession of the heavenly land, how will each say, on a review of his own mercies in particular, as well as those given to the whole collective body, “See what God has done!” Truly, they will all be lost in wonder, love, and praise!

Let none dismiss this subject from their minds without reflecting,

1. How great our obligations to God are!

Here, as in a looking-glass, we may see them very distinctly; and we read this history to little purpose, if we see not in it transactions of the present day. To recapitulate the mercies of God towards us, or to point out their correspondence with those that were given to Israel, is needless. The slight mention we have already made of them is sufficient. But it is of importance to ask, What effect have they produced upon our minds? Have we not again and again been constrained to say, “See what God has done!” “What manner of love is this with which the Father has loved us!” Be assured, that the man who is not frequently (I might almost say, habitually,) impressed with this thought, knows nothing of God, nor has he any part or lot in the gospel salvation.

2. How strenuous should be our exertions to walk worthy of the mercies of God towards us!

It is thought by some, that views of God’s sovereign grace and unchanging love will lead men to carelessness and presumption. It behooves us all to show, that there is no foundation for this calumny; and that the stupendous love of Christ will rather constrain us to obedience. Let us remember, that, if the promises of God are sure, so also are the threatenings; and that we can no more reverse these, than Satan can reverse the others, if we are found in a state against which God has threatened his displeasure.

How painful is the thought, that, notwithstanding all the warnings which God has given them, most will yet perish in their sins! Methinks, if God’s mercy will excite wonder among those who are saved, so will sin excite wonder among those who perish. With what force will that reflection strike us in the day of judgment, “What has SIN wrought!” O think upon it now; and let us not only flee from it, but endeavor so to “walk, that God in all things may be glorified through Christ Jesus!”

Charles Simeon (1759-1836)

Numbers 23:7-10

Then Balaam uttered his oracle: “Balak brought me from Aram, the king of Moab from the eastern mountains. ‘Come,’ he said, ‘curse Jacob for me; come, denounce Israel.’ How can I curse those whom God has not cursed? How can I denounce those whom the LORD has not denounced? From the rocky peaks I see them, from the heights I view them. I see a people who live apart and do not consider themselves one of the nations. Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my end be like theirs!”

It is scarcely to be conceived to what a degree superstition will blind the eyes of men. There is nothing so absurd or incredible, which a person under the influence of it is not ready to believe. Who would imagine that people could be brought to believe the infallibility of the Pope, and the power of the Popish priests to forgive sin? Who would suppose that any person could be brought to believe, that a priest is able to convert bread and wine into the body and soul; yes, and into the Godhead also, of Christ; and that every individual who partakes of that bread and wine, eats and drinks the whole body, the whole soul, and the whole Godhead of Christ? Yet these things are credited by millions of people, as firmly as they believe that there is a God.

Were it not that we have such evidence of the power of superstition in later ages, we could scarcely conceive, that any Being endowed with reason would act like Balak, when he sent for Balaam to curse Israel. How could he entertain such a foolish thought, as that Balaam should be able to inflict a curse upon the whole Israelitish nation, so as to ensure the conquest of them to the king of Moab? Yet this superstition prevailed, not only there, and at that time, but fifteen hundred years afterwards at Rome also, where there was an officer expressly appointed to imprecate curses on their enemies.

How little it was in the power of Balaam to effect, we see in every renewed attempt that he made. So far from being able to inflict a curse on Israel, he was not able even to denounce one; for God overruled and constrained him to bless the people whom he desired to curse.

Having offered seven bullocks and seven rams on as many altars, he came to Balak, who was anxiously expecting the accomplishment of his wishes. But, behold, the man on whose power he relied to curse Israel, was constrained explicitly to declare,

I. Israel’s security.

Balaam acknowledges that it was not in his power to curse them; and declares that, instead of being vanquished by Balak, they would prevail against every enemy, and be a peculiar people to the end of time.

This has ever since been verified in relation to those who are Israelites after the flesh.

That nation did prevail over their enemies. They did get possession of Canaan. They did maintain it against all their enemies, until, for their iniquities, God sent them into captivity in Babylon. Yet even there did they retain their peculiarities; yes, even at this day, though dispersed through every country under Heaven, they are as much a peculiar people as ever. Other nations, when vanquished and dispersed, have become incorporated with their victors, and been assimilated to the people among whom they have dwelt; but the Jews in every country are still a distinct people; and are living witnesses of the truth of this prophecy.

It is no less verified in relation to the spiritual Israel.

Every blessing promised to Abraham and his natural seed was, in a spiritual sense, made also to his spiritual seed. The Gospel itself, with all the blessings of salvation, was contained in that promise, “In your seed shall all nations be “blessed, Galatians 3:8.” It is evident, moreover, that Balaam himself was instructed by God to prophesy of people under the gospel dispensation, even of those who should be the subjects of the Lord Jesus Christ, Numbers 24:17-19.

Now they are indeed a peculiar people, Exodus 19:5-6; 1 Peter 2:9.” They “dwell alone;” “though in the world, they are not of the world, even as Christ himself was not of the world, John 17:14; John 17:16;” they “are not conformed to it;” “they come out from it and are separate;” they can “have no more communion with it, than light can have with darkness, or Christ with Belial.” They dwell in the midst of enemies. Wherever they are, they are, and ever have been, in a greater or less degree, objects of hatred and persecution. Every possible method has been used to extirpate them; but no enemy has ever been able to prevail against them. They are still, and ever shall be, monuments of God’s saving power, and objects of his saving love.

II. Israel’s increase.

The Israelites, as a nation, became very numerous.

At the time that Balaam saw them, they probably amounted to two million people; but after their settlement in Canaan they multiplied exceedingly, so as to fulfill the promise made to Abraham, Genesis 28:14, and to justify the declaration in the text.

But the true Israel shall indeed be “as the dust of the earth”.

In the first ages of Christianity they were spread over the whole Roman empire; and though we acknowledge that hitherto they have not been numerous, when compared with their enemies—yet we are assured, that they shall in due time cover the earth as the waters cover the sea, and for the space of a thousand years fill the whole earth. And, if we consider how they will multiply when wars shall cease, when the diseases arising from men’s folly and wickedness shall be removed, and “the man dying at a hundred years old shall be considered but a child” brought to an untimely end, Isaiah 65:20; we may well imagine, that their numbers shall far exceed that of all who have perished in their sins. We are sure at all events, that, in the last day, they shall be “a multitude, which no man can number, out of every nation, and kindred, and people, and tongue;” and that they shall join together in everlasting hallelujahs, “saying, Salvation to our God who sits upon the throne, and unto the Lamb! Revelation 7:10.” O blessed period! May “God hasten it, in His time!”

III. Israel’s happiness.

Balaam proclaims them happy also in their eternal state.

Here he must refer to those who were the true Israelites; since an ungodly Jew can no more be saved, than an ungodly heathen. And it is worthy of notice, how strongly he asserts the happiness of the godly in the future world. He looked forward to their future state; he saw them distinguished from the ungodly; he saw, that, however they might be involved in the calamities of the wicked here, they would be translated by death to a state of endless felicity; hence he envied them, and desired to have “his last end like theirs!”

And truly in this view believers are objects of envy to the whole world.

The wish that Balaam expressed is the wish of every man, even of the most abandoned. There is no one living under the light of the Gospel, but feels an inward persuasion that God will put a difference between the righteous and the wicked. However much he may hates the godly, he envies their state; and has at some time the thought arising in his mind, ‘If I were now to die, I should be glad to be found in your state.’ And well may this be the case, seeing that God has prepared for them “such good things as surpass man’s understanding”. Were it not for their future prospects, Christians would be rather in a pitiable condition, especially in seasons of bitter persecution 1 Corinthians 15:19. But, with such hopes before them, they can be in no condition whatever, wherein they are not greatly to be envied.

To improve this subject, we shall add:

1. A word of warning.

Balaam by all his efforts could not prevail on God to reverse his word respecting Israel; on the contrary, the word which he delivered by God’s command has been fulfilled to them in all ages.

Just so, shall not what God has spoken both here and elsewhere, respecting the end of the righteous and the wicked, be fulfilled? Shall any man die the death of the righteous, if he will not live his life; or shall he attain his end without walking in his way? If God has declared that he will “put a difference between those who serve him, and those who serve him not,” who shall prevail upon him to change his mind? Or “who shall harden himself against him, and prosper?” O, think of this, beloved, and do not buoy up yourselves with unfounded expectations of Heaven at last; for “God is not a man that he should lie, or the son of man that he should repent.”

2. A word of consolation.

Little did Israel know what plots were formed against them; but God knew, and counteracted them all. Thus it is with God’s Israel now. Both men and devils are confederate against them. Satan especially, “like a roaring lion, goes about seeking, if possible, to devour them;” but God overrules all their devices for good, and gives us a blessing where they would have sent a curse. He has promised, that “no weapon that is formed against us shall prosper;” and he will fulfill it even to the end; he will “keep us by his own power through faith unto everlasting salvation.”

Let us then not say, “A conspiracy! a conspiracy!” But let us “sanctify the Lord God in our hearts, and make him our fear, and him our dread.” He will be “a wall of fire round about us, and the glory in the midst of us;” he will keep us even as the apple of his eye; nor “shall any one who trusts in him, ever be ashamed or confounded world without end.”

As Balaam could not prevail against Israel of old, so “not all the gates of Hell shall prevail against us!” Only put your trust in God, and you may, in the language of the Apostle, defy the whole universe to “separate you from the love of God! Romans 8:35-39.”

Charles Simeon (1759-1836)

Numbers 22:31

“Then the LORD opened Balaam’s eyes, and he saw the angel of the LORD standing in the road with his sword drawn. So he bowed low and fell facedown.”

The ministry of angels is frequently asserted both in the Old and New Testament; but, because the angels are not seen, it is scarcely believed among us. Nevertheless, there is not any doctrine more fully established than this; nor scarcely any more clearly exemplified. We need only look to the passage before us; and there we see an angel deputed to intercept Balaam in his way to Midian, and to stop him in his career of wickedness.

Whether the angel were the Son of God himself, “the Angel of the Covenant,” with whom Jacob afterwards wrestled, Hosea 12:3-5, we will not absolutely determine; but the context seems to countenance the idea that it was. See verse 32, 35. At all events he had the appearance of an angel, and acted in the capacity of a messenger from Heaven. For a considerable time Balaam did not see him; though the donkey on which he rode, both saw, and endeavored to avoid him. The whole story is so singular, that some have represented it as a vision. But, while that mode of accounting for the circumstances renders them not at all less miraculous than the more obvious interpretation, (for a divine agency would be as necessary in that case, as in the other,) it directly opposes the assertions of the historian, and the testimony of an inspired Apostle, 2 Peter 2:16. We can have no doubt but that the facts happened as they are related; and, that we may present them before you in a more easy manner, we will call your attention to some observations founded upon them.

I. God often mercifully interposes to obstruct sinners in their evil ways.

Balaam, though he professed to be acting by the divine appointment, was in reality going in opposition to the will of God. The permission which had been granted him conditionally, he had construed as unconditional; and when God had declared that Israel should be blessed, Balaam was going with a desire and purpose to curse them. God, to awaken him to a sense of his wickedness, sent an angel to stop him in his way, and to make known to him the evil of his conduct.

It is thus that God often interposes to arrest the progress of sinners, and prevent the commission of iniquity. We do not say that he often proceeds precisely in this way; he has a great variety of ways in which he carries this gracious purpose into execution. Elihu, in his address to Job, directly affirms, that God does interpose, and in a variety of ways too, for this gracious end, Job 33:14-17; and the Scriptures universally attest the truth of his remark.

Sometimes God endeavors to divert men from their purpose by a dream, (as Pilate, by a dream of his wife, Matthew 27:19;) sometimes by a vision, (as Saul, in his way to Damascus, Acts 9:3-4;) sometimes by a judgment, (as Jeroboam, when he stretched out his hand against the man of God, 1 Kings 13:4;) sometimes by a human monitor, (as David, by Abigail, 1 Samuel 25:32-33;) and sometimes by an unforeseen occurrence, (as Saul, when having encompassed David with his army, was called away from him by a sudden invasion of the Philistines, 1 Samuel 23:28.) We cannot enumerate, nor indeed conceive, the infinite variety of methods by which God withstands sinners; but all of us, on reflection, must acknowledge both the reality and frequency of his interpositions.

How often has it happened that the thief, the robber, the housebreaker, and the murderer, have been deterred from their purpose by the approach of some unexpected person, or by some suggestion of their own minds!

How often have people under a strong temptation to gratify their lusts, been kept from the actual commission of fornication or adultery by some little occurrence, some noise, some apprehension, some qualm of conscience, which God, in mercy to their souls, has sent to interrupt them!

How many unhappy women have been kept from destroying their infant children, either before or after their birth, by some considerations widely different from the fear of sin!

It is a well-known fact, that many people, but for such restraints as these, would have even destroyed their own lives; and perhaps, of the many who actually do commit suicide, there is scarcely one, who has not been repeatedly diverted from his purpose, before he could find it in his heart to carry it into execution.

So common are the interpositions of God for the prevention of sin, and the rescue of those who would commit it! But,

II. God’s most signal interpositions often excite only the wrath of those for whose benefit they are sent.

Thrice was Balaam interrupted in his course.

The first time, his donkey turned aside into a field, to avoid the angel.

The next time, he ran up against a wall.

The third time, having no other method of avoiding him left, he fell down.

At each time Balaam’s anger was kindled; and at last it rose to such a height, that even the strange phenomenon of the donkey speaking, as with a human voice, and expostulating with him, was not sufficient to arrest his attention; his only reply was, that he wished for a sword that he might kill her. Had he known at the time what danger he was exposed to, and what obligations he owed to his beast for that very conduct which so incensed him, he would have seen that he had reason for unbounded thankfulness, where he thought that he had the greatest reason to complain.

And is it not thus oftentimes with us? If nothing had been revealed to us respecting the deliverance of Balaam, we would have thought him fully justified in his anger. Just so, because we do not see the particular mercies which God gives to us, we think ourselves justified in raging against the means and instruments that he employs.

There are a thousand things which we call accidents, on which the greatest events depend. Evils might have come to us, or blessings might have been lost, if some circumstance, which at the time we deemed most unfortunate, had not taken place. Nor can any but God himself conceive the extent to which we are indebted to him for things, which at the time excited our grief and indignation.

On this subject, I must leave everyone to consult his own experience. But there is one view of it which will come home to the hearts of all. How often, when God has sent a guardian angel, a friend or minister, to instruct and warn us—have his reproofs kindled resentment, rather than gratitude, in our minds! How many of us now see reason to be thankful for warnings which once excited our displeasure, while others have been eternally ruined by continuing to disregard them! Think only of the ministry of Christ and his Apostles, and of the different states of those who rejected or received their testimony, and this part of our subject will need no further comment. Moreover,

III. Those interpositions which are acknowledged to have been sent in mercy, produce, for the most part, a very transient effect.

Balaam, when his eyes were opened, and he was informed that he had narrowly escaped death, acknowledged his sin, and professed a readiness to return. But it is observable, that his very confession touches only on the supposed guilt of attempting to proceed in opposition to the angel, and not on the real guilt of going with a disposition and purpose directly opposed to the known will of God. So far from being humbled for this offence, he was glad at any rate to gain a renewed permission to prosecute his vile designs. Nor did he afterwards reflect, or repent of his evil ways; but persisted in them, until vengeance overtook him, and he perished among the enemies of God!

Just so, have we at times been made sensible of our danger. Some great calamity has overtaken us, or disease has brought us to the gates of death. Then we have acknowledged our sins, and professed a willingness to forsake them. But no sooner have the impediments been removed, than “our goodness has proved as the morning dew; and as the early cloud it has passed away.”

Thus it was with Pharaoh, when God, by many successive judgments, strove to overcome his obstinacy; and thus it was with Saul, when David repeatedly spared his life. The judgments and mercies of God affected both of them for a moment, so that they confessed their sins; but the effect was transient, and they perished under an accumulated weight of guilt!

O that it may not be so with us! O that we may not any longer resemble the rebellious Israelites, Psalm 78:34-37; lest, like them, we exhaust the patience of our God, and provoke him to “swear in his wrath that we shall never enter into his rest!”

Address,

1. Those who are bent on their evil ways.

Covetousness is a common and destructive sin; and many are guilty of it, while they seem unconscious of any great evil. They are decidedly guilty of it, who prefer the prosecution of their interests to the will of God and the welfare of his people. Let such offenders know then, that God and his Angel stand before them with a fiery sword; and that, for anything they know, the very next step they take may transmit them to the presence of an angry God. Methinks the brute creation that obey their will, would, if their mouths were opened, rebuke their disobedience, more pointedly than ever Balaam’s donkey rebuked him, Isaiah 1:2-3; Jeremiah 8:5-7.

See, brethren, how Solomon describes your state, Ecclesiastes 9:3. see how he warns you of your end, Proverbs 29:1. O beg of God, that he would never give you his permission to proceed, but contend with you effectually, until he has gained his point! If once “he gives you up,” and says, “Let him alone! Psalm 81:11-12; Hosea 4:17,” It would have been better for you that you had never been born!

2. Those who desire to return from their evil ways.

Whatever have been the means of stopping your career, be thankful for it; falls or bruises, such as Balaam had, are mercies when sent for such an end. Bear in mind what your conduct has been Isaiah 57:17, and be humbled on account of it in dust and ashes. Bear in mind too that you will assuredly “return, like the dog to his vomit,” if Almighty God do not keep you by his grace. But he has promised to his people to “hedge up their way with thorns, and to build a wall against them, that they may not find their former ways Hosea 2:6-7;” entreat him earnestly to do this for you; and to “keep you by his own power through faith unto salvation.”

Charles Simeon (1759-1836)

Numbers 22:18-19

But Balaam answered them, “Even if Balak gave me his palace filled with silver and gold, I could not do anything great or small to go beyond the command of the LORD my God. Now stay here tonight as the others did, and I will find out what else the LORD will tell me.”

The study of human nature is ever profitable. Much insight into it may be gained from history; much from converse with the world; and much from the examination of our own hearts. But that which we acquire from a perusal of the Holy Scriptures is the most clear and certain, because we have all the circumstances in one view before our eyes, and have infallible information respecting the motives and principles by which the different agents were influenced.

The character of Balaam is peculiarly instructive. He was a man eminent as a soothsayer; and it was supposed that he could influence the fate, not of individuals only, but of nations, by his sentence of blessing or malediction. Persons of his description were frequently employed by kings at the commencement of a war, to curse their enemies to destruction; and, among the Romans, an officer was appointed particularly to that office. This man was applied to by Balak, the king of Moab, to come and curse Israel; who, as they feared, would vanquish them all, as easily “as an ox licks up the grass.” This message gave occasion to Balaam to display what was in his heart. We propose to show you,

I. The inconsistency of Balaam’s character.

That we may have a more distinct view of his character, we shall notice:

1. The contrariety between his opinions and desires.

The desires of man by nature are altogether earthly and sensual; but when spiritual light breaks in upon his mind, and he is made to see in a measure the evil of such desires, a conflict begins within him. It is in this state that multitudes go on; they see the better path, and approve it in their minds; but they cannot, will not, follow it; there are some gratifications which they know not how to forego, and some interests which they cannot prevail upon themselves to give up; and hence they proceed in a painful opposition to the dictates of their own consciences, being habitually self-convicted and self-condemned. They “hate the light,” and, as the Scripture strongly expresses it, “rebel against the light.”

Such was the state of Balaam. His views of divine truth were very enlarged, when we consider the age and country in which he lived. He had a considerable knowledge of God and his perfections; yes, of Christ also, together with the kingdom which he should establish upon earth, Numbers 24:17-19. He was acquainted with the nature of truly spiritual religion, Micah 6:6-8; and saw, not only the certainty of a future state, but the certainty, that, in that state, there would be an inconceivable difference between the righteous and the wicked.

But still he was a covetous and ambitious man; and as soon as a prospect of gratifying his evil propensities was opened to him, he bore down the better convictions of his own mind, and determinately set himself to do evil.

2. The contrariety between his professions and conduct.

Who that had heard all the fine speeches which he made respecting his determination to adhere to the will of God, even though he should be able to gain “a house full of silver and gold” by disobeying it; and his pious advice to Balak, “to do justly, and to love mercy, and to walk humbly with God;” who that had seen him apparently so fearful of stirring a step, or speaking a word, without the divine counsel and direction—would not have conceived him to be a pious character?

Yet from beginning to the end his conduct was a continued course of horrible impiety. After he had once consulted God, and had received from him a determined answer that “he should not go with the messengers, and that he should not curse Israel, for that they were, and should be, blessed;” what had he to do, but to dismiss the messengers with a plain, full, determined answer?

When the second company of ambassadors came, he should not have listened to them a moment; but should have been as peremptory in his answer to them as to the former. His second application for direction was only an insult to the Divine Majesty, and a spreading of a net for his own feet. God, seeing how bent he was upon the attainment of his own ends, (the acquisition of wealth and honor,) no more interposed with authority to prevent him, but on certain conditions gave him a permission to go. No sooner was a conditional permission given, than Balaam, without waiting for the conditions, set out upon his journey. God, in mercy to him, interposed by a miracle to obstruct his way; and caused a dumb donkey to reprove him, verse 22-34 with 2 Peter 2:16; but even this produced nothing more than a momentary conviction of his sin, which however he was still determined to persist in; and, having obtained from the angel what he construed into a permission to proceed, but which was rather a declaration that the ends of his journey should be defeated; (for that he should not be permitted to speak anything which was not put into his mouth by God himself;) onward he goes, and addresses himself to his impious work with activity and perseverance.

In all his renewed endeavors to curse Israel, he found himself constrained to bless them, insomuch that Balak, furiously enraged against him, dismissed him without any of the riches or honors which he had so eagerly sought after!

Now, it might be hoped, that Balaam at last should see his error, and humble himself for his iniquity. But, instead of this, he devised a plan whereby that people, who could not be subdued by war, might be beguiled into sin, and thereby subjected to the displeasure of their Almighty Protector. He advised Balak to make use of the Midianite women, first to allure them to fornication, and then to draw them to idolatry; and by this means to destroy the souls of those, whom he could not otherwise injure. Compare Numbers 31:16 with Revelation 2:14.

Now compare this with all his professions of reverence for God, of regard for holiness, and of a desire after everlasting happiness; and what an astonishing inconsistency will appear!

But, in truth, though his circumstances were peculiar, his state is common. Many, many are the people, who, amidst high professions of regard for religion—are as much actuated by love of wealth and honor as ever Balaam was; and, if they can only obtain their own ends, are as little scrupulous as he about the means to obtain the wealth they desire. Such are they who resemble the ancient Pharisees, on the one hand; and such also are the descendants of Judas and of Demas, on the other hand. Such characters abounded even in the apostolic age, 2 Peter 2:14-15 with Revelation 3:1 and former part of verse 9; and we must not wonder, if they be to are found also in the present day! Ezekiel 33:31.

In the course of this history, while we mark the inconsistency of Balaam, we cannot but notice also,

II. The consequences resulting from Balaam’s character.

Let us attend to those which resulted,

1. The consequences to Balak.

Balak had raised his expectations high, and had hoped to derive great advantage from the aid of Balaam, “I know that he whom you bless, is blessed; and he whom you curse, is cursed.” But, after all his expense and trouble, he found that he had trusted to a broken reed; and was constrained to dismiss with indignation the man, whom he had so anxiously endeavored to interest in his favor.

What a picture does this afford us of the disappointment too often generated in the minds of men by hypocritical professors!

One perhaps, having heard of the religious principles of such or such a servant, promises himself the highest satisfaction in connection with him; but finds him, after all, conceited, idle, deceitful, disobedient.

Another deals with such or such a tradesman, in expectation that he shall find in him the integrity suited to his religious professions; but soon learns that others who know nothing of religion, are more honorable, and more to be depended on, than he.

Another contracts a matrimonial alliance, from the presumption that the person’s opinions will have a suitable influence on his conduct; but learns afterwards by bitter experience, that asperities of temper, and imprudences of conduct, even such as any moral person would be ashamed of, are too often cloaked under a garb of religion, and gratified, to the utter subversion of domestic happiness.

Need we say, what a wound such conduct gives to religion, or what a stumbling-block it lays in the way of the ungodly? Truly, through such people “the way of truth is evil spoken of,” the prejudices of thousands are confirmed, and the name of our God and Savior is blasphemed.

2. The consequences to Israel.

Though the enchantments of Balaam were unavailing, his diabolical advice was but too successful; the Israelites, unable to resist the allurements of the Midianite women, were betrayed into an unlawful commerce with them; and thus fell into the snare which Balak had laid for them, and brought upon themselves the heavy displeasure of their God.

And are not hypocritical professors a snare to many? Do they not, either, by a spirit of disputation, turn weak believers “from the simplicity of the Gospel;” or, by a spirit of licentiousness, (which they call liberty,) induce them to violate their own consciences? Multitudes of such professors there have been, and yet are, in the Christian Church; nor will it ever be known until the day of judgment, how many “weak brethren, for whom Christ died, have perished” through their mean, 1 Corinthians 8:9-12.

3. The consequences to himself.

It might have been hoped, that after having been constrained to bless Israel, and thus to lose “the rewards of divination” which he coveted, he would have seen “his error,” and repented of it. But this is very rarely the lot of those who proceed for any time in a willful opposition to the convictions of their own minds; they generally become “seared in their consciences,” and hardened in their sins.

Thus it was with Balaam. Though foiled for the present in his hopes of gain, he would not relinquish his pursuit of it, but still continued among the Midianites, and soon afterwards was involved in their destruction, Numbers 31:8; Joshua 13:22.

What a lesson does this teach us! What a prospect does it afford to all who yield themselves to the dominion of an unhallowed appetite! How vain his wish to have “his end like that of the righteous,” when he would not resemble them in his life! And truly, if we follow his steps, we shall, like him, perish miserably at last among the enemies of God.

Learn then from this history:

1. The danger of indulging any besetting sin.

The sin of Balaam was covetousness; and we see how it hurried him from one iniquity to another, until it brought him finally to destruction, both of body and soul! Nor is this an uncommon case. There is scarcely any principle more common, or more destructive, than a desire after wealth and preferment. “The love of money,” says the Apostle, “is the root of all evil; and many, by coveting after it, have erred from the faith, and pierced themselves through with many sorrows! 1 Timothy 6:9-10.”

The facility with which men deceive themselves in relation to this principle, renders it peculiarly dangerous. It scarcely ever appears in any other light than as a venial, at least, if not a commendable, quality. It is likely that Balaam himself did not see the extent of his own iniquity; he probably conceived himself to be solicitous only to know and do the will of God. But an inspired Apostle says of him, that “he loved the wages of unrighteousness,” and “ran greedily after error for reward!”

Beware then, brethren, lest, while you think yourselves only prudent and discreet, God himself should “choose your delusions,” “give you up to a reprobate mind,” impute the same as sin unto you, and assign you your doom among his enemies. Whatever excites in you even a wish to violate the commands of God, will, if not restrained and mortified, assuredly “drown you in destruction and perdition!”

2. The necessity of acting conformably with our principles and professions.

Happy would it have been for Balaam, if he had so done!

Of what use was his knowledge of God, whom he did not fear?

Of what benefit was his views of Christ, whom he did not love?

Of what benefit was his knowledge of his duty, when he would not practice it?

Of what benefit was his persuasion of a future judgment, for which he made no exertions to prepare?

These things served only to enhance his guilt, and to aggravate his condemnation. Thus will it be with us, “it would have been better never to have known anything of the way of righteousness, than to” oppose it, or “depart from it.” “The servant that knew his Lord’s will and did it not, shall be beaten with more stripes, than the servant who sinned through ignorance.”

I would earnestly entreat you therefore, brethren, to walk according to the light which you possess. Do not, like Balaam, “hold the truth in unrighteousness;” do not “profess that you know God, and at the same time in your works deny him;” but rather be yourselves examples unto others, that they may in you behold the sanctifying efficacy of your faith, and the excellency of that religion which you profess.

Charles Simeon (1759-1836)

Numbers 21:8-9

The LORD said to Moses, “Make a serpent and put it up on a pole; anyone who is bitten can look at it and live.” So Moses made a bronze serpent and put it up on a pole. Then when anyone was bitten by a serpent and looked at the bronze serpent, he lived.”

It is said in Scripture, that, “where sin has abounded, grace shall much more abound.” This declaration, if received as a licence for sin, would be pernicious in the extreme; but, if taken as an encouragement to repent, its tendency is most consolatory and beneficial. That God has magnified his grace towards the most unworthy of men, and even taken occasion from their wickedness to display the unbounded extent of his own mercy, is certain. We need only read the history of the Israelites in the wilderness, and we shall be fully convinced of this.

Their conduct was most perverse. They were truly a stiff-necked people. Notwithstanding all their experience of God’s kindness towards them, they could never confide in him, but were always murmuring, and always rebelling. By their wickedness they brought down upon themselves the divine judgments; but no sooner did they implore forgiveness, than God returned to them in mercy, and put away his judgments far from them.

We have a very singular instance of this in the history before us; where we are informed, that God had, on account of their murmurings, sent fiery serpents to destroy them; but, on the intercession of Moses, had appointed them an easy remedy, by the use of which their wounds were healed, and their calamities removed.

We propose to consider,

I. The appointment itself.

The need of God’s interposition was exceedingly urgent.

The wilderness abounded with serpents, such as the camp was now infested with Deuteronomy 8:15. They were of a very malignant nature, causing by their bite a fatal inflammation. They are probably called “fiery” on this account, rather than from their color. Multitudes of the people had been bitten by them; many were dying; and many were already dead. In vain did any of them seek an antidote against the venom, with which they were in hourly expectation of being infected; nor could any means be devised to abate its force.

What then could the people do? To arm themselves against the danger, was impossible; they were assailable on every side; their assaults were irresistible. In this extremity, they apply themselves to Him, who alone was able to deliver. They humble themselves before their God; and they entreat Moses to intercede for them. If God does not have mercy on them, they must all perish. Such was the extremity to which they were reduced.

But the manner in which he interposed was perplexing.

God ordered a serpent to be made of brass, as like as possible to those which bit the people; and that serpent he commanded to be erected on a pole, in order that the wounded people might look unto it and be healed.

But what connection was there between the means and the end?

Of what use could a piece of brass be, or what could it signify of what shape it was?

Of what service could it be to look upon it?

If it were reduced to powder and swallowed; or any mixture were made with an infusion of brass in it; one might suppose it possible that such a prescription might be of some use; there might be some affinity between the remedy and the disease. But, when such an order as that in our text was given, it seemed rather as if God were only “laughing at their calamity, and mocking now that their fear was come.”

Strange however as this might appear at the time, the reason of it is clear to us, who know,

II. The mystery contained in this appointment .

That the deepest mysteries of our holy religion were shadowed forth by it, we are well assured, because our blessed Lord has expressly referred to it as illustrative and explanatory of them. Let us, for distinctness’ sake, consider:

1. The provision made.

God ordered that a bronze serpent should be made like unto the other serpents, (but without their venom;) and that it should be erected on a pole in the midst of the camp. And herein was a great mystery.

What, I would ask, is the provision which God has made for the recovery of a ruined world? Has he not sent his only dear Son into the world, to he made “in the likeness of sinful flesh,” yes, to he “made in all things like unto us, sin only excepted, Romans 8:3 with Hebrews 2:17; Hebrews 4:15.” Has he not caused that glorious Person to be suspended on a cross, and to yield up his own life a sacrifice for sin? Has he not moreover commanded that in every place, and in every age, that adorable Savior should, by the preaching of the everlasting Gospel, be “evidently set forth crucified before the eyes of men, Galatians 3:1.”

Here then we behold that which was prefigured by the bronze serpent. In affirming this, we speak only what our Lord himself has declared in John 3:14. Indeed on several different occasions did he refer to this type, as to receive in due season its accomplishment in him, John 8:28; John 12:32.

O how are we indebted to God for the light of his blessed Gospel! Little did the Israelites know what a stupendous mercy was here exhibited to their view. Doubtless, as a mere ordinance for the healing of their bodies, they should be thankful for it; but how thankful should we be, who see in it such a wonderful provision for our souls! Let us contemplate it; God’s co-equal, co-eternal Son, Jehovah’s Fellow—made incarnate! The Deity himself assuming our nature with all its sinless infirmities, and dying an accursed death upon the cross! And this too for the salvation of his own rebellious creatures! O let us never for one moment forget that this is the means which God has appointed for our deliverance from death and Hell. Let us contemplate it, until our hearts are altogether absorbed in wonder, love, and praise.

2. The direction given.

The only thing which the Israelites had to do, was to look unto the bronze serpent. There was nothing else required of them; they were not first to heal themselves in part; or to apply any other remedy in conjunction with this; nor were they to do anything either to merit, or to increase its efficacy; they were simply to look unto the serpent, as God’s ordinance for their recovery.

Here then we behold a further mystery. Never from the foundation of the world was the way of salvation more plainly, more fully, or more intelligibly declared, than in this simple method of obtaining the desired blessing. Salvation is only and entirely by faith in Christ. The direction which Christ himself gives us by the Prophet Isaiah, is this, “Look unto me, and be saved, all the ends of the earth; for I am God, and there is none else! Isaiah 45:22.” And when he sent forth his disciples to preach his Gospel, he especially charged them to declare, that “he who believed would be saved; and he who believed not would be damned, Mark 16:16.”

Many other things indeed he requires of his people; he requires that they should repent, in order to evince that they truly desire mercy; and that they should obey, in order to manifest that they have obtained mercy; but both their repentance and obedience are carefully excluded from the office of justifying; justification is invariably declared to be by faith alone. “It is by faith in order that it may be by grace, John 3:15 with Romans 4:16; Romans 11:6 and Ephesians 2:8-9;” and, when we have learned how much the Israelites did for the healing of their bodies, then we shall know how much our own works are to procure the healing of our souls.

In this view the type before us is singularly instructive; it is so plain, that it is obvious to the lowest apprehension; so comprehensive, that nothing can be added for the elucidation of it; and so authenticated, that scepticism itself cannot doubt either its reference or its accomplishment.

3. The effect produced.

If any despised the remedy, they died; whereas not a single instance occurred, throughout all the camp of Israel, of any person resorting to it in vain. However desperate his state was, however distant he might be from the serpent, or however indistinctly he beheld it—the effect was still the same; every person who looked to it as God’s ordinance for the healing of his wounds, was healed by it; he was healed immediately, and he was healed perfectly.

The man that can see no mystery here, is blind indeed. We may defy the ingenuity of men or angels to devise any means whereby the efficacy of faith in Christ should be more clearly ascertained. Plain indeed is that declaration of Paul, “All who believe, are justified from all things Acts 13:39;” but, as plain as it is, it does not so forcibly strike the mind, as does the typical representation in our text.

All the questions that can arise respecting the nature and the efficacy of faith, are here distinctly answered. If suppositions are made which can never be verified, then no wonder if difficulties occur which cannot be solved. But let us only remember, that faith is a looking to Christ for salvation, and that that faith is uniformly and universally productive of good works; and then we can no more doubt its efficacy to save the soul, than we can doubt the veracity of God.

We inquire not, whether that faith is strong or weak; (though doubtless the stronger it is, the more abundant will be its fruits.) We only ask whether it is genuine and sincere; and then we do not hesitate to affirm, that the possessor of it “shall be saved;” “he shall not be ashamed or confounded world without end! Acts 16:31 with Isaiah 45:17.”

Address,

1. Those who are averse to this method of salvation.

Many there are to whom the doctrine of salvation by faith alone is an object of disgust. It was so in the first ages of Christianity; and it is so still to the greater part of the professing Christian world. But though the cross of Christ is still, as formerly, “to the Jews a stumbling-block, and to the Greeks foolishness,” yet is it at this time, as it was then, “the power of God and the wisdom of God! 1 Corinthians 1:23-24.”

If it is objected, that to be saved by faith alone, and by faith in One who saved not himself, appears absurd; we answer, That such an objection might with just as much reason have been urged against the healing of dying men by the sight of a bronze serpent; and that it is not for us to prescribe to God in what way he shall save a ruined world. It is not for us to dictate, but obey. Were there therefore really as little connection between the means and the end in the gospel salvation, as there was in the typical representation of it, it would still be our duty thankfully to submit to the remedy proposed.

But this is not the case; it would be easy to show that there is a wonderful suitableness between the death of Christ as an atonement for sin, and the mercy given to us for his sake; nor is there a less suitableness between our exercise of faith in him, and his communication of grace to us. But without entering into that discussion at present, we refer to the type as decisive of the point.

“Wash and be clean!” was said to Naaman.

“Look and be healed,” was said to Israel.

“Believe and be saved,” is said to us.

This is Christ’s message to a guilty world; and “blessed is he who shall not be offended in him.”

2. Those who have experienced its saving benefits.

The bronze serpent was carried by the Israelites throughout all the remainder of their journey; and, if they had been bitten again by the fiery serpents, they would doubtless have had recourse again to the remedy, which they had once found to be effectual.

Just so, the need of repeated applications to our remedy is daily recurring; and, thanks be to God! its efficacy is undiminished. To all therefore would we repeat the direction before given, “Look unto Christ and be saved, all the ends of the earth!” If those around you doubt, as certainly they will doubt, the efficacy of faith, then let them read it in your whole conduct; let them see that your corruptions are mortified, and your evil dispositions are healed. Let them see that there is a difference between you and those around you, and such a difference too, as nothing but faith in Christ can produce.

They will be boasting of other remedies, which, in spite of their utmost exertions, they will find ineffectual; but let them see in you the superior excellence of that which God has revealed in his Gospel. Declare to them the way of life; exalt the Lord Jesus in their eyes; commend him to them with your lips; but most of all commend him to them in your lives.

In a word, let your whole conduct be a visible commentary on those words of the Apostle, “God forbid that I should glory, except in the cross of our Lord Jesus Christ; by whom the world is crucified unto me, and I unto the world! Galatians 6:14.”

Charles Simeon (1759-1836)